CERTAIN
GODLY
AND
LEARNED
Sermons
,
Preached
by
that
worthy
seruant
of
Christ
M.
Ed.
Philips
in
S.
Sauiors
in
Southwarke
:
Vpon
the
whole
foure
first
Chapters
of
Matthew
,
Luc.
11.
vers.
24.25.26
.
Rom.
8.
the
whole
,
1.
Thess.
5.19
.
Tit.
2.11.12
.
Iames
2.
from
the
20.
to
the
26.
and
1.
Ioh.
3.9.10
.
And
were
taken
by
the
pen
of
H.
YELVERTON
of
Grayes
Inne
Gentleman
.
So
-
runne
,
that
ye
may
obtaine
.
-
heare
,
that
ye
may
learne
.
-
practise
,
that
ye
may
liue
for
euer
.
LO●●ON
,
Printed
by
〈…〉
widow
and
are
to
be
sold
at
her
sho●
〈…〉
Church
yard
at
the
signe
of
the
〈◊〉
.
TO
THE
RIGHT
WORSHIPFVLL
SIR
CHRISTOPHER
YELVERTON
Knight
,
one
of
the
Iudges
of
the
Kings
Bench
,
and
the
Ladie
his
wife
:
H.
Y.
wisheth
to
your
present
prosperities
the
addition
of
many
daies
in
the
fruitfull
feare
of
the
Lord
Iesus
,
&c.
RIght
Worshipfull
,
it
is
inspired
to
man
by
grace
,
to
fetch
the
compasse
of
this
life
within
the
reach
of
a
spanne
,
Psal.
39
and
it
is
suggested
to
him
by
nature
to
spin
out
his
web
in
many
daies
,
though
it
bee
with
manie
dangers
.
Howbeit
if
the
wings
of
pride
did
not
transport
vs
to
the
height
of
worldlinesse
,
and
the
weight
of
opinion
did
not
beguile
vs
in
the
taste
of
happinesse
,
we
might
discerne
in
varietie
of
delights
but
superfluitie
of
desires
,
Eccl.
2
in
increase
of
riches
but
excesse
of
sorrowes
,
in
length
of
yeeres
but
strength
of
cares
,
and
in
the
choisest
footing
that
we
take
,
but
a
changeable
fleeting
of
our
estate
.
For
if
our
affections
might
alwaies
feed
on
Manna
,
we
would
loath
it
;
Num.
1
if
our
inheritance
did
stretch
to
the
plaines
of
Iordan
,
wee
would
enlarge
it
;
and
if
our
preheminence
〈…〉
to
heauen
,
yet
would
we
raise
vp
our
heads
higher
.
These
were
the
itching
humors
of
Euah
lineally
descended
to
vs
,
who
thought
not
Paradise
spacious
enough
for
her
habitation
,
nor
the
dainties
of
Eden
sweet
enough
for
her
taste
,
nor
that
presence
of
God
good
enough
for
her
companie
.
But
where
the
superscription
of
Holinesse
to
the
Lord
is
engrauen
on
the
head
,
and
the
perswasion
of
godlinesse
to
be
gaine
is
engrafted
in
the
heart
,
there
the
lust
of
the
world
,
and
the
dust
of
the
world
shal
be
shuffled
together
as
paires
and
pearles
of
equall
account
and
continuance
.
For
let
the
glorie
of
a
Christian
be
neuer
so
eminent
,
it
is
not
greater
then
Salomons
;
nor
yet
Salomons
so
great
as
the
Lillies
:
let
the
arme
of
the
wicked
be
neuer
so
mightie
,
it
is
not
stronger
then
Pharaohs
;
and
yet
Pharaohs
inferior
to
the
course
of
waters
:
let
the
power
of
his
command
be
neuer
so
absolute
,
it
is
not
larger
then
Nabuchadnezzars
,
&
yet
stifned
in
pride
,
he
was
streightned
for
7.
years
within
the
walks
of
wild
asses
;
yea
let
the
apparell
he
puts
on
be
neuer
so
royall
,
the
place
where
he
sits
neuer
so
iudiciall
,
the
phrase
of
his
speech
neuer
so
plausible
,
and
the
praise
of
his
voice
neuer
so
popular
,
yet
can
he
not
be
lifted
vp
aboue
Herod
,
nor
Herod
by
these
defended
from
the
wormes
.
Whether
then
we
peruse
the
steps
of
the
Saints
,
or
the
state
of
vnrepentant
sinners
,
wee
see
their
liues
equally
bound
vp
with
the
cords
of
corruption
,
though
vnequally
matched
in
the
ioy
at
their
separation
;
the
one
falling
away
like
a
flower
transplanted
to
a
better
soile
:
the
other
rushing
vpon
the
rocke
of
Gods
wrath
,
either
shamefully
deiected
with
the
terror
of
iudgement
while
they
liue
,
or
else
fearefully
entangled
with
the
sense
of
torme●●
when
they
die
.
It
is
not
therefore
amisse
,
since
an
enterlude
is
as
it
were
appointed
to
be
plaied
on
this
earth
,
wee
abound
,
couetousnesse
creepeth
in
so
closely
,
as
it
grudgeth
the
comfort
of
society
;
if
we
be
scanted
,
impatiency
breaketh
out
so
fiercely
,
as
it
despiseth
the
law
of
propertie
;
if
we
be
prouoked
,
wrath
roareth
out
so
bitterlie
for
reuenge
,
as
it
is
no
manhood
to
sheath
vp
iniuries
;
if
we
bee
pleased
,
flatterie
followeth
on
so
shamefully
for
reward
,
as
it
is
no
masterie
to
obtaine
victories
;
if
we
be
weake
,
we
blame
the
worke
of
nature
,
that
we
were
not
made
of
a
firmer
mettall
;
if
we
be
strong
,
Iob
6.12
.
we
blaze
the
art
of
nature
as
if
wee
were
steele
,
that
could
not
turne
the
edge
;
if
we
be
sicke
,
2.
Chr.
16.12
.
we
plant
our
faith
in
the
Physitian
to
cure
vs
,
yet
being
sound
wee
shake
off
temperance
that
might
preserue
vs
;
Iob
32.4
.
when
our
leaues
bee
greene
and
our
wits
fresh
,
because
wee
want
the
reuerence
of
the
aged
,
we
crie
that
hoary
haires
might
quickly
couer
vs
;
and
being
arriued
at
age
the
doore
of
death
,
wee
wish
that
slipper
youth
might
againe
beguile
vs
:
euer
peruerting
the
times
and
preuenting
the
meanes
that
God
hath
prefixed
,
and
wearying
and
wasting
our selues
soonest
in
possessing
that
we
would
enioy
longest
.
For
though
it
be
the
pleasure
of
the
Almightie
,
that
wee
should
cherish
this
lampe
of
life
,
yet
ought
wee
not
to
consume
the
oyle
in
prizing
our
delights
at
too
high
a
rate
,
Iames
4.3
.
nor
in
spending
on
our
lusts
in
too
large
a
measure
.
And
though
like
warie
shipmen
wee
prouide
for
this
crazie
barke
,
which
is
the
bodie
,
Mat.
6.25
.
yet
must
wee
not
permit
immoderate
care
like
a
mercilesse
canker
to
eate
through
our
bones
.
But
the
way
to
ballance
our selues
euen
,
and
not
to
stray
beyond
our
tether
,
is
to
captiuate
our
thoughts
thus
farre
,
as
to
recken
the
world
but
as
a
cradle
,
wherein
we
are
rocked
,
till
we
aspire
to
some
age
and
growth
in
Christ
:
our
desires
but
as
dreames
wherewith
we
are
deluded
,
till
we
attaine
to
some
taste
of
Gods
loue
in
Christ
:
this
life
but
as
a
race
wherein
we
are
wearied
and
perplexed
till
wee
can
recouer
some
sight
of
Christ
;
and
this
body
but
as
a
prison
,
wherein
our
soules
lie
shakled
vnder
the
hope
of
being
blessed
in
the
death
of
Christ
.
To
which
affection
and
perfection
wee
shall
then
ascend
,
when
being
taught
by
his
word
which
is
truth
,
and
led
by
his
spirit
which
is
life
,
we
can
shake
off
selfe-will
that
runneth
on
so
fast
to
destruction
,
and
sway
downe
selfe-loue
that
swelleth
vp
so
high
to
presumption
,
and
can
walke
in
humilitie
as
in
the
sight
of
God
,
contenting
our selues
with
the
portion
assigned
vs
as
his
gift
;
and
with
the
affliction
sent
vs
as
his
triall
,
crucifying
the
flesh
as
an
enemy
to
the
quickning
of
the
soule
,
and
trampling
on
this
earth
as
an
insnarer
of
our
feete
in
vanitie
,
weighing
sickenesse
but
as
the
fore-runner
of
sleepe
,
and
welcoming
death
but
as
the
sickle
of
the
Lords
haruest
;
beholding
the
graue
as
the
faithfull
treasury
of
our
bodies
,
and
looking
vp
to
heauen
as
the
vndoubted
Paradise
of
our
soules
.
Now
there
being
but
two
impediments
to
this
perswasion
and
tranquillitie
of
spirit
,
〈◊〉
9.35
.
either
the
corruption
that
resteth
within
vs
,
or
the
sorrowes
brought
vpon
vs
while
we
breath
heere
:
the
first
cleauing
and
clasping
so
close
about
our
loynes
(
sinne
being
like
a
leprosie
that
hath
couered
the
skinne
)
as
wee
seeme
to
stand
but
on
one
foote
from
slipping
into
hell
:
the
other
striking
so
deepe
into
the
ioyes
of
this
life
,
that
feeling
as
it
were
a
quotidian
ague
of
discomforts
hanging
vpon
vs
,
we
can
hardly
weane
our
thoughts
from
listening
to
the
knell
of
iudgement
founding
in
our
eares
;
it
is
fit
we
prouide
for
our
inward
peace
,
there
being
no
outward
balme
able
to
asswage
a
raging
conscience
,
nor
no
externall
Physicke
of
force
to
relieue
a
distressed
soule
.
We
may
not
therefore
iudge
our selues
safest
,
when
wee
are
freest
from
the
buffetings
of
Satan
:
for
bearing
in
our
bodies
a
diuided
kingdom
between
the
flesh
&
the
spirit
,
represented
vnto
vs
in
the
wrestling
of
Rebeccahs
twins
within
her
wombe
;
Gen.
25.22
.
if
we
haue
peace
with
God
,
we
shall
haue
warre
with
the
dragon
;
&
hauing
forsaken
Egypt
,
&
in
the
way
to
Canaan
,
Reu.
12.9
.
Exod.
14.9.10
.
we
shal
haue
Pharaoh
&
his
captaines
flie
like
grashoppers
to
feed
vpon
vs
:
yea
the
liberty
we
haue
in
Christ
,
the
corruption
of
our
hearts
will
labour
to
inuert
to
voluptuousnes
:
the
sweetnes
we
taste
in
his
word
,
Gal.
5.13
.
the
vanity
of
our
minds
will
endeuor
to
ouercast
with
drowsines
:
Act.
20.9
.
the
faith
which
we
ground
on
his
promises
,
Gen.
3.4
.
the
subtilty
of
the
serpent
will
seeke
to
vndermine
by
doubtfulnes
:
the
conscience
we
make
to
offend
,
the
lusts
of
our
flesh
will
contend
for
to
couer
with
hypocrisy
:
the
detestation
we
haue
of
sin
,
the
concupiscence
of
our
eies
wil
striue
to
out-reach
with
profanenesse
:
&
the
interest
we
haue
to
heauen
,
the
pride
of
our
liues
will
perswade
vs
to
exchange
for
trifles
.
Gen.
25.30
With
which
temptations
we
may
not
be
dismaied
,
for
where
the
siege
is
layd
,
there
is
watchfulnesse
to
withstand
;
but
where
no
feare
of
the
enemy
is
,
there
the
weapon
rusteth
:
and
feeling
a
continuance
of
this
contention
between
the
law
of
the
flesh
and
the
spirit
of
life
,
wee
may
bee
assured
that
the
seed
of
grace
giuen
vs
from
aboue
,
which
first
drew
vs
into
fight
with
our
vncleannesse
,
is
well
growen
,
and
that
imputing
the
first
thought
of
our
peace
to
the
loue
of
God
,
Iohn
3.16
.
the
full
accomplishment
of
it
to
the
death
of
Christ
,
and
the
alone
messenger
and
perswader
of
it
to
the
holy
Ghost
;
and
knitting
the
whole
power
of
the
worke
,
the
mercy
in
our
preseruation
,
&
the
glory
in
our
victorie
to
the
arme
and
action
of
the
almighty
,
we
shall
haue
our
corruptions
as
it
were
closed
in
our
hands
,
and
the
pride
of
our
resistance
so
abated
in
our
liues
,
as
sinne
shall
but
droupingly
be
seene
in
vs
,
and
mortality
that
cannot
bee
priuiledged
with
perfection
,
shall
yet
be
beautified
with
sanctification
,
in
such
measure
as
we
shall
walke
heere
but
as
dispatcht
from
heauen
on
our
Lords
message
,
to
giue
the
sonnes
of
men
a
paterne
of
good
life
,
&
to
forewarne
them
of
their
woes
,
〈◊〉
7.
〈◊〉
28.20
.
by
bounding
our
desires
within
Iacobs
compas
,
the
presence
of
the
Lord
to
guide
vs
that
we
doe
not
stray
,
his
prouidence
to
feed
vs
that
we
do
not
starue
,
and
his
bounty
to
cloth
vs
that
we
do
not
perish
.
On
the
otherside
,
so
tender
are
our
thoughts
,
and
so
iealous
our
meditations
of
the
loue
of
God
,
Io●
6.4
.
as
we
are
stricken
with
a
trembling
distrust
,
to
haue
lost
the
starre
of
our
direction
and
comfort
in
Christ
,
when
wee
see
our selues
exposed
to
the
shame
of
the
world
,
and
the
winds
still
to
beate
on
our
rudders
,
where
the
wicked
saile
away
proudly
in
a
set
calme
;
our
houses
to
be
inclosed
with
snares
,
when
theirs
are
peaceable
without
feare
;
and
our
liues
to
be
bound
vp
in
sorow
,
Iob
21.24
.
when
their
brests
(
as
Iob
speaketh
)
are
full
of
milke
,
and
their
bones
of
marrow
.
And
when
the
apprehension
of
this
feare
hath
taken
such
hold
of
our
flesh
,
as
we
thinke
our selues
smitten
in
displeasure
,
and
the
tree
of
our
hope
to
bee
torne
downe
in
wrath
,
wee
then
wrastle
with
sinne
as
if
the
steps
of
our
strength
were
restrained
,
and
looke
vpon
death
as
the
Iailer
,
that
commits
vs
to
the
graue
as
a
dungeon
.
Hobeit
euen
in
this
doth
the
Lord
reach
forth
a
most
approued
cordiall
to
remoue
the
faintnesse
of
our
hearts
;
for
hauing
accesse
into
his
sanctuary
through
the
vnion
&
communion
we
haue
with
Christ
,
the
vncleanues
of
our
birth
being
wiped
away
in
the
sanctification
of
his
nature
,
our
transgression
remoued
in
his
innocency
,
our
rebellion
discharged
in
his
obedience
,
and
the
vtmost
farthing
paid
in
his
sufferings
;
and
hauing
the
image
of
God
we
lost
in
Adam
not
renewed
onely
,
but
a
fairer
and
deeper
stamp
thereof
engrauen
and
set
vpon
vs
,
it
being
not
now
in
our
power
to
listen
any
more
to
the
counsel
of
the
flesh
,
Christ
bearing
our
names
before
him
as
his
brest-plate
,
and
our
bodies
with
him
as
members
whereof
he
is
head
;
and
hauing
this
written
in
the
tables
of
our
heart
by
the
finger
of
no
forgerer
,
but
of
that
comforter
was
sent
from
heauen
,
and
testified
by
ourselues
in
the
pietie
of
our
religion
and
purity
of
conuersation
,
setting
saluation
before
vs
as
a
binding
benefite
,
euen
to
the
losse
of
our
souls
to
venture
for
the
Lords
glory
:
Rom.
8.33
.
we
may
in
a
Christian
resolution
giue
challenge
at
the
gates
of
hell
,
that
nothing
can
be
charged
vpon
vs
as
a
debt
,
and
therefore
nothing
can
light
vpon
vs
as
a
punishment
.
Wherefore
if
the
Lord
doe
cast
his
cloudy
countenance
vpon
vs
,
it
is
that
we
should
watch
against
the
weaknesse
of
the
flesh
,
Mat.
16.41
.
which
is
then
readiest
to
sleepe
when
temptation
is
nearest
:
and
yet
if
the
streame
of
temptation
cary
vs
into
some
sin
,
&
from
thence
we
slip
into
some
shame
,
in
his
compassion
he
cureth
vs
,
and
yet
in
kindnesse
doth
correct
vs
.
If
he
mingle
our
bread
with
care
,
and
lodge
vs
in
the
bed
of
darknes
&
discomfort
,
it
is
to
weane
vs
from
the
flesh
pots
of
Egypt
,
and
to
aduance
vs
in
the
way
to
Canaan
;
yet
being
driuen
to
any
strait
or
exigent
in
this
wildernes
,
rather
then
we
shall
want
it
shall
raine
Manna
,
Exod.
26.4
.
&
27.6
.
&
rather
then
we
shall
thirst
the
rocke
shal
yeeld
vs
water
:
yea
though
the
wicked
be
like
the
bramble
,
who
in
confidence
of
their
shadow
dare
chalenge
to
be
kings
ouer
the
trees
of
the
forrest
,
and
our selues
like
sheepe
,
Iudg.
9.15
.
who
in
simplicity
grazing
vpon
the
mountaines
,
are
either
fleeced
of
the
shearer
when
we
are
growne
in
wooll
,
or
snatched
vp
by
the
butcher
when
we
are
growen
in
flesh
:
yet
when
death
hath
made
vs
both
euen
with
the
earth
,
the
graue
shal
be
to
vs
a
fold
till
our
shepheard
come
,
and
to
them
a
shambles
till
the
destroier
of
their
soules
shall
haue
receiued
an
endles
commission
to
torment
them
.
What
cause
then
haue
we
to
shut
our
gates
against
the
gasps
of
death
,
or
like
trembling
leaues
to
entertaine
the
gale
or
blast
of
sicknes
,
which
doth
but
prune
our
fethers
,
the
more
easily
to
flie
toward
our
abiding
citie
?
For
if
neither
the
weight
of
corruption
,
though
it
sorely
presse
vs
,
nor
the
violence
of
affliction
,
though
it
soundly
beat
vs
,
can
separat
vs
from
the
loue
of
God
,
Iob
5.23
.
nor
the
league
with
his
creatures
;
nay
if
this
masse
of
sin
,
and
storme
of
sorrow
we
sustaine
,
be
the
most
sensible
motiues
to
draw
vs
vnder
Christs
couering
;
and
liuing
heere
as
sinning
faints
though
sanctified
,
and
as
crucified
saints
though
beloued
,
we
haue
yet
but
our
ioies
eclipsed
,
2.
Cor.
13
.
1●
.
and
that
beauty
of
blessednesse
set
foorth
vnto
vs
in
a
counterfet
,
which
shall
clearely
heereafter
be
discouered
;
into
what
profound
vanity
are
we
falne
if
we
wold
still
be
hedged
in
and
inthralled
in
this
vale
of
misery
and
mortality
,
and
not
desire
to
ascend
on
that
ladder
which
Iacob
knew
to
bee
the
gate
of
heauen
,
Gen.
28.17
.
the
skirts
whereof
but
seene
and
felt
of
the
Apostles
,
did
leaue
them
in
such
a
slumber
of
delight
,
as
they
onely
vanted
in
the
crosse
of
Christ
,
Act.
4.24
.
which
was
their
preseruatiue
against
the
feare
and
infection
of
being
folded
vp
with
the
wormes
,
and
their
spur
and
preparatiue
to
set
the
houses
of
their
harts
in
order
before
they
descended
to
the
dust
.
Most
comfortable
perswasions
&
instructions
tending
to
this
purpose
,
shall
be
found
dispersed
and
sprinkled
in
this
treatise
following
;
into
which
,
who
so
shall
walke
for
religious
recreation
,
if
he
cannot
furnish
himselfe
with
Iosephs
store
to
serue
Egypt
and
other
countries
,
Gen.
42.6
.
1.
King
.
17.15
.
yet
can
be
not
faile
of
the
widowes
store
,
that
had
to
feed
her selfe
&
Eliah
.
For
from
hence
may
be
obserued
,
that
the
foolishnes
of
the
Gospell
doth
prescribe
the
best
directions
to
a
blessed
end
;
1.
Cor.
1.27
.
that
the
pouerty
of
a
Christian
doth
forerun
the
riches
which
he
hath
in
heauen
;
that
the
loue
of
the
world
is
an
exemption
from
the
life
of
God
,
Mat.
5.3
.
Iames
4.4
.
Luk.
16.13
.
Iob
5.17
.
and
that
the
Lords
correction
is
but
loue
:
and
on
the
contrary
shall
be
discerned
,
that
the
eloquence
of
the
flesh
is
like
the
cry
of
the
Lapwing
,
that
traineth
vs
furthest
from
that
we
seeke
;
that
the
pompe
of
the
earth
is
like
a
blazing
starre
,
that
dreadeth
the
minde
by
presaging
ruine
;
that
the
temptations
to
pleasure
are
like
canded
wormewood
,
that
cozen
the
tast
,
and
kill
the
stomacke
;
and
that
the
schedule
of
our
daies
being
summed
vp
,
is
like
a
large
debt
set
downe
in
golden
letters
.
These
things
to
a
moderate
and
mortified
minde
,
seasoned
with
the
feare
,
and
seated
in
the
fauour
of
God
,
cannot
but
bee
welcome
,
though
with
the
couetous
and
carnall
man
,
that
hath
his
desires
like
the
Mole
,
scraping
in
the
earth
,
they
shall
fare
as
Christ
did
among
the
Cadarens
,
Marke
5.17
.
who
was
intreated
to
depart
from
them
,
when
he
was
but
comming
neare
them
.
Howbeit
in
these
desperate
diseased
times
,
wherein
wee
are
all
so
vniuersallie
drunke
with
our
owne
conceits
,
as
we
despise
to
be
reformed
by
the
word
of
grace
(
some
yoking
religion
with
policy
,
as
if
they
were
grapes
of
the
same
vintage
:
some
trampling
downe
religion
with
profanenesse
,
as
if
she
wore
a
weed
that
ouergrew
the
corne
;
some
disguising
religion
with
hypocrisie
,
as
if
she
were
a
garment
of
diuers
colors
:
some
poysoning
religion
with
Popery
,
as
if
the
immortall
seed
of
God
could
bee
leauened
with
the
traditions
of
men
:
and
few
laying
religion
to
the
heart
,
which
simply
embraced
and
sincerely
followed
,
would
and
ought
to
be
the
square
and
leuell
of
our
liues
,
)
it
is
good
we
get
as
many
buttresses
as
we
can
to
vphold
the
building
,
and
raise
as
many
bulwarkes
as
we
can
to
beat
backe
the
shot
,
that
Satan
shewing
himselfe
more
sharpe
witted
,
and
if
it
may
be
more
spitefully
minded
then
before
,
in
laying
new
kinds
of
allurements
to
surprize
our
faith
and
subuert
our
hope
,
that
we
should
not
so
much
as
grope
after
our
life
which
is
hid
in
Christ
:
we
may
(
if
it
be
possible
)
with
fresh
and
new
supply
of
skill
and
cunning
vnwind
our selues
out
of
his
enuenimed
snares
,
and
hold
fast
our
profession
,
which
is
a
schole
of
chastisement
for
a
time
,
that
in
our
peace
at
the
last
we
may
be
partakers
of
the
Lords
holinesse
.
Heb.
12.10
.
〈◊〉
●●ue
therefore
presumed
,
though
vnable
of
my selfe
to
carie
the
least
sticke
to
the
altar
,
and
vnworthy
of
all
others
(
since
lowest
of
the
forme
)
to
offer
either
diet
or
direction
to
any
,
that
hath
touched
but
the
hemme
of
Christ
:
yet
being
taught
a
receipt
,
which
carefully
applied
will
purifie
the
head
from
profane
humors
,
strengthen
the
heart
against
vaine
terrors
,
and
cleanse
the
conscience
from
that
accursed
guile
of
spirit
,
Psal.
32.2.3
whereby
wee
haue
learned
to
lessen
sinne
,
I
haue
presumed
no
longer
to
suppresse
the
quintessence
of
his
skill
from
whence
it
came
,
but
shadowed
with
your
allowance
to
send
it
foorth
,
not
so
full
and
hearty
a
medicine
(
I
confesse
)
as
it
might
haue
beene
from
the
immediate
hand
of
him
that
made
it
.
The
man
ye
knew
,
and
this
iron
and
irefull
age
that
frowneth
most
on
them
that
are
freest
from
profanenesse
,
could
not
but
approue
him
to
bee
zealous
of
the
truth
of
God
,
painfull
in
his
calling
,
faithfull
in
his
message
,
powerfull
in
his
speech
,
carefull
of
the
flocke
of
Christ
,
peaceable
and
blamelesse
in
his
life
,
and
comfortable
and
constant
in
his
death
.
So
as
if
there
appeare
any
skarre
or
blemish
in
the
worke
,
it
came
by
passing
thorow
my
fingers
,
that
carried
my
pen
too
slowly
,
and
attended
the
voice
too
slightly
.
Howbeit
,
putting
on
the
armour
of
proofe
and
experience
of
your
fauors
,
toward
whom
chiefly
I
haue
set
my
byas
,
that
ye
will
be
pleased
to
be
no
seuere
examiners
,
but
mild
perusers
of
these
papers
,
and
that
affection
may
somewhat
mediate
with
your
iudgements
,
to
censure
not
as
ye
see
,
but
as
I
meane
;
I
haue
aduentured
the
hazard
to
be
reproued
of
others
,
vpon
assured
confidence
to
bee
accepted
of
you
.
And
though
many
may
happely
balke
the
alley
,
and
not
lend
their
eye
to
behold
the
iarres
betweene
the
flesh
and
the
spirit
,
vpon
opinion
that
my selfe
haue
leaped
beyond
my
last
,
in
striuing
to
bring
this
boat
to
land
,
which
the
owner
neuer
meant
should
see
the
shore
:
yet
when
I
considered
the
word
of
God
to
be
like
the
raine
,
Heb.
6.7
.
Mark
.
11.13
.
and
the
hearts
of
men
like
the
earth
,
that
if
the
tree
answer
not
her
fruite
,
her
leaues
will
not
protect
her
from
the
fire
:
that
he
shall
come
short
in
his
account
of
faith
,
Rom.
10.14
.
that
maketh
no
conscience
of
hearing
;
and
that
if
the
voice
of
the
Preacher
perish
in
the
ayre
or
in
the
eare
,
it
shall
quicken
againe
to
question
with
vs
for
our
negligence
;
I
was
not
ashamed
to
humble
my selfe
to
others
view
,
that
by
the
mercy
seene
on
me
,
who
haue
beene
thus
farre
led
into
the
secrets
of
God
,
Exod.
19.13
.
they
may
be
likewise
encouraged
to
presse
within
the
border
of
the
mount
,
when
the
horne
of
saluation
shall
be
blowen
.
For
it
is
a
miserie
and
madnesse
to
imagine
the
labour
of
a
Christian
to
be
mued
vp
within
the
wales
of
the
ministerie
,
or
that
men
are
so
straitned
in
their
vocations
,
as
that
they
may
not
looke
aside
to
a
sermon
:
or
that
because
the
theese
was
saued
on
the
gallowes
,
Luk.
23.43
.
therefore
heauen
may
bee
wonne
with
a
wet
finger
:
or
that
since
the
workers
for
an
houre
,
Mat.
20.9
.
had
the
penny
with
them
that
bore
the
paine
and
heate
of
the
day
:
therefore
it
shall
suffice
to
come
as
Nicodemus
did
to
Christ
by
night
.
Ioh.
3.2
.
Nay
,
we
must
know
,
that
as
the
promise
of
mercie
is
equall
to
all
,
so
the
prayer
and
practise
for
mercie
must
be
the
same
in
all
;
that
we
are
no
longer
within
the
compasse
of
the
Lords
protection
,
Psal.
91
11.
then
wee
walke
in
feare
within
the
bounds
of
his
direction
;
that
if
religion
be
not
the
commander
in
our
callings
,
scarcitie
or
discontent
will
bee
as
mothes
in
our
blessings
;
and
that
if
presumption
misleade
vs
to
pledge
only
a
pang
of
deuotion
for
a
sacrifice
when
the
pleasure
of
our
daies
be
past
,
iudgement
shall
but
requite
vs
,
if
either
death
do
strangle
vs
before
we
speake
,
or
the
wrath
of
God
rebound
vpon
vs
when
wee
haue
wept
our
fill
.
For
it
standeth
not
with
the
Lords
honour
to
be
shaken
off
so
oft
when
he
would
lodge
with
vs
,
Ier.
32.33
.
nor
with
our
duties
to
runne
away
so
fast
,
when
wee
should
turne
to
him
:
but
that
at
length
iustice
must
arise
to
preserue
the
maiestie
of
his
mercy
,
so
much
abased
,
and
so
long
abused
,
which
we
haue
sensibly
felt
,
the
stripes
being
yet
seene
in
our
streets
,
and
may
feare
heereafter
to
bee
more
fierce
,
2.
Sam.
24.14
.
by
how
much
the
sword
of
the
enemie
sharpened
to
destruction
,
doth
exceed
the
correcting
hand
of
God
tempered
with
compassion
.
The
Lord
graunt
this
short
setting
of
his
face
against
vs
,
may
haste
vs
to
haue
peace
with
him
,
that
hath
the
ends
of
the
world
subiect
to
his
power
,
and
the
plagues
of
the
world
restrainable
at
his
will
:
so
shall
wee
bee
preserued
from
the
venime
,
and
ransomed
from
the
violence
of
them
that
seeke
our
soules
,
and
either
still
praise
him
in
the
land
of
the
liuing
,
Psal.
56.13
.
or
eternally
dwell
with
him
in
the
habitation
of
his
Saints
:
which
God
grant
may
bee
your
portions
,
and
the
inheritance
of
your
posterity
.
Amen
.
Yours
in
all
dutie
.
H.
Yeluerton
.
TO
THE
READER
.
THinke
not
(
gentle
Reader
)
that
the
turning
backe
from
the
world
is
any
looking
backe
from
the
plough
;
Luk.
9.62
.
but
by
example
iudge
it
safer
to
bend
thine
eie
toward
Zoar
a
place
of
rest
,
then
to
wrest
thy
sight
toward
Sodome
the
citie
of
wrath
.
Gen.
19.22
.
And
since
the
earth
was
cursed
for
thy
sinne
in
Adam
,
Gen.
3.17
.
Gal.
2.16
.
Rom.
3.22
.
Matt.
6
20.
Phil.
3.20
.
1.
Ioh.
5
6.
and
thy selfe
art
saued
by
thy
faith
in
Christ
,
let
the
direction
of
thy
thoughts
to
him
be
the
messenger
to
thy
heart
that
thou
art
in
heauen
:
for
thou
art
not
placed
that
thou
shouldest
be
planted
here
,
but
being
bought
from
this
earth
by
bloud
,
cleanse
thy selfe
in
this
earth
by
water
;
that
since
some
inferior
affections
must
needs
be
foule
,
Ioh.
13.8
.
the
dust
may
onely
cleaue
to
thy
feet
,
thy
head
and
thy
hands
be
lift
vp
to
God
.
For
if
in
the
pride
of
thy
flesh
thou
dost
build
thy
nest
neere
him
,
or
in
the
profanenes
of
thy
heart
doest
striue
to
be
rich
without
him
,
Esay
14.15
.
Gen.
11.7
.
Luk.
12.20
.
the
least
breath
of
his
mouth
shal
batter
thy
seat
to
be
seene
no
more
,
&
scatter
thy
wealth
as
before
the
wind
.
Yea
the
Lord
hath
choked
thy
fields
with
thistles
,
Gen.
3.18
.
Iam.
5.3
.
&
wrapped
vp
thy
treasure
in
rust
;
that
seeing
the
ground
whereon
thou
standest
to
be
out
of
Paradise
,
and
the
staffe
whereon
thou
leanest
to
bee
but
wood
of
the
woorst
sort
,
thou
mightest
pray
to
haue
the
sword
put
vp
that
stops
thee
from
the
tree
of
life
,
Gen.
3.24
.
and
those
boughes
cut
off
that
shadow
thee
from
beholding
thy
sinnes
borne
in
Christs
body
.
1.
Pet.
2.24
.
Now
the
humour
that
hindreth
thy
sight
,
is
the
Crystall
shew
of
brittle
honor
,
that
sets
thine
eies
on
fire
to
follow
after
it
;
for
if
Adam
may
be
as
God
,
Gen.
3
5.
there
is
no
commandement
can
hedge
him
:
Gen.
33.
●●
if
Esau
may
haue
a
traine
of
men
at
his
heeles
,
hee
will
soone
digest
the
losse
of
his
birth-right
:
2.
Tim.
4.10
.
&
if
Demas
may
but
win
the
world
,
he
will
haste
to
shake
hands
with
the
Saints
of
God
.
But
remember
how
with
the
fruite
thy
father
swallowed
wrath
,
Ier.
31.29
.
which
to
this
day
hath
set
thy
teeth
on
edge
,
M●
.
●
.
3
.
Mat
4.10
.
that
the
ioy
the
reprobate
hath
in
his
flesh
,
is
ioined
with
the
hatred
of
God
vpon
his
soule
;
and
that
if
the
sonnes
of
men
shall
take
the
diuell
at
his
word
,
as
the
Sonne
of
God
did
not
,
it
is
but
a
bitter
recompence
for
the
losse
of
the
better
part
,
Mat.
16.26
.
when
themselues
are
compassed
with
confusion
.
Take
the
counters
into
thine
owne
hand
,
and
see
what
reckoning
thou
canst
make
of
life
:
what
is
past
frighteth
thee
with
the
remembrance
of
it
,
because
so
much
of
thy
light
is
spent
:
what
is
present
,
burdeneth
thee
with
the
weight
of
it
,
because
in
sweate
and
sorrow
thou
doest
waste
thy
time
:
what
is
to
come
troubleth
thee
with
the
incertainty
of
it
,
lest
the
graue
do
swallow
thee
before
thou
see
it
:
yea
make
thy
account
as
thou
ought
and
thou
shalt
find
it
swifter
then
the
weauers
shittle
,
Iob
7.6
.
Iob
9.25
.
and
speedier
then
a
Post
caried
vpon
the
wings
of
the
wind
;
for
if
the
Lord
steppe
not
betweene
thee
and
death
,
before
thou
canst
lay
one
thy
breath
is
gone
.
What
booteth
it
then
so
vnseasonably
to
ripen
thy
cares
for
the
tares
of
this
life
?
for
if
thou
heape
vp
siluer
as
the
sand
,
and
prepare
raiment
as
the
clay
,
yet
building
thy
house
as
the
moth
,
not
in
thine
owne
but
in
anothers
garment
,
when
thou
shalt
make
thy
bed
in
the
darke
,
Iob
●8
.
13
.
Io●
16.
●●
.
and
the
first
borne
of
death
shall
consume
thy
strength
,
where
then
be
the
strings
of
thy
hope
,
thy
horne
being
thus
abased
to
the
dust
?
Of
thy selfe
thou
art
but
a
tree
turned
vpward
,
hauing
no
sap
from
the
earth
;
and
if
thou
beest
not
moistened
with
the
deaw
from
heauen
,
though
by
the
sent
of
water
thou
maiest
bud
,
yet
shalt
thou
perish
in
the
blade
,
because
thou
hast
no
spirit
at
the
roote
.
Therefore
if
thou
expect
in
thy
labour
blessing
,
in
thy
peace
continuance
,
in
affliction
comfort
,
in
thy
death
triumph
;
thou
must
respect
in
thy
calling
honesty
,
in
thy
pleasures
iudgement
,
Eccles.
11.9
.
Tit.
2.12
.
in
thy
sorrowes
mercy
,
&
in
thy
life
religion
.
For
if
God
be
not
with
thee
to
direct
thee
that
thou
stray
not
,
to
correct
thee
that
thou
swell
not
,
to
preserue
thee
that
thou
famish
not
,
to
pardon
thee
that
thou
despaire
not
,
to
curb
thee
that
thou
stumble
not
,
to
strengthen
thee
that
thou
fall
not
,
to
sanctifie
thee
that
thou
sinne
not
,
and
to
glorifie
thee
that
thou
perish
not
:
Psal.
145.14
.
Psal.
19.12
.
so
many
be
the
errors
of
thy
life
as
thou
canst
not
heale
them
,
and
so
safe
is
thine
iniquitie
sealed
vp
,
as
thou
canst
not
chuse
but
haue
change
of
sorrowes
.
I
haue
therefore
presumed
in
a
Christian
loue
of
thy
soule
,
if
not
to
cure
thy
iealosie
of
the
world
,
yet
to
prescribe
thee
Physicke
to
crucifie
thy selfe
.
It
is
a
field
sowne
by
the
hand
of
another
,
though
some
fell
not
vnfruitfully
I
hope
into
my
ground
;
and
albeit
many
yeeres
haue
now
ouergrowne
my
papers
since
I
first
plowed
it
,
and
that
the
seeds-man
himselfe
sleepeth
in
the
earth
,
yet
somewhat
to
awake
the
memory
of
the
righteous
,
and
to
quicken
and
giue
heart
to
the
desires
of
the
religious
,
I
haue
shot
some
few
arrowes
that
I
had
of
his
,
which
if
thou
peruse
with
diligence
,
and
lay
vp
with
conscience
,
thou
shalt
find
of
greater
force
then
the
shafts
of
Ionathan
;
since
these
forewarne
thee
of
the
fury
not
of
Saul
,
1.
Sam.
20.21
.
but
of
Satan
,
who
reioyceth
more
in
thy
damnation
then
he
sorroweth
for
his
owne
.
So
hoping
thou
wilt
either
looke
vpon
me
in
loue
,
or
lay
me
aside
without
shame
,
I
commit
thee
to
God
,
who
giue
thee
and
forgiue
thee
much
.
Grayes
Inne
,
Decemb.
24.
1604.
Thy
friend
,
H.
Yeluerton
.
To
the
Christian
Reader
.
CHRISTIAN
Reader
,
when
thou
takest
a
view
of
the
bookes
already
abroad
,
and
daily
increasing
,
as
also
according
to
thy
measure
of
grace
receiued
,
doest
discerne
of
and
censure
the
weaknesse
and
insufficiency
of
too
many
:
I
speake
not
now
of
those
idle
and
vaine
,
oh
that
I
might
not
say
,
tending
to
Atheisme
and
prophanenes
;
which
are
rather
to
be
bewailed
in
a
Christian
common-weale
,
than
censured
:
but
of
those
,
whose
subiect
is
profitable
,
and
workmen
desirous
to
profit
.
Euen
in
too
many
of
these
thou
hast
cause
iustly
to
complaine
,
there
is
no
end
of
making
many
books
,
the
reading
of
such
being
but
wearisomnes
to
the
flesh
,
and
so
breedeth
a
distast
of
the
necessary
vse
of
reading
.
But
when
thou
shalt
lift
vp
thine
eies
,
and
spie
out
as
in
a
foggie
mist
,
Eccle.
12.10
.
diuers
also
wherein
is
an
vpright
writing
,
the
words
of
truth
,
able
to
teach
and
to
conuince
,
thou
art
now
to
be
encouraged
,
and
not
to
be
wearie
to
exercise
thy selfe
,
as
thy
calling
and
meanes
will
affoord
,
in
bookes
that
are
necessary
,
pretious
and
godly
.
Among
these
,
if
thou
wilt
take
the
pains
to
read
,
thou
wilt
easily
condescend
,
that
these
Sermons
deserue
,
both
for
their
matter
and
penning
,
to
be
preserued
for
the
vse
of
Gods
Saints
.
Which
will
appeare
,
if
with
mee
thou
wilt
a
little
neerer
obserue
the
frame
and
comelinesse
of
this
work
:
namely
,
the
doctrines
naturally
raised
,
the
reproofe
of
the
aduersary
soundly
concluded
:
and
that
in
such
a
pithie
phrase
,
and
words
sauouring
of
grace
,
that
thou
canst
not
but
with
me
acknowledge
diuers
excellent
graces
of
God
shining
clearely
in
the
Author
,
in
the
Penman
.
By
the
Authour
the
word
is
truly
interpreted
,
and
in
a
most
excellent
maner
brought
home
to
thy
conscience
,
both
for
mortification
of
life
,
and
quickening
in
heauenly
duties
,
as
also
for
setling
thee
against
that
accursed
heresie
of
Popery
,
which
is
too
much
neglected
of
too
many
able
teachers
.
In
the
Pen-man
obserue
diligence
,
wisedome
,
godlinesse
;
he
tooke
this
pains
only
for
his
owne
priuate
vse
:
for
very
hardly
could
hee
bee
drawen
to
communicate
this
to
the
common
good
:
yet
so
carefully
is
it
performed
,
that
vndoubtedly
not
a
sentence
,
yea
hardly
will
it
appeare
,
that
a
word
of
moment
escaped
him
,
as
those
who
were
diligent
hearers
with
him
may
remember
and
can
witnesse
.
His
godly
wisdome
appeareth
not
only
in
attending
on
the
Lords
own
ordinance
,
the
publike
ministery
of
the
word
,
on
the
Lords
day
and
other
set
times
,
but
also
in
treasuring
the
same
vp
by
writing
:
knowing
well
,
that
the
voice
working
inwardly
for
a
time
,
through
mans
weaknesse
and
infirmity
doth
quickly
perish
:
to
this
end
,
that
with
his
ordinary
sanctifying
of
the
Sabbath
,
he
might
(
and
that
liuely
)
set
before
his
owne
eies
this
powerfull
meanes
also
of
saluation
:
therby
nourishing
the
same
faith
and
godlinesse
in
himselfe
,
which
he
saw
from
his
infancy
,
and
daily
doth
see
to
dwell
in
that
reuerend
and
truely
religious
Iudge
his
father
,
and
in
that
vertuous
Lady
,
alwaies
ready
to
refresh
the
bowels
of
the
Saints
,
his
mother
:
to
whom
I
also
owe
my selfe
,
both
for
encouragement
in
my
entrance
to
the
worke
of
the
ministery
first
begun
in
that
their
well
ordered
family
,
as
also
for
many
fauours
since
,
principally
for
that
charge
where
I
now
dwell
,
bestowed
on
me
by
that
worthy
&
most
religious
carefull
disposer
of
the
Church-liuings
,
the
right
honourable
Sir
Thomas
Egerton
Knight
,
Baron
of
Elsemeere
,
Lord
Chancelor
of
England
.
Lastly
,
Christian
Reader
,
with
me
consider
of
the
blessing
of
God
vpon
the
labours
of
this
godly
and
learned
Gentleman
in
his
owne
profession
,
who
hath
taken
these
paines
now
for
thy
good
,
euident
to
all
those
that
know
him
:
which
doth
clearely
conuince
,
that
the
keeping
of
the
sabbath
is
not
the
losse
of
one
yeere
in
seauen
,
as
too
many
of
his
rank
,
&
I
would
they
only
,
by
their
practise
do
discouer
they
think
.
Indeed
if
the
fourth
commandement
were
ceremoniall
,
and
consequently
abrogated
,
if
there
were
no
heauen
,
no
hell
,
and
that
man
were
only
for
this
life
,
they
might
haue
some
colour
.
But
that
the
care
of
thy
calling
and
of
holy
religion
may
go
together
,
yea
hand
in
hand
,
heere
thou
hast
a
paterne
and
example
:
benefite
thy selfe
by
this
his
paines
,
and
tread
in
the
same
steps
of
godly
wisedome
.
Thine
in
the
Lord
,
George
Bard
,
Minister
of
the
word
of
God
at
Stanes
in
Middlesex
.
GEntle
Reader
,
whereas
by
some
ouersight
,
the
19.20.21
.
and
22.
verses
of
the
eight
chapter
to
the
Romans
follow
not
in
their
due
place
,
thou
art
to
be
aduertised
that
they
are
handled
in
the
end
of
the
chapter
,
after
the
38.
and
39.
verses
;
where
thou
art
to
looke
for
them
.
MATH.
chap.
1.
vers.
1.
verse
1
The
Booke
of
the
Generation
of
Iesus
Christ
,
the
sonne
of
Dauid
,
the
sonne
of
Abraham
,
&c.
to
the
18.
verse
.
THE
foure
Euangelists
haue
beene
resembled
by
some
writers
to
the
foure
beasts
spoken
of
Ezec.
1.10
.
and
Reu.
4.7
.
This
Euangelist
Mathew
being
compared
to
a
man
,
because
he
begins
with
the
pedegree
of
our
Sauiour
Christ
:
S.
Marke
to
a
lion
,
because
hee
begins
with
the
preaching
of
Iohn
Baptist
,
who
roared
like
a
lion
in
the
wildernesse
the
doctrine
of
Repentance
:
S.
Luke
to
an
Oxe
or
Bullock
,
because
he
begins
with
the
story
of
Zachary
the
Priest
,
whose
office
was
vnder
the
Law
to
offer
sacrifice
:
and
S.
Iohn
to
an
Eagle
,
because
hee
flieth
aloft
,
and
beginneth
with
the
eternall
generation
of
the
Sonne
of
God
according
to
his
Diuinitie
.
It
it
is
true
indeed
their
beginnings
are
as
before
,
but
their
comparisons
are
too
curious
;
for
as
the
finger
of
God
directed
them
,
so
did
they
write
,
and
such
was
the
Lords
loue
to
his
church
,
as
not
to
suffer
vs
to
be
vnfurnished
of
any
thing
that
might
further
vs
in
the
course
of
our
saluation
,
but
from
time
to
time
to
raise
vp
instruments
and
pen-men
to
set
downe
his
will
,
that
seeing
the
way
wherein
to
walke
,
we
need
not
nor
cannot
pretend
ignorance
.
The
whole
chapter
diuideth
it selfe
into
two
general
parts
:
first
is
set
downe
the
lineall
descent
of
Christ
:
secondly
,
the
maner
of
his
natiuitie
,
from
the
eighteenth
verse
to
the
end
.
In
the
first
part
note
three
members
:
first
,
a
generall
comprehension
of
the
matter
in
the
first
verse
:
secondly
,
the
large
narration
of
it
,
from
the
second
to
the
seuenteenth
verse
:
thirdly
,
the
conclusion
,
in
the
seuenteenth
verse
.
In
the
first
of
these
obserue
two
parts
:
first
,
what
matter
he
will
intreat
of
:
secondly
,
of
whose
pedegree
,
namely
of
Christs
the
great
King
of
immortality
.
In
that
it
is
said
,
the
booke
of
the
Generation
,
it
is
not
to
be
taken
as
a
title
prefixed
to
the
whole
booke
,
but
it
is
meant
according
to
the
Hebrew
phrase
,
that
it
is
a
Catalogue
or
recitall
of
such
a
stocke
as
our
Sauiour
Christ
came
of
.
For
the
second
,
which
is
the
narration
,
it
is
distributed
into
three
members
,
euery
one
by
equall
proportion
hauing
foureteene
persons
:
the
first
,
of
the
Patriarkes
:
the
second
,
of
the
Kings
of
Dauid
:
the
third
,
of
the
Captaines
and
inferior
Gouernors
which
had
onely
some
fragments
left
of
the
roiall
regiment
after
the
transportation
and
carying
them
away
into
Babylon
.
Now
the
cause
why
the
Euangelist
diuideth
them
thus
into
three
foureteenes
,
is
,
not
onely
that
the
number
and
the
story
might
the
better
be
borne
away
,
but
principally
because
he
is
to
proue
that
Christ
came
lineally
from
the
Iewes
,
he
setteth
downe
the
threefolde
,
estate
of
the
Iewes
,
and
wherunto
they
were
subiect
till
Christ
came
,
who
should
raigne
in
the
hearts
of
men
:
shewing
how
at
the
first
the
Tribe
of
Iuda
increased
greatly
till
it
was
established
and
setled
in
the
kingdome
of
Dauid
,
then
the
greatest
excellency
thereof
was
in
Dauids
sonne
Salomon
,
and
then
the
abatement
and
greatest
diminution
that
could
be
which
was
in
their
cariage
away
into
Babylon
,
and
that
a
Carpenter
should
be
right
heire
to
the
Crowne
,
sheweth
the
great
eclipse
whereunto
it
was
fallen
:
so
as
in
the
Patriarkes
it
was
like
the
Sunne
dawning
,
in
Salomon
like
the
Sunne
in
his
full
glory
,
and
afterward
like
the
Sunne
set
and
gone
downe
,
leauing
the
right
of
the
kingdome
as
in
a
darke
place
,
namely
in
Ioseph
a
poore
Carpenter
,
of
a
base
trade
and
meane
condition
,
nothing
at
all
respected
.
Now
further
in
the
narration
,
the
Euangelist
(
as
we
may
see
in
the
old
Testament
)
reckoneth
vp
some
that
liued
before
the
going
downe
into
Egypt
,
some
that
were
borne
and
died
in
Egypt
,
and
some
that
returned
out
of
Egypt
,
and
were
led
as
slaues
into
Babylon
.
In
that
it
is
said
,
Iudas
begat
Phares
and
Zara
of
Thamar
,
obserue
that
our
Sauior
Christ
did
not
disdaine
to
debase
and
disparage
himselfe
so
farre
as
to
come
of
the
line
of
such
as
were
borne
of
an
incestuous
generation
,
that
we
might
be
rauished
and
astonished
with
his
loue
,
who
refused
not
to
come
out
of
the
family
of
grosse
sinners
that
he
might
saue
the
sinfull
soules
of
beleeuers
.
And
whereas
in
the
blazing
of
Christs
armes
by
this
Herauld
the
Euangelist
,
there
are
but
foure
women
named
euery
one
of
them
hath
their
seuerall
blemish
and
reproach
left
behind
them
in
the
booke
of
God
.
The
first
,
Thamar
incestuously
abused
by
her
father
in
law
,
Gen.
38.18.29
.
The
second
,
Rahab
,
Iosh.
2.1
.
by
nation
a
Cananite
,
as
vile
as
to
be
a
dogge
,
by
profession
an
idolater
,
Iosh.
6.17
.
by
city
of
Iericho
a
place
so
cursed
,
as
that
no
soule
should
escape
thence
aliue
,
in
trade
a
victualler
,
and
in
conuersation
a
whore
:
yea
the
place
she
dwelt
in
so
cursed
,
that
who
so
should
build
it
vp
againe
should
do
it
in
the
bloud
of
all
his
family
:
and
yet
this
woman
must
be
put
in
the
roiall
descent
of
Christ
.
The
third
is
Ruth
,
who
came
of
that
nation
,
that
was
begot
in
incest
,
and
caused
the
children
of
Israel
to
sinne
in
fornication
.
Numb.
25.1
:
so
as
it
is
said
for
the
Edomites
,
the
Lord
esteemed
them
no
more
then
as
an
old
shooe
,
and
Moab
should
be
but
as
a
chamber-pot
;
and
as
appeareth
in
her
owne
booke
,
Psal.
60.8
.
Ruth
2.3
.
she
was
poore
,
gleaning
after
the
reapers
the
eares
of
corne
.
For
the
fourth
,
which
is
Vrias
wife
,
she
was
the
worst
of
all
,
of
her
Salomon
was
borne
,
2.
Sam.
12.24
.
whereby
the
holy
Ghost
doth
insinuate
the
adultery
committed
before
his
birth
,
and
consider
Salomon
borne
of
such
an
infamous
woman
,
that
he
should
be
heire
,
and
yet
not
the
eldest
sonne
,
it
was
meerely
of
Gods
mercy
and
not
of
any
merit
;
and
by
reason
of
this
woman
,
Dauid
not
onely
committed
adultery
to
haue
made
a
bastard
to
haue
inherited
the
Crowne
,
but
to
this
added
bloud
,
2.
Sam.
11.4.17
.
the
death
of
her
husband
and
of
many
others
,
and
such
a
death
,
as
to
die
by
the
sword
of
the
vncircumcised
,
which
was
most
reprochfull
:
that
now
the
holy
Ghost
should
direct
the
pen
of
the
Euangelist
to
draw
Christs
linage
by
name
from
these
,
&
not
to
deriue
him
from
Sara
&
Rebecca
,
that
were
excellently
famous
,
and
that
Dauid
the
type
of
the
Messias
should
be
such
a
bloudy
man
,
may
be
a
consolation
to
al
bleeding
christians
,
&
may
teach
vs
,
that
though
our
sins
be
neuer
so
hainous
in
respect
of
the
qualitie
of
them
,
or
neuer
so
many
in
respect
of
the
multitude
of
them
,
yet
if
at
any
time
we
be
wearie
with
a
full
detestation
of
them
,
Mat.
11.28
.
and
a
resolute
purpose
to
amend
them
,
Christ
will
refresh
vs
,
and
will
scatter
them
before
him
,
euen
as
the
dust
before
the
winde
:
and
the
greater
is
our
condemnation
,
if
hauing
so
much
mercie
we
repent
not
.
Secondly
,
obserue
in
that
it
is
said
,
Iesse
begat
Dauid
,
and
Dauid
Salomon
,
wheras
Dauid
onely
is
named
king
,
being
the
last
of
the
first
fourteene
,
that
the
estate
of
the
Patriarkes
was
now
changed
into
kings
;
and
though
Iuda
had
some
preheminence
,
before
that
the
kingdome
fell
to
them
,
yet
this
was
the
greatest
glorie
,
that
it
should
be
such
a
kingdome
whereof
the
king
that
should
be
borne
should
be
God
the
Son
:
which
may
teach
vs
,
that
the
highest
honor
that
can
befal
a
family
,
or
a
cuntry
,
or
a
Christian
is
,
to
haue
the
Lord
to
dwel
with
them
:
for
all
other
titles
are
folded
vp
in
time
that
perisheth
,
but
the
presence
of
the
Lord
bringeth
comfort
that
decaieth
not
.
Howbeit
we
must
note
,
that
as
this
kingdome
of
Iuda
was
a
type
of
the
Messias
,
1.
Sam.
15.28
.
it
was
begun
in
Dauid
onely
,
for
Saul
though
he
was
king
before
,
yet
was
he
no
type
of
the
Messias
.
And
for
this
second
order
which
is
all
of
Kings
,
we
shall
see
if
we
peruse
the
booke
of
God
,
that
Christ
came
of
some
as
wicked
kings
as
euer
were
;
for
where
from
Salomon
to
the
captiuitie
there
were
19.
kings
,
13.
of
them
were
most
wicked
,
and
some
of
them
had
such
speciall
blemishes
&
spots
vpon
them
,
as
it
is
doubted
whether
they
be
saued
or
no
:
Salomon
had
great
enormities
,
but
there
is
no
doubt
of
his
repentance
,
witnessed
by
his
booke
of
retractions
called
Ecclesiastes
.
Asa
began
well
,
but
in
his
old
age
he
imprisoned
the
Prophet
that
told
him
of
his
sinne
,
and
in
his
sicknesse
trusted
more
to
the
Physitian
then
to
God
,
2.
Chr.
16.10.12
.
Iehosaphat
did
the
woorst
act
that
could
be
(
2.
King
.
8.18
.
)
to
marrie
his
sonne
Iehoram
to
Athaliah
the
daughter
of
Iezabel
,
whereby
manie
prouocations
were
committed
,
and
yet
these
were
the
best
.
Iehoram
he
caused
all
Iuda
to
commit
idolatry
,
so
as
the
Lord
forsooke
him
,
and
(
2.
Chro.
21.15
.
)
he
died
a
miserable
death
,
his
guts
falling
out
of
his
belly
,
not
all
at
once
,
but
day
by
day
,
which
was
more
grieuous
.
Ahazia
his
sonne
was
slaine
(
2.
Chro.
22.9
.
)
by
Iehu
in
the
field
,
and
neuer
any
reuenged
his
blood
.
Ioash
his
sonne
(
2.
Chron.
23.3
.
)
was
mightily
preserued
by
Iehoiada
the
Priest
from
the
hands
of
Athaliah
.
Yet
when
the
Priest
was
dead
(
2.
Chron.
24.78
.
)
when
the
Prophets
came
to
tell
him
he
was
abused
and
misled
by
his
Princes
to
idolatry
,
he
caused
them
to
be
slaine
in
the
temple
,
and
himselfe
(
Vers.
25.
)
was
afterward
killed
by
his
owne
seruants
.
Amaziah
his
sonne
fell
to
Idolatrie
after
a
victory
obtained
of
the
Edomites
,
and
(
2.
Chro.
25.27
.
)
was
traiterously
slaine
by
his
owne
subiects
.
Azariah
his
sonne
,
(
2.
Chro.
26.21
.
)
because
he
vsurped
vpon
the
Priests
office
,
was
immediatly
smitten
with
the
hand
of
God
,
that
he
came
to
be
a
Leper
,
but
some
of
those
last
Kings
are
not
heere
named
by
S.
Matthew
,
because
hee
meant
to
make
a
proportionable
and
euen
number
that
should
consist
on
foureteenes
.
For
Ahaz
hee
made
all
the
altars
like
the
altars
of
Damascus
,
and
(
2.
King
.
16.3
.
)
made
his
owne
sonne
passe
through
the
fire
,
according
to
the
sacrifice
and
abhomination
of
the
Heathen
.
Iehoiakim
hee
contemned
the
threatnings
of
the
Lord
,
and
caused
the
roule
to
be
burnt
(
Ier.
36.23
.
)
which
Baruch
had
writ
from
the
mouth
of
Ieremie
;
he
was
therefore
buried
like
an
Asse
,
(
as
was
prophecied
by
Ieremie
,
22.19
.
)
euen
drawne
and
cast
foorth
without
the
gates
of
Ierusalem
.
And
for
Zedechiah
,
hee
imprisoned
the
Prophet
Ieremie
and
contemned
the
Lord
,
therefore
were
his
eies
put
out
by
the
king
of
Babel
,
(
Iere.
39.7.8
.
)
and
he
bound
in
chaines
,
and
led
like
a
slaue
into
captiuity
.
Out
of
which
obserue
,
that
there
is
no
priuiledge
in
the
Princes
chaire
to
keepe
them
from
sinning
,
neither
yet
that
the
maiestie
of
their
places
can
protect
them
from
the
Lords
vengance
:
Vnderstand
these
words
touching
Christs
descent
legally
,
as
Deu.
25.5.6
.
and
pag.
8.
line
29.
but
that
if
their
hearts
bee
lifted
vp
against
God
,
his
hand
shall
fall
vpon
them
to
their
distruction
:
for
the
grace
of
the
Lord
must
season
their
palaces
,
else
doe
they
stand
but
in
slippery
places
.
And
though
our
Sauiour
Christ
vouchsafed
to
come
out
of
the
loines
of
such
wicked
Kings
,
it
was
not
at
all
to
giue
an●e
countenance
to
their
offences
,
or
to
embolden
them
in
their
sinnes
,
but
onely
to
open
the
fountaine
of
mercy
to
vs
,
that
wee
may
know
he
is
able
to
sanctifie
the
vilest
sinner
.
Now
for
the
third
order
,
which
is
of
them
who
were
caried
away
into
captiuity
:
note
first
the
cause
of
the
captiuity
:
secondly
,
the
cruelty
of
it
:
thirdly
,
the
mercy
of
the
Lord
in
their
deliuerance
.
For
the
first
,
which
is
the
cause
that
Gods
owne
children
,
and
them
of
the
blood
royall
should
be
caried
into
slauery
,
it
is
set
downe
(
2.
Chro.
36.12
.
)
to
be
,
first
,
for
that
the
king
rebelled
against
God
,
and
humbled
not
himselfe
before
Ieremy
the
Lords
Prophet
.
Secondly
,
for
that
both
Priest
and
people
trespassed
wonderfully
,
set
downe
in
two
things
principally
.
First
,
they
polluted
the
house
of
the
Lord
with
the
abhominations
of
the
heathen
.
Secondly
,
they
mocked
and
misused
the
messengers
of
the
Lord
,
and
despised
his
words
,
vntill
the
wrath
of
the
Lord
rose
vp
against
them
,
and
that
there
was
no
remedie
,
but
he
was
enforced
to
giue
them
to
the
bloud-thirsty
Babylonians
.
Wherein
obserue
,
what
a
fearefull
thing
it
is
to
fall
into
idolatrie
;
after
our
eies
haue
once
beene
opened
;
and
how
nothing
prouokes
the
Lord
so
much
,
as
the
contempt
of
his
embassage
.
For
if
hauing
once
seene
the
goodnesse
and
power
of
God
,
we
decline
from
him
,
and
lay
holde
on
other
helpes
,
and
contemne
the
face
and
speech
of
his
Ministers
,
whom
he
hath
made
acquainted
with
his
secrets
,
and
that
wee
waxe
strong
in
our selues
,
we
doe
but
as
Vzziah
did
(
2.
Chron.
26.16
.
)
lift
vp
our
hearts
to
destruction
,
and
force
the
Lord
to
take
his
cuppe
of
indignation
in
his
hand
,
and
to
holde
it
as
well
to
the
mouth
of
the
king
as
to
the
people
:
for
where
all
conspire
to
worke
mischiefe
,
all
shall
be
ouerwhelmed
with
the
same
madnesse
,
as
Ieremy
speaketh
,
chap.
25.18
.
For
the
second
,
which
is
the
miserie
they
sustained
being
captiues
,
it
is
to
be
seene
,
first
,
in
their
vsage
before
they
came
to
Babylon
,
set
downe
,
2.
Chr.
36.17
.
they
tooke
both
young
and
old
,
men
and
women
,
and
though
they
fled
to
the
Sanctuarie
for
succour
,
yet
were
they
there
stabbed
with
daggers
;
they
burnt
the
house
of
God
,
and
tooke
the
precious
vessels
of
it
,
to
abuse
in
their
superstition
when
they
come
to
Babel
.
Now
to
see
the
temple
on
fire
,
and
yong
and
old
slaine
without
mercy
,
had
beene
enough
to
haue
rent
their
hearts
in
peeces
,
to
see
the
worship
of
God
thus
defaced
,
and
themselues
reserued
but
as
an
after
pray
to
the
enemy
.
But
now
secondly
comming
thither
,
namely
,
to
Babel
,
to
behold
such
grosie
idolatry
,
and
to
heare
such
high
reproches
,
as
no
doubt
were
giuen
against
the
God
of
Israel
,
as
,
Psal.
137.3
.
Come
sing
a
song
to
the
God
of
Iuda
that
hath
forsaken
you
,
and
,
Beholde
,
heere
be
the
people
whom
the
Lord
hath
spued
out
;
besides
the
bondage
wherein
themselues
were
kept
;
how
could
they
but
straine
foorth
teares
of
bloud
,
and
send
foorth
deepe
sighes
from
a
mournfull
spirit
?
Yea
their
case
was
so
desperate
and
miserable
,
as
(
Ezech.
37.11
.
)
their
raising
vp
againe
and
restitution
was
made
of
the
Lord
as
great
a
matter
,
and
as
hard
as
to
put
life
into
a
company
of
dead
bones
:
for
their
the
Lord
saith
:
These
drie
bones
are
the
house
of
Israel
,
neither
yet
did
this
their
captiuity
last
but
a
while
,
but
they
were
wintred
and
sommered
there
full
70.
yeeres
,
as
was
foretold
by
the
Prophet
Ieremy
,
chap.
25.11
.
that
they
should
be
an
astonishment
,
and
serue
the
king
of
Babel
so
many
yeeres
.
For
the
third
,
which
is
the
Lords
mercy
in
their
deliuerance
,
they
be
the
words
of
his
owne
mouth
.
For
thy
sake
(
O
Israel
)
I
will
not
doe
it
,
for
thou
art
filthy
,
Ezec.
36.22
.
but
for
my
owne
sake
I
will
,
that
they
may
know
I
am
able
to
doe
it
,
and
for
Dauid
my
seruants
sake
,
I
will
not
vtterly
put
out
the
light
of
Israel
.
Hence
learne
generally
,
that
there
is
no
nation
so
free
,
but
the
Lord
may
captiuate
,
and
if
they
decline
and
leaue
their
first
loue
,
the
Lord
may
and
will
abandon
them
.
For
if
any
people
might
haue
presumed
,
it
was
this
,
who
had
the
promises
,
and
a
more
peculiar
presence
of
God
then
any
nation
vnder
heauen
,
yet
were
they
vile
,
and
did
stincke
in
his
sight
,
for
abusing
his
kindenesse
,
and
setting
at
nought
his
Ministers
.
Howbeit
,
neuer
were
they
more
scorned
then
in
these
daies
,
wherein
either
men
make
themselues
deafe
that
they
will
not
heare
,
or
heare
,
but
there
is
a
noise
of
vanity
higher
and
louder
in
their
eares
.
Heere
then
is
the
same
cause
of
captiuity
,
why
should
wee
not
feare
the
same
iudgement
?
We
see
it
is
our selues
can
doe
vs
the
greatest
hurt
:
for
when
wee
once
giue
our selues
ouer
to
loosenesse
of
life
,
and
to
distaste
the
word
,
the
Lord
then
disarmes
vs
both
of
policie
and
strength
,
that
euen
a
weake
enemy
may
soone
surprize
vs
.
Let
therefore
euery
man
amend
one
,
albeit
these
times
bee
so
mischieuous
,
as
it
is
to
be
feared
lest
many
of
vs
be
as
willing
to
returne
to
Babylon
for
religion
,
as
euer
were
the
Israelites
to
come
foorth
.
Secondly
,
obserue
the
cursed
and
hard-harted
disposition
of
the
enemies
of
God
,
that
they
thinke
no
torment
nor
cruelty
too
exquisite
nor
too
sharpe
for
his
people
:
for
Zedechia
and
Ahab
did
the
King
of
Babel
burne
in
the
fire
,
Ier.
29.22
.
and
the
rest
were
slaues
to
him
and
his
sonnes
,
2.
Chro.
36.20
.
With
which
malice
the
diuell
hath
poisoned
and
filled
their
hearts
,
because
they
cannot
be
auenged
of
the
Lord
himselfe
,
for
euen
at
him
doe
the
proud
Nimrods
of
the
world
point
their
fingers
,
Gen.
11.4
.
and
against
him
doe
they
lay
their
siege
to
plucke
him
out
of
his
seate
:
for
the
Babylonians
were
more
fierce
to
the
Israelites
then
to
any
other
whom
they
subdued
,
onely
because
they
were
the
chosen
and
beloued
of
the
Lord
.
Lastly
,
obserue
in
their
deliuery
the
compassion
of
the
Almighty
,
that
he
will
not
be
angry
for
euer
;
and
the
truth
of
his
promise
,
that
he
will
at
the
length
visite
his
people
in
mercy
,
when
they
thinke
the
clouds
so
thicke
,
as
they
cannot
be
ouerblowne
:
for
now
when
Israel
was
euen
rent
to
ragges
,
he
harboured
(
Ier.
29.11
.
)
the
thoughts
of
peace
and
not
of
trouble
,
and
gaue
them
an
end
of
their
fainting
hope
,
euen
a
mighty
deliuerance
by
the
hand
of
Cyrus
king
of
Persia
,
2.
Chro.
36.22
.
Where
it
is
said
,
Iechonias
begat
Salathiel
,
obserue
,
that
Salathiel
was
not
his
naturall
sonne
,
but
ouely
succeeded
him
in
the
kingdome
by
legall
succession
as
next
heire
,
for
Iechonias
had
no
sonnes
,
but
the
house
of
Salomon
ended
with
him
,
as
appeareth
Ier.
22.30
.
Write
this
man
(
that
is
Iechomas
)
destitute
of
children
.
So
also
Ezec.
21.26.27
.
the
Lord
speaking
of
Salomon
,
I
will
ouerturne
(
saith
he
,
repeating
it
thrice
)
the
diademe
of
this
king
,
and
neuer
shall
any
out
of
his
loines
weare
it
,
vntill
he
come
whose
right
it
is
,
(
that
is
,
the
Messias
)
and
I
will
giue
it
him
.
To
prooue
also
that
Salomons
line
must
cease
,
and
that
Christ
must
not
come
of
him
lineally
,
appeareth
by
the
prophesie
of
Isaiah
:
2.
King
.
20.18
.
that
there
should
not
one
bee
left
of
the
house
of
Iehoiakim
:
which
could
not
be
so
,
vnlesse
the
line
of
Salomon
were
vtterly
extinguished
:
and
for
Salathiel
,
he
came
of
Nathan
the
second
brother
,
as
Saint
Luke
setteth
it
downe
,
chap.
3.31
.
which
nothing
disagreeth
from
this
of
Saint
Matthew
,
for
he
was
but
to
shew
the
line
of
the
Kings
,
and
not
naturally
of
whom
Christ
came
,
but
whom
hee
should
succeed
in
the
kingdome
.
Where
note
the
wonderfull
prouidence
of
God
,
that
Salomon
who
had
so
many
wiues
and
children
,
hath
not
now
any
left
to
sit
vpon
the
throne
,
to
teach
vs
that
Salomon
was
to
bee
punished
for
his
many
wiues
:
so
as
the
Lord
would
not
haue
Christ
to
come
of
him
naturally
,
but
of
his
yonger
brother
.
Whereby
all
nobility
may
bee
swallowed
vp
in
the
glory
of
the
Lords
progeny
and
generation
that
drowneth
all
nobility
:
that
since
Salomon
in
all
his
glory
wanteth
naturall
heires
,
that
they
stand
not
vpon
these
outward
shewes
and
dignities
,
but
seeke
to
continue
their
posterity
,
by
liuing
in
a
cleane
and
holy
course
of
life
:
for
the
Lord
,
will
wash
away
the
vnholy
seede
,
and
serape
out
their
names
from
vnder
heauen
,
that
seeke
to
establish
their
house
in
filthinesse
,
and
to
pollute
the
mariage
bed
.
Further
,
in
that
Christ
is
said
to
come
of
Ioseph
the
poore
Carpenter
:
heerein
are
the
ancient
Prophecies
fulfilled
,
(
Esay
53.2
.
)
that
Christ
should
come
and
no
man
regard
him
,
and
that
he
should
grow
vp
as
a
roote
out
of
the
drie
ground
without
forme
or
beauty
,
and
as
Esay
11.1
.
that
the
should
come
as
a
rod
out
of
the
stocke
of
Ishai
the
Yeoman
,
1.
Sam.
16.3
.
whereby
we
obserue
,
that
when
things
are
most
desperate
,
then
the
Lord
recouereth
them
:
and
now
when
the
kingdome
was
come
to
a
poore
Carpenter
,
then
Christ
was
borne
,
to
teach
vs
,
that
in
the
greatest
exigents
and
extremities
,
we
must
neuer
distrust
,
nor
seeke
to
extricate
our selues
out
of
any
sorrow
the
Lord
hath
brought
vs
to
,
but
still
to
waite
vpon
him
:
for
as
Dauid
saith
,
Psalm
.
32.7
.
The
Lord
is
our
secret
place
,
that
is
,
he
hath
many
priuie
deliuerances
wee
know
not
of
:
and
(
as
Psalm
.
4.3
.
)
will
strengthen
vs
vpon
the
bed
of
sorrow
,
as
he
did
Dauid
,
who
when
Saul
with
his
armie
was
euen
at
his
heeles
,
and
hee
no
doubt
much
anguished
,
yet
the
Lord
had
his
secret
deliuerance
for
him
,
and
turned
Saul
on
the
sudden
another
way
,
1.
Sam.
23.27
.
Euen
so
heere
,
when
it
had
beene
night
with
the
Israelites
a
long
time
,
and
that
their
enimies
thought
they
should
neuer
recouer
their
sight
againe
,
then
ariseth
Christ
like
they
day-starre
,
and
restoreth
the
beauty
of
their
kingdome
to
greater
glory
then
before
:
let
vs
therefore
waite
with
Simeon
for
the
saluation
that
shall
come
.
Now
remaineth
to
shew
the
difference
in
the
recital
of
Christs
pedegree
by
Saint
Matthew
,
and
that
of
Saint
Luke
chap.
3.23
.
and
it
standeth
in
three
points
:
first
,
Mathew
doeth
descend
from
the
first
to
the
last
,
from
Abraham
to
Ioseph
;
Luke
ascendeth
from
the
last
to
the
first
,
from
Ioseph
to
Abraham
.
Secondly
,
Mathew
was
to
fetch
his
pedegree
so
as
he
might
proue
him
to
be
the
Messias
of
the
Iewes
,
and
to
come
directly
from
the
seed
of
Abraham
:
Luke
deriueth
him
not
onely
from
Abraham
,
but
from
Adam
,
that
he
might
shew
him
to
be
the
Sauiour
,
not
onely
of
the
Iewes
,
but
also
of
the
Gentiles
,
and
to
be
that
seed
of
the
woman
promised
Gen.
3.15
.
Thirdly
,
S.
Mathew
sheweth
his
royall
line
,
and
that
he
was
rightly
interessed
in
the
kingdome
:
S.
Luke
setteh
downe
the
naturall
line
of
him
,
of
whom
he
came
according
to
the
flesh
:
So
that
vnderstand
,
whereas
all
the
light
of
Salomon
was
extinguished
in
Iechonias
,
all
the
rest
that
followed
were
not
the
naturall
posterity
of
Salomon
,
but
such
as
succeeded
him
legally
in
the
kingdome
,
so
as
Saint
Mathew
in
following
his
purpose
could
not
set
downe
his
naturall
descent
:
S.
Luke
brings
him
from
Nathan
,
to
proue
he
came
from
Adam
:
and
howsoeuer
there
be
some
contrariety
whether
he
came
naturally
from
Salomon
or
no
,
yet
it
is
certaine
hee
came
naturally
from
Dauid
,
which
sufficeth
.
MATH.
chap.
1.
vers.
18
,
19
,
20
,
21.
verse
18
Now
the
birth
of
Iesus
Christ
was
thus
.
When
as
his
mother
Mary
was
betrothed
to
Ioseph
,
before
they
came
together
she
was
found
with
child
of
the
holy
Ghost
.
verse
19
Then
Ioseph
her
husband
being
a
iust
man
,
and
not
willing
to
make
her
a
publike
example
,
was
minded
to
put
her
away
priuilie
.
verse
20
But
while
he
thought
these
things
,
behold
the
Angell
of
the
Lord
appeared
vnto
him
in
a
dreame
,
saying
,
Ioseph
the
sonne
of
Dauid
,
feare
not
to
take
Mary
thy
wife
,
for
that
which
is
conceiued
in
her
is
of
the
holy
Ghost
.
verse
21
And
she
shall
bring
forth
a
sonne
,
and
thou
shalt
call
his
name
IESVS
,
for
he
shall
saue
his
people
from
their
sinnes
.
NOW
followeth
the
manner
of
the
birth
of
our
Sauiour
Christ
,
wherein
consider
two
parts
:
first
,
the
matter
generallie
propounded
:
secondly
,
the
large
narration
of
the
particular
circumstances
to
the
end
of
the
Chapter
,
which
bee
three
:
First
,
what
occasion
was
giuen
to
Ioseph
to
suspect
his
wife
,
and
how
hee
commanded
his
heart
to
thinke
the
best
of
it
,
because
it
might
bee
shee
was
with
child
before
mariage
,
and
then
it
was
no
adultery
,
so
as
hee
would
not
prosecute
the
matter
too
farre
to
her
infamy
:
Secondly
,
the
satisfaction
which
Ioseph
receiueth
,
and
the
information
giuen
him
extraordinarily
by
an
Angell
of
the
whole
matter
how
it
was
wrought
:
Thirdly
is
declared
his
obedience
after
the
satisfaction
receiued
,
&
after
his
iudgement
was
reformed
in
these
words
,
He
tooke
her
againe
.
In
the
first
,
consider
first
of
this
point
heere
named
,
that
Mary
was
betrothed
,
whereby
we
may
vnderstand
that
there
be
two
degrees
of
mariage
:
the
first
,
betrothing
:
the
second
,
the
perfecting
and
confirmation
of
it
;
and
these
two
we
haue
,
commanded
by
the
law
of
God
,
commended
to
vs
by
example
,
and
iustified
by
the
law
of
nature
.
For
the
first
,
we
may
see
Deu.
24.5
.
that
the
man
betrothed
was
priuiledged
from
war-fare
the
first
yeere
,
that
they
might
know
one
anothers
conditions
;
and
Deu.
22.23.25
.
he
was
to
be
stoned
that
should
force
and
abuse
a
betrothed
woman
.
For
example
we
haue
this
of
Christ
,
which
may
serue
for
all
,
that
he
was
borne
of
such
a
woman
as
was
betrothed
before
mariage
:
for
the
law
of
nature
it
may
suffise
,
in
that
all
the
heathen
make
mention
of
betrothing
before
mariage
by
way
of
commendation
;
for
since
mariage
is
such
an
obligation
as
bindeth
so
strongly
,
not
to
bee
dissolued
,
it
is
reason
and
conuenient
there
should
bee
a
time
betweene
the
mentioning
and
the
perfecting
of
the
contract
,
that
if
any
occasion
should
happen
in
the
meane
time
,
the
bond
might
not
be
made
.
The
equitie
also
concerning
Christianitie
is
great
in
this
respect
,
to
the
end
there
might
bee
a
stay
of
immoderate
lust
,
which
men
would
brutishlie
runne
into
,
if
presently
vpon
the
contract
made
they
might
company
together
:
therefore
that
there
may
bee
as
it
were
a
bridle
layed
vpon
our
lust
,
it
is
good
wee
rush
not
suddenly
into
the
mariage
bed
,
but
by
this
distance
of
time
betweene
betrothing
and
marrying
,
that
wee
learne
to
tame
and
take
off
the
edge
of
our
inordinate
desires
.
Further
obserue
,
that
it
is
not
lawfull
for
any
man
to
vse
his
wife
barely
contracted
,
for
Ioseph
and
Mary
came
not
together
when
they
were
onely
betrothed
:
by
which
example
wee
haue
the
chastity
of
our
vessels
recommended
to
vs
,
that
wee
intermeddle
not
before
the
Lord
hath
layed
open
the
bed
vnto
vs
,
that
is
,
before
shee
bee
giuen
vnto
vs
by
Gods
instrument
the
Minister
,
Gen.
2.22
.
euen
as
Eue
was
giuen
by
God
himselfe
to
Adam
:
for
the
institution
of
mariage
being
partlie
to
beget
sonnes
and
daughters
for
the
Lord
,
wee
must
not
dare
to
venture
or
breake
into
any
vnsanctified
course
,
because
the
Lord
cannot
blesse
what
his
mouth
hath
cursed
.
What
shall
wee
say
then
to
the
fleshly
and
brutish
generation
of
the
world
,
who
will
be
kept
within
no
limits
,
but
like
beasts
doe
range
after
their
owne
appetites
,
and
as
if
there
were
no
distinction
of
bodies
,
nor
expectation
of
blessing
,
nor
feare
of
punishment
,
doe
neither
make
the
Lord
acquainted
with
their
match
,
nor
rest
themselues
in
his
ordinance
,
but
doe
scale
as
it
were
the
walles
,
and
cut
asunder
the
lists
wherein
God
hath
set
them
,
passing
by
their
wiues
to
other
women
?
Surely
as
such
men
can
hope
for
nothing
els
but
that
their
posterity
shall
inherite
the
winde
,
as
Iob
speaketh
:
so
may
they
looke
for
nothing
surer
,
but
that
themselues
shall
fall
in
their
owne
vncleannesse
without
great
repentance
.
Further
,
in
that
Christ
was
conceiued
after
espousals
,
but
not
borne
till
the
mariage
was
consummate
;
we
learne
,
that
as
God
honored
this
estate
in
Paradise
with
his
owne
presence
,
so
hath
the
Lord
Iesus
sanctified
it
with
his
owne
birth
:
for
howsoeuer
a
betrothed
wife
was
not
to
be
accompanied
with
,
Deuter.
22.23
.
yet
she
was
a
wife
.
We
must
therefore
correct
our selues
,
not
to
thinke
meanely
or
basely
of
the
estate
of
mariage
,
there
being
no
such
fountaine
of
earthly
comfort
set
open
vnto
man
as
this
is
,
whether
we
respect
societie
or
posteritie
,
and
therefore
fitly
hath
the
Apostle
to
the
Hebr.
chap.
13.1
.
termed
it
honorable
among
all
,
as
a
blessing
equally
distributed
vnto
all
.
Againe
obserue
in
that
Marie
is
said
to
be
with
childe
,
that
there
was
iust
cause
for
Ioseph
to
suspect
her
,
yet
marke
what
counsell
he
tooke
to
make
the
best
of
the
worst
:
he
was
loth
to
put
her
away
because
he
was
iust
,
&
he
is
said
to
be
iust
in
two
respects
;
first
,
because
he
abhorred
to
take
her
to
wife
whom
he
suspected
to
be
a
whore
:
where
we
learne
,
that
Iosephs
iustice
did
not
consist
in
a
base
reputation
of
this
maner
of
filthinesse
,
but
in
a
detestation
of
it
,
for
it
is
the
basest
mind
that
can
be
to
marrie
a
woman
that
hath
beene
abused
;
and
by
this
example
it
appeareth
,
that
he
that
doth
tolerate
the
vnchastitie
of
his
wife
,
is
himselfe
heerein
culpable
of
bawdery
.
Secondly
,
his
iustice
regardeth
this
,
that
being
doubtfull
,
before
apparent
proofe
he
construeth
a
doubtfull
action
at
the
best
,
namely
that
she
was
gotten
with
childe
before
the
espousals
,
and
then
he
would
not
mary
her
,
as
by
the
law
he
might
haue
done
,
and
after
haue
put
her
to
death
,
Deu.
22.21
.
if
she
could
not
haue
shewed
the
tokens
of
her
virginity
but
he
would
haue
put
her
away
priuily
,
and
resigned
his
interest
to
him
who
(
as
he
suspected
)
had
abused
her
.
Wherein
we
learne
,
that
iust
men
are
to
take
all
things
at
the
best
,
and
not
to
seeke
occasions
of
others
hurt
,
or
meanes
to
wreake
their
malice
on
them
that
haue
in
sort
abused
them
:
for
loue
must
couer
,
and
religion
must
passe
by
offences
.
If
Nabal
be
so
churlish
as
to
deny
refreshing
to
our
seruants
,
1.
Sam.
25.10
.
we
may
not
be
so
impatient
as
Dauid
to
vow
their
destruction
,
but
with
the
mildenesse
of
Abigael
we
must
leaue
them
to
the
Lord
.
A
patterne
of
this
also
we
haue
in
Ioseph
of
Egypt
,
who
though
he
was
sold
by
his
brethren
in
the
depth
of
their
malice
,
yet
neuer
vpbraided
them
with
their
fault
,
but
gently
passed
by
it
,
&
freely
forgaue
it
,
accounting
it
as
the
hand
of
God
that
had
sent
him
thither
,
Gen.
45.8
.
And
this
indeed
ought
to
be
the
affection
of
all
Gods
children
,
Gal.
6.1
.
not
to
blaze
,
but
as
as
S.
Paul
speaketh
,
to
support
one
another
in
their
infirmities
,
and
not
to
shame
them
when
the
action
committed
may
in
some
sort
be
wel
construed
.
Further
obserue
,
that
this
example
of
Iosephs
in
making
the
best
of
his
wiues
honesty
,
is
no
warrant
for
husbands
to
keepe
their
wiues
that
may
publikely
be
conuinced
of
adultery
,
but
they
may
safely
releeue
themselues
by
the
law
of
the
Magistrate
,
so
as
their
end
in
prosecuting
the
matter
be
not
to
defame
them
but
to
reforme
them
:
for
the
sword
is
a
notable
meanes
,
to
bring
vs
to
repentance
.
And
though
Ioseph
complaineth
not
,
it
doeth
not
prooue
that
others
should
be
silent
,
for
the
cause
is
diuers
.
First
,
Ioseph
seeing
her
defloured
did
abhor
to
accompany
with
her
:
Secondly
,
knowing
her
great
piety
and
singular
modesty
,
he
wondred
how
it
came
:
he
could
not
accuse
her
for
an
adulteresse
,
for
it
might
be
the
act
was
done
before
they
were
betrothed
.
Now
in
this
perplexity
he
staieth
his
thoughts
,
and
recommendeth
it
to
God
,
and
so
this
was
of
a
matter
altogether
doubtfull
,
therefore
not
like
to
that
where
she
is
publikely
conuinced
of
such
shameles
filthines
.
Againe
,
in
this
of
Iosephs
the
whole
case
was
extraordinary
,
and
the
Lord
had
the
full
stroke
in
it
,
for
he
suffered
Ioseph
to
be
abused
by
the
errour
of
his
iudgment
,
and
restrained
Mary
from
speaking
one
word
to
her
husband
how
all
this
matter
was
wroght
;
whereas
he
louing
her
to
entirely
,
and
being
fully
perswaded
of
her
piety
,
and
thereby
halfe
induced
not
to
make
suspition
of
her
chastity
,
he
would
haue
rested
contented
with
her
relation
,
but
the
Lord
stopped
her
mouth
,
that
as
this
action
proceeded
immediatly
from
God
,
so
Ioseph
should
be
satisfied
only
by
the
oracle
of
God
:
and
therefore
this
is
not
to
be
matched
&
resembled
to
that
where
women
shamelesly
breake
then
vow
which
they
made
to
God
and
man
,
as
we
may
see
1.
Cor.
6.15
.
&
Mal.
2.14
.
where
the
Prophet
bringeth
in
the
Lord
as
a
witnesse
betweene
man
and
wife
,
and
vrgeth
this
as
a
reason
why
the
one
should
not
trespasse
against
the
other
,
because
out
of
the
abundance
of
his
spirit
he
hath
made
them
one
.
Now
for
the
second
part
,
which
is
the
satisfaction
Ioseph
receiued
,
and
the
meanes
whereby
his
thoughts
were
appeased
while
hee
was
musing
of
this
euent
,
we
must
consider
three
points
:
first
,
what
messenger
God
dispatcheth
,
namely
an
Angell
:
secondly
,
at
what
time
;
when
he
was
euen
vpon
the
resolution
to
haue
put
her
away
:
thirdly
,
what
message
was
brought
while
he
was
thus
reasoning
with
himselfe
,
and
was
anguished
with
blinde
discourses
;
which
containeth
seuerall
parts
:
first
,
that
which
is
set
downe
in
the
very
first
words
,
as
much
as
to
say
,
as
,
Thou
hast
not
done
amisseto
take
such
a
moderate
course
in
this
matter
,
but
feare
not
,
she
is
a
virgin
:
Secondly
a
confirmation
of
this
;
That
which
is
in
her
is
of
the
holy
Ghost
:
Thirdly
,
he
declareth
the
blessed
condition
of
the
child
,
fore-prophesying
of
this
name
:
Fourthly
,
a
reason
of
his
name
;
He
shall
saue
his
people
:
Fiftly
,
because
the
Angel
know
Ioseph
prepossessed
with
preindice
,
and
therefore
yet
there
might
rest
some
scruple
in
his
mind
,
he
allegeth
an
ancient
record
of
the
Prophet
Esay
,
6.7.14
.
written
800.
yeres
before
,
which
expressed
as
much
as
the
Angel
now
told
him
,
&
by
this
testimonie
concurring
with
his
speech
he
doth
absolutely
resolue
him
:
for
an
angel
speaking
according
to
scripture
is
not
to
be
doubted
.
For
the
first
,
the
messenger
that
is
dispatched
from
the
heauenly
palace
,
being
so
excellent
as
an
Angel
,
let
vs
learne
to
be
caried
into
an
admiration
of
the
Lords
loue
,
that
the
Angels
elect
shal
be
messengers
&
ministers
for
his
chosen
.
Hereupon
Dauid
(
Psa.
8.4
.
)
being
confounded
with
the
Lords
goodnes
breaketh
forth
saying
,
O
Lord
what
is
man
that
thou
shouldest
be
so
mindfull
of
him
,
and
shouldest
thus
exalt
him
,
for
thou
hast
made
him
little
lower
then
God
:
not
that
the
Angels
in
themselues
are
baser
in
nature
&
condition
then
we
:
for
as
it
is
Esa:
6
,
2.
as
they
haue
two
wings
to
hide
their
face
from
the
glorie
of
God
,
so
haue
they
two
wings
to
hide
their
feet
,
because
we
cannot
behold
them
in
their
excellencie
:
for
the
seruice
they
do
,
is
not
to
vs
for
our
owne
sakes
,
but
they
do
it
as
to
Christ
their
head
,
as
is
prefigured
by
Iacobs
ladder
(
Gen.
28.13
.
)
wheron
the
Angels
ascended
and
descended
:
Ioh.
1.51
.
this
ladder
being
Christ
,
and
Christ
vouchsaffing
vs
this
honour
to
sit
with
him
at
his
table
,
the
Angels
minister
to
vs
as
owing
all
dutie
to
him
.
Now
this
ministerie
of
Angels
is
so
deputed
as
euery
particular
member
elect
,
hath
not
one
but
many
continually
attendant
on
him
,
as
Psal.
91.11
.
Hee
hath
giuen
his
Angels
charge
to
beare
vs
in
their
armes
,
lest
we
should
dash
our
feet
to
hurt
them
;
not
that
the
Lord
is
vnable
to
rescue
vs
,
or
insufficient
to
support
vs
from
any
danger
,
but
he
doth
it
onely
to
prouide
a
remedie
for
our
infidelitie
,
who
must
euer
bee
held
as
it
were
by
the
hand
,
Mat.
14.20
.
or
else
we
crie
with
Peter
in
the
least
temptation
,
Lord
helpe
vs
we
perish
.
Euen
as
a
man
desiring
safe
conduct
out
of
the
realme
,
should
receiue
of
the
Prince
not
onely
his
letters
,
but
his
royall
guard
to
wait
vpon
him
:
which
were
a
matter
ex
abundanti
,
that
by
this
meanes
he
could
no
way
doubt
of
quiet
passage
:
so
lest
we
should
distrust
the
Lord
,
or
bee
too
much
confounded
with
his
maiestie
,
hee
hasteneth
to
helpe
vs
by
more
familiar
meanes
,
and
hath
giuen
vs
as
it
were
his
royall
name
to
guard
vs
,
that
we
may
be
sure
,
as
Sathan
hath
manie
waies
,
and
laieth
many
snares
to
entrap
and
to
hurt
vs
,
so
hath
the
Lord
pitched
his
tents
about
vs
,
and
compassed
vs
with
fenced
souldiers
to
preserue
vs
safe
.
Heereupon
it
is
,
that
the
Angels
are
called
fierie
in
two
respects
:
First
,
because
they
may
stay
vs
in
all
our
weakenesse
,
and
cherish
vs
in
all
infirmities
,
to
esteeme
him
as
our
rocke
,
and
the
truth
of
his
word
as
a
most
stable
tower
that
cannot
totter
:
hauing
this
warrant
from
himselfe
in
this
place
to
vrge
him
with
his
word
and
promise
of
deliuerance
,
who
as
he
faithfully
performed
it
to
Dauid
,
so
will
he
gratiously
remember
vs
,
euen
when
we
are
most
tossed
in
tribulation
,
and
in
the
least
hope
.
Feare
not
to
take
Mary
to
thy
wife
.
This
is
the
first
part
of
the
message
:
where
the
Iesuites
obserue
,
that
Mary
was
Iosephs
true
wife
,
yet
he
knew
her
not
;
so
as
(
say
they
)
there
may
be
true
mariage
,
where
notwithstanding
the
parties
vow
to
liue
in
continency
.
We
answer
,
it
was
true
in
this
example
:
but
this
particular
is
not
to
be
giuen
in
precept
,
because
though
it
be
commanded
in
this
singular
person
of
Ioseph
,
yet
we
finde
no
warrant
for
it
in
any
generall
place
or
commandement
set
downe
in
the
Scripture
.
Wee
must
therefore
know
,
that
the
Saints
of
God
are
not
to
bee
followed
in
two
things
.
First
,
in
their
infirmities
,
as
wee
may
not
lie
with
Rahab
,
Iosh.
2.4
.
Gen.
26.7
.
&c.
Exod.
34.28
.
Mat.
14.29
.
2.
King
1.10
.
nor
dissemble
with
Rebecca
.
Secondly
,
in
their
personall
and
miraculous
works
,
as
Moses
in
fasting
forty
daies
,
Peter
in
walking
on
the
Sea
,
Eliah
in
calling
fire
from
heauen
,
nor
Ioseph
heere
in
a
parpetuall
separation
from
his
wife
:
for
this
example
was
altogether
extraordinary
,
and
what
flesh
and
blood
durst
touch
that
vessell
the
Lord
by
his
spirit
had
taken
vp
for
himselfe
?
Otherwise
that
mariage
cannot
bee
lawfull
,
where
the
parties
meane
to
separate
themselues
continually
;
for
as
S.
Paul
saith
,
1.
Cor.
7.5
.
man
and
wife
may
not
defraud
one
another
,
except
it
be
,
first
,
by
consent
:
secondly
,
but
for
a
time
,
otherwise
(
as
1.
Pet.
3.7
.
)
they
must
dwell
as
heires
together
of
the
grace
of
life
.
Secondly
,
the
Iesuites
note
this
,
that
where
Christ
vouchsased
to
be
borne
in
mariage
,
yet
of
a
Virgin
,
that
in
this
he
honoured
both
,
but
principally
Virginity
.
We
answer
,
that
mariagein
it
owne
nature
is
better
then
virginity
:
for
God
in
the
first
creation
(
Gen.
2.18
.
)
saw
,
it
was
not
good
for
man
to
be
alone
,
but
euen
in
his
innocency
,
that
he
should
haue
the
woman
as
a
helpe
before
him
.
And
therefore
Saint
Paul
(
1.
Cor.
7.26
.
)
is
not
to
be
vnderstood
,
as
enioyning
virginity
to
any
,
or
as
commending
it
before
mariage
,
but
onely
as
perswading
and
praising
it
for
the
necessity
of
those
times
that
were
so
troublesome
,
as
the
Church
of
God
could
scarse
finde
rest
in
any
place
:
and
therfore
such
as
had
no
families
were
more
free
&
readier
for
the
seruice
of
God
:
otherwise
,
continency
is
not
better
as
a
better
ordinance
of
God
:
but
the
betternesse
of
that
came
in
by
the
disorder
sinne
hath
brought
in
,
because
mariage
is
clogged
with
so
many
cares
,
as
distracteth
the
minde
much
from
religious
exercises
,
and
men
in
their
single
estate
be
more
emptied
of
cares
,
and
so
more
vacant
for
praier
and
other
holy
duties
.
And
where
they
say
,
that
virginity
in
mariage
is
better
then
society
in
mariage
,
it
is
an
accursed
speech
,
this
example
of
Iosephs
only
excepted
:
for
it
is
a
plant
growing
onely
in
this
garden
,
in
respect
the
wombe
of
the
Virgin
was
the
bed
of
the
Lord
Iesus
:
and
yet
if
their
owne
speech
bee
true
,
that
virginity
in
mariage
be
better
then
virginity
out
of
mariage
,
it
were
good
for
their
Priests
and
Nunnes
to
mary
.
In
that
it
is
said
,
Feare
not
,
obserue
,
that
all
our
security
from
feare
standeth
on
the
Lords
word
,
for
flesh
and
blood
auailed
Ioseph
nothing
at
all
,
neither
could
his
owne
iudgement
leade
him
to
any
stable
comfort
,
till
the
mouth
of
God
had
sent
it
.
Howbeit
,
we
see
the
blind
boldnesse
of
the
diuell
,
who
(
Gen.
3.4.5
.
)
would
needes
take
vpon
him
to
rid
our
first
parents
from
all
feare
in
their
breach
of
Gods
commandement
:
but
we
haue
found
him
a
lier
and
the
Lord
true
from
the
beginning
;
let
vs
therefore
qualifie
our selues
according
to
his
prescript
,
to
tremble
when
he
bids
vs
feare
,
and
to
runne
on
reioycing
when
he
saith
,
Feare
not
:
for
he
hath
alwaies
the
tempering
of
the
cup.
And
in
that
there
is
a
reason
added
why
Ioseph
should
not
feare
,
we
may
beholde
the
tendernesse
of
the
Lords
compassion
towards
his
children
,
who
will
not
onely
haue
them
to
stay
vpon
the
maiesty
of
his
commandement
,
but
in
reliefe
of
their
infirmities
will
giue
them
a
reason
of
it
,
that
comprehending
it
in
their
iudgements
,
they
may
the
more
safely
lay
hold
on
it
.
Euen
as
our
Sauiour
Christ
(
Luk.
12.32
.
)
comforteth
his
disciples
,
and
armeth
them
against
the
troubles
to
come
,
saying
:
Feare
not
.
Why
?
for
your
Father
will
giue
you
a
kingdome
,
the
power
and
yet
the
comfort
of
the
commandement
resting
vpon
the
reason
of
it
,
in
this
sort
:
Those
that
haue
a
kingdome
prepared
for
them
,
neede
not
to
feare
:
but
such
are
you
,
therefore
away
with
feare
.
Out
of
the
reason
it selfe
,
namely
:
That
which
is
conceiued
of
her
,
is
of
the
holy
Ghost
,
we
note
,
that
his
humanity
was
so
sanctified
,
that
euen
from
the
moment
of
Christs
conception
,
there
was
a
setting
apart
of
that
nature
from
all
vncleannesse
:
so
as
Christ
was
borne
the
Sonne
of
God
:
for
Christ-man
was
neuer
adopted
to
be
the
Sonne
of
God
:
for
adoption
presupposeth
wrath
;
but
his
manhood
was
personally
euen
at
the
first
vnited
to
the
Godhead
,
and
was
no
person
of
it selfe
,
as
shall
appeare
afterward
.
Now
the
third
thing
Ioseph
was
enformed
of
by
the
Angell
,
was
to
name
him
Iesus
:
with
a
reason
of
the
name
.
Wherein
consider
two
points
:
first
,
from
what
he
shall
saue
:
from
sinnes
.
Secondly
,
whom
he
shall
saue
:
his
people
;
and
these
be
very
few
,
as
himselfe
saith
,
Luk.
12.32
.
Mine
is
a
little
flocke
.
For
the
first
,
in
sinne
consider
these
three
things
:
first
,
the
disobedience
to
the
law
:
secondly
,
the
originall
corruption
:
thirdly
,
the
condemnation
for
this
corruption
and
disobedience
.
The
first
of
these
is
double
,
either
in
breaking
the
law
,
or
not
fulfilling
it
:
the
second
is
the
originall
cause
of
this
disobedience
,
which
is
the
euill
inclinations
of
our
heart
,
and
our
corrupt
affections
:
and
the
third
is
the
punishment
of
this
disobedience
,
namely
,
hell
fire
.
These
be
three
running
sores
,
satisfied
and
cured
by
three
running
streames
in
Christ
:
for
our
rebellion
to
the
law
is
satisfied
in
Christ
,
who
not
onely
paied
for
that
wee
had
broken
,
but
actually
fulfilled
euery
point
of
it
.
For
the
second
,
which
is
our
originall
corruption
,
wee
haue
the
holinesse
and
sanctification
of
his
nature
,
who
was
euer
seperate
from
all
vncleannesse
,
so
as
in
Christ
wee
are
better
then
Adam
was
in
his
first
estate
:
for
though
hee
was
made
good
,
yet
it
was
changeably
good
;
but
wee
in
Christ
are
absolutely
good
,
and
as
the
stoutest
mountaines
that
cannot
be
stirred
.
For
the
third
,
wee
haue
Christ
by
his
passion
to
deliuer
vs
from
condemnation
;
euen
as
in
the
sacrifice
vnder
the
law
,
the
bloud
of
the
innocent
beast
was
shed
for
him
that
had
sinned
,
to
lay
before
his
face
the
punishment
he
had
deserued
,
Leuit.
16.15
.
that
so
worthily
his
throat
might
haue
beene
cut
,
and
more
iustly
then
was
the
throat
of
the
beast
:
so
we
by
the
shedding
of
Christs
most
innocent
blood
,
are
purged
from
the
guilt
of
our
sinne
.
And
as
by
the
beholding
onely
of
the
Brasen
Serpent
lifted
vp
in
the
wildernesse
,
Numb.
21
9.
as
many
as
looked
vpon
it
,
were
made
whole
:
so
we
hauing
our
eies
annointed
with
the
eie-salue
of
the
holy
Ghost
,
that
wee
can
behold
the
Lord
Iesus
exalted
on
the
crosse
,
shall
be
freed
from
all
the
firy
stings
of
Sathan
,
wherewith
hee
had
stung
vs
to
damnation
.
For
the
second
,
whom
he
shall
saue
:
obserue
,
not
all
,
but
his
people
.
Therefore
they
deceiue
themselues
that
thinke
Christ
died
for
all
men
:
for
there
are
but
two
parts
of
his
priesthood
:
the
first
,
to
supplicate
or
to
pray
:
the
second
,
to
sacrifie
:
Now
it
is
certaine
he
neuer
sacrificed
for
them
for
whom
he
neuer
supplicated
:
and
Iohn
17.9
.
he
excludes
the
world
out
of
his
praier
,
therefore
for
the
world
hee
neuer
died
;
but
hee
praied
onely
for
beleeuers
,
and
that
they
might
be
sanctified
,
that
is
,
set
apart
wholly
for
Gods
seruice
,
the
word
(
sanctified
)
being
a
metaphor
or
borowed
speech
taken
form
the
Temple
,
wherein
the
first
fruites
,
the
flesh
,
the
garments
,
the
vessels
and
all
things
else
were
holy
,
so
called
because
none
might
vse
them
to
worldly
purposes
.
So
as
if
we
will
be
his
people
,
we
must
keepe
our selues
onely
for
one
husband
the
Lord
Iesus
,
and
like
a
iewell
peerelesse
,
as
if
we
were
peculiarly
laied
vp
for
him
,
as
S.
Paul
speaketh
Tit.
2.14
.
And
he
that
cannot
assure
his
soule
of
this
,
for
him
Christ
neuer
died
:
for
if
we
be
Temples
;
onely
to
set
vp
in
them
the
idols
of
our
affections
,
Christ
neuer
dwelleth
there
.
Now
euery
man
will
assume
to
himselfe
to
bee
a
Christian
.
If
a
woman
that
had
two
children
should
sweare
shee
were
a
maide
,
or
he
that
had
the
plague
should
say
and
face
vs
downe
he
were
sound
,
or
one
reeling
in
the
chanell
that
he
were
sober
,
would
they
not
be
spectacles
of
shame
to
all
that
saw
and
heard
them
?
And
for
an
vnseemely
and
filthy
liuer
to
challenge
this
honour
to
bee
caried
in
Christs
bosome
,
and
to
be
remembred
to
his
Father
in
his
praiers
,
and
to
apportion
part
of
Christs
death
to
himselfe
,
is
as
absurd
as
the
other
,
and
this
his
fained
repentance
shall
leade
him
but
into
a
fained
hope
against
the
latter
day
which
will
deceiue
him
.
For
such
kinde
of
boasters
bee
they
,
spoken
of
Prouerb
.
30.12
.
that
are
pure
in
their
owne
eies
,
and
yet
they
be
not
washed
from
their
filthinesse
,
that
is
,
that
are
as
filthy
in
their
soules
as
is
his
body
that
lieth
in
his
owne
excrement
.
Can
out
of
thornes
come
grapes
?
or
can
a
sinfull
wretch
be
a
sober
liuer
?
It
is
certaine
,
there
is
no
saluation
without
faith
,
no
faith
without
repentance
,
no
repentance
without
amendment
of
life
;
nor
any
amendment
without
forsaking
of
sinne
:
the
conclusion
whereof
is
,
that
no
euill
liuer
hath
part
in
Christs
passion
,
but
the
markes
of
Gods
vengance
are
yet
vpon
thee
,
and
thou
venturest
thy
saluation
peremptorily
by
deferring
thy
repentance
:
for
what
knowest
thou
whether
to
morrow
shall
euer
come
?
Dally
not
therefore
thus
with
God
,
till
the
diuell
take
thee
in
the
lurch
:
for
as
Christ
came
to
saue
vs
from
the
damnation
of
sin
,
so
also
to
free
vs
from
the
dominion
of
sinne
;
and
as
to
destroy
the
diuell
,
so
likewise
to
destroy
the
workes
of
the
diuell
.
And
as
none
shall
be
saued
by
the
law
,
1.
Iohn
3.8
.
without
fulfilling
the
law
,
so
none
shall
bee
saued
by
the
Gospell
but
such
,
who
as
God
hath
couenanted
with
them
to
remit
their
sinnes
,
so
haue
they
couenanted
with
him
to
amend
their
liues
.
It
is
therfore
an
intolerable
absurdity
for
them
that
being
slaues
to
sinne
,
doe
notwithstanding
vaunt
themselues
to
be
the
seruants
of
God
,
and
who
being
as
prophane
as
Esau
,
and
haue
solde
their
birth-right
,
Gen.
25.33
.
Math.
25.26
.
will
yet
claime
their
birth-right
,
when
they
haue
no
more
interest
then
the
dogges
in
the
bread
of
Children
.
MATH.
chap.
1.
vers.
22
,
23
,
24
,
25.
verse
22
And
all
this
was
done
that
it
might
be
fulfilled
,
which
is
spoken
of
the
Lord
by
his
Prophet
,
saying
:
verse
23
Behold
a
Virgine
shall
be
with
child
,
and
shall
beare
a
sonne
,
and
they
shall
call
his
name
Emmanuel
,
which
is
by
interpretation
,
God
with
vs
.
verse
24
Then
Ioseph
being
raised
from
sleepe
,
did
as
the
Angell
of
the
Lord
had
enioyned
him
,
and
tooke
his
wife
.
verse
25
But
he
knew
her
not
till
she
had
brought
forth
her
first
borne
Sonne
,
and
he
called
his
name
Iesus
.
THIS
is
the
fift
thing
formerly
pointed
at
,
that
this
testimony
of
the
Prophet
is
alleaged
for
the
further
confirmation
of
Ioseph
,
and
his
better
incouragement
in
this
matter
;
that
if
hee
should
not
rest
in
the
maiesty
of
the
Angell
for
the
truth
of
the
message
,
yet
that
he
should
not
thinke
that
strange
which
was
recorded
so
long
before
.
Wherein
consider
,
first
what
cause
the
Prophet
had
to
speake
this
.
It
may
be
gathered
out
of
Esay
chap.
7.
where
the
king
of
Iuda
being
cast
into
feare
of
the
ouerthrow
of
his
kingdome
,
by
the
combination
and
ioyning
together
of
the
two
armies
of
Syria
and
Israel
,
thinking
it
impossible
to
be
rescued
from
their
strength
,
the
Prophet
Esay
was
sent
to
offer
him
a
signe
in
that
consternation
and
trouble
of
his
minde
,
either
in
the
depth
beneath
or
in
the
height
aboue
,
that
thereby
he
might
be
ascertained
the
Lord
would
deliuer
Ierusalem
from
that
army
:
the
King
measuring
all
by
policy
,
refuseth
to
aske
any
particular
signe
;
whereupon
the
Prophet
seeing
this
,
descended
to
the
generall
signe
,
the
couenant
made
Gen.
3.
that
the
seed
of
the
woman
should
breake
the
serpents
head
,
that
is
,
not
onely
performe
a
temporary
deliuerance
,
but
an
euerlasting
freedome
from
the
siege
of
Sathan
;
and
this
couenant
was
especially
made
to
Abraham
.
Now
the
Prophet
speaketh
to
him
by
way
of
exprobration
in
this
sort
:
How
canst
thou
,
O
King
,
mistrust
this
small
matter
,
and
that
the
power
of
the
Lord
is
not
able
to
performe
this
,
since
he
hath
promised
to
doe
the
other
,
which
is
farre
greater
?
Hence
generally
learne
,
how
excellent
and
needfull
a
thing
it
is
to
be
acquainted
and
familiar
with
the
Scripture
,
which
is
as
the
store-house
of
comfort
when
wee
bee
distressed
,
and
a
guide
to
direct
our
thoughts
when
they
bee
distracted
.
For
if
Ioseph
had
well
compared
the
times
spoken
of
by
the
Prophets
,
and
had
called
to
minde
this
speech
of
Esay
heere
mentioned
,
it
might
much
haue
staied
him
in
his
perplexed
discourse
with
himselfe
,
the
Angell
himselfe
intimating
so
much
in
alleaging
the
prophecy
and
yet
concealing
the
Prophets
name
,
as
a
thing
that
Ioseph
could
not
be
vnmindefull
of
.
And
this
indeed
is
the
duty
,
and
ought
not
to
be
the
labour
of
euery
trembling
Christian
;
to
lodge
as
it
were
with
the
booke
of
God
in
their
bosome
;
and
with
the
Noble-men
of
Beraea
(
Act.
17.11
.
)
to
receiue
the
word
with
readinesse
,
and
to
search
the
Scriptures
daily
,
which
is
the
garden
of
the
Lord
,
where
runneth
the
riuer
of
wisedome
to
resolue
all
doubts
,
and
where
is
to
be
had
the
oile
that
softeneth
all
our
afflictions
.
Now
in
the
testimony
it selfe
heere
alleaged
,
consider
two
things
:
first
,
the
person
that
should
beare
,
a
virgine
:
secondly
,
the
person
that
should
be
brought
foorth
,
Emmanuell
,
consubstantiall
with
vs
in
nature
:
for
both
these
the
Prophet
beginneth
with
a
word
of
wonder
(
Behold
)
as
of
a
miracle
neuer
performed
but
once
.
If
it
be
asked
,
how
it
was
possible
a
virgine
should
conceiue
,
we
must
beleeue
it
was
so
,
and
rest
in
this
,
nothing
to
bee
impossible
with
God
,
Mat.
19.26
.
For
as
it
was
possible
at
the
first
to
make
a
woman
out
of
a
man
without
the
helpe
of
a
woman
,
as
wee
may
see
in
the
first
creation
,
Gen.
2.22
.
so
was
it
possible
for
him
in
this
new
creation
to
make
a
man
out
of
a
woman
without
the
helpe
of
a
man
.
Which
was
done
to
this
end
,
because
if
there
should
haue
beene
any
corruption
of
the
seed
of
man
in
Christ
,
he
could
not
haue
sanctified
others
.
Concerning
the
person
that
should
be
brought
forth
,
it
is
Emmanuel
,
the
same
that
Iesus
,
and
they
both
imply
one
thing
:
for
he
that
is
Emmanuel
is
God
with
vs
,
as
Iesus
is
God
sauing
vs
.
Now
he
is
God
with
vs
many
waies
:
and
albeit
in
the
Arke
vnder
the
law
,
the
Lord
was
alway
speaking
through
the
Cherubins
,
insomuch
as
the
very
enemies
of
God
,
the
Philistims
(
1.
Sam.
4.7
.
)
could
say
when
the
Arke
came
,
that
the
God
of
Israel
came
:
and
therefore
cried
,
woe
vnto
vs
;
yet
is
he
farre
neerer
with
vs
,
namely
,
in
such
a
spirituall
manner
as
the
Prophet
speakes
heere
,
a
God
not
onely
present
and
fauourable
to
vs
,
but
connaturall
to
vs
,
and
vpon
which
did
depend
all
the
graces
of
God
formerly
giuen
to
his
Church
.
Therefore
if
Moses
did
say
in
admiration
of
the
Lords
goodnesse
:
(
Deuter.
4.7
.
)
Looke
if
euer
the
like
came
to
passe
,
that
God
from
heauen
should
speake
vnto
his
people
,
and
shew
his
glory
so
to
appeare
on
earth
:
much
more
may
we
breake
foorth
into
the
like
astonishment
,
to
whom
God
is
come
so
neere
,
as
to
be
of
the
same
nature
with
vs
,
and
to
speake
vnto
vs
,
not
in
the
publication
of
the
killing
law
,
but
in
the
manifestation
of
the
quickening
Gospell
,
whereby
we
may
receiue
comfort
in
the
deepest
dangers
,
that
gathering
our selues
vnder
his
wings
,
and
seeking
rest
and
refreshing
at
his
hands
,
he
will
first
giue
vs
a
generall
charter
of
grace
for
the
pardon
of
out
sins
.
And
because
pardon
of
our
sinne
will
not
saue
vs
from
hell
,
but
our
iudgement
shall
be
iust
,
vnlesse
we
yeeld
full
obedience
to
the
law
,
hee
will
secondly
impute
and
lay
all
his
obedience
and
righteousnesse
vpon
vs
,
so
as
in
him
we
shall
fulfill
it
.
And
yet
because
we
are
still
sinners
,
as
carying
about
vs
the
orignall
vncleanenesse
we
brought
with
vs
,
Ephes.
5.30
.
the
third
rest
he
will
giue
vs
,
is
so
to
sanctifie
vs
,
as
we
shall
be
bone
of
his
bone
,
and
flesh
of
his
flesh
;
not
that
we
are
absolutely
sanctified
in
this
life
,
but
that
that
which
this
our
Christ
brings
vs
is
al-sufficient
to
saluation
.
And
being
sure
of
this
,
we
need
not
to
be
dismaide
,
for
the
waters
of
trouble
are
but
a
bath
to
cleanse
and
purge
vs
from
those
corruptions
we
gather
by
walking
in
this
dirty
world
.
Further
,
let
vs
consider
heere
,
why
it
was
necessary
,
that
he
that
should
be
Iesus
should
also
be
Emmanuel
:
first
,
it
was
necessary
he
should
be
the
Emmanuel
,
that
is
,
the
strong
God
:
for
when
wee
were
all
enwrapped
in
sinne
,
and
shut
vp
vnder
death
,
then
was
there
neede
of
remedy
.
And
what
shall
that
be
?
Mercy
?
No
,
God
is
iust
,
and
we
hauing
smitten
his
Maiesty
by
our
sinne
,
must
bee
smitten
againe
by
his
punishment
.
Shall
it
then
be
iustice
?
No
:
for
we
haue
need
of
mercy
.
Heere
so
to
be
mercifull
as
not
to
disanull
his
iustice
,
and
so
to
be
iust
,
as
not
to
forget
his
mercy
,
and
to
make
a
way
both
to
appease
his
wrath
,
that
his
iustice
might
be
satisfied
,
and
yet
so
to
appease
it
,
as
his
mercie
might
be
magnified
in
forgiuing
,
there
must
needes
come
a
mediation
:
and
if
all
the
world
should
be
offered
to
God
for
satisfaction
,
it
is
nothing
:
for
it
is
his
owne
,
the
worke
of
his
owne
hands
.
If
Angels
should
step
in
before
the
Lord
,
it
were
nothing
,
for
they
are
engaged
to
him
for
their
creation
;
and
being
but
temporally
good
,
they
cannot
satisfie
for
an
infinite
sinne
:
howbeit
,
he
that
must
satisfie
must
bee
infinit
,
to
suffer
infinite
punishment
for
an
infinite
sinne
,
committed
against
an
infinite
Maiesty
,
therefore
he
must
be
God
;
he
must
be
also
Emmanuel
with
vs
:
for
how
can
there
bee
satisfaction
for
our
apostasie
,
but
by
humility
?
nor
procurement
of
life
,
but
by
death
?
Now
when
God
comes
to
obey
,
hee
must
needes
bee
humbled
,
and
when
he
comes
to
deserue
,
hee
must
needes
serue
,
which
God
alone
cannot
doe
and
when
he
comes
to
die
,
he
must
needes
be
mortall
,
which
God
cannot
be
.
Therefore
hee
was
man
to
be
himselfe
bond
,
God
to
free
others
;
man
to
become
weake
,
and
God
to
vanquish
;
man
to
become
mortall
,
and
God
to
triumph
ouer
death
.
The
situation
also
of
the
Ladder
spoken
of
,
Gen.
28.12
.
is
an
euident
demonstration
of
the
two
natures
of
this
Emmanuel
,
for
the
word
must
bee
vnderstood
of
the
second
person
in
the
Trinity
.
By
the
foot
to
satisfie
his
Fathers
wrath
,
as
being
of
our
nature
,
that
he
might
stand
close
to
Iacobs
loines
and
to
his
Church
militant
;
and
by
the
top
to
expresse
his
diuinity
,
which
toucheth
the
seate
,
and
reacheth
to
the
bosome
of
God
,
that
he
might
in
time
bring
thither
his
Church
triumphant
.
Now
euery
ladder
is
a
Medium
or
meane
,
whereby
weascend
to
some
place
that
otherwise
we
could
not
reach
vnto
,
which
this
Emmanuel
is
to
vs
;
for
wee
being
euill
debters
,
and
God
a
seuere
creditor
,
Colos.
2.14
Christ
is
the
meane
to
cancell
this
debt
,
and
to
set
it
on
his
owne
score
:
and
we
being
ignoant
clyents
,
and
God
a
skilfull
Iudge
not
able
to
vnderstand
our
tale
,
Christ
must
be
our
aduocate
,
(
1.
Ioh.
2.1
.
)
to
pleade
our
cause
for
vs
.
And
as
betweene
God
and
vs
,
so
betweene
the
diuell
and
vs
he
is
a
mediator
:
for
he
casteth
fierie
darts
against
vs
,
which
we
onely
driue
backe
by
the
shield
of
faith
in
Christ
,
Ephes.
6.11
.
Further
,
in
the
word
Emmanuel
,
obserue
three
things
:
first
,
the
truth
and
verity
of
the
subsistance
of
both
these
natures
in
Christ
:
secondly
,
the
reall
distinction
of
them
:
thirdly
,
the
personall
vnion
of
them
.
And
these
three
points
wisely
and
soberly
weighed
,
doe
confute
those
foure
maine
heresies
risen
heeretofore
in
the
Church
,
concerning
this
great
mystery
.
For
the
first
;
that
there
be
two
natures
in
Christ
,
is
plainely
expressed
by
Saint
Paul
,
Rom.
9.5
.
First
,
he
was
according
to
the
flesh
of
the
seed
of
the
Iewes
:
secondly
,
he
is
God
ouer
all
,
blessed
for
euer
.
And
Esa.
9.6
.
A
child
is
borne
,
and
his
name
shall
be
the
mighty
God
.
Heere
then
first
is
confuted
the
heresie
of
Martian
,
who
said
,
Christ
was
God
but
not
man
;
but
had
onely
an
heauenly
body
of
an
imaginary
substance
,
and
alleageth
Phil.
2.7
.
for
his
ground
,
where
it
is
said
,
he
was
made
like
vnto
men
,
and
was
found
in
shape
as
a
man
;
therefore
no
man
indeed
.
By
the
same
reason
he
might
haue
concluded
aswell
,
hee
had
not
beene
God
:
for
in
the
same
place
(
vers.
16.
)
it
is
said
,
he
was
in
forma
Dei
,
in
the
forme
of
God
.
But
the
Apostle
there
fully
proueth
his
humanity
(
vers.
8.
)
by
his
obedience
to
the
death
of
the
Crosse
:
for
if
he
had
not
taken
true
flesh
,
he
could
not
haue
died
,
nor
yet
haue
satisfied
for
our
sinnes
.
And
Gal.
3.16
.
it
is
said
,
the
promises
were
made
to
Abraham
and
to
his
seed
,
which
seed
is
Christ
:
and
Gal.
4.4
.
When
the
fulnesse
of
time
was
come
,
God
sent
his
Sonne
made
of
a
woman
:
which
proueth
,
that
he
was
truely
man
.
Secondly
,
heere
is
confuted
the
heresie
of
Arius
,
who
denieth
the
diuinity
of
Christ
,
and
saith
,
that
onely
in
his
humaine
nature
hee
had
participated
vnto
him
some
diuine
thing
,
and
some
heauenly
vertue
.
For
as
wee
see
heere
he
must
be
Iehouah
,
not
an
inferiour
God
,
or
a
God
by
participation
of
some
diuine
excellency
,
but
he
must
be
Deus
ex
seipso
,
filius
à
Patre
,
a
God
of
himselfe
,
a
Sonne
by
reference
to
his
Father
.
And
so
much
is
expressed
by
S.
Paul
,
Rom.
9.5
.
for
when
he
saith
,
hee
was
borne
of
the
Iewes
according
to
his
flesh
,
he
implieth
,
he
had
somewhat
else
he
had
not
of
them
,
set
downe
in
the
words
following
:
Who
is
God
,
blessed
for
euer
:
which
word
(
God
)
howsoeuer
in
the
Scripture
it
be
taken
essentially
and
personally
:
essentially
when
it
signifieth
the
whole
Trinity
absolutely
:
as
Thou
shalt
worship
the
Lord
thy
God
onely
,
and
Act.
4.19
.
It
is
better
to
obey
God
then
man
:
yet
in
this
place
it
is
spoken
personally
of
the
Sonne
,
as
it
is
also
1.
Tim.
3.16
:
God
is
manifested
in
the
flesh
.
Now
there
be
foure
arguments
,
to
proue
Christ
God
equall
to
the
Father
and
to
be
Iehouah
coeternall
in
the
Godhead
as
the
Father
:
first
,
by
the
property
of
of
his
person
:
secondly
,
by
the
property
of
his
essence
:
thirdly
,
by
the
power
of
his
diuine
workes
:
and
fourthly
,
by
the
diuine
worship
that
is
due
vnto
him
.
For
the
first
,
hee
is
proued
to
be
God
by
his
generation
,
for
he
was
begotten
of
God
:
whereby
is
vnderstood
,
that
he
was
of
the
same
substance
with
God
,
euen
as
hee
that
is
begotten
of
a
man
is
a
man
:
and
therefore
hee
is
called
the
proper
Sonne
of
God
,
which
he
is
not
as
he
was
conceiued
of
the
holy
Ghost
;
for
then
Mary
hath
a
part
as
he
was
borne
of
her
.
And
this
is
proued
by
the
Scripture
,
that
when
we
call
him
the
Sonne
of
God
,
wee
vnderstand
that
he
is
God
as
his
Father
is
,
Iohn
10.20
.
I
and
my
Father
are
all
one
:
and
Ioh.
5.17
.
I
worke
the
same
works
and
after
the
same
manner
that
my
Father
doeth
:
meaning
that
he
was
God
as
well
as
he
.
And
so
the
Iewes
vnderstood
him
speaking
in
their
language
,
which
made
them
goe
about
to
kil
him
.
For
the
second
,
it
is
proued
he
is
God
by
the
property
of
his
essence
,
which
standeth
in
these
foure
things
:
first
,
eternity
:
secondly
,
infinity
to
be
in
all
places
:
thirdly
,
by
his
knowledge
of
all
things
:
fourthly
,
by
his
omnipotency
.
For
the
first
,
that
he
is
from
all
times
,
is
proued
Reu.
1.17
.
I
am
that
first
and
that
last
,
spoken
by
Christ
himselfe
:
and
lest
this
should
haue
beene
vnderstood
of
the
futher
,
he
saith
,
ver.
18.
and
am
aliue
,
but
I
was
dead
.
For
the
second
,
which
is
his
infinity
,
it
is
said
in
Ieremy
,
that
God
filleth
all
places
:
and
Psalm.
139.7
.
Whither
shall
I
flie
from
thy
presence
?
If
I
goe
into
heauen
,
thou
art
there
,
if
into
the
deepe
,
thou
art
there
also
.
And
Christ
saith
of
himselfe
,
Iohn
3.13
.
hee
being
on
the
earth
,
No
man
ascendeth
vp
to
heauen
but
he
that
came
downe
from
heauen
,
that
sonne
of
man
which
is
in
heauen
:
and
in
an
other
place
he
saith
,
Where
two
or
three
be
gathered
together
in
my
name
,
I
will
be
in
the
midst
of
them
.
Math.
18.20
.
For
the
third
,
which
is
his
knowledge
of
all
things
,
Reu.
2.18
.
it
is
said
that
the
Sonne
of
God
hath
eies
like
a
flame
of
fire
:
Ioh.
2.24.25
.
Math.
9.4
.
and
verse
23.
All
Churches
shall
know
that
I
am
the
searcher
of
the
reines
and
hearts
:
and
in
another
place
it
is
said
,
hee
durst
not
trust
the
Iewes
because
hee
knew
their
hearts
.
For
the
fourth
,
which
is
his
omnipotency
,
it
is
proued
by
sundry
examples
in
the
Scripture
,
that
hee
was
able
to
raise
vp
the
dead
by
his
owne
vertue
:
and
Iohn
5.17
.
he
doeth
the
same
works
which
his
Father
doeth
:
and
Phil.
3.21
.
Christ
shall
raise
vp
our
bodies
by
the
same
power
whereby
he
subdueth
all
things
.
For
the
third
,
which
is
the
power
of
his
diuine
workes
,
as
himselfe
saith
,
Iohn
5.17
.
I
doe
the
same
workes
my
Father
doth
:
all
which
are
of
three
sorts
:
the
first
,
concerning
the
creation
:
the
second
,
of
miracles
extraordinary
:
the
third
,
that
tend
to
the
saluation
of
his
church
.
For
the
first
of
these
it
is
said
,
Iohn
1.3
.
by
him
all
things
were
made
and
nothing
was
made
without
him
:
and
Col.
1.15.16.17
.
he
is
the
inuisible
forme
of
the
father
.
for
whom
and
by
whom
all
things
were
created
,
and
in
him
all
things
doe
consist
And
likewise
for
sustaining
them
being
made
,
we
haue
Heb.
1.3
.
He
beareth
vp
all
things
by
his
mighty
word
.
For
the
second
,
that
is
for
miracles
,
he
raised
vp
dead
men
,
euen
as
his
Father
did
,
without
any
inuocation
to
any
other
,
which
the
Apostles
did
not
but
by
calling
on
his
name
,
whether
it
were
for
raising
the
dead
or
dispossessing
the
diuell
,
as
,
I
command
thee
in
the
name
of
Iesus
to
come
forth
,
Act.
16.18
.
but
Christ
saith
of
himselfe
.
Iohn
11.25
.
I
am
the
resurrection
and
the
life
:
and
Iohn
10.37
.
I
doe
the
workes
of
my
father
:
Now
for
the
third
,
which
are
the
works
he
did
for
the
saluation
of
his
church
,
they
are
principally
siue
:
first
,
election
,
Eph.
1.4
,
God
hath
elected
vs
in
Christ
;
and
1.
Cor.
1.5
.
In
all
things
we
are
made
rich
in
Christ
:
and
Ioh.
3.17
.
through
him
we
are
saued
.
and
in
another
place
he
saith
,
Iohn
13.18
.
I
know
whom
I
haue
elected
.
The
second
is
vocation
:
now
to
enlighten
the
heart
of
man
must
needs
bee
the
worke
of
God
,
Math.
16.17
.
as
it
is
said
in
Saint
Mat.
flesh
and
bloud
hath
not
reuealed
this
to
thee
,
but
God
:
and
in
another
place
it
is
said
,
when
his
Disciples
were
going
to
Emaus
,
he
opened
their
hearts
▪
And
for
the
ministery
,
which
is
a
meanes
to
call
men
,
1.
Cor.
12.6.8
.
it
is
said
to
be
the
worke
of
God
:
and
Eph.
4.11.12
.
it
is
said
,
Christ
gaue
some
to
be
Apostles
,
some
Pastors
,
&c.
for
the
worke
of
the
ministery
,
and
the
repairing
of
the
Saints
.
Thirdly
,
remission
of
sinnes
and
iustification
is
the
worke
of
God
:
as
it
is
said
,
Esa.
40.29
.
It
is
that
holy
one
that
giueth
strength
vnto
him
that
fainteth
,
that
is
,
it
is
God
that
forgiueth
sinnes
:
and
Mat.
9.6
.
the
some
of
man
as
sonne
of
man
hath
this
power
to
forgiue
sinnes
:
and
Stephe●
Act.
7.60
.
praieth
,
Lord
Iesus
lay
not
this
sinne
to
their
charge
.
Fourthly
,
sanctification
is
onely
the
worke
of
God
.
Iohn
.
1.13
.
We
are
not
borne
of
the
will
of
man
but
of
God
:
and
vers.
12.
As
many
as
receiue
him
he
giues
prerogatiue
to
bee
the
sonnes
of
God
:
and
Mat.
3.11
.
Christ
will
baptize
you
with
the
holy
Ghost
:
and
againe
himselfe
saith
,
Without
me
you
can
doe
nothing
;
which
is
true
onely
of
God
:
and
Ephes.
5.26
.
Christ
gaue
himselfe
for
his
Church
,
to
sanctifie
it
.
and
Heb.
10.10
.
We
are
sanctified
by
the
offering
of
the
body
of
Christ
.
Fiftly
,
to
giue
glory
,
is
the
worke
of
God
;
and
this
doth
Christ
,
as
appeareth
by
the
speech
of
the
theefe
vpon
the
Crosse
,
Luke
.
23.42
.
Lord
remember
me
when
thou
commest
into
thy
kingdome
:
and
Iohn
10.28
.
I
doe
giue
eternall
life
vnto
my
sheepe
.
Now
for
the
fourth
,
that
he
is
knowen
to
be
God
by
the
diuine
worship
is
to
be
giuen
vnto
him
,
and
worship
is
due
onely
to
Iehouah
,
Prov.
16.4
.
the
Lord
hath
made
all
things
for
his
owne
sake
.
And
for
this
worship
,
first
it
is
not
lawfull
to
serue
any
so
much
as
God
:
now
Christ
is
to
bee
serued
only
:
for
as
himselfe
saith
,
I
have
the
keyes
of
life
and
of
death
.
Secondly
,
it
is
not
lawfull
to
beleeue
in
any
but
God
,
and
Iob.
c.
5.
&c.
6.
Christ
saith
,
He
that
beleeueth
in
we
hath
eternal
life
.
Thirdly
●im
whom
we
ought
to
loue
aboue
all
things
is
God
:
&
Christ
,
Mat.
16.
saith
,
Loue
me
better
then
thine
owne
soule
.
Fouthly
,
●hom
we
ought
to
obey
in
all
things
is
God
:
and
Mat.
17.5
.
〈◊〉
is
said
.
This
is
my
beloued
Sonne
,
heare
him
,
speaking
of
Christ
●iftly
,
it
is
not
lawfull
to
sweare
by
any
but
by
God
,
and
S.
Paul
●●m
.
9.1
.
sweareth
by
Christ
,
and
saith
,
I
say
the
trueth
in
Christ
,
〈◊〉
not
.
Sixthly
,
inuocation
or
praier
is
for
none
but
God
,
as
Da●id
saith
,
Psal.
50.15
.
Call
vpon
me
in
the
day
of
trouble
,
and
I
will
hea●
you
:
and
Stephen
,
Act.
7.60
.
when
he
was
stoned
praied
to
Christ
Lord
Iesus
receiue
my
soule
,
and
with
praier
to
Christ
end
most
〈◊〉
S.
Pauls
Epistles
.
Seuenthly
,
Iehouah
onely
must
be
blessed
fo●euer
:
and
S.
Paul
Rom.
9.5
.
saith
,
Christ
God
,
blessed
for
euer
:
an●
in
the
Reuelation
it
is
said
,
Reuel.
19.7
.
All
praise
and
glorie
be
to
the
Lambe
and
2.
Pet.
3.18
.
Grow
in
the
grace
of
Christ
,
to
whom
be
praise
f●●euer
.
Eightly
,
God
onely
is
to
be
bowed
vnto
;
and
it
is
said
〈◊〉
Christ
,
Heb.
1.6
.
Phil.
2.10
.
Let
all
the
Angels
in
heauen
adore
him
:
and
by
S.
Paul
,
H●●
hath
a
name
giuen
him
whereat
euery
knee
must
bow
.
And
thus
b●
these
many
parts
of
Gods
worship
,
it
doth
appeare
that
Christ●
God
equall
with
the
Eather
.
For
the
second
point
,
which
is
the
reall
distinction
of
the●●
two
natures
,
wee
say
they
be
not
confounded
,
against
the
thi●●
heresie
of
Eutiches
,
who
held
that
the
person
eternall
of
the
wo●●
of
God
was
turned
into
flesh
;
for
by
this
it
followeth
,
that
●ther
there
must
bee
an
abolition
of
the
Godhead
,
or
a
permi●●●●●
of
both
the
natures
,
both
which
were
blasphemous
:
but
〈◊〉
say
according
to
the
scripture
,
Phil.
2.6
.
that
Christ
became
th●●
he
was
not
before
,
namely
man
,
and
retained
that
he
was
befo●●
namely
God
;
and
he
was
man
,
not
that
it
was
transfused
in●●
his
Deity
,
or
any
property
of
the
Deity
transfused
into
his
h●manity
,
but
by
assuming
the
flesh
,
and
so
by
personall
vnion
b●came
both
;
and
albeit
the
humanity
of
Christ
be
much
magnai●●ed
by
the
Diuinitie
,
yet
is
the
Diuinitie
nothing
altered
by
〈◊〉
humanity
.
For
the
third
point
,
which
is
the
personall
vnion
of
both
the
natures
:
from
hence
hath
arisen
that
fourth
heresie
of
Neft●●us
,
who
sayd
,
that
Filius
Maria
was
not
onely
Aliu●
but
Ali●●
that
is
,
that
as
there
were
two
natures
in
Christ
distinct
,
so
〈◊〉
there
also
two
persons
.
We
say
,
that
the
same
person
that
〈◊〉
the
sonne
of
Mary
,
was
the
sonne
of
God
:
so
as
the
grea●
matter
heere
,
i●
,
whether
Christ
be
one
person
;
wherin
let
vs
●●derstand
these
two
things
:
first
,
what
a
personal
vnion
is
:
secon●ly
,
what
is
the
fruit
and
effect
of
this
vnion
.
For
the
first
,
〈◊〉
is
a
person
in
Christ
:
Is
it
a
thing
compounded
of
Deity
〈◊〉
humanity
?
God
forbid
.
Nay
Christ
by
his
humane
nature
●●perly
considered
,
is
not
a
person
:
but
the
Diuinity
assuming
his
flesh
,
his
humanitie
subsisteth
and
staieth
it selfe
in
his
Diuinity
,
for
his
humanity
neuer
vpheld
it selfe
till
it
was
vnited
to
the
Diuinity
.
It
was
a
nature
before
,
but
no
person
;
his
Diuinitie
was
both
a
nature
and
a
person
before
,
so
as
out
of
them
neither
compounded
nor
confounded
doeth
arise
Christ
Iesus
out
Emanuel
.
And
as
in
the
Trinity
there
be
three
persons
and
but
one
nature
,
so
in
Christ
there
is
but
one
person
and
two
natures
,
vnion
of
nature
in
the
vnity
of
his
Deity
.
For
the
second
,
which
is
the
fruit
and
effect
of
this
vnion
,
it
is
two
folde
:
first
,
the
exaltation
of
his
humane
nature
by
being
ioyned
to
his
Deitie
:
secondly
,
the
communication
of
his
properties
.
For
the
first
,
that
the
Deity
that
vnited
the
flesh
did
so
glorifie
the
flesh
,
that
by
vnsearchable
degrees
it
hath
made
it
farre
aboue
all
Angels
,
is
proued
by
three
priuiledges
which
it
hath
:
first
by
the
dignity
of
his
personall
vnion
,
as
he
was
the
sonne
of
man
he
was
naturally
the
sonne
of
God
,
and
he
that
was
God
was
borne
of
the
woman
:
for
Christ
is
one
sonne
of
God
in
two
respects
:
first
,
by
generation
eternall
:
secondly
,
according
to
his
humane
nature
,
not
as
man
nor
by
adoption
,
for
hee
was
neuer
the
sonne
of
wrath
,
but
by
personall
vnion
,
for
he
was
the
sonne
of
God
.
The
second
priuiledge
,
is
,
that
all
gifts
that
can
be
in
any
of
the
creatures
,
Col.
2.9
.
are
powred
without
measure
vpon
the
flesh
of
Christ
,
namely
all
that
can
be
giuen
to
any
creature
or
to
any
nature
,
that
keepes
it
a
nature
still
,
and
doth
not
defie
the
creature
:
for
as
hee
is
man
hee
knoweth
not
the
day
of
iudgement
,
Mark
.
13.32
.
nor
is
not
in
euery
place
,
for
these
bee
essentiall
to
the
Godhead
,
but
his
humane
nature
was
so
beautified
by
the
Godhead
dwelling
in
it
bodily
,
as
that
(
Heb.
1.6
.
)
all
the
Angels
must
worship
him
,
and
yet
as
man
,
no
essentiall
quality
of
the
Deity
rested
in
him
.
The
third
priuiledge
is
this
,
that
his
Diuine
nature
hath
giuen
the
participation
of
his
office
to
him
as
man
;
that
as
God
is
Mediator
,
so
is
man
;
as
God
hath
deserued
saluation
,
so
hath
man
,
and
that
hee
as
man
shall
iudge
the
quicke
and
dead
,
not
that
he
shall
iudge
by
his
manhood
,
but
Christ-man
shall
iudge
the
world
.
The
second
fruit
of
this
vnion
,
is
the
communication
of
properties
;
not
that
the
properties
of
the
one
are
communicate
to
the
other
,
but
that
one
may
bee
attributed
to
both
:
as
Christ
God
died
,
Christ
man
is
eternall
;
and
this
is
either
when
we
giue
that
to
the
humanity
which
is
proper
to
the
diuinity
,
or
giue
that
to
the
diuinity
which
is
proper
to
the
humanity
;
as
God
by
his
bloud
redeemed
his
Church
,
yet
God
had
no
bloud
,
but
Christ
God
had
bloud
:
so
this
man
Christ
forgiueth
sinnes
,
not
that
this
power
is
in
his
manhood
,
but
hee
doeth
it
meerely
as
God
:
for
these
and
such
like
speeches
be
true
in
Concreto
,
not
in
abstracto
,
as
they
be
both
ioyned
together
,
and
not
as
they
be
separate
one
from
the
other
.
Lastly
in
the
word
God
with
vs
,
obserue
that
Christ
is
not
only
God
with
vs
in
nature
,
but
in
person
;
for
the
reprobate
are
of
the
same
nature
with
him
and
he
with
them
,
yet
is
he
not
God
with
them
,
but
against
them
:
but
we
(
as
the
Apostle
speaketh
)
are
flesh
of
his
flesh
,
Ephes.
5.30
.
and
bone
of
his
bones
,
euen
as
man
and
wife
,
which
are
not
onely
one
in
nature
as
all
other
men
and
women
are
,
but
one
person
by
speciall
couenant
:
and
euen
so
are
wee
one
person
with
Christ
by
the
couenant
of
grace
,
&
being
one
with
him
,
we
are
also
one
with
the
whole
Trinity
,
as
himselfe
saith
,
I
and
my
Father
will
come
and
sup
with
him
:
and
according
to
his
last
praier
,
Iohn
17.
Father
I
beseech
thee
that
as
I
am
one
with
thee
and
thou
with
me
,
so
these
(
speaking
of
the
faithfull
,
and
pointing
at
them
)
may
be
one
with
vs
both
:
which
bringeth
great
comfort
to
Gods
children
,
that
through
Christ
we
haue
the
whole
Godhead
reconciled
to
vs
and
dwelling
in
vs
.
And
Ioseph
did
as
the
Angell
had
commanded
him
.
This
is
the
third
generall
part
spoken
of
before
,
namely
the
obedience
of
Ioseph
,
according
to
euery
thing
that
was
prescribed
:
out
of
which
gather
generally
,
that
when
we
are
acertained
it
is
Gods
pleasure
wee
should
doe
such
a
thing
,
that
wee
stand
not
still
,
consulting
with
our
owne
peruerse
natures
,
n●●
inclining
too
much
to
tender
our
owne
frailties
,
but
that
knowing
it
to
be
the
voice
of
God
we
admit
of
no
contradictions
,
but
we
are
to
constraine
our
affections
to
bee
pacified
and
perswaded
according
as
the
Lord
hath
disposed
.
This
was
the
infirmity
of
Sara
,
Genes.
18.12
.
who
laughed
when
the
Angels
,
promised
to
come
againe
,
according
to
the
time
of
life
,
she
r●●●●ting
rather
the
order
of
nature
,
then
beleeuing
the
promise
of
God
.
And
this
likewise
was
Lots
fault
,
Gen.
19.16
.
who
prolonged
the
time
when
the
Angels
bad
him
arise
and
be
gone
,
for
the
which
hee
might
iustly
haue
beene
destroied
in
the
punishment
of
the
City
.
But
the
contrary
to
this
we
see
in
Abraham
,
Gen.
22.3
.
who
when
he
was
commanded
to
sacrifice
his
sonne
,
than
which
what
could
be
more
contrary
to
nature
,
than
for
a
father
to
be
the
butcher
to
his
owne
sonne
,
yet
being
assured
that
it
was
the
voice
of
God
speaking
by
the
Angell
,
he
presently
commended
his
affection
,
and
rose
vp
early
to
execute
that
bitter
message
.
Wherein
obserue
,
that
all
the
children
of
Abraham
must
be
children
of
obedience
,
which
must
be
shewed
by
walking
in
euery
thing
,
according
as
it
is
written
.
For
now
seeing
onely
the
voice
of
the
Lord
is
the
voice
of
the
scripture
,
Luke
16.29
.
which
is
as
certaine
as
if
Christ
were
to
speake
immediatly
from
heauen
,
so
farre
as
is
commanded
so
farre
is
to
bee
performed
,
howsoeuer
it
may
cost
vs
deare
and
crosse
vs
much
;
yea
though
it
bee
with
Ioseph
to
embrace
her
for
a
wife
whose
honesty
we
might
iustly
suspect
.
And
if
Ioseph
did
this
at
the
first
word
of
the
Angell
,
what
shall
bee
said
to
vs
,
who
haue
heard
the
voice
of
God
so
often
,
beating
vpon
vs
,
that
we
should
forsake
our
sinnes
,
and
yet
we
spread
curtaines
ouer
them
?
But
that
as
his
obedience
is
heere
recorded
for
his
praise
,
so
our
stubburnnesse
and
disobedience
be
regestred
in
our
punishment
,
that
it
may
be
as
a
hissing
and
astonishment
to
other
nations
.
Further
obserue
hence
,
that
the
obedience
of
a
Christian
standeth
not
in
a
generall
subscribing
to
the
truth
of
that
is
taught
them
,
no
nor
yet
in
a
verball
confession
of
it
:
but
the
commendation
of
a
Christian
resteth
in
his
works
of
obedience
,
as
it
is
said
●eere
,
Ioseph
(
did
)
as
he
was
enioyned
:
1.
Ioh.
3
.
1●
.
so
that
the
hand
and
the
mouth
must
goe
together
,
as
our
Sauiour
Christ
teacheth
:
Not
euery
one
that
(
saith
)
Lord
,
Lord
,
Mat.
7.
●●
.
but
he
that
(
doth
)
the
will
of
the
Lord
shall
be
an
heire
of
heauen
.
Whereby
we
must
learne
,
that
the
calling
of
a
Christian
is
noidle
but
a
painfull
calling
,
wherein
we
must
striue
daily
to
plucke
vp
some
weedes
or
other
that
ouergrow
our
godlinesse
,
and
to
liue
as
children
in
the
sight
of
our
Father
,
alwaies
doing
what
hee
commendeth
vnto
vs
.
For
if
Ioseph
after
this
time
had
no
more
suspected
his
wife
,
yet
if
hee
had
not
taken
her
againe
,
and
dwelt
with
her
as
his
wife
,
he
had
failed
in
his
obedience
,
and
had
been
like
Lots
wife
,
(
Gen.
19.22.26
.
)
who
beginning
well
in
going
out
of
Sodome
,
and
yet
forgetting
halfe
her
obedience
to
the
commandement
,
in
looking
backe
behind
her
,
is
left
as
a
monument
to
this
day
for
vs
to
take
heed
by
.
And
he
knew
her
not
,
till
she
had
,
&c.
Though
it
be
said
,
he
knew
her
not
(
till
)
shee
had
,
&c.
yet
it
doth
not
follow
necessarily
he
knew
her
(
after
:
)
for
the
word
(
till
)
in
the
Hebrew
tongue
signifieth
as
well
,
that
a
thing
shall
not
come
to
passe
in
time
to
come
,
as
that
it
came
not
to
passe
before
:
as
Mat.
28.20
.
I
am
with
you
(
vntill
)
the
end
of
the
world
:
not
that
he
will
leaue
vs
then
,
but
that
he
will
by
his
spirit
be
with
vs
then
and
euer
after
.
Like
to
this
is
the
phrase
vsed
,
(
2.
Sam.
6.23
.
)
Michol
had
no
children
(
till
)
the
day
of
her
death
:
and
it
is
certain
she
had
none
after
.
So
in
the
speech
following
:
Christ
was
her
(
first
)
begotten
Sonne
,
it
doth
not
therefore
follow
,
shee
had
any
more
sonnes
,
for
the
phrases
only
exclude
the
time
before
.
And
this
we
are
to
beleeue
vpon
our
saluation
,
that
Ioseph
knew
her
not
till
Christ
was
borne
,
and
that
Christ
was
the
first
borne
.
And
it
is
very
probable
&
agreeable
to
the
best
churches
,
that
he
knew
her
not
after
,
nor
that
she
had
any
more
sonnes
after
:
for
what
flesh
durst
touch
that
vessell
that
was
sanctified
to
entertaine
the
Lord
Iesus
?
MATH.
chap.
2.
vers.
1
,
2.
&c.
verse
1
When
Iesus
then
was
borne
at
Bethlehem
in
Iudaea
in
the
daies
of
Herod
the
king
,
behold
,
there
came
Wise
men
from
the
East
to
Ierusalem
:
verse
2
Saying
,
where
is
that
King
of
the
Iewes
that
is
borne
?
for
we
haue
seene
his
starre
in
the
East
,
and
are
come
to
worship
him
.
verse
3
When
king
Herod
heard
this
he
was
troubled
,
and
all
Hierusalem
with
him
:
verse
4
And
gathering
together
all
the
chiefe
Priests
and
Scribes
of
the
people
,
he
asked
of
them
where
Christ
should
be
borne
.
verse
5
And
they
said
vnto
him
,
At
Bethlehem
in
Iudaea
:
for
so
it
is
written
by
the
Prophet
:
verse
6
And
thou
Bethlehem
in
the
land
of
Iuda
,
art
not
the
least
amongst
the
Princes
of
Iuda
:
for
out
of
thee
shall
come
the
Gouernor
that
shall
feed
that
my
people
Israel
.
verse
7
Then
Herod
priuily
called
the
Wise-men
,
and
diligently
enquired
of
them
the
time
of
the
starre
that
appeared
.
verse
8
And
sent
them
to
Bethlehem
,
saying
:
Goe
and
search
diligently
for
the
babe
,
and
when
yee
haue
found
him
,
bring
me
word
againe
,
that
I
may
come
also
and
worship
him
.
verse
9
So
when
they
had
heard
the
king
,
they
departed
;
and
lo
,
the
starre
which
they
had
seene
in
the
East
,
went
before
the●●
,
till
it
came
and
stood
ouer
the
place
where
the
babe
was
.
verse
10
And
when
they
saw
the
starre
,
they
reioyced
with
an
exceeding
great
ioy
.
verse
11
And
went
into
the
house
and
found
the
babe
with
Mary
his
mother
,
and
fell
downe
and
worshipped
him
,
and
opened
their
treasures
,
and
presented
vnto
him
gifts
,
euen
gold
,
and
frankencense
,
and
mirrhe
.
verse
12
And
after
they
were
warned
of
God
in
a
dreame
that
they
should
not
goe
againe
to
Herod
,
they
returned
into
their
countrey
another
way
.
THE
Euangelist
in
the
former
Chapter
hauing
set
downe
two
things
,
first
,
the
royall
pedegree
of
our
Sauiour
Christ
,
secondly
,
the
manner
of
his
conception
;
now
he
proceedeth
to
shew
his
manifestation
to
the
world
,
and
the
manner
of
it
;
beginning
with
a
certaine
memorable
history
of
certaine
men
renowmed
among
the
heathen
,
who
being
most
learned
,
though
most
superstitious
,
did
vndertake
a
tedious
and
dangerous
iourney
,
to
doe
homage
to
a
poore
babe
lying
in
a
cratch
,
as
if
it
had
been
to
a
mighty
Monarch
.
In
the
words
there
be
six
circumstances
set
downe
:
first
,
that
these
Wise-men
came
from
a
farre
country
,
by
the
direction
of
an
extraordinary
starre
,
created
of
God
for
that
purpose
,
and
enqured
where
the
king
of
the
Iewes
was
.
Secondly
,
is
remembred
what
effect
this
newes
and
enquiry
had
and
wrought
,
namely
,
a
wonderful
feare
in
the
Court
of
Herod
,
and
a
great
perplexity
in
the
inhabitants
of
Ierusalem
.
Whereupon
the
King
called
a
Parliament
or
a
Conuocation
of
Diuines
,
God
working
withall
in
his
conscience
,
knowing
himselfe
to
bee
an
vsurper
,
to
know
of
them
,
not
where
this
King
of
the
Iewes
should
bee
at
that
present
,
but
where
hee
should
bee
borne
.
Thirdly
,
is
declared
the
resolution
that
was
giuen
to
this
question
so
propounded
,
satisfying
the
matter
truly
,
out
of
an
ancient
record
of
the
Prophet
Micah
,
chap.
5.2
.
set
downe
in
the
5.
and
6.
verses
.
Fourthly
,
followeth
the
priuy
and
slie
practise
which
Herod
most
maliciously
,
but
most
politikely
attempted
;
his
conference
with
the
Wise
men
being
onely
to
be
enformed
when
the
starre
appeared
,
that
he
might
guesse
the
birth
of
the
child
,
to
goe
about
his
murther
,
in
the
7.
&
8.
verses
.
Fiftly
,
what
befell
these
Sages
or
Wisemen
in
the
way
,
hauing
receiued
resolution
from
the
Councell
,
and
encouragement
from
the
King
:
namely
,
the
starre
appeared
againe
,
and
led
them
directly
to
the
place
where
the
babe
was
,
and
how
they
reioyced
,
in
the
9.10
.
and
11.
verses
.
Sixtly
,
is
set
downe
an
Oracle
from
God
giuen
them
,
commanding
them
to
goe
another
way
,
in
the
12.
verse
.
For
the
first
,
which
is
the
comming
of
these
men
to
see
our
Sauiour
Christ
in
his
basenesse
,
the
Euangelist
setteth
downe
fiue
circumstances
.
First
,
the
persons
that
came
:
they
were
Magi
or
Wise
men
,
such
as
were
reputed
among
the
heathen
most
learned
,
but
yet
the
practisers
of
the
Art
of
Balaam
,
that
is
,
of
coniuring
,
and
the
very
Chaplaines
of
the
diuell
.
So
as
they
were
not
Kings
,
as
some
haue
taken
it
,
abusing
the
Psalm
.
72.10
.
The
Kings
of
Sheba
shall
come
&
offer
gifts
:
for
this
standeth
full
West
,
and
these
men
came
from
the
East
.
But
thus
hath
the
Lord
infatuated
them
that
would
incline
to
their
owne
shallow
braine
,
that
they
should
speake
things
repugnant
in
themselues
.
Others
set
downe
the
number
of
them
to
bee
three
,
because
they
brought
three
gifts
,
which
is
not
so
to
be
taken
,
but
onely
that
they
which
came
,
presented
vnto
him
the
chiefest
commodity
of
their
country
.
The
second
circumstance
noteth
the
time
,
set
downe
doubly
:
first
,
that
it
was
after
his
birth
:
secondly
,
that
Herod
the
sonne
of
Antipater
,
who
had
got
the
Kingdome
by
force
and
flattery
,
then
raigned
:
but
for
the
day
when
they
came
,
wee
know
not
:
some
take
it
to
be
the
sixth
of
Ianuary
,
which
is
a
great
deale
too
curious
;
howbeit
of
the
yeere
and
moneth
somewhat
may
bee
gathered
,
and
it
is
probable
it
was
not
long
after
his
birth
,
and
vnder
two
yeeres
.
Thirdly
,
he
noteth
the
circumstance
of
the
place
,
from
whence
,
and
whither
they
came
,
from
the
East
to
Ierusalem
.
Fourthly
,
the
question
they
demand
,
Where
is
the
King
of
the
Iewes
that
is
borne
:
not
that
should
bee
borne
.
Fiftly
,
lest
they
might
seeme
to
bee
besotted
with
Astrologicall
coniectures
,
hee
sets
downe
the
direction
they
had
to
come
thither
,
namely
,
the
starre
,
and
the
end
wherefore
they
came
:
to
worship
him
.
Out
of
the
circumstance
of
the
persons
that
came
,
obserue
,
how
it
pleased
God
when
the
fulnesse
of
time
was
come
,
to
manifest
the
truth
of
his
promise
to
the
Gentiles
,
and
to
salute
them
first
with
the
comfortable
newes
of
Christ
his
birth
,
who
had
beene
so
long
forsaken
:
for
these
Wise
men
were
as
it
were
the
first
fruites
of
the
Gentiles
,
who
before
this
time
liued
without
God
in
the
world
.
Heereby
teaching
vs
,
first
,
not
to
hasten
but
when
the
Lord
doth
call
,
and
to
wait
his
time
and
pleasure
with
patience
:
for
though
he
had
suffered
the
Gentiles
by
the
space
of
foure
thousa●●
yeeres
,
to
follow
the
greedinesse
of
their
owne
lusts
,
and
to
be
drenched
in
the
whirle
pit
of
their
vile
affections
,
yet
these
at
length
in
his
due
time
,
doth
hee
visit
in
great
mercy
,
and
sheweth
them
the
light
,
first
,
that
they
may
come
out
of
darkenesse
;
that
though
the
Iewes
had
many
priuiledges
,
as
elder
brethren
aboue
them
,
yet
at
length
the
Lords
mercy
should
make
them
equall
,
as
was
prophesied
,
Ose.
2.23
.
and
is
set
downe
by
S.
Peter
,
1.
chap.
2.10
.
yea
and
of
the
Gentiles
,
that
his
Church
should
especially
be
gathered
,
that
they
which
in
times
past
were
not
vnder
mercy
,
might
now
be
seene
to
haue
obtained
mercy
.
Secondly
,
from
hence
note
the
riches
of
the
Lords
mercy
,
who
to
shew
the
power
and
vertue
that
was
in
this
Sauiour
,
begins
to
draw
them
and
to
open
their
hearts
,
who
had
run
furthest
from
him
,
and
giuen
themselues
most
ouer
to
the
diuell
:
for
such
were
these
Wise-men
,
who
consulted
with
Sathan
and
practised
the
most
detestable
art
of
coniuring
and
witchcraft
,
which
by
the
iudiciall
law
of
God
was
death
;
yet
at
the
doores
of
these
men
doth
his
spirit
knocke
.
From
whence
euery
man
may
draw
this
particular
comfort
to
himselfe
,
that
whatsoeuer
his
former
conuersation
hath
beene
,
though
most
irreligious
towards
God
,
and
vnrighteous
to
men
,
yet
there
may
a
power
bee
giuen
him
from
aboue
to
trauell
toward
that
heauenly
Ierusalem
the
Citie
of
God
,
where
he
shall
not
now
see
Christ
in
his
basenesse
as
these
Wise-men
did
,
but
in
his
absolute
and
perfect
glory
.
For
if
wee
haue
but
faith
to
beleeue
Gods
promises
,
and
shall
so
far
proceed
in
the
worke
of
repentance
,
as
being
called
to
the
light
to
walke
in
the
light
,
and
not
to
thinke
much
of
our
paines
,
though
we
go
farre
to
worship
Christ
:
but
can
walke
on
cheerefully
after
the
example
of
these
Wise-men
,
we
shall
be
sure
with
them
to
haue
our
ioyes
more
increased
at
our
iourneys
end
,
than
they
were
a
first
.
Now
where
they
shew
they
were
directed
by
a
starre
:
first
,
vnderstand
,
that
the
Natiuity
of
Christ
depended
not
vpon
the
starre
,
but
the
starre
vpon
his
Natiuity
.
Secondly
,
we
must
not
thinke
that
the
Wise-men
had
this
power
to
diuine
by
the
starre
that
Christ
was
borne
:
for
first
the
starre
was
not
naturall
,
for
it
kept
not
a
set
course
,
but
as
we
may
see
in
the
text
,
it
did
appeare
and
not
appeare
,
neither
could
this
diuine
light
speake
that
such
a
Messias
was
borne
,
though
it
might
portend
the
birth
of
some
great
Monarch
:
but
this
light
was
purposely
created
by
God
in
heauen
:
for
vers.
2.
it
is
called
Christ
his
starre
,
and
there
was
a
secret
impulsion
by
Gods
spirit
in
the
harts
of
these
men
on
earth
,
otherwise
they
would
not
haue
tolde
so
dangerous
a
matter
to
Herod
a
king
so
cruell
,
and
an
enemy
to
the
king
of
Persia
whence
they
came
:
and
though
perhaps
their
Art
might
tell
them
somewhat
,
and
that
they
had
the
prophesie
of
Balaam
the
coniurer
,
Num.
24.17
.
There
shall
come
a
starre
of
Iacob
,
and
a
scepter
shall
rise
of
Israel
.
and
though
they
had
the
prophesie
of
Daniel
,
(
chap.
9.24
.
)
of
the
70.
weekes
in
which
this
great
king
should
come
;
yet
by
all
this
they
gathered
it
not
,
but
by
Gods
owne
opening
it
vnto
them
.
Out
of
which
we
learne
,
that
when
we
haue
any
thing
reueled
to
vs
from
God
,
or
that
wee
haue
a
commandement
to
doe
a
thing
,
that
we
cast
off
all
doubts
,
and
shake
off
all
feare
euen
of
the
greatest
tyrants
:
for
let
Herod
be
neuer
so
much
perplexed
at
the
name
of
the
true
and
new-borne
King
of
the
Iewes
,
yet
must
the
Wise-men
aske
the
question
,
and
not
depart
from
his
Court
till
they
be
resolued
.
And
let
Pharaoh
be
neuer
so
cruell
,
and
(
Exod.
10.28
.
)
threaten
Moses
if
he
doe
but
see
him
to
kill
him
,
yet
must
he
runne
on
in
his
duty
,
and
pronounce
the
death
of
the
first
borne
,
euen
the
first
born
that
sitteth
on
the
throne
of
Pharaoh
.
But
the
more
speciall
doctrine
from
hence
is
,
that
God
in
wisdome
doth
so
strangely
qualifie
the
basenesse
of
Christ
his
birth
,
that
howsoeuer
hee
might
seeme
to
the
eies
of
men
a
vile
abiect
,
as
Esay
prophesied
,
chap.
53.3
.
void
of
outward
dignity
,
yet
God
beautified
him
alwaies
in
his
greatest
vilenesse
,
with
some
certaine
marke
of
his
Diuinity
,
that
it
might
be
discerned
,
that
he
that
was
in
that
flesh
was
more
then
a
man
;
as
euen
at
this
time
,
that
hee
hauing
but
an
oxe
stall
on
earth
for
his
cloth
of
estate
,
should
haue
a
starre
in
heauen
to
set
foorth
his
glorie
:
and
that
when
there
was
no
more
thinking
of
Christ
than
of
the
man
in
the
Moone
among
Herods
Courtiers
,
then
he
prouides
that
some
Magicall
practisers
should
humble
themselues
before
him
,
when
the
high
Priests
did
despise
him
.
Thus
did
the
Lord
(
Luk.
2.8
.
)
reueale
him
first
to
shepheards
,
the
basest
of
ten
thousand
:
but
to
testifie
his
maiesty
at
the
same
time
;
an
host
of
Angels
and
a
multitude
of
heauenly
souldiers
sang
glory
to
him
.
So
was
he
(
Mat.
4.1.11
.
)
led
into
the
wildernesse
among
wild
beasts
,
but
the
Angels
waited
on
him
as
his
pensioners
,
and
ministred
to
him
in
his
wants
.
So
(
Mat.
17.25.27
.
)
he
must
pay
tribute
,
a
token
of
subiection
,
and
yet
the
kings
sonne
ought
to
pay
none
:
but
as
this
shewed
him
to
be
a
man
and
a
subiect
,
so
he
told
Peter
his
thought
,
saying
:
I
will
pay
it
,
but
go
to
the
sea
and
take
it
out
of
the
fishes
mouth
;
so
as
to
shew
his
diuinity
,
he
commanded
the
sea
to
pay
it
.
Againe
,
he
was
maintained
eleemozinarily
,
hauing
no
garment
but
what
was
giuen
him
,
and
the
good
women
kept
him
by
their
contributions
:
yet
to
magnifie
himselfe
againe
,
he
oftentimes
fed
many
thousands
with
a
little
.
So
(
Mark.
11.12.13
.
)
he
comes
hungry
to
the
fig-tree
,
wherein
appeareth
his
basenesse
;
but
in
the
same
action
springeth
foorth
his
maiesty
,
as
when
he
said
,
Neuer
fruit
grow
on
thee
heereafter
:
and
it
was
presently
dried
vp
.
So
God
had
appointed
he
should
die
,
and
before
his
death
to
be
whipped
,
Mat.
26.67
.
to
shew
his
humility
:
but
see
how
he
exalted
himselfe
againe
,
Mark
.
11.15
.
he
whipped
out
the
exchangers
out
of
the
temple
,
and
none
durst
so
much
as
looke
or
make
resistance
against
him
.
Againe
,
he
must
be
hanged
betweene
two
theeues
,
but
(
Luk.
23.42
.
)
he
so
qualifieth
the
basenesse
and
shame
of
his
crosse
,
as
he
worketh
faith
in
the
heart
of
one
of
them
,
to
call
on
him
as
a
Sauiour
,
and
him
he
saueth
.
And
though
at
last
he
died
to
declare
his
manhood
,
yet
that
hee
was
more
then
a
man
,
was
expressed
by
the
breaking
of
the
veile
of
the
Temple
,
and
by
the
strange
eclipse
of
the
Moone
,
which
was
in
plenilunio
,
when
it
was
full
Moone
.
For
the
second
generall
circumstance
,
which
is
the
effect
of
their
inquiry
,
what
feare
it
wrought
.
For
the
word
,
Feare
,
it
signifieth
such
a
troubling
of
the
water
,
as
that
mud
ariseth
;
shewing
,
that
this
kind
of
feare
seized
on
Herod
and
his
Court
:
howbeit
,
their
feare
arose
vpon
seuerall
respects
.
Herod
feared
because
he
was
somewhat
acquainted
with
the
prophesies
which
foretold
,
that
one
should
come
to
deliuer
his
people
out
of
seruitude
:
and
he
knew
that
all
would
worship
the
Sunne
rising
rather
then
the
Sunne
setting
.
And
that
he
was
strangely
affraid
is
noted
by
this
,
that
hee
called
vnto
him
the
Wise-men
,
and
would
haue
learned
of
them
somewhat
;
whereas
if
he
had
beene
prouident
,
hee
would
haue
sent
some
of
his
Courtiers
on
the
iourney
with
them
,
in
colour
of
doing
them
courtesie
,
that
so
they
might
haue
gone
to
the
very
place
to
haue
seene
the
child
,
and
by
them
the
King
might
haue
beene
sure
to
haue
knowen
the
truth
:
but
it
pleased
the
Lord
he
should
be
so
besotted
with
this
grosse
feare
,
that
his
wisdome
was
turned
into
foolishnesse
,
that
so
the
poore
child
might
as
yet
escape
the
bloudy
clawes
of
this
cruell
tyrant
.
The
people
they
were
affraid
and
troubled
,
because
they
had
beene
so
long
acquainted
and
made
familiar
with
slauish
seruitude
,
that
their
hearts
were
euen
growen
hard
,
and
they
were
willing
to
sustaine
this
bondage
,
so
they
might
be
quiet
,
chusing
rather
to
abide
some
tolerable
seruitude
,
then
to
endanger
themselues
further
,
by
the
commutation
of
their
state
,
and
change
of
their
king
.
Out
of
the
feare
of
the
king
,
obserue
the
nature
and
condition
of
wicked
and
profane
Princes
,
who
if
the
finger
of
God
doe
but
come
neere
them
,
and
shake
them
in
their
seates
,
they
murmure
and
grudge
,
and
are
smitten
with
feare
as
with
the
spirit
of
giddinesse
:
for
Herod
feared
lest
hee
should
lose
his
kingdome
if
Christ
should
raigne
;
so
as
it
was
the
losse
of
the
Crowne
did
so
much
affect
him
.
Euen
so
was
the
countenance
of
King
Balthazar
changed
and
his
thoughts
troubled
,
when
he
saw
the
hand
writing
on
the
wall
,
Dan.
5.6
.
which
signified
the
diuision
and
losse
of
his
kingdome
:
for
it
is
not
in
the
power
of
Princes
to
stay
their
conscience
from
checking
and
accusing
them
,
nay
it
is
as
a
butcher
that
will
first
flea
and
rifle
them
when
their
destruction
draweth
on
.
Therefore
let
the
great
men
of
the
earth
beware
how
they
spurne
against
the
gouernement
of
Christ
,
for
hee
is
no
lesse
a
King
now
then
hee
was
then
;
nay
hee
gouernes
now
with
more
maiesty
then
before
,
and
therefore
they
may
not
bee
as
Lions
ouer
his
heritage
:
1.
Pet.
5.3
.
but
if
they
will
haue
their
Scepters
blessed
in
their
hands
,
they
must
suffer
Christ
to
rule
,
and
themselues
though
Lords
ouer
others
,
yet
to
bee
but
subiects
vnder
him
.
In
that
the
people
were
also
afraid
,
obserue
the
grosnesse
and
profanesse
that
was
in
these
Iewes
before
these
Wise-men
came
thither
:
for
as
soone
as
they
heard
of
the
birth
of
their
Messias
,
they
were
presently
astonished
,
as
if
they
had
neuer
heard
of
any
such
matter
before
,
and
yet
they
knew
that
the
Kingdome
was
now
translated
from
the
tribe
of
Iuda
,
and
that
it
was
to
bee
restored
,
they
were
exercised
and
vexed
with
great
calamities
,
as
were
their
forefathers
vnder
Pharao
,
Exod.
5.7
.
so
as
that
might
haue
made
them
cast
vp
their
eies
to
haue
looked
for
a
deliuerer
.
The
sacrifices
they
daily
offered
portending
the
dteah
of
Christ
,
might
haue
put
them
in
minde
of
his
comming
,
but
they
were
so
dead
in
sinne
and
licentious
liuing
,
as
they
dreamed
of
no
such
matter
;
yea
they
sung
out
of
the
Psalmes
continually
in
their
Seruice
,
Blessed
is
he
that
commeth
in
the
name
of
the
Lord
:
Ma.
21.9
.
Psal.
118.26
.
yet
when
he
is
come
it
appalleth
,
and
like
beasts
voide
of
vnderstanding
,
they
had
rather
sleepe
in
a
knowen
slauery
,
then
enioy
an
vnknowen
liberty
,
their
religion
being
but
common
deuotion
,
and
a
set
kinde
of
seruing
God
without
sincerity
,
which
wrought
no
more
in
their
consciences
,
but
that
now
as
if
they
were
heathen
they
tremble
to
heare
of
the
name
of
a
Sauiour
.
Which
ought
to
teach
vs
to
lay
religion
at
the
heart
,
and
to
keepe
the
fire
burning
,
lest
if
we
neglect
this
acceptable
time
of
grace
,
and
shuffle
off
the
seruice
of
God
as
a
thing
of
course
,
wee
grow
and
become
as
senslesse
and
profane
in
our selues
as
these
Iewes
did
,
to
bee
troubled
with
Christes
comming
to
vs
in
his
word
preached
.
Againe
,
in
that
it
is
said
,
All
Ierusalem
were
afraid
,
it
is
to
bee
vnderstood
onely
of
the
greatest
part
,
for
some
waited
and
expected
his
comming
in
great
hope
,
Luk.
2.28.37
.
as
Anna
,
Simeon
and
Zachary
;
but
these
were
but
as
a
sparke
in
comparison
of
a
mighty
fire
.
Where
we
learne
,
not
to
fashion
our selues
to
follow
multitudes
,
the
greatest
number
being
alwaies
enemies
to
the
Crosse
of
Christ
,
Luk.
12.32
.
as
himselfe
testifieth
,
Mine
is
a
little
flocke
.
But
such
is
the
power
of
the
Prince
of
darkenesse
,
and
such
strength
hath
corruption
in
vs
,
as
they
leade
vs
altogether
from
the
way
of
holinesse
,
and
the
least
occasion
moueth
vs
to
bee
offended
at
Christ
:
howbeit
let
vs
retire
our selues
into
the
straites
of
godlinesse
,
and
let
pirates
roue
vpon
the
maine
Sea
:
it
is
the
narrow
path
that
leadeth
,
and
the
smaller
company
that
entreth
into
Sion
.
For
in
Sodome
that
great
citie
,
Genes.
18.32
.
there
shall
not
bee
found
tenne
righteous
nor
religious
,
and
the
house
of
Noah
onely
excepted
,
Genes.
6.11
.
the
whole
earth
was
corrupt
before
the
Lord
.
It
cannot
therefore
bee
safe
for
vs
to
ioyne
in
amitie
with
the
sonnes
of
men
,
least
wee
bee
wrapped
in
the
same
destruction
,
and
ouercome
of
the
same
feare
wee
see
all
Hierusalem
troubled
with
.
Further
obserue
hence
,
that
if
the
birth
of
our
Sauiour
Christ
in
this
basenesse
strooke
such
terrors
into
the
hearts
of
Kings
,
how
much
more
shall
his
second
comming
cause
the
very
mountaines
of
the
earth
to
tremble
,
when
hee
shall
appeare
in
power
,
accompanied
with
hoastes
of
Angels
,
and
when
heauen
and
earth
shall
flie
before
him
?
That
therefore
his
presence
may
bring
vs
ioy
,
Psal.
125.1
.
and
that
we
may
bee
as
mount
Sion
not
to
be
shaken
,
let
vs
lay
aside
the
leauen
of
the
flesh
,
and
put
on
this
our
Christ
,
by
whom
wee
haue
redemption
,
euen
the
forgiuenesse
of
our
sinnes
,
Ephes.
1.7
.
for
faith
in
him
shall
driue
out
all
trembling
distrust
whatsoeuer
;
&
where
his
comming
worketh
feare
,
there
the
conscience
threatneth
destruction
,
else
would
the
wicked
neuer
cry
to
the
mountaines
to
fall
on
them
,
Luke
.
23
30.
and
to
the
hils
to
couer
them
.
Obserue
againe
by
this
great
perplexity
that
arose
both
in
Prince
and
people
,
that
it
was
alwaies
the
destiny
of
the
Gospell
to
bring
commotion
to
States
,
and
alteration
to
Kingdomes
:
for
now
besides
the
generall
feare
that
fretted
their
hearts
,
the
whole
company
of
Diuines
are
troubled
to
turne
their
bookes
and
to
seeke
out
what
shall
become
of
the
matter
.
This
was
but
a
beginning
of
that
Christ
himselfe
spake
afterward
,
Matthew
10.34
.
I
came
not
to
bring
peace
,
but
a
sword
:
not
that
the
Gospell
in
it selfe
causeth
warres
,
but
that
the
wrath
and
vengeance
of
God
might
redound
vpon
the
faces
of
his
enemies
,
for
it
maketh
peace
betweene
men
and
men
and
God
and
men
,
that
the
loue
of
God
boiling
from
him
to
vs
through
his
grace
in
the
word
,
might
againe
issue
from
vs
to
him
through
our
obedience
to
the
word
.
Yet
before
the
Gospell
can
enter
to
take
roote
and
worke
vpon
vs
,
it
causeth
hatred
,
euen
to
the
effusion
of
bloud
,
this
proceeding
from
the
malice
of
Satan
,
who
by
the
growth
of
the
Gospell
loseth
his
iurisdiction
,
and
from
our
owne
corruption
that
loue
darknesse
more
then
light
,
because
the
Gospell
discouereth
our
sinnes
as
the
Sunne
doth
the
motes
,
that
otherwise
lie
hid
.
And
againe
,
it
is
a
cause
of
war
which
the
godly
haue
with
the
worldlings
,
to
shew
the
diuision
betweene
the
seed
of
the
woman
and
the
serpent
,
and
to
exercise
the
patience
and
praiers
of
Gods
seruants
;
for
these
ends
the
Gospell
breedeth
commotion
.
Now
for
the
effect
of
this
feare
,
it
makes
the
King
to
call
a
Synod
of
Diuines
,
and
he
gathereth
the
learned
,
and
all
the
learned
,
omitting
none
,
to
this
end
,
not
to
satisfie
the
question
of
the
wise
men
,
Where
he
was
that
was
borne
,
but
to
satiate
his
owne
bloudy
purpose
,
That
he
might
know
the
place
where
he
should
be
borne
.
Where
we
learne
how
Princes
doe
vse
religion
,
and
to
what
purpose
they
call
for
Diuines
,
not
for
conscience
but
for
policy
:
for
it
was
the
matter
of
the
crowne
onely
troubled
Herod
,
so
as
he
called
them
not
for
any
reuerence
hee
bare
to
them
,
for
he
knew
them
to
be
miserable
claw-backes
,
but
to
serue
his
turne
,
and
that
they
might
releeue
him
in
this
his
trouble
and
scruple
.
Thus
did
Balak
(
Numb.
22.5
▪
)
send
for
Balaam
,
onely
to
curse
the
people
:
and
Ahab
(
1.
Kin.
22.8
.
)
sent
for
Micah
only
that
he
might
concurre
in
opinion
with
the
foure
hundred
false
Prophets
.
For
the
third
generall
circumstance
;
namely
the
resolution
giuen
by
these
Diuines
,
which
is
right
and
sincere
out
of
the
Scripture
:
the
Iesuites
hereupon
note
,
that
these
priests
though
their
persons
were
neuer
so
wicked
,
yet
God
doth
force
them
to
speake
trueth
by
vertue
of
their
vnction
.
Iohn
11.50
.
So
Caiaphas
onely
as
high
Priest
shall
say
,
and
that
truly
,
that
one
shall
die
for
the
sins
of
the
people
,
though
he
neither
know
what
he
speaketh
,
not
beleeue
what
he
speaketh
.
We
answer
,
that
if
the
priuiledge
of
o●le
did
this
,
then
could
he
neuer
sentence
any
thing
amisse
:
but
if
this
vnction
worke
but
by
fits
like
Sauls
frensie
,
1.
Sam.
16.23
.
then
must
they
seeke
out
some
other
cause
of
the
vpright
iudgement
of
these
Diuines
in
this
place
.
Balaam
(
Num.
24.17
.
)
prophesied
true
,
not
because
he
was
a
Priest
,
but
he
spake
euen
as
his
Asse
spake
,
God
putting
it
into
his
heart
to
doe
so
.
And
it
is
strange
that
the
Popes
person
may
be
an
heretike
,
and
yet
the
Pope
himselfe
as
Pope
be
a
Catholike
;
and
that
though
his
person
be
ouerflowen
with
wickednesse
,
yet
that
as
some
grounds
will
beare
no
poisoned
beasts
,
so
his
Consistory
will
breed
no
errors
.
We
say
the
seate
of
Moses
had
no
such
priuiledge
,
much
lesse
they
:
for
though
Caiaphas
spake
true
,
that
one
should
die
,
yet
as
high
Priest
hee
condemned
the
Lord
Iesus
that
was
innocent
.
So
we
must
take
it
heere
,
that
these
Diuines
resolued
Herod
of
the
truth
,
not
by
inforcement
,
but
voluntarily
euen
as
they
thought
,
for
their
lips
preserued
so
much
knowledge
as
to
be
acquainted
with
the
Prophets
,
euen
in
these
speciall
and
secret
points
of
the
comming
of
Christ
.
Note
further
in
the
prophesie
of
the
Messias
heere
cited
,
the
great
mercy
of
God
,
that
set
downe
particularly
so
many
things
by
so
many
sundry
instruments
,
and
all
fall
out
to
be
as
true
as
if
the
Prophets
had
then
seene
them
.
It
was
first
prophesied
Gen.
3.
he
should
bee
the
seed
of
the
woman
;
then
to
what
nation
hee
should
be
giuen
,
to
the
Iewes
:
then
to
what
Tribe
;
to
Iuda
:
Gen.
49.10
.
then
to
what
house
of
this
Tribe
,
to
Dauid
:
then
at
what
time
he
should
be
borne
,
Dan.
9.25
.
&
Genes.
49.10
.
when
the
Scepter
shall
goe
from
Shilo
,
then
shall
the
Messias
come
:
then
the
person
that
should
beare
him
,
a
virgine
:
his
name
Emmanuel
,
Esa.
7.14
.
his
office
,
a
Sauiour
:
the
place
where
hee
should
bee
borne
,
Bethlem
,
Micah
.
5.2
.
the
maner
of
his
life
,
to
be
poore
,
Za.
99.
he
shall
come
riding
on
an
asse
:
the
maner
of
his
death
,
Esa.
53.12
.
he
should
be
condemned
with
sinners
:
the
price
should
be
giuen
to
betray
him
,
and
what
should
be
done
with
it
,
to
buy
a
field
,
Zach.
11.12
.
that
he
should
be
pierced
,
and
yet
that
in
his
death
not
a
bone
should
be
broken
,
Exod.
12.46
.
that
he
should
thirst
,
&
vineger
should
be
giuen
him
,
Psa.
69.21
.
that
lots
should
be
cast
vpon
his
garments
,
Psal.
22.18
.
Let
vs
therefore
,
seeing
this
sweet
harmony
of
the
Prophets
,
and
as
perswaded
of
the
verity
of
the
whole
scripture
,
labour
to
learne
all
things
that
are
written
,
and
so
to
learne
them
as
to
doe
them
,
that
we
may
be
contrary
minded
to
these
Iewes
;
reioyce
at
his
comming
who
will
fill
vs
with
all
ioy
.
Further
,
wee
are
to
consider
by
what
occasion
the
Lord
wrought
that
the
virgine
should
be
brought
to
bed
at
Bethlem
:
Luke
reciteth
it
chap.
2.1
.
that
Mary
hauing
purposed
to
be
deliuered
at
Nazareth
where
shee
had
conceiued
,
which
had
beene
contrary
to
the
scripture
,
the
Lord
changeth
this
determination
,
and
sendeth
a
thought
into
the
heart
of
Augustus
the
Emperour
to
impose
a
taxe
vpon
all
the
world
:
Mary
though
great
with
child
and
neere
her
trauell
,
yet
is
constrained
to
go
to
Bethlem
.
Thus
doeth
the
Lord
turne
the
purposes
of
wicked
men
to
a
blessed
end
,
and
makes
all
wind
blow
good
for
his
children
,
and
prouokes
the
Emperor
to
bee
an
executioner
of
the
prophesies
:
not
that
he
any
whit
regarded
them
in
his
heart
,
or
did
this
vpon
any
voluntary
obedience
,
for
his
end
was
to
inrich
his
fist
,
and
to
shew
the
Maiesty
of
his
Empire
,
that
by
this
men
might
testifie
their
submission
vnto
him
.
Thus
did
the
Lord
turne
(
Gen.
45.7
.
)
the
mischieuous
malice
of
Iosephs
brethren
to
an
honorable
end
,
that
he
might
be
a
purueyor
and
a
nurse
to
his
Church
,
as
Ioseph
himselfe
testifieth
Gen.
50.20
.
speaking
to
his
brethren
,
Ye
thought
euill
against
me
,
but
the
Lord
turned
it
vnto
good
,
that
I
might
preserue
the
liues
of
many
.
Note
further
in
the
resolution
of
these
Diuines
,
that
we
are
to
wonder
how
they
could
so
sincerely
&
willingly
answer
to
the
question
propounded
,
whereas
afterward
they
peruert
all
the
scripture
,
rather
then
they
will
subiect
themselues
to
this
Messias
:
it
is
because
as
yet
the
Messias
had
not
opened
his
mouth
,
to
conuince
their
sinne
and
shew
their
shame
,
nor
challenged
them
for
murthering
of
soules
;
but
when
he
comes
to
discouer
their
hypocrisie
,
and
persecution
of
the
truth
,
then
he
is
no
more
the
King
of
the
Iewes
borne
at
Bethlem
,
but
he
is
a
Nazarean
,
and
no
good
thing
can
come
out
of
Galile
,
Iohn
7.53
.
reprouing
also
Nicodemus
,
verse
52.
that
would
not
haue
him
condemne●
before
he
was
heard
,
graunting
the
truth
in
the
generall
,
but
denying
it
in
the
particular
:
which
is
the
nature
of
all
Atheists
and
Non-residents
,
2.
Tim.
4.2
.
Mat.
15.14
.
which
subscribe
to
the
generall
places
of
Scripture
,
that
the
word
must
bee
preached
in
season
and
out
of
season
,
that
if
the
blind
leade
the
blind
,
both
shall
fall
into
the
pit
of
perdition
,
that
where
the
vision
faileth
the
people
perish
,
Prou.
11.14
.
and
that
the
price
of
soules
is
bloud
:
but
that
hee
himselfe
is
in
this
danger
,
that
taketh
the
fleece
,
yet
feedeth
not
the
sheepe
:
or
that
he
doth
ieopard
his
owne
soul●
,
in
suffering
the
soules
of
others
to
famish
,
he
will
instantly
and
shamelesly
deny
,
their
consciences
condemning
them
in
the
particular
.
So
will
the
Atheist
and
prophane
person
confesse
in
generall
,
that
God
is
iust
,
that
he
hateth
sinne
,
yea
and
that
he
will
bee
auenged
for
sinne
:
but
that
Gods
hand
shall
euer
come
neere
him
,
or
that
the
euillday
shall
fall
vpon
him
,
though
he
wallow
in
his
owne
filthinesse
,
his
senslesse
soule
will
neuer
allow
of
.
Howbeit
,
let
euery
one
of
vs
beware
after
the
example
of
these
great
Scribes
,
who
found
that
to
bee
true
to
their
particular
condemnation
,
which
they
onely
held
to
be
true
in
their
owne
generall
opinion
:
namely
,
that
the
Messias
was
borne
;
but
that
Christ
was
he
,
though
he
wrought
with
power
,
and
taught
with
authority
,
they
vtterly
denied
it
.
For
though
in
the
whole
booke
of
God
,
most
of
the
promises
and
cursings
be
set
downe
in
generall
,
yet
they
are
not
effectuall
to
comfort
vs
,
nor
powerfull
to
terrifie
vs
,
if
our
owne
soules
do
not
assume
particularly
to
our selues
:
as
,
generally
to
beleeue
,
that
whosoeuer
is
weary
shall
be
refreshed
,
yet
shalt
thou
neuer
find
rest
in
thy
soule
,
vnlesse
thou
likewise
beleeue
,
that
Christ
shall
euen
be
the
water
of
life
to
thee
.
Lastly
,
in
the
resolution
of
these
Diuines
,
obserue
how
diuersely
men
vse
the
Scripture
,
which
are
heere
set
downe
to
bee
of
three
sorts
.
First
,
the
Scribes
they
vsed
them
for
speculation
onely
,
thinking
it
enough
if
they
so
studied
them
,
as
they
could
know
such
a
thing
should
bee
,
strengthening
onely
their
iudgement
,
and
neuer
suffering
it
to
sinke
into
their
affections
.
Secondly
,
Herod
hee
inquireth
of
the
Scripture
to
compasse
mischiefe
,
that
this
babe
might
likewise
haue
fallen
within
his
butchery
.
Thirdly
,
the
graue
wise
men
they
enquire
after
them
with
a
single
eie
,
and
an
honest
heart
,
that
being
resolued
according
to
the
truth
,
they
may
goe
to
the
worship
of
the
Messias
.
So
as
euen
of
those
that
will
bee
accounted
professors
,
we
see
there
is
but
one
sort
onely
that
bring
foorth
the
simple
fruites
of
righteousnesse
.
Answerable
almost
to
these
,
may
we
say
we
haue
three
sorts
of
congregations
in
this
time
.
The
first
,
of
them
that
loue
the
euill
which
they
haue
,
contenting
and
pleasing
themselues
with
a
dumbe
Minister
,
committing
the
cure
of
their
soules
to
them
that
know
no
Physicke
.
The
second
,
of
them
that
haue
not
the
good
they
loue
,
they
wanting
a
good
Minister
,
and
heartily
desiring
him
,
that
he
might
leade
them
foorth
into
the
pleasant
feedings
of
the
Lord
.
The
third
,
of
them
that
loue
not
the
good
they
haue
,
enioying
a
good
Minister
and
not
regarding
him
.
And
all
these
may
well
be
counted
miserable
,
though
the
affection
of
the
second
sort
be
most
righteous
.
The
fourth
generall
circumstance
,
is
Herods
pretending
of
piety
,
and
vsing
of
policy
to
destroy
the
babe
our
Sauiour
,
set
downe
by
three
circumstances
.
First
,
how
after
the
resolution
deliuered
,
he
calleth
the
Wise-men
priuily
and
in
secret
,
(
for
this
newes
came
vpon
him
like
the
pangs
of
death
)
and
commands
them
to
enquire
of
the
(
babe
,
)
not
the
(
King
,
)
for
this
was
it
that
gauled
him
to
the
heart
.
Secondly
,
to
returne
what
successe
they
had
.
Thirdly
,
he
pretendeth
a
good
end
,
namely
,
that
he
also
would
goe
to
worship
as
they
had
done
.
In
the
first
of
these
note
two
things
:
first
,
his
extreame
sottishnesse
:
secondly
,
his
extreame
fury
.
His
sottishnesse
,
that
hauing
a
remedy
at
hand
,
to
haue
beene
sure
to
haue
caught
the
child
,
namely
,
to
haue
sent
some
of
his
Courtiers
,
vnder
pretence
of
gratifying
these
Wise
men
,
and
then
hee
could
not
doubt
but
haue
grasped
him
in
his
clawes
:
howbeit
,
though
this
was
a
matter
touched
the
kingdome
and
his
crowne
,
yet
the
Wise-men
goe
alone
,
and
he
sendeth
not
one
with
them
.
Thus
the
Lord
deliuereth
his
Church
out
of
the
pawes
of
the
Lion
,
by
striking
their
enemies
with
the
spirit
of
giddinesse
and
astonishment
,
that
either
they
cannot
see
the
way
to
reuenge
,
or
being
in
their
hands
,
they
become
foolish
.
His
extreame
fury
,
impiety
,
and
audacious
hardnesse
appeareth
in
this
,
that
hee
knowing
this
babe
,
spoken
of
by
the
Prophets
,
was
to
be
set
vp
and
aduanced
for
King
,
and
that
heauen
and
earth
could
not
depose
him
,
whom
God
would
haue
lifted
vp
:
and
that
considering
the
starre
appeared
,
that
these
Wise-men
came
so
farre
to
worship
him
,
whereby
he
could
not
but
know
,
that
it
was
the
ordinance
of
the
most
high
,
yet
hee
goeth
about
to
crosse
the
Lord
,
and
to
resist
his
prouidence
:
yea
hee
knew
out
of
the
Oracle
cited
by
his
owne
Scribes
,
that
such
an
one
was
to
be
borne
,
yet
hee
laboureth
to
dispossesse
him
,
when
he
might
as
easily
lay
siege
against
the
seate
of
God
,
and
seeke
to
batter
heauen
,
or
to
stay
the
course
of
the
Sunne
,
or
to
hold
the
winds
in
his
fist
,
as
to
keepe
this
babe
from
the
kingdome
.
But
thus
doe
the
wicked
make
God
an
Idoll
,
and
so
lightly
regard
him
,
as
they
dare
fight
hand
to
hand
with
him
,
saying
as
it
is
Iob.
21.15
.
Who
is
the
Almighty
,
that
we
should
serue
him
?
Exod.
8.
&
9.
Thus
did
Pharao
beare
often
plagues
sent
by
the
immediate
hand
of
God
,
before
he
would
let
the
Israelites
depart
,
against
the
expresse
charge
and
commandement
sent
vnto
him
by
the
mouth
of
Moses
.
And
thus
did
Saul
follow
Dauid
at
the
heeles
,
to
haue
had
his
life
,
1.
Sam.
15.28
.
though
he
knew
he
was
set
vp
of
the
Lo●d
to
succeed
him
.
Howbeit
,
we
must
incline
to
the
counsell
of
Gamaliel
,
(
Act.
5.35
.
)
to
say
,
that
if
it
be
of
God
it
will
preuaile
:
for
how
can
the
hand
of
the
creature
destroy
that
,
which
the
breath
of
the
Creator
will
haue
preserued
?
or
how
can
the
Lord
giue
blessing
to
that
course
,
which
his
hand
hath
cursed
?
Nay
,
his
decrees
shall
stand
vnchangeable
(
being
farre
more
wise
then
the
law
of
the
Medes
and
Persians
(
Dan.
6.8
.
)
that
altereth
not
)
how
euer
Herod
and
his
brethren
haue
made
a
couenant
with
hell
,
that
come
what
can
come
they
feare
it
not
:
for
vengeance
is
both
aboue
from
heauen
to
smite
them
,
and
beneath
on
earth
to
swallow
them
,
and
they
can
no
more
auoide
it
,
then
the
old
world
could
auoid
the
floud
.
Further
obserue
in
this
speech
of
Herod
to
the
Wise-men
:
that
he
also
would
goe
to
worship
the
babe
:
that
some
man
may
speake
that
in
hypocrisie
to
the
damnation
of
his
owne
soule
,
which
another
beleeuing
in
simplicity
may
heare
with
comfort
.
For
no
doubt
the
Wise-men
heere
were
glad
when
they
heard
.
Herod
say
,
he
would
also
worship
,
though
himselfe
meant
nothing
lesse
.
Which
example
,
we
that
are
Christians
must
still
follow
:
for
so
long
as
men
beare
vp
their
heads
in
the
Church
of
God
,
and
ioyne
with
vs
in
his
seruice
,
we
must
leaue
their
hearts
to
him
that
made
them
,
and
reioyce
that
by
the
leaues
of
their
profession
,
they
seeme
to
be
trees
of
the
Lords
planting
.
The
fift
generall
point
is
:
what
befell
these
Wise-men
both
in
their
iourney
from
Herods
Court
,
and
when
they
came
to
their
iournies
end
,
set
downe
by
fiue
circumstances
:
First
,
that
they
went
when
they
were
resolued
:
Secondly
,
that
the
starre
appeareth
againe
,
and
goeth
before
them
:
Thirdly
,
that
it
stands
vpon
the
particular
place
where
the
babe
lay
:
Fourthly
,
their
exceeding
ioy
:
Fiftly
,
how
comming
thither
,
they
find
the
babe
in
a
base
place
,
yet
they
are
not
discouraged
,
but
reuerence
him
and
giue
him
gifts
.
For
the
first
it
is
shewed
,
that
they
went
alone
,
not
one
with
them
,
though
this
was
the
King
specially
borne
for
the
saluation
of
the
Iewes
.
Wherein
wee
may
admire
their
ingratitude
,
and
the
impiety
of
the
Scribes
,
that
pointed
the
way
to
others
,
and
yet
vouchsafed
not
themselues
to
goe
one
foot
to
enquire
after
Christ
.
Thus
may
Preachers
be
as
Mercuriales
statui
,
set
vp
a●
directors
of
others
,
shewing
the
way
to
heauen
,
and
yet
goe
themselues
to
hell
.
Perhaps
they
feared
the
cruelty
of
the
king
that
if
they
should
haue
beene
caried
with
an
affection
of
seeing
him
,
it
might
haue
cost
them
their
liues
,
or
at
least
their
honours
.
Though
it
were
so
,
yet
doth
it
not
excuse
their
vngodlinesse
,
to
preferre
the
feare
of
a
King
that
could
but
kill
the
body
and
touch
the
goods
,
Mark
.
8.36
.
before
the
feare
of
the
great
King
of
the
heauens
,
that
can
destroy
both
body
and
soule
.
For
though
the
disciples
and
Apostles
(
Act.
4.18
.
)
bee
commanded
,
that
they
should
teach
no
more
in
the
name
of
Iesus
,
yet
if
the
burden
of
the
Lord
be
vpon
them
,
they
may
not
but
speake
(
vers.
20.
)
the
things
which
they
haue
seene
and
heard
.
And
though
Micaia●
the
Prophet
(
1.
King
.
22.13
.
)
doe
know
what
message
will
please
the
King
,
yet
though
he
be
smitten
on
the
cheeke
and
cast
into
prison
,
hee
must
deliuer
the
counsell
of
the
Lord
.
For
as
Saint
Paul
saith
,
Gal.
1.10
.
If
in
these
things
I
should
please
me●
I
were
not
the
seruant
of
Christ
.
In
that
none
of
the
people
accompanied
these
Wise-men
,
obserue
their
dulnesse
and
Atheisme
,
that
they
all
stay
at
home
,
and
yet
they
kept
an
outward
shew
and
deuotion
in
seruing
God
,
and
offered
sacrifices
,
which
vnlesse
they
knew
that
they
praefigured
the
death
of
Christ
,
what
made
they
of
their
temple
but
a
butchers
shambles
?
Yet
by
their
idlenesse
,
that
they
would
not
steppe
one
foot
to
see
him
,
is
perceiued
,
that
of
the
Messias
spiritually
they
knew
nothing
.
Which
is
likewise
to
be
feared
of
vs
in
these
daies
,
that
we
onely
rest
our selues
within
the
reach
of
the
Gospell
,
for
that
it
hath
brought
vs
peace
,
which
peace
hath
purchased
for
vs
profit
and
promotion
:
but
if
the
state
might
stand
in
quiet
,
though
Christ
were
banished
from
vs
,
or
if
we
might
gaine
more
by
Diana
of
Ephesus
,
(
Act.
19.24
.
)
then
by
the
God
of
Israel
,
it
is
to
bee
doubted
Christ
might
lodge
long
enough
at
Bethlem
,
before
we
would
goe
to
visit
him
.
Further
obserue
,
if
these
Wise-men
had
not
left
Herod
to
his
canuassing
of
the
matter
,
the
Scribes
to
their
speculation
,
the
people
to
their
trades
,
if
they
had
respected
the
example
of
the
mighty
or
of
the
learned
,
or
considered
the
danger
,
that
it
was
a
matter
of
treason
,
if
it
had
so
beene
taken
,
they
had
not
had
this
glory
and
honour
to
haue
seene
the
Messias
,
but
they
are
glad
to
goe
alone
though
they
would
be
desirous
to
haue
company
.
Whereby
we
learne
,
that
to
embrace
religion
,
and
to
ioyne
our selues
with
the
congregation
of
the
Saints
,
it
is
good
in
going
if
wee
can
get
company
,
for
the
greater
blessing
fals
vpon
a
multitude
:
howbeit
we
must
haue
this
resolution
,
to
go
,
what
danger
soeuer
may
befall
,
and
not
to
stay
vntill
others
goe
:
for
thou
shalt
neuer
see
the
Lord
Iesus
if
thou
stay
till
all
Hierusalem
doe
goe
with
thee
to
Bethlem
.
These
Wise-men
might
haue
said
with
themselues
:
Wherefore
should
we
goe
see
him
,
since
his
owne
people
will
not
?
as
Iudas
asked
Christ
:
Ioh.
●
.
22
.
Why
doest
thou
shew
thy selfe
to
vs
,
and
not
to
the
world
?
but
they
take
no
occasion
of
stay
,
but
are
resolute
to
goe
alone
.
Now
if
these
heathen
men
were
so
earnest
,
as
to
admit
of
nothing
which
might
hinder
them
from
beholding
Christ
in
the
flesh
,
how
much
more
ought
wee
to
bee
eager
to
heare
Christ
in
his
word
,
and
to
see
him
in
the
Sacrament
?
The
Queene
of
Saba
shall
rise
vp
in
iudgement
against
vs
,
that
came
so
farre
to
heare
the
wisdome
of
Salomon
,
1.
Kings
10.1
.
and
yet
as
Christ
speaketh
,
Mat.
12.42
.
a
greater
then
Salomon
is
heere
,
yet
are
we
negligent
in
attending
the
voice
of
God
.
Now
for
the
second
circumstance
,
namely
that
the
starre
went
before
them
:
consider
the
wonderfull
wisdome
of
God
,
that
he
doeth
so
qualifie
and
moderate
the
trials
and
afflictions
of
his
seruants
,
that
euen
to
the
greatest
temptations
(
if
they
mistrust
not
)
he
giueth
a
most
blessed
issue
;
for
it
might
haue
stricken
these
men
with
a
strange
astonishment
,
and
driuen
them
into
great
perplexity
,
that
they
being
of
speciall
reputation
in
their
country
,
and
comming
this
tedious
iourney
,
and
hauing
such
colde
entertainment
both
in
the
Kings
court
and
of
the
meaner
people
,
and
hauing
lost
their
direction
,
the
starre
being
vanished
,
these
things
might
greatly
haue
dismaied
them
not
to
haue
gone
any
further
,
yet
they
proceeding
forward
in
their
obedience
,
the
light
that
was
quenched
was
againe
of
the
Lord
reuiued
;
and
with
this
they
were
comforted
greatly
,
seeing
the
resolution
of
the
Priests
concurring
with
the
dumbe
message
of
the
starre
.
Wherein
also
marke
,
that
the
starre
guided
them
to
the
particular
place
where
the
babe
lay
:
for
if
they
had
come
to
Bethlem
it
is
likely
none
there
knew
it
,
Christ
his
birth
being
a
thing
not
dreamt
of
,
and
he
being
a
babe
vnregarded
;
and
so
much
the
more
because
he
comes
of
the
house
of
Dauid
.
And
if
they
had
enquired
of
wicked
men
for
such
a
thing
,
they
would
but
haue
scorned
them
,
or
else
sought
to
haue
intrapped
them
:
if
of
good
men
,
they
had
indangered
themselues
by
discrying
it
.
Therfore
not
to
need
any
helpe
,
the
Lord
from
heauen
pointeth
out
the
place
vnto
them
:
wherin
for
our
further
instruction
learne
,
that
God
in
euery
good
purpose
doth
goe
before
vs
by
his
grace
,
to
make
vs
willing
,
Phil.
2.13
.
as
Saint
Paul
speaketh
,
and
with
the
same
grace
doth
follow
vs
and
confirme
vs
in
the
first
worke
,
that
we
shall
neuer
wash
our
hands
in
vaine
,
but
that
as
we
are
by
his
direction
come
to
Ierusalem
to
seeke
after
Christ
,
so
wee
shall
by
the
same
direction
go
strait
to
Bethlem
,
where
we
shall
see
him
,
as
Dauid
saith
,
Psalm
25.12
.
They
that
feare
the
Lord
,
shall
know
how
to
choose
the
right
way
.
For
their
reioycing
at
the
sight
of
the
starre
appearing
againe
,
it
implieth
they
were
strangely
discomforted
at
the
losse
of
it
.
Where
note
,
that
if
the
Lord
doe
at
any
time
quench
the
light
of
his
spirit
in
vs
,
or
change
the
pleasure
;
and
eclipse
the
ioy
of
his
countenance
,
if
sometimes
wee
cannot
apply
to
our
soules
the
sweet
comfort
of
the
scriptures
,
yet
the
Lord
after
he
hath
sufficiently
humbled
vs
,
if
we
goe
on
with
a
simple
heart
,
and
perseuere
as
these
Wise-men
did
in
their
iourney
,
in
a
time
vnlooked
for
he
will
kindle
in
vs
the
former
light
,
and
take
away
that
foggy
mist
that
obscured
the
Sunne
of
righteousnes
,
and
it
shall
clearely
shine
vpon
vs
,
and
our
ioy
in
the
holy
Ghost
shall
bee
multiplied
,
and
the
Lord
will
ease
that
heart
that
was
before
troden
downe
with
the
burden
of
sinne
.
Now
in
that
it
is
said
,
they
found
the
babe
lying
in
a
cratch
:
we
may
consider
how
strangely
and
strongly
the
Lord
did
exercise
the
faith
and
perswasion
of
these
Wise-men
,
that
after
the
former
discouragements
passed
ouer
,
they
find
the
babe
lying
in
this
base
place
,
which
had
beene
enough
to
haue
made
them
repent
their
long
trauell
,
in
the
end
to
see
no
other
sight
then
this
;
but
such
was
the
quicke
sight
of
the
eye
of
faith
,
and
the
speciall
instigation
of
the
holy
Ghost
,
as
they
were
not
dismaied
with
the
basenesse
of
this
King
.
Heere
they
find
neither
guard
to
defend
him
,
nor
resort
of
people
to
see
him
,
neither
Crowne
on
his
head
,
nor
Scepter
in
his
hand
,
but
such
a
child
,
as
for
outward
beauty
they
might
haue
seene
many
a
thousand
equall
and
farre
beyond
him
in
their
owne
countrey
without
this
great
trauell
.
Where
learne
,
that
for
the
beleeuing
of
the
promise
,
and
to
be
resolued
of
the
truth
,
the
Lord
doeth
so
incline
the
heart
and
bend
the
conscience
,
that
whatsoeuer
doth
seeme
contrary
doth
nothing
offend
them
:
for
these
Wise-men
doe
beleeue
that
this
base
child
,
laied
in
this
base
manner
is
the
King
of
heauen
and
earth
.
Heereupon
it
is
that
Sara
must
beleeue
being
a
dead
woman
,
that
is
,
spent
by
nature
and
ouergrowen
with
yeeres
,
that
so
many
children
must
come
from
her
as
there
bee
starres
in
the
firmament
,
Gen.
17.19
.
So
Abraham
(
Gen.
15.18
.
)
must
beleeue
that
he
and
his
posterity
shall
bee
inheritours
of
the
land
of
Canaan
,
though
they
be
not
to
haue
actuall
possession
of
it
foure
hundred
yeeres
after
.
So
Dauid
(
1.
Sam.
17.15
.
)
comming
from
the
sheepe
,
must
beleeue
that
he
shall
be
a
king
,
yet
he
seeth
Saul
so
furious
against
him
,
(
1.
Sam.
19.1
.
)
as
he
proclaimes
it
,
saying
,
Let
me
see
if
I
haue
any
that
will
kill
Dauid
.
Heere
is
open
conspiracy
,
yea
hee
is
driuen
into
caues
and
holes
;
he
is
as
a
stone
that
euery
man
refuseth
,
yet
his
faith
may
not
faile
him
,
but
he
must
perswade
himselfe
hee
shall
be
crowned
though
Saul
bee
euen
at
his
heeles
to
dispatch
him
,
and
it
shall
be
performed
.
Ioseph
hee
had
a
dreame
that
the
Sunne
and
Moone
and
eleuen
starres
(
Gen.
37.10
.
)
should
tall
downe
and
worship
him
:
when
he
was
in
the
pit
ready
to
be
slaine
in
the
malice
of
some
of
his
brethren
,
hee
beleeued
this
:
yea
being
sold
into
Egypt
,
and
after
by
the
false
accusation
of
his
mistres
(
Genes.
39.20
.
)
cast
into
prison
,
where
he
could
see
neither
Sunne
nor
Moone
,
yet
he
fainteth
not
,
but
perswadeth
himselfe
of
the
truth
of
his
dreame
,
and
it
fell
out
accordingly
.
So
Ezechiel
being
brought
into
the
field
of
the
Lord
,
Ezec.
37.4
.
must
beleeue
,
that
of
a
company
of
dead
bones
there
shall
rise
vp
armed
men
;
for
those
dead
bones
were
the
house
of
Israel
.
Yea
,
faith
must
be
so
quicke
sighted
as
to
beleeue
that
in
prison
there
is
liberty
,
in
persecution
comfort
,
in
life
death
,
in
the
Crosse
a
Crowne
,
and
in
a
manger
the
Lord
Iesus
.
Heere
also
learne
by
the
example
of
these
Wise-men
,
not
to
be
offended
at
the
basenesse
of
the
Gospell
:
for
if
they
had
beene
offended
at
the
basenesse
of
Christ
in
the
flesh
,
they
had
not
had
the
blessing
of
seeing
the
Messias
.
Therefore
howsoeuer
the
diuell
in
Christs
time
broached
this
argument
,
to
with
draw
men
from
the
Gospell
:
Iohn
7.48
.
see
whether
any
of
the
Scribes
or
of
the
famous
learned
men
follow
Christ
,
onely
a
few
rascall
company
flocke
vnto
him
;
yet
wee
must
not
thinke
that
the
kingdome
of
Christ
standeth
in
any
outward
pompe
or
glory
,
for
so
much
did
Simeon
(
Luk.
2.34
)
insinuate
to
his
mother
Mary
,
that
she
should
not
expect
any
glorious
acceptation
of
her
sonne
,
no
not
in
Israel
,
confirmed
by
the
Prophet
Esay
,
chap.
8.14.28.16
.
but
that
he
should
be
as
a
white
set
vp
in
a
but
,
whereat
euery
man
would
shoot
some
bolt
.
Such
therefore
shall
bee
blessed
,
who
(
as
himselfe
speaketh
)
shall
not
be
offended
at
him
;
for
we
must
obserue
,
Math.
11.6
.
that
as
the
proceeding
of
his
kingdome
is
aboue
nature
,
so
the
perswading
of
vs
to
his
kingdome
is
most
contrary
to
nature
,
and
that
either
in
a
generall
opposition
of
the
world
,
which
is
caried
away
with
the
affectation
of
honour
,
and
an
vtter
hatred
of
falling
into
the
extremities
of
contempt
,
pouerty
,
and
persecution
,
or
else
to
euery
mans
particular
heart
,
which
is
forcible
to
disswade
him
from
suffering
in
the
flesh
,
or
for
casting
the
anker
of
his
affections
vpon
the
basenesse
of
Christ
and
of
his
Crosse
.
True
it
is
,
if
an
Orator
should
vse
an
argument
contrary
to
art
,
he
could
not
preuaile
;
but
if
hee
should
frame
his
argument
of
that
the
people
were
most
in
hatred
of
,
it
were
a
fruitlesse
labour
and
a
vaine
hope
to
expect
his
purpose
:
so
if
a
Physitian
should
apply
a
medicine
contrary
to
the
disease
,
he
could
neuer
hope
to
cure
it
;
but
if
the
medicine
were
also
contrary
to
the
complexion
of
the
party
,
then
were
it
most
vnlikely
to
haue
successe
.
But
such
is
the
miraculous
power
of
the
Almighty
,
that
as
hee
can
make
something
of
nothing
,
so
he
can
also
make
of
a
thing
contrary
such
as
hee
would
haue
it
:
as
hee
hath
vanquished
the
crownes
of
Monarks
by
the
Crosse
,
whose
triumphant
seates
are
most
contrary
to
the
Crosse
:
he
hath
ouercome
the
pride
of
the
world
by
pouerty
,
and
the
wisdome
of
the
flesh
by
the
foolishnesse
of
the
spirit
:
yea
he
hath
wrought
submission
in
the
hearts
of
these
heathen
men
,
that
though
Christ
lay
in
a
cratch
void
of
all
dignity
,
yet
they
take
no
offence
at
it
,
which
thing
is
onely
proper
for
the
spirit
of
God
to
performe
,
who
hath
both
the
tongue
,
the
heart
,
and
the
knee
in
his
power
.
In
that
these
Wise-men
offered
gold
and
other
gifts
vnto
the
babe
:
obserue
how
gratiously
the
Lord
prouided
for
the
pouerty
of
Iesus
parents
,
that
euen
now
immediatly
before
the
persecution
came
,
hee
sends
them
gold
from
the
East
for
their
reliefe
and
comfort
.
And
thus
doth
the
Lord
deale
with
all
that
depend
vpon
him
,
neuer
suffering
them
to
fall
into
extremity
,
or
to
be
too
much
distressed
with
pouerty
:
as
Dauid
saith
,
Psal.
37.25
.
he
neuer
saw
the
righteous
begging
their
bread
;
but
the
Lord
supported
them
by
his
power
,
and
will
make
the
stones
to
yeeld
bread
,
the
rockes
water
,
the
heauens
Manna
,
rather
than
his
children
shall
be
vnprouided
.
For
if
Eliah
be
forced
to
hide
himselfe
from
the
knife
of
Iesabel
,
1.
King
.
17.4
.
rather
then
he
shall
want
,
the
Rauens
shall
feed
him
:
yea
hee
will
make
the
wicked
an
instrument
to
prouide
for
his
chosen
,
as
Zedekiah
to
command
that
Ieremy
be
fed
in
the
prison
as
long
as
there
is
any
bread
in
the
City
,
Ier.
37.21
.
which
ought
to
teach
vs
not
to
compasse
any
thing
vnlawfully
,
or
to
dig
vs
cisternes
out
of
the
policy
of
the
flesh
,
but
to
relie
vpon
the
Lord
,
who
can
and
will
send
vs
reliefe
from
the
vttermost
parts
of
the
earth
,
and
when
we
least
looke
for
it
,
and
when
it
shall
be
most
welcome
,
as
he
did
heere
to
the
mother
of
Iesus
.
For
the
sixt
generall
circumstance
,
namely
for
the
oracle
giuen
these
Wise-men
to
goe
home
another
way
:
learne
first
how
the
Lord
disappoints
the
purposes
of
tyrants
and
wicked
men
,
which
bend
their
bowes
,
whet
their
swords
,
and
make
their
arrowes
keene
to
pierce
the
sides
of
the
godly
,
Psal.
7.14
.
that
it
fals
out
they
are
but
concerued
with
vanity
,
and
trauell
of
iniquity
,
and
bring
foorth
a
lie
.
For
when
Herod
meant
to
haue
glutted
his
bloudy
minde
vpon
the
report
of
these
Wise-men
,
then
are
they
of
the
Lord
sent
another
way
.
And
when
(
Act.
23.12
.
)
the
Iewes
had
bound
themselues
with
a
curse
,
that
they
would
neither
eate
nor
drinke
till
they
had
killed
Paul
;
then
the
Lord
sent
into
the
heart
of
the
chiefe
Captaine
,
so
to
intrench
him
about
with
souldiers
as
he
was
kept
safe
from
their
fury
.
So
when
Senaherib
the
King
of
Ashur
had
thought
to
haue
swallowed
vp
Ierusalem
,
Esay
36.33
.
then
the
Lord
said
and
performed
it
,
that
he
should
not
so
much
as
shoot
an
arrow
,
nor
cast
a
mount
against
it
.
Thus
doeth
the
Lord
alwaies
preuent
the
dangers
intended
against
his
children
,
Psal.
91.5.6
.
that
neither
the
plague
that
flies
by
day
,
nor
the
pestilence
that
walkes
by
night
,
nor
the
snare
of
the
hunter
can
once
intrap
them
,
but
his
eares
are
open
euen
to
the
praiers
of
Ionas
,
c.
2.2
.
to
deliuer
him
out
of
the
Whales
belly
:
and
his
eies
are
so
bent
vpon
Daniel
,
c.
6.22
.
as
the
Lions
haue
no
power
to
hurt
him
:
but
he
is
as
a
shadow
against
the
parching
heat
,
and
as
a
shield
against
the
blustering
cold
,
which
may
inco●●age
vs
still
to
lay
hands
vpon
him
as
our
succour
,
to
behold
him
as
our
deliuerer
,
to
flie
to
him
as
our
comforter
,
to
waite
vpon
him
as
our
guide
,
and
to
commit
our
soules
vnto
him
as
vnto
the
best
keeper
.
Secondly
,
heere
learne
by
the
not
returning
of
these
Wisemen
to
Herod
according
as
they
were
commanded
,
that
an
oath
or
a
vow
taken
and
made
against
the
bond
of
charity
,
and
tending
to
the
hurt
of
our
brother
,
is
not
to
be
performed
;
but
being
vndertaken
vpon
weakenesse
,
is
to
be
discharged
vpon
conscience
:
and
therefore
rash
was
the
vow
of
Iphtah
,
Iudg.
11.31
.
to
promise
to
the
Lord
without
limitation
a
sacrifice
of
that
he
should
first
meet
when
he
came
home
.
For
though
the
Apostle
Heb.
11.32
.
commendeth
him
for
his
worthy
enterprise
in
deliuering
the
people
,
yet
by
this
rash
vow
and
wicked
performance
of
the
same
,
his
victory
was
much
defaced
.
For
we
must
make
no
haste
with
our
mouthes
to
pronounce
any
thing
,
but
set
a
watch
before
our
lippes
,
that
they
may
hedge
in
our
tongues
from
speaking
euill
of
our
brethren
;
and
yet
if
we
hap
to
slip
in
this
,
wee
must
keepe
in
our
hands
from
executing
what
vnaduisedly
we
vttered
.
For
first
,
we
are
so
farre
from
being
bound
to
derect
them
when
their
liues
or
bodies
are
sought
for
,
as
wee
are
to
counsell
them
to
hide
them
,
as
Eliah
(
1.
Kings
17.3
.
)
was
counselled
of
the
Lord
to
hide
himselfe
.
So
did
Ionathan
(
1.
Sam.
20.42
.
)
make
his
fathers
fury
knowen
to
Dauid
that
hee
might
hide
himselfe
,
and
therfore
cursed
be
the
Ziphims
,
1.
Sam.
23.20
.
that
promised
Saul
to
deliuer
Dauid
into
his
hands
,
and
cursed
be
Irrijah
.
Ier.
37.13
.
that
staid
Ieremy
,
and
brought
him
to
the
Princes
as
a
fugitiue
when
hee
was
going
to
the
land
of
Beniamin
.
Secondly
,
if
they
cannot
hide
themselues
,
wee
must
doe
it
for
them
.
So
did
Obadiah
(
1.
Kin.
18.13
.
)
in
the
court
of
Ahab
hide
a
hundred
Prophets
from
the
cruelty
of
Iesabel
.
So
did
Rahab
,
Iosh.
2.1
.
in
great
zeale
to
God
and
loue
to
his
seruants
,
hide
the
spies
with
the
danger
of
her
owne
life
.
So
did
the
Disciples
,
Act.
9.21
.
let
downe
Paul
in
a
basket
,
when
his
life
was
sought
for
by
the
Inquisition
.
Thirdly
,
if
they
be
apprehended
we
must
be
so
farre
from
accusing
them
,
as
we
must
countenance
and
defend
them
to
our
powers
.
So
did
Ebedmelech
,
Ier.
38.9
.
when
he
came
to
the
King
in
the
gate
,
and
told
him
Ieremy
had
wrong
to
be
imprisoned
:
and
so
did
Ionathan
,
1.
Sam
,
20.32
.
defend
Dauid
against
his
owne
father
,
for
it
is
not
the
commandement
of
a
King
that
ought
to
make
vs
giue
vp
the
sonnes
of
God
into
their
hands
:
nay
the
Lord
himselfe
in
this
place
teacheth
vs
otherwise
,
that
would
not
suffer
these
Wise-men
to
obey
Herod
,
wherby
the
babe
might
haue
beene
exposed
to
his
butchery
.
Lastly
,
in
the
departure
of
these
Wise-men
,
obserue
that
God
both
in
the
beginning
and
in
the
end
will
blesse
all
courses
and
actions
enterprised
and
done
in
his
feare
and
in
a
holy
obedience
,
as
he
did
blesse
and
prosper
the
iourney
of
these
Wise-men
,
giuing
them
both
a
direction
which
way
to
come
to
Ierusalem
,
and
which
way
to
goe
from
Bethlem
:
which
must
make
vs
if
we
expect
any
blessed
successe
of
that
we
vndertake
,
not
to
begin
but
with
the
warrant
of
a
good
conscience
,
nor
to
proceed
but
with
a
reuerent
and
resolute
obedience
as
to
the
commandement
of
God
,
and
as
aiming
at
the
aduancement
and
promotion
of
his
glory
,
and
the
furtherance
of
his
seruice
.
MATH.
chap.
2.
vers.
13
,
14
,
15.
verse
13
After
their
departure
,
behold
the
Angell
of
the
Lord
appeareth
to
Ioseph
in
a
dreame
,
saying
,
Arise
and
take
the
babe
and
his
mother
and
flie
into
Aegypt
,
and
be
there
till
I
bring
thee
word
,
for
Herod
will
seeke
the
babe
to
kill
him
.
verse
14
So
he
arose
and
tooke
the
babe
and
his
mother
by
night
,
and
departed
into
Aegypt
:
verse
15
And
was
there
vnto
the
death
of
Herod
,
that
the
might
bee
fulfilled
which
is
spoken
of
the
Lord
by
the
Prophet
,
saying
:
Out
of
Aegypt
haue
I
called
my
Sonne
.
THE
Euangelist
as
before
hee
shewed
the
glorious
and
blessed
beginnings
of
our
Sauiours
birth
,
who
though
borne
in
basenesse
,
had
testimony
giuen
him
of
his
maiesty
by
the
starre
in
heauen
,
and
in
earth
by
the
Wise-men
of
Persia
:
so
now
he
setteth
downe
a
matter
of
great
discomfort
,
that
this
same
babe
,
euen
from
his
cradle
,
should
begin
to
bee
crucified
in
himselfe
and
his
members
.
Wherein
generally
there
be
three
points
set
downe
:
first
,
the
commandement
of
the
Angell
:
secondly
,
the
obedience
of
Ioseph
:
thirdly
,
the
fulfilling
of
a
prophesie
.
In
the
commandement
consider
,
first
the
circumstance
of
the
time
,
that
it
was
after
the
departure
of
the
Wise-men
:
how
long
after
is
not
certainely
set
downe
:
but
it
is
probable
and
likely
,
that
it
was
not
till
Mary
had
recouered
the
weaknes
of
her
child-birth
.
Secondly
,
heerein
consider
the
substance
of
the
message
,
containing
these
foure
things
:
first
,
that
Ioseph
must
take
the
babe
and
his
mother
,
hee
doth
not
say
his
wife
,
for
the
Angell
had
before
satisfied
him
for
that
matter
.
Secondly
,
the
place
whither
he
must
goe
:
to
Egypt
,
the
worst
of
all
other
.
Thirdly
,
the
time
he
should
stay
there
,
set
downe
indefinitely
,
till
hee
was
called
away
.
Fourthly
,
a
reason
of
this
commandement
,
expressed
to
releeue
the
weaknesse
of
Ioseph
,
though
the
commandement
it selfe
had
been
sufficient
,
because
Herod
sought
to
destroy
the
child
.
Out
of
the
first
circumstance
of
the
time
:
learne
,
that
God
giueth
and
alloweth
no
long
time
of
peace
and
truce
to
his
seruants
,
whom
he
will
make
mirrors
of
patience
,
but
hee
sendeth
one
trouble
in
the
necke
of
another
,
that
though
the
life
of
man
be
but
as
a
tale
told
,
yet
the
estate
of
a
Christian
soule
hath
many
fractions
and
interruptions
,
before
it
can
passe
like
the
weauers
shuttle
through
the
web
:
so
as
the
breathing
time
which
they
haue
had
,
is
but
to
enable
them
to
further
strength
for
that
which
succedeth
.
Heere
being
in
this
place
set
downe
,
how
the
Lord
mingled
the
sweetnesse
of
the
gifts
brought
to
this
babe
by
the
men
of
Persia
,
with
the
bitternesse
of
an
immediate
persecution
by
the
hand
of
Herod
the
King
,
to
teach
Ioseph
,
and
in
him
all
of
vs
,
that
when
we
haue
had
honour
,
together
with
the
profession
of
the
Gospell
,
we
may
not
flatter
and
perswade
our selues
of
the
continuance
of
this
,
but
bee
armed
to
stand
to
the
truth
,
and
to
the
acknowledgement
of
the
Lord
Iesus
,
both
in
honour
and
dishonour
.
For
Mary
as
she
had
this
comfort
to
see
the
babe
her
sonne
honoured
and
worshipped
of
these
Wisemen
,
so
had
she
this
sorrow
and
discomfort
mixed
therewithall
,
in
the
night
to
trusse
vp
her
furniture
and
to
flie
.
Thus
fared
it
with
her
sonne
at
another
time
,
who
(
Mat.
21.8
.
)
comming
riding
on
the
Sabboth
to
Hierusalem
,
had
acclamations
and
cries
of
the
people
,
Hosanna
to
the
Sonne
of
Dauid
,
blessed
be
he
that
commeth
in
the
name
of
the
Lord
:
yea
had
the
greatest
glory
that
euer
happened
to
any
earthly
Prince
,
to
haue
garments
strawed
in
the
way
for
him
to
tread
on
,
thereby
the
more
royally
to
entertaine
him
:
yet
after
all
this
within
fiue
daies
he
is
exclaimed
on
,
and
tumultuously
they
crie
,
Crucifie
him
,
crucifie
him
,
his
bloud
be
vpon
vs
and
our
children
.
To
teach
vs
,
that
neither
prosperity
puffe
vs
vp
,
nor
aduersity
cast
vs
downe
:
knowing
that
it
is
the
Lords
will
and
pleasure
,
that
there
should
be
an
interchangeable
course
of
these
things
.
As
Simeon
prophesied
(
Luk.
2.35
.
)
that
a
sword
should
pierce
Maries
soule
,
which
euen
now
was
fulfilled
,
being
commanded
to
take
her
heeles
:
to
teach
her
,
that
she
should
not
expect
any
great
state
in
this
life
,
though
she
was
the
mother
of
the
King
of
glory
,
but
that
euen
shee
should
be
fashioned
after
her
owne
Sonne
,
to
come
to
a
crowne
by
the
crosse
.
Heere
then
is
condemned
the
daintinesse
of
those
professors
,
that
will
waite
no
longer
at
the
Lords
table
,
then
they
may
be
fed
from
his
trencher
,
and
which
doe
loue
the
practise
of
the
Gospell
onely
for
the
peace
of
the
Gospell
.
For
Ioseph
may
not
bee
discouraged
;
though
he
bee
driuen
to
flie
with
the
Lord
of
life
in
his
armes
:
but
heereby
may
he
be
secured
of
safety
,
hauing
his
Sauiour
with
him
.
And
on
this
may
we
all
rest
,
that
〈◊〉
wee
bee
driuen
to
flight
for
the
cause
of
Christ
,
our
feet
shall
〈◊〉
leade
vs
to
the
wings
of
Christ
,
where
we
shall
be
cherished
,
euen
in
Egypt
,
a
place
of
darknesse
,
and
disdaine
to
the
truth
〈◊〉
God
.
For
the
second
circumstance
,
which
is
the
place
wither
they
must
flie
:
it
cannot
be
thought
,
but
Ioseph
was
distracted
and
wearied
with
sundry
cogitations
,
yea
and
perplexed
with
deepe
sorrowes
,
to
see
that
this
King
of
glorie
must
bee
forced
to
flie
from
the
cruelty
of
Herod
,
and
to
such
a
place
as
was
alwares
an
enemy
to
the
Church
of
God
.
Howbeit
,
heerein
wee
may
obserue
,
how
sometimes
the
Lord
sheweth
but
a
sparkle
and
portion
of
his
power
in
the
deliuery
of
his
seruants
,
though
at
other
times
hee
openly
sheweth
himselfe
for
their
protection
in
great
glorie
and
maiesty
:
as
in
the
case
of
Eliah
(
2.
King
.
1.9
.
)
when
the
souldiers
came
to
him
and
scoffed
him
,
saying
:
Man
of
God
come
downe
:
presently
the
arme
of
God
was
made
naked
,
and
fire
came
downe
and
consumed
them
.
So
did
the
Lord
deale
with
Elisha
,
(
2.
King
.
6.18
.
)
who
hauing
discouered
the
secrets
spoken
in
the
King
of
Syriahs
chamber
,
the
King
in
indignation
sends
foorth
against
one
man
;
hauing
but
Gehezi
to
wait
on
him
,
and
hoast
of
armed
men
to
compasse
the
place
where
hee
was
,
and
when
they
came
,
thinking
to
haue
caught
him
,
they
were
smitten
with
sudden
blindnesse
,
and
Elisha
in
a
holy
zeale
of
Gods
glory
,
leadeth
them
to
a
city
,
where
but
for
him
they
had
beene
all
slaine
.
So
Daniel
(
chap.
6.7.22
.
)
he
is
put
into
the
Lions
denne
,
sealed
with
the
Kings
owne
signet
,
as
escape
out
he
could
not
:
which
since
it
is
so
,
the
mouths
of
the
Lions
are
shut
that
they
cannot
hurt
him
,
heere
is
maiesty
:
but
now
Iesus
his
owne
sonne
he
must
flie
,
and
shall
not
be
rescued
by
any
immediate
hand
of
his
Father
,
heere
is
a
diuerse
dispensation
.
The
children
in
the
fire
(
Dan.
3.22
.
)
though
it
consumed
them
that
cast
them
in
,
yet
doe
not
their
cloaths
so
much
as
smell
of
it
:
and
shall
wee
thinke
that
the
hand
of
the
Lord
was
now
shortned
,
or
his
power
abated
,
that
hee
could
not
haue
wrought
as
mightily
for
the
safety
of
his
owne
sonne
?
God
forbid
.
Peter
we
see
is
cast
into
the
gaole
(
Act.
12.8
.
)
but
the
Angell
of
the
Lord
openeth
the
doore
,
and
bids
him
preach
with
confidence
:
and
●hen
hee
was
condemned
the
next
day
to
bee
executed
,
lying
●ound
with
two
great
chaines
,
the
Angell
with
one
blow
vnloo●eth
them
both
,
bringeth
him
through
the
souldiers
,
and
an
iron
gate
flieth
open
to
giue
him
passage
.
So
Paul
(
Act.
16.26
.
)
he
is
deliuered
by
an
earth-quake
that
shakes
the
prison
,
and
the
gouernours
are
faine
to
intreat
him
to
go
foorth
.
Thus
can
the
praiers
of
Gods
seruants
obtaine
the
ministery
of
Angels
,
to
disarme
the
power
of
Sathan
,
and
to
frustrate
the
malice
of
the
wicked
.
Howbeit
on
the
other
side
,
how
the
Lord
suffereth
as
it
were
his
power
to
bee
blasted
vnder
a
wonderfull
kind
of
infirmity
,
wee
haue
equall
examples
in
the
Scripture
.
We
see
Eliah
(
1.
King
.
19.3
.
)
that
before
could
command
fire
from
heauen
,
must
now
flie
from
the
face
of
Iezabel
,
and
is
driuen
to
such
an
exigent
,
that
hee
cries
out
vnto
the
Lord
euen
to
take
away
his
life
.
So
the
spies
that
came
to
see
Iericho
,
(
Iosh.
2.4
.
)
and
were
sent
from
Ioshua
the
Lieutenant
of
God
,
to
take
possession
of
the
land
of
Canaan
,
so
hardly
escape
they
with
their
liues
,
than
harlot
is
faine
to
make
a
lye
to
saue
them
,
and
to
couer
them
with
the
stalkes
of
flaxe
that
they
may
not
bee
found
.
Paul
tha●
had
before
an
earth-quake
to
vnshackle
him
,
hath
at
another
time
(
Act.
9.25
.
)
no
other
way
to
preserue
himselfe
,
but
by
being
let
downe
in
a
basket
.
So
Ieremy
to
flesh
and
bloud
〈◊〉
most
basely
deliuered
;
for
being
cast
into
the
dungeon
,
Ebelmelech
(
Ier.
38.11
.
)
obtaineth
of
the
King
to
bring
him
ou●
and
then
with
a
company
of
ragges
and
old
worne
clouts
boun●
together
,
as
with
a
cord
he
draweth
him
foorth
,
and
is
glad
〈◊〉
send
him
away
.
So
fared
it
with
Dauid
,
(
1.
Sam.
19.12.13
.
)
fo●
Michol
perceiuing
he
could
hardly
escape
the
fury
of
Saul
,
fir●●
shee
lets
him
downe
at
a
window
,
and
then
shee
puts
an
image●●
the
bed
,
as
if
some
sicke
man
had
beene
there
.
And
thus
did
th●●
Lord
prouide
for
his
sonne
after
the
basest
manner
,
that
his
parents
must
take
their
heeles
to
preserue
his
life
:
he
could
haue
se●●
a
kind
of
madnes
on
Herod
,
as
he
did
on
Nebuchadnezzar
,
(
D●●
4.29
.
)
and
haue
spoiled
him
of
all
his
kingly
royalty
,
and
seuer●
him
from
the
company
of
men
,
and
made
him
feed
with
beasts
he
could
haue
made
his
Angell
haue
strucke
him
,
as
hee
did
〈◊〉
nephew
,
(
Act.
12.23
.
)
or
haue
raised
vp
his
sonnes
to
ha●●
slaine
him
,
Esa.
37.38
.
as
he
did
to
Senaherib
:
or
haue
caused
him
to
ha●●
hanged
himselfe
in
a
desperation
of
the
kingdome
:
hee
coul●
haue
astonished
them
when
they
had
come
to
kill
him
,
as
he
did
(
Ioh.
18.5
.
)
when
they
came
to
take
him
,
that
they
sho●●
haue
killed
another
,
as
did
the
Madianites
,
Iudg.
7.21
.
Psal.
83.9
.
But
it
was
the
will
and
pleasure
of
the
Father
,
that
he
should
beginne
his
life
in
misery
,
as
he
should
end
it
in
ignominy
,
and
hee
worketh
not
by
miracles
for
the
deliuery
of
his
Sonne
.
For
first
as
yet
there
was
no
time
for
the
manifestation
of
miracles
,
for
then
he
might
haue
beene
thought
not
to
haue
beene
true
man
.
Secondly
,
it
was
to
fulfill
a
prophesie
,
that
out
of
Egypt
his
Sonne
might
be
called
,
intending
heerein
a
proportion
betweene
the
head
and
the
members
:
that
as
the
Israelites
were
caried
out
of
Egypt
,
(
Exod.
12.31
.
)
so
also
should
Christ
the
head
of
his
Church
be
.
Thirdly
,
in
this
was
praefigured
the
casting
away
of
the
Iewes
,
and
the
calling
and
cariage
of
the
Gospell
among
the
Gentiles
.
Fourthly
,
that
another
prophesie
might
be
fulfilled
,
that
for
his
sake
should
the
children
of
Bethlem
bee
slaine
.
Fiftly
,
that
the
cruelty
of
Herod
by
this
meanes
might
bee
the
more
disappointed
.
Sixtly
,
to
giue
warrant
to
vs
,
that
in
the
time
of
danger
and
persecution
,
wee
may
lawfully
flie
.
Seuenthly
,
that
we
may
not
thinke
the
crosse
too
base
for
vs
,
since
the
Lord
of
glory
did
thus
beare
it
.
Further
,
it
is
wonderfull
to
see
,
that
the
Lord
will
haue
his
Sonne
thrust
out
of
Iuda
,
and
from
among
the
Iewes
,
to
whom
specially
hee
was
promised
,
and
whom
principally
hee
should
saue
,
and
to
bee
entertained
in
Egypt
,
a
place
of
all
abominations
,
and
which
hated
God
.
But
thus
did
the
Lord
aduance
Ioseph
in
Egypt
,
(
Gen.
41.40
.
)
when
his
brethren
would
haue
killed
him
in
Israel
,
and
thus
did
he
prouide
for
Daniel
in
Babylon
,
(
Dan.
6.3
.
)
where
diuels
were
worshipped
,
and
aduanced
him
to
bee
the
second
person
in
the
kingdome
.
Achis
King
of
the
Philistims
(
1.
Sam.
21.10
.
)
receiued
Dauid
when
Saul
persecuted
him
.
Eliah
when
he
could
not
be
fed
in
Israel
,
(
1.
King
.
17.15
.
)
is
cherished
by
a
poore
widow
of
Sarepta
in
Sydon
an
heachenish
country
.
And
Ieremy
the
Prophet
(
Ier.
39.12
.
)
is
better
entertained
by
Nebuchadnezzar
King
of
Babel
,
then
by
Zedechia
the
Priest
.
Thus
can
the
Lord
stirre
vp
the
hearts
of
the
heathen
,
to
bee
better
to
his
seruants
then
their
owne
brethren
,
and
that
Saul
shall
prophesie
when
he
intendeth
to
persecute
,
(
1.
Sam.
19.24
.
)
to
comfort
vs
,
that
euen
our
greatest
enemies
shall
nourish
vs
,
if
we
be
cast
out
of
our
country
for
the
profession
of
the
Lord
Iesus
;
yea
Egypt
shall
be
a
resting
place●
for
Ioseph
if
the
babe
be
with
him
,
though
it
be
grieuous
and
tedious
to
Ioseph
to
want
the
sacrifices
,
and
to
lose
the
comfort
〈◊〉
hearing
the
law
of
God
expounded
.
And
when
Paul
can
haue
〈◊〉
preaching
place
at
Hierusalem
the
Citie
of
God
,
then
shall
hee
preach
two
yeeres
without
contradiction
in
Rome
,
Act.
28.30
.
a
place
of
all
persecution
.
For
the
third
circumstance
,
how
long
Christ
should
stay
in
Egypt
:
consider
first
,
that
Ioseph
is
heereby
assured
he
shall
no●
stay
euer
,
which
doth
somewhat
ease
and
refresh
his
anguished
soule
:
for
when
he
considered
the
iourney
hee
was
to
take
was
tedious
,
the
place
whither
he
was
to
flie
barbarous
,
the
tendernesse
of
the
child
he
must
take
with
him
,
that
hee
must
be
absent
from
the
publike
exercises
of
religion
,
that
his
dispatch
was
so
sudden
,
as
he
had
no
time
to
take
his
leaue
of
the
godly
of
Hierusalem
,
no
doubt
his
heart
was
much
astonished
,
and
his
spirits
of
life
much
appalled
:
therefore
to
comfort
him
,
the
Lord
bids
him
stay
till
he
calleth
him
:
implying
,
that
there
shall
bee
a
time
wherein
he
shall
be
deliuered
.
In
which
we
learne
,
that
affliction
shall
not
alway
last
,
and
that
the
rod
shall
not
euer
rest
vpon
the
backe
of
the
godly
,
but
we
shall
haue
beauty
for
ashes
,
the
oile
of
gladnesse
for
the
garment
of
heauinesse
,
Psal.
104.15
.
and
our
captiuity
shall
be
like
the
Summer
riuers
,
and
they
that
goe
foorth
with
a
little
seed
shall
come
home
with
full
sheaues
.
Heere
also
note
,
tha●
by
saying
:
he
must
not
come
,
but
abide
there
till
the
Lord
doe
call
him
,
that
it
is
as
much
as
to
haue
said
:
Come
not
of
thy selfe
no
not
vpon
any
exigent
or
sheights
whatoeuer
,
though
thou
be
neuer
so
villanously
intreated
:
and
by
setting
downe
the
time
of
his
abode
indefinitely
,
he
doth
it
to
trie
his
obedience
that
he
may
with
patience
attend
the
Lords
pleasure
.
Wherby
we
learne
,
that
we
must
not
prefix
any
set
time
vnto
the
Lord
,
how
long
he
shall
exercise
vs
vnder
the
crosse
:
Ioseph
must
stay
in
Egypt
til
he
be
called
foorth
:
and
let
this
be
Iosphs
hope
,
in
Egypt
hee
shall
not
alwaies
be
,
but
he
shall
returne
againe
to
Hierusalem
,
and
the
scourge
of
the
vngodly
shall
not
alway
claspe
about
the
loines
of
the
righteous
.
Now
for
the
fourth
circumstance
,
which
is
the
reason
of
the
commandement
.
Learne
first
,
how
the
Lord
releeueth
our
weakenesse
,
and
tendreth
our
infirmitie
,
that
though
a
bare
commandement
had
beene
sufficient
for
Ioseph
to
haue
addressed
himselfe
for
this
iourney
:
yet
the
Lord
taketh
pity
vpon
him
,
and
will
not
tempt
hm
aboue
the
measure
of
his
faith
,
but
fully
satisfieth
him
,
not
onely
commanding
by
authority
,
but
euen
perswading
by
reason
,
that
he
may
obey
with
the
greater
cheerefulnesse
:
For
Herod
(
saith
hee
)
goeth
about
to
destroy
him
.
Otherwise
did
the
Lord
deale
with
Abraham
,
Gen.
22.2
.
according
to
his
strong
faith
,
commanding
that
which
flesh
and
bloud
most
abhorreth
;
and
giueth
no
reason
of
it
,
namely
,
to
bee
the
butcher
to
his
owne
sonne
.
But
heerein
shall
our
condemnation
be
the
more
iust
,
because
the
Lord
hath
giuen
so
many
calles
,
and
yeelded
so
many
reasons
why
we
should
flie
from
sinne
,
and
why
we
should
turne
to
him
;
not
for
feare
of
any
bodily
destruction
by
the
hand
of
Herod
,
but
for
feare
of
that
spirituall
thraldome
,
wherein
Satan
laboureth
to
keepe
our
soules
,
the
Lord
hauing
discouered
vnto
vs
early
and
late
that
hee
is
an
old
and
a
subtill
enemie
,
armed
not
onely
with
darts
,
but
euen
with
fiery
darts
to
sting
vs
vnto
damnation
.
Let
vs
therefore
with
Ioseph
embrace
the
sweet
kindnesse
of
the
Lord
,
who
mildly
exhorteth
vs
to
haste
as
it
were
out
of
Sodome
;
and
let
vs
with
him
resolue
without
any
fleshly
discourse
with
our selues
to
bee
gone
at
the
first
call
;
for
his
word
is
truth
,
and
the
danger
he
foretelleth
will
follow
.
Secondly
,
heerein
obserue
,
that
the
Lord
knoweth
the
secrets
of
mens
hearts
:
for
Herod
pretended
adoring
,
but
intended
the
murthering
of
the
Lord
Iesus
.
And
his
crafty
and
concealed
purpose
is
heere
named
by
the
Angell
,
that
we
may
feare
to
deale
doubly
with
our
owne
soules
,
and
may
abhorre
all
hypocrisie
,
because
the
Lord
casteth
his
eie
not
only
vpon
our
actions
,
but
watcheth
euen
ouer
our
very
thoughts
,
and
will
in
time
discouer
them
to
our
great
shame
.
This
is
it
Dauid
praieth
against
,
Psalm
.
32.3
.
that
the
Lord
would
free
him
from
guile
of
spirit
,
not
to
deceiue
himselfe
,
nor
to
dissemble
his
sinne
:
for
his
dealing
doubly
with
God
and
his
soule
,
in
that
his
sinne
with
Barsheba
,
had
so
distempered
his
conscience
,
that
vntill
he
had
fully
mastered
his
hypocrisie
,
he
could
finde
no
rest
in
his
bones
.
Yet
such
is
the
simplicity
,
or
rather
the
frowardnesse
of
our
harts
,
that
though
wee
know
all
things
to
bee
naked
and
open
before
God
,
we
still
runne
on
in
hiding
and
cloaking
of
our
sinnes
,
which
is
as
auncient
as
our
first
fathers
fall
;
who
after
the
eating
of
the
fruite
forbidden
,
had
his
eies
opened
indeed
:
that
is
,
he
then
by
experience
perceiued
,
and
by
checke
of
conscience
saw
what
euill
he
came
into
,
and
what
good
he
had
lost
;
being
conuinced
of
his
owne
misery
,
he
takes
fig-leaues
to
couer
his
shame
,
a
small
couer
to
hide
it
from
the
eies
of
God
.
Beside
,
marke
his
sottishnesse
,
he
couereth
but
his
shame
,
whereas
the
principall
instruments
of
his
wickednesse
were
his
eies
,
his
eares
,
and
his
taste
,
and
these
were
more
filthy
,
for
the
other
part
actuall
had
not
sinned
.
Now
when
he
heard
the
voice
of
God
,
the
winde
carying
to
his
eare
such
a
voice
as
he
had
not
heard
before
,
then
hee
flieth
among
the
trees
,
thinking
if
fig-leaues
would
not
serue
,
yet
the
shadow
of
trees
would
sufficiently
hide
him
;
alwaies
when
the
Lord
summons
vs
,
seeking
shelter
,
that
wee
may
not
come
to
reprehension
.
And
when
this
voice
of
the
Lord
could
not
bring
him
to
a
confession
of
his
sinne
,
nor
pierce
his
heart
enough
,
the
Lord
calles
him
with
his
owne
mouth
:
Why
does●
thou
hide
thy selfe
?
Marke
now
his
wonderfull
hypocrisie
crept
in
so
soone
after
his
fall
.
Adam
assigneth
two
causes
of
the
hiding
of
himselfe
,
both
false
;
and
omitteth
the
true
cause
,
that
is
his
sinne
:
the
one
,
because
he
heard
God
speake
,
which
is
most
false
;
for
he
had
heard
him
speake
often
before
,
and
that
most
comfortably
.
The
second
cause
,
because
he
was
naked
:
and
yet
this
was
no
cause
,
for
it
is
said
in
the
text
,
they
were
both
naked
and
were
not
ashamed
.
And
by
the
malignity
of
his
nature
,
in
this
hee
secretly
chargeth
God
to
be
the
cause
of
his
sinne
,
who
in
his
originall
creation
had
made
him
naked
,
whereas
hee
himselfe
was
the
cause
of
the
shame
of
his
nakednesse
.
God
goeth
further
with
him
:
Hast
thou
not
eaten
of
the
fruit
which
I
forb●●
thee
?
Now
the
Lord
names
the
sinne
:
and
in
his
answer
marke
his
hypocrisie
and
guile
of
spirit
worse
then
before
:
The
woma●
(
saith
he
)
which
thou
gauest●●e
,
gaue
me
of
the
tree
,
and
I
did
eate
.
As
if
he
should
say
,
it
was
thine
owne
ordinance
,
so
as
he
impudently
faceth
out
the
matter
,
and
la●es
it
vpon
his
wife
,
whereas
it
was
his
owne
ambition
and
not
her
suggestion
only
that
prouoked
him
to
the
sinne
:
and
in
the
whole
story
yee
shall
not
finde
one
word
of
confession
.
So
the
woman
shee
transfers
from
her selfe
to
the
diuell
the
cause
of
her
fall
;
the
Serpent
indeed
blew
the
coles
,
but
the
fire
was
in
her
owne
heart
,
and
she
would
not
confesse
that
shee
abused
her selfe
to
bee
seduced
by
the
Serpent
:
so
as
both
of
them
felt
the
punishment
of
their
sinne
,
but
would
not
iudge
of
the
cause
of
it
in
eating
the
forbidden
fruit
.
By
which
examples
,
as
by
the
naming
of
Herods
sinne
conceiued
but
in
heart
,
and
by
the
traducing
forth
of
Adam
for
his
sinne
that
brake
foorth
into
his
hands
,
we
must
learne
to
hedge
in
our
thoughts
,
that
they
harbour
not
so
much
as
an
euill
inclination
:
for
sinne
is
of
a
forward
brood
and
will
soone
bee
hatcht
,
and
though
as
it
is
Psalm.
50.21
.
the
Lord
hold
his
peace
,
that
is
,
forbeare
with
patience
for
a
time
,
whereby
wee
thinke
him
like
our selues
,
that
is
as
in
the
Hebrew
,
a
good
fellow
like
our selues
,
yet
(
saith
the
Lord
)
I
will
lay
thy
sinne
before
thee
,
that
is
,
as
it
signifieth
in
the
Hebrew
,
either
set
them
in
order
before
thee
like
dishes
on
the
table
,
or
write
them
in
a
role
and
make
thee
reade
them
in
despight
.
Thirdly
,
in
that
it
is
saied
,
Herod
will
seeke
to
destroy
him
;
it
sheweth
what
hearts
the
wicked
beare
toward
the
godly
,
and
what
purpose
they
haue
,
but
that
it
shall
bee
frustrate
:
for
it
is
said
,
Herod
would
kill
him
,
not
,
he
shall
kill
him
.
Thus
though
we
be
all
sheepe
appointed
to
the
slaughter
in
the
malice
of
the
enemy
,
yet
we
are
not
so
in
the
purpose
of
God
.
For
the
Dragon
Reu.
12
▪
4.
like
a
bloudy
mid-wife
standeth
ready
to
deuoure
the
child
,
whereof
the
Church
should
bee
deliuered
,
but
the
Lord
prospereth
her
in
her
trauell
,
and
assumeth
the
child
into
heauen
,
that
he
may
be
free
from
the
cruelty
of
the
beast
.
Whereby
we
are
taught
euery
day
to
take
vp
our
crosse
:
for
if
wee
will
liue
godly
in
Christ
,
there
is
a
necessity
of
persecution
,
and
we
must
all
suffer
,
either
the
sword
of
Esau
,
or
the
frumping
of
Ismael
.
Gen
▪
27.1
Gen.
2●
.
9
.
Act.
23.31
.
And
this
may
be
our
comfort
,
Herod
may
trauell
with
mischiefe
but
he
shall
neuer
bring
it
foorth
:
the
Iewes
may
vow
and
sweare
the
death
of
Paul
,
1.
King
.
17.5
.
but
they
shall
be
preuented
.
Iesabel
may
make
hue
and
crie
after
Eliah
,
but
the
Lord
himselfe
shall
hide
him
.
What
?
did
Herod
thinke
God
to
be
an
idoll
,
or
to
haue
cast
off
all
care
of
his
Sonne
?
he
knew
by
the
Prophets
that
God
had
set
him
vp
to
raigne
ouer
his
people
,
and
yet
he
vainly
thinkes
that
he
is
able
by
his
power
to
disappoint
the
decree
of
God
:
which
is
the
nature
of
all
Atheists
to
challenge
absolute
dominion
vpon
the
earth
,
thinking
God
to
be
shut
vp
in
heauen
:
but
he
that
sitteth
there
laugheth
them
to
scorne
:
for
Herod
thought
to
haue
had
the
life
of
the
babe
,
but
the
babe
had
his
when
the
measure
of
his
sinnes
were
fulfilled
.
For
the
second
generall
point
,
which
is
the
obedience
of
Ioseph
,
learne
how
willingly
he
takes
vp
his
crosse
:
he
might
haue
thought
himselfe
a
miserable
man
to
haue
maried
such
a
wife
as
he
might
not
accompanie
with
,
and
the
babe
which
was
borne
to
be
the
cause
of
these
vnseasonable
troubles
;
for
these
no
doubt
were
the
suggestions
of
flesh
and
bloud
:
but
he
laieth
aside
consulting
with
the
old
man
,
and
fixeth
his
eie
vpon
God
,
and
casteth
his
care
vpon
the
highest
,
that
as
he
had
giuen
the
temptation
,
so
he
knew
he
would
likewise
giue
the
issue
;
like
Abraham
,
Gen.
22.8
.
who
answered
his
sonne
,
saying
,
God
will
prouide
a
sacrifice
;
and
like
this
babe
himselfe
,
who
afterward
in
his
conflict
of
death
,
Mark
.
14.36
.
though
most
tedious
and
grieuous
to
the
flesh
,
did
yet
submit
himselfe
to
his
fathers
will
.
So
as
the
obedience
of
Ioseph
is
here
commended
by
this
,
that
he
presently
dispatcheth
,
not
standing
reasoning
with
the
Angell
,
nor
waiting
for
the
comfort
of
the
day
;
for
cursed
is
he
that
doth
the
worke
of
the
Lord
negligently
.
He
knew
this
babe
was
the
Lord
of
glory
,
and
that
all
the
world
could
not
murder
him
as
yet
,
because
he
had
a
worke
to
doe
for
the
King
of
heauen
;
yet
seeing
there
is
at
this
time
no
other
doore
of
escape
but
flying
,
hee
is
neither
negligent
nor
carelesse
,
but
he
accounteth
all
haste
too
little
,
and
in
the
night
trusseth
vp
all
he
had
:
whereby
we
may
thinke
he
was
exceeding
poore
,
and
maketh
no
delay
.
Where
we
learne
,
that
though
we
be
sure
the
Lord
will
defend
vs
,
yet
if
we
be
in
danger
,
and
the
Lord
hath
opened
a
window
for
our
deliuerance
,
that
we
vse
all
possible
dispatch
.
Dauid
was
sure
Saul
could
not
surprise
him
,
because
the
Lord
had
promsed
him
the
kingdome
;
yet
1.
Sam.
24.1
.
he
hideth
himselfe
in
caues
,
and
flieth
from
one
place
to
another
to
auoid
his
fury
,
because
though
he
had
Gods
oth
that
he
should
be
king
,
yet
he
would
not
tempt
God
by
exposing
himselfe
to
danger
.
So
Ioseph
though
he
had
the
babe
of
life
in
his
hands
,
yet
flies
;
which
is
a
matter
of
no
distrust
but
of
singular
obedience
,
because
he
is
willed
so
to
doe
.
For
the
third
point
,
which
is
the
fulfilling
of
the
prophesie
.
The
Prophet
Osea
,
ch.
11.1
.
after
he
had
set
downe
the
sinnes
of
the
Israelites
,
and
had
brought
in
God
threatning
them
with
his
iudgements
,
and
with
this
iudgement
as
the
greatest
,
that
he
would
distinguish
the
light
of
Israel
by
taking
away
his
sonne
which
was
their
glory
,
then
hee
is
sent
from
God
to
comfort
them
againe
after
this
sort
,
that
although
they
had
beene
rebellious
whom
the
Lord
had
chosen
in
his
couenant
,
though
they
had
not
profited
by
his
corrections
,
and
though
it
might
agree
with
the
Lords
iustice
to
depriue
them
vtterly
of
his
sonne
,
yet
forasmuch
as
Israel
is
his
childe
,
though
he
hath
sent
his
sonne
into
Egypt
,
that
thereby
they
might
consider
their
owne
vnwoorthinesse
,
yet
for
his
meere
mercy
sake
he
will
bring
him
forth
againe
,
and
restore
him
vnto
them
.
Where
we
learne
first
,
that
though
we
breake
our
couenant
with
God
,
yet
hee
is
faithfull
that
hath
promised
,
and
will
neuer
breake
his
couenant
with
vs
;
for
his
thoughts
be
not
like
our
thoughts
,
but
he
is
the
same
for
euer
:
howbeit
if
the
Lord
do
beare
vs
in
his
armes
as
he
did
Ephraim
,
Osea
11.3
.
and
leade
vs
with
the
bands
of
loue
,
Iam.
1.17
.
if
he
take
the
yoke
from
our
iawes
,
and
yet
we
will
not
acknowledge
by
whom
wee
are
healed
,
and
in
whom
we
are
eased
,
we
shall
wander
in
the
desert
of
our
owne
lusts
,
and
languish
as
it
were
in
torment
of
conscience
before
the
Lord
will
vnfold
the
brightnesse
of
his
Sunne
,
and
discouer
the
light
of
his
countenance
vnto
vs
.
For
though
Christ
shall
be
called
out
of
Egypt
at
the
last
,
yet
many
sorrowes
shall
runne
ouer
the
hearts
of
the
Israelites
before
they
shall
see
him
.
Secondly
,
in
this
prophesie
obserue
,
that
there
was
neuer
any
thing
shewed
should
come
to
Christ
which
was
base
,
but
it
was
foretold
before
,
that
when
it
came
it
might
not
seeme
strange
,
nor
men
might
not
be
offended
at
it
,
as
heere
is
foretol●
his
flying
into
Egypt
;
and
his
basenesse
,
that
no
man
would
vouchsafe
to
looke
vpon
him
,
was
foretold
by
Esay
,
chap.
53.2
.
So
was
it
foretold
,
that
not
many
mighty
or
noble
should
be
called
:
for
as
S.
Paul
saith
,
1.
Cor.
2.8
.
none
of
the
Princes
of
the
world
haue
knowen
the
wisedome
of
God
,
to
the
end
we
may
not
be
offended
with
the
base
professors
of
the
Gospell
,
but
may
be
as
S.
Paul
calleth
them
1.
Cor.
4.10
.
fooles
for
Christ
his
sake
.
So
was
it
foretold
,
that
in
the
latter
daies
there
should
be
scarse
faith
found
vpon
the
earth
,
as
S.
Paul
speaketh
,
1.
Tim.
4.1
.
that
we
may
not
be
discouraged
with
the
profanenesse
of
the
world
,
but
that
wee
may
labour
to
bee
of
the
number
of
those
fooles
to
whom
the
riches
of
the
Gospell
is
reuealed
,
and
in
the
company
of
those
few
whose
lampes
shall
bee
found
burning
,
and
whose
faith
shall
be
found
grounded
vpon
the
perswasion
of
Gods
loue
in
his
sonne
.
MATH.
chap.
2.
vers.
16
,
17
,
18
,
verse
16
Then
Herod
seeing
that
he
was
mocked
of
the
Wise-men
,
was
exceeding
wroth
,
and
sent
foorth
and
slue
all
the
male
children
that
were
in
Bethlem
and
in
all
the
coastes
thereof
,
from
two
yeeres
old
and
vnder
,
according
to
the
time
which
he
had
diligently
searched
out
of
the
Wise-men
.
verse
17
Then
was
that
fulfilled
which
is
spoken
by
the
Prophet
Ieremias
,
saying
,
verse
18
In
Rhama
was
a
voice
heard
,
mourning
and
weeping
,
and
great
howling
,
Rachel
weeping
for
her
children
,
and
would
not
bee
comforted
because
they
were
not
.
NOW
followeth
the
persecution
it selfe
;
the
perswasion
of
the
Angell
being
like
a
flash
of
lightning
before
a
clap
of
thunder
,
wherein
the
Euangelist
deliuereth
three
generall
points
:
First
,
by
what
occasion
Herod
was
so
set
on
fire
and
exasperate
to
beethinke
himselfe
of
these
murthers
,
namely
,
because
hee
thought
himselfe
abused
.
Secondly
,
the
execution
of
this
massacre
with
the
circumstances
;
first
of
the
place
,
it
was
in
Bethlem
and
the
townes
adioyning
to
it
:
secondly
of
the
persons
,
they
were
children
of
two
yeeres
old
and
vnder
.
Thirdly
,
the
Euangelist
noteth
the
fulfilling
of
a
prophesie
anciently
foretold
,
that
this
comming
to
passe
they
might
know
it
was
no
small
matter
,
and
withall
,
that
the
sonne
of
God
was
sent
not
to
raigne
as
a
Monarch
,
but
to
be
persecuted
vnto
bloud
.
For
the
first
,
Herod
thought
himselfe
mocked
,
not
that
he
was
so
,
but
onely
deemed
himselfe
so
.
Where
we
learne
,
that
Princes
thinke
them selues
abused
,
and
that
disparagement
is
done
to
the
state
royall
,
if
men
will
not
be
executioners
of
their
bloudy
complots
,
and
euen
sell
their
soules
for
the
effecting
of
their
designes
.
Herod
is
mocked
,
because
the
Wise-men
will
not
relate
the
certainty
of
Christs
birth
,
that
he
may
murder
him
:
and
Saul
(
1.
Sam.
22.17
.
)
thinketh
himselfe
contemned
,
because
his
footmen
would
not
slay
the
Priests
of
the
Lord
that
had
their
hand
with
Dauid
.
Secondly
,
in
that
he
tearmeth
it
mockery
:
note
that
the
wicked
can
father
that
vpon
others
whereof
themselues
are
most
guilty
;
for
the
Wise-men
they
meant
simply
,
but
that
they
were
interdicted
of
God
,
to
returne
to
the
court
:
but
Herod
he
mocked
with
the
Lord
:
for
though
hee
knew
that
this
new-borne
King
was
to
be
set
vp
,
and
that
hee
must
raigne
in
the
hearts
of
men
,
yet
in
despight
of
God
he
though
either
by
policy
to
circumuent
it
,
or
by
power
to
withstand
the
ordinance
of
the
Lord
,
scorning
at
the
Oracles
of
the
Prophets
,
and
complaining
of
cousinage
,
when
himselfe
would
haue
cousined
the
almighty
.
like
vnto
Fimbria
of
Rome
,
who
hauing
dangerously
wounded
one
,
the
next
day
entred
an
action
against
the
party
grieued
,
because
hee
had
receiued
but
part
of
his
blade
into
his
bodie
,
and
not
all
.
And
is
it
not
strange
,
when
Pharaoh
shall
call
Moses
hard
hearted
,
when
the
Wolfe
shall
accuse
the
Lambe
,
the
Serpent
saie
the
Doue
is
too
subtle
,
and
Herod
exclaime
vpon
the
Wise
men
for
mockerie
,
when
himselfe
nourished
so
foule
a
vice
against
the
highest
?
No
doubt
he
was
wroth
,
but
not
simplie
because
the
Wise
men
returned
not
,
but
for
his
owne
sottishnesse
,
that
hee
had
not
sent
some
man
with
them
to
haue
seene
what
had
become
of
the
babe
.
But
thus
when
Princes
make
league
and
band
themselues
against
the
Lord
,
and
contribute
toward
the
affliction
of
his
saints
,
hee
insnareth
them
in
their
owne
inuentions
,
and
infatuateth
their
deuises
,
and
destroieth
the
counsell
of
Achitophel
,
Psal.
18.26
.
2.
Sam.
17.14
.
for
as
the
Psalmist
saith
,
With
the
froward
the
Lord
will
deale
frowardly
.
For
the
second
point
,
which
is
the
execution
of
this
butchery
,
we
see
,
to
the
end
that
if
it
were
possible
he
might
haue
the
bloud
of
the
babe
among
the
multitude
,
he
spareth
none
,
and
the
stories
report
,
in
this
massacre
was
killed
his
owne
sonne
;
whereupon
Augustus
the
Emperour
said
in
detestation
of
his
cruelty
,
that
he
had
rather
be
Herods
hogge
then
his
heire
.
By
which
we
learne
,
that
the
diuell
possessing
the
heart
of
a
tyrant
,
makes
him
execute
any
thing
tending
to
the
maintenance
of
his
state
,
though
the
nature
of
man
abhorre
it
,
as
the
effusion
of
bloud
,
or
though
they
be
checked
and
amated
by
their
owne
hearts
:
for
Herod
knew
if
Christ
were
borne
he
must
raigne
,
yet
against
his
owne
conscience
he
endeuours
by
counsell
(
if
he
be
able
)
to
deceiue
,
or
by
crueltie
(
if
he
be
able
)
to
supplant
the
decree
of
God
.
Thus
did
Pharaoh
,
Exod.
8.4
.
seeke
to
crosse
the
commandement
and
purpose
of
the
Lord
in
the
deliuery
of
his
seruants
,
though
by
many
immediate
testimonies
and
wonders
from
heauen
hee
saw
it
as
it
were
written
on
the
walles
,
that
the
Israelites
must
depart
.
And
thus
did
Saul
seeke
the
life
of
Dauid
,
though
he
was
told
by
Samuel
,
1.
Sam.
15.28
.
that
the
Lord
the
strength
of
Israel
that
could
not
lie
,
had
rent
the
kingdome
from
him
and
giuen
it
to
his
neighbour
.
Secondly
obserue
hence
,
that
when
one
way
succeedeth
not
to
these
Atheists
,
then
they
straite
attempt
another
.
Pharaoh
at
the
first
doth
but
exact
further
and
greater
labour
of
the
Israelites
,
but
after
he
dealeth
with
the
Midwiues
,
Exod:
1.15
.
to
kill
them
that
should
be
borne
:
and
after
his
malice
,
breaketh
foorth
more
fiercely
into
an
edict
or
proclamation
,
vers.
22.
that
the
male
borne
should
be
cast
into
the
riuer
.
So
Saul
confessing
that
he
knew
the
Lord
would
establish
the
kingdome
in
the
throne
of
Dauid
,
yet
first
he
sought
to
insnare
him
by
his
daughter
,
1.
Sam.
18.17
.
Onely
(
saith
he
)
fight
thou
the
battels
of
the
Lord
:
and
thou
shalt
haue
my
daughter
:
but
after
his
hypocrisie
is
discouered
,
c.
19.1
:
making
solemne
proclamation
,
Who
haue
I
among
all
my
souldiers
that
will
do
thus
much
for
me
to
kill
Dauid
?
So
as
he
that
could
spare
Agag
would
pierce
Dauid
.
So
Herod
when
he
saw
he
was
preuented
of
his
first
purpose
,
by
the
not
returning
of
the
Wise
men
,
he
still
trauelleth
with
the
same
mischiefe
:
and
whereas
before
hee
sought
but
the
life
of
the
babe
onely
,
now
he
is
so
enraged
,
as
he
doubleth
his
crueltie
,
and
will
haue
the
life
of
many
innocent
babes
:
such
a
fire
is
sinne
,
to
double
and
increase
the
heate
by
burning
:
and
the
deferring
of
their
cursed
attempts
,
which
should
be
as
water
to
quench
them
,
is
as
oile
to
inflame
them
:
this
being
wrought
by
the
malice
of
the
diuell
,
who
throweth
in
fresh
poison
into
our
hearts
,
that
if
wee
bee
preuented
in
our
resolution
of
murdering
the
Lord
Iesus
,
we
will
be
like
the
Dragon
,
Reu.
12.12
.
to
send
foorth
whole
flouds
of
waters
out
of
our
mouthes
to
drowne
and
destroy
his
members
.
Thirdly
obserue
,
that
there
is
no
edict
or
proclamation
so
cruell
or
execrable
against
Gods
Saints
,
which
some
wicked
men
will
not
execute
at
their
Princes
commandement
.
If
Iesabel
would
haue
Naboths
vineyard
,
and
cannot
obtaine
it
without
his
life
,
1.
King
.
21.11
.
she
shall
haue
gouernors
to
serue
her
turne
,
that
will
so
one
follow
her
cursed
counsell
.
When
no
man
will
fall
vpon
the
Priests
at
the
words
of
Saul
,
1.
Sam.
22.17
.
then
will
Doeg
take
the
sword
and
do
it
:
and
Herod
heere
can
no
sooner
mention
a
murder
,
but
his
seruants
will
execute
it
.
Where
further
consider
,
that
if
hell
be
prepared
for
the
commander
,
so
is
it
likewise
for
the
executioner
,
though
his
act
bee
warranted
by
authority
.
Is
it
in
the
power
of
the
Prince
to
bring
in
a
religion
against
God
,
or
may
they
doe
what
they
will
?
God
forbid
.
If
the
Prince
should
command
mee
to
burne
the
Bible
,
I
ought
not
to
doe
it
;
for
a
thing
is
not
of
God
because
she
commands
it
,
but
because
it
is
of
God
therefore
ought
shee
to
command
it
.
Cambises
king
of
Persia
inflamed
with
incest
,
consulteth
with
his
Wise-men
whether
he
may
lawfully
mary
his
sister
:
they
answer
,
they
find
no
such
law
to
warrant
it
;
but
they
finde
another
law
,
that
the
King
of
Persia
is
without
all
law
.
And
thus
doe
Princes
counsellers
feed
them
in
their
humors
,
nodding
at
whatsoeuer
Augustus
will
haue
done
.
And
euen
so
miserable
are
these
times
,
that
men
doe
wait
at
their
Princes
mouthes
,
and
performe
their
decrees
,
not
scanning
whether
they
be
grounded
vpon
the
law
of
God
,
which
ought
to
bee
the
rule
whereat
Princes
should
leuell
their
commandements
,
and
by
which
subiects
should
square
their
obedience
.
For
it
is
not
enough
to
slay
Amnon
(
2.
Sam.
13.29
.
)
at
Absoloms
commandement
:
neither
shall
Rabshaketh
excuse
himselfe
(
Esay
36.16
.
)
for
railing
on
the
liuing
God
,
though
he
had
the
warrant
of
the
King
of
Ashur
to
doe
it
;
but
in
these
and
such
like
sinnes
they
hazard
and
aduenture
their
owne
soules
:
therefore
let
euery
of
vs
keepe
the
ground
that
Balaam
at
first
stood
vpon
,
Numb.
24.13
.
not
for
a
house
full
of
gold
to
passe
the
commandent
of
the
Lord
;
yet
I
doe
not
say
rebell
,
but
obey
not
.
Let
Saul
himselfe
fall
vpon
the
Priests
if
he
will
haue
them
slaine
,
and
let
not
vs
assist
him
.
Let
Iesabel
her selfe
sit
in
iudgement
vpon
Naboth
,
but
let
not
vs
condemne
him
:
we
are
bound
to
do
good
to
the
saints
of
God
,
much
lesse
to
persecute
them
.
And
it
is
said
in
the
Gospell
,
hee
that
clotheth
a
poore
prisoner
,
Mat.
35.36
.
clotheth
the
Lord
Iesus
.
Now
what
shall
we
say
then
of
him
that
standeth
vp
like
Tertullus
against
Paul
,
Act.
24.5
.
to
plead
against
him
,
and
to
reproch
him
with
the
name
of
a
pestilent
and
seditious
fellow
?
For
if
they
shall
bee
condemned
that
haue
not
ministred
to
the
necessity
of
the
saints
,
Luke
16.25
.
but
haue
been
ashamed
of
their
bands
:
If
Diues
shall
hang
in
hell
for
not
refreshing
Lazarus
at
his
gate
,
what
shall
become
of
them
that
take
the
bread
from
Lazarus
,
and
put
Paul
into
bands
,
or
else
enforce
crimes
against
him
to
retaine
him
in
bands
?
Looke
Iudg.
5.23
.
Cursed
be
Meroz
,
because
they
helped
not
the
Lord
,
nor
stood
in
defence
of
his
truth
.
A
double
curse
then
shall
light
vpon
them
that
oppose
themselues
against
the
truth
.
Obediah
against
the
expresse
edict
of
Iezabel
,
(
1.
King
.
18.4
.
)
hideth
the
Prophets
,
and
Rahab
(
Iosh.
2.3
.
)
ventureth
her
life
to
preserue
the
spies
.
Exod.
17.12
.
Psal.
106
23.
And
what
better
spies
can
there
bee
then
Preachers
,
which
stand
in
the
gap
betweene
God
and
vs
,
as
did
Moses
:
which
watch
ouer
the
soules
of
the
people
,
and
shew
vs
the
way
to
heauen
?
Ionathan
being
often
incited
by
his
father
to
kill
Dauid
,
(
1.
Sam.
20.2
.
)
protesteth
Dauids
innocencie
,
though
Saul
perswaded
him
that
Dauids
glorie
could
not
bee
without
Ionathans
ruine
,
and
would
not
be
drawne
to
doe
it
.
And
if
hee
would
not
compasse
such
a
mischiefe
at
the
commandement
of
Saul
,
which
had
a
threefold
force
in
it
:
first
,
as
proceeding
from
his
Father
:
secondly
,
from
his
Soueraigne
:
thirdly
,
being
ioyned
with
the
temptation
of
a
kingdome
:
much
Iesse
ought
we
to
gratifie
the
State
with
the
affliction
of
Gods
Saints
:
for
we
must
rather
(
Act.
4.19
.
)
obey
God
then
man
;
yet
disobey
not
the
Prince
:
for
his
commandement
standeth
on
these
two
feet
,
either
to
doe
the
thing
,
or
to
sustaine
the
punishment
for
not
doing
it
.
Fourthly
obserue
,
that
assoone
as
Christ
is
borne
there
is
trouble
and
commotion
,
ciuill
and
forren
warres
,
yet
is
not
Christ
the
cause
of
it
,
but
the
wickednesse
and
peruersenesse
of
Herods
heart
:
for
righteousnesse
must
not
yeeld
to
iniquity
,
and
Christ
must
be
borne
,
and
being
borne
must
raigne
;
though
the
diuell
rage
,
and
the
world
swell
neuer
so
much
.
Certaine
it
is
,
no
Gospell
teacheth
so
much
peace
as
this
of
Christs
:
for
it
teacheth
peace
betweene
God
and
man
,
betweene
man
and
man
,
yea
betweene
man
and
his
inward
soule
,
and
maketh
the
wolues
to
become
lambes
,
and
the
Lyon
to
lodge
with
the
Beare
.
But
Herod
would
haue
the
Gospell
abolished
,
and
Christ
murthered
,
which
cannot
be
.
Shall
Dagon
(
1.
Sam.
5.3
.
)
yeeld
to
the
Arke
,
or
the
Arke
to
Dagon
?
Shall
the
ten
Tubes
go
to
Iuda
,
or
Iuda
to
them
?
Ishbosheth
to
Dauid
,
(
2.
Sam.
2.16
.
)
or
Dauid
to
him
?
Herod
loues
not
Christ
,
therefore
hee
murthers
the
children
,
and
Dauid
especially
being
king
,
must
not
yeeld
to
Saul
:
house
,
nor
Iuda
goe
to
the
ten
tribes
,
nor
Christ
giue
place
〈◊〉
Herod
:
but
if
his
Crowne
cannot
stand
with
the
gouernment
of
Christ
,
well
may
he
harbour
murther
in
his
thought
against
him
,
but
iudgement
shall
fall
on
his
owne
head
:
for
God
will
wate●
ouer
his
owne
sonne
,
and
fight
for
his
owne
truth
.
So
as
whe●●
religion
hath
beene
granted
by
Parliament
,
and
suppressed
by
priuate
commandement
,
there
may
the
subiects
stand
on
the
part
defensiue
to
ward
the
blow
,
being
smitten
:
but
if
it
hath
not
beene
established
by
publike
authority
,
then
may
they
not
take
vp
armes
to
set
it
vp
.
Out
of
the
murther
it selfe
gather
,
that
though
there
be
many
slain
,
yet
Christ
escapeth
:
and
that
in
the
greatest
persecution
,
yet
Christs
religion
shall
neuer
bee
abolished
.
For
heere
is
great
bloudshed
,
yet
Christ
liueth
;
great
persecution
,
yet
the
Gospell
flourisheth
.
When
Iezabel
thought
she
had
had
her
hands
full
of
bloud
,
and
that
she
had
rooted
out
all
the
Lords
Prophets
,
you
and
when
visibly
there
was
no
face
at
all
to
be
seene
,
so
as
Eli●●
thought
himselfe
onely
to
be
left
,
then
the
Lord
(
1.
King
.
19.18
.
)
reserued
seuen
thousand
to
himselfe
,
that
had
not
bowed
the●●
knees
to
Baal
.
And
when
by
scattering
the
sheepe
and
smiti●●
the
shepheard
,
the
diuell
thought
himselfe
flush
,
and
that
〈◊〉
Christ
sleepe
in
the
earth
,
he
had
vtterly
stung
him
to
destruction
,
then
was
his
resurrection
most
glorious
,
and
then
did
the
Churches
of
God
increase
daily
.
For
such
is
the
nature
of
the
Gospell
,
that
the
more
it
is
troden
downe
,
the
higher
it
riseth
;
the
more
it
is
maligned
,
the
broader
it
spreadeth
;
and
wh●●●
seemeth
to
be
dead
,
then
is
there
most
life
in
it
.
For
the
third
point
,
which
is
the
prophesie
,
Ieremy
(
chap.
13.15
.
)
to
declare
the
greatnesse
of
Gods
mercy
in
the
deliuery
of
the
Iewes
,
sheweth
them
,
that
they
were
like
to
the
Be●●●mites
or
Israelites
,
that
is
,
vtterly
destroyed
and
caried
away
,
insomuch
,
that
if
Rahel
the
mother
of
Beniamin
,
could
haue
ri●●●
againe
to
seeke
for
her
children
,
shee
might
haue
wept
〈◊〉
want
of
them
,
but
she
should
haue
found
none
remaining
.
Th●●
doth
the
holy
Ghost
bring
in
heere
as
a
butchery
foretold
,
〈◊〉
the
end
that
none
might
either
wonder
or
be
offended
at
it
:
for
it
might
haue
beene
said
:
Is
this
the
consolation
of
Israel
?
nay
,
he
is
the
discomfort
and
destruction
of
Israel
,
his
birth
hauing
kindled
such
a
fire
as
neuer
was
the
like
before
,
leauing
so
many
sad
hearts
for
their
lost
children
.
And
how
may
we
hope
he
shall
be
our
Sauiour
,
when
his
beginning
is
with
this
bloud
?
And
the
more
to
increase
the
cruelty
of
it
,
the
holy
Ghost
speaketh
excessiuely
,
bringing
in
Rachel
dead
many
yeares
before
,
howling
and
wringing
her
hands
at
the
rufull
spectacle
of
this
bloudy
tragedy
,
as
if
the
calamitie
of
the
liuing
,
might
seeme
to
touch
and
affect
the
dead
.
That
therefore
this
might
not
seeme
strange
,
the
spirit
of
the
Lord
recorded
it
long
before
,
that
when
it
came
to
passe
they
might
digest
it
,
as
a
thing
foreseene
in
the
wisedome
of
God
necessary
to
fall
out
.
MATH.
chap.
2.
vers.
19
,
20
,
21
,
22
,
23.
verse
19
And
when
Herod
was
dead
,
behold
,
an
Angell
of
the
Lord
appeareth
in
a
dreame
to
Ioseph
in
Egypt
:
verse
20
Saying
,
Arise
,
and
take
the
babe
and
his
mother
,
and
goe
into
the
land
of
Israel
:
for
they
are
dead
which
sought
the
babes
life
.
verse
21
Then
he
rose
vp
and
tooke
the
babe
and
his
mother
,
and
came
into
the
land
of
Israel
.
verse
22
But
when
he
heard
that
Archilaus
did
raigne
in
Iuda
in
stand
of
his
father
Herod
,
he
was
afraid
to
goe
thither
:
yet
after
he
was
warned
of
God
in
a
dreame
,
he
turned
aside
into
the
parts
of
Galiley
,
verse
23
And
went
and
dwelt
in
a
citie
called
Nazareth
,
that
it
might
be
fulfilled
which
was
spoken
by
the
Prophets
,
which
was
,
that
he
should
be
called
a
Nazarite
.
NOW
followeth
the
returne
of
Iesus
out
of
Egypt
,
after
the
cruelty
executed
by
Herod
vpon
the
children
,
and
the
iudgement
of
God
manifested
on
Herod
,
striking
him
with
death
.
〈◊〉
which
words
there
bee
foure
generall
points
to
be
considered
;
first
,
the
commandement
of
the
Lord
by
the
message
of
an
Angell
vnto
Ioseph
,
as
the
foster-fathe●
of
this
babe
,
whereby
he
is
aduertised
to
returne
,
hauing
securitie
giuen
him
that
he
need
not
doubt
,
namely
that
Herod
and
the
rest
were
dead
which
sought
the
life
of
Christ
.
Secondly
,
the
obedience
of
Ioseph
,
turning
neither
to
the
right
hand
nor
to
the
left
;
but
as
he
staid
till
hee
was
called
,
so
he
staied
not
when
he
was
called
.
Thirdly
,
in
what
feare
Ioseph
stood
,
finding
suc●
troubles
in
Iudaea
,
and
into
what
perturbation
of
minde
he●●
cast
when
he
heard
that
Archilaus
raigned
,
knowing
him
to
be
Cockatrice
,
hatched
out
of
a
Serpents
egge
,
and
how
the
L●sent
an
Angell
to
releeue
him
in
this
perplexity
.
Fourthly
,
〈◊〉
Ioseph
minding
no
such
matter
by
his
turning
into
Galile
,
th●●
is
an
ancient
Oracle
fulfilled
,
that
this
babe
should
bee
call●●
Nazarit
.
Out
of
the
first
learne
the
faithfulnesse
of
Gods
pro●●●
that
he
is
a
God
of
his
word
:
for
in
this
is
his
first
prom●●●
complished
,
as
appeareth
now
by
the
effect
,
that
he
wou●●
his
sonne
out
of
Egypt
,
and
that
the
same
Angell
that
br●●●
the
heauy
tidings
vnto
Ioseph
of
his
flight
from
Bethle●●
Egypt
,
the
same
Angell
brings
him
this
glad
tidings
of
〈◊〉
turne
from
thence
into
the
land
of
Israel
.
And
thus
m●●●
consider
of
all
the
promises
of
God
;
as
of
his
couenan●
Noah
,
Genes.
9.11
.
that
the
world
shall
no
more
bee
dro●●
his
promise
to
Israel
,
that
they
shall
be
his
chosen
:
for
ho●
euer
the
Lord
withdrawes
his
fauour
from
his
saints
for
a●●
yet
at
the
last
he
will
release
them
,
and
in
compassion
will
〈◊〉
vpon
their
afflictions
.
And
well
may
the
mountaines
fall
,
the
course
of
nature
change
,
but
Gods
promise
shall
〈◊〉
faile
:
1.
Thes.
5.24
.
for
as
Dauid
saieth
,
Psalme
32.
though
their
●●lations
bee
many
,
yet
the
Lord
will
deliuer
them
out
of
And
though
this
pregnant
security
of
returning
be
not
expresly
giuen
to
euery
prisoner
as
it
was
heere
to
Ioseph
,
yet
all
that
feare
God
haue
this
to
comfort
them
,
that
hee
hath
giuen
his
word
hee
will
make
them
blessed
(
Mat.
5.4
.
)
and
that
as
hee
hath
drawne
them
to
the
profession
of
his
name
,
so
hee
will
neuer
leaue
them
till
hee
haue
brought
them
to
the
possession
of
his
glory
:
and
that
whether
they
die
in
Egypt
vnder
the
fornace
of
affliction
,
or
come
forth
of
Egypt
,
all
shall
worke
for
their
saluation
.
And
this
his
wisedome
hath
not
onely
disposed
of
the
generall
end
which
is
his
glory
,
but
of
the
meanes
also
how
hee
will
bring
euery
one
of
vs
to
his
kingdome
.
And
though
it
bee
thorow
the
riuers
of
waters
,
what
skilleth
it
if
wee
haue
the
crowne
at
last
?
Iob.
5.18
.
The
same
hand
that
woundeth
shall
bind
vp
the
wound
againe
,
and
the
same
hand
that
smiteth
shall
heale
,
and
the
same
God
that
layed
vs
before
in
the
ashes
shall
giue
vs
oile
to
make
our
faces
cheerfull
,
Psal.
104.15
.
Act.
12.8
.
&
by
a
warrant
from
heauen
discharge
Peter
of
his
chains
,
when
in
the
eie
of
his
enemies
he
stands
condemned
,
and
make
Ioseph
returne
out
of
that
barbarous
nation
Egypt
wherein
God
was
so
much
dishonored
,
to
exercise
himselfe
in
the
seruice
of
God
in
Galile
.
And
though
wee
haue
no
certaine
promise
of
this
,
yet
let
vs
be
affected
like
Dauid
,
who
wandring
(
2.
Sam.
15.25
.
)
through
the
mountaines
in
great
di●●●esse
,
his
griefe
being
increased
because
hee
was
banished
by
his
owne
sonne
,
and
supplanted
by
the
subtilty
of
Achitophel
his
●hiefe
counsellor
,
when
he
saw
he
could
not
haue
the
Arke
with
●im
,
bids
it
should
be
caried
againe
into
Ierusalem
,
saying
,
If
I
●aue
found
fauour
in
Gods
sight
he
will
bring
me
thither
againe
,
but
if
hee
haue
no
delight
in
me
,
let
him
doe
as
seemeth
best
to
●im
:
for
either
in
the
time
of
our
trouble
we
shall
be
gathered
to
God
in
peace
,
Psal.
56.13
.
or
else
he
will
let
vs
see
his
goodnesse
in
the
light
of
the
liuing
.
Now
the
cause
why
it
is
safe
for
Ioseph
to
returne
,
is
,
because
Herod
is
dead
:
where
we
learne
to
our
comfort
,
that
tyrants
shal
●ot
liue
euer
,
and
when
they
perish
and
fall
away
,
then
is
the
Church
deliuered
and
comforted
;
for
this
death
of
his
was
no
doubt
as
cheerefull
to
Anna
and
Simeon
at
Ierusalem
,
as
to
Ioseph
and
Mary
in
Egypt
;
and
Rachel
that
before
was
brought
in
weeping
ouer
the
innocent
bloud
of
the
poore
children
,
as
if
the
graue
had
felt
such
barbarous
and
beastly
cruelty
,
may
now
be
thought
to
breake
forth
into
exceeding
ioy
,
that
such
a
rakehell
was
taken
away
as
Herod
was
,
that
sought
the
life
of
Christ
.
How
we
ought
to
bee
affected
at
the
fall
of
the
wicked
,
appeareth
Psalm
.
52.
where
although
Doeg
had
got
great
authority
with
Saul
so
as
he
boasted
in
his
power
,
&
trusted
in
the
strength
of
his
malice
,
his
tongue
being
as
the
sharpe
razor
alwaies
cutting
,
or
as
the
coales
of
iuniper
,
alwaies
raising
contention
against
the
Saints
,
yet
the
Lord
shall
destroy
him
:
and
though
hee
thought
to
haue
built
his
neast
in
the
heauens
,
yet
shall
the
Lord
cast
him
downe
,
and
the
righteous
(
saith
he
)
shall
see
it
and
reioyce
,
(
the
wicked
being
blind
,
neuer
beholding
the
iudgement
of
God
)
and
they
shall
laugh
,
not
in
reuenge
,
but
to
see
God
mercy
in
taking
part
with
the
godly
.
And
not
onely
the
righteous
shall
ioy
at
this
,
but
as
Iob.
20
,
26.
saith
,
The
tongue
of
the
●●per
shall
slay
them
,
that
is
,
the
very
wicked
shall
curse
them
:
〈◊〉
Princes
that
want
religion
soone
slip
into
tyranny
,
and
want●●●
conscience
to
moderate
their
desires
,
and
affection
to
looke
vpon
their
subiects
,
they
will
soone
resemble
Rehoboam
,
1.
King●
12.10
.
in
making
the
yoake
heauy
,
and
correcting
them
〈◊〉
Scorpions
.
Further
from
hence
learne
,
that
God
doth
often
so
disappoint
the
plots
and
purposes
of
cruell
tyrants
,
that
when
they
intend
to
execute
others
,
they
die
first
themselues
,
and
sometime
Haman
(
Ester
7.10
.
)
is
hanged
on
his
owne
gallowes
th●●
he
prepared
for
Mordecai
.
Herod
had
thought
to
haue
kill●●
Christ
,
but
he
is
faine
to
take
the
paines
to
die
himselfe
.
If
M●ses
come
any
more
into
Pharaohs
sight
he
shall
surely
die
,
Ex●●
10.28
.
Well
,
Moses
will
see
his
face
no
more
,
but
hee
shall
be
hold
his
destruction
(
Exod.
14.28
.
)
in
the
red
sea
.
How
oft
〈◊〉
Saul
thinke
and
how
sore
did
he
thirst
for
the
life
of
Dauid
,
〈◊〉
he
misseth
of
his
purpose
,
and
slaieth
himselfe
(
1.
Sam.
31.4
.
)
〈◊〉
make
way
for
Dauid
to
the
kingdome
.
And
such
shall
be
the
●●cesse
of
all
that
conspire
against
the
Lord
and
his
Christ
,
to
fall
〈◊〉
to
the
pit
which
themselues
haue
digged
,
and
to
make
the
w●●ked
a
ransome
for
the
godly
.
For
the
maner
of
Herods
death
,
though
it
be
silenced
by
the
Euangelist
,
yet
the
Ecclesiasticall
stories
make
mention
of
it
,
as
Iosephus
and
Eusebius
,
which
though
it
command
not
the
conscience
to
beleeue
,
yet
the
more
to
magnifie
the
Lord
,
it
is
not
vnfit
to
consider
it
.
He
had
a
great
swelling
in
his
legs
,
woonderfull
rottennesse
in
his
whole
flesh
,
his
breath
did
so
stinke
as
he
could
not
be
accompanied
with
,
he
had
such
a
disease
in
his
parts
of
shame
,
as
wormes
did
crawle
about
them
,
he
was
greedie
of
meat
,
hauing
the
appetite
of
a
dogge
not
to
be
satisfied
:
his
whole
race
was
accursed
after
him
,
&
hauing
eight
children
,
within
an
hundred
yeeres
there
was
not
any
of
their
loines
lest
.
Archilaus
heere
spoken
of
was
banished
to
Vienna
,
and
there
died
a
beggar
.
Antypas
that
beheaded
Iohn
Baptist
,
and
whom
Christ
called
Foxe
Luke
13.32
.
was
banished
to
Lions
in
France
,
and
there
died
a
most
miserable
abiect
.
Agrippa
the
son
of
Aristobulus
the
sonne
of
this
Herod
,
an
insolent
and
proud
man
,
was
eaten
vp
with
lice
most
shamefully
,
Act.
12.23
.
The
sonne
of
this
Agrippa
that
would
haue
put
Peter
to
death
,
liuing
till
the
destruction
of
Ierusalem
,
there
had
his
end
.
Thus
did
the
wrath
of
God
rest
vpon
the
familie
of
this
cruell
persecutor
of
Gods
Church
,
who
was
blasted
in
himselfe
and
his
posteritie
.
And
thus
did
the
Lord
(
1.
Kings
14.10
.
)
sweepe
away
the
house
of
Ieroboam
as
a
man
sweepeth
away
dung
,
till
it
bee
all
gone
:
and
(
1.
King
.
21.21
.
)
did
cut
off
the
posteritie
of
Ahab
,
for
their
prouocations
wherewith
they
had
prouoked
him
;
to
teach
vs
to
feare
and
tremble
before
his
face
:
and
if
we
will
be
blessed
in
our selues
and
in
the
fruit
of
our
bodie
,
to
looke
vnto
our
paths
,
that
we
lay
not
our
hands
to
wickednesse
.
Note
further
,
that
we
are
not
to
feare
what
Princes
can
doe
vnto
vs
,
for
they
liue
no
longer
then
they
haue
some
seruice
to
doe
for
Gods
glorie
,
as
it
is
said
Col.
1.16
.
All
things
are
in
Christ
and
for
Christ
.
And
Saul
could
not
(
Acts
9.1
.
)
breath
out
threatnings
against
the
Church
of
God
,
had
not
the
Lord
some
speciall
purpose
in
it
,
either
for
the
exercising
of
his
Saints
,
or
the
waiting
for
his
owne
repentance
.
Neither
could
Pharaoh
so
long
●●ie
his
rodde
vpon
the
Israelites
,
were
it
not
(
as
S.
Paul
saith
,
Rom.
9.17
.
)
that
the
Lord
stirred
him
vp
to
shew
his
power
in
him
.
For
now
when
Herod
had
executed
the
children
,
whereby
God
is
glorified
in
their
innocent
death
,
and
his
owne
malice
fully
manifested
,
then
he
dieth
himselfe
:
which
may
teach
vs
patience
against
the
time
of
trouble
,
knowing
that
the
wicked
are
but
as
the
weapons
of
the
Lord
,
to
set
an
edge
on
our
affection●
,
which
otherwise
would
creepe
vpon
the
earth
,
and
make
vs
forget
our
maker
;
whereas
by
this
meanes
we
oft
times
cast
our
〈◊〉
on
our
deliuerer
which
is
in
heauen
.
Further
learne
,
that
though
tyrants
appoint
vs
as
sheepe
to
the
slaughter
,
and
in
the
malice
of
their
hearts
doe
purpose
to
fleece
vs
,
yet
sometime
the
butcher
wanteth
his
knife
,
and
the
sheepe
in
the
shambles
do
escape
;
therefore
we
need
not
to
be
afraid
of
them
that
haue
not
so
much
power
as
to
kill
the
bodie
,
vnlesse
the
Lord
giue
vs
vp
into
their
hands
,
as
Dauid
saith
,
Psal.
7.12
.
speaking
of
the
wicked
,
hee
hath
bent
his
bow
and
spread
his
net
,
and
hath
conceiued
mischiefe
,
but
shall
bring
foorth
vanitie
,
and
the
euill
intended
shall
fall
vpon
his
owne
hairy
scalpe
.
For
the
diuell
that
is
stronger
then
man
,
yea
that
a●meth
the
malice
of
men
,
cannot
stretch
foorth
his
hand
vpon
the
goods
of
Iob
,
Iob.
1.12
.
much
lesse
touch
his
body
,
without
the
permission
of
the
Almighty
.
Herod
shall
die
and
Christ
shall
escape
,
if
not
,
the
worst
that
flesh
and
bloud
can
doe
,
is
but
〈◊〉
send
vs
with
the
children
of
Bethlem
into
heauen
:
for
the
Lor●
is
our
shield
,
and
we
are
as
neare
&
deare
vnto
him
as
the
apple
of
his
eie
,
yea
he
is
our
secret
place
,
and
vnder
his
shadow
we
can
not
but
be
safe
.
For
the
second
point
,
containing
the
obedience
of
Iosep●
by
his
example
we
learne
not
to
runne
before
Gods
promises
,
but
patiently
to
waite
vpon
them
:
for
as
hee
is
alwaies
a
sure
deliuerer
of
his
people
,
so
then
especially
when
his
mouth
ha●●
spoken
it
:
and
vpon
this
Ioseph
relied
,
not
stirring
till
he
was
called
.
Moses
was
sure
to
bring
the
people
of
Israel
out
of
Egypt
Exod.
3.10
.
yet
hee
must
staie
for
it
fortie
yeeres
,
as
if
the
Lord
had
forgotten
to
what
purpose
hee
had
appointed
him
.
Noab
,
〈◊〉
the
Lords
commandement
entreth
into
the
Arke
,
and
comme●●
not
foorth
till
by
the
same
commandement
(
Gen.
8.16
.
)
he
〈◊〉
called
foorth
,
though
by
the
not
returning
of
the
Doue
he
kn●●
the
waters
were
abated
from
the
earth
.
Dauid
was
sure
to
be
king
after
Saul
,
yet
he
waited
so
long
,
as
in
his
haste
he
said
:
Psalm.
116.11
.
All
men
are
liers
,
thinking
that
Samuel
had
abused
him
,
to
tell
him
hee
should
be
King
;
which
we
must
beware
of
:
for
the
cause
why
the
Lord
staieth
many
times
,
is
,
because
his
seruants
crie
not
out
vnto
him
,
nor
presse
him
with
importunity
,
as
(
Luk.
18.5
.
)
the
widow
did
the
Iudge
:
or
for
that
our
curst
heares
will
not
come
downe
,
so
as
he
is
faine
to
vse
the
wicked
as
rods
to
chastise
and
humble
vs
.
Heere
also
learne
,
that
as
Christ
commeth
out
of
Egypt
,
so
the
Lord
draweth
the
Gospell
out
of
the
fire
,
and
giueth
it
some
Sun-shine
out
of
the
darkest
persecution
,
yea
and
that
as
it
is
said
,
Act.
12.24
.
in
the
time
of
the
most
ambitious
and
Lordly
tyrants
,
it
shall
grow
and
multiply
exceedingly
:
for
so
it
hath
pleased
God
,
that
the
hotest
persecutors
(
as
was
S.
Paul
)
haue
embraced
it
,
and
that
kings
haue
submitted
their
scepters
to
the
foolishnesse
of
preaching
.
Which
noteth
vnto
vs
,
that
the
ignominy
that
lighteth
vpon
the
crosse
,
is
not
nor
ought
to
be
any
occasion
to
disswade
vs
from
it
:
for
the
proceeding
of
Christs
kingdome
is
aboue
nature
,
and
the
perswading
to
it
is
cleaue
contrary
to
the
custome
of
the
world
.
For
saith
Cyrus
,
if
a
Lacedaemonian
will
serue
mee
,
if
hee
bee
a
foot-man
,
I
will
make
him
an
horseman
;
if
a
horse-man
,
I
will
giue
him
a
Chariot
;
if
hee
haue
a
Chariot
,
I
will
giue
him
a
Castle
;
if
a
Castle
,
a
Citie
;
and
he
shall
receiue
his
gold
not
by
tale
,
but
by
waite
.
But
now
in
the
groweth
and
age
of
a
Christian
it
fareth
otherwise
:
for
this
is
the
condition
of
the
Lords
followers
:
to
be
betrayed
of
their
owne
fathers
,
and
to
be
entangled
with
sundry
afflictions
,
to
bee
banished
into
Egypt
,
and
if
thou
beest
called
backe
againe
,
yet
neuer
to
haue
but
a
steppe
betweene
thee
and
death
,
as
Dauid
saith
,
1.
Sam.
20.3
.
But
for
all
this
,
we
may
not
be
dismaied
,
for
in
all
these
wee
shall
bee
more
then
conquerours
through
Christ
.
The
third
point
is
,
in
what
state
Ioseph
found
all
things
in
Indaea
;
not
quiet
,
but
still
troublesome
:
where
we
see
how
God
exerciseth
the
faith
and
patience
of
this
his
seruant
,
shewing
heerein
as
in
a
glasse
,
the
state
and
condition
of
the
godly
,
how
one
trouble
succeedeth
another
,
as
if
they
were
thornes
folded
one
within
the
other
.
Ioseph
long
expected
his
deliuerie
out
of
Egypt
,
and
now
in
his
returne
he
is
as
much
grieued
at
the
raigne
of
Archilaus
,
as
he
was
comforted
at
the
death
of
Herod
;
which
the
Lord
doth
not
to
presse
him
downe
,
but
to
giue
him
the
greater
occasion
to
praise
his
name
in
the
experience
of
his
many
deliuerances
.
Iob
5.19
.
As
Iob
saith
:
Out
of
six
troubles
the
Lord
will
free
me
,
and
the
seuenth
shall
neuer
come
neere
me
.
And
this
is
the
vse
.
which
all
Gods
children
ought
to
make
of
the
varietie
of
their
dangers
,
the
more
to
strengthen
and
confirme
their
hope
,
that
Gods
hands
shall
euer
be
stretched
foorth
to
send
them
deliuerance
from
his
tabernacle
,
as
they
were
to
Dauid
,
Psal.
32.6
.
and
as
they
be
in
this
place
to
Ioseph
,
who
riddeth
him
likewise
out
of
this
second
feare
.
Heere
also
we
learne
,
not
to
be
negligent
and
secure
,
when
the
Lord
hath
taken
awaie
one
enemie
of
his
Church
,
(
for
though
the
principall
Doeg
be
gone
,
that
through
flatterie
abused
Saul
)
and
that
none
is
like
to
succeed
him
that
shall
haue
such
grace
with
the
king
;
yet
still
to
keepe
vs
awake
,
after
Herods
death
comes
Archilaus
,
that
beareth
the
same
heart
and
the
same
affection
that
Herod
did
,
though
he
hath
not
the
same
power
,
and
though
this
be
some
comfort
,
that
hee
shall
neuer
be
crowned
.
And
thus
did
the
Lord
subiect
his
people
still
vnder
the
hand
of
some
succeeding
Pharaoh
,
that
they
might
cast
vp
their
hearts
to
him
,
and
bewaile
their
wants
,
and
powre
foorth
their
soules
vnto
the
Almightie
.
And
thus
shall
the
forrest
neuer
be
without
some
Bore
or
other
that
would
destroy
the
vine
:
but
if
we
be
rooted
into
Christ
,
and
may
beare
him
about
vs
as
Ioseph
did
,
he
will
teach
vs
to
watch
,
or
at
least
if
we
sleepe
he
will
awake
vs
,
as
he
did
his
drowsie
disciples
(
Mat.
26.40
.
)
when
danger
was
at
hand
.
For
the
fourth
point
:
how
in
this
perplexed
feare
an
Angell
was
sent
vnto
him
:
we
learne
first
,
wholly
to
depend
on
Gods
prouidence
,
seeing
that
in
the
seuerall
extremities
of
Ioseph
,
the
Lord
sent
him
seuerall
comforts
.
For
first
in
the
suspition
and
iealousie
of
his
wife
,
an
Angell
was
dispatched
from
the
heauenly
palace
to
resolue
him
:
then
the
same
messenger
warned
him
of
the
imminent
persecution
,
and
now
releeueth
him
in
his
distresse
.
And
thus
will
the
Lord
deale
with
all
his
seruants
that
walke
aright
,
if
they
be
not
either
too
forward
through
hope
,
or
too
backward
through
feare
.
Secondly
,
as
this
was
one
cause
of
Iosephs
turning
into
Galiley
,
namely
,
to
be
succoured
in
his
feare
,
so
in
this
the
Lord
had
another
end
vnknowen
to
Ioseph
,
which
was
the
fulfilling
of
a
prophesie
:
that
his
sonne
should
be
called
a
Nazarite
,
that
is
,
one
set
apart
vnto
the
Lord
by
speciall
sanctification
of
nature
,
which
was
praefigured
by
Sampson
and
others
vnder
the
Law
.
Where
we
learne
,
how
the
Lord
executeth
his
will
both
by
his
seruants
and
his
enemies
,
when
as
they
meane
nothing
lesse
then
to
doe
it
.
Thus
did
not
Dauids
father
know
when
he
set
his
sonne
to
keepe
sheepe
,
that
he
should
fight
with
a
Lion
,
1.
Sam.
17.34
.
nor
Sauls
father
know
or
once
dreame
,
that
his
sonne
should
bee
anointed
king
,
when
he
sent
him
to
seeke
his
Asses
,
1.
Sam.
9.16
.
nor
Mary
when
shee
went
to
Bethlem
to
be
tasked
,
that
therein
the
Prophesie
of
Michah
should
bee
fulfilled
:
that
out
of
Bethlem
should
come
the
gouernour
of
Israel
:
Michah
.
5.2
.
nor
Herod
in
the
cruell
massacre
,
little
thought
of
performing
Ieremiahs
prophesie
,
A
voice
of
lamentation
,
Rachel
weeping
for
her
children
:
Ier.
31.15
.
nor
the
chiefe
Priests
,
when
with
the
30.
peeces
of
siluer
,
which
Iudas
brought
,
they
bought
a
potters
field
,
neuer
dreamed
of
the
prophesie
of
Zachariah
,
(
chap.
11.13
.
)
that
for
so
much
should
Christ
be
valued
,
and
therewith
should
such
a
field
be
brought
.
But
such
strength
hath
the
Lord
,
and
such
power
ouer
the
hearts
of
men
,
as
he
can
secretly
moue
them
to
be
executioners
of
that
himselfe
hath
appointed
shall
come
to
passe
.
MATH.
chap.
3.
vers.
1
,
2
,
3
,
4
,
verse
1
And
in
those
daies
Iohn
the
Baptist
came
and
preached
in
the
wildernesse
of
Iudea
,
verse
2
And
said
:
Repent
,
for
the
kingdome
of
heauen
is
at
hand
.
verse
3
For
this
is
he
of
whom
it
is
spoken
by
the
Prophet
Esaias
,
saying
,
The
voice
of
him
that
crieth
in
the
wildernesse
,
prepart
yee
the
way
of
the
Lord
,
make
his
pathes
strait
.
verse
4
And
this
Iohn
had
his
garment
of
Camels
haire
,
and
a
girdle
of
a
skinne
about
his
loi●es
,
his
meate
also
was
Locusts
and
wild
hony
.
NOW
the
Euangelist
goeth
forward
,
and
passeth
from
the
infancy
of
Christ
vnto
his
manifestation
to
the
world
,
when
hee
was
to
be
inuested
into
the
office
of
his
Priesthood
,
before
whom
as
before
a
mighty
Monarch
,
was
to
goe
a
harbinger
to
the
vp
lodging
for
his
Lord
in
the
hearts
and
consciences
of
men
,
which
was
this
Io●●
Baptist.
In
the
words
consider
,
first
,
the
time
when
this
fore
runne●
did
preach
,
which
being
by
this
Euangelist
set
downe
indefinitely
,
is
precisely
declared
by
Saint
Luke
,
chap.
3.1
.
Secondly
,
the
place
where
hee
exercised
his
ministery
,
in
the
wildernesse
.
Thirdly
,
the
summe
and
effect
of
his
Sermons
:
Repent
and
change
your
minds
,
and
amend
your
liues
,
for
the
great
King
that
shall
open
the
doore
of
saluation
vnto
all
,
is
now
at
hand
Fourthly
,
by
what
commission
he
was
warranted
and
authorized
to
doe
this
,
namely
,
by
Esay
,
chap.
40.3
.
who
had
prophesied
this
long
before
.
Fiftly
,
is
described
the
wonderfull
precisenesse
and
strictnesse
of
his
life
,
by
his
garments
and
diet
,
whe●
by
all
the
people
cast
their
eies
vpon
him
,
admiring
his
austeritie
.
For
the
first
circumstance
,
which
is
the
time
,
we
must
not
vnderstand
an
immediate
successiuenesse
,
that
Iohn
began
to
preach
as
soone
as
Christ
was
brought
to
Nazareth
,
but
that
it
was
while
Christ
liued
there
,
which
was
some
25.
yeeres
after
:
for
this
Iohn
was
stirred
vp
,
that
hee
as
the
day-starre
might
goe
before
the
Sonne
of
righteousnesse
.
Saint
Luke
setteth
it
downe
to
be
in
the
fifteenth
yeere
of
Tiberius
,
and
Christ
was
borne
in
the
fifteenth
yeere
of
Augustus
:
so
as
Christ
was
about
thirtie
yeeres
of
age
when
he
began
to
preach
.
Out
of
which
learne
generally
,
that
we
must
be
satisfied
,
and
rest
in
so
much
as
is
reuealed
:
so
as
wee
are
not
curiously
to
enquire
what
Christ
did
while
he
liued
a
priuate
man
in
Nazareth
:
for
since
the
holy
Ghost
hath
not
disclosed
it
,
we
must
be
wise
according
to
sobriety
,
Rom.
11.3
.
as
Saint
Paul
speaketh
,
and
not
seeke
to
learne
where
the
Lord
hath
not
taught
,
or
to
open
where
he
hath
shut
.
Onely
Saint
Luke
(
chap.
2.46
.
)
reports
,
that
about
twelue
yeeres
of
age
,
he
disputed
with
the
Doctors
in
the
temple
and
confounded
them
,
and
astonied
such
as
heard
him
.
And
this
is
enough
to
comfort
vs
,
that
so
much
is
recorded
of
him
,
as
hath
ransomed
vs
from
the
indignation
of
his
Father
.
Secondly
,
in
that
it
is
said
:
Iohn
came
and
preached
,
note
,
that
the
first
ministery
of
the
new
Testament
was
a
preaching
ministery
:
so
as
whether
we
speake
of
men
sent
mediatly
or
immediatly
;
from
God
alone
,
or
from
God
by
men
,
we
shall
neuer
finde
any
ministery
commanded
or
practised
,
nor
any
messenger
sent
,
that
was
not
qualified
with
gifts
and
graces
from
aboue
to
diuide
the
word
:
and
this
is
impregnable
not
to
be
resisted
,
that
no
man
ordinarily
can
hope
or
looke
for
the
power
of
saluation
without
preaching
:
which
is
euident
(
Rom.
10.17
.
)
Faith
commeth
by
hearing
,
and
hearing
by
the
word
preached
;
and
this
preaching
cannot
be
(
as
some
would
haue
it
)
bare
reading
:
as
appeareth
2.
Tim.
4.2
.
Preach
the
word
,
be
instant
,
improue
,
rebuke
,
exhort
:
which
importeth
some
further
matter
then
literall
reading
.
Besides
,
if
reading
should
be
preaching
,
and
sufficient
to
beget
faith
,
then
hath
not
the
Lord
forsaken
the
Iewes
nor
the
Turkes
,
but
they
remaine
still
the
Church
of
God
:
for
they
haue
the
Bible
and
doe
reade
it
,
howbeit
none
will
say
,
but
these
are
out
of
the
Church
.
Againe
,
when
Esay
and
the
rest
of
the
Prophets
cried
out
against
blinde
guides
,
did
they
meane
they
could
not
reade
?
And
Paul
when
he
saith
:
Wo
t●
me
if
I
preach
not
the
Gospell
:
1.
Cor.
9.16
.
doth
he
meane
,
that
this
wo
shall
light
vpon
him
if
he
reade
not
?
No
:
for
there
be
many
weake
Christians
that
must
be
fed
with
milke
,
others
with
strong
meat
:
but
the
word
read
is
of
the
same
sound
to
all
,
and
as
bread
set
before
the
hungry
,
but
they
want
strength
in
their
teeth
to
breake
it
:
for
it
is
fruitlesse
to
reade
if
wee
vnderstand
not
;
and
the
Eunuch
(
Act.
8.31
.
)
could
liberally
and
religiously
confesse
hee
could
not
doe
it
without
a
guide
:
whereupon
,
as
the
text
saith
,
(
vers.
35.
)
Philip
preached
vnto
him
Iesus
.
So
as
it
is
a
most
determinate
truth
,
that
there
is
no
man
lawfully
and
rightly
called
to
the
ministery
,
that
is
not
enabled
with
the
grace
of
preaching
and
expounding
the
Scripture
:
and
euery
place
must
labour
to
recouer
if
they
haue
lost
,
or
to
obtaine
if
they
want
,
such
a
man
as
may
goe
before
them
in
this
wildernesse
both
in
life
and
doctrine
,
and
diuide
the
word
aright
vnto
them
,
that
they
may
be
able
to
spie
out
the
armour
of
their
aduersary
,
Heb.
4.12
.
and
to
preuent
his
assaults
:
not
but
that
the
Lord
extraordinarily
may
saue
by
bare
reading
,
yea
and
without
reading
,
for
hee
can
knocke
when
he
list
,
and
open
when
he
list
;
he
can
make
corne
to
grow
without
sowing
,
as
he
did
in
Hezechtahs
time
,
2.
King
.
19.29
.
For
the
second
circumstance
,
which
is
the
place
where
hee
preached
,
namely
,
in
the
wildernesse
,
we
learne
,
that
where
the
holy
Ghost
placeth
a
man
,
there
hee
is
to
abide
and
to
content
himselfe
,
not
excepting
against
the
rudenesse
of
the
people
,
as
to
be
too
grosse
and
base
for
their
excellencies
to
instruct
,
or
against
the
place
,
as
to
be
too
priuate
or
too
vnwholesome
,
and
that
their
Pulpit
must
onely
stand
at
Hierusalem
,
and
their
anditorie
must
be
great
men
.
Iohn
Baptist
we
see
how
hee
was
content
to
exercise
his
message
in
a
most
solitary
place
,
the
Wildernesse
:
for
this
was
by
the
assignation
and
appointment
of
the
Lord
.
True
it
is
,
Hierusalem
had
been
more
fit
for
state
and
celebritie
,
and
this
might
haue
seemed
more
plausible
to
Iohn
,
as
a
meanes
whereby
hee
might
sooner
haue
beene
more
famous
:
but
because
the
Lord
had
tied
him
to
this
place
,
hee
obediently
keepeth
it
.
Much
more
are
they
then
to
bee
reprehended
,
that
purchase
liuings
like
farmes
,
one
for
Summer
another
for
Winter
;
and
not
content
with
this
,
put
ouer
their
people
to
milchlesse
nurses
,
(
which
as
the
Pope
saith
)
is
like
a
harlot
that
puts
forth
her
childe
,
that
she
may
the
sooner
returne
to
her
lust
.
Howbeit
,
by
the
wildernesse
he
must
not
vnderstand
a
place
not
to
be
inhabited
,
but
onely
a
place
not
so
well
frequented
as
the
fruitfull
valleis
of
Iudaea
.
Heere
the
Iesuites
,
because
(
wildernesse
)
in
the
Greeke
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
note
Iohn
Baptist
to
be
the
father
of
the
Hermites
,
men
whom
they
faine
to
bee
deuoted
to
religion
,
to
bee
familiar
with
the
Gods
,
and
to
haue
the
contemplation
of
heauenly
things
,
hauing
their
soules
freed
from
passions
,
and
their
bodies
humbled
in
diuine
seruice
.
To
which
wee
answer
:
First
,
if
Iohn
preached
in
a
wildernesse
,
and
in
a
bare
solitarie
place
,
as
they
imagine
,
how
is
it
that
their
hermitages
are
built
neere
great
cities
?
Secondly
,
the
calling
of
Iohn
was
extraordinarie
,
being
immediate
from
God
,
and
his
office
extraordinarie
,
being
to
denounce
the
comming
of
Christ
.
Admit
he
were
an
Hermite
,
yet
when
he
had
run
his
race
,
his
office
did
cease
.
Thirdly
,
of
all
liues
,
there
is
none
so
contrarie
to
the
societie
of
man
,
and
to
the
communion
of
Saints
,
as
this
of
Hermites
:
for
first
God
in
Adams
integritie
,
saw
(
Gen.
2.22
.
)
he
could
not
bee
without
a
companion
:
much
lesse
can
we
now
.
And
to
this
is
answerable
that
of
the
Preacher
:
Wo
to
him
that
is
alone
:
Eccles.
4.10
.
and
amongst
the
Philosophers
,
he
that
abandoned
company
,
was
esteemed
either
a
god
or
a
beast
.
Secondly
,
if
any
be
qualified
and
beautified
with
any
speciall
good
grace
and
vertue
,
then
ought
hee
to
supply
the
wants
of
others
;
and
being
such
a
candle
as
they
would
haue
him
,
he
ought
not
to
be
hid
vnder
a
bushell
:
and
if
there
be
defect
in
him
,
then
ought
his
want
to
be
supplied
by
the
fulnesse
of
others
.
Thirdly
,
if
neither
he
need
others
,
nor
others
want
him
,
which
cannot
be
in
this
life
;
yet
if
there
were
nothing
else
then
the
beholding
of
the
beautie
of
the
house
of
God
,
and
the
comfort
of
the
participation
of
the
Sacraments
:
Psal.
84.3
.
as
Dauid
saith
;
and
wished
rather
to
bee
a
sparrow
that
built
her
nest
in
the
temple
,
then
to
be
banished
from
the
congregation
of
the
Saints
,
saying
,
(
Psal.
42.1
.
)
That
as
the
Hart
braied
for
water
,
so
did
he
for
the
contemplation
of
the
Arke
wherein
the
Lord
did
sit
.
This
were
sufficiently
forcible
to
disswade
from
this
vnsociable
life
:
besides
,
that
Iohn
liued
not
alwaies
heere
,
but
staied
till
he
was
called
to
the
Court
of
Herod
,
where
he
lost
his
head
for
his
boldnesse
,
Mat.
14.10
.
For
the
third
point
,
namely
,
the
summe
of
his
Sermon
,
wee
must
weigh
and
consider
two
parts
:
first
,
the
exhortation
:
Repent
and
change
your
minds
:
Secondly
,
the
reason
perswading
to
embrace
this
exhortation
:
For
the
Kingdome
of
heauen
is
a
hand
.
For
the
first
,
the
word
Repent
,
it
signifieth
an
alteration
both
of
iudgement
and
of
affection
,
not
onely
by
a
displeasance
with
ones
selfe
,
and
a
checke
of
conscience
for
the
euill
he
committeth
,
which
cannot
bee
staied
,
no
more
then
the
panting
of
the
heart
,
or
the
bearing
of
the
pulse
,
but
also
an
vtter
loathing
and
detestation
of
all
manner
of
sinne
:
so
as
all
repentance
though
it
be
proper
to
the
minde
,
and
the
fountaine
of
it
be
in
the
heart
,
yet
it
is
both
inward
and
outward
:
the
visible
shew
of
amendment
being
a
declaration
of
the
inuisible
thought
of
sorrow
:
for
a
thorne
cannot
grow
vpon
a
figge-leafe
:
and
if
any
man
will
iudge
of
his
repentance
,
let
him
manifest
the
fruits
of
it
.
What
can
a
cursed
mouth
shew
,
but
that
the
heart
is
virule●●
and
full
of
poison
?
or
garish
attire
,
but
that
the
minde
is
not
humbled
?
for
where
there
is
no
reformation
of
action
,
there
is
no
alteration
of
affection
.
Secondly
,
repentance
is
noted
to
be
either
generall
for
all
men
,
for
all
sinnes
,
for
all
times
:
or
speciall
,
for
some
men
,
for
some
sinnes
,
and
for
some
times
.
For
special●
men
:
that
euery
man
repent
him
according
to
his
disposition
and
place
,
as
Saint
Iohn
sheweth
,
Luke
.
3.11
.
exhorting
the
rich
men
,
if
they
haue
two
coates
to
giue
one
to
the
poore
,
the
customers
to
require
but
their
due
,
the
souldiers
to
bee
counte●
with
their
wages
.
For
as
euery
man
hath
a
seuerall
calling
so
hath
hee
speciall
sinnes
attending
and
waiting
on
his
call●●●
which
must
bee
repented
of
.
Now
for
our
infirmities
wh●●
hourely
breake
foorth
of
vs
,
generall
repentance
is
required
:
but
if
we
be
stained
with
any
peculiar
sinne
,
that
must
haue
a
repentance
by
it selfe
.
(
Dauid
Psal.
32.3
.
)
cannot
be
healed
of
his
adulterie
by
a
generall
confession
,
but
he
must
peculiarly
taske
his
soule
for
that
sinne
:
and
so
much
Paul
expresseth
,
2.
Cor.
12.21
.
I
feare
(
saith
he
)
lest
when
I
come
I
shall
bewaile
many
of
them
which
haue
sinned
,
and
haue
not
repented
of
the
vncleannesse
,
fornication
and
wantonnesse
which
they
haue
committed
:
for
,
for
such
sinnes
it
is
not
sufficient
to
finde
a
remorse
of
conscience
,
but
for
adulterie
,
profaning
of
the
Sabbaoth
,
oppression
of
the
poore
,
and
such
like
,
he
must
haue
a
speciall
humiliation
;
and
may
not
thinke
to
obtaine
the
comfort
of
Gods
countenance
by
blurting
out
a
short
praier
,
that
passeth
out
of
the
mouth
like
gunshot
,
as
,
Lord
I
haue
sinned
;
which
though
the
words
be
good
,
auaileth
not
,
because
the
heart
is
naught
,
fraught
with
hypocrisie
.
Such
then
as
will
be
true
repentants
,
must
bee
of
the
number
of
them
Christ
speaketh
of
Mat.
11.28
.
that
are
inwardly
wearie
of
the
burden
of
sinne
;
which
excludeth
three
sorts
of
people
:
first
,
such
as
be
not
wearie
of
their
owne
righteousnesse
,
but
desire
to
applie
the
plaister
of
their
owne
workes
to
cure
their
wound
:
secondly
,
such
as
bee
not
weary
of
the
pleasure
of
this
life
,
which
profane-sensuall
men
will
neuer
be
,
such
as
Paul
speaketh
of
Philip.
3.19
.
that
make
their
belly
their
God
,
and
with
Esau
,
Gen.
25.30
.
will
for
a
messe
of
pottage
sell
their
birthright
:
thirdly
,
such
as
be
onely
cast
downe
with
some
hard
exigents
in
the
world
,
for
many
be
weary
of
the
world
that
are
not
wearie
of
themselues
,
or
of
themselues
that
are
not
wearie
of
their
sinnes
,
wishing
to
be
deliuered
from
the
burden
of
their
distresse
,
but
not
with
Paul
,
Phil.
3.
from
the
body
of
sinne
,
Rom.
7
.
2●
.
for
none
of
these
sorts
can
thriue
in
the
course
of
repentance
,
but
such
onely
as
be
●amed
from
their
naturall
rebellions
by
the
afflictions
of
this
life
,
that
haue
their
spirits
broken
to
dust
,
and
euen
brought
to
confusion
,
that
will
confesse
no
good
thing
dwelleth
in
their
flesh
,
but
are
cast
as
it
were
into
a
burning
feuer
of
desperation
,
and
doe
feele
in
a
maner
hell
in
their
soules
;
such
will
the
Lord
●●●fort
,
such
doth
he
call
and
enable
to
repent
.
For
to
whom
is
the
commission
giuen
(
Esay
61.1.2
)
to
preach
good
tidings
,
but
to
the
poore
;
deliuerance
,
but
to
the
captiues
?
so
as
he
openeth
no
prison
except
thou
confesse
thy selfe
to
bee
chained
in
the
irons
of
Satan
;
neither
canst
thou
repent
except
thou
thinke
thou
hast
beene
a
runnagate
from
the
Lord
Iesus
:
and
what
need
he
to
giue
thee
the
water
of
life
except
thou
feele
a
drowth
in
thy
soule
like
the
drowth
of
Summer
?
True
it
is
,
the
Lord
comforts
none
but
the
abiect
,
seekes
none
but
the
lost
,
makes
wise
none
but
fooles
,
iustifies
none
but
sinners
;
so
as
vnlesse
we
finde
these
wants
in
our selues
,
the
Gospel
was
neuer
preached
to
our
comfort
,
and
this
exhortation
is
vainly
deliuered
,
that
we
should
repent
.
Howbeit
since
repentance
and
wearinesse
is
of
such
necessitie
for
Christians
,
we
must
enter
into
a
three-fold
examination
of
our selues
:
first
,
of
the
knowledge
of
our
sinnes
:
secondly
,
of
the
sorrow
for
our
sinnes
:
thirdly
,
of
the
amendment
of
our
sins
.
First
,
for
the
knowing
of
thy
sinne
,
thou
must
not
examine
it
according
to
the
law
of
thine
owne
heart
,
that
will
glorie
in
hanging
vp
the
Lord
Iesus
,
and
in
getting
letters
to
Damasc●s
Acts
9.2
.
to
persecute
the
Church
of
God
:
for
thine
heart
will
make
things
lawfull
by
thy
abuse
vnlawfull
,
and
things
vnlawfull
by
the
flattering
of
thy selfe
in
too
much
libertie
lawfull
:
but
it
must
be
done
according
to
the
commandement
of
God
,
raising
vp
his
tribunall
in
thy
soule
,
and
setting
before
thee
the
curse
that
resteth
on
thee
for
thy
sinne
.
Neither
must
this
be
a
generall
acknowledgement
,
that
thou
art
sinfull
,
but
thou
must
walke
in
the
steps
of
Dauid
,
in
the
bitternesse
of
the
soule
to
say
,
O
Lord
they
are
so
many
as
they
run
ouer
my
head
,
and
so
hea●y
as
they
presse
me
downe
:
and
in
the
2
:
Sam.
24.10
.
I
haue
not
onely
sinned
in
numbring
the
people
,
but
sinned
exceedingly
;
O
Lord
take
away
the
trespasse
of
thy
seruant
;
for
I
haue
done
very
foolishly
:
so
as
for
particular
sins
thou
must
keepe
the
circumstance
of
time
and
place
,
and
aggrauate
the
degrees
of
it
〈◊〉
thy
soule
.
And
because
thou
art
not
able
to
remember
the
whol●
catalogue
of
thy
sins
,
and
perhaps
flatterest
thy selfe
in
some
〈◊〉
as
Naaman
did
,
2.
King
.
5.18
.
who
protested
hee
would
serue
the
Lord
,
and
yet
bowed
himselfe
in
the
house
of
Rimmon
:
thou
must
craue
pardon
for
thy
secret
sins
,
and
those
which
thou
ha●●
passed
ouer
as
no
sinnes
,
and
neuer
rest
thinking
of
them
till
they
haue
forced
thee
to
Christ
,
which
is
euer
accompanied
with
a
perswasion
that
the
sinne
is
pardonable
,
which
is
no
small
comfort
.
Then
when
thou
art
come
to
a
sight
of
thy
sinne
,
the
second
point
is
sorrow
for
thy
sinne
,
such
as
is
expressed
Zach.
12.10
.
as
that
when
we
consider
how
wee
haue
pierced
God
with
our
sins
,
and
that
euen
my
sinnes
were
the
nailes
that
fastned
Christ
to
the
Crosse
,
wee
must
weepe
and
cry
as
one
mourneth
for
his
onely
sonne
and
first
borne
,
and
there
must
be
such
a
compunction
of
the
spirit
,
as
to
crie
with
the
hearers
of
Peter
,
Act.
2.37
.
What
shall
we
doe
!
and
with
Dauid
,
Psal.
6.6
.
to
wash
our
bed
with
teares
;
and
so
to
mourne
as
if
we
heard
the
Lord
summoning
vs
to
iudgement
:
for
our
sinnes
are
not
lighter
then
Dauids
,
that
our
sorrow
should
be
lesse
then
his
.
And
when
we
haue
attained
to
this
,
to
be
pierced
to
the
soule
with
sorrow
,
not
for
any
discomforts
in
this
life
,
but
for
that
we
haue
offended
God
,
and
haue
exercised
our selues
in
this
,
not
as
in
a
pang
that
shall
perplex
vs
for
the
time
,
but
that
wee
haue
daily
ripped
and
laied
our
hearts
naked
before
the
Lord
:
then
from
hence
springeth
forth
the
third
fruit
,
amendment
of
our
sinnes
,
and
repentance
for
them
,
which
standeth
in
two
parts
:
first
,
in
the
forsaking
of
the
old
sinne
secondly
,
in
inclining
to
the
contrary
vertue
;
for
the
repentance
of
an
vlurer
is
not
restitution
only
,
but
with
Zaccheus
Luke
19.8
.
to
restore
,
and
to
be
mercifull
to
the
poore
,
as
before
he
was
vnmercifull
:
for
drunkards
not
onely
to
leaue
the
combat
of
their
cups
,
but
to
forsake
that
company
,
and
to
obserue
all
kind
of
abstinence
,
whereby
he
may
be
more
fit
for
his
calling
,
and
in
iudgement
to
condemne
it
,
and
in
affection
to
abhor
it
both
in
himselfe
and
others
:
so
as
briefly
,
to
repent
,
is
not
to
be
as
thou
hast
bene
,
but
to
be
in
Christian
duties
that
thou
hast
not
beene
.
For
the
second
point
,
which
is
the
reason
of
the
exhortation
:
by
the
word
Kingdome
of
heauen
,
vnderstand
the
manifestation
of
the
Messias
,
which
as
a
●●ately
monarch
shall
rule
in
the
hearts
of
men
,
such
as
shall
bee
gathered
by
the
Gospell
with
a
wonderfull
spirituall
maiesty
by
his
word
and
graces
,
first
leading
them
by
the
Gospell
to
haue
their
conuersation
in
heauen
while
they
liue
heere
:
whereupon
gather
there
is
a
double
kingdome
:
first
of
administratory
prouidence
,
which
is
that
wherby
the
Lord
ruleth
ouer
all
,
euen
the
diuels
:
secondly
,
of
royall
preheminence
in
his
church
,
which
is
threefold
:
first
,
in
their
beginning
by
imperfect
sanctification
,
when
men
translated
&
drawen
from
the
power
of
sin
are
brought
to
the
obedience
of
the
Lord
Iesus
:
the
second
confirmed
by
perfect
sanctification
in
the
soules
of
the
saints
already
departed
:
the
third
fully
to
be
accomplished
when
wee
shall
bee
crowned
of
the
Lord
both
in
soule
and
body
with
perfect
and
perpetuall
glory
,
when
God
shall
raigne
in
his
Sonne
,
his
Sonne
in
his
Church
,
and
his
Church
triumph
in
them
both
for
euer
.
Now
this
spirituall
maiesty
of
Christ
,
setling
and
inthronizing
himselfe
in
the
hearts
of
men
,
is
far
more
magnificent
then
any
earthly
throne
,
prescribing
vs
lawes
,
within
which
we
are
to
bound
our selues
;
for
in
a
kingdome
there
are
foure
things
requisite
:
first
,
a
King
to
gouerne
:
secondly
,
subiects
to
obey
:
thirdly
,
lawes
to
keepe
in
awe
:
fourthly
,
authority
to
execute
them
.
Now
in
this
kingdome
of
light
,
Christ
is
the
King
,
the
faithfull
be
the
subiects
,
the
word
of
God
the
lawes
,
the
power
of
the
spirit
the
authority
to
execute
them
:
so
that
if
by
our
subiection
to
the
word
the
little
flocke
of
Christ
be
increased
,
the
workes
of
the
diuell
bee
destroied
,
the
enemies
of
God
be
subuerted
,
and
sinne
bee
subdued
in
the
strength
thereof
,
then
〈◊〉
being
gathered
into
this
first
kingdome
,
which
consisteth
in
the
regeneration
of
the
spirit
,
may
assuredly
waite
for
the
expectation
of
the
other
kingdome
,
which
standeth
in
the
perfection
〈◊〉
all
glory
.
And
we
may
the
better
vnderstand
this
,
by
weighing
the
diuersity
of
Kingdomes
which
the
diuell
hath
,
these
being
double
:
first
,
on
earth
:
secondly
,
in
hell
.
On
earth
the
reprobate
being
his
subiects
,
their
corrupt
affections
their
lawes
,
〈◊〉
their
being
giuen
ouer
of
God
to
follow
those
wicked
waies
being
the
power
to
execute
them
.
So
as
in
all
those
places
,
b●●
they
neuer
so
well
polished
to
the
eye
,
which
haue
not
suffici●●●
power
of
the
Gospell
to
saue
them
▪
●or
which
haue
it
notat●●●
or
which
haue
it
in
a
counterfet
manner
and
measure
,
or
wh●●●
hauing
it
sincerely
,
Mat.
7.6
.
doe
flie
like
dogs
to
rend
them
in
peeces
th●●
bring
it
;
in
these
is
the
kingdome
of
darknesse
set
vp
,
and
sauing
for
the
elects
sake
which
shall
bee
taken
out
of
them
by
the
manifestation
of
Gods
grace
,
it
were
but
a
cage
of
filthy
birds
,
and
the
Synagogue
of
Satan
.
For
the
second
,
which
is
in
hell
,
it
is
that
wherein
vnmercifull
Diues
now
lieth
,
Luk.
16.24
.
and
cannot
haue
so
much
refreshing
as
to
coole
his
tongue
:
and
wherein
after
this
life
the
wicked
and
impenitent
shall
bee
tormented
with
endlesse
paine
.
The
consideration
whereof
may
driue
vs
to
the
meditation
of
the
Lords
bounty
,
that
hath
prepared
another
place
for
vs
if
we
follow
the
counsell
of
Iohn
Baptist
,
to
amend
our
liues
and
to
reforme
our
waies
,
euen
such
a
place
wherein
we
shall
behold
and
enioy
the
beauty
of
his
glorie
for
euer
.
Further
obserue
,
though
Iohn
Baptist
willeth
them
to
repent
and
amend
,
yet
it
proueth
no
ability
or
naturall
inclination
in
a
man
to
doe
this
,
no
more
then
when
Christ
saith
,
Mat.
11.28.29
.
Come
vnto
me
,
and
take
vp
my
yoake
:
it
argueth
no
power
of
our selues
to
come
:
for
so
much
himselfe
setteth
downe
in
another
place
,
where
hee
saith
,
No
man
can
come
vnlesse
my
Father
drawe
him
.
But
the
end
of
this
is
,
Iohn
6.44
.
not
that
the
commandement
is
giuen
to
meet
with
our
power
to
performe
it
,
but
(
as
Rom.
3.20
.
)
that
thereby
might
come
the
knowledge
of
sinne
;
for
when
wee
see
our
weakenesse
that
we
cannot
doe
it
,
and
our
wretchednesse
that
we
haue
done
the
contrary
:
as
that
where
we
should
haue
repented
of
our
sins
we
haue
rather
increased
them
,
it
leads
vs
to
seeke
grace
in
Christ
,
pardon
for
the
sinne
,
and
power
of
his
spirit
to
forsake
it
.
So
as
in
the
commandement
know
,
thou
oughtest
to
doe
it
,
in
the
correction
of
the
Lord
know
,
thou
hast
not
done
it
,
in
not
doing
it
know
thy
condemnation
,
in
praier
and
faith
thou
knowest
where
to
haue
it
,
in
thy
conuersion
thou
knowest
where
thou
hast
receiued
it
,
and
in
thy
perseuerance
know
by
whom
thou
doest
retaine
it
.
And
albeit
all
commandements
are
of
three
sorts
:
first
,
such
as
command
our
first
conuersion
:
secondly
,
that
command
our
obedience
to
the
Lord
after
our
conuersion
:
thirdly
,
that
command
our
perseuerance
after
wee
haue
begun
obedience
;
yet
we
shall
see
the
strength
of
all
these
commeth
from
the
Lord
.
For
the
first
,
Zach.
1.3
.
there
is
a
commandement
giuen
to
turne
to
the
Lord
,
and
Ioel
2.12
.
this
is
more
particularly
set
downe
,
that
it
must
be
a
turning
with
all
the
heart
.
But
how
shall
this
be
wrought
?
Obserue
Ephraims
speech
to
the
Lord
,
Ier.
31.18
.
Conuert
thou
me
and
I
shall
be
conuerted
:
So
(
Deut.
10.16
.
)
Moses
commandeth
that
the
people
should
circumcise
the
foreskin
of
their
hearts
,
that
is
,
that
they
should
change
their
vile
affections
;
but
how
this
must
be
done
,
appeareth
,
Deut.
30.6
.
The
Lord
thy
God
will
circumcise
thy
heart
:
so
Deut.
39.19
.
there
is
a
commandement
to
chuse
life
,
That
thou
and
thy
seed
may
liue
:
the
performance
whereof
is
,
Ezech.
36.26
.
A
new
heart
(
saith
the
Lord
)
I
will
giue
you
,
and
a
new
spirit
I
will
put
into
you
,
and
I
will
take
away
the
stony
heart
out
of
thy
body
,
and
I
will
giue
you
a
heart
of
flesh
:
which
place
doeth
fully
answer
all
suppositions
of
our
owne
ability
;
for
if
there
bee
any
pliablenesse
in
a
stone
,
then
is
there
so
in
man
.
For
the
second
,
we
are
commanded
to
liue
well
and
to
worke
,
but
whence
this
proceedeth
,
appeareth
,
Philip.
2.13
.
It
is
God
that
worketh
in
you
both
the
will
and
the
deed
:
so
2.
Cor.
7.1
.
there
is
a
commandement
giuen
by
S.
Paul
,
that
we
should
cleanse
our selues
;
and
1.
Iohn
3.5
.
Euery
man
that
hath
hope
purgeth
himselfe
:
and
2.
Tim.
2.21
.
He
that
is
a
vessell
of
honour
purgeth
himselfe
:
but
how
this
is
done
,
is
set
downe
Ezech.
36.25
.
I
(
saith
the
Lord
)
will
powr●
cleane
water
vpon
you
,
and
yee
shall
be
cleane
:
and
as
the
Apostle
saith
,
Hebr.
9.14
.
The
bloud
of
Christ
purgeth
the
conscience
from
dead
workes
.
For
the
third
,
we
are
commanded
to
stand
fast
,
and
to
hold
fast
our
profession
:
so
Acts
14.22
.
Barnabas
exhorteth
to
continue
in
the
faith
;
but
from
whence
this
commeth
,
Paul
teacheth
vs
Ephes.
4.30
.
The
Lord
make
you
strong
,
for
it
is
●ee
that
hath
sealed
you
to
the
day
of
redemption
:
and
2.
Thessal.
1.11
.
The
Lord
make
you
woorthy
of
this
calling
,
and
fulfill
all
the
good
pleasure
of
his
goodnesse
,
and
the
worke
of
faith
with
power
:
and
1.
Thess.
5.24
.
Faithfull
is
he
which
calleth
you
,
which
will
also
doe
it
.
By
which
wee
may
perceiue
,
that
this
exhortation
to
Repent
,
and
other
such
like
inserted
in
the
Scripture
,
are
but
to
whe●
vs
on
,
and
to
set
an
edge
vpon
our
praiers
and
desires
,
that
wee
may
fetch
these
graces
out
of
the
closet
and
bosome
of
our
Sauiour
Christ
,
who
is
as
ready
to
giue
as
wee
to
aske
.
Further
learne
hence
,
that
forasmuch
as
the
most
vehement
and
pithy
exhortation
to
obedience
is
taken
from
the
manifestation
of
Christ
,
that
the
Gospell
euen
as
it
is
the
Gospell
requireth
reformation
of
life
,
howsoeuer
it
bee
charged
either
to
giue
too
much
occasion
to
sinne
,
as
that
being
cleansed
in
the
bath
of
Christs
bloud
we
may
abandon
our selues
to
vncleannesse
,
or
to
make
too
much
restraint
as
it
were
from
sinne
,
as
that
wee
must
abstaine
from
all
apparence
of
euill
:
for
saith
the
Gospell
,
2.
Thess.
5
.
2●
.
1.
Iohn
3.8
.
Hee
that
doeth
not
labour
to
purge
himselfe
in
euery
thing
,
is
of
the
diuell
.
Wherein
we
must
consider
,
that
there
is
a
double
couenant
:
first
,
of
workes
by
the
law
,
which
being
obserued
giueth
life
,
but
being
broken
but
in
cogitation
onely
,
doth
damne
a
man
:
secondly
,
of
grace
,
that
all
that
beleeue
shall
bee
saued
.
Now
in
euery
couenant
there
is
a
restipulation
or
mutuall
agreement
of
both
parties
:
ours
in
the
law
was
,
that
we
would
doe
what
was
commanded
;
in
grace
,
that
wee
will
beleeue
that
we
may
bee
saued
:
for
as
no
man
can
be
saued
by
the
law
but
by
absolute
obedience
,
so
no
man
shall
be
saued
by
the
Gospell
but
by
faith
and
repentance
;
for
this
is
that
God
requireth
of
vs
,
to
beleeue
and
amend
.
Againe
obserue
,
that
when
we
preach
repentance
,
we
preach
not
the
law
but
the
Gospell
,
for
the
law
admits
of
no
repentance
:
for
though
wee
could
now
obserue
all
that
is
written
in
the
law
,
yet
should
we
be
damned
,
vnlesse
we
could
satisfie
for
that
was
broken
in
our
first
conception
,
we
being
borne
in
the
filthinesse
of
nature
.
Now
there
is
no
way
of
saluation
for
circumcised
or
vncircumcised
,
for
Iew
nor
Gentile
,
before
the
law
nor
after
,
either
before
our
conuersion
in
the
time
of
our
infidelity
,
or
after
our
conuersion
in
the
time
of
repentance
,
but
onely
in
the
bloud
of
Christ
,
whom
by
the
power
of
the
holy
Ghost
by
the
instrument
of
the
word
,
as
the
second
cause
,
we
doe
by
faith
apprehend
vnto
our
euerlasting
peace
.
Thus
much
is
set
foorth
by
Saint
Paul
Rom.
8.1
.
that
there
is
nothing
but
condemnation
to
●hem
that
are
without
Christ
,
and
none
are
in
Christ
but
they
●hat
haue
receiued
the
spirit
of
Christ
,
and
none
hath
this
spirit
●ut
he
that
hath
receiued
the
gift
of
faith
,
which
doth
ingraft
vs
●●to
Christ
,
and
none
hath
faith
but
hee
that
hath
repentance
,
and
none
hath
repentance
but
he
whose
soule
is
changed
,
cleansed
in
his
conscience
,
reformed
in
his
affections
;
so
that
howsoeuer
he
slippeth
through
infirmity
,
yet
his
full
endeuour
is
alwaies
to
please
the
Lord
:
and
no
mans
soule
is
changed
whose
life
is
not
already
amended
.
For
this
must
declare
a
purified
conscience
,
and
none
hath
amended
his
life
who
doth
deliberately
persist
in
any
grosse
sinne
,
so
that
whatsoeuer
purposelie
grieueth
the
spirit
,
and
smiteth
God
by
his
sinne
,
hee
is
not
in
Christ
,
but
consequently
in
the
state
of
condemnation
,
except
hee
repent
:
for
this
that
is
spoken
of
,
1.
Iohn
5.3
.
Hee
that
is
borne
of
God
,
keepeth
his
commandements
,
and
they
bee
not
burdensome
to
him
.
For
this
is
the
new
couenant
(
saith
the
Lord
,
Ier.
31.31
.
)
I
will
make
with
you
,
I
will
pardon
your
sinnes
and
write
my
Law
in
your
hearts
:
that
is
,
whomsoeuer
I
will
pardon
I
will
reforme
their
hearts
,
both
inward
and
outward
mortification
,
that
they
shall
be
obedient
to
my
Law
.
So
that
whosoeuer
hath
not
receiued
power
to
amend
his
life
,
hee
neuer
felt
the
power
of
God
to
the
pardoning
of
his
sinne
,
for
he
neuer
giueth
saith
alone
,
but
it
is
euer
ioyned
with
an
ability
from
the
same
spirit
〈◊〉
amend
the
life
;
so
as
vnlesse
outwardly
thou
bee
amended
,
that
thy
light
doe
shine
before
men
,
both
in
thy
conuersation
and
in
thy
actions
,
for
any
peace
the
Gospell
can
preach
vnto
thee
,
thou
maiest
feare
thou
art
in
the
state
of
condemnation
▪
And
if
thou
hardenest
thy
heart
against
this
sweet
sound
of
the
Lords
voice
,
hee
will
at
the
length
scorne
thee
,
and
thou
maiest
crie
and
not
be
heard
,
for
Esau
may
weepe
too
late
,
Gen.
27.38
.
for
we
are
therefore
to
repent
because
by
grace
we
are
sure
to
bee
saued
,
as
Saint
Peter
saith
,
1.
Pet.
1.17
.
if
yee
call
God
Father
,
that
is
,
if
ye
will
be
his
children
,
passe
your
time
in
feare
,
because
he
hath
redeemed
you
by
his
bloud
.
Luke
1.75
.
Leuit
11.44
.
So
saith
the
Gospell
:
It
yee
holy
as
your
heauenly
Father
is
holy
,
for
children
must
be
of
li●●
disposition
to
their
father
,
and
he
that
worketh
euill
is
of
the
d●●●
as
Christ
speaketh
Iohn
8.44
.
So
Paul
Rom.
12.1
.
doth
besee●
them
by
the
merits
of
Christ
(
a
forcible
argument
to
perswade
)
that
they
offer
vp
their
bodies
a
holy
sacrifice
vnto
God
,
she●ing
that
the
greatest
matter
to
inforce
vs
to
reformation
is
take●
from
mercy
.
And
1.
Cor.
6.15
.
Your
bodies
are
the
temples
〈◊〉
the
holy
Ghost
,
and
yee
are
bought
with
a
price
,
therefore
doe
not
prostitute
them
to
vncleannesse
,
but
let
the
loue
of
God
constraine
vs
to
loue
him
againe
.
Yet
may
wee
not
heereupon
imagine
that
we
make
the
law
of
God
of
no
effect
through
faith
,
nay
as
S.
Paul
saith
,
Rom.
3.31
.
by
this
we
rather
establish
the
Law
,
and
that
two
waies
:
first
,
in
the
absolute
obedience
of
Christ
inherent
in
himselfe
,
and
imputed
vnto
vs
:
secondly
,
by
the
spirit
of
sanctification
abiding
in
vs
:
for
the
same
righteousnesse
the
law
commands
,
the
very
same
doth
faith
apprehend
,
for
we
doe
challenge
the
promise
of
God
to
saue
vs
,
by
this
,
that
Christ
in
our
person
hath
absolutely
performed
it
;
so
as
there
is
no
difference
in
respect
of
the
substance
,
but
only
in
the
maner
of
conueiance
,
wherby
we
apply
it
vnto
our
soules
.
So
doth
the
Gospel
command
the
same
works
that
the
law
exacteth
,
though
there
be
a
threefold
difference
between
them
:
for
first
,
the
law
commands
works
to
gaine
saluation
by
them
;
the
Gospell
,
because
saluation
is
already
gained
by
the
bloud
of
Christ
;
for
as
S.
Paul
saith
,
1.
Cor.
6
.
2●
.
we
are
bought
with
a
price
,
therefore
we
are
debtors
:
secondly
,
the
law
giueth
no
power
to
worke
that
it
commandeth
,
for
Moses
that
was
the
giuer
of
it
,
could
not
frame
his
owne
heart
to
do
it
,
therfore
it
is
called
a
dead
letter
,
written
in
stones
,
2.
Cor.
3
.
6●
.
which
prefigured
the
harts
of
men
;
but
the
Gospel
in
the
elect
neuer
commandeth
but
first
giueth
grace
and
power
to
performe
,
as
the
Lord
neuer
pardoneth
any
mans
sin
,
but
he
first
writeth
his
law
in
his
heart
,
as
S.
Iohn
saith
,
1.
Ioh.
3.8
.
God
sent
his
son
to
destroy
the
works
of
the
diuel
in
vs
:
and
this
is
the
argument
of
S.
Paul
,
Rom.
6.14
.
Let
not
(
saith
he
)
sin
raigne
in
your
mortal
bodies
,
that
is
,
haue
dominion
ouer
you
,
for
yee
are
not
vnder
the
law
but
vnder
grace
,
that
giueth
power
to
amend
.
Thirdly
,
the
law
commands
works
absolutely
,
and
admits
of
no
repentance
,
but
the
Gospel
neuer
excludes
repentance
,
the
father
euer
waiting
for
the
returne
of
his
lost
son
:
so
as
it
is
true
,
no
whoremonger
shal
be
saued
continuing
such
a
one
;
but
alwaies
vnderstand
,
repentance
comming
between
staieth
the
iudgement
:
for
though
our
sins
be
of
a
purple
or
skarlet
die
,
yet
if
we
turne
to
God
,
the
bloud
of
Christ
hath
this
vertue
,
1.
Ioh.
5.6
.
that
it
can
make
them
white
as
snow
,
so
as
the
summe
of
al
this
is
,
bloud
&
water
,
Ioh.
13.8
.
must
go
together
,
faith
in
Iesus
and
the
spirit
of
the
Lord
Iesus
,
remission
of
sins
and
reformation
of
life
must
neuer
be
disioined
.
Now
for
that
the
Papists
say
,
the
expectation
of
a
reward
would
make
vs
worke
,
&
that
in
vaine
should
the
worke
be
,
if
there
were
no
merit
:
Wee
answer
,
that
if
a
man
freely
shall
gratifie
his
bondman
with
libertie
,
and
he
shall
after
preserue
his
masters
life
:
by
this
hee
hath
not
deserued
his
freedome
,
for
if
he
had
remained
still
bond
,
he
had
beene
bound
to
haue
done
it
,
and
all
hee
can
doe
after
is
not
to
recompence
his
freedome
,
but
to
testifie
his
thankfulnesse
.
So
whatsoeuer
we
can
do
or
deserue
,
we
are
bound
to
it
by
a
double
bond
:
first
,
of
our
creation
:
secondly
,
and
much
more
by
our
redemption
:
and
after
our
saluation
promised
and
purchased
,
to
doe
well
is
nothing
but
dutie
,
for
we
were
bound
to
doe
it
before
we
were
saued
.
So
as
this
is
the
order
of
exhortation
in
the
Scripture
:
All
that
haue
hope
(
2.
Cor.
7.1
.
)
must
cleanse
themselues
;
not
to
clense
themselues
that
they
may
hope
,
but
they
haue
hope
,
therfore
they
must
doe
it
.
Mat.
25.34
.
And
not
because
we
releeue
the
poore
,
therefore
wee
shall
be
saued
:
but
because
in
mercy
a
kingdome
is
prepared
for
vs
,
therfore
as
members
of
one
bodie
we
releeue
the
poore
.
And
Abraham
did
not
therefore
offer
vp
his
sonne
that
he
might
be
iustified
,
Gen.
22.8
.
but
because
he
was
iustified
before
,
Gen.
15.6
.
therefore
he
thought
nothing
too
deare
to
gratifie
the
Lord
with
,
though
it
were
with
the
sonne
of
the
promise
.
So
heere
we
doe
not
therefore
repent
,
that
the
kingdome
of
heauen
may
come
,
but
wee
must
amend
our
liues
,
and
change
our
minds
,
because
the
Messias
is
already
come
that
will
saue
our
soules
.
Againe
obserue
,
he
saith
,
it
is
at
hand
,
noting
a
neere
manifestation
of
him
,
which
was
more
then
any
of
the
Prophets
could
say
:
whereupon
Christ
saith
,
that
there
was
neuer
any
Prophet
so
great
as
Iohn
Baptist
,
Mat.
11.11
.
yet
the
least
in
the
kingdome
of
heauen
is
greater
then
he
:
not
comparing
their
persons
,
for
there
were
diuers
of
the
Prophets
as
excellently
qualified
as
Iohn
;
nor
that
a
Minister
of
the
Gospell
now
should
be
greater
then
hee
,
but
that
the
ministery
of
Iohn
was
plainer
then
that
of
the
Prophets
,
they
but
foretelling
indefinitely
that
Christ
should
come
,
Iohn
pointing
at
him
with
his
finger
,
that
he
was
now
comming
:
and
the
ministery
now
being
more
excellent
then
Iohns
,
because
he
preached
but
of
the
Messias
at
hand
,
wheras
we
haue
seene
the
fingers
of
this
hand
,
Christ
to
haue
come
with
power
,
to
haue
died
with
triumph
,
and
to
haue
ascended
with
glorie
:
therefore
let
him
that
hath
an
eare
heare
,
and
hee
that
hath
hope
let
him
arise
,
for
the
kingdome
is
now
come
,
not
at
hand
,
Iohn
14.12
.
Againe
,
note
the
excellent
Harmonie
betweene
Iohn
the
fore-runner
,
and
Christ
the
after-commer
:
for
Matt.
4.17
.
Christ
vseth
the
very
same
words
to
perswade
to
amendement
of
life
,
because
the
kingdome
of
heauen
is
at
hand
.
Which
sheweth
,
the
agreement
ought
to
be
among
Ministers
,
and
how
wee
may
discerne
whether
they
be
of
God
or
no
:
for
then
as
they
all
worke
vpon
one
foundation
,
so
shall
they
all
speake
by
one
spirit
,
and
the
voice
of
the
herbinger
agree
with
Christ
,
and
Christ
with
him
,
pressing
no
other
doctrine
then
that
Iohn
preached
before
.
For
the
fourth
circumstance
,
which
is
the
warrant
whereby
Iohn
was
authorized
to
preach
,
wee
note
,
that
all
callings
in
the
Church
of
God
must
bee
warranted
expresly
in
the
booke
of
God
.
For
if
any
were
to
bee
exempted
,
it
was
this
of
Iohns
being
extraordinarie
,
but
he
is
enforced
to
prooue
it
,
as
if
hee
should
say
:
Though
I
am
not
Christ
,
nor
Elias
in
person
,
howbeit
in
power
of
spirit
I
am
,
yet
looke
in
Esay
,
40.3
.
my
authoritie
recorded
:
for
the
place
of
a
Minister
is
not
like
the
power
of
the
Magistrate
,
which
though
it
be
Gods
ordinance
in
generall
,
yet
is
it
not
in
particular
,
as
that
there
should
be
this
or
that
Magistrate
,
as
an
Emperour
,
Duke
,
Chancellor
,
and
such
like
:
for
this
is
humane
,
and
God
hath
giuen
man
this
freedome
,
by
the
remnant
and
portion
of
reason
abiding
in
him
,
to
deuise
what
may
be
safest
for
the
state
.
And
these
offices
as
they
be
by
man
erected
,
so
may
they
be
by
him
abolished
.
But
for
the
officers
of
the
Church
and
the
ministerie
,
it
is
not
onely
ordained
of
God
in
generall
,
but
euery
particular
place
and
euery
kind
of
office
is
set
downe
,
the
Church
being
his
owne
house
,
which
he
meant
to
beautifie
with
all
necessarie
furniture
,
and
none
of
this
can
be
put
downe
,
neither
may
others
be
added
,
1.
Cor.
12.28
.
and
Ephes.
4.11
.
For
the
Pastor
may
bee
put
downe
by
the
Prince
,
but
not
the
Pastorship
without
maiming
the
bodie
of
Christ
:
for
then
were
it
an
humane
constitution
as
is
the
other
of
Magistrates
:
And
therefore
most
grosse
is
it
,
that
women
should
be
licenced
to
baptize
,
which
pertaineth
onely
to
the
office
of
a
Minister
;
and
it
is
an
idle
answer
to
saie
:
Quod
fieri
non
debet
,
factum
valet
:
that
which
should
not
be
done
,
is
yet
effectuall
when
it
is
done
:
for
this
is
a
seale
put
into
a
wrong
hand
.
And
if
Vzziah
(
2.
Sam.
6.7
)
being
no
Leuite
,
was
striken
with
sudden
death
for
but
touching
the
Arke
of
God
which
was
readie
to
fall
,
though
his
intent
was
good
:
and
if
Vzziah
(
2.
Chro.
26.20
.
)
was
smitten
with
leprosie
,
which
he
could
neuer
claw
off
to
his
death
,
for
burning
incense
to
the
Lord
,
which
onely
pertained
to
the
Priests
to
doe
,
then
may
these
intruders
vpon
the
Lords
possessions
,
feare
some
plague
to
light
on
them
for
intermedling
with
these
holy
things
:
and
as
well
may
they
administer
the
Supper
,
as
Baptisme
;
for
they
be
seales
of
equall
dignitie
.
Howbeit
,
if
thou
wilt
be
Iohn
Baptist
,
shew
me
these
two
things
:
first
,
a
commission
of
thy
calling
:
secondly
,
besides
that
thou
must
proue
thy
calling
warranted
,
shew
me
that
thou
commest
rightly
by
it
,
and
that
thou
canst
lawfully
conuey
it
vnto
thy selfe
,
as
(
Luk.
3.1
.
)
the
spirit
of
the
Lord
came
vpon
Iohn
.
For
to
haue
this
securitie
is
good
in
two
respects
:
first
,
for
the
sasety
of
thine
owne
conscience
in
the
day
of
affliction
:
for
thou
knowest
the
iudgement
of
Christ
,
concerning
such
as
creepe
in
at
the
window
,
they
haue
neither
loue
nor
care
of
the
flocke
.
Ioh.
10.1
.
Therefore
Ieremie
(
chap.
1.6
.
)
cried
:
O
Lord
,
I
neuer
thrust
my selfe
into
this
vnthankefull
office
,
but
thou
sentest
me
,
and
thy
wordwas
as
afire
shut
vp
in
my
bones
.
Secondly
,
it
is
good
to
retaine
the
people
in
obedience
,
when
they
shall
see
the
Patent
of
thy
calling
,
whereas
otherwise
they
will
esteeme
thee
but
as
offering
thy selfe
vncalled
,
and
then
thou
maiest
labour
among
them
vnthanked
.
For
that
Esay
spake
,
saying
,
The
voice
of
a
crier
:
in
these
words
is
set
downe
the
execution
of
his
office
.
Where
we
learne
,
that
there
are
no
names
giuen
to
Ministers
,
but
they
are
words
of
emploiment
and
of
labour
.
For
Preaching
comes
of
Praeco
,
to
be
a
proclaimer
in
the
market
place
;
so
are
they
called
trumpeters
,
for
that
they
must
blow
the
siluer
Trumpet
of
the
Lords
word
,
that
it
may
sound
and
ring
in
the
eares
of
the
people
.
Criers
,
Esa.
4.11
.
Ezec.
34.10
.
1.
Pet.
5.4
.
so
as
they
must
be
no
toong-tied
fellowes
,
for
they
are
no
fitter
for
this
office
,
then
is
a
blinde
man
to
be
a
Pilot.
They
must
be
shepheards
,
which
in
Iuda
were
faine
to
watch
all
night
to
preserue
their
flockes
from
Wolues
:
Watchmen
,
who
must
take
heed
,
lest
through
their
sloth
the
fort
be
surprized
:
Embassadors
,
hauing
a
great
message
to
deliuer
from
the
king
of
heauen
:
Angels
,
as
Christ
is
called
the
Angell
of
the
great
couenant
:
and
Reuel
.
3.
Write
vnto
the
Augell
:
that
is
,
2.
Tim.
2
.
1●
.
1.
Cor.
3
.
1●
.
the
Minister
of
such
a
Church
:
Workmen
,
because
they
be
builders
of
mens
consciences
:
Stewards
,
to
prouide
meat
for
the
Lords
inheritance
.
And
as
Iohn
was
to
crie
in
his
time
,
so
is
there
as
great
necessitie
laid
vpon
vs
to
crie
in
this
time
,
according
to
the
proportion
of
that
grace
we
haue
receiued
.
In
Pauls
time
,
1.
Cor.
9.16
.
it
was
a
curse
of
damnation
not
to
preach
:
which
cannot
be
appropriated
to
Paul
himselfe
,
it
being
a
dutie
specially
required
of
all
that
labour
in
this
vineyard
.
And
(
2.
Tim.
4.2
.
)
he
adinreth
Timothie
to
preach
instantly
:
so
that
as
Iohn
as
the
fore-runner
,
and
Timothie
as
an
Euangelist
,
were
to
preach
with
vehemencie
,
so
are
wee
as
Pastors
,
to
crie
the
same
crie
:
for
it
neuer
yet
pierced
deepe
enough
,
nor
entred
far
enough
to
make
men
watchfull
ouer
their
liues
.
Now
some
are
vnwoorthie
the
name
of
celers
,
being
scarce
able
to
speake
;
others
are
able
,
but
not
willing
to
be
criers
,
bringing
others
a
sleepe
with
their
sloth
,
vpon
whom
without
repentance
resteth
a
woe
into
lerable
to
beare
,
and
impossible
to
auoid
.
Secondly
,
obserue
heere
the
agreement
betweene
the
Prophet
Esay
and
Iohn
Baptist
:
Iohn
making
that
plaine
was
spoken
obscurely
by
the
Prophet
:
Prepare
yee
the
waies
:
What
is
that
?
Repent
:
Let
the
high
mountaines
be
brought
low
.
that
is
,
let
pride
of
life
be
abated
.
Let
the
low
velleis
be
filled
,
that
is
,
let
despaire
be
reiected
:
Let
crocked
things
be
made
straight
:
that
is
,
let
the
iudgement
be
rectified
:
Let
the
rough
waies
be
made
smooth
that
is
,
let
thy
swelling
affections
be
changed
.
Now
this
Allegorie
vsed
by
the
Prophet
,
is
borrowed
from
entertaining
of
Princes
at
their
first
coronation
:
at
which
time
all
ordures
bee
clensed
,
bridges
repaired
,
the
streets
pau●●l
,
herbingers
goe
before
to
take
vp
lodging
,
the
trumpets
sound
,
the
volley
of
shot
goeth
off
,
and
euery
man
is
arraied
in
his
best
robes
:
not
that
the
Lord
of
glorie
expecteth
such
a
transitorie
triumph
:
for
hee
requireth
but
this
,
amend
thy
life
,
and
a
cleane
heart
is
his
best
harbour
,
a
spirituall
entertainment
being
fittest
for
a
spirituall
king
.
Lastly
,
in
this
crie
of
Iohns
,
obserue
his
faithfulnesse
:
he
prepareth
a
way
for
the
Lord
,
not
for
himselfe
:
he
might
haue
liued
farre
better
in
respect
of
the
world
,
then
in
this
base
office
,
and
in
this
base
place
:
for
his
priestly
birth
being
the
sonne
of
Zachary
,
(
Luk.
1.13
.
)
would
haue
affoorded
him
a
richer
portion
;
yea
he
was
offered
to
be
Christ
,
Ioh.
3.28
.
but
he
would
none
of
it
,
contenting
himselfe
with
that
share
the
Lord
had
allotted
him
,
and
attending
on
that
dutie
the
Lord
had
enioined
him
.
And
thus
ought
all
the
Ministers
of
the
word
to
doe
,
not
to
preach
for
reward
,
nor
to
crie
for
ambition
,
though
the
herbinger
must
not
lie
without
doores
:
but
they
must
looke
for
a
recompence
from
the
highest
,
for
the
world
is
vnthankfull
.
And
it
is
not
enough
to
preach
,
but
they
must
preach
to
the
consciences
of
men
,
that
the
Lord
Iesus
may
enter
in
;
and
not
to
gratifie
the
affections
of
men
with
the
eloquence
of
the
flesh
,
and
in
swelling
words
,
that
themselues
may
enter
in
.
For
if
they
crie
to
get
a
name
or
renowne
,
or
preach
in
contention
,
they
may
crie
long
enough
,
they
haue
all
they
shall
haue
,
hauing
that
they
sought
for
,
to
bee
caried
in
the
mouthes
,
and
to
bee
had
in
admitation
of
the
people
.
For
the
fift
circumstance
,
which
is
,
his
extraordinarie
austeritie
:
his
attire
and
girdle
was
such
as
Eliah
did
weare
,
2.
King
.
1.8
.
the
wild
honie
was
such
as
Ionathan
found
in
the
wood
,
1.
Sam.
14.25
.
The
meaning
whereof
is
,
that
his
apparell
was
very
base
,
and
his
diet
such
as
grew
of
themselues
.
Where
obserue
,
that
this
was
no
fancie
of
selfe-conceit
in
Iohn
,
to
binde
and
banish
himselfe
from
the
comforts
of
this
life
,
but
it
was
the
appointment
of
the
Lord
,
that
he
might
be
conformable
to
Eliah
,
whom
as
hee
was
to
succeed
in
his
spirit
,
so
likewise
in
his
apparell
.
Againe
,
he
did
it
by
the
Lords
will
formerly
reuealed
:
for
it
was
prophesied
,
Num.
6.2
.
(
Luk.
1.15
.
)
that
he
should
be
a
Nazacite
,
&
foretold
his
parents
he
should
drinke
no
strong
drinke
wherein
was
implied
,
that
his
fare
should
be
of
the
meanest
;
so
as
this
must
not
be
tied
and
prescribed
to
the
Ministers
of
these
daies
,
as
if
their
cup
might
neuer
ouerflow
,
but
that
their
houses
and
prouision
must
b●as
the
heath
and
barren
ground
:
for
(
1.
Tim.
5.23
.
)
Timothie
may
drinke
wine
for
his
stomackes
sake
,
as
Paul
bids
him
.
And
if
after
the
example
of
the
Apostles
the
world
will
haue
men
preach
for
nothing
,
then
must
they
doe
as
it
was
then
,
call
such
as
neuer
studied
;
and
then
must
they
likewise
haue
both
assurance
of
Gods
prouidence
to
sustaine
,
and
of
his
graces
to
enable
them
,
as
the
Apostles
had
.
Looke
how
the
Leuites
were
prouided
for
,
(
Numb.
18.21
.
)
the
tenth
in
Israel
was
giuen
them
for
an
inheritance
,
yea
euen
Iohn
Baptists
father
had
liberally
whereon
to
liue
:
for
they
that
serue
at
the
altar
must
liue
of
the
altar
;
not
as
of
almes
,
but
of
duty
:
1.
Cor.
9.11
.
as
Gal.
6.5
.
them
that
teach
you
in
the
word
,
make
them
partakers
of
all
your
goods
:
and
Rom.
15.27
.
if
the
Gentiles
be
made
partakers
of
their
spirituall
things
,
their
dutie
is
also
to
minister
vnto
them
in
carnall
things
:
and
1.
Tim.
5.17
.
The
Elder
that
rules
well
,
is
worthy
of
double
honour
:
but
now
they
giue
them
double
reuerence
&
but
single
maintenance
,
which
sheweth
how
lightly
men
esteeme
of
the
gaine
of
godlinesse
,
when
the
Ephod
seemeth
so
vile
and
base
in
their
eies
.
For
Balaam
shall
neuer
bee
called
,
vnlesse
the
King
(
Numb.
22.6
.
)
haue
some
speciall
worke
for
him
to
doe
,
and
if
he
follow
not
his
humor
when
he
comes
,
hee
may
goe
home
againe
without
his
charges
.
And
few
there
bee
can
boast
at
this
day
of
the
beneuolence
of
their
people
,
as
Paul
did
of
the
Corinths
,
2.
Cor.
9.2
.
who
according
to
their
power
abounded
in
rich
liberality
towards
him
,
and
would
euen
haue
pulled
out
their
eies
to
haue
done
him
good
.
Howbeit
as
Ministers
may
not
go
in
sacke-cloth
like
beggerly
Friars
,
so
must
they
not
be
arraied
in
silkes
and
fine
linnen
,
like
pompous
prelates
as
many
be
,
which
win
more
credit
for
their
garments
,
then
for
their
graces
:
but
there
must
bee
a
moderation
and
so
briety
obserued
,
and
Baruch
must
bee
humbled
more
in
his
persecution
,
then
otherwise
,
Ier.
45.3
.
Lastly
,
by
this
apparell
and
diet
of
Iohn
learne
,
that
the
meaning
of
the
Lord
was
not
,
onely
to
driue
and
send
Iohn
to
austeritie
and
strictnesse
by
this
kinde
of
life
,
but
his
speciall
end
was
to
conuince
the
Iewes
of
their
malice
and
frowardnesse
of
their
hearts
.
For
Iohn
hee
is
precise
and
austere
,
there
is
no
pleasure
in
his
lookes
,
but
hee
shakes
as
it
were
the
rod
continually
.
Christ
he
commeth
after
a
cleane
contrarie
man●
,
he
eates
and
drinks
with
them
,
and
is
glad
and
willing
to
come
to
any
,
euen
as
the
Physitian
to
the
patient
.
Whereupon
the
Iewes
are
tried
,
whether
by
any
vsage
they
might
bee
reclaimed
and
drawne
to
repentance
:
but
they
take
exceptions
against
both
;
Iohn
for
his
ansteritie
is
a
diuell
,
(
for
the
world
euer
hated
precisenesse
:
)
Christ
for
his
familiaritie
is
a
drunkard
and
too
good
a
fellow
:
Matt.
11.16
.
Luk.
7.31
.
so
as
though
Iohn
wept
the
solemne
and
dumpish
note
of
repentance
,
they
would
not
mourne
:
and
though
Christ
preached
and
piped
the
melodie
of
mercie
,
they
would
not
daunce
.
What
more
then
could
the
Lord
do
to
this
vineyard
which
he
did
not
,
laying
soile
as
it
were
to
the
roote
to
keepe
the
sap
warme
,
and
pruning
and
cropping
the
branches
,
that
they
might
haue
spred
to
haue
beene
as
it
were
the
Lords
shadow
and
his
delight
?
But
they
stopped
their
eares
,
and
prospered
not
by
their
labor
,
bringing
foorth
bloudie
and
vnfauorie
fruit
,
killing
the
Prophets
,
and
at
length
crucifying
the
heire
of
the
vineyard
the
Lord
Iesus
:
for
which
the
Lord
did
meet
them
in
iudgement
,
so
as
to
this
day
they
remaine
rooted
out
of
his
garden
.
And
how
c●
we
thinke
the
like
iudgement
should
leape
ouer
and
escape
vs
,
that
haue
continued
so
long
so
vntamed
,
and
as
if
we
had
ne●●
seene
the
yoke
,
doe
start
and
hang
backe
from
humbling
out
selues
before
the
king
of
Israel
,
who
hath
come
to
vs
by
strong
winds
,
and
strange
earthquakes
,
by
the
fire
of
many
plagues
,
which
haue
burnt
vp
whole
families
,
and
by
his
still
and
soft
voice
of
the
Gospel
intreating
vs
,
while
we
haue
time
to
be
at
peace
,
and
to
agree
with
him
,
and
yet
we
will
not
.
MATH.
chap.
3.
vers.
5
,
6
,
7
,
8
,
9
,
10.
verse
5
Then
went
out
to
him
Ierusalem
and
all
Iudaea
,
and
all
the
region
round
about
Iordan
.
verse
6
And
they
were
baptised
of
him
in
Iordan
,
confessing
their
sinnes
.
verse
7
Now
when
he
saw
many
of
the
Pharises
and
of
the
Sadduces
come
to
his
baptisme
,
he
said
vnto
them
:
O
generation
of
vipers
,
who
hath
forewarned
you
to
flie
from
the
anger
to
come
!
verse
8
Bring
foorth
therefore
fruit
worthy
amendement
of
life
:
verse
9
And
thinke
not
to
say
with
your selues
:
We
haue
Abraham
to
our
father
:
for
I
say
vnto
you
,
that
God
is
able
euen
of
these
stones
to
raise
vp
children
vnto
Abraham
.
verse
10
And
now
also
is
the
axe
put
to
the
root
of
the
trees
:
therefore
euery
tree
which
bringeth
not
foorth
good
fruit
,
is
hewen
downe
and
cast
into
the
fire
.
HERE
followeth
a
sixt
circumstance
,
wherein
is
set
downe
the
frequent
concourse
of
the
auditory
and
people
that
came
to
heare
this
extraordinarie
Priest
Iohn
Baptist
,
who
was
of
the
tribe
of
Aaron
:
and
how
hee
entertained
them
,
first
,
receiuing
so
many
as
would
subscribe
in
iudgement
,
to
beleeue
their
saluation
in
the
bloud
of
the
Messias
.
Secondly
,
for
them
that
came
as
led
with
emulation
,
hearing
his
fame
,
and
were
induced
to
come
by
reason
of
the
strange
report
went
of
him
,
and
not
for
zeale
and
conscience
to
profit
by
his
ministery
,
the
spirit
reuealing
to
Iohn
their
hypocrisie
,
swelling
with
their
owne
righteousnesse
,
and
bragging
that
they
were
of
the
naturall
seed
of
Abraham
,
as
men
not
yet
fit
to
bee
baptized
,
he
takes
them
vp
roughly
as
euill
egges
of
euill
birds
,
comming
of
them
that
persecuted
the
Gospell
,
that
hee
might
the
deeper
pierce
into
their
consciences
,
so
as
they
might
see
their
owne
vilenesse
:
as
if
he
should
say
,
is
it
possible
that
you
can
come
to
heare
the
word
of
God
with
a
right
heart
,
when
there
lurketh
so
much
poison
in
your
breasts
,
when
all
your
deuotion
standeth
in
open
ostentation
?
Euen
as
Peter
challenged
Simon
Magus
Acts
8.23.24
.
saying
,
Thou
art
in
the
gall
of
bitternesse
,
repent
if
it
be
possible
,
and
pray
,
that
the
thought
of
thine
heart
may
be
forgiuen
thee
.
Iohn
denouncing
also
their
fearefull
estate
,
as
that
the
axe
was
now
laied
to
the
roote
of
the
tree
,
that
faith
in
Christ
and
not
the
glory
of
comming
of
Abrahams
race
,
should
saue
them
from
hell
fire
.
In
the
words
obserue
two
parts
:
first
,
how
great
the
auditory
was
:
Secondly
,
how
he
applied
himselfe
diuersly
according
to
the
diuers
sorts
of
hearers
which
he
had
,
baptizing
some
confessing
their
sinnes
;
and
for
the
other
,
first
he
sets
downe
a
bitter
reprehension
,
calling
them
a
brood
of
Serpents
,
full
of
poison
against
the
truth
,
and
frameth
his
speech
as
wondring
how
they
durst
come
:
the
Sadduces
beleeuing
no
wrath
to
come
,
the
Pharises
thinking
by
their
merits
to
auoide
it
.
Secondly
followeth
,
a
graue
exhortation
,
remouing
away
many
blockes
and
hindrances
wherwith
they
were
blinded
that
they
could
not
see
the
truth
in
Christ
.
Thirdly
,
he
concludeth
with
a
commination
and
threatning
,
that
they
were
to
bee
cut
downe
:
first
,
because
they
were
wicked
in
themselues
:
secondly
,
that
there
should
double
damnation
fall
vpon
them
if
they
refused
Christ
,
as
the
Prophet
Malachy
had
foretold
.
For
the
first
,
obserue
three
causes
of
their
concourse
and
frequent
comming
to
Iohns
ministery
:
first
,
because
there
had
been
a
long
surceasing
of
Prophesie
,
Malachy
being
the
last
that
spake
by
that
extraordinary
spirit
;
and
hearing
this
great
newes
and
fame
of
Iohn
,
they
thought
some
great
Prophet
had
beene
raised
vp
,
and
so
were
desirous
to
heare
him
.
Secondly
,
they
were
moued
to
frequent
him
by
the
strangenesse
of
his
teaching
,
not
teaching
coldely
and
without
power
,
as
the
Pharises
did
,
but
in
vehemency
of
spirit
,
and
great
feruency
and
earnestnesse
to
perswade
to
amendment
of
life
.
Thirdly
,
they
resorted
the
rather
vnto
him
as
pricked
forward
by
the
extraordinary
austerity
of
his
life
and
diet
.
Where
learne
,
that
when
God
furnisheth
a
man
with
a
commission
,
and
sealeth
him
a
warrant
of
his
calling
,
and
giueth
him
a
booke
,
as
hee
did
to
Ezechiel
,
Ezech.
3.2.3
.
which
hee
must
eate
:
when
the
word
of
the
Lord
is
as
fire
in
the
heart
of
Ieremy
,
and
when
the
purpose
of
the
Lord
is
that
it
shall
preuaile
,
it
cannot
bee
crossed
by
any
wit
or
policy
of
man
.
For
great
exceptions
might
haue
beene
taken
against
Iohn
:
first
,
preaching
there
was
a
Kingdome
at
hand
,
it
might
haue
come
neere
to
treason
,
sounding
in
the
eares
of
Herod
to
the
dispossessing
of
him
:
and
Princes
are
easily
iealous
of
their
greatnesse
,
and
will
not
haue
any
of
their
priuiledges
called
into
question
.
Secondly
,
the
Pharises
knew
they
should
be
controuled
and
called
into
question
for
misleading
and
abusing
the
people
,
so
as
no
doubt
they
suggested
to
the
King
,
that
it
was
dangerous
for
the
State
and
touched
the
Crowne
,
that
he
should
whisper
into
the
peoples
eares
of
the
comming
of
a
new
King
,
labouring
heereby
to
haue
their
flocking
staied
by
Proclamation
or
other
sharpe
commandement
;
as
that
also
,
if
this
man
were
tolerated
and
winked
at
,
the
great
Fathers
of
the
Church
might
bee
exposed
to
great
shame
and
obloquy
,
Math.
23.13
.
as
keeping
the
keyes
of
heauen
,
and
neither
entering
themselues
nor
suffering
others
to
enter
.
And
againe
,
it
might
be
thought
fantasticall
,
that
the
people
would
leaue
their
trades
to
goe
so
farre
to
heare
Iohn
.
And
for
the
Pharises
themselues
,
they
(
as
Luke
7.30
.
)
despised
the
counsell
of
God
,
and
were
not
baptized
of
him
:
and
Mat.
21.27
.
Christ
telleth
them
,
they
would
neuer
beleeue
that
Iohn
came
from
heauen
,
but
laboured
by
all
meanes
to
supplant
him
;
yet
obserue
,
that
before
he
had
executed
and
finished
his
message
,
neither
the
power
of
Herod
,
nor
the
craft
of
the
Pharises
could
suppresse
him
.
Howbeit
as
we
heare
in
this
place
of
great
flocking
so
Ioh.
5.35
.
it
is
said
that
he
was
at
first
as
a
burning
lamp
,
●nd
the
people
for
a
season
reioyced
in
this
light
,
but
after
they
grew
secure
and
carelesse
.
Where
further
note
,
that
in
deposing
●dolatry
and
in
the
restitution
of
the
Gospell
how
earnest
men
●aue
beene
;
and
the
kingdome
of
God
hath
euen
suffered
violence
for
a
time
,
the
people
running
in
great
multitudes
to
welcome
it
;
but
after
it
is
once
established
,
they
grow
to
a
Laodicean
luke-warmth
,
Reuel.
3.
neither
hote
nor
cold
,
as
if
it
were
hony
that
could
cloy
the
stomacke
:
therfore
we
must
suspect
the
pregnancy
and
eager
fits
of
them
that
runne
so
speedily
at
first
to
the
Gospell
,
for
Iohn
soone
loseth
many
of
his
hearers
,
some
comming
onely
to
behold
him
,
some
to
intrap
him
,
some
to
see
what
was
in
him
that
was
so
much
renowmed
,
and
some
to
shake
off
the
yoake
of
the
law
,
thinking
to
get
greater
liberty
by
the
Gospell
,
and
few
(
as
Christ
saith
)
came
of
a
good
purpose
and
with
honest
hearts
.
Further
learne
,
that
this
baptizing
heere
spoken
of
,
was
of
such
as
were
of
age
;
for
they
were
not
receiued
before
they
confessed
their
sinnes
.
For
this
Sacrament
being
a
seale
of
sinnes
pardoned
,
there
must
first
be
a
confession
of
sinnes
commited
,
heere
being
a
double
couenant
:
first
,
God
sealing
vs
a
Charter
of
forgiuenesse
in
the
bloud
of
Christ
through
the
sanctification
of
his
spirit
:
secondly
,
God
requiring
of
vs
,
first
a
confession
,
for
who
hath
hope
to
haue
his
debt
released
before
it
bee
acknowledged
,
or
to
be
infranchised
before
hee
thinkes
himselfe
bond
,
or
to
bee
washed
before
hee
seeth
himselfe
vncleane
?
secondly
,
a
belee●●
that
the
bloud
of
Christ
is
of
force
and
able
to
purge
vs
of
all
〈◊〉
sinnes
:
and
thirdly
,
a
dedication
of
our selues
to
serue
the
Lor●
in
newnesse
of
life
,
as
testifying
our
thankefulnesse
for
so
g●●ous
a
pardon
.
Heere
the
Iesuits
like
Spiders
that
sucke
vp
poison
,
gather
vpon
this
confession
of
the
people
,
a
confession
of
shrift
,
that
euery
one
should
whisper
his
sinnes
into
the
eares
of
the
Priest
before
he
can
be
pardoned
,
which
is
most
absurd
:
for
first
,
the
wo●●
heere
vsed
beares
not
any
secret
confession
,
being
answerable
〈◊〉
that
,
Leu.
16.21
:
where
the
Priest
was
to
confesse
all
the
people
sins
,
and
to
put
them
vpon
the
scape
Goate
,
which
praefigu●●
Christ
:
secondly
,
this
of
Iohns
was
a
publike
action
,
and
so
〈◊〉
place
for
priuate
whispering
:
thirdly
,
the
sacrament
of
Bap●●●●
which
he
ministred
required
this
confession
:
for
the
profess●●●
of
faith
is
requisite
in
them
that
are
of
yeares
and
baptized
,
〈◊〉
we
are
not
then
first
ingrafted
into
Christ
when
we
are
bapti●●●●
but
being
already
ingrafted
we
are
then
confirmed
,
and
therefore
Act.
8.37
.
the
Eunuch
first
confessed
is
faith
,
and
then
was
baptized
by
Philip.
And
Mar.
16.16
.
He
that
shall
beleeue
and
be
baptized
shall
be
saued
:
So
as
it
was
Iohns
dutie
as
the
minister
of
God
,
that
such
as
receiued
this
seale
,
should
giue
testimony
of
their
faith
.
Fourthly
,
Iohns
giuing
of
generall
plaisters
argueth
,
that
they
confessed
not
each
one
their
particular
priuate
slippes
and
infirmities
,
for
then
he
would
haue
giuen
them
speciall
remedies
:
whereas
(
Luk.
3.13.14
.
)
hee
laboreth
to
preuent
onely
the
abuses
in
their
generall
calling
;
as
for
souldiers
to
aske
no
more
then
their
due
,
and
to
offer
no
violence
,
nor
to
accuse
anie
falsly
,
&
such
like
as
followeth
in
that
place
.
Fifthly
,
if
Iohn
should
haue
troubled
himselfe
with
such
a
particular
confession
as
they
dreame
of
,
seuen
yeeres
would
not
haue
sufficed
him
.
Now
when
he
saw
the
Pharises
,
&c.
Heere
learne
first
,
that
it
is
in
the
wisdome
of
the
Minister
to
discerne
of
the
auditory
,
and
there
is
nothing
more
vnsauorie
then
alwaies
to
vse
one
kinde
of
teaching
:
for
according
to
the
inordinate
walking
of
some
,
they
may
and
ought
to
be
charged
and
reproued
openly
:
for
Herod
though
he
be
a
king
,
(
Mat.
14.4
.
)
must
be
told
openly
of
his
incest
:
and
though
Bethel
be
the
kings
chapell
,
Amos
must
tell
Ieroboam
that
hee
shall
die
by
the
sword
,
Amos
7.11
.
Yea
the
Lord
hath
so
cloathed
his
Ministers
with
wisedome
and
with
righteousnesse
,
as
they
are
able
to
appropriate
the
iudgements
of
God
to
particular
sinnes
,
as
to
say
,
that
the
men
of
Bershemi
(
1.
Sam.
6.19
.
were
slaine
for
looking
into
the
Arke
:
that
the
Corinths
were
some
sicke
and
some
dead
,
(
1.
Cor.
11.30
.
)
for
abusing
the
Sacrament
:
that
Vzzah
(
2.
Sam.
6.7
.
)
was
stricken
with
death
,
for
laying
but
his
hand
to
the
Arke
to
sustaine
it
:
and
in
this
place
,
that
the
Pharisees
are
but
vipers
,
that
would
eare
vp
and
deuoure
their
mother
:
this
being
a
particular
reprehension
to
them
,
wherewith
the
multitude
were
not
blemished
,
for
the
hypocrisie
of
the
Pharisees
touched
not
them
.
Secondly
,
obserue
heere
,
as
Iohns
wisdome
●●de
to
discerne
betweene
the
chaffe
and
the
corne
,
so
his
godly
resolution
whereby
he
durst
challenge
these
great
men
which
were
reputed
most
holy
,
and
the
speciall
leaders
and
gouernors
of
the
people
:
for
this
he
was
enioyned
to
doe
of
the
Lord
,
as
〈◊〉
was
said
to
Ieremy
:
Spare
them
not
:
and
to
Ezechiel
:
I
will
make
thy
face
as
brasse
,
that
thou
shalt
not
be
afraid
.
And
as
it
is
said
〈◊〉
Esay
:
Speake
what
euer
it
cost
thee
,
be
not
ashamed
to
tell
them
,
the
be
shamelesse
of
their
faults
.
Whereupon
Esay
50.6
.
saith
:
I
h●●●
giuen
my
backe
to
the
smiters
,
and
my
cheekes
to
the
nippers
,
and
haue
not
hid
my
face
as
being
afraid
of
theirs
.
And
this
appeareth
by
Iohn
in
this
place
by
his
sharpe
reproofe
,
not
mildely
peswading
them
,
but
eagerly
and
bitterly
rebuking
them
,
giuing
them
their
most
iust
titles
,
as
,
brood
of
vipers
,
not
fathers
of
the
Church
,
or
leaders
of
the
people
;
knowing
Elihu
his
speech
〈◊〉
Iob
to
be
most
true
,
Iob
32.22
.
that
man
could
man
giue
to
titles
,
that
is
,
ought
not
to
call
a
foole
a
wise-man
,
nor
a
Sadduce
other
then
a
Se●pent
.
Thirdly
note
,
he
reproueth
them
,
because
it
was
pro●●●ble
for
the
people
,
to
vnderstand
what
grosse
abusers
they
were
of
Moses
chaire
,
carying
a
great
and
goodly
shew
of
external
sanctimony
and
holinesse
among
the
people
:
so
as
it
was
good
and
necessarie
to
discouer
their
pestilent
hypocrisie
.
Heereupon
Christ
was
enforced
to
doe
the
like
,
(
Mat.
23.
)
calling
then
painted
tombes
,
faire
to
sight
,
but
their
hearts
were
full
of
extortion
:
so
that
vnlesse
they
were
disgraced
among
the
people
,
the
people
could
not
turne-their
hearts
and
affections
from
them
;
therefore
that
they
might
not
any
longer
bleare
their
eies
,
he
〈◊〉
faine
to
vse
these
words
of
disgrace
and
disparagement
of
them
.
Againe
,
in
that
he
calleth
them
generation
of
vipers
,
obse●●●●
that
hee
excepteth
not
onely
against
these
that
came
to
he●●●
him
,
but
against
the
whole
order
of
them
:
and
of
those
two
orders
heere
named
,
though
they
disagree
in
iudgement
,
the
Pharisees
holding
that
there
is
a
resurrection
;
the
Sadduces
,
that
after
this
life
there
is
an
vtter
extinguishment
of
the
soule
:
Math.
22.23
.
Acts
23.8
.
yet
both
agree
in
this
,
to
be
viperously
minded
against
the
Gospell
,
eu●●●
as
the
Atheists
and
Papists
in
these
daies
haue
the
same
pois●●
of
their
hearts
common
against
the
true
professors
,
howsoeuer
they
bee
diuersly
distracted
in
factions
.
And
such
hath
alwaies
beene
the
condition
of
the
Gospell
,
that
euen
the
Princes
of
th●
earth
,
though
otherwise
diuided
among
themselues
,
will
y●●●
ioyne
hands
against
the
Lord
.
Which
may
not
discourage
vs
both
because
the
Lord
(
as
he
did
heere
)
will
by
his
wisedome
discouer
their
poison
before
they
cast
it
:
and
likewise
as
Asa
saith
,
(
2.
Chron.
14.11
.
)
It
is
nothing
with
the
Lord
to
helpe
with
manie
or
with
no
power
,
if
we
rest
on
him
,
for
his
trueth
shall
preuaile
.
Againe
,
in
that
Iohn
Baptist
so
sharply
takes
them
vp
,
learne
,
that
there
is
nothing
so
senslesse
as
hypocrisie
:
for
it
was
hard
to
perswade
a
Pharisee
he
was
not
as
good
a
man
as
liued
,
for
thus
they
lied
to
their
owne
soules
:
They
made
faire
monuments
of
the
Patriarchs
,
as
pretending
to
reuerence
their
remembrance
:
but
Christ
(
Matth.
23.33
.
)
tels
them
they
were
onely
monuments
of
their
fathers
crueltie
,
in
putting
them
to
death
.
So
fearfull
a
thing
is
it
to
accustome
our selues
to
an
outward
shew
of
religion
without
sinceritie
,
thinking
that
Gods
thoughts
be
like
ours
,
as
to
be
pleased
with
that
possesseth
and
dazeleth
the
bodily
eie
:
whereas
he
pondereth
the
steps
of
the
heart
,
that
onely
maketh
the
actions
pure
or
vncleane
.
Therefore
Saint
Iohn
knowing
it
to
bee
so
difficult
to
sound
the
vast
bottome
of
their
filthie
foules
,
they
were
so
hardened
and
ouergrowne
in
hypocrisie
,
hee
breaketh
out
into
admiration
,
that
their
hearts
being
fraught
with
such
vncleannesse
,
they
should
thinke
it
possible
to
flie
from
the
vengeance
that
would
at
the
last
pursue
them
.
Let
vs
therefore
keepe
the
conscience
tender
,
and
apply
our
hearts
to
entertaine
the
seruice
and
worship
of
God
in
puritie
and
simplicitie
,
assuring
our selues
it
is
not
our
outward
pretence
of
holinesse
,
nor
cutting
of
the
flesh
with
the
Priests
of
Baal
,
1.
Kin
18.28
.
that
shall
goe
for
currant
with
the
Lord
,
and
protect
vs
from
the
wrath
to
come
:
but
it
is
the
plainnesse
of
the
heart
,
and
the
singlenesse
of
the
eie
in
the
true
seruice
of
that
one
God
,
Ioh.
4.24
.
that
shall
be
accepted
.
Further
learne
hence
,
what
an
abhominable
thing
sinne
is
,
and
among
the
rest
hypocrisie
,
that
it
is
able
to
transforme
men
into
beasts
,
as
resembling
them
in
their
qualities
.
And
thus
Da●id
(
Ps.
32.
)
to
make
the
sinne
of
rebellion
more
odious
,
he
compareth
men
to
horses
and
mules
:
the
mule
if
he
be
not
well
watched
,
will
take
his
rider
in
his
teeth
and
lay
him
in
the
manger
:
and
the
horse
if
he
can
cast
his
rider
,
will
giue
him
a
kinde
farewell
with
his
heele
.
And
if
euer
there
might
be
iust
complaint
of
this
it
is
now
,
when
men
bee
so
full
of
iadish
qualities
that
hardly
can
the
Minister
sit
in
his
saddle
.
Sometimes
men
are
compared
to
Lions
,
as
the
proud
enemies
of
the
Church
:
sometimes
(
as
Psal.
22.16
.
)
to
dogges
,
Psal.
58.6
.
and
Psal.
59.6
.
So
Paul
calleth
false
teachers
dogges
,
snarling
against
the
preaching
of
the
truth
:
sometime
they
are
called
swine
,
to
disgrace
the
filthinesse
of
mans
nature
:
sometime
for
their
cruelty
to
Beares
robbed
of
their
whelpes
:
sometimes
for
their
boldnesse
to
Wolues
,
as
(
Mat.
10.
)
Christ
saith
:
I
send
you
as
sheepe
among
Wolues
,
which
(
vers.
16.
)
he
expounds
to
be
among
men
:
sometime
to
Buls
,
Psalm
.
22.
The
fat
Buls
of
Basan
seeke
to
deuoure
me
:
sometime
to
wild
Boares
,
as
Dauid
praieth
:
O
Lord
set
a
hedge
before
thy
vineyard
for
feare
of
wild
Boares
,
Psal.
80.13
.
they
are
so
full
of
rage
:
sometime
for
the
subtilty
they
are
tearmed
Foxes
,
as
Christ
saith
:
Gord
that
Fox
(
speaking
of
Herod
)
that
I
will
preach
to
day
and
to
morrow
:
Luk.
13.32
.
sometime
to
horse-leaches
,
(
Prou.
30.15
.
)
which
haue
two
daughters
that
crie
bring
,
bring
,
they
are
so
full
of
cruelty
:
so
Psal.
22.
those
that
persecute
and
afflict
the
Church
are
called
Vnicornes
:
and
heere
the
Pharisees
are
named
Vipers
,
that
would
eate
and
deuoure
the
Church
,
and
yet
they
would
come
to
heare
;
which
made
their
sinne
so
much
the
heauier
,
that
they
would
come
to
so
holy
a
place
with
so
vnholy
harts
.
Thus
do●●
sinne
strangely
change
vs
,
and
thus
are
men
when
the
Lord
h●●●
giuen
them
ouer
,
that
they
haue
not
the
property
of
one
beak
,
but
of
all
beasts
:
for
they
are
as
malicious
as
Apes
,
as
enuious
as
Serpents
,
and
as
venimous
as
Adders
,
and
yet
they
dare
come
and
state
the
Lord
in
the
face
in
his
congregation
,
hauing
neuer
communed
with
their
hearts
before
.
This
is
that
the
Lord
complaineth
of
,
Ier.
7.9
.
Will
you
steale
,
and
commit
adultery
,
auburne
incense
vnto
Baal
,
and
come
and
stand
before
me
in
this
house
where
my
name
is
called
vpon
?
Nay
,
the
Lord
abhorreth
all
such
manner
of
worship
and
sacrifice
,
as
himselfe
protesteth
,
Esa.
66.
The
sacrifice
of
a
sheepe
in
this
sort
I
esteeme
as
the
bloud
of
a
m●●
For
though
the
meanes
to
auoid
the
wrath
to
come
,
be
by
conming
to
Gods
ordinance
of
preaching
;
yet
to
come
with
a
pharisaicall
heart
,
doth
but
increase
the
vengeance
,
and
hasten
thy
destruction
.
Now
for
the
instruction
:
Bring
foorth
therefore
fruits
,
&c.
Marke
how
plainly
and
precisely
Iohn
doth
stand
vpon
an
open
declaration
of
repentance
by
amendement
of
life
:
for
euery
one
may
say
he
meaneth
well
,
which
if
he
doe
,
he
will
not
be
ashamed
to
bring
it
foorth
.
So
as
if
we
will
be
trees
of
righteousnesse
engrafted
into
Christ
,
we
must
shew
foorth
the
fruits
and
not
the
leaues
of
righteousnesse
by
the
operation
of
his
spirit
:
for
thou
canst
not
be
one
flesh
with
a
harlot
,
and
one
spirit
with
the
Lord
Iesus
,
1.
Cor.
6.
and
charitie
ought
not
to
make
mee
beleeue
him
to
be
Christs
sheepe
that
heareth
not
his
voice
.
So
as
marke
that
the
Lord
measureth
the
flowre
of
our
hearts
by
the
fruit
of
our
lips
;
for
Out
of
the
abundance
of
the
heart
,
the
mouth
speaketh
,
and
men
may
see
our
hearts
through
our
hands
.
Since
then
the
Lord
requireth
,
that
wee
should
approoue
our
faith
to
men
,
and
manifest
our
reconciliation
with
God
in
heauen
by
the
works
of
loue
shewed
to
men
on
earth
,
let
vs
weigh
our
steppes
that
they
may
be
straight
,
watch
ouer
our
words
that
they
may
be
gracious
,
passe
nothing
through
our
fingers
that
shall
be
entangled
with
the
hurt
of
our
neighbour
,
but
measure
out
our
actions
by
the
rule
and
square
of
religious
loue
.
And
say
not
with
your selues
,
&c.
This
is
the
second
point
before
deliuered
,
namely
,
the
godlie
and
graue
exhortation
Iohn
made
vnto
these
false
hearted
Pharisees
and
Sadduces
,
containing
two
parts
:
first
,
what
they
should
do
,
Amend
their
liues
:
Secondly
,
what
they
should
not
doe
;
that
they
should
not
presume
vpon
the
externall
priuiledge
they
had
,
of
being
circumcised
as
the
children
of
Abraham
.
For
this
was
the
error
of
their
iudgement
,
that
the
whole
seed
of
Abraham
by
generation
of
the
flesh
,
were
within
the
couenant
of
grace
to
be
saued
.
And
this
is
the
obiection
implied
and
answered
by
S.
Paul
,
Rom.
9.6.7
.
namely
,
that
if
the
Iewes
were
cast
away
,
then
the
word
of
the
Lord
was
fallen
away
,
because
it
is
said
;
I
will
be
thy
God
,
and
the
God
of
thy
seed
for
euer
,
which
is
confuted
there
by
the
Apostle
,
by
a
distinction
of
a
double
seed
:
There
is
an
Israel
in
the
couenant
,
and
an
Israel
out
of
the
couenant
.
So
as
there
is
a
double
election
in
the
house
of
Israel
,
first
generall
,
that
all
that
came
of
the
loines
of
Abraham
should
haue
this
dignity
,
to
be
accounted
within
the
couenant
,
to
partake
of
the
word
and
seale
of
circumcision
.
The
second
is
a
speciall
election
out
of
the
former
,
that
out
of
the
seed
of
Abraham
,
one
seed
onely
should
be
saued
:
as
it
is
Malach.
1.2
.
Is
not
Esau
Iacobs
brother
?
yet
haue
I
hated
Esau
and
loued
Iacob
.
Whereby
appeareth
there
is
a
speciall
election
out
of
the
generall
,
so
as
the
grace
of
the
couenant
was
offered
to
all
Israel
,
and
all
Israel
differed
from
the
vncircumcised
nations
,
yet
the
promise
was
effectuall
onely
in
the
elect
.
Whereupon
gather
,
that
if
these
Pharisees
had
not
beene
blinded
and
bereaued
of
the
spirit
of
truth
,
they
would
neuer
haue
stood
vpon
any
externall
priuiledge
:
for
the
promise
being
made
indefinitely
,
had
beene
fulfilled
if
ten
onely
had
beene
saued
:
for
the
Scripture
goeth
onely
thus
farre
:
I
will
be
the
God
of
thy
seed
,
not
of
all
thy
seed
.
And
this
the
Apostle
proueth
in
the
place
before
,
thus
:
If
all
the
Iewes
were
within
the
compasse
of
the
promise
,
and
the
couenant
of
grace
by
vertue
of
the
outward
seale
of
cutting
the
foreskin
of
the
flesh
,
then
it
was
necessary
the
first
borne
should
bee
,
and
that
he
might
challenge
this
assoone
as
any
,
to
be
saued
.
But
this
was
not
so
:
for
in
Ismael
the
eldest
was
not
the
promise
,
but
in
Isaac
shall
thy
seed
be
called
:
so
as
God
declared
his
purpose
by
distinguishing
them
at
first
,
when
the
couenant
was
but
new
made
,
while
Abraham
himselfe
liued
,
and
when
he
had
but
two
sonnes
.
And
lest
this
particular
example
might
bee
excepted
against
,
by
reason
of
the
disparagement
in
their
birth
,
Israel
being
borne
of
the
bond-woman
:
Take
(
saith
the
Apostle
)
Esau
borne
of
the
same
wombe
,
begot
of
the
same
father
,
yea
borne
at
the
same
time
almost
,
and
if
there
were
any
prerogatiue
it
was
Esaus
,
for
he
was
eldest
,
both
of
them
circumcised
,
yet
did
not
the
promise
pertaine
to
Esau
,
as
is
proued
by
two
testimonies
of
Scripture
,
Gen.
25
,
23.
The
elder
shall
serue
the
yonger
:
and
Mal.
1.2
.
I
haue
loued
Iacob
and
hated
Esau
,
his
seruitude
in
the
flesh
being
ioyned
with
the
hatred
of
God
vpon
his
soule
.
So
as
the
difference
betweene
the
children
of
Abraham
according
to
the
flesh
onely
,
and
according
to
the
flesh
and
spirit
also
,
standeth
in
these
two
things
:
first
,
in
Gods
secret
purpose
,
whom
to
glorifie
and
whom
to
reiect
:
secondly
,
in
the
effects
of
faith
and
sanctification
,
for
he
is
a
true
childe
of
Abraham
,
that
walketh
in
the
faith
and
steppes
of
Abraham
,
Roman.
4.12
.
and
they
that
doe
otherwise
,
(
as
Christ
saith
,
Ioh.
8.44
.
)
are
the
children
of
their
father
.
To
which
the
Pharisees
in
great
indignation
excepting
,
What
(
say
they
)
dost
thou
account
vs
bastards
?
Abraham
is
our
father
:
No
,
saith
Christ
,
so
as
trueth
and
meekenesse
it selfe
spake
it
,
yee
are
the
children
of
the
diuell
.
For
vnder
this
pretence
of
issuing
from
Abrahams
loines
,
they
would
despise
that
sonne
,
and
abandon
that
Messias
in
whom
Abraham
and
the
rest
of
the
fathers
looked
and
trusted
to
be
saued
.
Howbeit
,
if
we
come
to
this
,
why
doth
Ismael
persecute
the
profession
of
Isaac
,
and
Esau
sell
his
birth-right
,
and
Iacob
embrace
it
as
a
pledge
of
the
inheritance
of
heauen
?
This
commeth
from
the
election
of
God
,
who
had
purposed
to
giue
this
grace
to
the
one
,
and
to
denie
it
to
the
other
,
the
cause
of
his
infidelitie
resting
in
his
owne
soule
.
And
it
was
not
an
vniuersall
promise
plight
to
Abraham
,
that
he
would
be
the
God
of
euery
particular
singular
man
that
should
come
from
his
line
,
but
it
was
giuen
indefinitely
without
limitation
(
to
thy
seed
)
as
of
one
:
which
is
that
Paul
prooueth
,
Gal.
3.16
.
namely
,
that
there
could
be
no
reconciliation
betweene
the
Iewes
and
the
Gentiles
,
but
by
that
one
seed
which
was
Christ
.
Now
the
cause
Saint
Iohn
giueth
:
and
the
reason
hee
alleageth
why
they
should
not
thus
flatter
and
deceiue
themselues
in
the
name
of
Abrahams
seed
,
is
,
because
God
is
able
euen
of
stones
to
raise
vp
children
vnto
Abraham
.
And
at
the
first
Abraham
indeed
was
dead
in
respect
of
that
strength
of
nature
to
beget
a
childe
,
Gen.
18.12
.
and
it
was
as
easie
to
make
a
stone
a
man
,
as
to
make
a
dead
man
get
a
man
.
Out
of
which
we
learne
,
that
God
is
omnipotent
,
not
onely
to
do
what
he
will
,
but
also
to
do
more
then
euer
yet
he
hath
purposed
to
doe
:
as
heere
he
is
able
of
stones
to
raise
vp
men
,
but
he
neuer
did
it
.
Answerable
to
that
speech
of
Christ
in
the
Gospell
:
If
I
would
I
could
command
(
Mat.
26.53
.
)
twelue
legions
of
Angels
to
rescue
me
,
yet
he
did
it
not
.
Now
three
things
there
be
which
God
cannot
doe
,
and
yet
sheweth
no
impotencie
,
nor
derogateth
any
thing
from
his
omnipotencie
:
as
first
,
he
cannot
doe
contrarie
to
the
propertie
of
his
person
,
as
God
cannot
be
begotten
,
nor
the
Sonne
of
God
cannot
beget
:
secondly
,
that
is
contrarie
to
the
essentiall
properties
of
his
Godhead
,
Ier.
1.17
.
as
he
cannot
repent
,
nor
change
,
nor
lie
,
nor
be
finite
,
for
all
these
are
signes
of
weaknesse
and
imperfection
:
thirdly
,
he
cannot
doe
that
which
implies
a
contradiction
,
as
that
a
stone
being
a
stone
should
be
a
man
;
but
of
a
stone
he
can
make
a
man
,
and
of
a
man
a
stone
:
as
Lots
wife
was
turned
(
Gen.
19.26
.
)
into
a
pillar
of
salt
,
but
when
she
ceased
to
be
a
woman
.
So
against
the
Lutherans
,
that
hold
,
they
eate
the
very
flesh
of
Christ
in
the
Sacrament
,
wee
acknowledge
that
God
is
able
to
turne
bread
into
flesh
,
but
then
he
must
change
the
substance
:
for
I
will
neuer
beleeue
,
that
that
which
I
see
and
taste
,
and
touch
as
bread
,
can
being
bread
be
flesh
also
.
So
for
the
humanitie
of
Christ
,
as
it
is
his
bodie
it
cannot
be
euery
where
,
for
a
bodie
must
haue
his
dimensities
,
as
height
,
breadth
,
and
length
,
and
must
be
limited
and
circumscribed
in
a
place
certaine
.
And
it
abridgeth
nothing
from
his
all-sufficiencie
:
for
it
is
contrarie
to
the
nature
of
a
substance
to
be
euery
where
,
remaining
a
substance
.
True
it
is
,
the
Lord
can
make
the
sea
to
stand
vp
as
wals
,
(
Exod.
14.21
.
)
on
both
sides
,
for
the
passage
of
the
Israelites
,
but
it
was
a
sea
still
:
so
he
can
make
the
Sunne
against
the
course
of
nature
(
Iosh.
10.12
)
to
stand
still
and
stay
his
course
,
but
it
was
the
Sunne
still
;
but
he
cannot
make
a
body
to
be
euery
where
,
for
that
doth
abolish
the
nature
of
it
.
Now
is
the
Axelaied
to
the
root
,
&c.
This
is
the
third
point
was
deliuered
,
namely
,
the
commination
which
Iohn
vsed
,
mixing
and
interlacing
his
sermon
with
the
iudgements
of
God
,
wherein
he
threatneth
them
with
eternall
damnation
,
except
they
repent
and
become
new
men
.
The
whole
speech
is
allegoricall
and
a
continued
borrowed
speech
,
which
may
be
thus
resolued
:
God
is
compared
to
a
husbandman
,
for
he
had
planted
a
vineyard
in
Iuda
,
namely
,
his
church
:
the
people
are
compared
to
trees
,
the
ministerie
of
Iohn
to
an
axe
,
that
will
cut
quickly
,
either
to
hasten
to
damnation
or
to
saluation
.
As
elsewhere
it
is
compared
to
a
Fanne
that
separates
the
chaffe
from
the
wheat
,
and
in
Ieremie
to
a
hammer
,
either
to
bruse
a
broken
heart
,
or
to
beat
it
downe
to
hell
.
The
roots
of
the
trees
are
compared
to
the
soules
of
men
,
the
forme
of
the
speech
prefigureth
the
finall
sentence
that
shall
bee
giuen
at
the
latter
day
,
the
hewing
downe
signifieth
the
separation
of
the
bastardly
Iewes
from
the
communion
and
fellowship
of
the
true
Israelites
;
and
casting
into
the
fire
setteth
foorth
their
eternall
damnation
in
hell
:
so
as
it
is
thus
much
in
effect
:
You
Pharisees
presume
not
any
longer
vpon
Gods
patience
,
for
yee
cannot
now
pretend
ignorance
as
yee
might
haue
done
;
and
for
that
time
(
as
Acts
17.30
.
)
God
will
not
call
you
to
any
heauie
reckoning
,
he
hath
bene
carefull
to
dresse
his
garden
,
he
hath
suffered
you
to
abuse
the
people
by
your
gouernment
in
the
Church
,
but
now
looke
vnto
your selues
,
for
now
shall
my
ministerie
cut
into
your
soules
,
and
shall
shew
whether
yee
be
bastards
or
no
,
and
now
shall
it
appeare
who
is
the
child
of
Abraham
by
receiuing
Christ
that
commeth
.
In
that
it
is
said
now
,
and
that
the
axe
is
laid
not
to
lop
but
to
cut
downe
:
learne
,
that
when
the
Gospell
is
preached
,
then
the
Lord
comes
to
make
a
separation
betweene
the
elect
and
the
reprobate
,
which
could
not
before
be
discerned
,
as
it
is
in
the
Gospell
;
there
shall
be
two
in
one
bed
,
one
shall
be
receiued
and
the
other
reiected
:
for
when
this
raine
falleth
,
then
the
Lord
meaneth
to
trie
who
is
truely
planted
and
hath
taken
root
in
his
sonne
,
Luk.
17.34
.
and
if
(
as
Heb.
6.7
.
)
it
bringeth
foorth
herbes
meet
for
the
dresser
,
then
receiueth
it
a
blessing
;
but
if
the
heart
bring
●oorth
thornes
,
then
is
meere
vnto
cursing
:
so
as
if
any
obstinately
persist
in
the
earth
,
drinking
in
the
moisture
and
yet
increaseth
not
,
his
damnation
shall
be
the
more
iust
,
because
there
is
now
no
place
for
excuse
left
.
And
to
applie
this
more
neerely
to
our selues
,
if
the
Sodomites
(
Gen.
19.28
.
)
were
wasted
with
fire
for
abusing
but
one
Lot
:
If
the
Niniuites
had
beene
destroyed
(
Ionah
4.11
.
)
for
not
repenting
at
the
preaching
of
one
Ionah
:
If
they
were
put
to
death
that
despised
but
one
Moses
,
and
the
old
world
(
Gen.
6.13
.
)
swept
away
for
contemning
the
preaching
of
one
Noah
:
If
they
were
giuen
vp
(
Rom.
1.24
.
)
to
serue
their
owne
lusts
,
that
profited
not
by
that
one
light
of
nature
,
whereby
they
were
constrained
to
acknowledge
a
superiour
power
,
that
made
that
excellent
frame
of
heauen
and
earth
.
If
the
Pharisees
were
thus
sharpely
charged
and
reprooued
for
not
amending
their
liues
at
these
few
sermons
of
one
Iohn
Baptist
,
much
more
may
wee
feare
lest
wee
be
swallowed
vp
of
present
destruction
,
that
haue
had
so
many
sounds
of
the
Lords
trumpets
and
yet
haue
not
retired
from
our
owne
waies
,
that
after
so
much
dressing
,
and
pruning
,
and
lopping
,
haue
brought
foorth
nothing
but
briers
,
that
haue
deuoured
so
many
full
yeares
of
peace
and
yeeres
of
preaching
and
plentie
,
and
yet
continue
leane
and
ilfauoured
in
the
course
of
our
liues
;
for
now
at
the
time
of
the
Gospel
(
as
we
see
heere
)
beginneth
iudgement
.
Secondly
,
learne
how
faithfully
Iohn
executed
and
performed
his
ministery
,
which
stood
in
two
parts
,
as
was
foretold
by
Malachy
,
chap.
4.
to
preach
mercie
and
iudgement
,
both
which
he
performed
in
this
one
sermon
.
Heere
the
Iesuits
take
occasion
to
say
,
that
we
should
dehort
men
from
euill
for
feare
of
hell
,
and
exhort
them
to
doe
well
in
hope
of
heauen
.
We
say
with
Paul
,
who
is
our
patterne
and
forerunner
,
that
we
haue
weapons
for
all
those
that
shall
despaire
after
the
obedience
of
Gods
Saints
fulfilled
,
but
we
preach
not
onely
to
worke
well
in
hope
of
heauen
,
for
as
we
are
seruants
we
deserue
nothing
,
but
as
children
wee
are
receiued
to
an
inheritance
bought
for
vs
before
we
were
:
so
we
striue
not
that
men
should
keepe
themselues
from
sin
onely
for
feare
of
hell
;
for
the
Lord
will
neuer
account
of
such
a
soule
as
will
doe
nothing
but
for
feare
of
the
whip
,
for
hee
loueth
a
free
giuer
,
and
hateth
constrained
subiection
:
and
it
is
not
the
horror
of
damnation
but
the
commemoration
of
the
Lords
mercie
shewed
toward
vs
in
giuing
his
owne
Sonne
to
so
ignominious
a
death
,
to
ransome
vs
from
that
curse
wee
had
incurred
.
This
is
that
containes
vs
within
the
bounds
of
obedience
:
for
if
the
heart
bloud
of
the
Lord
Iesus
will
not
make
thy
heart
to
relent
,
and
thy
hands
to
tremble
to
put
them
forth
to
wickednesse
,
then
art
thou
in
a
desperate
case
.
Shall
the
feare
of
the
gibber
,
or
the
ghastly
shew
of
death
,
make
one
that
was
a
traitor
,
and
now
pardoned
and
aduanced
vnto
high
place
by
the
meere
mercie
of
his
Soueraigne
,
shall
this
make
him
afraid
to
commit
treason
againe
,
and
nothing
else
?
nay
the
grace
of
his
Prince
shall
rest
alwaies
before
his
eies
,
and
shall
most
forcibly
perswade
him
to
perseuere
in
his
loialtie
.
For
this
is
the
most
effectuall
of
all
others
,
to
mooue
vs
in
the
bowels
of
the
mercies
of
Christ
,
to
keepe
our selues
cleane
and
washed
,
because
wee
are
already
purified
in
his
bloud
,
and
not
for
feare
of
falling
into
the
pit
againe
.
Thirdly
note
,
that
if
any
man
will
escape
and
auoide
damnation
,
he
must
of
necessitie
liue
wel
,
for
he
must
be
a
tree
bringing
foorth
good
fruit
.
Where
first
consider
what
is
good
fruit
,
which
is
implied
in
the
text
;
it
cannot
bee
good
except
the
tree
be
good
:
as
Christ
saith
,
If
the
casting
out
of
a
diuell
be
a
good
worke
,
why
am
not
I
a
good
man
?
Matt.
12.28
.
Ioh.
7.21
.
So
as
first
the
person
must
be
accepted
before
the
worke
be
accepted
,
and
no
person
can
please
without
faith
that
purifieth
the
heart
,
and
there
is
no
such
heart
where
religion
dependeth
not
vpon
the
true
worship
of
the
law
of
God
;
and
by
consequent
there
is
no
good
faith
where
the
heart
is
not
cleansed
by
the
spirit
of
God
.
Since
then
a
man
must
first
be
good
before
he
can
doe
good
,
it
is
impossible
that
anie
man
erronious
in
religion
should
produce
a
good
worke
.
Externall
righteousnesse
and
the
morall
vertues
of
the
Papists
is
a
vizard
that
bleares
manie
mens
eies
,
and
wee
say
that
they
are
honest
;
as
well
may
we
say
it
of
them
that
hanged
vp
the
Lord
Iesus
,
thinking
he
had
spoken
blasphemie
,
because
being
but
a
poore
wretch
to
see
to
,
he
challenged
himselfe
to
be
the
Sonne
of
God
,
and
in
this
doing
they
thought
they
had
done
God
an
excellent
peece
of
seruice
.
And
for
Paul
before
his
conuersion
who
could
except
against
his
life
?
nay
as
he
testifieth
of
himselfe
,
Philip.
3.
●
.
hee
walked
according
to
all
the
ordinances
the
law
prescribed
;
yet
after
hee
was
called
,
he
accounted
all
his
morall
righteousnesse
but
as
the
excrement
of
a
dogge
.
And
if
religion
do
not
distinguish
betweene
men
,
the
heathen
shall
condemne
both
vs
and
them
,
who
by
the
meere
instinct
of
nature
liued
in
the
hatred
of
grosse
sinnes
,
and
walked
soberly
without
exception
,
and
yet
are
they
already
damned
.
For
first
,
we
must
be
good
by
grace
,
and
being
adopted
into
Christ
then
we
doe
good
:
and
of
all
the
trees
of
the
forest
(
as
Ezec.
15.3
.
)
there
is
none
but
is
better
then
the
vine
if
it
beare
not
grapes
,
for
the
oake
is
good
for
timber
,
and
euerie
tree
may
serue
for
some
good
vse
,
but
the
farments
of
the
vine
if
it
be
not
clustered
is
fit
for
nothing
but
for
the
fire
.
The
Papists
are
good
as
okes
to
build
monasteries
and
to
set
vp
houses
and
places
of
religion
;
but
an
vnfaithfull
and
vnfruitfull
Protestant
and
Professor
is
good
for
nothing
,
(
being
but
a
rotten
bough
or
branch
of
a
fruitlesse
and
barren
vine
)
but
to
be
burned
.
So
that
to
iudge
a
worke
to
be
good
,
it
must
bee
good
both
quo
ad
fontem
&
quo
ad
finem
,
proceeding
from
an
honest
heart
,
and
driuing
to
a
right
end
,
the
glory
of
God
,
to
whom
I
owe
honor
.
Further
,
to
come
to
the
true
knowledge
of
good
fruit
,
let
vs
know
what
bad
fruit
is
,
which
is
double
,
first
,
sinnes
in
substance
,
such
as
are
contrarie
to
the
expresse
commandement
of
God
,
as
adulterie
is
absolutely
a
sinne
in
Dauid
as
wel
as
in
any
other
:
secondly
,
sinnes
by
circumstance
,
as
giuing
of
almes
,
Matt.
23.5
.
onely
when
the
trumpet
sounds
,
to
be
seene
of
men
;
or
to
come
into
the
sanctuarie
with
a
purpose
to
pray
,
and
presently
to
returne
to
his
vomit
againe
:
for
the
Lord
abhorreth
what
himselfe
commandeth
(
Esay
66.
)
if
it
be
not
do●●
with
that
heart
he
commandeth
.
The
sacrifice
of
a
sheepe
is
〈◊〉
his
sight
as
the
bloud
of
a
man
,
not
that
he
hateth
the
action
,
but
the
hypocrisie
in
the
action
which
staineth
the
whole
:
a
Hagg.
2.13
.
if
an
vncleane
person
touch
the
holy
flesh
,
the
flesh
it selfe
is
vncleane
;
but
holie
flesh
maketh
not
other
flesh
holy
which
was
not
so
before
.
Further
obserue
,
where
it
is
said
,
Euery
tree
that
bringeth
〈◊〉
foorth
good
fruit
shall
be
hewne
downe
:
that
it
is
not
enough
not
to
doe
euill
,
but
it
is
damnable
not
to
do
good
;
for
he
doth
not
say
,
the
tree
that
brings
foorth
no
fruit
,
but
that
brings
not
forth
good
fruit
.
For
it
is
not
enough
for
Zacheus
(
Luk.
19
)
after
his
conuersion
to
be
no
poller
or
robber
of
the
poore
,
but
his
conscience
cannot
be
assured
of
his
pardon
before
he
hath
satisfied
the
poore
for
that
he
had
got
amisse
:
secondly
,
hee
must
bring
foorth
another
fruit
of
repentance
,
not
onely
to
restore
,
but
to
giue
liberally
,
and
to
be
compassionate
toward
the
afflicted
Saints
;
not
by
this
to
satisfie
the
Lord
,
but
to
assure
his
owne
soule
that
the
Lord
is
satisfied
in
the
death
of
Christ
.
And
it
is
not
said
,
Come
yee
blessed
,
because
yee
haue
not
persecuted
the
truth
,
Matt.
15.34
.
nor
scorned
the
professors
thereof
;
for
not
the
〈◊〉
they
haue
not
done
,
but
the
good
they
haue
done
,
as
releeuing
the
poore
,
visiting
the
sicke
,
and
such
like
,
shall
come
to
iudgement
.
And
for
the
damned
,
it
is
not
said
to
them
,
Go
and
depart
,
for
ye
haue
put
to
death
,
&
by
all
vniust
waies
vexed
and
abused
my
children
;
for
these
are
so
grosse
as
their
owne
soules
crie
out
against
them
:
but
the
forme
of
the
sentence
is
,
Ye
haue
despised
me
,
and
would
not
be
of
my
liuery
,
but
disdamed
to
be
found
in
the
company
of
professors
:
for
cursed
be
Meroz
,
Iudg.
5.23
.
that
helped
not
in
the
day
of
battell
,
not
that
euer
she
sought
against
the
Lords
cause
,
or
once
drew
weapon
against
Christ
,
but
because
she
came
not
foorth
armed
to
assist
the
Lords
cause
.
So
this
must
be
the
fruit
of
Peters
repentance
,
not
onely
not
to
deny
his
master
any
more
,
but
(
Math.
26.35
.
)
to
stand
to
him
to
the
death
:
neither
is
it
enough
for
persecutors
of
the
Gospel
to
leaue
off
to
persecute
,
but
they
must
with
Paul
learne
to
be
persecuted
for
the
Gospell
:
and
so
for
parents
to
take
heed
to
their
children
not
to
be
garish
in
their
youth
,
lest
by
this
their
hearts
may
be
adiudged
to
be
proud
in
their
age
.
Now
if
that
tree
be
neare
vnto
burning
that
brings
not
foorth
good
fruit
,
what
shall
wee
say
of
those
trees
that
from
the
root
of
a
filthy
and
fleshly
heart
bring
forth
vnsauory
and
stinking
fruit
?
If
Diues
be
damned
Luk.
16.22
.
that
gaue
not
bread
and
refreshing
to
Lazarus
,
what
shall
become
of
them
that
take
away
bread
,
and
doe
grind
the
faces
of
the
poore
?
If
he
were
bound
hand
and
foot
(
Mat.
18.33
.
)
that
prosecuted
his
right
so
extremely
against
his
fellow
seruant
,
whither
shall
they
be
cast
that
labour
the
vniust
vexation
of
men
,
pretending
title
to
that
coat
they
neuer
bought
?
If
Obadiah
shall
hardly
answer
it
,
1.
Kin.
18.4
.
before
God
that
hid
the
Prophets
by
fifty
in
a
caue
,
and
fed
them
with
bread
and
water
,
because
he
durst
not
professe
his
religious
heart
openly
,
being
in
the
time
of
Iezabel
a
Queene
and
a
queane
;
how
shall
they
bee
able
to
excuse
themselues
which
in
the
time
of
this
gracious
and
good
harted
Prince
libel
against
them
by
false
suggestions
,
and
labour
the
vtter
vndoing
of
them
,
themselues
professing
nothing
for
feare
of
succession
?
And
if
they
that
did
but
build
,
and
plant
,
and
mary
,
and
giue
in
mariage
,
all
which
in
themselues
were
lawfull
,
were
swept
and
caried
away
(
Gen.
7.
)
with
the
vniuersall
floud
,
whither
shall
the
tempest
of
the
Lords
fury
cary
them
that
blaspheme
against
his
name
,
snarle
against
his
messengers
,
and
like
swine
doe
wallow
in
their
owne
filthinesse
,
all
which
are
simply
abhominable
in
themselues
?
If
the
Pharisees
that
were
carefull
to
heare
Iohn
with
some
good
minde
,
were
so
sharpely
reproued
as
to
be
termed
vipers
,
what
title
may
be
giuen
to
them
that
refuse
altogether
to
come
?
If
they
that
heare
not
the
voice
of
Christ
bee
not
his
sheepe
,
Iohn
10.3
.
Mat.
7.6
.
what
be
they
that
turne
against
him
to
rend
him
?
Or
that
come
to
the
Temple
to
no
other
end
then
to
intrap
him
?
If
of
three
sorts
of
seeds
and
hearers
,
whereof
the
one
takes
the
seed
,
the
second
receiues
it
with
some
good
heart
,
Mark
.
4.4
.
the
third
cherisheth
it
so
well
as
it
growe
to
a
blade
,
and
yet
all
of
them
be
damned
:
where
shall
they
rest
that
neuer
vouchsafed
with
any
religious
eares
to
heare
the
message
of
saluation
brought
them
?
If
many
bee
shut
out
that
preached
the
Gospell
,
and
many
that
striue
to
enter
in
shall
not
,
what
place
shall
bee
prepared
for
them
that
thinke
themselues
too
fine
to
binde
vp
the
wounds
of
the
broken
hearted
,
and
that
haue
euery
step
since
their
first
birth
directly
sailed
toward
hell
,
disanowing
all
meanes
whereby
they
might
bee
reduced
to
the
right
way
?
If
the
fig-tree
was
accursed
because
it
had
no
fruit
,
though
(
Marke
11.13
.
)
it
was
full
of
leaues
,
what
curse
shall
light
vpon
those
trees
that
are
ful
of
poisoned
and
corrupt
fruit
▪
Note
also
Saint
Iohn
saith
euery
tree
,
not
excepting
any
,
but
what
euer
he
be
,
Iew
or
Gentile
,
from
the
Prince
to
the
basest
of
the
people
,
they
must
be
fruitfull
:
for
being
all
equally
corrupted
,
we
ought
all
equally
to
be
cleansed
,
and
the
Princes
soule
needes
as
much
washing
as
the
subiects
.
Againe
,
obserue
a
consequence
of
great
comfort
,
that
euery
tree
that
brings
foorth
good
fruit
must
needs
be
saued
,
and
this
is
a
wonderfull
consolation
to
all
Gods
children
;
for
all
that
are
in
Christ
,
Rom.
8.1
.
are
out
of
condemnation
,
and
he
hath
Christ
that
hath
his
spirit
;
he
hath
his
spirit
that
striueth
against
his
corruptions
,
he
doth
this
that
crucifieth
his
flesh
,
and
he
crucifieth
his
flesh
that
ceaseth
from
sinne
,
and
he
doeth
this
,
that
amendeth
his
life
and
repenteth
.
Lastly
,
learne
hence
that
the
tree
and
the
fruit
must
goe
together
;
for
though
faith
alone
doth
iustifie
,
yet
faith
that
is
alone
doth
neuer
iustifie
,
but
is
dead
without
workes
:
like
that
charity
Iames
2.16
.
which
onely
bids
a
man
warme
him
,
but
doth
not
giue
him
wherewithall
to
refresh
him
.
The
eye
alone
of
all
the
parts
of
the
body
doth
see
,
but
the
eye
that
is
alone
separate
from
the
body
doth
not
see
;
so
the
feet
alone
doe
cary
the
body
,
but
if
they
be
cut
off
and
seuered
from
the
body
they
doe
not
stirre
.
True
it
is
,
no
tree
shall
escape
the
cutting
vnlesse
it
be
good
,
but
none
shall
therfore
escape
it
because
it
is
good
:
for
none
shall
be
saued
without
mortification
,
but
none
for
their
mortification
shall
be
saued
:
therefore
let
vs
beware
lest
wee
disioyne
that
in
our
liues
which
is
alwaies
conioyned
in
doctrine
,
the
faith
of
Paul
and
the
workes
of
Iames.
MATH.
chap.
3.
vers.
11.
verse
11
Indeed
I
baptize
you
with
water
to
amendment
of
life
,
but
he
that
commeth
after
me
is
mightier
then
I
,
whose
shooes
I
am
not
worthy
to
beare
,
he
will
baptize
you
with
the
holy
Ghost
and
with
fire
.
NOW
because
among
the
multitude
,
as
more
plainely
appeareth
Luke
3.15
.
they
strongly
held
and
esteemed
Iohn
to
bee
Christ
and
the
Messias
that
should
come
,
hee
knowing
this
by
reuelation
,
or
otherwise
by
the
speech
of
some
particular
person
among
them
,
labou●eth
to
resolue
them
,
and
to
plucke
vp
this
opinion
by
the
●●ooes
,
making
protestation
,
that
there
was
great
disparagement
and
inequality
between
him
and
Christ
,
his
baptisme
and
Christs
,
his
person
being
but
the
herbinger
,
and
the
person
of
Christ
,
whose
comming
he
proclaimed
;
yea
so
great
,
as
he
was
not
worthy
to
do
him
the
basest
seruice
,
so
much
as
to
pull
off
his
shooes
,
this
being
a
prouer
be
taken
from
those
countries
,
where
trauelle●s
going
in
the
heat
all
day
,
did
accustome
at
their
iourneies
end
to
haue
a
seruant
attendant
,
to
plucke
off
their
shooes
and
to
wash
their
feete
.
In
the
speech
there
are
two
parts
to
be
obserued
:
first
,
the
abasing
of
himselfe
and
his
office
:
secondly
,
the
magnifying
of
the
ministery
of
the
Messias
.
Here
first
note
,
that
Iohn
doth
not
compare
the
baptisme
hee
administred
,
with
that
the
Apostles
should
afterward
minister
,
nor
his
outward
signe
of
water
with
theirs
,
as
being
any
difference
betweene
them
;
but
he
compareth
his
owne
person
with
the
person
of
Christ
,
and
that
which
he
worketh
visibly
with
water
,
with
that
which
Christ
worketh
supernaturally
cleansing
the
conscience
.
They
therefore
are
deceiued
,
that
thinke
〈◊〉
baptisme
lesse
effectuall
then
this
of
ours
drawne
from
the
〈◊〉
postles
,
for
in
the
substance
there
is
no
difference
,
but
onely●
the
manifestation
and
perspicuity
of
it
,
that
as
Iohn
was
pla●●
then
the
Prophets
,
so
were
the
Apostles
and
after
Minister
more
plaine
then
hee
:
which
was
signified
by
that
speech
a
Christ
,
Mat.
11.11
.
Hee
that
is
least
in
the
kingdome
of
God
is
greater
then
Iohn
Baptist
:
this
being
meant
of
their
ministeries
;
for
the
Sunne
is
the
same
both
in
the
morning
in
his
weaknesse
,
and
at
noo●●
daie
in
his
strength
:
and
there
is
the
same
humane
nature
is
a
child
as
in
a
man
,
and
no
other
baptisme
in
substance
now
then
this
of
Iohns
,
being
both
instituted
by
the
same
Lord
.
But
the
Iesuites
challenge
the
Caluinists
for
making
Iohns
baptisme
comparable
with
the
Apostles
;
for
Iohns
(
say
they
)
did
not
remit
sinnes
,
but
he
onely
baptized
them
vnto
amendment
of
life
.
Wee
answer
,
first
,
in
neither
of
their
baptismes
there
is
any
remission
of
sins
,
this
onely
being
in
the
power
of
Christ
the
institutor
:
as
in
circumcision
,
the
cutting
of
the
flesh
in
it selfe
a●●led
:
nothing
;
but
the
effieacy
was
in
sealing
to
the
conscience
the
beliefe
in
the
Messias
to
come
,
for
many
had
outwardly
that
signe
whom
the
Lord
abhorred
:
and
if
that
did
but
secure
the
soule
vpon
an
inward
beleefe
,
much
more
is
baptisme
now
but
a
seale
of
righteousnesse
vnto
vs
.
Againe
,
if
their
baptisme
vnder
the
cloud
was
the
same
with
Iohns
,
so
was
that
of
the
Apostles
:
and
could
any
of
them
giue
any
more
then
the
external
ministerie
?
But
Iohn
(
say
they
)
baptized
onely
to
amendment
of
life
.
We
answer
,
as
it
is
Marke
4.
Iohn
baptized
to
repentance
and
remission
of
sinnes
;
and
can
there
be
any
repentance
without
remission
?
No
:
for
being
promised
both
together
,
they
are
receiued
of
the
person
both
together
.
Againe
,
if
this
baptisme
of
ours
and
that
of
Iohns
be
not
the
same
in
substance
,
then
did
not
Christ
sanctifie
our
baptisme
in
his
flesh
;
which
is
false
:
for
man
can
giue
but
the
outward
element
,
and
Christ
alone
doth
purge
the
soule
.
Secondly
,
learne
what
power
there
is
in
the
outward
ministerie
of
men
,
and
in
the
outward
seales
:
for
howsoeuer
the
Scripture
doth
magnifie
outward
means
,
and
the
men
as
instruments
;
as
that
Paul
is
said
to
saue
soules
,
and
to
haue
begot
Onesimus
in
the
faith
,
Philemon
,
2.
Cor.
3.6
.
chap.
1.
and
our
ministerie
is
called
the
ministerie
of
the
spirit
:
yet
when
the
scripture
will
shew
what
either
the
men
or
the
meanes
separately
and
apart
can
do
in
their
owne
nature
,
and
that
all
is
the
worke
of
God
onely
,
then
either
the
meanes
are
not
at
all
mentioned
,
or
else
they
are
woonderfully
debased
:
as
,
Paul
can
but
plant
,
Apollo
can
but
water
,
but
it
is
God
that
giueth
the
increase
.
Heere
Paul
is
nothing
,
1.
Cor.
3.6
.
for
the
blessing
is
onely
from
the
Lord
,
the
internall
being
opposed
to
the
external
:
for
whensoeuer
these
be
either
opposed
by
comparing
,
or
compared
by
opposing
,
then
all
is
in
God
;
for
God
dealeth
otherwise
in
disposing
of
things
that
nourish
to
eternall
life
,
then
of
those
that
helpe
to
the
conseruation
of
this
present
life
.
As
there
is
some
power
and
as
it
were
an
inherent
vertue
in
bread
to
nourish
in
it
owne
nature
,
and
there
is
power
of
generation
in
man
to
beget
;
but
to
awake
the
conscience
and
to
clense
the
heart
,
there
is
no
power
that
remaines
in
the
Ministers
person
,
or
in
the
seales
of
Baptisme
and
the
Lords
Supper
:
the
Minister
separately
hee
speakes
,
and
it
is
but
a
perishable
breath
,
as
the
voice
of
another
man
,
though
they
be
the
words
of
God
:
Act.
16.14
.
for
otherwise
,
why
should
Lydiaes
heart
bee
opened
more
then
any
of
the
rest
of
the
hearers
?
there
was
the
same
voice
of
man
sounding
into
the
same
eares
of
men
by
nature
,
And
in
Baptisme
for
himselfe
the
Minister
can
doe
nothing
but
powreon
water
,
and
the
water
is
but
naturall
,
which
can
but
wet
the
body
,
and
there
is
no
power
appropriate
to
it
that
of
it selfe
it
is
able
to
conuey
any
security
to
the
conscience
.
But
doe
not
the
words
of
institution
worke
something
,
and
bee
they
not
operatorious
to
worke
some
change
?
As
the
words
bee
pronounced
with
the
organ
and
instrument
of
the
mouth
,
it
cannot
make
the
bread
to
alter
the
substance
;
but
the
words
haue
this
power
to
declare
what
the
Lord
will
worke
,
first
for
our selues
that
we
must
breake
bread
;
for
the
people
that
they
must
eate
it
:
This
is
my
body
,
shewing
what
the
Lord
will
doe
,
that
wee
must
not
be
amazed
in
beholding
the
signes
,
but
lift
vp
our
eyes
vnto
the
Lord
that
giueth
Christs
bloud
to
the
heart
of
euery
beleeuer
:
for
there
is
no
flesh
in
the
bread
,
nor
vnder
the
bread
,
nor
with
the
bread
.
These
therefore
haue
no
power
to
conney
any
grace
to
the
soule
,
for
if
they
had
,
then
were
all
regenerate
that
receiue
them
:
and
sometime
regeneration
preceeds
and
goeth
before
baptisme
,
as
in
Cornelius
,
Acts
10.
sometime
it
followeth
baptisme
,
as
in
children
.
And
againe
if
there
were
any
power
in
water
of
it selfe
,
or
by
the
words
of
institution
,
then
after
the
sacrament
the
water
should
euer
remaine
sanctified
,
which
we
see
contrary
,
for
it
doth
putrifie
like
common
water
.
And
no
more
doeth
the
Sacrament
depend
vpon
the
intention
of
the
giuer
and
consecratour
,
then
it
doth
vpon
the
intention
of
the
receiuer
:
for
it
was
as
true
a
sacrament
and
as
effectually
offered
to
Simon
Magus
and
to
Iudas
as
to
the
other
of
the
Disciples
:
for
the
same
Sunne
shneth
to
all
,
though
some
doe
shut
their
eies
.
Further
,
obserue
and
beware
that
we
doe
not
make
duos
totos
baptismos
,
two
whole
baptismes
,
one
of
Iohns
another
of
Christs
,
but
onely
of
one
whole
baptisme
two
parts
,
as
of
one
whole
man
we
make
two
parts
,
body
and
soule
:
one
is
as
in
the
law
,
a
circumcision
with
the
hand
cutting
the
flesh
,
the
other
cleansing
the
conscience
by
faith
in
Christ
.
Neither
do
we
make
them
two
th●
God
separates
,
for
it
is
the
same
word
of
life
in
it selfe
,
but
not
to
them
that
eate
it
not
:
to
the
elect
it
is
effectually
conueied
;
to
the
reprobate
it
is
truely
offered
by
God
,
but
separate
by
their
vnbeleefe
.
Therefore
let
vs
consider
the
analogy
and
naturall
relation
in
baptisme
:
the
externall
thing
is
water
,
such
as
is
common
:
the
thing
inward
is
the
very
bloud
of
Christ
answered
by
the
signe
.
The
application
of
water
to
the
clensing
of
the
body
,
is
answered
by
the
applying
of
the
holy
Ghost
:
the
effect
of
water
is
to
purifie
from
filth
,
so
is
it
of
the
bloud
of
Christ
to
purge
from
sinne
:
and
this
two
waies
,
by
killing
and
renewing
,
by
nortifying
and
quickning
:
by
the
dipping
in
the
water
is
represented
the
death
of
Christ
,
and
his
resurrection
signified
by
pulling
out
of
the
water
,
that
as
we
are
buried
with
him
in
Baptisme
,
so
we
shall
rise
with
him
by
his
spirit
.
Why
,
but
hath
Iohn
no
power
but
to
put
on
water
?
euery
man
may
doe
so
:
and
how
is
it
then
that
(
2.
Cor.
3.6
.
)
Paul
saith
,
God
hath
made
vs
ministers
of
the
spirit
and
not
of
the
letter
;
for
there
he
compareth
the
Law
to
the
Gospell
,
Moses
to
the
Apostles
?
Moses
gaue
vnto
the
people
the
two
tables
,
which
was
onely
a
commandement
externall
,
for
he
could
not
change
his
owne
heart
,
nor
apply
his
owne
soule
to
the
performance
of
the
law
;
but
it
was
onely
as
if
a
man
should
write
to
a
blind
man
to
bid
him
reade
,
or
to
a
deafe
man
to
bid
him
heare
.
And
can
Paul
doe
any
more
to
conuert
the
Corinths
?
No
:
but
this
is
the
difference
;
the
preaching
of
the
Gospell
which
is
the
ministery
of
the
spirit
,
doth
not
onely
require
faith
,
but
giueth
faith
to
be
saued
:
for
of
it selfe
it
is
as
easie
to
keepe
the
law
as
to
beleeue
.
Why
,
but
Paul
saith
to
Timothy
,
1.
Tim.
4.6
.
Attend
on
the
worke
of
preaching
to
saue
thy selfe
and
others
:
and
Paul
of
himselfe
saith
,
I
begat
you
:
and
Mal.
4.6
.
it
was
prophesied
of
this
Iohn
,
that
he
should
conuert
the
hearts
of
men
.
This
is
most
true
when
the
externall
and
internall
doe
ioyne
and
iumpe
together
and
when
they
are
not
compared
by
opposition
,
but
are
comprehensiuely
taken
together
,
then
we
can
bind
and
loose
sinnes
:
and
as
Leuit.
16.16
.
then
the
Priest
shall
make
thy
soule
cleane
.
But
as
it
was
said
that
there
was
in
paradise
(
Genes.
3.22
.
)
the
tree
of
life
,
not
that
it
had
any
life
in
it
,
but
that
they
that
should
eate
of
it
should
liue
for
euer
;
and
so
of
the
tree
of
knowledge
,
which
was
so
called
by
the
effect
it
wrought
,
making
vs
to
know
what
good
we
lost
,
and
what
nakednesse
we
fell
into
:
so
it
is
said
,
that
we
forgiue
sinnes
,
Iohn
20.23
.
because
the
word
of
reconciliation
is
put
into
our
mouthes
,
not
that
we
doe
it
by
any
absolute
authority
,
but
necessarily
,
because
our
commission
extendeth
to
it
by
God
.
And
so
all
morall
matters
vnder
the
law
were
but
a
meere
pageant
,
sauing
that
they
sealed
to
them
the
inward
,
which
was
the
blood
of
Christ
:
and
where
such
efficacy
was
giuen
to
the
sacrifices
,
there
the
inward
thing
was
attributed
to
the
outward
,
so
as
we
must
still
hold
that
all
power
and
sufficiency
is
of
God
,
2.
Cor.
3.5
.
Further
obserue
,
that
Iohn
of
necessitie
must
giue
water
,
or
else
Christ
can
giue
no
bloud
;
and
except
there
be
planting
and
watering
nothing
can
grow
.
So
as
we
must
learne
to
submit
our selues
to
the
ministery
,
else
can
wee
not
ordinarily
expect
for
any
grace
at
Gods
hands
,
for
he
giues
but
increase
and
blessing
to
his
worke-mens
labour
,
and
though
the
voice
of
the
Preacher
be
but
a
vanishing
voice
,
wanting
power
to
affect
the
conscience
,
and
vertue
to
illuminate
the
eies
,
for
the
voice
cannot
pierce
the
soule
,
yet
wee
must
humble
our selues
to
Iohns
ministery
:
for
by
this
voice
doth
the
Lord
giue
life
,
and
as
hee
cannot
hope
for
fruit
that
neuer
sowed
,
nor
expect
for
wine
that
neuer
planted
,
no
more
can
hee
looke
for
life
that
neuer
heard
,
for
faith
commeth
by
hearing
,
Rom.
10.17
.
and
without
faith
there
is
no
saluation
.
So
as
vnlesse
we
doe
embrace
this
ordinance
of
God
,
to
follow
them
whom
hee
hath
made
his
armes
to
reach
forth
vnto
vs
the
bread
of
life
we
can
neuer
beleeue
;
and
except
we
desire
to
be
sealed
with
the
great
seale
of
heauen
committed
vnto
them
,
wee
shall
neuer
be
saued
:
for
as
it
is
said
Gen.
17.14
.
euery
soule
contemptuously
refusing
circumcision
shall
bee
cut
off
:
and
he
that
despiseth
the
bread
,
doth
betray
and
crucifie
the
Lord
Iesus
as
the
Iewes
did
,
that
bad
away
with
him
.
Iohn
must
be
regarded
because
he
puts
on
water
,
for
who
is
not
glad
to
receiue
his
pardon
by
the
person
of
any
?
and
why
should
their
feet
bee
contemptible
that
bring
vs
such
newes
from
the
mouth
of
God
?
And
if
wee
dare
not
in
paine
of
damnation
but
thinke
reuerently
of
the
seales
,
that
is
,
of
water
and
bread
in
the
Sacraments
,
how
much
more
must
wee
reu●●●ce
the
doctrine
,
that
is
of
far
greater
maiesty
?
for
the
Sacraments
are
but
blankes
without
the
word
.
Further
consider
heere
in
Iohns
baptizing
to
amendment
of
life
:
that
as
all
Sacraments
are
couenants
,
and
in
couenants
there
is
alway
something
agreed
on
betweene
both
parties
:
so
in
Baptisme
God
promiseth
to
receiue
,
Christ
to
redeeme
,
the
holy
Ghost
to
sanctifie
:
and
on
the
other
side
,
we
promise
to
beleeue
this
,
and
to
repent
vs
of
our
transgressions
.
For
as
Baptisme
sealeth
vnto
vs
remission
of
sinne
,
so
also
doth
it
seale
as
it
were
from
vs
amendment
of
life
:
and
to
whom
soeuer
the
Lord
sealeth
this
assurance
that
he
will
saue
him
,
to
him
also
he
sealeth
regeneration
and
newnesse
of
life
.
And
as
Paul
saith
,
Rom.
2.26
.
if
vncircumcision
beleeue
well
,
it
shall
bee
saued
rather
then
circumcision
:
that
is
,
if
the
outward
signe
bee
separated
from
the
inward
,
and
not
accompanied
with
cleannesse
of
heart
,
and
obedience
to
the
commandement
,
hee
that
wants
the
outward
seale
,
and
yet
is
circumcised
in
heart
,
is
more
to
bee
accounted
of
then
the
other
.
Therefore
let
vs
looke
and
take
heed
we
performe
the
vow
wee
made
before
God
and
his
Angels
in
our
baptisme
,
namely
,
as
to
beleeue
the
promises
,
so
to
repent
and
reforme
our
liues
:
for
he
that
will
assure
himselfe
of
the
benefite
of
Baptisme
,
must
see
what
power
he
hath
to
subdue
his
corruptions
.
He
will
baptize
you
with
the
holy
Ghost
and
with
fire
.
That
is
,
by
the
holy
Ghost
Christ
will
seale
the
pardon
of
their
sinnes
,
who
hath
the
same
power
that
fire
hath
,
as
first
,
to
burne
vp
all
trash
and
stubble
:
secondly
,
to
purifie
things
that
are
to
be
purged
:
thirdly
,
to
giue
light
in
darkenesse
:
fourthly
,
to
quicken
things
that
are
benummed
and
stiffe
with
cold
.
So
as
let
vs
examine
our selues
whether
wee
haue
felt
these
effects
of
this
spirit
:
for
if
he
filthinesse
and
fr●●●dnesse
of
our
nature
be
burnt
vp
and
consumed
:
if
our
harts
be
swept
and
cleansed
from
vile
and
loose
affections
:
if
our
vnderstandings
be
illuminated
and
lightened
with
the
lampe
of
the
Gospell
:
if
we
be
inflamed
and
set
on
fire
with
the
zeale
of
Gods
glory
,
and
well
hearted
toward
his
children
,
then
may
wee
hope
to
haue
beene
baptized
truely
:
for
the
holy
Ghost
worketh
these
things
in
beleeuers
.
But
he
that
is
drossie
or
luke-warme
in
his
profession
,
that
is
hard
hearted
to
the
Saints
,
that
followeth
the
sent
of
his
affections
,
and
that
is
weary
of
the
candle
of
truth
,
hath
cause
to
suspect
that
he
is
not
yet
baptized
with
the
holy
Ghost
.
In
Ioh.
3.5
.
this
spirit
is
compared
to
water
cleansing
the
soule
inwardly
,
which
hath
three
properties
:
first
,
to
wash
away
filthinesse
:
secondly
,
to
moisten
that
which
is
drie
,
and
to
quench
thirst
,
and
allay
the
scorching
heate
:
thirdly
,
to
fructifie
:
as
Psalm.
1.
willowes
are
said
to
bee
fruitfull
planted
by
the
water
side
:
euen
so
the
holy
Ghost
doth
purifie
and
wash
the
soule
,
refresheth
the
conscience
scorched
with
the
feare
of
Gods
vengeance
,
and
giueth
power
to
make
our
drie
and
barren
hearts
to
prosper
in
euery
good
worke
.
MATH.
chap.
3.
vers.
12.
verse
12
Which
hath
his
fan
in
his
hand
,
and
will
make
cleane
his
floore
,
and
gather
his
wheat
into
his
garner
,
but
will
burne
vp
the
chaffe
with
vnquenchable
fire
.
BEcause
it
falleth
out
in
great
auditories
and
assemblies
,
that
there
bee
many
wilfull
and
peruerse
persons
,
which
doe
not
esteeme
of
the
Lords
rich
bounty
,
but
doe
scorne
and
tread
vnder
foote
t●●
mercy
offered
:
Iohn
Baptis●
doth
heere
denounce
peremptory
vengeance
and
intollerable
torment
against
all
●●ose
that
shall
not
submit
themselues
to
the
ministery
of
the
Messias
,
and
that
they
which
will
not
bee
baptized
with
the
fire
of
the
holy
Ghost
and
of
Christ
,
that
is
,
with
his
bloud
and
with
his
spirit
,
shall
be
baptized
with
the
fire
of
hell
.
The
words
doe
containe
an
Allegorie
or
continued
borrowed
speech
,
which
may
be
thus
resolued
.
First
,
by
the
Fanne
vnderstand
the
ministerie
of
the
Gospell
,
which
should
begin
at
the
preaching
of
Iesus
,
and
should
winnow
the
people
to
make
a
separation
betweene
the
bastardly
brood
of
Abraham
,
and
the
true
Nathaniels
,
Ioh.
1.
chap.
47.
Israelites
in
whom
is
no
guile
,
betweene
them
that
had
onely
the
marke
of
circumcision
in
the
flesh
,
and
them
whose
hearts
and
vile
affections
were
inwardly
circumcised
.
By
that
it
is
said
,
In
his
hand
,
is
ment
,
that
it
is
presently
to
be
manifested
.
By
floore
,
vnderstand
all
places
where
a
Church
may
be
gathered
,
or
more
specially
for
a
visible
Church
alreadie
gathered
,
Iohn
addressing
his
speech
heere
to
the
Iewes
,
which
were
at
this
time
the
Church
of
God
.
By
wheate
,
is
ment
all
that
should
beleeue
,
either
Iewes
or
Gentiles
.
By
the
Garner
,
is
ment
the
kingdome
of
heauen
.
By
chaffe
,
is
ment
hypocrites
and
vnbeleeuers
,
mis-liuers
,
or
the
children
of
perdition
,
that
refuse
to
bee
fanned
by
the
Lords
voice
.
By
cleansing
,
is
ment
that
separation
the
Gospell
should
make
betweene
the
apostate
Iew
,
and
the
beleeuing
Iew
.
By
vnquenchable
fire
,
is
ment
the
torment
of
hell
prouided
for
vnbeleeuers
.
Out
of
this
first
generally
obserue
,
that
where
the
Gospell
comes
and
is
preached
with
power
,
and
with
a
good
conscience
,
and
not
huckstered
nor
merchandized
as
men
doe
their
wares
:
but
that
they
so
labour
as
not
to
be
ashamed
of
that
they
doe
,
preaching
their
doctrine
not
to
the
eare
,
but
to
the
doore
of
the
conscience
,
that
there
it
makes
a
manifest
difference
betweene
true
and
false
children
,
whereas
before
all
was
shuffled
together
:
for
though
before
this
time
the
Pharisees
and
all
others
were
as
one
,
bearing
the
same
title
of
Abrahams
seed
,
yet
saith
Iohn
,
afterward
shall
come
the
venting
of
the
Gospell
,
which
with
the
powerfull
blast
thereof
,
shall
scatter
the
hypocrites
,
and
make
knowne
the
faithfulnesse
of
them
that
with
honest
hearts
embrace
and
cherish
it
.
After
this
maner
is
the
word
in
the
Epistle
to
the
Hebrewes
,
Heb.
4.12
.
compared
to
a
sword
with
two
edges
,
that
cutteth
two
waies
,
either
to
conuersion
if
it
be
beleeued
,
or
to
confusion
if
it
be
despised
.
Hereupon
it
is
,
that
Simeon
did
prophesie
to
Mary
(
Luk.
2.34
.
)
to
preuent
any
conceit
might
rise
in
her
minde
of
her
dignitie
and
glory
,
being
the
mother
of
the
eternall
Lord
,
heereby
thinking
that
all
the
world
should
applaud
her
for
her
Sonne
,
telling
her
,
that
this
child
should
be
set
vp
for
the
rising
and
ruine
of
many
;
a
marke
that
euery
man
should
shoot
at
,
and
by
his
comming
should
the
hearts
of
many
be
discouered
:
For
the
sound
of
his
mouth
(
Heb.
4.12
.
)
deuides
betweene
the
ioynts
and
the
sinewes
,
and
the
marrow
and
the
bones
:
anatomizing
the
hearts
of
men
,
to
see
whether
they
be
sound
or
rotten
.
And
they
that
before
seemed
to
bee
all
one
,
shall
when
the
fan
comes
differ
:
then
the
poison
that
before
lurked
,
shall
bee
layed
foorth
,
and
the
hidden
gall
shall
be
displaied
.
Heereupon
also
the
word
is
compared
to
fire
,
which
hath
a
double
effect
,
to
wast
stubble
and
drosse
,
and
to
purifie
that
is
refinable
,
as
siluer
and
gold
.
For
the
Gospell
hath
this
vertue
,
to
inflame
some
mens
hearts
with
a
zealous
loue
of
God
and
his
glory
:
setting
others
on
fire
to
persecute
it
,
to
quench
and
to
impugne
it
.
This
effect
had
it
in
Iohns
time
,
some
saying
,
that
he
was
an
honest
man
;
some
,
that
he
was
Christ
;
others
,
that
he
was
a
Galilean
,
Luk.
3.16
.
Mat.
11.16
.
whence
could
come
no
good
thing
;
and
others
more
plainely
,
that
hee
was
a
diuell
,
all
before
being
as
they
thought
well
circumcised
and
the
children
of
Abraham
.
So
when
Christ
spake
in
his
owne
person
,
the
chaffe
flew
away
,
and
then
was
easily
knowen
who
was
an
hypocrite
,
hee
comming
to
some
place
where
they
had
rather
haue
their
hogges
(
Mark
.
5.17
.
)
then
their
soules
saued
;
Luk.
4.29
.
and
to
others
where
they
brought
him
to
the
side
of
a
hill
of
purpose
to
haue
throwne
him
downe
:
and
to
Iairus
house
,
where
some
(
Mark.
5.40
.
)
laugh
him
to
scorne
for
his
speech
.
This
fanne
by
Christ
was
committed
to
his
Apostles
,
that
they
likewise
should
make
a
separation
where
they
came
.
Paul
Preaching
at
Antioch
,
the
Iewes
railed
against
him
,
when
the
Gentiles
desired
him
to
preach
the
same
sermon
the
next
Sabbath
.
And
by
the
power
of
this
Fanne
(
Act.
22.23
.
)
the
Iewes
cast
vp
dust
in
the
aire
,
and
crie
,
that
Paul
is
vnworthy
to
liue
.
And
Act.
23.12
.
certaine
doe
bind
themselues
by
oath
not
to
eate
nor
drinke
till
they
had
killed
him
:
when
as
others
in
Iudaea
did
submit
themselues
and
became
the
true
disciples
of
Christ
.
Yea
(
Luk.
12.53
.
)
it
appeareth
that
there
is
no
bond
so
streight
nor
so
well
knit
,
but
religion
will
violate
,
and
cause
the
father
with
the
sonne
,
the
mother
with
the
daughter
,
to
impugne
the
Gospell
with
hostility
:
not
that
it
is
the
property
of
the
Gospell
to
breed
dissention
,
but
it
is
the
malice
of
Sathan
to
enrage
mens
hearts
,
that
they
should
not
receiue
it
,
that
his
barnes
might
be
full
.
And
then
must
Ahab
(
1.
King
.
21.19
.
)
yeeld
to
Eliah
,
and
not
Eliah
to
Ahab
.
There
is
execrable
cruelty
committed
on
the
infants
of
Bethlem
:
who
is
the
cause
of
it
?
not
Christ
,
but
Herod
;
and
Christ
may
not
giue
place
to
Herod
,
though
it
cost
neuer
so
much
bloud
.
Secondly
,
obserue
where
it
is
said
,
hee
will
make
his
floore
cleane
,
that
all
that
refuse
the
Gospell
,
whatsoeuer
they
pretend
,
they
are
but
chaffe
.
For
the
Pharisees
heere
which
had
the
chiefest
places
in
the
Church
,
they
pretend
to
haue
the
Oracles
and
the
temple
,
to
bee
descended
from
the
Patriarks
,
and
to
liue
after
the
law
of
Moses
,
:
yet
they
are
but
chaffe
which
fill
the
floore
,
being
onely
puffed
vp
with
pride
,
and
hauing
no
sound
graine
in
them
:
for
when
Christ
is
offered
they
persecute
him
,
and
crie
:
Hang
him
,
as
an
enemy
to
the
law
of
Moses
,
Mat.
27.22
.
so
as
their
intention
was
good
,
yet
was
that
no
excuse
:
for
then
they
that
persecuted
the
Prophets
,
and
crucified
the
Lord
of
glory
should
be
blamelesse
;
for
they
had
a
zeale
,
but
not
according
to
knowledge
.
Now
if
they
that
stand
onely
in
defence
of
that
God
himselfe
ordained
,
and
like
not
that
any
of
that
should
be
abrogated
by
the
Gospell
,
are
but
chaffe
,
what
shall
they
be
that
seeke
to
maintain
their
owne
traditions
against
both
law
and
Gospell
,
and
stand
in
defence
of
many
corruptions
in
the
Church
of
God
,
and
yet
perswade
the
Prince
that
all
is
well
,
what
can
they
bee
but
chaffe
of
the
worst
sort
?
And
will
purge
his
floore
,
&c.
Here
may
be
demanded
,
what
the
cause
is
,
why
there
is
so
much
chaffe
in
our
Church
,
and
so
little
good
graine
:
for
it
is
strange
to
see
with
what
belli-gods
it
is
stuffed
,
how
disguised
men
be
in
pride
,
and
how
excessiue
in
vsury
:
which
bee
not
as
S.
Peter
calleth
them
spots
,
2.
Pet.
2.13
.
but
as
the
biles
and
vlcers
of
Egypt
:
yea
so
much
biting
gaine
raigneth
among
vs
,
as
hath
made
no
more
friendship
betweene
man
and
man
,
then
betweene
Cain
and
Abel
:
such
whoredome
as
the
Sunne
cannot
hide
it
,
nor
the
earth
beare
it
,
but
doth
crie
for
vengeance
,
and
their
children
baptized
that
are
woorse
then
Sodomites
,
which
(
as
Saint
Iude
saith
)
be
now
in
hell
.
To
this
we
answer
,
that
the
cause
is
,
first
,
the
want
of
fanning
in
many
places
of
the
land
,
the
people
hauing
onely
a
man
set
ouer
them
,
that
can
giue
no
one
word
to
separate
,
but
onely
reade
bare
Seruice
and
stinted
praier
,
which
can
make
no
manifest
separation
,
but
of
open
recusants
:
so
as
the
people
may
well
be
quiet
,
because
the
word
neuer
blowes
among
them
;
and
till
the
winde
come
,
the
chaffe
and
the
wheat
are
mixt
together
:
for
can
the
wild
asse
bray
if
he
hath
grasse
?
or
the
oxe
low
if
he
hath
fodder
?
or
an
hypocrite
shew
himselfe
till
his
heart
be
discouered
,
Iob
6.5
.
and
his
vizard
taken
off
?
All
the
plagues
of
Egypt
which
made
Pharaohs
heart
to
relent
somewhat
,
and
yet
in
the
end
so
hardened
it
as
he
vtterly
contemned
the
Lords
hand
,
are
not
like
to
this
fanne
of
the
word
,
which
searcheth
euery
part
of
a
man
,
and
bloweth
him
away
,
vnlesse
he
be
substantially
rooted
in
religion
.
A
second
cause
of
this
is
,
that
where
there
is
fanning
,
yet
it
hath
no
power
,
they
huckstering
and
tempering
of
it
for
their
owne
fame
and
for
Balac●s
offer
of
preferment
,
and
not
preaching
to
the
conscience
the
crucified
word
of
the
Lord
:
they
preach
of
contention
to
adde
affliction
to
others
,
and
not
in
sinceritie
and
meeknesse
to
bring
consolation
to
others
:
and
also
when
they
speake
it
is
but
verball
,
for
their
liues
doe
really
confute
the
words
of
their
mouth
.
A
third
cause
why
there
is
such
a
mixture
in
this
floore
,
is
,
because
although
it
be
truely
preached
,
yet
men
may
do
what
they
list
,
and
the
maiestie
of
the
word
is
not
hedged
in
with
discipline
:
for
if
men
liue
wickedly
,
vnlesse
the
law
of
man
take
them
by
the
heele
and
restraine
them
,
the
word
of
God
cannot
determine
:
so
as
except
there
be
some
speciall
good
inclination
in
some
few
,
for
the
multitude
preaching
doth
no
good
.
For
he
must
be
a
good
scholler
that
will
learne
without
discipling
,
&
he
a
sound
christian
that
will
refraine
from
sinne
by
bare
preaching
.
The
Word
indeed
is
the
speciall
farme
for
this
floore
,
but
then
is
it
most
powerfull
,
if
it
haue
discipline
to
strengthen
it
,
and
authority
to
countenance
it
.
What
?
doe
you
meane
the
floore
must
be
purged
in
this
life
,
and
that
there
must
be
nothing
but
wheat
in
the
Church
of
God
?
Why
this
cannot
bee
till
that
great
day
of
separation
,
when
euery
thing
shall
be
put
in
his
peculiar
place
:
To
this
wee
answer
,
that
there
is
a
double
purging
,
the
one
in
this
life
,
the
other
after
this
life
;
the
one
particular
,
the
other
vniuersall
.
That
purging
that
may
and
ought
to
be
,
is
,
first
the
separating
of
all
such
as
doe
not
offer
themselues
.
Secondly
,
of
them
that
offer
themselues
,
but
are
vnworthy
;
as
if
a
man
can
make
no
conscience
to
profit
by
the
word
,
or
can
render
no
found
account
of
his
faith
,
when
he
hath
beene
long
taught
,
but
like
an
idle
and
slothfull
professor
,
is
still
to
be
trained
vp
in
the
rudiments
of
religion
,
it
is
no
reason
to
let
him
be
in
this
floore
without
feeling
some
smart
for
his
negligence
:
neither
is
it
fit
to
giue
the
holy
things
of
the
Lords
Supper
vnto
him
,
for
hee
deserues
not
the
crummes
that
fall
from
his
table
.
If
a
man
be
obstinate
and
will
not
promise
reformation
,
his
child
ought
not
to
be
receiued
to
Baptisme
,
vnlesse
hee
confesse
his
sinne
,
or
giue
witnesse
to
the
Church
by
others
which
must
doe
it
:
and
then
they
ought
to
take
the
child
from
his
father
,
and
not
to
returne
him
to
his
parents
againe
,
where
his
education
shall
bee
corrupt
.
For
others
that
doe
professe
,
if
after
they
breake
out
into
any
enormous
sinne
,
such
chaffe
must
bee
separate
:
for
no
vncleane
liuer
must
be
in
the
Church
,
but
either
hee
must
submit
himselfe
,
and
then
he
is
none
such
;
or
hee
must
be
cut
off
,
if
he
continue
senslesse
in
his
sinne
:
for
it
is
the
house
of
God
which
harboureth
none
but
such
as
heare
his
voice
.
And
such
as
these
ought
not
to
be
admitted
to
the
Sacrament
,
though
they
present
and
offer
themselues
neuer
so
much
:
for
hee
that
permits
them
sinneth
three
waies
,
first
,
in
respect
of
Gods
,
giuing
the
bread
of
children
vnto
dogges
,
and
making
the
house
of
God
as
a
common
Inne
,
where
he
may
buy
any
thing
for
mony
:
but
he
must
doe
as
Iehoiada
the
Priest
did
,
2.
Chron.
23.19
.
not
suffer
any
vncleane
man
to
enter
,
or
to
set
his
foot
within
the
Temple
.
Secondly
,
as
hee
must
not
doe
it
in
respect
of
God
and
his
owne
conscience
,
so
neither
in
respect
of
the
party
himselfe
:
for
seeing
himselfe
debarred
and
disfranchised
from
the
citie
of
God
,
he
would
bee
ashamed
,
and
this
his
abdication
would
bring
him
to
humility
,
1.
Cor.
5.2
.
2.
Thess.
3.14
.
whereby
his
soule
might
be
saued
:
and
he
would
stand
abashed
,
that
hee
that
should
bee
a
Christian
should
bee
separate
from
Christians
,
and
thrust
out
of
the
Church
,
out
of
which
there
is
no
saluation
:
whereas
now
seeing
that
his
sinne
doth
not
separate
him
from
the
communion
of
the
Saints
,
it
brings
him
a
sleepe
in
it
,
and
hardly
he
comes
to
repentance
.
Thirdly
,
he
sinneth
against
the
Church
in
admitting
such
a
one
,
for
who
would
suffer
a
leprous
man
to
lie
with
a
child
?
and
this
animateth
and
emboldeneth
others
to
sinne
by
the
sight
of
his
impunity
,
and
many
are
infected
by
the
scab
of
such
a
one
.
Did
God
in
the
law
abhorre
lepers
,
and
must
no
man
that
touched
a
dead
carkase
partake
of
the
Passeouer
a
moneth
after
?
and
shall
not
whoredome
and
such
like
vncleannesse
,
bee
a
cause
to
barre
men
from
the
Supper
of
the
Lord
?
Paul
said
plainely
,
(
1.
Cor.
5.7
.
)
Purge
out
the
old
leauen
,
speaking
of
him
that
had
committed
incest
,
comparing
the
Paschall
lambe
to
the
Gospell
;
the
seauen
daies
wherein
it
was
eaten
,
to
the
whole
course
of
our
liues
:
the
house
where
it
was
eaten
,
to
the
Church
;
the
lumpe
,
to
the
multitude
;
the
leauen
,
to
maliciousnesse
and
filthinesse
;
the
vnleauened
,
to
the
children
of
God
:
so
as
they
must
separate
all
that
are
leauened
in
malice
or
wickednesse
,
that
not
onely
euery
peculiar
man
may
be
blamelesse
,
but
all
the
Church
may
be
cleane
comming
to
so
holy
a
place
.
For
since
we
are
all
partakers
of
that
immaculate
Lambe
that
is
slaine
Christ
Iesus
,
we
must
cast
both
out
of
our selues
,
and
out
of
our
houses
and
congregations
all
impurity
.
Wherefore
let
not
thy
hand
bee
in
sacriledge
to
permit
such
a
one
:
it
is
in
thy
power
to
giue
,
and
answer
the
church
at
thy
perill
thou
must
:
(
whatsoeuer
the
law
of
the
Magistrate
is
)
for
no
man
may
command
thee
to
sinne
,
but
according
to
the
rule
giuen
to
Timothy
,
speaking
of
vnable
men
to
goe
before
the
people
in
life
and
doctrine
,
1.
Tim.
5.22
.
Lay
not
thou
(
saith
Paul
)
thy
hands
on
him
.
It
will
be
said
,
this
was
an
easie
matter
in
the
Apostles
time
,
when
they
had
the
keyes
of
the
Church
,
and
the
power
in
their
hands
,
to
cut
off
the
incestuous
person
,
and
when
the
Gospell
was
but
newly
entred
,
and
but
stept
as
it
were
within
the
threshould
:
but
now
men
are
not
so
easily
corrigible
as
they
were
then
,
being
now
more
growen
and
sturdy
in
sinne
then
before
.
We
answer
,
that
if
the
censures
of
the
church
were
so
duly
executed
when
there
was
no
Christian
magistrate
to
countenance
and
protect
them
,
much
more
might
they
bee
so
now
when
they
might
haue
the
sword
also
to
assist
them
.
And
if
they
had
fewer
offences
when
they
had
lesse
meanes
to
purge
them
,
for
they
could
but
separate
from
the
congregation
only
,
and
then
if
they
would
they
might
haue
returned
againe
to
the
infidels
,
far
greater
beuty
might
be
looked
for
now
,
if
the
gouernors
of
the
church
had
not
some
great
mist
before
them
.
And
if
the
churches
of
Iudaea
and
Galile
(
as
we
may
see
Acts
2.
&
3.
)
did
multiply
exceedingly
,
hauing
the
magistrate
not
against
them
,
though
not
with
them
;
much
more
might
they
flourish
now
,
hauing
the
Christian
law
of
the
Magistrate
binding
their
bodies
whose
consciences
should
be
bound
by
the
censures
of
the
Church
.
But
is
it
no
true
Church
where
this
exact
cleansing
is
not
?
And
is
it
not
the
table
of
the
Lord
because
some
strangers
besides
children
are
receiued
?
and
is
the
whole
lumpe
infected
by
a
little
leauen
?
God
forbid
:
onely
we
say
the
leauen
ought
to
be
separate
,
and
the
incestuous
man
ought
to
be
cast
out
;
for
they
tha●
eate
the
Passeouer
must
haue
none
come
to
it
that
hath
eaten
leauen
:
and
if
wee
ought
not
to
eate
with
him
,
that
is
,
haue
no
familiatity
with
him
,
much
lesse
ought
he
to
bee
admitted
by
the
Minister
;
but
if
he
be
,
yet
to
thy
conscience
that
art
a
worthy
receiuer
it
is
a
sacrament
.
If
Saul
be
in
the
Tabernacle
,
I
little
doubt
but
Dauid
will
with
all
his
heart
wish
to
pray
with
him
.
And
was
Zacharie
any
whit
polluted
by
praying
and
scrificing
with
the
filthy
Pharises
:
or
Annaes
praiers
lesse
auailable
,
because
many
swine
entred
into
the
Temple
?
The
church
(
saith
Paul
)
hath
no
such
custome
to
be
contentious
,
1.
Cor.
11.16
.
but
if
it
be
,
yet
it
remains
a
Church
stil
.
And
to
resolue
this
point
,
to
whom
spake
Iohn
in
this
place
but
to
the
Church
of
God
,
for
as
yet
there
was
no
separation
of
the
wheate
from
the
chaffe
,
but
afterward
they
prooued
sworne
enemies
to
Christ
,
and
it
was
Moses
chaire
though
they
sate
in
it
,
and
the
people
were
commanded
to
heare
them
.
Was
not
the
church
of
Iuda
the
floore
of
the
Lord
,
though
the
Pharises
taught
false
and
corrupt
doctrine
,
that
Gods
name
was
not
taken
in
vaine
vnlesse
men
were
openly
forsworne
,
Mat.
5.33
.
and
though
the
high
Priests
were
aduanced
by
simony
?
Christ
himselfe
saith
it
was
,
and
laboreth
onely
to
remoue
these
errors
,
and
to
reduce
euery
thing
to
the
purity
of
his
Fathers
institution
.
But
now
with
vs
since
this
long
venting
of
the
word
of
God
hath
beene
with
so
litle
profit
,
and
that
the
Pharises
stand
so
close
about
the
Princes
mouth
,
as
that
she
can
hardly
breath
in
the
wholsome
aire
of
the
truth
,
what
hope
is
there
of
a
better
separation
but
the
fanne
of
fiery
triall
,
that
if
wind
will
not
doe
it
,
persecution
may
doe
it
:
for
the
drosse
that
cannot
be
scattered
by
blasts
,
must
be
consumed
with
burning
.
Now
when
the
floore
is
cleane
and
swept
within
the
Church
,
then
is
there
another
cleansing
out
of
the
Church
,
which
is
either
particular
or
vniuersall
:
particular
,
when
good
or
bad
men
die
,
and
such
as
they
die
such
they
shall
continue
,
for
the
tree
that
is
fallen
there
it
lieth
.
Vniuersall
at
the
last
day
,
when
all
things
shall
be
complete
and
perfect
;
when
not
onely
the
chaffe
shall
bee
blowne
away
,
but
euen
the
tares
,
that
is
,
secret
hypocrites
shal
be
cut
vp
by
the
Angels
;
for
open
offenders
should
be
cut
off
heere
by
the
word
and
discipline
.
Further
,
in
that
it
is
said
,
Some
shall
be
gathered
into
the
Lords
garner
:
obserue
,
that
it
is
a
most
detestable
opinion
,
to
thinke
that
all
shall
be
saued
,
and
that
damnation
is
preached
but
for
fashion
to
containe
men
in
some
obedience
.
For
let
the
scripture
be
burnt
if
this
be
true
,
and
let
Belzebub
bee
saued
if
all
shall
bee
saued
,
and
let
Iudas
come
foorth
of
hell
if
none
shall
goe
thither
.
Nay
our
owne
consciences
doe
adiorne
and
summon
vs
to
thinke
of
a
generall
iudgement
,
and
Iudas
owne
heart
condemning
him
caused
him
to
hang
himselfe
,
Mat.
27.5
.
The
Lords
house
must
be
fully
furnished
,
and
in
all
such
houses
(
as
S.
Paul
speaketh
)
there
must
be
vessels
of
honour
and
dishonor
,
2.
Tim.
2.20
.
some
prepared
to
glory
,
some
to
destruction
:
for
in
that
hee
is
willing
to
shew
his
wrath
,
Rom.
9.23
.
appeareth
that
it
is
his
will
some
should
bee
damned
.
Neither
is
this
contrary
to
that
,
God
willeth
not
the
death
of
a
sinner
:
for
the
difference
is
this
,
God
willeth
not
the
confusion
simply
of
any
man
,
as
a
thing
wherein
he
delighteth
,
but
he
willeth
it
as
it
is
his
iustice
;
and
what
greater
or
better
iustice
can
there
be
,
then
to
bee
glorified
in
the
condemnation
of
some
that
haue
deserued
it
?
and
he
must
be
no
more
vnwillingly
iust
then
vnwillingly
mercifull
.
Further
learne
,
that
euen
in
this
life
the
godly
are
gathered
to
heauen
:
and
so
of
the
wicked
,
that
though
they
liue
yet
they
are
in
hell
.
So
S.
Iohn
saith
,
he
that
beleeueth
is
already
passed
to
life
:
Iohn
5.24
.
and
Heb.
12.22
.
we
are
gathered
already
to
the
Patriarks
and
to
the
soules
of
iust
and
perfect
men
through
hope
,
and
wee
are
as
sure
to
haue
that
we
hope
for
,
as
we
are
of
this
we
haue
already
,
namely
the
pledge
of
Gods
spirit
:
and
Ephes.
2.
vs
he
hath
gathered
to
the
celesticall
places
vnder
hope
,
speaking
as
if
it
were
already
done
,
though
the
reall
gathering
shal
be
at
the
latter
day
.
On
the
other
side
,
of
the
wicked
it
is
said
by
the
same
spirit
,
He
that
beleueth
not
is
already
damned
:
the
words
are
fearefull
,
but
it
is
so
set
downe
to
expresse
the
certainty
of
it
:
not
but
that
hee
that
is
not
beloued
(
Ose.
2.23
.
)
may
be
beloued
:
and
he
that
is
not
vnder
mercy
(
1.
Pet.
2.10
.
)
may
obtaine
mercy
.
But
looke
in
what
state
a
man
is
in
the
Church
,
in
the
same
shall
hee
be
after
this
life
:
for
whatsoeuer
is
bound
on
earth
,
is
bound
in
heauen
,
and
they
that
bee
not
bound
heere
being
priuy
hypocrites
,
are
notwithstanding
bound
in
heauen
,
and
shall
be
so
in
hell
also
.
For
the
last
,
which
is
vnquenchable
fire
;
thereby
is
meant
the
condemnation
prepared
for
the
reprobate
,
not
that
wee
must
imagine
there
is
any
naturall
fire
there
:
for
first
this
fire
can
not
pierce
the
soules
of
men
nor
the
spirits
of
diuels
,
and
the
paine
must
extend
both
to
soule
and
body
.
Secondly
,
it
is
no
more
naturall
fire
then
it
is
a
bodily
worme
spoken
of
in
the
Gospell
,
which
shall
gnaw
the
hearts
and
consciences
of
the
damned
.
Mark
.
9.44
.
Thirdly
,
in
Esay
30.33
.
it
is
said
,
there
was
a
great
lake
prepared
for
Kings
with
fire
of
much
wood
,
and
it
is
absurd
to
thinke
there
is
any
wood
there
;
and
a
riuer
of
brimstone
burning
by
the
breath
of
the
Lord
,
which
is
not
to
bee
intended
of
materiall
brimstone
,
but
it
is
set
out
by
such
termes
to
expresse
the
vnspeakable
torment
of
it
,
not
to
be
comprehended
,
much
lesse
to
be
endured
;
for
the
torment
of
fire
and
brimstone
,
euen
to
flesh
and
bloud
are
strange
and
terrible
,
therefore
these
speeches
are
vsed
to
conuey
to
our
vnderstanding
what
we
could
not
before
conceiue
.
So
it
is
said
in
the
Gospell
,
that
they
shall
bee
bound
hand
and
foot
,
not
that
there
be
any
bonds
or
chaines
there
;
Mat.
22.13
.
but
the
meaning
only
is
,
that
they
are
the
prisoners
of
the
Lord
for
euer
,
neuer
to
be
released
,
but
to
be
restrained
from
all
libertie
,
wherby
they
might
in
any
sort
be
eased
.
Againe
,
hell
fire
is
called
Gehenna
or
Topheth
,
which
was
a
litle
place
where
the
Israelites
did
sacrifice
their
children
in
fire
to
the
Diuels
;
this
being
taken
for
the
torment
of
the
reprobate
.
Now
this
torment
is
expressed
two
waies
:
first
,
in
the
extremitie
of
it
:
secondly
,
in
the
permanencie
of
it
.
The
first
two
waies
.
First
,
by
that
they
shall
feele
both
in
soule
and
body
:
secondly
,
by
that
they
shall
lose
;
both
of
them
expressed
2.
Thess.
1.9
.
they
shall
be
separated
from
the
power
of
his
presence
,
and
bound
in
chaines
in
euerlasting
darknesse
.
The
greatnesse
of
this
torment
is
expressed
two
waies
:
first
it
shall
be
vniuersall
,
in
all
parts
;
and
it
is
most
fearfull
in
this
life
,
to
be
pained
in
euery
part
of
the
body
at
one
time
.
Secondly
,
the
particular
torment
th●
euery
one
in
hell
shall
feele
,
as
that
Princes
shall
be
tormented
like
Princes
,
euery
one
according
to
the
sinnes
that
he
wrought
in
his
body
,
Mat.
10.15
.
as
it
is
said
in
the
Gospell
,
It
shall
bee
easier
for
Sodome
then
for
them
,
and
yet
they
be
in
hell
already
:
for
the
damnation
of
Belzebub
shall
be
the
greatest
,
and
then
of
them
that
sinned
against
the
holy
Ghost
,
and
none
of
these
shall
haue
so
much
as
a
drop
of
water
to
coole
their
toongues
,
but
they
shall
continually
bee
blaspheming
of
God
,
for
the
which
they
shall
continually
be
tormented
.
And
though
this
shall
be
great
and
grieuous
,
such
as
they
cannot
yet
they
must
abide
,
yet
shall
it
be
a
farre
greater
hell
vnto
them
,
to
thinke
they
haue
lost
heauen
,
seeing
Gods
children
to
reioice
that
their
persecutors
be
now
plagued
,
and
that
God
is
so
auenged
of
them
for
their
sakes
For
the
second
,
which
is
the
endlesnesse
of
this
torment
,
it
is
a
fire
that
shall
neuer
go
out
,
nor
the
flames
wherof
can
neuer
be●bated
.
If
there
were
but
as
many
yeeres
to
endure
it
as
there
be
grasse
piles
on
earth
or
starres
in
heauen
,
the
conscience
might
somewhat
through
hope
bee
eased
,
because
at
length
it
should
cease
;
but
the
end
thereof
cannot
be
imagined
,
and
this
word
neuer
is
fearefull
.
Let
this
therefore
teach
vs
rightly
to
embrace
the
Gospell
,
that
we
may
be
wheate
in
this
earthly
floore
of
the
Lord
,
to
the
end
we
may
be
gathered
into
his
heauenly
garner
.
MATH.
Chap.
3.
vers.
13
,
14
,
15
,
16
,
17.
verse
13
Then
cam
Iesus
from
Galile
to
Iordan
vnto
Iohn
to
he
baptized
of
him
.
verse
14
But
Iohn
earnestly
put
him
backe
,
saying
:
I
haue
neede
to
be
baptized
of
thee
,
and
comest
thou
to
me
?
verse
15
Then
Iesus
answering
,
said
to
him
:
Let
be
now
,
for
thus
it
becommeth
vs
to
fulfill
all
righteousnesse
:
so
hee
suffered
him
.
verse
16
And
Iesus
when
he
was
baptized
,
came
straite
out
of
the
water
,
and
lo
,
the
heauens
were
opened
vnto
him
:
and
Iohn
saw
the
Spirit
of
God
descending
like
a
Diue
and
lighting
on
him
.
verse
17
And
lo
,
a
voice
came
from
heauen
,
saying
,
This
is
my
beloloued
Sonne
,
in
whom
I
am
well
pleased
.
NOW
the
Euangelist
proceedeth
to
shew
now
Iohn
exercised
part
of
his
Ministery
euen
toward
the
Messias
himselfe
,
and
setteth
downe
how
after
Christ
had
liued
long
in
Nazareth
containing
himselfe
in
Iosephs
house
,
till
his
heauenly
father
should
consecrate
him
and
call
him
forth
to
the
great
worke
of
the
Ministery
and
of
maiestie
,
hee
being
now
of
thirty
yeeres
of
age
commeth
to
Iohn
,
and
requireth
to
be
baptized
,
in
as
much
as
he
appearing
in
the
flesh
of
man
was
to
ioyne
himselfe
to
them
that
confessed
their
sinnes
.
Iohn
by
reuelation
perceiuing
that
he
was
the
Lord
,
for
they
neuer
met
before
,
(
this
being
in
wise
dome
prouided
of
the
Lord
,
lest
it
might
haue
seemed
a
compact
betweene
them
two
to
cosen
the
world
)
refuseth
to
do
it
,
and
put
him
backe
earnestly
acknowledging
Christs
excellency
and
his
owne
vnworthinesse
.
In
this
,
bewraying
the
error
of
his
iudgement
,
that
hee
knew
not
all
that
pertained
to
his
calling
and
ministery
,
yet
addeth
a
reason
why
he
did
this
;
I
can
giue
but
water
,
but
thou
canst
giue
the
spirit
to
purge
the
conscience
.
Christ
seeing
his
modesty
,
bids
him
leaue
off
to
intreate
of
his
excellency
and
his
owne
basenesse
;
that
he
was
as
the
Sonne
,
and
Iohn
but
as
the
day
starre
:
Let
this
goe
,
saith
Christ
,
for
thou
and
I
both
must
labour
to
doe
that
God
hath
appoi●ted
,
it
is
thy
calling
to
baptize
,
and
mine
to
require
it
,
professing
himselfe
to
bee
in
the
number
of
repentants
.
Iohn
seeing
that
Christ
shewed
this
action
to
be
a
part
of
that
righteousnesse
should
be
fulfilled
,
did
receiue
him
:
whereupon
after
Christ
had
been●
drenched
in
the
water
,
a
miracle
was
seene
,
the
heauens
to
open
,
the
holy
Ghost
to
descend
,
a
voice
from
his
Father
,
that
this
Sonne
was
principally
beloued
,
and
for
his
sake
all
others
should
be
beloued
.
So
as
the
Sauiour
of
the
world
was
first
baptized
,
and
then
miraculously
consecrated
to
be
that
great
monarch
of
heaven
and
earth
.
In
the
words
there
are
two
generall
parts
to
bee
considered
:
first
,
that
Christ
was
baptized
,
from
vers.
13.
to
the
latter
end
of
vers.
15.
secondly
,
what-testimony
was
giuen
from
heauen
for
his
consecration
to
the
Mediatorship
.
In
the
first
there
be
these
circumstances
set
downe
:
first
,
that
Christ
tooke
paines
himselfe
to
come
:
secondly
,
that
Iohn
at
first
refused
him
,
giuing
a
reason
why
he
did
so
:
thirdly
,
Christ
replying
vpon
him
with
a
reason
added
why
he
required
it
,
and
why
Iohn
may
not
deny
it
.
For
the
first
of
these
consider
two
circumstances
:
first
,
at
what
time
Christ
came
:
secondly
,
whence
he
came
,
(
then
)
the
word
shewes
a
continuance
of
the
story
,
(
then
)
when
Iohn
had
prepared
a
people
by
his
ministery
to
receiue
Christ
,
and
when
the
fulnesse
of
time
was
come
,
and
the
time
of
his
present
prinate
life
expired
.
Heere
generally
consider
,
that
God
determineth
the
times
and
seasons
of
mens
priuate
and
publike
callings
.
Moses
was
forty
yeeres
of
age
before
God
told
him
he
should
bee
the
delinerer
of
his
people
,
and
after
hee
had
discontinued
and
walked
priuatly
forty
yeeres
more
,
then
hee
was
called
of
God
to
that
office
,
Act.
7.23
.
Exo.
3.10
.
So
Iohn
was
thirty
yeeres
old
before
hee
began
to
execute
his
ministery
.
So
for
Christ
it
might
seeme
tedious
to
his
parents
,
that
hee
should
so
long
containe
himselfe
in
their
priuate
house
;
and
albeit
he
was
destinated
and
ordained
from
the
wombe
to
this
great
office
and
worke
,
yet
he
must
expect
his
fathers
pleasure
before
hee
offer
himselfe
to
goe
forth
of
Galile
.
It
is
true
of
all
men
which
Ieremy
speakes
of
himselfe
,
ch.
1.5
.
God
called
me
(
saith
he
)
and
sanctified
me
to
be
a
Prophet
from
the
wombe
,
yea
before
I
was
fashoined
:
So
Paul
Gal.
1.15
.
saith
,
he
was
separate
from
his
mothers
wombe
to
preach
the
gospell
;
yet
they
must
both
wait
and
attend
for
a
reall
calling
.
The
vse
that
is
hence
to
be
gathered
,
is
,
that
as
Christ
contented
and
satisfied
himselfe
with
a
priuate
life
,
when
by
comming
abroade
he
might
haue
come
to
great
renowne
in
the
world
,
so
much
more
are
we
to
satisfie
our selues
with
that
place
wee
haue
,
and
leaue
it
to
Gods
wisedome
,
who
in
fulnesse
of
time
will
call
if
he
haue
any
imploiment
for
vs
:
so
as
no
man
may
beg
or
buy
a
calling
,
or
thinke
all
his
graces
buried
if
he
enter
not
presently
into
the
broade
way
of
worldly
fame
;
for
God
will
in
time
if
he
haue
set
him
apart
for
his
husbandry
,
prouide
him
a
place
and
meanes
for
his
lawfull
entrance
,
and
such
an
admittance
as
may
secure
his
conscience
.
For
the
second
,
whence
he
came
,
from
Galile
:
where
may
be
demanded
,
why
Iohn
went
not
to
him
,
he
being
but
the
seruant●
the
reason
is
,
first
because
Iohns
ministery
was
appointed
to
be
exercised
in
the
wildernesse
:
secondly
,
it
was
to
set
forth
the
maiesty
,
and
to
preserue
the
dignity
and
worthinesse
of
the
ministery
:
for
in
as
much
as
Christ
was
to
be
baptized
,
hee
was
to
come
thither
as
one
that
was
to
partake
of
some
fruit
of
his
office
.
Which
example
and
prefident
shewes
,
that
no
man
ought
to
thinke
himselfe
too
good
to
come
to
Iohn
,
that
is
,
to
the
Minister
of
God
,
in
whose
mouthes
heehath
put
the
words
of
reconciliation
,
and
in
whose
hands
are
the
distribution
of
his
seales
.
And
this
condemneth
all
those
that
seeke
to
bring
the
Temple
into
their
house
,
or
wait
that
the
Arke
should
come
to
them
.
Dauid
we
see
,
though
a
King
of
high
glory
and
renowne
,
Psal.
84
,
2.3
.
complaineth
and
mourneth
that
he
could
not
haue
accesse
to
the
church
of
God
,
and
thought
the
birds
happier
the●
he
that
sate
and
sung
within
the
Temple
.
And
if
the
King
of
heauen
the
Lord
Iesus
did
humble
himselfe
to
goe
to
Iohn
,
much
more
ought
flesh
and
bloud
to
striue
to
ioyne
themselues
to
the
publike
place
where
the
ministery
is
exercised
.
The
second
circumstance
,
is
Iohns
forbidding
of
Christ
to
come
to
his
baptisme
.
Out
of
which
place
appeareth
,
that
Iohn
acknowledged
him
to
be
the
Messias
,
though
he
was
cloathed
with
sinfull
flesh
;
for
he
saith
,
he
had
need
to
receiue
the
holy
Ghost
of
him
,
which
none
can
giue
but
Christ
.
Now
how
knew
he
this
?
for
by
the
wisedome
of
God
it
was
wrought
,
that
they
neuer
saw
nor
met
before
,
therefore
hee
must
needs
know
it
miraculously
;
euen
as
miraculously
(
Luke
1.41
.
)
hee
leapt
in
his
mothers
wombe
when
she
first
heard
of
Christs
conception
.
And
if
the
signe
to
know
him
be
the
Doue
,
as
some
would
haue
it
,
how
knew
he
him
before
?
It
must
be
answered
,
that
God
gaue
him
a
secret
reuelation
to
himselfe
,
to
discerne
that
this
was
the
person
in
whom
dwelt
the
God-head
bodily
;
Coloss.
2.9
.
and
after
for
further
confirmation
,
which
was
a
signe
a
posteriori
,
there
was
this
exhibition
of
that
token
,
a
Doue
descending
on
him
.
According
as
(
Exod.
3.12
.
)
Moses
was
told
he
should
bee
a
deliuerer
of
the
people
of
Israel
;
and
this
was
his
signe
,
that
when
he
had
done
it
he
should
sacrifice
to
God
in
the
mount
,
that
is
,
it
should
further
confirme
him
,
for
he
knew
it
before
when
he
went
forth
of
Egypt
with
the
people
.
Where
we
may
learne
,
that
if
we
walke
simply
as
in
the
sight
of
God
,
and
make
a
conscience
of
our
calling
,
wee
shall
haue
(
if
need
require
)
an
extraordinary
presence
and
help
of
God
to
instruct
vs
,
and
we
shall
be
taught
of
him
the
secrets
and
wonders
of
the
Lord
.
Further
learne
in
this
refusall
of
Iohn
to
baptise
Christ
,
that
although
a
man
may
be
an
excellent
Minister
,
yet
hee
may
erre
concerning
some
chiefe
point
of
his
office
,
and
this
to
bee
no
disparagement
to
him
,
euen
as
Iohn
failed
in
this
duty
.
So
as
we
draw
out
of
this
particular
example
this
generall
instruction
,
against
such
as
except
against
Ministers
being
of
another
iudgement
then
others
be
:
for
if
he
be
faithfull
in
the
greatest
duty
of
his
calling
,
and
his
end
be
to
serue
the
people
,
not
for
ambition
,
but
of
conscience
,
if
he
be
sound
in
the
principall
,
and
hold
the
foundation
,
though
perhaps
he
be
in
some
errour
otherwise
,
yet
it
is
no
reason
to
call
his
ministery
into
question
.
For
wee
must
qualifie
and
correct
our selues
,
from
iudging
hardly
of
them
that
differ
from
other
Ministers
in
some
points
,
vsing
the
moderation
of
S.
Paul
to
the
Philippians
,
like
brethren
supporting
their
infirmities
.
Not
but
that
Paul
may
withstand
Peter
to
his
face
,
Phil.
2.3
.
(
Gal.
2.11
.
)
in
that
wherein
he
is
iustly
to
be
condemned
:
as
if
for
a
few
Iewes
sakes
hee
will
separate
himselfe
from
the
Gentiles
,
with
whom
hee
had
before
conuersed
:
for
this
was
offensiue
to
the
Church
of
God
;
otherwise
Paul
and
Barnabas
ought
not
(
Act.
15.39
.
)
to
part
asunder
and
breake
company
about
small
matters
,
but
one
should
appease
the
other
in
meekenesse
of
spirit
.
Now
for
the
answer
of
Christ
,
it
standeth
on
two
parts
:
first
,
requiring
him
to
do
it
:
secondly
,
a
reason
.
Let
alone
for
this
time
.
Where
learne
,
there
is
a
kind
of
modesty
vnseasonable
,
(
though
all
are
to
thinke
humbly
of
themselues
)
which
is
that
that
hindereth
a
man
from
the
execution
of
his
calling
:
and
it
is
as
if
Christ
should
say
:
Whatsoeuer
I
be
,
stand
thou
vpon
thy
commission
from
God
.
And
if
Iohn
by
this
his
calling
was
thought
worthy
to
baptize
the
naturall
Sonne
of
God
,
much
more
may
wee
thinke
our selues
meet
to
preach
to
flesh
and
bloud
what
euer
they
be
▪
for
though
they
haue
not
all
vestem
communem
,
yet
they
haue
cutem
communem
;
they
differ
not
in
birth
,
though
there
bee
some
difference
in
apparell
.
Neither
are
wee
to
abase
our selues
too
much
in
the
apprehension
of
our
owne
wants
:
for
as
Paul
saith
,
who
is
worthy
or
sufficient
to
bee
the
Lords
Ambassadour
,
to
haue
the
keies
of
heauen
to
shut
it
,
that
not
repenting
men
are
damned
;
and
to
haue
,
Mat.
16.
●9
.
that
they
bidde
on
earth
to
be
sealed
in
heauen
?
Who
is
sufficient
to
be
the
Chancelour
of
that
great
king
the
Lord
Iehoua
,
or
to
saue
a
soule
?
Who
is
worthy
to
be
receiued
as
God
himselfe
,
as
Christ
saith
:
He
that
receineth
you
,
receiueth
me
;
and
he
that
heareth
you
,
heareth
me
?
Of
himselfe
no
man
.
But
when
the
Lord
hath
once
sanctified
out
polluted
lippes
,
and
that
we
haue
a
booke
giuen
vs
to
eate
,
and
that
our
lippes
be
touched
with
the
coale
from
the
altar
,
whereby
we
may
not
be
worthy
,
but
vouchsafed
to
be
worthy
;
then
though
we
be
subiect
to
the
same
infirmities
others
be
,
wee
must
notstand
amazed
or
abashed
at
them
,
so
as
we
be
hindred
in
our
duties
.
For
if
God
will
haue
Moses
goe
to
Egypt
,
(
Exod.
3.12
.
)
he
may
not
say
:
Who
am
I
,
that
I
should
stand
before
Pharao
?
Neither
must
Ieremy
say
:
(
Ier.
1.7
.
)
I
am
a
child
,
when
the
Lord
hath
once
touched
his
mouth
:
for
be
hee
neuer
so
slow
of
speech
,
the
Lord
(
Exod.
4.12
.
)
will
teach
him
what
to
say
.
And
Iohn
must
not
be
so
nice
,
but
he
must
baptise
Christ
,
since
God
hath
giuen
him
that
honour
.
Further
heere
learn
,
that
if
it
so
fall
out
,
a
man
in
some
congregation
be
more
learned
,
better
exercised
in
the
Scriptures
,
then
are
those
lippes
which
ordinarily
doe
preserue
more
knowledge
,
though
he
haue
profited
more
in
mortification
then
his
teacher
,
as
Dauid
had
in
his
time
by
his
continuall
study
in
the
Law
of
God
;
yet
he
is
not
to
despise
the
ministery
,
wherein
ordinarily
there
is
that
sufficiency
,
that
it
is
able
to
instruct
the
best
learned
,
and
to
guide
the
most
circumspect
:
and
what
euer
he
be
,
he
must
range
himselfe
in
the
common
order
of
professors
.
For
Christ
though
hee
haue
in
him
the
riches
of
all
wisedome
,
and
the
fulnesse
of
all
grace
,
must
and
doth
himselfe
vrg●
to
receiue
baptisme
at
Iohns
hands
,
because
it
is
Gods
appointment
:
for
heere
runne
the
siluer
streames
that
can
quench
our
spirituall
thurst
;
why
then
should
others
make
themselues
better
then
Christ
,
who
had
need
of
Iohns
ministery
?
Dauid
had
most
heauenly
meditations
,
and
was
wonderfull
conuersant
in
the
Scripture
;
and
as
himselfe
saith
,
the
law
of
God
had
made
him
wiser
then
his
teachers
,
yet
he
vouchsafed
to
submit
himselfe
to
the
hearing
of
them
,
and
thought
his
life
forlorne
,
when
he
was
exiled
from
the
Temple
:
Psalm.
84.1
.
and
that
the
birds
that
bred
there
were
happier
then
hee
.
Much
more
are
they
faulty
now
,
that
being
farre
short
of
that
measure
of
religious
knowledge
was
in
Dauid
,
doe
exempt
and
banish
themselues
from
the
publike
congregation
.
And
if
it
be
intolerable
to
despise
the
sacramentall
bread
,
though
thou
hast
as
good
at
home
,
much
more
punishable
is
it
to
despise
the
administration
of
the
doctrine
,
thinking
thou
canst
profit
as
much
at
home
:
for
the
greater
blessing
is
knit
to
the
publike
ordinance
and
institution
of
God
,
where
euery
man
may
buy
wisedome
without
money
.
For
the
second
,
which
is
Christs
reason
:
it
is
because
we
are
to
fulfill
all
righteousnesse
.
Then
must
Iohn
baptize
,
that
is
his
righteousnesse
;
and
Christ
be
baptized
,
for
that
is
his
righteousnes
And
thus
was
Christ
baptized
,
a
signe
of
remission
of
sinne
,
yet
had
he
no
sinne
in
him
;
he
was
circumcised
,
(
Luk.
2.21.22
.
)
yet
had
he
no
vncleane
flesh
,
his
mother
was
purified
,
yet
was
she
not
polluted
by
his
birth
:
but
the
reason
is
,
I
haue
(
saith
Christ
)
taken
vpon
me
the
forme
of
a
seruant
,
and
they
(
speaking
of
the
elect
)
must
be
made
righteous
in
me
.
In
the
generall
learne
this
,
that
what
God
hath
commanded
must
be
done
,
and
it
is
conuenient
to
accomplish
all
righteousnesse
.
So
as
no
exception
must
bee
taken
to
any
thing
God
prescribeth
:
if
Christ
were
bound
to
it
in
the
office
of
a
Mediator
,
much
more
are
wee
to
striue
to
come
to
this
marke
,
to
performe
euery
taske
that
God
setteth
downe
.
If
thou
sayest
,
or
sufficeth
to
embrace
those
things
that
are
necessary
for
saluation
,
I
aske
then
what
that
is
?
If
thou
doest
account
it
that
without
which
none
can
be
saued
,
then
put
away
the
Word
and
Sacraments
,
for
many
are
saued
without
these
.
Indeed
some
things
are
more
necessary
then
others
,
as
the
Word
begets
and
begins
faith
,
the
Sacraments
doe
but
confirme
it
,
3●●●
.
〈◊〉
.
M
and
these
are
more
necessary
then
the
censures
of
the
Church
.
Some
points
destroy
the
foundation
,
as
to
deny
Christ
to
bee
the
Sonne
of
God
,
others
are
not
fundamentall
,
about
which
there
may
be
great
errours
in
iudgement
:
but
yet
let
vs
consider
as
neare
as
we
can
,
that
wee
fulfill
whatsoeuer
is
commanded
,
and
the
least
being
commanded
with
singular
wisedome
of
the
Lord
must
bee
obeyed
.
So
Timothie
is
commanded
by
Paul
(
1.
Tim.
5.21
.
)
to
keepe
all
things
,
not
preferring
one
before
another
.
8.
●1
.
d●●
We
must
not
make
a
conscience
of
the
least
and
neglect
the
greatest
,
of
stand
amazed
with
the
excellency
of
the
highest
,
so
as
we
looke
not
downe
to
things
inferiour
commanded
by
the
same
God
.
It
is
the
commission
(
Mat.
28.19
.
)
to
preach
and
baptise
,
as
that
the
word
in
the
ordinance
of
God
should
goe
before
the
seale
;
and
in
this
respect
it
is
necessary
:
yet
is
it
a
Sacrament
,
though
there
be
no
preaching
,
and
the
want
of
the
word
doth
not
abolish
the
nature
of
the
action
.
So
we
must
labour
,
that
all
thing
that
sauour
of
corruption
,
may
be
remoued
;
yet
not
to
seuer
our selues
from
the
Church
by
reason
of
some
abuses
.
And
heere
those
are
confuted
,
that
will
submit
themselues
to
some
commandements
,
and
not
to
others
.
We
thinke
no
man
can
be
saued
without
Baptisme
if
hee
contemne
it
,
and
why
doest
th●●
not
aswell
labour
to
haue
thy
child
nurtured
vp
in
faith
and
religion
?
No
man
will
come
to
the
Sacrament
without
examination
;
for
if
he
do
we
account
it
damnable
:
or
who
is
he
that
taking
the
bread
in
the
Supper
,
would
be
found
asleepe
?
yet
we
thrust
our selues
into
the
temple
to
heare
the
Lord
speake
vnto
vs
,
not
communing
with
our
hearts
before
we
come
,
and
suffering
o●●
selues
to
be
caught
with
sleepe
when
we
are
come
.
And
whence
proceedeth
this
,
but
that
we
doe
not
esteeme
it
as
righteous
as
ordinance
of
God
to
come
to
the
doctrine
with
preparation
,
as
to
the
Sacrament
?
Certaine
it
is
,
many
may
bee
saued
without
Bptisme
:
but
being
baptized
and
despising
preaching
if
hee
may
haue
it
,
he
is
sure
to
be
damned
:
for
what
is
the
seale
vnlesse
there
be
a
graunt
precedent
?
But
we
are
almost
like
vnto
the
Pharisees
,
that
thought
it
no
sinne
to
sweare
by
the
altar
,
but
to
sweare
by
the
oblation
on
the
altar
was
an
hainous
matter
:
so
to
sweare
by
the
Temple
it
was
nothing
,
Math.
23.18
but
otherwise
to
sweare
by
the
gold
in
the
Temple
:
which
is
most
strange
,
since
the
gold
is
nothing
vnlesse
it
bee
sanctified
by
the
Temple
.
So
the
Word
doth
separate
and
sanctifie
the
water
and
the
bread
,
and
not
they
the
Word
;
for
it
hath
life
without
them
,
and
who
taught
them
to
distinguish
thus
?
For
if
we
will
all
go
to
Iohn
to
be
baptized
of
him
,
so
must
wee
also
to
heare
him
preach
.
Let
vs
beware
therefore
how
wee
leape
at
a
Gnat
and
swallow
a
Camell
.
Ioh.
13.8
.
Peter
would
as
faine
be
cleansed
as
the
rest
of
the
Apostles
,
then
must
he
not
be
so
nice
as
to
deny
this
mercy
to
himselfe
,
to
haue
Christ
wash
his
feet
.
But
as
we
must
measure
euery
thing
by
the
commandement
,
so
must
we
likewise
esteeme
them
according
to
the
dignity
and
order
that
God
hath
commanded
,
for
this
shall
bee
the
best
fulfilling
of
righteousnesse
.
And
Iesus
when
he
was
baptised
,
&c.
Heere
the
Euangelist
setteth
downe
what
followed
immediatly
after
Christs
baptising
,
namely
,
the
ordaining
of
him
by
an
heauenly
Oracle
,
to
be
the
great
Doctor
of
the
Church
.
There
were
many
glorious
sights
and
apparitions
,
whereby
was
testified
to
Iohn
and
the
people
,
that
this
was
an
extraordinary
man
.
By
opening
the
heauens
must
bee
vnderstood
,
that
they
were
as
it
were
cut
asunder
:
that
thereby
they
might
know
,
that
this
man
was
not
to
be
considered
as
in
the
infirmitie
of
man
,
but
as
one
come
from
heauen
.
Further
,
Iohn
and
the
people
saw
with
their
bodily
eyes
the
bodily
shape
of
a
doue
,
by
which
was
represented
Sacramentally
an
extraordinary
presence
of
the
holy
Ghost
;
which
though
it
be
euery
where
,
and
so
cannot
be
lim●ted
any
where
,
yet
was
it
neuer
so
much
present
any
where
as
in
this
place
:
whereby
was
signified
the
perfusing
and
powring
of
all
gifts
and
graces
vpon
the
humane
nature
of
the
Lord
Iesus
.
And
after
their
sight
had
beene
thus
confirmed
,
yet
was
there
a
more
excellent
signe
;
a
voice
from
the
liuing
God
,
that
this
man
and
this
person
that
stood
before
them
,
aggreuating
and
gathering
himselfe
among
the
company
of
sinners
,
this
poore
man
appearing
but
in
the
basenesse
of
this
flesh
,
was
the
very
naturall
Sonne
of
God
,
begot
by
an
incomprehensible
generation
,
in
whom
his
soule
delighted
.
So
as
the
summe
is
this
:
There
are
testimonies
giuen
from
heauen
to
Iohn
and
the
people
,
by
sight
and
by
hearing
,
that
this
man
that
was
but
newly
baptized
was
the
onely
and
alone
peace-maker
of
the
Church
.
The
testimonies
be
three
:
first
,
the
opening
of
the
heauens
:
secondly
,
the
descending
of
the
doue
:
thirdly
,
the
voice
from
heauen
,
and
the
matter
of
the
voice
.
For
the
first
vnderstand
,
that
albeit
Christ
had
the
heauens
opened
,
in
part
for
the
confirmation
of
his
owne
soule
,
that
hee
was
appointed
to
bee
the
great
ruler
of
the
Church
,
who
in
his
humanity
had
need
of
such
a
confirmation
,
and
that
in
part
they
were
opened
to
giue
him
security
to
vndergoe
this
great
office
:
yet
it
was
done
especially
for
the
confirming
of
Iohn
and
the
people
,
as
Ioh.
12.
A
voice
came
from
heauen
saying
,
I
haue
glorified
him
,
which
came
(
saith
Christ
vers.
30.
)
not
for
me
,
but
for
your
sakes
.
So
as
heereby
generally
obserue
,
in
that
the
heauens
are
opened
to
authorize
him
to
be
the
great
Teacher
,
that
our
duty
is
to
heare
him
,
and
the
greater
shall
our
condemnation
be
,
if
we
doe
it
not
.
For
though
others
speake
by
commission
from
God
,
as
Iohn
and
the
Prophets
,
yet
this
is
true
spoken
of
in
the
Hebrewes
:
that
if
they
went
not
vnpunished
that
despised
them
that
spake
from
the
earth
,
that
is
,
being
but
men
,
much
lesse
shall
they
escape
that
despise
him
who
speaketh
from
heauen
.
And
since
the
Prophets
,
(
Luk.
16.29
.
)
are
to
be
heard
,
and
Iohn
speaking
in
the
authority
of
God
,
much
more
are
we
to
take
heede
,
that
we
neglect
not
the
words
of
this
great
Teacher
,
that
speakes
from
heauen
,
being
God
in
flesh
.
For
the
second
testimony
:
first
,
may
be
demanded
whether
Iesus
was
destitute
of
this
spirit
before
?
And
if
not
,
why
it
is
said
(
now
)
to
light
on
him
?
Colos.
2
9.
It
is
certaine
,
(
as
the
Apostle
teacheth
)
that
the
God
head
dwelt
bodily
in
his
flesh
,
and
neuer
any
creature
had
so
much
as
hee
,
from
the
first
moment
of
his
conception
.
And
in
that
it
seemes
now
to
descend
vpon
him
,
vnderstand
,
that
before
hee
led
a
priuate
life
,
and
the
time
of
his
manifestation
was
not
come
,
at
this
time
hee
abstained
from
shewing
any
worke
of
his
mediatorship
,
and
in
this
priuat
course
of
life
he
had
such
a
portion
of
the
spirit
as
was
meete
:
but
now
when
he
was
to
exercise
his
office
,
he
hath
his
soule
endued
with
a
more
excellent
measure
of
grace
.
Hereupon
it
is
said
,
Esa.
61.1
.
The
spirit
of
the
Lord
came
vpon
me
to
preach
good
tidings
,
&c.
comming
then
in
a
speciall
manner
vpon
him
:
where
we
learne
,
that
as
Christ
in
the
lineaments
and
proportion
of
his
bodie
grew
and
increased
,
so
did
he
also
in
the
graces
of
his
soule
and
inward
vertues
,
as
(
Luk.
2.52
.
)
hee
increased
in
wisedome
,
and
in
stature
,
and
in
fauour
both
with
God
and
men
.
And
howsoeuer
hee
had
by
right
appertaining
to
him
all
grace
,
yet
it
was
powred
downe
by
degrees
:
and
the
greatest
measure
of
all
,
was
at
the
time
of
his
ascension
.
The
grace
hee
hath
receiued
is
farre
aboue
that
of
Angels
,
euen
that
which
hee
had
in
his
humane
soule
,
yet
were
they
created
and
finite
:
and
it
is
no
vitious
or
blame-worthy
ignorance
,
not
to
know
that
as
a
man
,
which
commeth
not
within
the
compasse
of
his
humanity
,
as
the
certainty
of
the
latter
day
is
not
reuealed
(
as
himselfe
saith
)
to
the
sonne
of
man
.
Mark
.
13.32
.
Further
,
in
that
the
spirit
doth
now
annoint
him
,
learne
,
that
whosoeuer
shall
challenge
any
calling
from
God
,
must
shew
himselfe
to
be
qualified
in
some
sort
more
then
he
was
in
his
priuate
life
:
for
that
which
is
true
in
Christ
as
the
head
,
is
also
in
the
inferiour
members
.
And
as
it
is
intolerable
in
a
man
to
vsurpe
any
place
in
the
Church
without
authority
from
men
,
so
is
i●
high
presumption
to
take
it
vpon
him
,
except
with
the
outward
calling
he
can
shew
the
inward
seale
of
the
holy
Ghost
:
for
without
this
,
the
approbation
of
men
is
but
as
a
seale
set
vpon
water
;
and
if
he
pretend
the
allowance
of
the
holy
Ghost
,
let
him
shew
some
competent
sufficiency
to
discharge
it
.
Secondly
,
is
to
bee
considered
,
why
he
descended
in
the
shape
of
a
doue
.
Where
note
first
,
that
wee
vnderstand
not
the
shape
spoken
of
as
if
the
done
appeared
but
as
in
a
shape
:
for
it
had
a
reall
and
a
bodily
being
and
substance
,
and
the
word
(
shape
)
is
to
bee
referred
to
the
holy
Ghost
,
which
is
in
all
places
as
God
,
and
so
not
visible
in
himselfe
;
but
truely
represented
in
the
doue
,
all
signes
being
(
as
they
must
bee
)
proportionable
to
the
representing
of
that
is
to
bee
signified
.
In
Acts
2.2
.
the
spirit
appeareth
like
the
rushing
winde
,
to
shew
the
power
and
feruency
of
the
Gospell
:
secondly
,
like
a
clouen
tongue
,
which
should
speake
,
and
be
as
it
were
diuided
to
all
:
thirdly
,
like
a
fiery
tongue
,
to
purge
vs
,
and
to
wast
mens
filthinesse
.
And
heere
like
a
doue
,
to
testifie
Christs
kingdome
to
be
in
all
lowlinesse
and
harmlesnesse
,
to
be
a
preacher
of
peace
,
of
such
a
doue
like
simplicity
,
Esa.
42.2
.
Mat.
12.20
.
that
as
is
spoken
by
the
Prophet
,
he
should
not
lift
vp
his
voice
in
the
streets
,
and
of
so
compassionate
a
heart
,
as
not
to
breake
the
bruised
reede
.
Heere
further
consider
the
difference
between
the
manifestation
of
the
Law
and
of
the
Gospell
:
in
the
deliuery
of
the
Law
blowes
the
sound
of
a
trumper
,
appeares
fearefull
lightning
a●●
dreadfull
thundring
,
Exod.
19.16
.
so
as
the
people
could
not
abide
to
heare
it
,
and
Moses
himselfe
being
astonished
,
and
said
:
I
feare
and
quake
,
Heb.
12.21
.
But
when
the
Gospell
is
giuen
,
there
is
nothing
commeth
foorth
that
is
fearefull
,
to
testifie
that
Christ
would
not
terrifie
with
thundring
threates
,
but
by
a
mild
,
and
a
still
,
and
a
familiar
voice
would
call
men
,
how
long
soeuer
they
haue
continued
in
their
sinnes
,
and
how
many
soeuer
they
be
:
yea
if
they
be
distressed
in
their
hearts
,
and
anguished
in
their
soules
,
as
a
milde
doue
he
allureth
them
,
and
promiseth
to
saue
them
.
Whereupon
if
any
man
doe
bleed
,
that
he
hath
wounded
the
Lord
by
his
offences
,
and
do
grone
with
sighes
vnspekeable
,
and
be
confounded
with
his
owne
sin
,
and
ashamed
of
himselfe
,
let
him
not
feare
to
goe
to
Christ
,
who
is
yet
euen
to
this
day
a
doue
.
The
least
grone
of
a
repentant
heart
the
Lord
will
not
refuse
:
for
it
is
his
nature
to
be
mercifull
,
and
his
glory
and
ioy
to
saue
,
and
if
there
be
but
a
litle
worke
begun
in
vs
,
the
Lord
Iesus
will
quicken
and
cherish
it
;
which
may
comfort
vs
to
powre
foorth
our
soules
before
him
:
for
hee
lieth
in
waite
for
our
returne
with
the
lost
Sonne
,
Luk.
15.20
.
and
hath
not
deposed
not
laid
aside
his
compassion
.
Now
if
neither
the
voice
of
Moses
〈◊〉
terrifie
,
Luk.
1.32
.
nor
the
voice
of
Christ
allure
vs
,
if
piping
will
not
make
vs
dance
,
nor
weeping
will
make
vs
repent
,
then
this
is
our
condemnation
,
that
this
meeke
doue
is
not
embraced
,
and
that
wee
beleeue
not
the
Gospell
,
whereby
we
may
haue
accesse
to
Christ
,
and
so
be
saued
.
Thirdly
,
heere
is
to
be
considered
,
how
Iohn
could
call
the
doue
the
holy
Ghost
,
since
the
essence
of
this
spirit
is
not
discernable
,
nor
the
power
infused
into
Christ
to
be
seene
.
Againe
,
he
that
is
euery
where
,
and
in
no
place
circumscribed
,
cannot
be
discerned
:
how
is
it
said
then
,
that
Iohn
saw
him
?
Wee
most
vnderstand
they
are
both
figuratiue
and
borrowed
speeches
,
hee
saw
not
the
Essence
of
the
holy
Ghost
,
nor
the
power
infused
into
Christ
is
not
to
be
discerned
:
for
this
was
to
be
seene
onely
with
the
eye
of
the
soule
:
but
the
sight
of
the
doue
perswaded
him
the
spirit
was
there
after
a
speciall
manner
,
singualr
and
extraordinary
.
Againe
,
hee
saw
not
the
spirit
descend
,
but
the
doue
,
which
did
really
signifie
,
that
as
verily
and
truly
the
spirit
was
light
vpon
him
.
But
is
the
holy
Ghost
that
Doue
,
as
Ioh.
1.32
.
I
beheld
that
spirit
come
downe
from
heauen
like
a
Doue
,
and
it
abode
on
him
.
This
is
to
be
vnderstood
,
not
that
the
holy
Ghost
was
inclosed
in
the
Doue
,
or
personally
vnited
to
the
Doue
,
but
it
is
a
sacramentall
speech
,
whereby
that
which
is
proper
to
the
signe
is
giuen
and
attributed
to
the
thing
signified
;
as
we
say
,
the
bread
is
the
body
of
Christ
:
but
if
substantially
the
holy
Ghost
be
present
in
the
Doue
,
then
so
is
the
body
of
Christ
in
the
Supper
.
Not
like
:
for
the
holy
Ghost
is
euery
where
,
because
he
is
a
spirit
,
but
the
body
of
Christ
is
circumscribed
and
bounded
in
a
place
certaine
,
and
so
they
be
not
of
the
same
nature
.
Againe
,
we
do
not
say
the
Doue
was
a
type
of
the
substantiall
presence
of
the
holy
Ghost
,
for
it
was
then
euery
where
;
and
it
was
not
there
present
as
in
essence
,
but
it
was
a
type
to
signifie
that
he
was
so
there
as
in
no
place
so
much
:
and
it
must
be
intended
of
a
sacramentall
and
of
no
essentiall
presence
,
as
if
he
were
no
where
else
,
but
of
the
presence
of
his
essence
in
a
speciall
maner
.
Againe
,
it
is
absurd
to
aske
how
there
can
be
a
true
giuing
of
the
thing
vnlesse
the
thing
be
there
;
as
that
Christ
cannot
be
giuen
by
the
bread
,
vnlesse
he
be
in
,
or
with
,
or
vnder
the
bread
:
for
it
is
not
the
locall
presence
or
absence
that
makes
the
truth
of
giuing
it
,
but
if
the
verity
of
the
thing
be
there
,
it
is
enough
:
for
God
can
giue
man
leaue
to
eate
his
flesh
being
in
heauen
.
The
fathers
did
eate
it
,
otherwise
they
could
not
haue
beene
saued
,
Iohn
6.31
.
and
then
Christ
was
not
onely
not
present
,
but
not
at
all
as
touching
his
humanity
:
so
as
Christ
began
not
onely
to
be
flesh
when
he
was
manifested
,
but
they
did
eate
Manna
,
and
in
that
by
faith
they
did
eate
Christ
.
So
in
the
water
the
conscience
is
washed
,
and
yet
is
there
no
bloud
transfused
with
the
water
,
but
it
is
as
truly
there
,
as
this
Doue
did
testifie
Christ
to
be
filled
with
all
graces
:
and
so
truely
is
it
sealed
vnto
our
soules
that
wee
eate
Christ
,
though
not
corporally
.
By
the
word
we
eate
the
flesh
of
Christ
continually
by
faith
,
and
in
the
Sacrament
it
is
only
more
plaine
that
we
eate
it
,
because
two
senses
are
satisfied
by
it
;
the
eare
hearing
the
word
,
and
the
eie
seeing
the
bread
.
For
the
third
testimony
,
There
comes
a
voice
from
heau●●
:
by
the
former
miracles
the
Lord
onely
prouided
for
the
witnesse
of
the
eye
,
but
now
hee
prouides
for
the
eare
also
.
Where
wee
learne
,
the
wonderfull
wisedome
and
loue
of
God
to
exercise
all
our
senses
,
that
thereby
we
might
be
brought
to
a
certaine
perswasion
of
these
mysteries
.
Among
the
Philosophers
is
a
great
question
,
whether
the
sense
of
sight
or
of
hearing
bee
better
in
it selfe
.
True
it
is
,
that
sight
in
nature
is
more
excellent
,
as
for
celerity
and
quickenesse
,
so
for
perspicuity
and
sharpnesse
:
but
if
the
doubt
bee
made
of
the
profit
of
these
two
,
then
hearing
excelleth
;
for
we
can
see
nothing
but
that
is
visible
,
but
many
more
things
are
to
be
heard
of
,
which
thereby
may
be
conueied
to
the
heart
to
iudge
of
:
so
the
largenesse
of
hearing
is
greater
in
the
profit
.
Besides
,
no
man
profiteth
by
sight
,
vnlesse
he
vnderstand
it
by
hearing
;
for
which
cause
it
pleased
God
to
apply
both
in
the
mystery
of
saluation
,
that
thereby
we
might
be
sure
of
it
,
we
neuer
doubting
of
that
we
both
see
and
heare
.
Faith
commeth
by
hearing
,
Rom.
10.17
.
and
the
holy
Ghost
bores
the
care
,
Psal.
40.
and
leades
the
eye
to
satisfie
it
,
setting
before
it
in
Baptisme
water
,
and
in
the
Supper
bread
and
wine
,
so
as
it
is
prouided
that
the
hearing
might
haue
the
word
,
and
the
eye
the
sacraments
.
Now
in
the
voice
consider
what
it
doth
expresse
,
namely
th●
that
flesh
which
stood
there
before
them
was
the
naturall
sonne
of
God
;
and
this
he
is
two
waies
:
first
,
as
he
is
the
sonne
of
God
by
nature
,
of
the
eternall
substance
of
his
Father
;
howbeit
let
no
man
thinke
fleshly
of
the
matter
,
for
hee
departed
with
no
substance
,
nor
had
any
manner
of
change
:
secondly
,
as
he
was
the
sonne
of
Mary
,
not
by
nature
or
adoption
,
for
then
there
had
beene
a
time
when
he
was
not
the
Sonne
of
God
,
but
by
personall
vnion
,
the
man
Christ
being
neuer
a
person
by
it selfe
vntill
it
was
personally
vnited
to
the
Godhead
;
so
as
he
was
borne
the
sonne
of
God
not
by
nature
,
for
he
was
of
the
nature
of
his
mother
:
&
so
Mary
is
said
to
bee
the
mother
of
God
,
not
that
she
brought
forth
God
,
but
brought
foorth
that
man
that
was
God
,
and
this
in
respect
onely
of
the
personall
vnion
.
In
that
it
is
said
,
my
welbeloued
Sonne
;
vnderstand
that
all
lo●●
comes
from
him
that
comes
to
vs
,
and
wee
are
beloued
only
for
Christs
sake
:
as
Ch●●●
〈…〉
praieth
,
Iohn
17.
I
beseech
thee
good
Father
,
that
as
〈…〉
●●●d
me
,
so
thou
wilt
loue
them
,
and
giue
them
the
same
glory
thou
guest
me
.
This
is
God
required
to
doe
by
his
owne
Sonne
,
who
can
a●ke
nothing
shall
be
denied
him
:
With
the
same
loue
loue
thou
them
:
as
I
am
in
them
,
so
are
they
in
me
.
And
this
ministreth
singular
consolation
,
that
when
we
consider
Christ
to
be
beloued
;
we
may
withall
remember
,
that
with
the
same
loue
the
Lord
loueth
his
natural
son
,
with
the
same
doth
he
loue
vs
that
are
adopted
:
so
as
when
he
beholds
the
beauty
of
his
sonne
,
in
whose
fore-head
as
in
a
golden
plate
are
written
all
our
names
,
hee
turneth
from
our
filthinesse
,
and
embraceth
vs
as
his
owne
sonne
,
and
the
Father
and
sonne
are
all
one
in
desire
?
The
Lord
grant
we
may
be
able
to
comprehend
it
,
and
be
willing
to
entertaine
it
,
that
this
loue
may
constraine
vs
to
loue
him
againe
,
otherwise
it
brings
foorth
no
effectuall
fruit
in
vs
.
Againe
,
since
the
Father
tooke
all
delight
in
this
Sonne
Christ
Iesus
,
and
that
the
whole
Trinity
was
heere
at
his
baptizing
,
and
that
the
father
saith
in
another
place
,
Sonne
I
will
glorifie
thee
still
:
Iohn
12.28
.
let
vs
learne
to
magnifie
the
Lord
Iesus
,
let
him
bee
our
ioy
,
for
who
is
there
in
heauen
or
earth
in
whom
wee
can
set
our
delight
,
better
then
on
him
which
thus
pleaseth
the
father
?
Let
vs
loue
him
that
God
loueth
,
he
is
the
only
Priest
to
sacrifice
for
vs
,
the
only
Aduocate
to
plead
for
vs
,
the
onely
Prophet
to
instruct
vs
,
the
only
King
to
gouerne
vs
,
the
onely
shield
to
defend
vs
:
we
shall
be
made
rich
through
his
grace
only
,
righteous
through
his
obedience
onely
,
safe
through
his
protection
onely
,
and
saued
through
his
mediation
only
.
He
that
glorifies
the
Sonne
glorifies
God
,
and
he
that
resteth
vnder
the
wings
of
the
Sonne
,
shroudeth
himselfe
vnder
the
shadow
of
the
most
high
:
then
accursed
be
that
man
,
or
that
religion
,
that
holds
Christ
but
as
the
chiefe
Sauior
,
and
would
haue
other
helpes
ioyned
to
him
:
for
we
must
only
haue
Christ
,
and
wholly
Christ
,
and
assure
ourselues
to
bee
saued
onely
in
him
,
our
praiers
to
bee
heard
onely
through
him
,
and
our
wounds
to
be
healed
onely
by
the
sight
of
him
;
and
to
what
end
should
we
ioyne
others
with
him
,
since
all
are
beloued
onely
for
him
?
That
there
is
a
Trinity
,
appe●●
〈…〉
●●er
in
this
place
;
a●
namely
the
fathers
voice
,
〈…〉
●esence
in
the
Done
,
and
Christ
manifested
and
〈…〉
flesh
:
and
these
bee
seuerall
,
yet
but
on●●e
ho●●●
,
and
all
and
euery
of
them
is
le●●●uah
.
It
is
a
mystery
only
to
be
adored
,
yet
in
some
measure
i●
to
be
kno●en
,
that
they
should
be
three
persons
yet
but
one
God
:
as
for
example
,
take
three
men
,
Paul
,
Iames
and
Iohn
,
heere
be
three
persons
and
three
men
,
but
it
is
not
so
in
God
:
for
in
things
that
bee
created
,
wee
must
consider
they
are
onely
limited
,
therefore
the
same
nature
in
Iohn
is
not
the
same
natu●●●
singular
and
in
specie
that
is
in
Paul
,
because
they
bee
not
onely
two
persons
,
but
diuided
in
quantity
;
and
that
particular
nature
in
particular
that
is
in
Iohn
cannot
be
in
Paul
.
So
for
Angels
,
take
Raphael
,
Gabriel
,
and
Michael
,
supposing
him
to
bee
a
created
Angell
,
the
same
particular
angelicall
nature
that
is
〈◊〉
one
is
not
in
another
;
for
they
be
not
onely
two
persons
of
Angels
,
but
two
natures
,
not
distinct
but
separate
.
Now
in
God
〈◊〉
make
a
common
essence
,
which
is
Iehouah
,
wherein
doth
cons●●●
three
Elohims
,
yet
are
they
not
three
Iehouahs
,
because
his
nature
is
simple
,
and
the
selfe
same
is
in
them
all
,
and
the
same
being
is
in
God
the
Father
that
is
in
the
Sonne
,
and
is
tota
to
〈◊〉
in
euery
one
and
the
same
in
Vnity
.
And
if
wee
will
haue
th●●
Gods
,
then
must
we
make
a
substance
diuided
,
which
cannot
be
but
there
is
onely
a
distinction
.
Angels
are
separate
one
from
another
,
and
are
one
without
another
,
but
in
the
Trinity
it
is
otherwise
.
The
Sonne
is
in
the
Father
,
the
holy
Ghost
in
the●●
both
,
and
they
are
all
one
.
The
Sunne
begets
beames
,
from
th●●
Sunne
and
the
beames
proceeds
light
:
the
beames
cannot
be●●
without
the
Sunne
,
nor
the
light
without
them
both
.
So
fro●
the
spring
riseth
the
well
head
,
yet
is
not
the
spring
without
th●●
well
head
,
and
the
streame
proceeds
from
them
both
.
These
〈◊〉
steps
and
traces
as
it
were
to
conceiue
somwhat
of
this
myste●●
of
mysteries
.
Lastly
obserue
,
as
the
whole
Trinity
was
present
at
C●●●●
baptisme
,
the
Father
to
iustifie
his
Sonne
,
the
Spirit
to
sa●●
him
,
and
Christ
to
be
sanctified
:
so
are
they
also
present
〈◊〉
baptisme
,
God
the
Father
to
receiue
vs
,
Christ
to
purcha●en
for
vs
,
&
the
holy
Ghost
to
purge
our
consciences
,
yea
and
the
heauens
are
open
,
that
is
,
we
are
as
sure
to
come
thither
as
we
are
sure
Christ
is
there
.
Therefore
is
the
whole
congregation
bound
to
stay
the
setting
on
of
this
seale
,
and
to
see
the
child
receiued
into
the
church
,
since
there
is
such
a
glorious
presence
at
it
,
and
it
ought
to
be
meditated
vpon
,
when
it
is
applied
to
others
.
MATH.
chap.
4.
vers.
1
,
2
,
3
,
4.
&c.
verse
1
Then
was
Iesus
led
aside
of
the
spirit
into
the
wildernesse
to
bee
tempted
of
the
diuell
.
verse
2
And
when
he
had
fasted
forty
daies
and
forty
nights
,
he
was
afterward
hungry
.
verse
3
Then
came
to
him
the
Tempter
and
said
:
If
thou
be
the
Sonne
of
God
command
that
these
stones
be
made
bread
.
verse
4
But
he
answering
,
said
:
It
is
written
,
man
shal
not
liue
by
bread
onely
,
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
.
verse
5
Then
the
diuell
tooke
him
vp
into
the
holy
City
,
and
set
him
on
a
pinacle
of
the
temple
,
verse
6
And
said
vnto
him
:
If
thou
be
the
Sonne
of
God
,
cast
thy selfe
downe
:
for
it
is
written
,
that
he
will
giue
his
Angels
charge
ouer
thee
,
and
with
their
hands
they
shall
lift
thee
vp
,
lest
at
any
time
thou
shouldest
dash
thy
foot
against
a
stone
.
verse
7
Iesus
said
vnto
him
,
It
is
written
againe
:
Thou
shalt
not
tempt
the
Lord
thy
God
.
verse
8
Againe
,
the
diuell
tooke
him
vp
into
an
exceeding
high
mountaine
,
and
shewed
him
all
the
kingdomes
of
the
world
,
and
the
glory
of
them
,
verse
9
And
said
vnto
him
:
All
these
will
I
giue
th●●
if
thou
wilt
fall
downe
and
worship
me
.
verse
10
Then
Iesus
said
vnto
him
,
auoid
Satan
:
for
it
is
written
:
Thou
shalt
worship
the
Lord
thy
God
,
&
him
only
shalt
thou
ser●●
▪
verse
11
Then
the
Diuell
left
him
,
and
behold
the
Angels
came
and
ministred
vnto
him
.
NOW
the
Euangelist
further
sheweth
,
that
because
the
time
was
neare
when
our
Sauior
Christ
was
to
enter
into
his
office
,
to
which
hee
was
before
consecrated
,
that
it
was
ordained
by
God
and
the
holy
Ghost
immediatly
before
,
that
he
should
submit
himselfe
to
bee
exercised
in
a
hot
conflict
,
challenging
Sathan
hand
to
hand
:
that
ouercomming
in
this
first
and
great
combate
,
hee
himselfe
might
bee
consumed
,
and
others
might
know
,
that
he
came
to
destroy
the
works
of
the
diuell
.
And
to
the
end
that
Sathan
might
haue
the
greater
power
and
fuller
blow
at
him
,
hee
was
led
into
a
solitary
and
desert
place
,
where
the
diuell
might
be
in
his
ruffe
;
and
to
such
a
place
wherein
men
possessed
were
specially
tormented
,
and
there
Christ
liued
among
wild
beasts
,
as
Marke
saith
chap.
1.13
.
that
Sathan
might
doe
his
vttermost
.
And
forasmuch
as
Moses
in
the
deliuery
of
the
Law
,
(
Exod.
34.28
.
)
was
taken
vp
into
a
mount
to
God
,
and
was
taken
from
men
,
where
hee
abstained
from
meate
fourty
daies
and
fourty
nights
,
that
the
excellency
of
his
doctrine
might
receiue
the
greater
grace
,
and
might
further
be
authorised
:
and
forasmuch
as
Eliah
(
1.
King
.
19.8
.
)
in
the
restoring
of
the
Law
defaced
in
the
idolatrous
raigne
of
Ahab
,
did
goe
in
the
strength
of
one
cake
and
a
pot
of
water
fourty
daies
and
fourtie
nights
:
So
heere
before
the
doctrine
of
the
Gospell
was
to
bee
published
,
it
was
meet
that
Christ
should
doe
no
lesse
,
lest
there
might
be
thought
some
disparagement
done
,
and
lesse
glory
to
haue
beene
in
the
Gospell
,
that
the
law
being
written
but
in
stone
,
and
to
endure
but
a
time
,
should
bee
adorned
and
beautified
with
a
greater
miracle
then
the
Gospell
,
which
should
bee
written
in
the
liuing
stones
of
mens
hearts
.
Howbeit
in
this
,
Christ
giueth
vs
no
example
of
abstinence
:
for
hee
fasted
because
hee
had
no
manner
of
stomacke
all
that
while
;
which
was
to
confirme
vs
,
that
hee
was
a
man
meerely
supernaturall
,
being
able
to
forbeare
without
a●●
appetite
forty
daies
.
During
which
time
,
the
Diuell
set
vpon
him
,
and
he
was
not
free
from
this
encounter
any
while
,
but
after
beginning
to
be
hungry
,
then
the
diuel
more
furiously
assaulteth
him
,
hoping
to
worke
and
preuaile
somewhat
vpon
this
occasion
of
his
infirmity
:
whereupon
follow
three
seuerall
temptations
,
which
in
their
place
shall
be
spoken
of
.
In
the
words
are
set
downe
three
points
:
first
,
Saint
Mathew
diligently
deliuereth
all
such
circumstances
as
went
before
his
temptation
:
secondly
,
what
these
temptations
were
,
both
in
number
and
in
kinde
after
he
grew
hungrie
,
from
the
third
to
the
end
of
the
tenth
verse
:
thirdly
,
the
euent
and
issue
of
this
assault
,
that
when
he
had
repulsed
the
rage
,
and
driuen
backe
the
darts
of
his
enemy
,
the
Angels
came
to
doe
him
homage
,
as
to
a
great
and
mighty
conquerour
.
For
the
circumstances
before
the
combat
,
they
be
fiue
:
first
,
is
noted
the
time
(
then
:
)
that
is
,
immediatly
after
he
had
receiued
testimony
from
heauen
,
that
hee
was
the
great
Doctor
of
the
church
:
secondly
,
the
place
where
this
was
,
in
the
wildernesse
,
a
place
most
for
the
aduantage
of
Sathan
:
thirdly
,
by
what
motion
he
was
caried
thither
;
by
the
direction
of
that
spirit
which
before
descended
on
him
:
fourthly
,
to
what
end
he
went
,
namely
,
to
be
tempted
:
fifthly
,
the
occasion
Sathan
tooke
more
specially
ta
assault
him
,
which
was
his
fasting
and
hunger
.
For
the
first
:
when
he
was
solemnely
pronounced
to
bee
the
Sonne
of
God
,
and
that
he
was
full
of
the
holy
Ghost
,
then
the
diuell
setteth
vpon
him
.
While
he
liued
a
priuate
life
,
and
kept
himselfe
close
and
within
his
compasse
,
hee
assaied
not
to
assault
him
:
but
when
he
is
to
execute
a
matter
and
worke
of
his
office
concerning
the
saluation
of
mankind
,
and
that
this
is
now
to
bee
accomplished
by
the
preaching
of
the
Gospell
and
by
miracles
,
and
that
the
power
of
the
diuell
is
to
be
extinguished
,
and
that
he
is
to
be
cast
out
of
mens
consciences
,
now
he
begins
to
challenge
him
.
Where
learne
,
that
the
same
which
befell
to
the
head
,
the
members
be
not
exempted
from
,
especially
such
as
be
ordained
to
bee
instruments
for
the
setting
vp
of
the
Gospell
.
When
Moses
liued
priuate
and
shewed
not
himselfe
to
the
world
there
was
no
cause
of
quarrell
:
but
when
he
saw
one
of
his
brethren
suffer
wrong
,
and
defended
him
,
and
auenged
his
quarrell
that
had
the
harme
done
to
him
,
and
smote
the
Egyptian
:
Act.
7.25
.
then
they
began
to
disgrace
him
,
and
he
was
faine
to
flie
to
preserue
his
life
,
Exod.
2.15
.
So
Paul
when
he
was
a
Pharisie
,
no
man
in
greater
credit
nor
more
commended
for
being
zealous
in
their
religion
:
but
when
he
began
to
preach
Christ
crucified
,
then
was
there
none
more
buffeted
by
Sathan
,
nor
more
exposed
to
contumelies
,
nor
in
greater
perill
of
his
life
then
he
;
so
as
once
he
was
faine
to
bee
priuily
conueied
away
,
by
being
let
downe
in
a
basker
,
Act.
9
,
25.
and
a
second
time
to
be
rescued
from
the
Iewes
malice
by
a
Centurion
,
Act.
23.23
.
And
this
policy
and
stratageme
of
the
Diuell
is
confirmed
to
vs
by
our
owne
experience
:
for
when
a
Minister
beginneth
to
make
a
conscience
,
and
to
stand
soundly
in
the
doctrine
of
Christ
,
and
the
holy
life
of
his
Apostles
,
then
Sathan
stirreth
vp
instruments
to
bring
his
name
in
question
,
and
kindleth
such
coales
,
as
in
the
end
he
is
either
remoued
,
or
by
the
multitude
of
disgraces
made
weary
of
well
doing
.
The
cause
of
this
in
Sathan
is
two
fold
:
first
,
his
malice
against
the
Maiesty
of
God
:
secondly
,
his
enuie
against
the
saluation
of
man
.
For
being
adiudged
to
torment
,
he
laboureth
to
be
auenged
on
God
his
iustice
,
and
sinneth
against
the
holy
Ghost
of
purpose
to
despite
God
,
and
seekes
to
disglorifie
him
by
seeking
to
destroy
the
seed
of
the
woman
.
Hereupon
it
is
noted
,
that
Angels
sinning
were
neuer
restored
,
because
they
sinned
without
temptation
meerely
of
malice
,
being
created
excellent
and
pure
spirits
.
But
yet
howsoeuer
Sathan
bestirreth
him
to
heape
vp
the
displeasure
of
the
world
vpon
vs
,
and
is
euer
at
our
heeles
with
some
floud
of
waters
or
other
,
let
vs
not
be
discouraged
,
but
proceed
on
in
that
sanctified
course
we
haue
begun
:
for
the
Lord
will
either
stirre
vp
the
earth
to
drinke
vp
our
affliction
,
or
else
our
faces
shall
shine
notwithstanding
his
temptations
.
For
Christ
till
he
began
to
exercise
his
office
was
quiet
,
and
though
he
was
thus
troubled
,
yet
ceased
he
not
to
performe
his
worke
.
For
the
second
,
which
is
the
place
:
he
went
into
the
wildernesse
,
partly
to
imitate
that
Eliah
had
done
,
(
1.
King
.
19.8
.
)
being
in
the
mount
of
Horeb
in
the
wildernesse
,
and
fasting
there
forty
daies
:
but
especially
to
prouoke
Sathan
the
more
,
and
to
giue
him
all
aduantage
that
might
be
,
that
in
the
end
be
might
shew
himselfe
the
stouter
champion
.
And
for
this
cause
they
that
were
possessed
with
diuels
were
cast
into
solitary
places
,
that
the
spirits
might
haue
the
greater
power
ouer
them
.
Now
,
heerein
Christ
sheweth
his
greater
courage
,
giuing
Sathan
as
it
were
leaue
to
appoint
the
field
,
and
to
set
downe
his
weapon
:
like
them
that
being
determined
and
resolute
to
fight
,
and
to
trie
their
manhoods
,
go
apart
by
themselues
,
where
they
may
haue
no
companie
to
part
them
.
Euen
so
Christ
,
as
a
victorious
Captaine
,
dealeth
where
sathan
himselfe
will
chuse
,
that
he
ouercomming
as
it
were
at
vneuen
weapons
,
it
might
be
an
incouragement
and
confirmation
to
vs
,
that
this
was
hee
who
was
sent
of
God
to
breake
the
Serpents
head
,
and
that
hath
the
power
to
disarme
him
.
Where
notwithstanding
obserue
,
that
though
Christ
who
was
indeed
the
stronger
,
did
lay
himselfe
thus
open
to
his
enemy
,
yet
that
this
is
no
example
for
vs
to
imagine
that
we
can
follow
,
who
are
lighter
then
vanity
,
but
that
we
must
auoid
solitarinesse
as
much
as
can
be
,
except
we
will
prouoke
the
diuell
:
for
this
is
the
humor
that
lieth
fittest
for
his
temptation
,
when
we
are
destitute
of
the
comfort
of
company
,
to
worke
the
more
violently
vpon
our
affections
.
Heereupon
the
Philosophers
are
wont
to
say
,
and
that
truly
,
that
he
which
liued
alone
,
was
either
a
God
or
a
diuell
.
For
the
third
,
the
guide
by
which
hee
was
directed
thither
,
was
the
holy
Ghost
:
where
we
learne
this
comfort
,
that
seeing
the
diuell
could
not
haue
tempted
Christ
,
but
that
God
by
the
wisedome
of
his
spirit
had
so
appointed
both
the
time
,
the
place
,
and
the
occasion
,
wee
may
heereby
haue
good
security
giuen
vnto
vs
,
that
since
Sathans
power
is
limited
,
and
he
deales
but
by
commission
,
and
all
temptations
outward
and
inward
are
so
sent
from
God
,
that
he
intermedleth
but
as
an
instrument
for
the
hardening
of
the
reprobate
,
and
for
the
triall
of
the
elect
;
and
since
he
hath
no
absolute
power
to
exercise
his
tyranny
,
but
runneth
like
a
dogge
that
is
chained
by
the
arme
of
the
Lord
,
we
may
returne
this
ioy
to
our
soules
,
that
though
we
be
compassed
with
clouds
of
calamities
,
yet
wee
shall
neuer
be
temped
aboue
our
measure
,
for
hee
cannot
do
it
but
by
permission
.
And
since
God
is
the
maister
of
the
prize
,
to
iudge
who
fighteth
most
valiantly
,
if
wee
feare
and
tremble
before
him
,
and
walke
according
to
the
direction
of
his
spirit
(
prouided
alwaies
that
we
tempt
him
not
to
trie
his
goodnesse
)
wee
may
assure
our selues
,
that
as
hee
hath
begunne
a
good
worke
in
vs
,
so
hee
will
end
it
to
the
praise
of
his
glory
:
and
as
Esay
49.24
.
the
iust
captiuity
shall
be
deliuered
,
and
the
pray
shall
be
taken
from
the
tyrant
:
for
the
Lord
is
stronger
then
he
,
and
therefore
is
able
,
and
hath
better
title
then
he
,
both
in
creating
vs
when
we
were
not
,
and
in
redeeming
vs
being
lost
;
and
therefore
we
shall
be
victors
in
this
strong
man
Christ
.
For
the
fourth
,
the
end
why
hee
was
tempted
:
which
was
to
sustaine
the
vttermost
assaults
Sathan
could
make
by
suggestion
to
seduce
him
.
Heere
it
may
seeme
strange
at
first
,
that
our
Sauiour
Christ
should
bee
so
farre
abased
,
to
bee
subiect
to
the
temptations
of
the
diuell
,
and
to
bee
directed
to
it
by
the
spirit
of
God
.
True
it
is
,
there
was
no
matter
in
Christ
to
worke
vpon
,
his
nature
being
fully
sanctified
from
his
conception
,
free
from
all
corruption
,
yet
hee
was
apt
and
capable
to
be
tempted
:
that
is
,
it
might
glaunce
as
a
thought
thorough
him
,
but
it
was
presently
repulsed
.
For
such
was
the
state
of
Adam
at
first
,
that
though
he
had
no
inward
concupiscence
,
yet
hee
was
such
a
one
as
might
be
tempted
to
heare
and
to
see
,
if
he
would
:
but
this
is
the
difference
,
it
clasped
about
Adams
vnderstanding
,
but
it
could
not
possibly
lodge
with
Christ
:
and
it
is
no
more
disparagement
to
him
thus
to
be
tempted
,
then
it
was
for
him
to
take
and
assume
our
flesh
.
Heereupon
consider
,
that
there
be
three
kinds
of
motions
in
the
minde
of
man
.
The
first
,
which
glaunceth
and
passeth
thorough
the
minde
without
any
troubling
of
it
at
all
.
The
second
more
permanent
,
when
somewhat
assaults
the
minde
,
and
yet
without
any
consent
of
the
minde
.
The
third
,
is
that
kinde
of
motion
to
which
the
heart
consenteth
.
The
first
of
these
is
against
no
commandement
,
the
second
is
against
the
tenth
commandement
,
the
third
against
the
other
nine
commandements
.
And
this
is
singular
comfort
and
consolation
to
vs
,
that
Christ
was
tempted
;
for
now
we
may
bee
bold
to
assure
our selues
,
that
we
may
powre
foorth
our
soules
vnto
him
,
and
may
approach
to
him
in
all
our
agonies
,
not
doubting
but
hee
will
compassionatly
respect
vs
,
because
hee
in
this
flesh
of
ours
,
knew
and
felt
the
hard
encounter
;
according
to
that
is
said
often
in
the
old
Law
to
the
Israelites
:
Remember
thou
wert
once
a
seruant
in
Egypt
:
experience
of
afflictions
making
men
more
mercifull
:
and
as
it
is
said
,
Heb.
5.2
.
he
is
meet
to
haue
compassion
on
vs
that
are
out
of
the
way
,
because
that
he
also
was
compassed
with
infirmity
:
and
Heb.
12.3
.
the
Apostle
draweth
his
argument
thus
:
that
the
consideration
of
the
sufferings
of
Christ
should
perswade
vs
not
to
bee
wearied
nor
to
faint
in
our
minds
,
both
because
hee
by
his
sufferings
learned
obedience
,
and
also
because
hee
in
our
sufferings
will
bee
a
bearer
of
the
weight
lest
it
ouerpresse
vs
,
that
we
also
might
be
consecrated
through
afflictions
.
And
this
also
is
a
second
comfort
to
vs
,
that
as
Christ
ouercame
by
flesh
,
so
shall
wee
also
victoriously
conquer
through
him
,
if
with
patience
we
perseuere
:
for
heerein
hath
Christ
recouered
what
Adam
lost
,
who
receiued
concupiscence
by
Sathans
temptations
;
but
Christ
hath
ouercome
the
diuell
in
as
great
temptations
as
euer
Adam
was
ouercome
.
Further
,
in
that
Christ
is
led
by
the
sprit
,
and
the
diuell
tempteth
him
:
consider
what
the
purpose
of
them
both
are
,
since
being
opposite
one
to
the
other
,
they
both
ioyne
in
this
one
action
.
We
must
learne
,
that
temptations
are
diuersly
spoken
of
in
the
Scripture
:
first
,
the
diuell
tempteth
;
therefore
when
we
are
moued
to
anger
,
giue
not
place
(
saith
the
Apostle
)
to
the
diuell
;
Ephes.
4.27
.
for
he
bloweth
the
coales
to
kindle
thy
wrath
,
which
is
murder
two
waies
:
first
,
either
in
the
vniust
matter
of
it
:
secondly
,
or
in
the
immoderate
measure
of
it
,
and
in
all
things
hee
as
an
externall
instrument
worketh
vpon
the
corruption
of
our
hearts
.
Secondly
,
one
wicked
man
tempteth
another
,
as
it
is
said
in
the
Prouerbes
:
Come
,
lay
thy
lot
with
vs
,
and
we
will
take
a
purse
;
Prou.
1.14
.
alluring
others
by
their
example
to
the
participation
of
the
same
sinne
:
and
these
are
two
causes
of
temptations
without
our
hearts
.
But
Saint
Iames
(
chap.
1.14
.
)
goeth
to
a
third
cause
:
Euery
one
(
saith
he
)
is
tempted
of
his
owne
concupiscence
,
as
speaking
of
the
inward
cause
that
another
prouoketh
vs
by
and
Sathan
worketh
vpon
,
namely
,
our
owne
pronenesie
and
pregnancy
to
sinne
,
and
the
fire
that
burneth
in
our
breasts
,
so
as
euer
we
must
charge
and
challenge
our selues
for
our
sinnes
,
and
euery
temptation
is
either
from
an
outward
prouocation
,
or
inward
instigation
,
or
both
.
Fourthly
,
God
tempteth
not
onely
to
trie
what
strength
we
haue
to
vse
prosperity
with
sobriety
,
and
aduersity
with
patience
:
for
this
is
not
enough
,
though
by
this
he
doth
manifest
what
is
hidden
in
the
inward
minde
:
but
these
other
inward
solicitations
come
not
without
God
,
yet
doth
hee
not
tempt
(
Iames
1.13
.
)
as
it
is
euill
,
but
vseth
the
ministerie
of
Sathan
two
waies
:
first
,
toward
the
elect
:
then
toward
the
reprobate
:
toward
these
,
to
giue
them
vp
into
an
euill
minde
,
that
sinnes
past
may
bee
the
punishments
of
sinnes
to
come
,
and
the
deserts
of
punishments
that
are
to
come
;
which
the
Lord
doth
,
as
a
iust
reuenger
,
and
not
as
any
euill
author
:
for
to
punish
sinne
by
sinne
,
is
but
iustice
with
God
.
As
God
willeth
,
that
Absolon
shall
plague
his
father
by
committing
incest
,
2.
Sam.
16.22
.
to
bring
Dauid
to
repentance
for
his
adultery
;
not
that
he
willeth
it
as
adultery
,
but
as
a
iust
plague
to
him
that
did
it
,
and
to
conuert
his
seruant
Dauid
.
Now
for
the
elect
,
the
Lord
letteth
the
raines
loose
,
that
thereby
he
may
manifest
their
strength
,
and
his
owne
power
in
their
weakenesse
.
And
by
this
was
made
knowen
what
excellent
graces
Iob
had
receiued
,
Iob
2.10
.
when
by
his
extremities
and
anguishes
hee
was
not
consumed
,
but
refined
,
which
otherwise
had
beene
hid
;
euen
as
the
Pilot
cannot
shew
his
cunning
but
in
a
storme
,
nor
a
man
his
valour
but
in
a
combat
.
So
Dauid
was
by
affliction
brought
low
,
Psal.
32.3
.
that
the
Lord
might
shew
the
richer
mercie
in
his
recouery
:
that
all
his
children
might
bee
assured
to
finde
the
same
mercy
,
though
they
fall
into
the
same
sinne
,
if
they
follow
his
steppes
of
repentance
.
So
as
temptations
are
sent
of
the
Lord
to
discouer
his
graces
in
them
,
or
their
owne
wants
if
they
relent
,
partly
to
heale
their
pride
,
partly
to
teach
them
to
repent
of
some
sinnes
which
before
were
not
thought
of
:
and
that
the
Church
of
God
might
bee
comforted
,
knowing
that
in
the
extremity
of
a
bleeding
heart
the
Lord
sendeth
compassion
.
Sathan
tempteth
Adam
to
proue
God
a
lyer
,
and
to
bring
him
to
dishonour
,
and
to
bee
the
instrument
of
mans
damnation
:
Adam
tempted
himselfe
to
tast
of
that
which
as
hee
thought
should
make
him
God
:
God
tries
him
by
this
meanes
to
make
a
way
for
his
iustice
in
thereprobate
,
and
for
his
mercy
on
the
elect
:
for
if
there
had
beene
no
fall
,
God
had
beene
neither
iust
in
condemning
some
,
nor
merciful
in
sauing
others
.
So
heere
Christ
is
caried
to
be
tempted
.
The
purpose
of
God
in
this
is
to
confirme
it
vnto
Christ
,
that
he
should
be
of
power
to
destroy
and
extinguish
the
power
of
the
diuell
,
but
Sathan
fully
intended
to
haue
destroied
the
head
,
by
this
meanes
to
haue
hindred
the
saluation
of
the
members
.
For
the
fift
circumstance
,
which
is
the
aduantage
sathan
tooke
by
Christs
fasting
:
vnderstand
first
,
that
it
was
not
the
purpose
of
God
nor
of
Christ
himselfe
to
commend
vnto
vs
his
abstinence
:
for
it
is
no
commendation
to
forbeare
when
he
hath
no
appetite
to
eate
,
but
it
was
to
commend
his
miraculous
power
,
for
he
was
qualified
with
such
diuine
vertue
,
as
hee
was
for
the
time
like
an
Angell
,
not
subiect
to
humane
desires
.
The
Papists
from
hence
doe
draw
the
institution
of
Lent
,
saying
,
that
all
things
are
written
for
our
instruction
:
therefore
as
Christ
fasted
fortie
daies
,
so
must
we
.
It
is
true
,
that
all
things
are
written
for
our
instruction
,
but
not
for
our
imitation
:
for
he
was
borne
of
a
Virgin
,
conceiued
of
the
holy
Ghost
,
Mat.
17.2
.
transfigured
in
the
mount
,
hee
had
a
confirmation
of
his
doctrine
by
diuers
miracles
,
came
into
the
house
the
doores
being
shut
,
Iohn
20.26
.
Mark
.
6.51
.
commanded
the
winds
,
walked
on
the
waters
;
and
must
we
be
like
him
in
these
things
?
No
:
for
all
these
taste
of
his
Diuinity
.
But
his
obedience
,
his
patience
,
his
loue
to
giue
his
life
for
his
enemies
,
his
meeknesse
,
not
to
breake
a
bruised
reede
,
his
willingnesse
to
suffer
all
kind
of
affliction
:
these
things
let
vs
imitate
,
for
these
be
fruits
of
the
spirit
only
but
to
fast
forty
daies
and
forty
nights
is
no
more
imitable
for
vs
then
it
is
to
be
borne
of
a
Virgin
.
Yea
but
,
say
they
,
it
is
good
by
this
to
take
occasion
to
exhort
to
abstinence
.
We
answer
,
it
is
no
reason
that
because
Christ
fasted
hauing
no
stomacke
,
therefore
we
should
abstaine
hauing
stomake
.
Againe
,
in
all
this
time
Christ
taketh
nothing
,
but
they
pamper
themselues
with
wines
and
iunkets
,
which
be
as
irritable
to
lust
as
flesh
;
therefore
theirs
is
but
a
mock-fast
:
for
Christ
fasted
not
sparingly
only
,
but
abstained
altogether
.
Againe
,
if
they
will
imitate
Christ
,
they
must
doe
it
in
the
wildernes
:
and
if
it
be
a
commandement
because
Christ
did
it
,
why
did
they
it
not
in
Eliah
and
Moses
time
?
If
neuer
any
Iew
proposed
to
himselfe
this
imitation
of
him
that
fasted
not
but
by
the
power
of
God
,
much
lesse
should
we
in
this
follow
Christ
that
fasted
by
his
owne
power
.
Againe
,
Christ
fasted
that
Satan
might
take
him
in
his
infirmity
;
but
must
we
doe
so
,
to
expose
our selues
the
more
to
the
opportunity
of
his
temptation
?
God
forbid
.
Yet
if
we
will
know
what
fasting
is
,
we
say
it
is
a
necessary
exercise
which
our
owne
calamities
doe
require
,
and
the
desolations
of
other
churches
doe
exact
:
and
hee
that
taketh
in
more
then
will
well
fit
him
to
the
duties
of
his
calling
,
hath
surfeited
.
Now
in
the
fasting
of
the
Papists
we
note
foure
faults
:
first
,
they
destroy
the
worke
of
fasting
in
the
bodily
exercise
;
which
they
doe
two
waies
:
first
,
by
fulnesse
:
secondly
,
by
delicacy
.
Secondly
,
there
is
a
meere
deceit
and
cosinge
in
their
fasting
;
for
with
fasting
should
bee
ioyned
praier
extraordinary
,
both
for
feruency
and
continuance
:
which
by
humbling
our selues
in
this
sort
doth
set
an
edge
vpon
them
,
which
otherwise
would
crawle
vpon
the
ground
,
and
were
not
able
to
pierce
the
heauens
:
for
if
fasting
had
not
this
vse
,
but
that
the
action
would
be
complete
by
outward
abstinenc
onely
,
then
were
it
a
brutish
fast
;
for
the
beasts
of
Niniueh
(
Ionah
.
2.
)
fasted
in
this
son
.
But
they
doe
notioyne
praier
extraordinary
,
that
the
body
may
be
crucified
and
the
minde
humbled
,
that
thus
it
might
bee
as
:
grindstone
to
set
an
edge
on
their
supplications
;
therefore
theirs
is
no
fast
.
Thirdly
,
all
fasting
is
for
the
obtaining
of
some
grace
,
or
preuenting
of
some
danger
:
but
they
haue
inioyned
and
appointed
set
daies
to
fast
on
:
as
if
the
Physition
should
say
,
such
a
day
he
would
let
bloud
,
not
regarding
the
present
state
of
the
patient
,
wherein
hee
should
rather
shew
himselfe
a
Prophet
the●●
a
Physition
:
euen
so
doe
the
Papists
deale
in
their
fasts
,
either
verie
ignorantly
or
prophetically
.
Fourthly
,
where
fasting
is
appointed
to
humble
vs
,
and
to
confesse
our
vilenesse
by
feeling
our
wants
,
and
to
powre
foorth
our
soules
vnto
God
:
they
thinke
that
hauing
pleased
him
by
the
bare
action
of
abstinence
,
they
may
doe
what
they
list
,
or
else
puffed
vp
with
a
Pharisaicall
pride
of
merit
,
thinking
they
haue
deserued
at
Gods
hand
,
they
will
match
their
almes
with
the
very
bloud
of
Christ
,
which
is
most
sacrilegious
.
Of
these
the
Apostle
speaketh
,
1.
Tim.
4.3
.
that
In
the
latter
times
there
shall
come
men
which
shall
forbid
marriage
and
meates
,
speaking
in
hypocrisie
,
&c.
Yea
(
say
they
)
this
is
meant
of
grosse
heretikes
,
which
should
condemne
mariage
and
meates
altogether
,
as
the
Marcionists
,
that
said
,
men
and
women
were
coupled
for
generation
of
the
diuell
.
This
is
absurd
,
for
these
men
speake
it
not
in
hypocrisie
but
in
open
blasphemy
.
Yea
(
say
they
)
but
we
doe
not
hold
that
meates
are
vncleane
in
themselues
.
And
yet
they
forbid
it
to
all
men
at
some
times
,
and
to
some
men
at
all
times
.
Againe
,
a
Doctor
of
theirs
in
approbation
of
their
Lent
,
saith
,
that
flesh
was
accursed
in
the
floud
of
Noah
,
but
so
was
not
fish
.
Yea
but
God
forbad
the
tree
in
Paradise
and
certaine
meates
vnder
the
Law
,
yet
were
they
not
vnlceane
.
We
answer
,
that
which
God
hath
made
lawfull
what
man
can
interdict
?
And
as
it
is
Antichristian
to
command
what
God
forbids
,
so
is
it
to
forbid
what
God
commands
.
The
meates
in
the
Law
were
forbidden
for
significations
,
and
they
cease
:
so
for
meates
offered
to
Idols
,
for
they
are
abolished
:
and
a
man
may
now
eate
meate
offered
to
the
diuell
,
for
hee
cannot
pollute
it
;
for
euery
creature
of
God
is
good
,
and
nothing
ought
to
be
refused
if
it
be
receiued
with
thanksgiuing
,
(
1.
Tim.
44.
)
Againe
,
if
they
speake
of
the
quantitie
and
qualitie
it
were
somewhat
,
but
they
doe
not
so
,
but
all
fish
and
no
flesh
is
lawfull
.
Then
came
to
him
the
tempter
,
&c.
This
is
the
first
speciall
temptation
wherewith
Christ
was
assaulted
:
as
if
Satan
should
haue
said
,
there
hath
been
a
voice
heard
from
the
aire
,
that
thou
art
the
son
of
God
,
and
there
hath
beene
a
visible
cutting
asunder
of
the
heauens
by
a
miracle
,
and
by
this
thou
perswadest
thy selfe
that
thou
art
so
;
and
thou
hast
fasted
heere
forty
daies
which
makes
thee
highly
conceited
of
thy self
,
yet
is
it
not
possible
thou
shouldst
be
Gods
Sonne
,
for
thou
wantest
not
onely
the
hoast
of
heauen
to
wait
vpon
thee
,
which
were
worthy
the
glory
of
the
Sonne
of
God
,
but
thou
art
so
distressed
as
thou
wantest
a
peece
of
bread
for
the
strength
of
thy
body
,
therefore
it
is
vnlike
thou
shouldest
be
Gods
child
,
for
then
hee
would
more
respect
thee
then
now
he
doth
,
to
leaue
thee
thus
destitute
of
comfort
.
Well
I
know
thine
infirmity
to
bee
such
as
bread
thou
must
haue
,
and
being
heere
where
is
none
but
wild
beasts
,
and
where
no
present
supply
can
be
made
,
bestirre
thy selfe
and
be
thine
owne
puruetor
;
and
because
without
bread
thou
canst
not
liue
bee
thou
Gods
Sonne
or
no
,
looke
how
thou
canst
furnish
thy selfe
,
whether
by
miracle
or
without
miracle
.
Now
heere
in
this
desert
there
is
nothing
but
stones
,
which
if
thou
beest
such
a
one
as
thou
woldest
be
thought
to
be
,
thou
canst
change
their
naturall
hardnesse
and
make
them
fit
for
nourishment
.
Therefore
to
satisfie
me
,
and
for
thine
owne
good
,
let
me
see
at
thy
commandement
their
nature
to
bee
altered
and
transubstantiate
.
Our
Sauiour
Christ
being
well
furnished
and
appointed
,
not
onely
with
the
graces
of
the
spirit
but
with
the
word
of
God
,
doth
not
answer
whether
he
be
Gods
Sonne
or
no
,
or
whether
he
can
turne
those
stones
into
bread
or
no
,
but
hee
ouerthroweth
the
ground
of
his
reason
,
that
it
is
not
impossible
man
should
liue
without
bread
:
as
if
he
should
say
,
Thou
giuest
the
power
of
sustenance
to
a
peece
of
bread
,
but
my
Father
is
able
by
his
power
and
prouidence
to
fustaine
me
though
I
haue
no
bread
:
and
not
onely
my selfe
an
thus
perswaded
being
Gods
sonne
,
but
euen
flesh
and
bloud
may
be
able
to
liue
without
food
if
so
be
it
be
Gods
pleasure
;
therefore
there
is
no
cause
why
I
should
worke
a
miracle
,
since
not
only
I
but
many
other
may
bee
relieued
without
these
ordinary
meanes
.
And
that
thou
maiest
know
I
haue
truth
on
my
side
,
I
speake
nothing
but
scripture
,
for
Deut.
8.3
.
it
is
said
,
Therefore
hee
humbled
thee
and
made
thee
hungry
,
that
hee
might
teach
th●●
that
man
liueth
not
by
bread
onely
,
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
the
Lord
doeth
a
man
liue
.
And
as
for
thee
,
thou
goest
about
to
tempt
me
to
haue
me
vse
my
liberty
in
this
place
;
but
I
discerne
thy
subtilty
,
and
to
doe
this
thou
requirest
should
be
no
glory
to
my
Father
,
nor
any
confirmation
of
doctrine
heereafter
,
therefore
I
will
not
cast
pearles
before
Sathan
.
The
words
containe
two
parts
;
first
,
the
suggestion
or
temptation
:
secondly
,
the
beating
backe
of
the
temptation
.
In
the
first
consider
,
first
the
occasion
sathan
tooke
to
tempt
him
,
namely
his
hunger
:
secondly
,
the
matter
wherewith
he
was
tempted
▪
For
the
first
,
he
tempts
him
in
a
matter
of
food
,
being
hungry
.
Where
learne
,
that
Sathan
espieth
all
aduantages
where
and
when
he
may
finde
vs
best
;
and
he
vseth
our
present
infirmities
or
conditions
of
life
as
the
fittest
coales
to
set
vs
on
fire
withall
.
For
the
rich
man
is
neuer
assaulted
with
the
temptation
to
steale
,
because
he
hath
enough
;
nor
beggers
to
purchase
,
because
they
want
;
nor
priuate
men
to
peruert
iustice
,
because
they
sit
not
in
place
:
but
there
bee
some
temptations
on
the
right
hand
and
some
on
the
left
,
some
are
tempted
by
sickenesse
to
impatience
,
by
health
to
forget
God
,
by
youth
to
embrace
liberty
,
and
by
age
to
loue
riches
,
by
fulnesse
to
lift
vp
their
heele
against
God
;
some
by
penury
to
distrust
him
,
as
if
hee
had
cast
off
all
care
of
them
:
some
are
moued
to
reuenge
by
being
disgraced
,
and
some
to
worke
mischiefe
by
being
flattered
;
therefore
we
must
correct
such
imperfections
whereunto
by
nature
wee
are
most
inclined
,
and
not
to
giue
the
least
aduantage
vnto
Sathan
,
lest
vpon
our
vnwatchfulnesse
we
be
surprized
,
for
euery
one
shall
finde
,
that
in
something
hee
is
not
left
vntempted
;
and
since
temptations
come
on
both
sides
,
wee
must
arme
our selues
with
weapons
on
each
side
.
For
the
second
,
which
is
the
matter
of
the
temptation
:
we
obserue
a
double
drift
in
Sathan
:
first
,
to
driue
Christ
to
doubt
that
he
is
not
Gods
child
because
of
his
present
exigent
and
want
:
secondly
,
vpon
this
to
driue
him
to
vse
a
preposterous
miracle
against
Gods
glory
,
and
whereby
hee
should
haue
graunted
the
diuell
that
he
could
not
haue
liued
without
bread
,
and
by
this
meanes
to
haue
lost
the
glory
of
the
triumph
.
For
the
first
of
these
,
leauing
the
particular
of
Christ
the
head
,
let
vs
see
whether
the
members
bee
not
afflicted
with
the
same
temptations
.
Psal.
73.13.14.15
.
The
greatest
man
the
Prophet
Dauid
was
mightily
shaken
with
this
,
when
he
saw
Gods
children
liue
so
miserablie
,
and
the
wicked
so
prosperously
.
The
Prophet
Ieremy
(
ch.
12.1
.
)
desireth
to
reason
with
the
Lord
about
this
matter
,
and
bursteth
forth
with
wonder
;
Why
doeth
the
way
of
the
wicked
so
prosper
,
why
are
all
they
in
wealth
that
rebelliously
transgresse
?
They
are
planted
and
they
grow
,
where
as
the
godly
leade
a
life
fraught
and
full
of
sorrow
.
And
this
was
the
argument
of
all
Iobs
friends
,
that
being
so
strangely
afflicted
he
must
needs
be
Gods
enemy
,
Iob.
8.20
.
Indeed
if
the
Lords
loue
should
be
measured
by
outward
blessings
,
the
vngodly
had
farre
greater
cause
to
boast
,
for
they
weare
pride
about
their
neckes
as
a
chaine
,
and
are
couered
with
extortions
as
with
a
garment
:
their
faces
shine
(
saith
Ieremy
)
and
their
plants
are
safely
rooted
;
yea
not
onely
their
persons
,
but
their
children
are
like
flockes
of
sheepe
in
the
pleasant
field
,
and
like
oliue
branches
at
a
furnished
table
:
they
see
their
houses
established
before
their
faces
,
and
are
comforted
with
the
sight
of
their
childrens
children
:
Nay
all
things
fareth
well
with
them
,
their
Cow
calueth
and
casteth
not
,
their
hear●●
come
in
and
out
with
daily
plenty
,
so
as
with
them
euery
thing
prospereth
by
a
proportionable
kinde
of
happinesse
.
And
as
they
are
happie
in
their
liues
,
so
they
haue
a
great
priuiledge
in
the
time
of
death
,
for
they
die
like
lambes
,
and
passe
away
farre
men
comfortably
to
the
eye
then
Gods
children
;
for
they
die
not
languishingly
,
or
as
the
prisoners
of
death
,
but
they
goe
to
the
graue
sodainly
:
yet
their
wickednesse
is
such
,
and
their
hearts
so
full
of
poison
,
as
Iob
describing
their
cogitations
,
saith
,
they
regard
not
(
chap.
21.15
.
)
the
Almighty
,
but
say
,
what
is
the
Lord
that
they
should
serue
him
?
And
Dauid
(
Psal.
7.5
.
)
she●●●
that
their
mouthes
speake
blasphemy
against
the
heauens
,
and
their
tongues
walke
freely
through
the
earth
,
not
fearing
m●●
▪
Whereas
on
the
other
side
,
1.
Pet.
4.17
.
the
iudgement
of
God
beginner
a●
his
owne
house
,
and
they
drinke
the
dregs
of
the
cup
of
sorrow
,
they
are
but
wormes
scarce
worthy
to
creepe
in
respect
of
the
magnificence
of
the
wicked
:
they
eate
the
bread
of
care
,
and
quench
their
thirst
with
the
water
of
affliction
:
they
are
for
their
bodies
poore
,
for
their
credit
despised
,
and
for
their
consciences
they
haue
many
combats
:
the
terrors
of
death
doe
oft
so
fight
against
them
,
as
they
are
shaken
in
the
foundation
of
their
faith
,
so
as
they
doubt
besides
these
miseries
they
sustaine
heere
,
they
shall
be
adiudged
to
death
in
the
life
to
come
:
yea
they
are
hated
of
those
by
their
name
,
that
neuer
saw
them
by
their
face
.
And
besides
this
,
amid
these
waues
of
their
miseries
they
are
tempted
yet
by
Sathan
,
as
that
they
are
but
grashoppers
,
abiected
of
the
world
,
ouerwhelmed
with
sinne
,
which
woundeth
their
soule
to
death
,
and
yet
they
take
themselues
to
bee
heires
of
heauen
,
and
fellow-heires
with
Christ
.
These
seas
of
miseries
should
neuer
ouerflow
thee
which
sting
thy
conscience
,
nor
these
disgraces
outward
should
neuer
ouerthrow
thee
which
touch
thy
body
,
if
thou
wert
Gods
child
,
for
then
should
his
eye
watch
ouer
thee
to
ease
thee
.
Such
is
the
portion
allotted
to
Gods
Saints
,
so
as
Dauid
was
caried
so
farre
in
perturbation
of
spirit
,
that
had
hee
not
entred
into
the
sanctuarie
of
the
Lord
,
he
had
vtterly
condemned
the
generation
of
the
godly
.
Howbeit
when
we
are
assaulted
on
this
sort
,
let
vs
not
bee
dismayed
,
but
let
vs
know
,
that
herein
is
wrought
our
conformity
with
the
Lord
Iesus
,
let
vs
&
learne
the
same
defence
that
he
vsed
,
not
to
seeke
to
wind
out
our selues
by
our
owne
power
or
policy
,
but
to
rely
wholly
vpon
the
Lord
,
for
the
hath
many
secret
waies
to
rescue
vs
if
it
please
him
to
shew
the
power
of
his
prouidence
:
and
by
this
trouble
and
depth
of
sorrowes
we
are
plunged
into
,
we
may
the
rather
assure
our selues
that
there
shall
be
a
generall
restauration
of
all
things
,
because
they
are
now
so
out
of
frame
;
whereas
if
the
wicked
should
heere
bee
punished
and
the
godly
prosper
,
we
might
more
call
in
doubt
the
comming
of
the
Lord
to
glory
.
But
now
seeing
things
in
such
a
lamentable
confusion
,
euen
this
nay
▪
perswade
vs
with
Saint
Paul
,
that
there
shall
come
a
daie
of
vengeance
for
them
that
liue
wickedly
;
2.
Thess.
1.7.8
.
and
for
them
that
are
now
distressed
a
day
of
comfort
:
for
if
euery
thing
should
be
caried
with
an
euen
hand
,
we
might
well
doubt
of
an
immortalitie
.
For
the
second
drift
of
Satan
,
which
was
to
vrge
Christ
vpon
this
his
distresse
to
worke
a
miracle
,
it
shall
more
conueniently
be
spoken
of
in
Christs
reply
.
Now
for
the
second
generall
point
,
which
is
the
beating
●●ke
of
the
temptation
,
we
must
consider
two
parts
:
first
,
that
●●●ulseth
him
by
alleaging
Scripture
:
secondly
,
the
place
alle●●●
what
sense
it
is
to
be
applied
.
For
the
first
,
vnderstand
that
out
Sauiour
Christ
might
many
waies
haue
ouercome
him
,
yea
by
the
power
of
his
God●ead
he
could
haue
confounded
him
without
an
answer
,
but
it
leased
him
to
fight
with
the
weapons
of
flesh
and
bloud
,
that
we
by
his
exampl
might
learn
out
of
the
word
as
our
of
a
school
of
defence
to
beate
backe
Sathan
.
Where
obserue
,
that
Christ
alleaging
Scripture
as
an
instrument
to
repulse
the
diuell
,
that
there
is
no
sword
of
the
spirit
to
driue
away
temptations
so
sure
as
the
Word
of
God
,
being
most
necessary
for
this
purpose
.
Where
two
sorts
of
men
are
iustly
reproued
:
first
they
that
wring
this
weapon
out
of
the
peoples
hands
:
secondly
,
they
that
cast
it
from
them
,
that
are
content
themselues
to
abide
the
blowes
,
but
another
must
weare
the
sword
.
For
the
first
,
they
are
the
prelates
of
Rome
,
who
in
the
time
that
heauen
was
made
a
haire-cloth
,
and
Antichrist
set
foot
on
the
Lords
throne
,
shut
vp
the
booke
of
God
into
the
rusty
scabberd
of
Bishops
houses
,
where
it
was
kept
vnder
the
bondage
of
the
Clergy
vpon
paine
of
excommunication
,
charging
the
lay
people
not
to
meddle
with
it
:
as
if
it
had
beene
the
readiest
weapon
to
haue
cut
their
throats
.
But
since
the
Sonne
of
righteousnesse
appeared
,
the
Gospell
shining
in
mens
hearts
,
they
being
ashamed
of
this
,
and
being
perswaded
in
common
equitie
that
men
were
not
to
bee
kept
from
it
,
they
haue
published
one
part
of
the
word
the
new
Testament
,
not
(
say
they
)
vpon
any
absolute
necessitie
,
but
to
auoid
corruptions
that
may
g●●●
by
reading
other
translations
,
they
knowing
the
people
〈◊〉
would
not
bee
made
such
fooles
and
babes
as
they
were
〈◊〉
there
was
a
generall
mistouer
the
whole
world
.
But
wee
doe
stand
vpon
the
absolute
necessity
of
hauing
the
word
common
,
because
the
danger
is
common
that
thereby
is
to
bee
auoided
:
and
this
for
two
causes
:
first
,
it
is
necessary
that
euery
one
should
trie
the
spirits
;
so
as
he
must
vnderstand
more
then
hee
is
taught
by
the
mouth
of
that
spirit
which
should
bee
tried
:
therefore
they
must
haue
the
booke
of
God
,
according
as
the
men
of
Beroea
had
,
Act.
17.11
.
giuing
no
further
credite
to
Pauls
Sermons
then
they
were
consonant
to
the
written
word
.
Secondly
,
euery
Christian
is
a
souldier
,
and
in
his
baptisme
hath
taken
presse
money
of
Christ
,
to
serue
him
in
this
field
of
the
world
,
against
the
Diuell
our
sworne
enemy
,
who
worketh
outwardly
by
the
glittering
shewes
of
the
earth
,
inwardly
by
the
desires
of
flesh
and
bloud
,
adding
his
owne
suggestions
to
both
these
.
Now
the
weapons
to
encounter
him
are
the
word
as
the
sword
,
and
faith
as
the
shield
.
And
euery
one
being
tempted
in
his
owne
person
,
the
more
to
offend
the
enemy
and
the
better
to
defend
himselfe
(
and
since
our
owne
sinnes
shall
be
required
at
our
owne
hands
)
we
must
euery
one
take
his
sword
out
of
the
Lords
armory
,
that
we
may
resist
in
person
as
we
are
striken
in
person
.
And
it
was
a
fearefull
thing
for
them
to
put
out
the
kandle
,
while
the
people
were
smitten
;
and
a
shamefull
thing
to
put
out
their
right
eye
,
that
they
might
not
discerne
their
euill
wares
they
vttered
them
for
their
good
money
.
Oh
(
say
they
)
it
is
good
they
should
haue
them
,
to
keepe
them
from
the
infection
of
other
impressions
:
as
if
the
reading
of
the
Scriptures
by
the
people
,
were
Physicke
when
men
are
sicke
and
not
meate
when
they
bee
whole
;
Treacle
to
driue
out
poison
,
and
not
preseruatiues
to
keepe
from
it
;
as
if
it
had
strength
to
put
the
enemy
to
flight
,
and
none
to
hinder
his
approach
:
the
contrarie
whereof
is
rather
true
.
For
if
it
bee
meete
to
giue
light
to
the
simple
,
when
the
heauens
are
ouercast
with
the
mist
and
cloudes
of
heresie
,
it
is
much
more
forcible
to
shew
the
way
when
they
are
not
so
clouded
.
Oh
but
there
be
many
hard
matters
in
the
Scripture
,
past
the
common
reach
.
So
there
bee
many
easie
within
their
reach
:
for
the
Lord
hath
so
tempered
them
,
as
some
be
easie
to
prouide
against
penurious
stomackes
,
and
some
difficult
to
preuent
fastidious
lothsomnesse
.
Yea
,
as
in
the
most
champion
and
plaine
ground
of
the
booke
of
the
Scripture
there
be
some
mysteries
,
as
hillockes
higher
then
the
rest
,
so
in
the
greatest
and
steepest
hill
thereof
there
is
footing
whereby
with
labour
and
trauell
we
may
come
to
that
height
of
it
,
where
wee
may
see
and
discouer
so
much
of
the
land
of
Canaan
and
the
kingdome
of
heauen
,
as
our
places
doe
require
.
Therefore
it
is
well
said
,
that
the
Scriptures
are
like
a
floud
,
wherein
the
lambe
may
wade
and
the
Elephant
swim
:
for
the
plainer
places
are
to
be
digested
with
comfort
,
and
the
hidden
treasure
to
be
digged
out
by
praier
.
Therefore
saith
Christ
:
Mat.
23.14
.
Let
him
that
readeth
consider
,
&c.
Oh
but
this
taketh
away
the
glorie
of
the
Church
,
when
euery
one
may
controule
his
master
,
and
breedeth
heresies
,
when
euery
one
may
maintaine
by
this
his
owne
opinion
.
Yea
but
it
is
good
that
euery
one
shold
know
the
truth
,
that
they
may
follow
the
steppes
of
their
teachers
but
in
the
way
of
truth
:
and
if
because
some
haue
beene
seduced
,
all
should
be
depriued
of
this
blessing
,
then
away
with
preaching
,
for
it
is
the
sauour
of
death
to
many
;
2.
Cor.
2.16
.
and
with
the
Sacraments
,
for
many
feede
of
Christs
flesh
,
but
to
choke
them
to
damnation
:
and
then
away
also
with
Christ
himselfe
,
for
to
many
(
Luk.
2.34
.
)
he
is
a
rocke
of
offence
,
to
rush
their
bones
to
perdition
.
And
if
Heretikes
haue
abused
the
Scripture
,
this
is
a
reason
to
restore
it
,
that
they
may
be
againe
conuinced
by
Scripture
.
And
if
it
be
sufficient
to
say
,
the
diuell
alleaged
Scripture
,
therefore
hide
it
from
the
people
:
we
say
to
this
,
Christ
vsed
nothing
but
Scripture
,
therefore
let
them
haue
it
:
for
it
is
no
reason
to
take
away
the
thing
for
the
abuse
of
the
thing
,
no
more
then
that
a
lambe
should
cast
off
his
fleece
,
because
the
Lion
sometime
weareth
it
:
or
that
because
one
abuseth
is
sword
,
therefore
none
should
weare
any
weapon
.
For
howsoeuer
some
mad-men-or
quarrellers
in
the
campemay
abuse
them
to
their
owne
and
others
destruction
,
yet
the
Law
of
not
bearing
sword
in
the
field
will
neuer
bee
iust
.
And
to
meet
with
such
an
euill
by
taking
away
the
good
,
is
●●e
vnto
those
vnskilfull
Physitians
,
that
rid
their
Patients
of
no
disease
,
vnlesse
they
take
their
liues
from
them
.
Yea
,
but
it
is
dangerous
medling
.
Why
then
put
out
the
candle
,
lest
it
burne
the
house
.
Oh
,
but
put
not
kniues
into
childrens
hands
.
But
there
is
no
such
comparison
in
the
Scripture
:
it
is
indeed
compared
with
a
sword
in
the
hand
of
a
souldier
:
Ephes.
6.17
.
and
this
is
that
wee
vrge
,
that
euery
man
may
beare
his
owne
sword
,
since
euery
one
is
to
fight
:
and
in
the
iustice
of
the
Law
of
Armes
it
should
bee
so
,
since
wee
know
not
how
soone
we
shall
be
assaulted
:
and
except
they
will
discharge
vs
of
the
Lords
seruice
,
and
say
that
we
are
no
Souldiers
to
combat
against
the
corruptions
of
the
flesh
,
and
suggestions
of
the
diuell
,
it
is
a
wrong
not
to
bee
suffered
,
thus
to
haue
the
weapon
wrested
out
of
our
hands
.
Yet
I
cannot
but
commend
the
wit
of
the
Clergy
,
for
they
had
not
sold
their
wares
,
vnlesse
they
had
folded
the
peoples
eies
;
wherein
they
haue
done
like
theeues
that
put
out
the
candle
,
that
they
may
rifle
more
safely
in
the
darke
:
so
they
wisely
haue
sought
their
vantage
,
that
their
vile
filthy
merchandize
of
Masses
and
such
like
might
bee
vented
abroad
,
which
would
lie
rotting
at
home
vpon
their
hand
,
if
men
might
be
suffered
to
bring
any
light
with
them
into
their
pack-houses
.
Oh
but
,
they
say
,
they
haue
kept
it
but
from
hogges
and
dogges
.
Yea
,
and
from
sheepe
and
lambes
too
;
besides
that
many
are
vncleane
in
their
liues
,
which
yet
are
not
hogges
.
But
in
this
they
bewray
a
cleane
contrary
spirit
to
that
wherewith
our
Sauiour
Christ
was
conducted
:
for
hee
oft
preached
in
the
hearing
of
knowen
hogges
and
dogges
,
the
Scribes
and
Pharisees
,
lest
for
their
sakes
the
children
should
bee
defrauded
of
their
bread
:
whereas
on
the
contrary
,
they
depriue
the
children
of
their
appointed
portion
,
lest
the
dogges
should
happily
snatch
at
it
:
which
is
no
reason
that
it
should
bee
kept
from
the
iust
owners
,
because
there
be
some
vsurpers
by
.
Yea
but
(
saith
Stapleton
)
by
searching
the
Scripture
diligently
,
they
haue
erred
shamefully
.
This
is
as
if
one
that
were
to
traine
vp
a
child
to
be
an
archer
,
should
giue
him
this
precept
:
that
by
a●ming
at
the
marke
most
surely
,
hee
should
misse
most
foully
.
Whereas
men
haue
erred
onely
because
they
sought
it
not
diligently
enough
:
and
though
many
haue
missed
,
yet
heerein
haue
they
beene
brought
to
a
conscience
to
craue
the
Lords
helpe
in
guiding
their
hands
,
that
they
may
come
as
neare
to
the
price
of
Christs
glory
as
may
be
.
Well
forsooth
,
to
gratifie
the
people
,
they
haue
now
giuen
them
(
as
they
terme
it
)
the
Rhemish
Testament
:
but
as
the
cursings
of
the
people
haue
hitherto
pierced
their
soules
,
and
runne
them
thorough
,
for
ingrossing
into
their
hands
the
graine
of
life
:
so
now
they
will
be
as
sore
and
sharpe
against
them
,
for
selling
them
such
mustie
,
mildewd
,
and
blassed
graine
:
neither
is
their
impiety
lesse
now
in
poisoning
them
,
then
it
was
before
in
staruing
them
.
The
second
sort
of
men
that
wring
this
sword
〈◊〉
the
people
,
are
they
that
dare
not
but
allow
some
instruments
for
tillage
,
yet
they
content
themselues
with
bare
reading
;
as
if
they
would
haue
a
souldier
but
halfe
armed
,
like
vnto
the
subtill
practise
of
the
Philistims
,
who
to
keepe
(
1.
Sam.
13.19
.
)
the
Lords
people
alway
in
slauery
,
permitted
no
vse
of
weapon
vnto
them
(
a
few
excepted
,
)
whereby
they
would
shew
grace
vnto
them
.
Heereupon
men
are
to
be
exhorted
not
to
except
against
them
that
come
to
feed
at
a
Sermon
,
hauing
none
at
home
.
For
wee
ought
to
learn
in
this
schoole
of
defence
how
to
handle
our
weapon
:
and
Seruice
is
commanded
by
the
law
,
not
to
exclude
Preaching
,
but
to
goe
with
it
:
so
,
as
if
they
come
for
conscience
to
heare
,
and
not
for
contempt
to
their
owne
Pastor
at
home
,
they
are
to
be
permitted
without
complaint
.
Heere
also
are
they
to
be
charged
,
that
hauing
gifts
,
and
being
Christs
Lieutenants
,
yet
neglect
to
traine
vp
those
souldiers
that
are
to
serue
vnder
their
band
.
And
by
this
meanes
many
of
them
are
strongly
assaulted
in
their
absence
,
taking
the
fleece
and
not
looking
to
the
sheepe
,
and
sitting
to
guide
the
sterne
,
and
yet
suffering
the
vessell
to
bee
blowne
about
with
euery
tempest
.
For
it
comes
to
passe
oft
times
,
that
some
of
the
flocke
are
taken
with
the
trembling
of
the
heart
,
and
dismaied
by
the
terror
of
conscience
Sathan
hath
driuen
them
vnto
,
wanting
a
teacher
to
bridle
his
rage
and
to
answer
his
so
phistry
,
and
to
salue
the
wound
of
the
distressed
:
so
that
their
faith
is
so
dangerously
assailed
,
as
sometimes
they
are
strangled
with
despaire
:
whereas
for
any
thing
such
a
teacher
knoweth
,
his
disease
might
haue
beene
cured
by
praier
,
and
for
any
thing
he
knoweth
,
also
hee
may
pay
the
price
of
his
bloud
.
Againe
,
though
the
iudgement
doth
not
pursue
them
thus
far
,
yet
sometimes
through
these
hot
conflicts
they
grow
senslesse
leading
a
long
life
in
feare
,
and
leauing
an
ill
example
of
a
miserable
end
:
whereas
if
their
want
of
knowledge
and
experience
had
beene
supplied
by
the
lippes
of
their
guides
,
there
had
been
great
hope
they
might
haue
preuailed
.
Now
for
them
that
depriue
themselues
of
this
iewell
,
and
fling
this
weapon
from
them
,
saying
,
that
they
beleeue
as
the
Church
beleeueth
,
and
so
hang
their
faith
vpon
the
hookes
of
anothers
beleefe
,
and
being
miserably
abused
refuse
to
reade
the
word
,
saying
,
God
keepe
them
from
the
new
and
old
Testament
:
for
if
there
bee
such
bookes
they
are
bookes
of
controuersie
:
but
thinke
if
they
come
to
a
Masse
,
it
is
enough
though
they
beleeue
they
know
not
what
.
It
is
to
bee
lamented
to
see
,
that
they
haue
thus
put
foorth
their
eies
,
to
abuse
them
after
as
they
list
.
And
thus
haue
they
all
the
secrets
of
the
people
brought
vnto
them
by
their
auricular
confessions
,
keeping
their
owne
iugling
and
playing
fast
and
loose
from
the
peoples
sight
,
because
they
hide
away
the
glasse
of
the
word
,
wherein
they
might
view
their
owne
deformities
,
and
the
scabs
of
their
instructers
.
Which
is
all
one
,
as
if
a
man
being
ready
to
goe
a
dangerous
iourney
,
wherein
he
were
sure
to
meet
with
riflers
,
and
being
well
appointed
for
the
purpose
,
should
bee
perswaded
to
goe
,
but
in
no
case
to
carry
his
weapon
with
him
.
Wherefore
let
vs
not
hang
our
swords
vpon
other
mens
backes
,
for
we
shall
be
iudged
according
to
our
owne
workes
:
but
let
vs
still
holde
the
sword
in
one
hand
and
the
shield
in
the
other
:
for
wee
are
beset
on
euery
side
,
our
sleepe
is
a
thing
to
tempt
vs
,
single
life
and
mariage
are
things
to
tempt
vs
,
yea
there
is
no
minute
wherin
we
are
not
assaulted
.
Let
vs
therfore
since
the
Lord
hath
furnished
vs
with
all
things
fit
for
the
warre-fare
,
and
since
Christ
hath
sanctified
by
example
this
weapon
of
the
word
vnto
vs
in
the
like
conflict
,
let
vs
apply
our
hearts
to
reade
it
,
and
striue
to
haue
this
light
both
in
our
liues
and
in
our
mouths
:
for
it
is
necessary
for
the
king
to
reade
and
lay
vp
,
that
hee
may
command
not
through
the
pride
of
his
heart
things
that
are
vnlawfull
:
and
for
the
people
,
lest
in
too
great
basenesse
of
minde
,
they
should
obey
man
rather
then
God
,
Act.
4.20
.
Now
for
them
that
thinke
Sathan
such
a
babe
as
he
will
bee
out-faced
with
a
word
of
defyance
,
scorning
at
reproofe
,
saying
:
They
will
shield
themselues
from
Sathan
aswell
as
they
that
admonish
them
,
the
foule
feend
shall
haue
no
power
of
them
,
and
yet
continue
in
the
obstinacie
of
their
harts
,
labouring
to
extinguish
the
feeling
of
conscience
that
they
may
liue
more
licentiously
,
they
shall
proue
that
Sathan
can
beare
a
few
words
so
he
be
sure
of
the
soule
,
for
they
be
but
feathers
:
and
it
is
a
lamentable
way
to
defie
a
Lion
,
and
yet
to
come
within
his
clutches
:
thy
soule
hee
will
account
gaine
enough
.
But
he
answering
,
said
:
It
is
written
,
&c.
Heere
followeth
the
resistance
Christ
made
by
the
sword
of
the
spirit
,
to
the
temptation
of
the
diuell
.
Wherein
are
to
bee
obserued
two
parts
:
first
,
that
he
vseth
the
word
to
beate
backe
his
fiery
dart
:
secondly
,
what
text
he
chose
and
the
sense
thereof
,
in
which
there
are
two
parts
set
downe
:
the
first
,
negatiue
:
Man
liueth
not
by
bread
onely
:
the
second
,
affirmatiue
:
but
by
the
word
and
promise
of
God
,
if
the
meanes
faile
.
For
the
first
of
these
consider
,
hee
doth
not
gratifie
Sathan
so
much
,
as
to
tell
him
whether
he
bee
Gods
Sonne
or
no
,
neither
doth
hee
worke
any
miracle
as
hee
could
haue
done
,
as
well
as
pay
the
tribute
out
of
the
fishes
mouth
,
Mat.
17.
vers.
27.
but
he
tels
him
plainely
his
speech
is
vntrue
;
for
a
meere
naturall
man
may
liue
without
bread
,
much
more
I
,
that
haue
a
priuiledge
aboue
men
by
my
heauenly
generation
.
Where
we
learne
to
haue
this
resolution
,
that
vsing
lawfull
meanes
how
euer
things
sueceed
or
prosper
,
that
wee
stand
vpon
the
promise
of
God
,
that
wee
shall
neuer
want
;
a
thing
which
shall
continue
firme
,
when
the
mines
of
the
Indies
shall
faile
:
and
a
promise
that
no
earthly
Prince
can
make
,
because
hee
cannot
assure
himselfe
of
his
owne
estate
.
For
he
that
did
raine
downe
Angels
food
(
Exod.
16.15
.
)
not
which
they
made
,
but
which
they
did
minister
:
he
that
could
make
the
shooes
of
the
Israelites
not
to
weare
,
cause
water
(
Num.
20.8
)
to
issue
out
of
a
hard
rocke
,
command
the
winds
to
bring
quailes
in
such
a
multitude
,
sustaine
Eliah
(
1.
King
.
17.4
.
)
by
the
ministery
of
Rauens
,
that
hath
at
sometime
(
Mat.
15.36
.
)
fed
so
many
thousands
with
a
few
fishes
,
the
same
God
hath
giuen
vs
his
word
,
that
his
prouidence
shall
bee
as
watchfull
ouer
vs
;
not
that
we
should
looke
to
be
fed
by
miracles
,
or
not
to
vse
the
meanes
to
feed
our selues
,
but
thinke
that
come
should
grow
without
sowing
,
as
it
did
(
2.
King
.
19.29
.
)
in
Hezechiahs
time
:
but
that
we
may
bee
assured
his
hand
is
not
now
shortned
;
for
we
doe
not
looke
to
be
rapt
vp
to
heauen
as
Enach
was
(
Gen.
5.24
.
)
before
the
Law
,
or
as
Eliah
was
(
2.
King
.
2.12
.
)
after
the
law
,
yet
doe
we
expect
that
our
soules
shall
go
thither
as
did
Lazarus
,
Luk.
16.22
.
So
though
wee
are
not
to
expect
to
bee
enabled
forty
daies
to
fast
,
yet
hee
that
did
it
this
once
,
did
it
to
confirme
vs
,
that
the
same
power
of
his
Father
doth
still
continue
.
And
among
all
Christs
sermons
,
hee
euer
tooke
most
perswasible
reasons
to
make
an
impression
of
this
in
his
disciples
minds
,
and
to
roote
out
that
humour
of
worldlie
pensiuenesse
,
and
carking
carefulnesse
,
that
they
might
come
to
a
meditation
of
the
Lords
prouidence
.
As
Luk.
12.22
.
Be
not
immoderatly
carefull
to
heape
vp
vnto
your selues
riches
,
for
no
mans
life
standeth
in
his
goods
:
which
albeit
in
iudgement
we
discerne
of
,
yet
in
affection
we
are
ouertaken
.
And
to
perswade
this
,
he
bringeth
the
Parable
of
the
rich
man
,
(
vers.
17.
)
who
when
he
had
spent
his
care
to
fill
his
barnes
,
and
had
thought
to
haue
blest
his
soule
in
his
substance
,
the
same
night
was
depriued
of
his
life
.
Christ
in
that
place
shewing
all
care
to
be
double
:
first
,
for
the
backe
what
we
shall
put
on
:
secondly
,
for
the
belly
what
wee
shall
eate
,
and
perswadeth
vs
not
to
distrust
the
Lord
in
either
:
the
life
is
more
then
meate
,
therefore
he
that
gaue
thee
the
one
being
greater
,
will
also
giue
thee
the
other
being
lesse
.
Consider
the
rauens
,
the
Lord
feeeds
them
,
and
can
he
haue
lesse
regard
of
his
children
?
Insinuating
vnto
vs
,
that
wee
should
not
feare
the
persecution
which
is
accompanied
with
scarcity
,
not
stirring
vp
men
to
desperate
courses
to
entangle
themselues
in
needles
troubles
:
but
hauing
the
crosse
laid
vpon
them
by
others
,
not
brought
vpon
them
by
themselues
,
then
in
a
holy
resolution
of
the
cause
not
to
feare
:
for
fiue
sparrowes
shall
be
bought
for
two
farthings
,
and
yet
not
a
feather
of
these
,
much
lesse
shall
a
haire
of
thy
head
,
fall
without
Gods
prouidence
.
Secondly
,
he
perswades
vs
by
this
,
that
our
care
can
doe
vs
no
good
without
Gods
blessing
.
For
apparell
,
wee
see
the
Lillies
garnished
with
such
beauty
,
as
exceedeth
Salomon
in
his
glorie
:
and
if
hee
thus
doatheth
the
grasse
of
the
field
,
much
more
will
he
prouide
for
vs
.
O
that
our
hearts
could
conceiue
the
comfortable
security
,
that
Christ
giueth
vs
in
resting
vnder
the
wings
of
his
Father
:
for
he
is
the
same
God
now
,
no
lesse
carefull
then
he
was
then
,
if
the
fault
were
not
in
our
infidelity
that
wee
distrust
him
.
But
seeke
(
saith
Christ
)
the
meanes
whereby
ye
may
come
to
saluation
,
and
all
outward
things
shall
be
cast
vpon
you
:
feare
not
litle
flocke
,
for
he
that
will
giue
vs
a
heauenly
kingdome
,
wherein
we
may
contemplate
the
glory
of
God
for
euer
,
and
hee
that
hath
giuen
vs
his
Sonne
out
of
his
owne
bosome
,
when
wee
were
his
enemies
,
and
had
no
grace
to
aske
pardon
,
how
can
he
now
deny
vs
any
thing
hee
knoweth
to
be
conuenient
for
vs
?
Yet
for
our
comfort
let
vs
know
,
that
none
haue
this
promise
,
but
the
godly
:
for
the
Lions
,
that
is
,
the
tyrants
of
the
Church
,
they
shall
want
and
be
hungerbit
,
Psal.
34.10
.
but
the
righteous
shall
neuer
be
forsaken
.
Many
had
more
oyle
then
the
widow
of
Sarepta
,
(
1.
King
.
17.16
.
)
yet
hers
by
reason
of
the
promise
of
God
wasted
not
,
but
lasted
longer
then
theirs
:
so
as
not
so
much
for
the
quantity
as
for
the
qualitie
of
hauing
it
in
some
competent
certainety
,
the
children
of
the
most
high
shall
neuer
want
.
Where
further
we
learne
to
forbeare
the
vsing
of
vnlawfull
meanes
:
for
wee
must
make
that
reckening
Abraham
did
,
(
Gen.
22.8
.
)
when
Isaac
told
him
,
there
was
wood
,
but
where
was
the
sacrifice
:
God
(
saith
he
)
will
prouide
the
Scrifice
:
so
wee
must
say
,
God
will
prouide
to
releeue
our
necessities
.
Let
vs
therefore
owe
nothing
but
loue
,
not
borrow
where
we
cannot
pay
;
Rom.
13.8
.
and
if
the
lawfull
sweat
of
our
browes
will
not
affoord
it
,
let
vs
vse
no
shifts
to
disgrace
our
profession
:
for
what
God
hath
cursed
with
his
mouth
,
hee
cannot
blesse
in
the
vse
;
therefore
it
is
better
to
want
with
his
fauour
,
then
to
abound
without
it
;
and
better
it
is
to
be
the
Almighties
begger
,
then
the
Diuels
belly
.
Whereas
wee
so
looke
to
the
meanes
on
earth
,
as
if
there
came
no
blessing
from
heauen
:
when
as
wee
should
in
duty
first
lift
vp
our
eies
to
the
Highest
,
that
hee
would
adde
his
fauour
to
our
labour
:
for
hee
can
make
vs
aswell
want
in
abundance
as
abound
in
scarcity
;
the
dearest
things
a
man
can
haue
either
for
possession
,
as
lands
;
or
for
affection
,
as
wife
in
the
middest
of
persecution
,
if
the
crosse
be
sanctified
vnto
vs
by
the
hand
of
God
,
in
the
want
of
both
these
we
shall
haue
an
hundred
fold
more
,
that
is
,
more
peace
of
conscienc
,
more
contentation
of
minde
,
and
more
sweet
tast
of
the
Lords
loue
,
then
wee
should
haue
had
auoiding
this
persecution
,
in
an
hundred
wiues
,
or
an
hundred
times
more
liuing
.
We
being
now
assured
of
Gods
fauour
,
and
being
but
pilgrims
on
earth
,
wee
shall
see
Christ
in
the
heauens
with
his
armes
displaied
to
imbrace
vs
,
a
ioy
surpassing
all
that
worldly
men
can
conceiue
in
all
their
superstuities
;
this
but
tickling
the
sense
,
and
nothing
contenting
the
mind
,
the
other
wrapping
vp
the
soule
in
assurance
of
full
and
perfect
blessednesse
.
For
the
second
point
,
which
is
the
affirmatiue
,
that
is
,
for
the
blessing
of
God
,
and
the
way
he
hath
deemed
to
bee
most
fit
to
maintaine
our selues
,
that
is
his
word
:
we
are
to
learne
a
double
vse
:
the
first
,
speciall
:
the
second
,
generall
.
Speciall
in
the
matter
heere
expressed
for
sustenance
,
that
it
is
the
Lord
who
doth
maintaine
vs
,
so
as
his
blessing
must
be
vpon
the
bread
,
else
it
can
affoord
no
nourishment
.
Whereby
are
to
be
reproued
those
inordinate
men
,
that
go
vnto
their
meates
like
horses
to
prouinder
,
and
like
hogges
gathering
the
mast
and
neuer
looking
vp
to
the
tree
whence
it
falleth
.
They
should
consider
first
,
that
the
bread
vnlesse
it
be
sanctified
(
1.
Tim.
4.4.5
.
)
by
God
,
is
none
of
theirs
,
for
we
lost
all
the
benefite
of
Gods
creatures
in
the
fall
of
Adam
and
can
no
way
challenge
them
but
by
restitution
in
Christ
,
and
this
must
be
by
praier
.
Secondly
,
if
wee
would
thinke
that
God
could
take
away
the
strength
from
bread
,
wee
would
feed
more
religiously
:
let
vs
know
that
he
may
rot
the
graine
in
the
clods
,
or
blast
it
in
the
eare
,
he
may
restraine
the
latter
raine
that
it
may
not
yeeld
,
in
the
barne
vermine
may
consume
it
,
if
it
passe
the
flaile
,
the
mill
,
the
ouen
,
yet
in
thy
mouth
it
may
be
rats-bane
and
turne
to
poison
,
or
in
thy
stomacke
it
may
become
the
gall
of
Aspes
:
for
why
shouldest
thou
feede
on
Gods
creatures
not
acknowledging
them
whence
they
come
?
Set
before
thee
the
example
registred
in
the
Scripture
,
Numb.
11.33
.
qua●les
came
lothsomely
out
of
their
nostrels
,
and
they
died
with
meate
in
their
mouthes
,
hauing
fat
bodies
and
leane
soules
.
Therefore
let
vs
pray
,
that
the
food
wee
take
may
doe
vs
good
,
otherwise
wee
haue
no
more
right
to
vse
them
then
the
Israelites
had
to
the
quailes
.
And
as
God
can
turne
stones
into
bread
,
so
can
hee
also
turne
bread
into
stones
,
for
it
is
not
the
nature
of
the
thing
it selfe
simply
to
nourish
without
a
blessing
:
but
wine
which
doth
comfort
the
weake
,
the
Lord
can
make
it
to
the
wicked
a
cup
onely
to
infatuate
them
,
that
their
account
may
be
the
greater
for
vsurping
the
Lords
creatures
.
And
this
is
the
reason
why
wee
are
taught
in
the
Lords
praier
,
to
pray
that
our
daily
bread
may
be
giuen
vs
,
thereby
acknowledging
first
God
to
bee
the
giuer
:
secondly
,
that
we
haue
trust
that
through
our
praiers
onely
it
shall
bee
giuen
vs
:
thirdly
,
that
not
onely
the
creatures
themselues
but
the
blessing
vpon
them
comes
from
God
;
for
though
our
garments
were
as
costly
as
the
Ephod
of
Aron
,
yet
without
his
blessing
they
were
nothing
.
For
so
miserable
is
our
condition
,
that
we
are
not
able
to
li●●
one
moment
without
the
speciall
prouidence
of
God
.
For
the
second
vse
,
which
is
generall
:
as
it
is
true
in
bread
so
is
it
in
all
other
things
,
that
without
the
blessing
of
God
they
can
auaile
vs
nothing
:
when
wee
are
sicke
wee
seeke
like
Asa
(
2.
Chron.
16.12
.
)
to
the
Physitian
,
fixing
our
eies
and
fastening
our
hope
only
vpon
this
outward
meanes
:
whereas
if
the
Lord
hath
called
for
a
plague
vpon
vs
,
what
man
can
cure
it
vnlesse
the
Lord
doe
reuoke
it
?
So
is
it
for
warres
,
men
may
prouide
money
,
munition
and
horses
for
the
day
of
battell
,
but
victory
commeth
of
the
Lord
:
for
it
is
he
that
amazeth
the
rider
,
Prou.
2●
.
31
.
and
asswageth
the
fury
of
the
enemy
,
and
blindeth
the
wisedome
of
the
Princes
of
the
world
,
that
they
shall
faile
in
policy
.
And
how
commeth
it
to
passe
(
saith
the
Prophet
Hagge
1.6
.
)
that
ye
sow
much
and
reape
little
,
weare
much
apparell
and
it
doth
not
warme
you
,
drinke
and
your
thirst
is
not
quenched
,
but
onely
that
the
Lord
hath
blowne
vpon
it
,
hath
blassed
and
not
blessed
it
?
Therefore
let
vs
learne
to
remooue
this
fault
,
that
by
the
secret
infidelity
of
our
hearts
wee
doe
not
attribute
too
much
to
the
meanes
;
for
the
Lord
can
feed
without
bread
,
but
bread
cannot
nourish
without
his
blessing
.
The
vse
then
of
this
doctrine
is
double
:
first
,
for
our
indgements
:
secondly
,
for
our
affections
.
For
the
first
,
first
we
are
heereby
warranted
to
pray
for
things
necessary
for
this
life
;
as
Math.
7.
it
is
said
,
Aske
and
it
shall
be
giuen
you
:
secondly
,
that
the
expectation
of
these
things
from
God
,
and
not
to
haue
them
without
him
,
is
an
outward
profession
that
he
is
onely
the
distributer
of
them
,
and
therefore
will
giue
to
euery
one
his
appointed
portion
.
Wee
may
not
therefore
simply
pray
for
these
outward
and
earthly
things
but
with
limitation
:
first
,
that
they
be
subiect
to
the
pleasure
of
God
:
secondly
,
that
they
be
desired
not
for
themselues
,
but
to
glorifie
God
and
to
profit
our
neighbour
.
Thirdly
,
heere
is
confuted
the
error
of
the
heathen
,
that
worshipped
Ceres
as
the
God
of
corn
,
and
Bacchus
as
the
God
of
wine
;
which
howsoeuer
they
were
the
first
inuenters
of
grinding
the
one
and
pressing
the
other
,
yet
both
the
Corne
and
the
Grape
come
from
God
.
For
the
second
,
which
concerneth
our
affections
:
heere
is
first
reproued
couetousnesse
in
getting
,
the
venome
of
all
vertue
,
and
is
contrary
to
the
keeping
of
a
good
conscience
before
God
,
and
desiring
of
a
good
name
before
men
,
making
vs
deafe
to
the
noise
of
infamy
.
For
if
the
hand
of
God
containeth
all
,
and
the
blessing
of
God
continueth
all
,
to
what
end
shall
we
tempt
him
,
or
bury
our selues
as
it
were
in
the
graues
of
lust
?
Secondly
is
reprehended
our
vnthankefulnesse
in
vsing
Gods
blessings
,
pasting
by
them
with
our
eies
shut
,
and
glorifying
the
meanes
aboue
the
matter
.
Thirdly
,
our
diffidence
,
lest
we
should
lose
or
want
them
,
for
the
fountaine
of
all
riches
streaming
from
the
Lord
,
hee
can
conuey
vnto
vs
whole
riuers
of
them
,
and
measure
them
vnto
vs
without
stint
if
we
depend
vpon
his
prouidence
.
Then
the
Diuell
tooke
him
vp
into
the
holy
Citie
,
&c.
This
is
the
second
temptation
,
wherewith
our
Sauiour
Christ
during
the
infirmitie
of
his
body
for
want
of
food
was
aslaulted
,
where
it
pleased
God
to
giue
Sathan
leaue
to
carry
him
in
the
aire
after
a
strange
manner
,
and
to
set
him
on
a
pinacle
of
the
Temple
,
where
he
reasoneth
thus
with
him
;
Thou
saist
man
liueth
not
by
bread
only
,
but
by
the
blessing
of
thy
Father
,
who
can
maintaine
thee
without
bread
,
and
heerein
thou
doest
well
:
now
because
thou
art
assured
,
and
doest
promise
thy selfe
that
God
will
neuer
destitute
the
nor
forsake
thee
,
shew
me
thy
power
in
casting
thy selfe
downe
and
not
hurting
thee
:
the
power
of
thy
father
is
able
to
do
this
,
thou
art
heere
at
Ierusalem
the
famous
city
,
shew
them
what
thou
art
able
to
do
,
that
they
may
all
giue
thee
the
applause
and
it
will
be
a
notable
meanes
to
make
them
swarme
after
thee
.
And
because
thou
maist
know
,
I
goe
about
nothing
preindiciall
to
Gods
glory
,
or
dangerous
to
thine
owne
person
,
it
is
written
that
especially
thou
shalt
be
protected
by
Angels
,
and
they
shall
wait
vpon
thee
to
keepe
thee
from
hurt
,
therfore
thou
needst
not
despaire
.
Now
Christ
tels
him
not
,
that
he
was
not
able
to
doe
this
,
for
he
would
not
gratifie
him
so
much
,
but
lets
him
know
that
hee
wronged
the
words
,
and
wrested
the
sense
of
the
place
alleaged
:
for
it
is
not
said
generally
,
the
Angels
shall
support
him
in
all
things
,
but
they
shall
defend
him
in
all
his
waies
,
that
is
,
such
as
my
Father
hath
appointed
me
to
walke
in
:
so
that
if
I
or
any
other
Christian
will
lay
claime
to
this
promse
,
I
must
keepe
me
in
my
wates
,
and
so
must
they
:
that
is
,
from
this
pinnacle
I
must
come
downe
by
the
staires
,
and
not
throw
my selfe
headlong
,
for
my
father
hath
appointed
me
no
such
way
,
but
this
should
be
an
vnlawfull
meanes
:
and
to
that
thou
hast
brought
corrupted
,
I
oppose
another
plaine
place
,
that
I
must
not
tempt
God
,
but
keepe
my selfe
within
my
compasse
,
and
then
I
am
sure
to
haue
sauegard
.
Hence
we
may
gather
two
parts
:
first
,
the
temptation
:
secondly
,
the
repulse
.
The
temptation
hath
two
parts
:
first
,
whereto
Christ
is
tempted
:
secondly
,
a
reason
perswading
him
to
yeeld
to
the
temptation
.
For
the
first
,
generally
obserue
,
that
Sathan
dealeth
by
contraries
,
both
with
the
head
and
with
the
members
;
for
when
he
saw
he
could
not
ouercome
Christ
in
the
case
of
famine
,
to
make
him
despaire
of
Gods
prouidence
,
now
hee
laboureth
to
ouer-reach
him
in
a
matter
of
presumption
,
that
hee
should
trie
his
prouidence
,
that
since
he
could
not
doubt
but
to
be
fed
without
bread
,
hee
might
make
him
presume
to
bee
vp-held
without
meanes
.
Euen
so
dealeth
he
with
vs
,
either
to
make
vs
distrustfull
through
penury
,
or
proud
through
plenty
;
in
the
time
of
ignorance
seeking
to
make
vs
proud
through
works
,
and
to
be
in
loue
with
them
without
faith
,
and
now
to
stand
vpon
faith
without
works
;
before
labouring
in
zeale
without
knowledge
,
and
now
hunting
after
knowledge
without
zeale
.
For
the
second
,
which
is
the
reason
,
hee
alleageth
scripture
,
namely
Psal.
91.1
.
wherein
obserue
two
things
:
first
,
that
though
scripture
heere
be
opposed
to
scripture
,
yet
not
to
withdraw
the
determination
of
matters
from
the
booke
of
God
,
and
to
post
them
off
to
Rabbins
and
Councels
,
for
none
can
better
trie
the
truth
then
the
spirit
of
truth
.
Secondly
,
that
it
detracteth
nothing
from
the
glory
of
the
Scripture
,
to
come
foorth
of
Sathans
mouth
,
nay
nothing
graceth
it
so
much
as
this
:
the
reason
whereof
is
,
that
Sathan
knew
what
baite
Christ
and
all
the
faithfull
would
best
and
soonest
bite
at
,
and
in
his
subtilty
if
any
stratageme
could
haue
preuailed
more
then
other
he
wold
haue
vsed
it
,
but
hee
knew
Christ
relied
vpon
nothing
so
much
as
the
voice
of
his
Father
,
and
therefore
he
vseth
the
greatest
weapon
against
the
greatest
enemy
,
that
hee
might
shew
in
pretence
to
haue
as
much
truth
on
his
side
as
Christ
.
If
thou
be
the
Sonne
of
God
,
&c.
This
is
the
temptation
it selfe
,
wherein
consider
three
points
:
first
,
that
the
diuell
transformeth
himselfe
so
farre
into
an
Angell
of
light
,
as
hee
brings
scripture
.
secondly
,
to
examine
how
rightly
and
truly
hee
doth
apply
it
:
thirdly
,
how
falsly
he
doth
abuse
it
.
For
the
first
,
It
is
written
,
saith
the
diuel
,
dealing
with
the
sharp
,
and
blading
it
out
with
the
Scripture
:
sometimes
hee
dealeth
plainely
,
and
sheweth
his
hornes
as
it
were
by
apertly
opposing
himselfe
with
violence
against
the
truth
:
sometimes
more
priuilie
,
and
shroudeth
himselfe
vnder
pretence
of
truth
,
and
this
two
waies
:
first
,
by
hereticall
doctrine
and
grosse
superstition
:
secondly
,
by
perswading
men
that
he
is
a
louer
of
the
truth
,
as
in
this
place
that
hee
would
perswade
Christ
to
nothing
but
that
he
had
scripture
for
.
Thus
dealt
he
Act.
16
▪
17.
where
a
woman
possessed
with
a
diuell
hauing
the
power
of
spirituall
diuination
,
hauing
seene
Paul
after
he
had
there
preached
,
the
spirit
in
that
maide
giueth
an
honorable
testimony
by
a
subtill
stratageme
of
Sathan
,
of
Paul
and
Silas
,
saying
,
These
bee
the
seruants
of
the
most
high
God
,
which
shew
vnto
you
the
way
of
saluation
:
a
strange
testimony
to
bee
giuen
from
the
diuell
,
and
farre
degenerating
from
his
nature
,
to
giue
witnesse
of
the
truth
,
himselfe
being
the
father
of
lies
;
and
knowing
Paul
to
be
a
sworne
enemy
,
should
yet
yeeld
voluntarily
,
and
proclaime
audience
,
and
ring
the
bell
as
it
were
to
gather
the
people
about
him
,
is
worth
the
wonder
.
But
what
was
his
drift
and
subtilty
in
this
,
sauing
that
by
the
maides
often
repeating
it
and
clamorous
noising
of
it
,
it
might
perswade
the
poore
disciples
and
weake
followers
of
the
Gospell
,
that
Paul
and
the
diuell
had
both
combined
and
compacted
together
,
as
if
thereby
the
Gospell
might
be
brought
into
suspition
to
bee
but
the
illusion
of
Sathan
,
and
light
to
bee
mingled
with
darknesse
:
therefore
it
is
said
vers.
18.
that
Paul
was
grieued
till
he
had
cast
him
out
:
euen
so
heere
to
bring
the
people
to
suspition
that
the
scripture
serueth
him
as
well
as
Christ
,
thereby
to
make
vs
forsake
our
hold
,
and
suggesting
this
,
that
nothing
hath
brought
more
disparagement
to
the
Scripture
them
this
,
that
all
men
of
all
opinions
doe
alleage
it
.
Heereupon
some
take
occasion
to
dispense
with
their
conscience
for
any
profession
:
so
many
places
one
against
another
,
the
Diuell
alleageth
it
,
Christ
alleageth
it
,
what
shall
we
doe
?
if
we
goe
in
either
way
we
may
goe
a
misse
,
and
if
we
turne
on
the
right
hand
,
for
any
thing
wee
know
it
leadeth
to
hell
.
This
is
most
prophane
:
for
whereas
they
pretend
to
be
abused
by
this
incertainty
,
they
are
so
ciuill
to
displease
no
part
,
as
they
are
content
to
take
any
kinde
of
tergiuersation
or
flinching
to
extricate
and
shift
themselues
of
the
enquiry
of
the
truth
:
whereas
they
might
feare
as
well
to
eate
lest
they
should
be
choked
,
and
open
the
gates
and
leaue
watching
because
the
enemy
hath
so
many
subtilties
as
it
will
be
hard
to
keepe
him
out
.
Whereas
God
doth
this
to
exercise
his
seruants
in
praier
,
and
to
make
them
more
diligent
in
searching
,
and
not
that
we
should
turne
it
to
a
matter
of
security
and
idlenesse
:
these
men
not
being
so
deuout
as
they
that
worship
the
Sunne
and
Moone
,
Reu.
12.4
.
for
they
haue
some
conscience
.
We
must
know
that
Sathan
is
able
to
pull
starres
from
heauen
,
as
it
is
in
the
Reuelation
,
and
hee
doth
not
alwaies
speake
with
the
mouth
of
a
Dragon
:
therefore
in
these
perplexities
wee
must
approch
to
God
,
Mat.
7.8
.
whose
promise
we
haue
,
Seeke
and
ye
shall
finde
,
knocke
and
it
shall
be
opened
:
and
Iohn
7.17
.
if
any
man
haue
an
honest
heart
and
good
inclination
to
liue
well
,
I
will
shew
him
,
saith
Christ
,
from
whence
my
doctrine
is
.
And
the
Lord
hath
promised
to
be
a
Schoole-master
to
the
humble
,
they
being
not
prepossessed
with
preiudice
,
and
he
will
giue
plentifully
and
neuer
vpbraid
.
O
most
bountifull
inuitation
of
our
gracious
God
.
whereby
wee
may
bee
assured
that
asking
the
truth
hee
will
not
giue
error
,
Luke
11.12
.
and
desiring
to
be
conducted
in
the
right
way
,
he
will
not
leade
vs
into
by-paths
,
no
more
then
asking
bread
hee
will
giue
vs
a
Scorpion
,
but
he
will
vphold
vs
in
the
most
dangerous
temptations
,
whereas
others
hauing
no
desire
at
least
in
a
single
affection
,
for
their
malice
and
preiudice
may
be
iustly
damned
.
1.
Thess.
2.16
.
But
what
shall
we
doe
?
shall
we
make
them
like
waxe
,
flexible
to
euery
impression
?
or
like
bels
tuneable
to
the
eares
of
the
hearer
?
What
resolution
is
there
for
the
conscience
,
the
text
cannot
speake
:
It
is
written
,
saith
Christ
,
It
is
written
,
saith
the
diuell
:
if
they
be
written
they
are
both
true
,
and
must
needs
be
contrary
being
cited
by
enemies
.
We
answer
it
is
true
,
the
letter
printed
cannot
speake
,
and
they
that
writ
it
are
in
heauen
.
The
Church
therefore
hath
prouided
certaine
meanes
whereby
a
man
not
preiudicate
may
know
the
truth
,
which
bee
sixe
:
first
,
praier
with
Dauid
,
that
the
Lord
would
open
our
vnderstandings
,
and
shew
vs
the
light
of
his
statutes
,
Psal.
25.12
.
and
the
way
that
wee
may
choose
whereby
our
steps
may
be
assured
.
Secondly
,
wee
must
vnderstand
the
words
of
the
place
in
the
originall
tongue
,
of
the
old
Testament
in
the
Hebrew
,
of
the
new
in
the
Greeke
,
for
this
was
the
instrument
sanctified
to
that
purpose
.
Thirdly
,
we
must
consider
the
words
,
what
they
be
by
themselues
,
and
what
they
bee
together
ioyned
with
others
,
whether
they
bee
to
bee
taken
properly
or
figuratiuely
,
which
shall
bee
knowen
if
either
they
be
not
proportionable
to
the
analogie
and
rule
of
faith
,
or
not
agreeing
with
the
circumstance
of
the
place
.
Fourthly
,
to
examine
the
drift
of
the
place
,
what
went
before
and
what
followeth
:
as
Christ
to
one
asking
him
how
hee
should
get
eternall
life
,
answered
,
by
keeping
the
commandements
;
Luk.
18
.
2●
.
not
meaning
thereby
that
wee
must
come
to
it
by
our
workes
,
as
the
Papists
gather
,
Luke
10.26.29
.
but
he
speaking
to
one
that
iustified
himselfe
by
keeping
the
Law
,
spake
after
that
sort
to
shew
him
his
wound
,
namely
that
that
was
not
the
way
vnlesse
he
fulfilled
all
.
Fiftly
,
by
comparing
and
conferring
of
places
one
with
another
,
the
true
sense
of
the
Scripture
against
the
Scripture
abused
,
as
Christ
in
this
place
doth
;
and
as
else-where
,
Loue
couereth
the
multitude
of
●●nes
,
1.
Pet.
4.8
.
conferre
with
this
,
Prou.
10.12
.
Hatred
stirreth
●peontention
,
but
loue
couereth
all
trespasses
:
loue
being
taken
●or
the
loue
of
men
,
whereby
things
are
qualified
,
and
the
best
made
of
the
worst
,
and
not
for
couering
of
sinnes
before
God
,
●s
the
Papists
would
haue
it
,
but
inding
it
before
men
.
So
A●raham
was
iustified
by
faith
,
faith
Paul
Rom.
4.3
.
by
works
saith
●ames
,
chapt.
2.21
.
Saint
Iames
,
dealing
with
them
that
denied
●orks
altogether
,
S.
Paul
with
them
that
stood
too
much
vpon
●●em
;
the
one
speaking
how
aman
might
approue
himselfe
before
men
to
be
iustified
,
the
other
how
men
are
iustified
before
God
.
Sixthly
,
approue
of
no
interpretation
,
nor
accept
of
any
scripture
which
is
not
proportionable
to
the
analogy
and
agreeable
to
the
rule
of
faith
,
which
is
threefold
:
first
,
the
tenne
commandements
:
secondly
,
the
Lords
praier
:
thirdly
,
the
Creed
of
the
Apostles
.
As
when
it
is
said
,
This
bread
is
my
body
,
I
must
not
take
it
for
the
very
substantiall
body
of
Christ
as
it
was
on
earth
,
because
it
is
against
my
Creed
,
which
teacheth
me
to
beleeue
he
is
in
heauen
.
Againe
,
if
we
eate
him
in
the
bread
flesh
and
bone
,
it
crosseth
a
commandement
,
Thou
shalt
not
kill
,
for
it
is
cruelty
so
to
rend
his
flesh
betweene
our
teeth
.
Oh
but
how
shall
vnlearned
men
doe
this
?
Let
vs
know
that
God
is
the
teacher
of
the
vnlearned
,
and
he
wil
not
giue
a
stone
if
we
aske
food
,
but
he
will
instruct
the
humble
,
and
in
compassion
will
bring
them
foorth
of
darknesse
,
if
they
will
confer
with
the
learned
,
as
the
Eunuch
did
with
Philip
,
Act.
8.31
.
and
if
they
will
frequent
the
word
preached
with
the
same
hearts
that
the
men
of
Beroea
did
heare
Pauls
sermons
,
Act.
17.10
.
comparing
then
with
the
verity
of
the
word
written
.
For
the
second
,
how
truely
Sathan
applied
the
Scripture
he
brought
:
the
place
is
taken
out
of
Psal.
91.11
.
and
though
his
purpose
was
to
abuse
Christ
hauing
no
promise
of
protection
going
out
of
his
waies
,
yet
in
this
he
saith
truely
,
that
hee
applied
the
pomise
especially
to
Christ
the
naturall
Sonne
of
God
,
though
it
extend
to
all
the
faithfull
:
for
Christ
is
that
ladder
of
Iacob
,
Gen.
28.12
.
whereupon
the
Angels
ascended
and
descended
:
and
so
much
did
he
himselfe
tell
Nathaniel
of
(
1.
Iohn
51.
)
that
he
should
see
the
Angels
ascend
and
descend
vpon
the
sonne
of
man
,
for
they
are
seruiceable
properly
to
him
as
the
sonne
of
God
,
and
of
him
it
is
principally
true
,
that
the
Angels
do
attende●
for
though
they
serue
vs
it
is
but
for
his
sake
,
not
that
they
are
inferior
to
vs
in
themselues
,
but
God
hauing
for
his
sonnes
sake
made
vs
heires
of
glory
,
and
Christ
vouchsafing
vs
to
bee
companions
with
him
in
his
kingdome
,
they
minister
vnto
vs
,
and
by
that
ladder
doe
descend
vnto
vs
,
hauing
of
our selues
nothing
.
Further
note
,
that
the
diuell
doth
know
that
Christ
and
〈◊〉
Gods
children
must
haue
sufficient
security
from
God
,
th●●
walking
in
their
calling
,
and
in
the
waies
prescribed
them
,
they
shall
be
guided
by
the
prouidence
of
the
most
high
:
which
is
our
comfort
,
that
neither
the
pestilence
that
walketh
by
night
,
Psal.
91.5.6
.
nor
the
arrowes
that
flie
by
day
;
neither
the
dragon
,
nor
the
aspe
,
the
open
furious
,
nor
the
secret
malicious
tyrant
shall
once
hurt
vs
:
for
Sathan
knowes
and
doth
heere
testifie
,
that
we
dwell
in
the
secret
of
the
Highest
,
and
vnder
his
shadow
that
shall
shelter
vs
from
stormy
blasts
and
boiling
heate
:
and
no
more
shall
wee
need
to
feare
,
Gen.
11.4
.
then
did
the
heauens
when
the
Tower
of
Babell
should
haue
beene
erected
to
them
:
and
as
easie
it
is
to
pull
God
out
of
his
throne
,
as
to
disgrace
vs
further
then
he
permits
:
for
our
saluation
is
as
sure
as
his
owne
seate
,
and
as
stedfast
as
if
our selues
had
beene
in
heauen
and
seene
it
written
with
Gods
owne
singer
.
Yea
we
shall
stand
like
mount
Sion
,
Psal.
125.1
.
and
not
a
feather
of
a
bird
,
much
more
not
the
haire
of
our
head
,
nor
the
hem
of
our
garment
shall
bee
touched
or
fall
without
his
appointment
.
Wherefore
Sathan
sinneth
against
the
holy
Ghost
in
labouring
to
seduce
the
faithfull
,
whom
he
knoweth
he
cannot
stirre
,
and
when
he
knoweth
wee
cannot
fall
finally
,
since
the
Angels
haue
charge
ouer
vs
,
and
cannot
but
be
faithful
keepers
of
that
is
committed
to
them
.
And
heerein
may
we
embrace
the
riches
of
the
Lords
mercy
,
who
when
his
owne
prouidence
might
be
sufficient
to
secure
vs
of
our
safety
,
yet
to
releeue
our
infirmity
,
and
to
support
our
weaknesse
,
hath
giuen
vs
the
gard
of
heauen
to
wait
vpon
vs
:
as
if
one
that
were
to
passe
the
seas
,
should
not
onely
haue
the
letters
of
the
Prince
for
his
safe
conduct
,
but
should
be
guarded
with
his
royall
Nany
,
to
assure
vs
,
that
doing
that
we
doe
by
the
warrant
of
his
word
,
we
shall
neither
be
persecuted
nor
molested
,
but
so
far
as
he
may
haue
glory
by
it
,
and
we
reape
comfort
.
For
the
third
,
wherein
he
doth
falsifie
the
text
alleaged
:
and
this
he
doth
two
waies
:
first
,
by
wronging
the
words
:
secondly
,
by
wresting
the
sense
:
for
the
Psalm
.
91.11
.
is
:
He
hath
giuen
his
Angels
charge
to
keepe
thee
in
thy
waies
,
so
as
the
promise
is
made
with
a
limitation
:
that
hee
keepe
him
in
his
waies
.
Now
from
the
pinnacle
of
the
temple
to
fall
downe
is
not
the
way
,
but
hee
leaueth
out
the
demonstration
of
the
truth
,
(
thy
waies
)
that
is
,
those
waies
that
bee
prescribed
,
as
from
the
Temple
to
come
downe
by
the
staires
:
by
this
meanes
dealing
fraudulently
,
leauing
out
the
principall
.
Secondly
,
consider
the
wresting
of
the
sense
:
for
where
this
was
spoken
,
that
Christ
should
depend
vpon
his
Fathers
prouidence
walking
in
his
waies
,
hee
laboureth
to
secure
him
generally
of
the
same
prouidence
,
though
he
were
out
of
the
way
,
heereby
to
ouerthrow
him
.
Now
as
hee
dealt
with
the
head
,
so
hee
doth
with
the
members
:
for
pretending
Gods
protection
,
hee
laboureth
to
bring
men
to
destruction
.
For
predestination
,
hee
will
tell
a
man
Esau
was
hated
and
Iacob
beloued
before
they
had
done
either
good
or
euill
;
Mal.
1.3
.
that
it
is
not
in
the
willer
nor
in
the
runner
,
neither
in
the
affection
,
Phil.
2.13
.
nor
in
the
action
:
which
hee
doth
onely
to
make
vs
rest
in
the
prouidence
of
Gods
predestination
,
without
hauing
regard
to
our
conuersation
;
whereas
heereby
we
ought
the
more
to
bee
induced
to
get
as
many
testimonies
as
wee
can
to
prooue
,
that
this
election
pertaineth
to
vs
,
and
not
to
waite
till
grace
should
distill
by
diuine
influence
,
or
to
make
the
decree
of
God
a
meanes
of
our
security
to
liue
as
we
list
;
as
that
being
elected
we
cannot
perish
,
and
being
appointed
to
be
damned
,
we
cannot
auoid
it
.
So
for
Iustification
hee
will
suggest
:
Wee
are
saued
by
the
bloud
of
Christ
onely
,
and
when
wee
haue
done
all
,
we
are
vnprofitable
seruants
;
the
more
we
sinne
the
more
grace
aboundeth
,
Rom.
6.1
.
and
God
hath
most
glory
in
pardoning
most
offences
:
Whereas
being
elected
we
worke
well
,
not
to
recompence
the
goodnesse
of
God
,
but
to
shew
our
thankfulnesse
.
And
there
is
no
promise
where
the
commandement
is
not
kept
:
for
this
is
to
be
performed
on
our
part
,
else
God
is
discharged
on
his
part
:
for
being
out
of
our
waies
the
diuell
may
take
vs
as
vagabonds
,
the
protection
of
the
Lord
not
extending
to
vs
in
this
course
.
And
thus
doth
Sathan
almost
labour
to
peruert
all
the
Scripture
,
that
he
may
finde
vs
straying
out
of
our
Fathers
house
:
as
to
suggest
,
that
the
Sabbath
is
made
for
man
,
therefore
hee
will
labour
to
make
vs
worke
on
this
day
.
Mark
.
2.27
.
But
let
vs
not
giue
eare
to
him
,
for
this
leadeth
out
of
the
way
.
So
when
it
is
said
:
He
that
laboureth
not
for
his
house
,
2.
Tim.
5.8
.
is
worse
then
an
infidell
,
if
hee
abuse
any
of
vs
by
this
,
to
couet
after
riches
,
away
with
it
:
for
it
is
said
in
another
place
:
Couetousnesse
is
the
root
of
all
euill
,
and
the
desire
of
riches
is
simply
vnlawfull
,
(
1.
Tim.
6.9
.
)
for
by
this
he
falleth
into
many
snares
.
It
is
written
againe
,
Thou
shalt
not
tempt
,
&c.
This
is
the
second
generall
part
:
namely
,
the
repulse
of
the
temptation
:
wherein
consider
two
parts
:
first
,
that
Christ
answereth
againe
by
Scripture
:
secondly
,
in
what
sense
the
place
is
alleaged
.
For
the
first
,
we
may
obserue
and
see
,
it
is
no
disgrace
nor
disparagement
to
the
Scripture
to
proceed
from
Sathan
,
nor
any
occasion
to
make
vs
leaue
our
hold
:
for
Christ
answereth
againe
,
and
striketh
with
the
same
weapon
wherewith
he
was
stricken
,
shewing
vs
,
that
it
is
lawfull
to
vse
a
text
well
against
them
that
doe
abuse
a
text
:
and
if
Christs
example
be
our
president
,
then
wee
may
alleage
Scripture
against
depraued
Scripture
.
For
the
Bee
may
gather
hony
on
the
same
stalke
that
the
spider
doth
poison
.
And
though
a
swashbuckler
kill
a
man
with
his
weapon
,
yet
a
souldier
may
lawfully
knit
a
sword
to
his
side
:
and
though
there
be
many
piracies
committed
on
the
sea
,
yet
may
the
merchants
trafficke
;
or
though
some
surfet
by
gluttony
,
yet
may
others
vse
their
temperate
diet
.
And
if
the
diuell
change
himselfe
into
an
Angell
of
light
,
shall
therefore
the
Angels
lose
their
light
?
Or
shall
Paul
therfore
deny
himselfe
to
be
a
preacher
of
saluation
,
because
the
Pythonite
(
Act.
16.17
.
)
spake
it
?
Or
because
Caiphas
by
the
spirit
of
the
diuell
(
Ioh.
11.50
.
)
said
,
one
should
die
for
the
sinnes
of
the
people
,
must
we
not
therfore
beleeue
it
?
And
though
(
Numb.
22.
)
an
inchanter
wished
that
his
soule
might
die
the
death
of
the
righteous
,
yet
is
it
a
praier
fit
to
be
vsed
of
all
Christians
,
though
hee
sold
his
soule
for
gold
:
For
(
saith
hee
Numb.
24.17
.
)
a
starre
shall
come
out
of
Iuda
,
a
true
speech
of
a
false
spirit
.
And
heere
the
diuels
owne
mouth
protesteth
,
that
Gods
prouidence
reacheth
ouer
his
children
,
which
we
may
beleeue
with
comfort
,
though
it
proceed
from
his
lying
lippes
.
For
the
second
,
which
is
the
sense
of
the
words
:
heerein
Christ
doth
plainely
shew
,
that
hee
abused
the
place
before
alleaged
,
because
he
inforced
the
promise
contrary
to
the
commandement
,
mandement
,
making
it
absolute
,
where
it
was
but
conditionall
:
that
the
Lord
would
protect
him
if
he
kept
him
in
his
waies
;
and
for
him
to
expect
the
promise
if
he
went
astray
,
were
meerely
to
tempt
God
:
so
as
the
diuell
by
concealing
that
part
,
did
poison
and
adulterate
the
Scripture
.
Now
wee
must
obserue
,
that
God
is
tempted
by
man
two
waies
:
first
,
when
we
doubt
of
his
power
,
vsing
lawfull
meanes
,
and
yet
we
doe
not
thinke
God
can
relieue
vs
:
as
Exod.
17.
and
Numb.
20
both
the
Israelites
and
Moses
himselfe
doubted
there
would
come
no
water
out
of
the
rocke
though
it
were
stricken
,
whereupon
the
place
was
called
Massah
and
Meribah
,
Strife
and
T●mptation
:
for
the
Lord
had
told
them
by
that
meanes
they
should
gaine
water
.
Secondly
,
he
is
tempted
,
when
we
neglect
the
meanes
,
and
yet
presume
vpon
his
power
,
which
is
most
proper
to
this
place
.
For
if
Christ
heere
would
haue
come
downe
from
the
pinnacle
head
long
and
not
by
degrees
,
hee
had
neglected
the
meanes
,
and
so
had
beene
out
of
the
compasse
of
the
promise
.
And
thus
doe
we
trie
whether
.
God
can
keepe
vs
when
we
are
gone
out
of
the
way
;
which
is
as
if
wee
would
cut
off
a
mans
leg
,
and
send
him
then
on
our
errand
;
and
clip
the
wings
of
a
bird
to
trie
whether
it
can
flie
:
for
our
presumption
can
tie
vp
Gods
armes
that
he
cannot
helpe
vs
,
and
make
him
brasse
,
that
he
cannot
raine
mercy
vpon
vs
.
We
know
there
is
a
peremptory
decree
of
election
and
reprobation
:
Phil.
2.12
.
what
of
this
?
yet
we
must
striue
to
obtaine
the
price
set
before
vs
,
and
worke
our
saluation
forth
with
feare
and
trembling
:
for
there
are
none
predestinate
to
life
,
but
they
are
predestinate
to
the
meanes
,
faith
and
repentance
,
and
he
shall
beleeue
and
repent
that
shall
be
saued
,
and
he
that
doth
not
,
was
neuer
elect
;
and
yet
we
trie
whether
God
can
saue
vs
contrary
to
the
meanes
hee
hath
appointed
,
by
walking
in
profanenesse
,
and
in
the
works
of
darknesse
.
But
let
vs
know
,
that
the
promise
is
vpon
condition
that
we
beleeue
,
and
that
the
meanes
standeth
with
the
decree
,
and
cannot
be
separate
.
Oh
,
but
it
is
said
,
Ezec.
18.32
.
Rom.
2.4
.
At
what
time
soeuer
a
sinner
doth
repent
he
shall
liue
.
True
:
but
it
is
said
againe
:
Abuse
not
the
bountifulnesse
of
the
Lord
vnto
thine
owne
damnation
:
For
the
doore
is
not
alway
open
,
but
thou
maist
knocke
too
late
,
and
weepe
when
thou
canst
get
no
blessing
:
for
if
the
sunne
once
set
vpon
our
sinnes
,
or
the
inheritance
be
once
giuen
,
then
we
come
too
short
to
expect
any
share
.
Heere
wee
are
to
consider
two
extremities
wee
are
fallen
into
:
first
,
that
wee
distrust
most
where
wee
ought
not
to
doubt
:
secondly
,
that
wherein
we
should
be
most
fearefull
,
wee
are
too
bold
:
Care
not
(
saith
Christ
)
for
food
and
apparell
,
(
Mat.
6.25
.
)
they
shall
be
cast
vpon
you
:
and
yet
in
these
things
we
dare
not
trust
the
Lord
without
a
pawne
,
for
vnlesse
we
haue
bread
,
we
thinke
straight
way
we
shall
starue
:
but
concerning
heauenly
things
we
are
more
carelesse
,
as
for
the
preaching
of
the
word
,
which
is
as
necessary
to
keepe
life
in
the
soule
,
as
is
food
to
maintaine
life
in
the
body
.
Without
bread
a
man
will
confidently
say
he
〈…〉
liue
,
and
yet
despising
the
bread
of
life
,
and
neuer
tasting
of
it
,
he
will
not
doubt
but
hee
hath
a
sound
soule
,
and
can
retire
to
the
song
of
mercie
;
as
that
he
trusteth
God
will
spare
him
:
when
as
in
truth
wee
haue
no
promise
of
mercie
,
but
through
obedience
to
the
Gospell
,
embracing
it
by
faith
,
and
expressing
it
in
our
conuersation
.
And
this
is
our
miserie
,
that
wee
are
growen
so
sluggish
,
that
wee
dare
trust
God
with
our
soules
without
meanes
,
which
is
the
more
precious
part
,
but
not
with
our
bodies
vnlesse
wee
see
the
meanes
present
,
these
being
of
no
value
saue
in
respect
of
the
soule
which
maketh
the
whole
immortall
.
Christ
heere
refused
to
fall
downe
,
because
there
was
another
way
:
so
let
vs
cease
to
tempt
the
Lord
by
our
wicked
liues
,
vpon
hope
of
his
patience
,
or
presuming
that
in
compassion
he
will
not
fall
out
with
vs
,
nor
take
vengeance
on
our
offences
:
for
wee
cannot
turst
or
rely
vpon
mercie
without
obedience
to
his
commandement
.
Example
heereof
wee
haue
,
Act.
27.24
.
where
Paul
had
a
promise
of
the
Lord
,
that
not
a
haire
of
their
head
should
perish
that
went
with
him
in
the
ship
:
yet
when
vpon
violence
of
the
tempest
they
would
haue
committed
themselues
to
the
sea
,
Paul
telleth
them
they
could
not
be
safe
vnlesse
they
stated
in
the
shippe
:
for
God
hauing
set
downe
the
meanes
of
their
safetie
,
meant
to
haue
their
hearts
inclined
to
it
;
euen
so
he
that
doth
not
amend
his
life
,
can
no
more
bee
secure
from
the
ship-wracke
of
his
soule
,
then
these
from
the
daunger
of
their
bodies
if
they
had
forsaken
the
ship
:
or
Christ
to
haue
had
his
Fathers
Angels
to
haue
vpheld
him
if
hee
had
cast
himselfe
downe
.
Againe
the
Diuell
tooke
him
vp
into
an
exceeding
high
mountaine
,
&c.
This
is
the
third
battery
or
assault
was
laid
against
our
Sauiour
Christ
;
wherein
are
two
generall
parts
:
first
,
the
temptation
:
secondly
,
the
resistance
of
the
temptation
.
In
the
first
,
there
are
three
parts
to
be
considered
:
first
,
what
was
the
glorious
and
glittering
sight
he
shewed
Christ
:
secondly
,
what
was
the
bountifull
offer
he
made
him
:
thirdly
,
what
was
the
condition
he
required
in
recompence
of
his
roiall
liberality
.
The
sight
he
shewed
him
is
set
downe
by
these
circumstances
:
first
,
hee
lifteth
him
vp
into
an
exceeding
high
mountaine
that
he
might
haue
the
aduantage
of
the
place
to
take
the
better
view
:
secondly
,
hee
shewes
him
not
some
but
all
the
kingdomes
of
the
earth
,
not
in
some
but
in
all
the
glory
of
them
all
;
and
as
Saint
Luke
saith
,
chap.
4.5
.
in
the
twinckling
of
an
eye
,
that
the
sudden
sight
might
haue
rauished
him
.
Out
of
which
learne
,
that
before
the
diuell
would
propound
his
purpose
and
manifest
his
drift
,
he
vseth
an
infinuation
to
prepare
Christ
,
by
making
an
impression
in
his
minde
,
to
haue
that
moued
by
the
apprehension
of
the
sense
,
that
if
it
were
possible
his
mind
might
be
insnared
.
But
Christ
though
he
had
the
naturall
faculties
of
man
,
yet
was
he
not
subiect
to
mans
infirmities
.
But
it
is
strange
to
see
how
forcible
this
temptation
is
to
the
sonnes
of
men
that
are
but
flesh
,
to
shew
them
but
the
sight
of
things
,
for
not
onely
the
minde
poisoned
with
concupiscence
corrupteth
the
sense
,
but
the
sense
likewise
poisoneth
the
minde
,
and
oft
times
the
Diuell
begins
with
thoughts
and
fancies
represented
to
the
senses
.
In
incontinency
thus
he
wrought
with
Dauid
,
2.
Sa.
11.2
.
by
casting
his
eye
from
the
turret
to
lust
after
Vriahs
wife
:
and
Gen
39.7
.
Putyphars
wife
fair
the
yong
man
Ioseph
to
be
faire
,
and
she
said
,
Lie
with
me
:
and
Ioshua
7.22
.
Achan
saw
a
stately
garment
of
a
Babylonian
,
and
then
coueted
,
and
then
tooke
it
.
For
sensuality
and
voluptuousnesse
,
the
eye
worketh
much
vpon
men
,
and
therefore
in
the
Prouerbs
we
are
forbidden
to
looke
vpon
the
colour
of
wine
lest
the
sight
inflame
the
appetite
:
Prou.
13.31
.
and
in
Ahab
1.
King
.
21.2
.
it
is
to
be
thought
hee
often
saw
Naboths
Vine-yard
,
whereby
hee
was
brought
so
greedily
to
desire
it
:
yea
in
most
of
the
sinnes
registred
in
the
scripture
,
this
speech
(
They
saw
it
)
commeth
euer
betweene
the
heart
and
the
sinne
;
for
thus
Sathan
powreth
in
poison
into
the
heart
by
the
outward
sense
,
and
our
looks
are
as
windowes
whereat
lust
is
let
in
,
and
concupiscence
inflamed
.
Heereupon
it
is
that
the
Saints
of
God
haue
made
their
praiers
,
that
the
Lord
would
turne
away
their
eies
from
beholding
vanity
:
Iob
31.1
.
and
Iob
made
And
if
these
that
were
so
full
of
the
holy
Ghost
,
so
painful
in
crucifying
their
members
,
so
feruent
in
praier
,
and
so
awfull
of
God
did
this
,
much
more
ought
we
that
are
farre
behind
them
in
religious
exercises
,
and
farre
before
them
in
fleshly
desires
,
haue
a
steddy
hand
ouer
our selues
and
our
senses
,
that
they
bee
not
caught
and
insnared
.
Therefore
let
vs
yeeld
nothing
to
the
course
of
waters
,
nor
seeke
to
quench
the
fire
with
oile
,
or
abate
our
lust
by
dalliance
.
Some
haue
the
eies
of
the
Cockatrice
of
Egypt
,
that
sendeth
foorth
poison
to
infect
others
,
and
rebounding
backe
againe
poisoneth
it selfe
.
For
him
that
can
scarse
stand
of
himselfe
,
it
is
not
safe
sliding
on
the
ice
:
nor
for
a
weake
braine
to
come
neere
an
Iuie
bush
:
for
in
this
hee
betraieth
his
owne
soule
.
For
the
second
,
which
is
the
promise
hee
made
him
,
All
these
(
faith
he
)
I
will
giue
thee
:
and
lest
he
might
seeme
to
promise
that
was
none
of
his
owne
,
it
appeareth
by
S.
Luk.
4.6
.
that
he
doth
not
challenge
this
as
his
of
himselfe
,
but
as
giuen
him
:
as
if
hee
should
say
,
They
are
all
giuen
me
,
and
I
wil
giue
them
all
to
thee
;
wherein
partly
hee
saith
true
,
and
in
part
lieth
most
shamefully
.
His
truth
is
in
this
,
that
he
acknowledgeth
it
to
bee
bestowed
by
a
higher
Lord
;
but
heereby
he
would
insinuate
,
that
they
are
so
giuen
,
as
the
Lord
hath
vtterly
renounced
and
abdicated
his
care
of
the
world
,
and
hath
left
the
earth
to
bee
disposed
by
Satan
,
or
the
wheele
of
fortune
,
contenting
himselfe
with
the
gouernment
in
the
heauens
.
Where
learne
,
that
though
Sathan
doth
rule
against
Gods
will
,
and
that
he
neuer
allowed
his
power
,
whee
ruleth
not
without
his
will
.
Heereupon
we
must
vnderstand
a
double
power
;
the
first
giuen
,
the
second
onely
permitted
:
All
power
thou
hast
(
saith
Christ
to
Pilate
)
is
giuen
this
of
my
Father
.
Iohn
19.11
.
But
the
Diuels
power
is
so
permitted
as
it
was
neuer
ordained
of
God
:
therefore
it
is
not
so
lawfull
as
that
of
Magistrates
,
be
they
neuer
so
wicked
;
for
this
is
so
giuen
,
as
though
it
bee
abused
yet
the
authority
in
it
owne
nature
commeth
from
God
.
Reuel
.
13.
The
beast
,
that
was
the
Emperour
of
Rome
,
came
tumultuously
,
and
aduanced
by
warres
had
his
authoritie
giuen
him
from
the
Dragon
.
Where
wee
must
distinguish
two
things
:
first
,
the
ordinance
of
God
commanding
such
magistracy
so
farre
as
it
is
preheminence
:
secondly
,
their
Apostasie
,
their
tyrannie
,
persecution
of
the
Saints
,
and
their
vniust
comming
to
that
seate
,
was
from
the
diuell
.
But
the
diuels
power
he
executeth
is
no
way
lawfull
as
from
God
,
for
he
neuer
commanded
it
;
so
as
he
is
a
meere
vsurper
:
and
according
to
this
is
the
lieutenancy
of
Sathan
,
which
God
doth
suffer
but
not
ordiane
,
namely
that
princely
imperious
popish
Priest
of
Rome
,
neither
Magistrate
nor
Minister
,
and
hath
no
power
but
from
sathan
,
and
is
absolutely
as
vnlawfull
as
the
Diuels
.
Where
further
consider
,
that
there
is
nothing
so
euill
but
it
is
by
Gods
decree
,
though
not
allowed
,
and
it
is
good
there
should
be
euill
.
And
though
the
diuell
as
hee
is
the
Diuell
ruleth
not
well
,
yet
it
is
to
Gods
glorie
,
for
the
exercising
of
his
children
by
the
buffetings
of
Satan
to
humble
them
,
lest
they
should
waxe
proud
,
and
for
the
condemnation
of
the
reprobate
by
the
suggestions
of
Sathan
to
ntangle
them
,
that
they
might
not
escape
the
iustice
of
God
.
The
second
thing
Sathan
assumeth
to
himselfe
is
most
false
,
namely
,
that
they
were
his
to
dispose
;
for
since
they
were
neuer
giuen
him
,
he
cannot
assigne
them
ouer
,
for
hee
hath
gained
no
interest
by
vsurpation
.
And
this
is
true
that
Nabuchadnezzar
Dan.
4.
learned
by
liuing
among
beasts
:
Now
(
saith
he
vers.
31.
)
I
see
by
experience
which
I
could
not
before
iudge
of
,
that
the
Lord
of
Lords
disposeth
of
kingdomes
.
But
it
may
bee
thought
a
strange
impudency
in
the
diuell
,
to
goe
about
to
perswade
the
Sonne
of
God
that
he
could
giue
these
things
,
for
scarce
any
of
vs
would
thinke
his
soueraignty
so
great
.
It
is
true
,
Christ
could
no●●●
this
proffer
bee
seduced
;
but
a
great
part
of
the
world
doth
thinke
,
that
hee
can
dispose
of
the
comforts
of
this
life
,
which
is
proued
by
the
meanes
they
vse
to
come
to
these
blessings
,
vsing
leud
practises
and
vnlawfull
meanes
,
not
for
a
kingdome
but
for
a
trifle
;
which
they
would
neuer
doe
,
if
they
were
not
perswaded
the
disposition
of
these
inferiour
things
were
turned
ouer
to
the
Diuell
,
for
God
giueth
nothing
as
a
blessing
,
but
by
a
lawfull
course
:
so
as
vsing
Sathans
meanes
how
can
wee
thinke
it
commeth
from
God
?
And
that
such
is
our
iudgement
also
,
appeareth
by
the
prouerbe
,
Hee
that
liueth
an
honest
man
shall
die
a
begger
;
and
what
is
this
but
to
giue
ouer
the
gouernement
to
the
Diuell
of
these
earthly
things
?
And
though
they
aske
their
daisie
bread
of
God
,
yet
they
testifie
that
this
their
God
is
Sathan
.
For
note
the
meanes
they
vse
.
For
kingdomes
,
can
a
man
perswade
himselfe
that
God
setteth
vp
Princes
,
and
that
promotion
commeth
neither
from
the
East
not
from
the
West
,
and
shall
he
aspire
to
it
by
treason
?
For
authority
;
can
a
man
thinke
that
to
come
to
a
place
is
in
the
disposition
of
the
highest
,
when
he
is
aduanced
by
bribery
and
corruption
?
He
that
thinks
to
win
somewhat
from
a
Prince
by
flattery
,
perswadeth
not
himselfe
that
God
can
dispose
of
Princes
harts
.
And
he
that
comes
to
a
liuing
by
simony
,
thinks
not
that
the
holy
Ghost
hath
appointed
him
there
,
nor
he
that
increaseth
his
wealth
by
vsury
,
holds
not
that
riches
come
from
the
Lord
;
for
all
these
meanes
hath
his
mouth
cursed
.
Further
,
for
the
promise
,
hee
will
giue
him
all
if
hee
will
giue
him
but
a
knee
,
a
small
matter
;
and
if
he
would
acknowledge
him
a
benefactor
,
he
would
gratifie
him
as
a
person
worthy
,
with
all
he
shewed
him
.
Now
how
euer
Christ
was
not
ouercome
with
this
,
yet
it
mightily
preuailes
with
the
sonnes
of
men
.
Looke
into
all
particular
places
,
and
we
shall
finde
he
hath
many
to
crouch
to
him
for
a
great
deale
lesse
then
this
was
:
Iudas
will
betray
his
master
for
thirty
peeces
of
siluer
,
Mat.
26.15
.
Doeg
will
flatter
Saul
1.
Sa.
22.10
.
and
speake
all
euill
of
Dauid
,
in
hope
of
preferment
.
Absolon
will
seeke
his
fathers
life
,
to
step
into
his
throne
,
2.
Sa.
15.2
.
Ioab
will
kill
Amasa
(
2.
Sam.
10.
)
to
get
but
the
chiefe
captainship
of
the
guard
.
And
Abimelech
will
slay
threescore
and
ten
men
(
Iudges
9.2
.
)
to
make
himselfe
way
to
the
Crowne
.
This
made
Balaam
(
Numbers
24.
)
that
hee
would
faine
haue
cursed
;
that
he
might
haue
been
aduanced
:
and
Diotrephes
(
3.
Iohn
1.9
.
)
to
hinder
preaching
that
he
might
be
chiefe
:
and
the
Disciples
to
fall
out
(
Luke
9.46
.
)
among
themselues
who
shall
be
chiefest
,
one
desiring
to
sit
on
the
right
hand
,
the
other
on
the
left
,
that
they
might
be
iolly
fellowes
.
But
neuer
any
tooke
the
Diuell
so
much
at
his
word
as
the
Hierarchie
of
Rome
,
who
from
God
had
nothing
giuen
them
but
the
Word
and
Sacraments
,
but
from
Sathan
hath
had
his
staiers
and
degrees
to
ascend
into
the
mountaine
,
first
God
hauing
prouided
men
should
bee
Pastors
ouer
the
people
,
it
was
appointed
by
man
that
there
should
bee
superintendents
ouer
the
superintendents
,
that
is
,
Bishops
,
ouer
Pastors
,
which
was
thought
good
to
appease
the
●●●ention
of
the
church
,
and
to
aduance
men
for
the
excellencie
of
their
gifts
.
After
was
deuised
that
some
should
bee
ouer
the
Bishops
,
as
Archbishops
,
deuised
at
first
by
singular
policy
,
that
as
Bishops
in
their
Dioces
were
ouer
the
Pastors
,
so
these
should
bee
ouer
them
,
to
deale
with
them
as
they
did
with
the
Pastors
.
After
was
inuented
that
some
should
bee
ouer
them
,
and
then
was
the
Church
giuen
to
foure
Patriarkes
which
were
to
haue
as
ample
authority
ouer
them
as
they
had
ouer
the
Bishops
,
and
these
were
placed
in
euery
corner
of
the
Church
,
namely
at
Alexandria
,
Antioch
,
Constantinople
and
Rome
.
Heereupon
by
reason
of
the
multitude
of
matters
brought
to
these
foure
,
Sathan
withdrew
them
from
their
studies
,
being
so
instantly
importuned
as
they
were
.
From
hence
they
being
in
such
eminent
places
,
and
bearing
the
name
of
great
professors
,
the
Emperours
growing
to
bee
Christians
indowed
them
with
great
substance
,
called
them
to
be
of
their
Councell
,
and
gaue
them
much
worldly
wealth
,
as
to
great
men
of
the
earth
;
and
when
they
began
thus
to
negotiate
in
the
world
they
despised
preaching
.
After
when
they
were
inriched
and
brought
thus
farre
ad
gloriam
mundi
,
to
behold
the
glory
of
the
earth
,
then
Sathan
wanted
no
more
then
to
see
which
of
these
would
fall
downe
first
and
haue
all
:
at
the
end
the
strife
grew
betweene
Constantinople
and
Rome
,
as
Patriarkes
of
the
East
and
West
Churches
,
and
after
some
buckling
Rome
preuailed
,
partly
by
the
absence
of
the
Emperour
,
partly
by
the
diuision
of
the
Empire
in
the
East
,
partly
in
that
it
sought
it
more
ambitiously
than
the
other
,
and
partly
for
the
fulfilling
of
the
Prophesie
,
that
the
seat
of
the
Beast
should
bee
built
vpon
the
seuen
hils
.
And
how
was
this
done
but
by
Phocas
that
killed
his
Master
Mauritius
?
wherupon
afterward
partly
by
worldly
power
,
disposing
of
Emperours
,
and
the
yoke
of
conscience
thinking
them
Peters
successours
,
he
was
stupor
mundi
,
the
wonder
of
the
world
,
hauing
power
in
the
peoples
vnderstanding
,
both
in
hell
,
heauen
,
earth
,
and
purgatory
;
and
when
he
came
to
rule
in
all
these
,
them
was
this
fulfilled
heere
spoken
of
,
Fall
down
and
worship
me
.
And
this
hath
also
infected
the
Churches
of
the
Protestants
,
as
one
Bishop
Bennet
hath
written
,
namely
the
Diuell
hath
shewed
them
the
〈◊〉
Bishopricks
,
Deaneries
,
and
Parsonages
of
the
land
,
and
hauing
once
gotten
them
at
this
lift
,
hath
brought
them
to
disclaime
and
renounce
the
simplicity
of
the
truth
,
and
leauing
their
calling
to
betake
themselues
to
the
glittering
shew
of
the
world
,
and
to
be
sed
and
fatted
with
ambition
.
For
the
third
,
which
is
the
condition
hee
requireth
for
his
●●berality
:
he
will
not
giue
it
for
nothing
.
Where
note
,
that
the
Diuels
promises
are
faire
,
but
there
is
some
cursed
condition
tied
and
annexed
to
them
.
He
will
giue
Absolon
a
kingdome
,
but
he
must
rauish
his
fathers
concubines
:
2.
Sam
●●
22.
1.
Sa.
22.9.18
Luk.
23.2
.
Ioh.
19.12
.
he
will
get
Doeg
a
place
in
the
Court
,
but
he
must
persecute
the
Church
:
Caiphas
shall
be
chiefe
Priest
,
so
he
will
betray
Christ
:
Pilate
shall
bee
a
Iudge
,
if
he
will
be
Casars
friend
:
Balaam
shall
be
highly
promoted
,
if
he
will
but
curse
the
people
:
and
Christ
shall
haue
the
whole
world
if
he
will
but
bend
his
knee
to
him
.
He
will
promise
,
Num.
23.11
.
a
merchant
shall
be
made
an
Alderman
,
if
he
will
but
continue
his
vsury
:
a
Lawyer
shall
be
made
a
Iudge
,
if
he
will
not
sticke
at
a
little
bribery
:
a
scholar
shall
haue
great
preferment
,
if
he
but
follow
his
counsell
:
at
first
to
preach
pleasingly
,
not
to
do
it
often
,
for
then
he
shall
be
stale
,
to
come
vp
only
in
famous
places
,
especially
at
Bethel
the
Kings
Chappell
:
so
as
the
country
must
not
content
him
,
he
must
preach
like
a
Clerke
in
his
Greeke
,
Hebrew
,
and
Latine
,
that
the
people
may
rather
admire
him
,
than
vnderstand
him
:
thinke
hee
hath
knowledge
,
rather
than
get
any
for
themselues
:
for
Sathan
cannot
abide
to
haue
them
learned
,
hee
must
defend
all
things
not
onely
to
bee
well
established
but
well
executed
;
to
beware
lest
he
gall
men
in
authority
;
and
howsoeuer
in
the
pulpit
he
may
generally
glaunce
at
abuses
,
yet
after
to
shew
himselfe
plausible
,
and
to
make
himselfe
deafe
when
he
heareth
an
oath
.
Thus
doth
the
diuell
indent
with
men
,
and
thus
is
wine
giuen
to
the
Nazarites
,
Amos
2.12
.
as
Amos
speaketh
,
and
vnlesse
thou
wilt
suffer
God
to
be
dishonored
,
and
thy
soule
hazarded
,
he
will
giue
thee
nothing
.
But
it
may
bee
said
,
It
is
a
shamefull
thing
to
demand
this
of
Christ
,
so
may
it
seeme
of
vs
;
for
no
man
will
professe
to
worship
the
diuell
.
But
this
cannot
be
denied
in
action
,
howeuer
it
be
in
wo●ds
:
for
if
a
man
worship
him
whom
hee
serueth
,
and
serueth
him
whom
he
obeyeth
,
as
S.
Paul
saith
Rom.
6.14
.
And
if
wee
may
measure
the
worship
by
the
fruits
of
worship
,
he
that
by
p●●ier
expecteth
not
a
blessing
,
by
loosnesse
of
life
giueth
himselfe
to
vncleannesse
,
and
from
the
poison
of
his
heart
profaneth
the
Sabbath
,
doth
worship
the
diuell
greatly
,
though
hee
crie
neuer
so
much
against
it
:
for
none
will
sooner
defend
her
honestie
then
a
strumpet
,
nor
giue
bigger
words
then
a
coward
.
Yea
some
are
so
fully
possessed
with
him
as
they
doe
not
know
it
;
and
those
diseases
are
most
dangerous
that
are
not
felt
.
Now
the
diuell
is
worshipped
two
waies
:
either
by
idolatrie
in
iudgement
,
as
in
grosse
superstition
:
or
by
idolatrie
in
affection
,
as
they
that
make
their
belly
their
God
:
for
the
couetous
man
is
an
Idolater
,
Ephes.
5.
and
so
is
the
voluptuous
man
,
Phil.
3.
yea
if
we
plant
our
hearts
any
where
but
in
heauen
,
we
commit
Idolatrie
.
Now
for
the
resistance
of
the
temptation
,
it
hath
two
parts
:
the
first
,
generall
:
the
second
particular
.
Fist
,
answering
by
the
detestation
of
the
person
,
Auoid
Satan
:
for
because
he
had
dealt
more
shamefully
in
this
temptation
then
in
the
others
,
he
giueth
him
a
more
sharpe
answer
then
before
.
Secondly
,
he
descendeth
for
the
instruction
of
the
godly
,
into
a
more
particular
answer
:
I
must
worship
God
.
Out
of
the
first
,
learne
the
wisdome
of
our
Sauiour
Christ
,
who
dealing
with
a
most
malicious
enemy
,
would
not
multiplie
words
or
argument
with
him
,
but
answereth
him
with
one
onelie
word
of
detestation
,
Auoid
Sathan
:
For
the
blasphemous
may
not
bee
reasoned
with
,
if
they
should
,
it
would
make
them
but
burst
foorth
into
greater
outrage
against
the
peareles
and
matchlesse
wisedome
of
God
,
giuing
vs
likewise
by
this
answer
secretly
to
vnderstand
,
that
whosoeuer
goeth
about
to
withdraw
vs
from
God
,
is
of
the
diuell
:
so
likewise
are
they
that
seeke
by
reason
to
disswade
vs
from
the
shame
of
the
crosse
:
Therefore
(
Mat.
16.23
.
)
when
Christ
indeuoured
to
preuent
the
ignominy
should
come
vpon
the
crosse
,
and
to
make
his
disciples
and
the
rest
vnuanquishable
when
it
should
come
,
it
is
said
there
,
Peter
tooke
him
aside
,
and
vsed
reasons
to
disswade
him
from
such
〈◊〉
comfortable
speeches
;
whereupon
Christ
not
mildly
but
sharply
,
being
displeased
with
this
carnall
excoption
of
his
,
bids
him
〈◊〉
Sathan
:
that
is
,
as
a
great
enemy
to
him
and
others
.
And
so
whensouer
flesh
and
bloud
shal
take
exception
against
the
mystery
of
godlinesse
,
it
is
thus
sharply
to
bee
reproued
.
Heereupon
(
Rom.
3.31
.
)
exceptions
being
taken
,
that
the
law
serued
to
no
vse
,
because
Christs
obedience
had
absolutely
purchased
our
pardon
,
the
Apostle
in
like
wisdome
of
the
spirit
of
God
,
answereth
not
onely
by
a
simple
deniall
,
but
by
a
deniall
with
a
detestatio●●
.
God
forbid
:
as
that
it
is
blasphemy
to
be
of
such
opinion
.
And
sometime
to
this
phrase
the
Apostle
addeth
more
,
as
Rom.
3.8
.
not
replying
one
word
,
but
onely
saith
,
their
damnation
is
iust
,
rather
setting
before
them
their
cursed
end
,
then
conuincing
them
by
reason
:
for
as
Salomon
saith
,
A
foole
may
not
bee
answered
in
his
folly
.
Out
of
the
second
answer
which
Christ
maketh
,
for
our
instruction
and
satisfaction
,
obserue
,
that
God
must
haue
both
all
outward
and
inward
worship
,
so
as
it
is
impious
to
thinke
a
man
can
keepe
his
soule
for
God
,
when
hee
humbleth
his
bodie
to
strange
gods
:
and
in
this
hee
doth
withdraw
his
reuerenc●
from
his
owne
religion
,
either
through
feare
or
profanen●●●●
reaching
foorth
part
of
the
worship
to
another
.
But
wee
must
know
God
will
haue
both
,
and
in
creating
both
hee
challengeth
both
,
besides
that
of
them
both
hee
hath
made
but
one
man
which
cannot
be
diuided
,
but
goeth
together
.
For
we
are
not
baptised
in
our
bodies
onely
,
but
in
our
soules
:
out
soules
only
were
not
redeemed
,
neither
shall
they
onely
bee
sa●ed
,
but
the
whole
man
.
If
the
bodie
then
be
the
Lords
both
by
creation
and
by
redemption
,
let
vs
giue
testimony
of
his
worship
in
both
,
otherwise
it
is
as
if
a
woman
should
protest
she
loued
her
husband
at
the
heart
and
in
her
soule
,
and
yet
should
prostitute
her
bodie
to
vncleannesse
:
but
wee
are
espoused
and
maried
to
the
Lord
,
therefore
let
vs
keepe
both
for
him
vnspotted
.
Lastly
,
out
of
the
diuels
argument
,
let
vs
learne
to
feare
and
serue
the
Lord
:
for
if
gifts
may
draw
on
worship
,
as
he
pretendeth
by
his
proffer
to
Christ
,
then
hath
the
Lord
offered
farre
more
largely
for
vs
:
I
will
giue
thee
(
saith
he
)
eternall
life
,
and
it
is
no
aduantage
to
winne
the
world
and
to
take
the
diuels
offer
,
and
after
to
lose
our
soules
.
But
let
vs
set
God
on
our
right
hand
,
in
him
we
liue
,
in
him
wee
haue
our
being
,
it
is
hee
that
feedeth
vs
with
naturall
and
supernaturall
things
and
blessings
,
godlinesse
hauing
the
promises
of
this
life
and
of
the
life
to
come
:
1.
Tim.
4.8
.
hee
will
make
vs
heires
of
the
earth
,
the
world
standing
for
our
sakes
,
we
shall
be
heires
of
heauen
,
Ioh.
1●
.
2
.
Christ
hauing
prepared
places
for
vs
in
his
fathers
house
,
yea
fellow
heires
with
his
owne
Sonne
,
tasting
of
no
other
loue
,
Ioh.
17.24
.
nor
feeling
any
other
glory
then
his
Sonne
hath
;
and
therefore
in
the
iudgement
of
the
diuell
hee
shall
worthily
bee
damned
that
refuseth
so
large
an
offer
at
Gods
hand
,
who
giueth
and
neuer
vpbraideth
,
pardoneth
and
neuer
reperteth
.
Then
the
diuell
left
him
,
&c.
This
is
the
third
part
,
namely
,
the
issue
and
euent
of
the
temptations
had
and
sustained
by
Christ
,
set
downe
in
two
things
:
first
,
that
when
the
diuell
could
not
ouercome
him
,
he
left
him
:
secondly
,
that
the
Angels
attended
and
ministred
.
For
the
first
,
by
this
vnderstand
that
as
Christ
was
tempted
for
vs
,
and
in
our
flesh
ouercame
for
vs
in
his
person
,
so
wee
haue
good
and
comfortable
security
,
that
vsing
the
same
meanes
hee
did
,
according
as
we
shall
be
enabled
,
and
through
the
grace
of
the
same
spirit
,
wee
also
shall
ouercome
the
Prince
of
darknesse
:
for
wee
must
not
thinke
our selues
freed
from
these
assaults
,
the
life
of
a
Christian
being
a
warfare
,
the
world
the
campe
,
the
first
registring
and
inrolling
of
vs
being
in
baptisme
,
where
we
tooke
a
vow
to
be
true
to
the
Lord
Iesus
:
Christ
is
our
victorious
Captaine
:
our
enemies
are
,
the
world
without
vs
,
the
flesh
within
vs
as
accessaries
,
and
the
diuell
as
principall
,
besides
temptations
on
both
hands
.
Now
the
power
we
haue
to
repell
these
,
is
the
sword
of
the
spirit
,
the
word
of
God
:
the
schoole
where
we
learne
this
defence
,
is
the
Church
of
God
,
where
we
finde
weapons
both
offensiue
and
defensiue
,
a
shield
of
faith
to
defend
our selues
,
and
a
sword
of
the
word
to
offend
the
enemy
.
And
this
may
bee
our
comfort
,
his
rage
will
haue
an
end
,
and
his
malice
shall
not
preuaile
:
but
as
Saint
Iames
saith
:
If
we
resist
him
,
Iames
4.7
.
he
will
flie
from
vs
:
that
is
,
he
will
hasten
as
fast
away
,
as
he
came
fiercely
toward
vs
,
for
heere
is
promised
victory
to
all
that
striue
infeare
.
For
the
second
generally
we
note
,
how
it
pleased
God
by
wisdome
and
dispensation
to
dispose
of
the
exinanition
,
(
as
I
may
so
tearme
it
)
or
the
impairing
and
abasing
of
Christ
,
while
he
was
in
the
flesh
:
that
in
the
midst
of
the
greatest
ignominy
and
reproch
,
yet
he
bore
some
marke
and
badge
of
his
notable
and
diuine
power
,
whereby
by
the
eies
of
faith
hee
might
bee
discerned
to
be
the
Sonne
of
God
.
His
basenesse
appeareth
in
this
:
that
he
liued
in
the
wildernesse
,
he
was
assaulted
of
the
diuell
,
he
had
no
company
but
beasts
,
hee
was
hungry
and
had
no
food
but
stones
,
Sathan
was
busie
with
him
to
make
him
tempt
his
Father
;
and
in
all
this
there
was
nothing
but
ignominy
and
extreame
basenesse
.
But
after
all
this
there
breaketh
foorth
like
the
Sunne
through
the
clouds
,
a
matter
which
maketh
him
knowen
and
discerned
to
be
more
then
a
man
,
that
the
Angels
come
to
doe
him
seruice
.
And
thus
did
it
euer
fall
our
,
that
hee
was
neuer
brought
so
low
nor
so
neare
the
ground
,
but
there
did
at
last
shine
forth
an
impregnable
worke
of
his
diuinity
:
hee
was
borne
in
a
stable
,
his
Cradle
was
a
Manger
,
there
was
lodging
in
the
Inne
,
but
none
for
Mary
,
Mat.
22.
yet
was
there
then
a
starre
in
the
heauens
,
to
signifie
to
the
Wise-men
the
birth
of
this
noble
personage
:
hee
was
baptised
by
Iohn
his
seruant
,
Mat
3.15.16
.
but
a
voice
was
heard
from
heauen
,
and
the
holy
Ghost
was
there
by
his
sole●●●
presence
.
He
had
no
possessions
of
his
owne
,
but
was
maintained
by
the
almes
of
deuout
women
,
but
out
of
them
had
hee
cast
Diuels
.
Hee
must
paie
tribute
,
Mat.
17.27
.
but
hee
will
fetch
it
out
of
the
fishes
mouth
:
in
the
end
hee
was
taken
with
a
band
of
men
,
but
when
he
spake
(
Ioh.
18.6
.
)
they
reeled
backward
and
none
durst
lay
hold
on
him
:
he
was
whipped
and
ill
intreated
,
but
twice
before
had
hee
whipped
the
money
changers
out
of
the
Temple
,
and
none
durst
open
their
mouth
against
him
:
Mark
.
11.15
.
Mat.
27.19.24
.
he
was
condemned
to
die
,
but
the
Iudges
wife
dreamed
and
was
troubled
,
being
perswaded
of
his
innocency
,
and
Pilat
himselfe
acquitted
him
.
When
he
was
going
to
the
crosse
he
was
so
worne
as
he
was
not
able
to
beare
it
,
but
he
was
able
to
beare
the
wrath
of
his
Father
.
He
was
hanged
betweene
two
theeues
,
Mat.
27.32
.
Luk.
23.43
.
but
he
saueth
one
of
them
.
And
howsoeuer
sometimes
he
was
called
Belzebub
,
yet
Belzebub
confesseth
him
often
to
bee
the
Sonne
of
God
:
thus
was
euer
his
humility
qualified
with
some
testimony
of
his
diuinitie
.
In
that
it
is
said
,
The
Angels
came
and
ministred
vnto
him
:
note
,
that
howsoeuer
they
bee
ministring
spirits
,
to
giue
vs
security
of
the
Lords
protection
,
though
his
promise
were
sufficient
,
yet
by
speciall
prerogatiue
they
are
attending
on
Christ
,
to
whom
alone
they
owe
and
doe
their
homage
.
And
besides
learne
heere
the
time
when
we
are
to
expect
this
ministery
of
Angels
,
not
vntill
we
haue
fought
the
battels
of
the
Lord
,
then
to
succour
our
faint
spirits
,
and
to
releeue
our
distressed
hearts
they
are
sent
as
comforters
vnto
vs
.
Gen.
22.11
.
And
thus
when
Abraham
held
in
his
body
an
anguished
soule
,
and
in
his
hand
a
blondy
knife
to
haue
fetched
the
life
of
Isaac
from
him
,
then
was
the
window
of
comfort
opened
,
and
then
had
God
prouided
another
sacrifice
.
When
Iacch
was
wearied
and
benighted
,
(
Gen.
28.
)
hauing
for
his
bed
the
earth
,
and
for
his
pillow
an
heape
of
stones
,
then
standeth
the
Lord
about
him
and
blesseth
him
:
and
when
Eliah
is
forced
to
flie
to
preserue
his
life
,
and
yet
ready
to
die
for
want
of
food
,
then
doth
the
Lord
awake
him
by
his
Angell
,
and
bid
him
eate
,
1.
King
.
19.5
.
And
when
Christ
had
finished
the
combat
and
wonne
the
field
,
then
the
Angels
come
to
waite
vpon
him
:
so
as
wee
may
not
thinke
to
beare
away
the
victory
without
blowes
,
nor
to
be
comforted
without
sorrowes
,
not
to
bee
refreshed
without
〈◊〉
.
MATH.
4.
vers.
12
,
13.14.15.16
.
verse
12
And
when
Iesus
heard
that
Iohn
was
committed
to
prison
,
he
turned
into
Galile
:
verse
13
And
leauing
Nazareth
,
went
and
dwelt
in
Capernaum
,
which
is
neere
the
sea
in
the
borders
of
Zabulon
and
Nephthalins
.
verse
14
That
it
might
be
fulfilled
which
was
spoken
by
the
Prophet
Esaias
,
saying
,
verse
15
The
land
of
Zabulon
and
the
land
of
Nephthalins
by
the
way
of
the
sea
,
beyond
Iordan
,
Galile
of
the
Gentiles
:
verse
16
The
people
which
sate
in
darknesse
saw
great
light
,
and
to
them
which
sate
in
the
region
and
shadow
of
death
,
light
as
risen
vp
:
HEere
followeth
the
real
execution
of
Christs
office
,
and
what
hee
did
after
Iohn
was
in
prison
:
For
now
was
the
time
that
the
day-star
going
away
,
the
Sunne
of
righteousnesse
might
appeare
.
In
the
words
there
are
three
things
to
bee
considered
:
first
,
the
cause
why
Christ
returned
into
Galile
,
the
very
place
where
that
Herod
dwelt
that
committed
Iohn
for
reprouing
him
of
his
adultery
.
Secondly
,
that
hee
leaueth
Nazareth
his
owne
place
:
the
reason
whereof
is
giuen
by
Saint
Luke
,
chap.
4.29
.
because
they
sought
to
breake
his
necke
.
Thirdly
,
the
cause
of
his
going
to
Capernaum
,
to
fulfill
Esay
his
Prophesie
,
that
those
quarters
should
first
bee
made
famous
through
Christs
doctrine
and
miracles
,
being
the
first
that
were
caried
away
into
captiuity
.
Now
first
it
shall
not
be
amisse
,
since
wee
see
Iohn
in
prison
,
to
seeke
out
the
cause
of
his
commitment
,
which
though
it
bee
not
heere
expressed
,
yet
it
is
in
the
14.
chapter
of
this
Euangelist
set
downe
vpon
another
occasion
;
that
Herod
thought
the
soule
of
Iohn
Baptist
to
be
gone
into
Christ
:
howbeit
S.
Luk.
chap.
3.19
.
vpon
this
very
occasion
,
sheweth
the
cause
to
bee
for
reprouing
Herod
for
taking
his
brother
Philips
wife
.
Where
note
,
&
behold
as
in
a
mirror
,
the
wonderfull
resolution
of
a
Christian
seruant
of
God
,
that
durst
tell
a
king
to
his
face
of
so
enormous
a
crime
.
And
if
Iohn
liued
now
,
howeuer
many
might
haue
commended
his
zeale
,
yet
most
would
haue
condemned
his
discretion
,
that
durst
aduenture
himselfe
so
far
:
for
he
was
growen
into
high
fauor
with
the
king
,
as
appeareth
Mark
.
6.20
.
Herod
would
heare
him
often
,
acknowledged
him
to
bee
godly
,
reformed
many
things
,
and
granted
many
things
at
his
request
:
so
that
heerein
men
now
adaies
would
call
in
question
his
discretion
,
that
hauing
such
interest
in
the
king
,
he
would
not
spare
him
in
this
one
vice
,
but
must
needs
lance
this
sore
;
whereas
if
he
had
but
stopped
his
mouth
in
this
one
,
hee
might
haue
continued
still
and
done
much
good
.
But
Iohn
Baptist
durst
not
conceale
any
part
of
his
ambassage
.
The
imitation
of
which
president
will
be
thought
to
be
preiudiciall
to
the
serpentine
wisedome
of
these
times
:
for
now
it
is
thought
good
aduice
,
not
to
wake
a
sleeping
Lion
,
nor
to
put
our
hands
into
the
hiue
,
lest
we
be
stung
:
but
to
beware
of
vae
nobis
lest
wee
come
coram
vobis
;
not
at
all
to
reproue
,
lest
wee
bee
striken
.
Which
is
contrary
to
the
wisedome
of
Iohn
:
for
though
there
were
none
left
but
Christ
,
yet
hee
spareth
not
his
message
,
nor
is
ashamed
to
tell
Herod
of
that
sin
he
ought
to
be
ashamed
to
commit
:
and
away
with
this
idoll
discretion
,
which
marreth
all
,
euen
as
the
image
in
Daniel
,
chap.
3.1
.
which
was
set
vp
in
Dura
.
Nathan
(
2.
Sam.
12.1
.
)
must
tell
Dauid
of
his
adultery
to
his
face
:
and
Paul
aduiseth
(
1.
Tim.
5.20
.
)
those
that
sin
to
rebuke
openly
,
that
the
rest
may
feare
:
which
being
sealed
by
the
canon
of
the
Apostle
prooueth
,
that
men
must
not
onely
rebuke
in
generall
,
but
in
particular
.
And
if
Paul
had
need
of
the
prayer
of
the
Ephesians
,
chap.
6.19
.
that
he
might
speake
boldly
,
much
more
haue
wee
that
stand
in
such
feare
to
be
bound
for
our
speech
:
for
by
this
courage
and
boldnesse
shall
wee
establish
our
doctrine
in
mens
consciences
.
Secondly
,
in
this
example
of
Iohn
,
note
,
as
his
constancy
to
speake
boldly
,
so
his
persecution
to
suffer
extreamly
:
and
this
is
the
portion
allotted
to
all
Gods
Ministers
.
If
Eliah
speake
the
truth
in
reprouing
Ahab
1.
King
.
19.8
.
he
must
flie
to
the
mount
Horeb
to
saue
himselfe
.
If
Amos
preach
at
Bethel
the
destruction
of
Ieroboams
house
,
Amos
7.12
.
he
must
go
to
his
tar-box
again
.
And
if
Michaiah
(
1.
Kings
22.17
.
)
tell
the
king
truly
he
may
not
go
to
battell
,
he
shall
be
sure
to
eat
the
bread
of
affliction
.
If
Hanani
tell
Asah
(
2.
Chronic.
16.9
.
)
thou
hast
done
foolishly
not
to
rest
vpon
the
Lord
;
to
prison
with
him
.
If
Zachariah
(
2.
Chron.
24.20
.
)
tell
Ioash
he
shall
not
prosper
if
he
forsake
the
Lord
,
and
that
he
doth
ill
to
put
downe
religion
,
he
shall
be
slaine
euen
in
the
court
of
the
Lords
house
.
Ieremy
must
to
the
dungeon
,
Esay
to
the
saw
,
Iohn
Baptist
to
the
axe
,
if
they
bee
so
quicke
sighted
and
so
hot
spirited
as
they
cannot
winke
at
sinne
.
And
Reuel.
11.3
.
of
two
Preachers
,
out
of
whose
mouthes
shall
proceed
fire
,
though
in
the
eies
of
the
Lord
they
be
as
Oliues
dropping
down
most
comfortable
mice
,
yet
at
last
the
Beast
shall
get
them
and
ouercome
them
,
they
being
stronger
in
the
spirit
,
but
he
in
the
flesh
,
and
he
shall
kill
them
,
and
they
shall
not
be
buried
,
and
the
people
shall
send
gifts
one
to
another
,
saying
the
Prophets
are
gone
,
now
making
merry
,
as
that
they
might
sinne
without
controlement
,
and
giuing
applause
to
that
beastly
tyranny
was
shewed
on
them
.
Let
vs
further
consider
the
indignity
offered
to
this
man
,
borne
a
Prophet
,
whose
father
was
stricken
dumbe
by
a
miracle
,
the
Bridegroomes
friend
,
yet
was
hee
not
condemned
by
publike
sentence
,
not
at
the
desire
of
the
people
,
but
by
the
request
of
a
harlots
daughter
,
executed
in
a
priuate
place
.
Could
the
Sun
shine
vpon
such
a
King
as
could
breake
foorth
into
this
impietys
▪
And
how
could
the
Lord
spare
his
wrath
and
not
powre
it
forth
,
that
such
a
famous
seruant
of
his
should
bee
taken
away
by
such
an
infamous
death
?
But
howsoeuer
wee
may
after
a
sort
co●●
fesie
that
our
bodies
are
in
the
Princes
power
,
yet
this
may
comfort
vs
,
that
not
the
life
,
no
nor
the
haue
of
a
Minister
shall
perish
without
the
pleasure
and
permission
of
God
.
To
day
,
to
morow
and
the
third
day
Christ
shall
preach
,
let
the
Fox
do
bis
worst
,
Luk.
13.32
.
&
when
his
time
is
come
their
malice
shall
put
him
to
death
also
.
Thirdly
,
note
Gods
prouidence
,
that
both
Iohn
and
Christ
may
not
be
clapped
vp
together
,
but
God
euer
will
haue
some
left
to
carry
his
message
.
When
the
three
children
(
Dan.
5.
)
were
in
the
fire
,
Daniel
was
at
liberty
in
the
Court
:
and
when
Dauiel
was
in
the
Lions
denne
,
the
three
children
were
in
credit
in
the
Court
.
When
Iohn
is
fallen
,
Christ
riseth
.
When
Herod
(
Act.
1●
.
)
had
imbrued
his
hands
in
bloud
,
putting
Iames
to
death
,
hee
thought
to
haue
done
the
like
to
Peter
,
but
the
Lord
sent
his
Angell
to
vnshackle
him
,
for
they
must
not
both
goe
to
the
pot
together
.
And
when
the
Temple
of
God
by
the
inuasion
of
Antichrist
is
become
a
slaughter-house
of
the
Saints
,
yet
the
Lord
(
R●●
11.3
.
)
had
a
number
left
,
namely
two
witnesses
at
the
least
,
one
to
comfort
another
,
for
the
propagation
and
publishing
of
the
truth
:
so
as
we
may
be
assured
,
though
the
Lions
of
the
field
roare
and
rauin
neuer
so
much
,
it
is
not
possible
all
the
true
preachers
of
the
Gospel
shal
be
abolished
:
but
as
their
bloud
is
pretious
in
his
eies
,
Psal.
116.15
.
so
out
of
their
ashes
will
he
raise
vp
others
that
shall
hold
the
cup
of
his
indignation
euen
to
the
mouthes
of
Princes
.
Further
obserue
,
how
the
Lord
esteemeth
the
tyranny
and
cruelty
of
men
in
this
kind
toward
his
Ministers
:
for
Luk.
3.20
.
it
is
said
that
of
the
euils
which
Herod
had
done
,
hee
added
this
aboue
all
,
to
imprison
Iohn
:
so
hainous
a
thing
is
the
persecution
of
the
Gospell
in
the
sight
of
God
,
and
much
more
of
them
that
are
his
Embassadors
;
and
therefore
this
is
noted
2.
Chron.
16
12.
to
be
the
captaine
sinne
of
Asah
,
that
hee
put
Hanani
in
prison
;
so
beautifull
be
they
in
the
opinion
of
the
Almighty
,
for
he
priseth
the
death
of
these
Saints
at
a
high
rate
:
as
may
bee
seene
first
in
their
often
redemption
from
death
,
as
Paul
escaped
Act.
23.
when
the
people
had
sworne
to
stay
him
;
and
Peter
was
loosed
from
his
chaines
when
the
gouernours
had
conspired
against
him
.
Secondly
,
it
may
bee
discerned
in
the
precious
reward
of
it
,
Blessed
be
they
that
die
in
the
Lord
.
and
Stephen
Act.
7.60
,
is
said
but
to
sleep
when
he
had
been
stoned
of
the
Iewes
,
his
spirit
being
receiued
of
the
Lord
Iesus
.
And
thirdly
it
is
manifested
in
the
seuere
reuenge
of
their
death
,
the
Lord
first
hauing
they
stay
in
the
sea
still
:
so
if
we
do
but
nibble
at
the
Gospell
,
we
shall
continue
in
the
sea
of
the
world
still
,
and
so
shall
neuer
bee
blessed
.
Secondly
,
obserue
in
the
speech
of
Christ
,
he
doth
not
say
;
I
doe
make
you
,
but
I
will
make
you
fishers
of
men
:
that
is
,
I
will
traine
you
vp
to
bee
competently
fit
for
that
worke
I
call
you
for
.
Where
they
are
conuinced
that
place
men
in
the
Church
before
they
bee
sufficient
;
for
hee
must
haue
no
hand
laid
on
him
till
he
be
qualified
,
saith
Paul
,
1.
Tim.
5.22
.
and
hee
must
be
able
to
bring
foorth
of
his
store
new
and
old
,
saith
the
Gospel
,
Mat.
13.52
.
and
hee
must
not
bee
placed
in
hope
hee
will
proue
sufficient
;
for
while
the
grasse
groweth
the
horse
starueth
,
and
while
hee
is
furnishing
himselfe
the
people
perish
.
Saul
(
1.
Sam.
9.16
.
)
being
but
a
shepheard
,
was
suddenly
by
Gods
spirit
qualified
for
the
ciuill
gouernment
.
For
the
Lord
neuer
commanded
any
,
but
he
enabled
him
first
;
neither
hath
he
lesse
prouided
for
them
that
should
haue
the
administration
and
custody
of
soules
.
Moses
(
Exod.
4.11
.
)
had
a
tongue
made
him
before
he
went
;
Esa.
6.6
.
Esay
had
a
coale
from
the
altar
before
be
spake
;
Christ
had
his
grace
increased
(
Luk.
2.52
.
)
when
he
began
to
preach
;
for
it
is
said
,
he
grew
in
wisedome
,
and
was
corroborated
in
spirit
;
and
when
he
elected
his
Apostles
,
he
praied
to
his
Father
a
whole
night
,
that
he
would
direct
his
choice
;
and
(
Iohn
20.22
.
)
when
he
had
breathed
on
them
the
holy
Ghost
,
yet
hee
charged
them
to
stay
at
Ierusalem
till
they
had
receiued
more
grace
,
and
then
(
Act.
2.3
.
)
the
holy
Ghost
came
down
vpon
them
in
clouen
tongues
to
speake
to
all
nations
;
and
fiery
,
that
they
might
be
zealous
,
Luk.
24.45
.
and
then
they
were
fit
.
In
the
old
Testament
the
Priests
were
first
anointed
,
that
God
might
testifie
by
that
oile
their
inuisible
grace
;
and
in
the
new
Testament
hands
were
laid
on
them
to
signifie
,
that
that
hand
which
had
called
them
to
this
great
office
,
would
alwaies
bee
ready
to
protect
them
.
Who
would
chuse
a
Captaine
that
neuer
saw
the
enemy
in
the
face
?
or
send
him
of
an
embassage
,
that
knew
not
how
to
deliuer
his
message
?
And
yet
is
the
Lords
embassage
committed
to
them
that
haue
no
language
;
whereas
the
shepheards
of
Gods
sheepe
must
bee
watchfull
to
defend
their
charge
from
wolues
,
carefull
to
bring
them
home
that
stray
,
and
skilfull
to
heale
them
that
are
wounded
.
Make
no
yong
plant
(
1.
Tim.
3.6
.
)
a
Minister
,
saith
Paul
:
and
though
Paul
himselfe
(
Act.
22.13
.
)
was
suddenly
called
to
preach
,
and
Amos
from
his
sheephooke
,
(
Amos
7.15
.
)
to
prophesie
,
let
vs
know
that
the
Lord
that
called
them
,
had
power
to
giue
them
gifts
in
a
moment
:
for
he
hath
the
fulnesse
of
the
holy
Ghost
to
dispose
at
his
pleasure
:
but
men
that
want
this
power
must
trie
the
gifts
first
,
and
the
Church
must
allow
of
none
,
vnlesse
they
be
perswaded
he
be
such
a
one
,
that
if
Christ
were
on
the
earth
,
he
would
giue
his
consent
.
Thirdly
,
learne
by
the
word
Fishermen
,
that
the
ministery
is
no
easie
,
nor
idle
,
but
a
laborious
office
:
wherein
they
must
alwaies
be
either
casting
their
nets
,
or
mending
their
nets
,
or
sorting
the
fish
,
trauelling
sore
both
night
and
day
.
As
Peter
could
answer
Christ
(
Luk.
5.5
.
)
We
haue
trauelled
sore
all
night
,
and
caught
nothing
:
so
as
they
that
thinke
much
to
take
this
paines
,
are
not
fit
for
this
calling
.
For
the
fourth
,
which
is
their
obedience
:
it
sheweth
that
it
was
more
than
the
voice
of
a
man
,
that
thus
wrought
vpon
their
conscience
:
for
he
secretly
and
inuisibly
spake
vnto
their
hearts
by
his
spirit
,
and
he
might
as
easily
haue
drawen
Caiaphas
as
Cephas
,
if
it
had
beene
his
pleasure
:
for
he
mollifieth
the
soule
on
the
sudden
,
and
can
open
the
doores
of
death
with
the
least
breath
of
his
mouth
.
Secondly
learne
,
that
no
affection
or
delight
ought
to
make
vs
to
forsake
,
or
driue
vs
from
following
Christ
in
our
calling
.
These
men
we
see
left
their
father
whom
they
loued
,
and
their
nets
by
which
they
liued
:
and
(
1.
King
19.19
.
)
Elizeus
left
his
oxen
and
made
haste
after
Eliah
had
cast
his
mantle
on
him
.
And
(
Mat.
8.21
.
)
one
whom
Christ
called
,
would
but
haue
done
his
duty
to
haue
buried
his
father
,
and
was
not
permitted
.
Howbeit
heere
men
must
beware
of
two
extremities
:
first
,
that
they
frame
not
excuses
,
but
willingly
leaue
their
nets
when
they
are
called
.
Secondly
,
that
they
leaue
them
not
till
they
be
called
,
and
leaue
into
the
Ministery
of
themselues
;
being
as
fit
for
it
as
a
blind
man
to
be
a
painter
.
For
the
last
point
which
is
the
effect
that
came
of
Christs
teaching
:
it
is
said
,
The
multitude
followed
him
,
where
learne
,
that
when
the
Gospell
is
fresh
and
greene
,
and
first
flourisheth
,
men
are
very
greedy
to
taste
of
it
:
but
if
it
continue
long
among
them
,
euen
Manna
proueth
horsebread
,
and
men
are
soone
weary
of
it
.
For
so
it
fell
out
with
this
people
,
against
whom
Mat.
11.23
.
Christ
denounceth
a
fearefull
iudgement
for
their
vnbeliefe
,
making
them
worse
than
Tyrus
and
Sydon
,
which
were
before
condemned
.
Whereby
we
may
see
,
how
dangerous
it
is
to
grow
cold
in
our
first
loue
of
the
truth
,
and
to
suspect
them
that
in
a
preposterous
zeale
will
seeme
to
run
after
Christ
,
bragging
with
the
yoong
man
in
the
Gospell
,
that
they
haue
kept
the
commandements
,
and
yet
know
not
the
least
point
of
charity
,
how
to
distribute
to
the
poore
.
LVKE
.
11.
vers.
24
,
25
,
26.
verse
24
When
the
vncleane
spirit
is
gone
out
of
a
man
,
hee
walketh
through
dry
places
seeking
rest
:
and
when
he
findeth
none
,
he
saith
,
I
will
returne
to
my
house
whence
I
came
out
:
verse
25
And
when
he
commeth
,
he
s●●deth
it
swept
and
garnished
:
verse
26
Then
goeth
he
and
taketh
seuen
other
spirits
worse
than
himselfe
,
and
they
enter
in
and
dwell
there
,
so
the
last
state
of
that
man
is
worse
than
the
first
.
IN
this
text
there
bee
fiue
points
to
bee
obserued
:
first
,
what
is
meant
by
the
going
out
of
the
spirit
:
secondly
,
his
behauiour
after
his
departure
,
namely
,
that
there
is
a
restlesse
desire
in
Sathan
to
reenter
into
his
former
habitation
:
thirdly
,
the
fit
opportunities
hee
obserueth
for
the
regaining
of
his
possession
:
there
be
two
set
downe
in
this
place
,
hee
staieth
till
he
finds
it
swept
and
garnished
,
and
a
third
is
expressed
Mat.
12.44
.
he
findeth
it
empty
:
that
is
,
deuoid
of
all
cares
,
quiet
,
and
swept
of
the
grace
of
God
,
and
yet
notably
garnished
with
hypocrisie
:
fourthly
,
the
vehement
inuasion
he
maketh
at
his
re-entry
,
that
hee
will
so
garrison
and
lay
such
munition
about
the
house
,
as
he
will
neuer
be
dispossessed
againe
,
for
he
bringeth
seuen
spirits
worse
than
himselfe
,
the
Lord
doth
so
darken
the
hart
of
that
man
,
that
was
for
a
while
,
enlightned
:
fiftly
,
the
lamentable
and
damnable
estate
of
such
a
man
:
his
end
is
worse
than
his
beginning
.
For
the
first
,
how
Sathan
is
said
to
be
cast
out
,
wee
must
vnderstand
:
so
cast
out
,
as
he
still
continueth
in
:
for
if
he
were
once
vtterly
dispossessed
,
then
could
he
neuer
returne
againe
.
And
this
kind
of
casting
out
heere
meant
,
is
matched
with
diuers
other
places
of
the
Scripture
;
as
Heb.
6.5
.
It
is
impossible
,
that
they
which
haue
tasted
of
the
good
word
of
God
,
if
they
fall
away
should
be
renued
againe
.
And
Heb.
10.25
.
If
wee
sinne
willingly
after
we
haue
receiued
the
knowledge
of
truth
,
there
remaines
no
more
satisfaction
or
sacrifice
for
sinne
:
and
2.
Pet.
2.21
.
It
had
beene
better
neuer
to
haue
knowen
the
way
of
truth
,
than
after
they
haue
knowen
it
to
turne
from
it
.
If
a
man
then
may
know
the
truth
and
yet
forsake
it
;
bee
enlightned
,
and
yet
fall
away
;
be
sanctified
,
and
yet
crucifie
Christ
againe
:
by
the
same
reason
may
Sathan
be
cast
out
of
a
man
,
and
yet
continue
in
that
man
.
For
when
these
tearmes
be
thus
vsed
,
either
of
casting
out
Sathan
,
or
of
letting
in
the
truth
:
and
yet
by
the
sequel
of
the
words
vsed
by
the
spirit
,
we
see
the
ruine
of
such
men
set
downe
,
wee
must
neuer
take
it
for
any
effectuall
working
of
the
spirit
of
God
,
but
onely
of
the
greatnesse
of
the
Lords
mercy
offered
them
in
the
outward
meanes
of
their
saluation
,
namely
,
in
the
word
and
Sacraments
to
cast
out
Sathan
:
according
as
it
is
said
,
Luk.
10.11
.
The
kingdome
of
God
was
come
neere
them
,
but
not
at
them
:
or
as
(
Luk.
17.21
.
)
Christ
speaking
to
the
Pharisies
,
saith
:
The
kingdome
of
God
is
within
you
,
as
if
he
should
haue
said
,
Ye
looke
about
for
a
Messias
,
as
if
hee
were
absent
,
but
he
is
euen
among
you
,
and
in
the
middest
of
you
,
though
not
by
spirituall
operation
.
So
that
obserue
hence
,
that
as
often
as
we
partake
of
any
of
the
Lords
graces
,
it
is
to
cast
out
Sathan
,
and
to
root
out
his
kingdome
in
vs
,
though
we
receiue
it
not
with
that
effect
it
should
haue
:
and
therfore
though
that
for
a
time
Sathan
seemeth
to
haue
lost
his
dominion
in
vs
,
yet
by
the
vnright
receiuing
of
Gods
blessings
,
and
the
vnreuerent
vsing
of
them
,
he
doth
still
continue
in
vs
.
Againe
,
so
far
Sathan
may
be
said
to
be
cast
out
of
a
man
,
and
yet
he
a
reprobate
,
as
the
spirit
may
be
said
to
bee
quenched
in
a
man
,
and
yet
he
a
Christian
:
and
that
the
comfort
of
a
Christian
may
be
much
abated
and
sore
eclipsed
,
if
we
will
not
beleeue
it
.
Dauid
may
wel
perswade
vs
,
Psal.
32.4
.
who
found
such
leannesse
and
emptinesse
of
grace
in
him
,
as
if
he
had
beene
but
newly
entred
into
the
schoole
of
Christ
:
when
after
his
long
profession
of
God
,
&
yet
after
a
tedious
hypocrisie
had
ouergrowne
his
soule
,
he
cried
out
,
(
Psal.
51.
)
Lord
create
a
new
spirit
in
me
,
as
if
he
had
not
had
it
before
:
euen
so
may
the
vncleane
and
euill
spirit
bee
like
the
snow
hidden
in
the
thicke
clouds
,
and
as
fire
raked
vp
in
the
ashes
that
the
heat
when
it
breaketh
foorth
may
be
the
greater
:
for
euen
in
the
powers
of
thy
body
and
soule
,
there
may
be
an
interruption
of
the
soueraignty
of
sinne
for
a
season
,
leauing
notwithstanding
some
grosse
sinnes
of
a
wicked
conuersation
behind
him
,
that
when
he
wandreth
abroad
,
he
may
make
thee
know
he
hath
a
home
in
thy
heart
,
and
that
this
abatement
of
his
power
in
thee
for
a
time
,
may
make
thy
sinne
at
length
more
vgly
and
enormous
than
before
.
Againe
,
Sathan
may
be
cast
out
in
the
iudgement
of
the
man
himselfe
,
the
Lord
giuing
him
the
spirit
of
slumber
,
that
he
perswadeth
himselfe
so
:
or
in
the
iudgement
of
the
Church
Sathan
may
seeme
to
be
cast
out
,
when
in
all
outward
exercises
of
religion
he
conformeth
himselfe
like
a
Christian
:
for
who
would
haue
thought
otherwise
of
Iudas
,
being
a
disciple
and
one
of
Christ
his
scholars
,
till
the
Lord
discouered
his
hypocrisie
?
Yea
Sathan
may
seeme
both
to
the
man
himselfe
,
and
to
the
Church
to
bee
cast
out
,
and
yet
not
to
be
so
indeed
:
as
appeareth
Luk.
8.18
.
where
it
is
said
:
Euen
that
shall
be
taken
away
which
hee
seemeth
to
haue
:
Lastly
,
as
the
vncleane
spirit
may
bee
said
to
come
into
a
man
when
he
was
in
him
before
,
because
in
comming
in
,
there
commeth
in
a
more
forcible
and
stronger
illusion
of
Sathan
than
there
was
before
:
as
(
Luk.
22.3
.
)
it
is
said
,
that
Sathan
entred
into
Iudas
before
the
Passeouer
,
and
we
cannot
thinke
that
the
spirit
of
God
was
in
him
before
:
for
he
was
a
thiefe
,
and
carried
the
bagge
,
and
paid
himselfe
for
the
carriage
:
and
yet
(
Iohn
13.27
.
)
it
is
said
precisely
,
that
Sathan
entred
into
Iudas
after
the
soppe
,
meaning
,
by
entring
in
a
greater
power
than
there
was
before
.
Euen
so
he
may
be
said
to
go
out
,
and
to
be
cast
out
,
when
hee
is
not
let
in
for
a
time
,
that
after
he
may
be
giuen
vp
into
a
reprobate
sense
:
for
it
was
but
a
weake
kind
of
Sun-shine
that
euer
appeared
in
his
life
.
Hence
obserue
,
that
so
much
is
Sathan
cast
out
of
vs
,
as
sin
〈◊〉
cast
out
of
vs
:
for
Sathan
fighteth
against
vs
with
two
weapons
:
first
,
with
that
he
found
within
vs
,
which
is
flesh
and
bloud
:
secondly
,
by
that
he
brought
vpon
vs
,
which
is
death
.
Why
then
the
speciall
weapon
wherewith
he
striketh
vs
being
our
corruptions
,
they
must
be
cut
off
and
east
away
,
or
else
Sathan
himselfe
is
not
vanquished
.
If
thou
therefore
wilt
saie
hee
be
cast
out
of
thee
,
shew
what
alteration
there
is
in
thy
life
,
and
what
change
in
thy
affections
;
if
the
greatest
part
be
not
pietie
in
religion
,
and
puritie
in
conuersation
,
be
sure
Sathan
hath
more
weapons
in
thee
than
God
:
for
as
Christ
saith
,
Ioh.
8.44
.
Yee
are
of
the
diuell
,
for
yee
do
his
workes
.
And
therefore
euery
one
must
make
this
examination
with
himselfe
,
that
if
of
a
despiser
and
vnreuerent
speaker
of
the
word
of
God
,
he
doe
not
now
shew
his
words
to
be
such
as
may
giue
grace
to
the
hearers
.
Sathans
weapon
still
remaineth
in
him
:
for
this
is
the
argument
Saint
Paul
vseth
,
Rom.
6.19
.
As
when
we
were
seruants
to
vncleannesse
we
did
commit
iniquitie
;
so
now
being
seruants
vnto
righteousnesse
,
we
must
haue
our
fruit
in
holinesse
of
life
,
that
our
end
may
be
saluation
:
Secondly
,
obserue
since
Sathan
may
be
cast
out
of
thee
in
thine
owne
iudgement
,
and
in
the
opinion
of
those
with
whom
thou
liuest
,
and
yet
be
besieging
thy
soule
with
hypocrisie
;
that
thou
must
labour
to
get
good
euidence
of
the
spirit
of
God
,
that
thou
art
Christs
:
which
especially
thou
shalt
performe
by
winning
the
spirit
of
humilitie
to
dwel
within
thee
.
For
if
thou
doest
publikely
vaunt
and
bragge
how
fruitfull
thou
art
in
thy
profession
,
and
how
farre
thou
hast
runne
in
a
short
time
in
Christianitie
,
when
thou
art
not
called
thereunto
by
God
,
but
thrust
forward
in
the
pride
and
vanitie
of
thine
owne
heart
,
then
maist
thou
with
the
Pharisee
(
Luk.
18.14
.
)
depart
home
puffed
vp
in
thy selfe
,
and
seeming
to
others
like
a
painted
sepulcher
,
when
as
within
thou
art
nothing
but
rottennesse
,
and
farre
from
being
iustified
before
God
.
This
did
Salomon
in
his
wisedome
finde
in
his
time
,
which
made
him
leaue
it
as
an
example
for
vs
to
learne
by
,
Prouerb
.
30.12
.
that
there
was
a
generation
pure
in
their
owne
eies
,
and
yet
they
were
not
washed
from
their
filthinesse
;
such
as
would
carrie
a
glorious
shew
that
they
had
tasted
of
the
tree
of
life
,
and
such
as
in
presumption
of
their
owne
strength
,
will
knocke
at
heauen
gates
as
due
to
them
by
desert
,
when
(
alas
)
the
Lord
neuer
knew
them
.
Howsoeuer
therefore
euery
Christian
is
in
dutie
to
sit
in
iudgement
vpon
himselfe
,
yet
let
him
know
,
that
he
must
solemnly
keepe
this
Court
in
his
owne
conscience
,
and
there
let
him
suruey
and
examine
his
maners
and
his
members
,
his
wit
and
his
senses
,
how
he
hath
vsed
them
:
and
in
this
triall
let
him
make
the
law
of
God
his
Iudge
,
for
that
shall
cut
him
to
the
quicke
:
and
by
this
shall
he
truely
see
,
whether
Sathan
be
truely
cast
out
of
him
or
no.
For
Sathan
will
teach
thee
to
hide
thy
sinne
,
but
the
law
will
discouer
it
to
thy
face
:
if
thy
sinne
be
seene
,
he
will
double
it
with
this
temptation
,
that
thou
shalt
dissemble
it
:
but
the
law
will
set
thy
sinnes
in
order
and
in
a
ranke
before
thee
.
If
he
cannot
teach
thee
thus
to
beguile
thy selfe
and
God
,
yet
will
hee
mooue
thee
to
excuse
and
lessen
it
:
but
the
law
shall
shew
it
thee
in
such
a
glasse
,
as
shall
truly
set
foorth
the
vgly
shape
of
it
.
And
if
when
thou
hast
made
this
perfect
law
of
God
to
be
thy
Iudge
,
thou
canst
likewise
make
Christ
the
answerer
of
this
Iudge
,
and
canst
walke
cloathed
with
his
garments
of
innocencie
,
humilitie
,
and
obedience
,
as
with
the
garments
of
our
elder
brother
,
and
out
of
a
cleane
and
pure
heart
and
affection
,
canst
send
foorth
the
fruits
&
actions
of
thy
life
,
then
maist
thou
assure
thy selfe
Sathan
is
so
cast
out
,
as
he
shall
neuer
haue
power
to
returne
to
thee
againe
.
Thirdly
obserue
,
since
Sathan
may
seeme
to
be
cast
out
for
a
time
by
an
interruption
of
the
power
and
strength
of
sinne
in
a
man
,
which
at
length
breaketh
in
vpon
him
like
whole
flouds
of
waters
:
that
therefore
if
wee
will
haue
Sathan
effectually
cast
out
of
vs
,
we
must
learne
not
to
discontinue
some
sinnes
,
and
to
retaine
others
;
not
to
take
vp
some
in
the
imbers
,
while
wee
suffer
others
to
racke
our
soules
;
for
one
sinne
nourished
and
maintained
is
sufficient
to
keepe
possession
for
Sathan
.
But
we
must
loath
and
detest
all
manner
of
sinne
with
an
absolute
and
perfect
hatred
,
or
else
his
weapon
is
not
taken
away
:
for
what
praise
is
it
for
a
rich
man
not
to
fall
to
theft
,
a
sin
whereto
he
is
not
tempted
;
or
for
a
begger
not
to
slip
into
briberie
,
a
sinne
that
is
kept
farre
from
him
;
or
what
is
it
to
keepe
thy
body
cleane
from
filthinesse
,
if
thou
defile
thy
tongue
with
euill
speeches
?
It
was
nothing
for
Herod
to
heare
Iohn
Baptist
gladly
,
Mar.
6.20
.
since
he
kept
his
bed
polluted
with
incest
,
for
the
sweetnesse
of
this
sinne
did
so
possesse
him
,
Matth.
14.3
.
that
for
Herodias
the
strumpets
sake
Iohn
was
bound
and
beheaded
.
A
liuely
example
wee
haue
of
this
(
2.
King
.
5.18
.
)
in
Naamun
the
Syrian
,
who
vowed
vnto
the
Prophet
to
worship
none
but
the
Lord
:
heere
was
Sathan
cast
out
of
him
in
good
measure
:
Yet
when
I
go
(
saith
he
)
with
my
master
into
the
house
of
Rimmon
,
and
hee
leaneth
on
my
hand
,
and
I
likewise
bow
there
,
the
Lord
bee
mercifull
vnto
mee
in
this
point
.
So
he
will
continue
still
an
example
of
idolatry
in
the
seruice
of
a
superstitious
master
,
which
is
a
sufficient
hold
for
Sathan
to
get
into
his
soule
againe
,
and
euen
in
this
did
hee
carry
a
weapon
to
kill
himselfe
,
for
Christ
died
not
that
wee
should
die
to
some
sinnes
,
but
to
all
sinnes
,
and
if
wee
make
exception
of
any
one
,
we
are
guilty
of
all
:
as
S.
Iames
saith
chap.
2.10
.
if
we
faile
in
any
one
point
we
are
guilty
of
all
:
and
therefore
(
Ezech.
18.21
.
)
the
wicked
are
admonished
to
returne
from
all
their
sinnes
,
and
to
walke
in
all
the
waies
of
the
Lord
:
In
omnibus
sine
exceptions
,
quamuis
non
in
omnibus
cum
impletione
,
in
all
without
exception
,
though
in
all
we
cannot
with
perfection
;
for
repentance
must
not
be
to
some
dead
workes
but
to
all
,
with
a
full
purpose
of
our
heart
to
renounce
all
sinnes
.
I
speake
not
of
infirmities
,
but
of
presumptuous
and
crying
sinnes
,
that
we
do
not
blesse
our
soules
in
any
such
sinne
,
for
if
we
doe
,
it
is
Sathans
ladder
to
clime
vp
againe
,
though
for
a
time
he
be
cast
downe
,
that
is
,
neither
so
forcibly
felt
,
nor
so
visibly
seene
in
thee
.
Fourthly
obserue
,
that
Sathan
in
policy
will
bee
content
not
to
shew
himselfe
alwaies
in
thee
as
he
is
,
but
sometime
euen
to
transforme
himselfe
into
an
Angell
of
light
,
and
hee
will
not
grudge
at
thee
though
thou
remit
somewhat
of
thine
enormities
and
grosse
sinnes
,
so
he
may
retaine
somewhat
to
himselfe
:
hee
cares
not
to
be
cast
out
of
thee
in
idolatry
,
as
that
thou
shalt
not
bow
thy
knee
to
Baal
,
so
hee
may
bee
kept
in
thee
by
Atheisme
,
to
say
with
the
wicked
in
thy
heart
,
There
is
no
God
.
He
was
well
pleased
that
Iudas
should
become
a
Disciple
of
Christ
,
learne
of
Christ
,
follow
Christ
,
so
couetousnesse
might
so
possesse
him
as
to
sell
his
master
for
money
.
Mat.
26.15
.
Hee
cared
not
though
Abimelech
entertained
Abraham
the
seruant
of
God
(
Gen.
20.14
.
)
with
the
best
of
his
land
,
when
he
had
once
drawne
him
to
consent
to
adultery
with
Sara
his
wife
.
A
most
liuely
example
of
this
we
haue
in
the
bodily
Pharaoh
of
Egypt
,
Exo.
8.
Moses
had
a
commission
from
God
that
hee
should
goe
three
daies
iourney
with
the
children
of
Israel
,
to
celebrate
a
feast
vnto
the
Lord
.
Go
(
saith
Pharaoh
)
vers.
25.
but
first
doe
sacrifice
vnto
the
Lord
in
this
land
:
vers.
26.
No
,
faith
Moses
,
that
were
abhomination
to
sacrifice
beasts
to
them
that
worship
beasts
.
vers.
28.
Go
,
saith
Pharaoh
,
but
not
farre
:
vers.
27.
No
,
saith
Moses
,
I
must
goe
three
daies
iourney
.
Chap.
10.11
.
Go
(
saith
Pharaoh
)
ye
and
the
men
,
but
leaue
the
children
:
No
,
saith
Moses
vers.
8.
yong
and
old
must
goe
.
vers.
24.
Goe
all
,
but
leaue
your
cattell
and
your
sheepe
behind
you
:
somewhat
〈◊〉
will
crosse
the
commandement
of
the
Lord
:
vers.
25.
No
,
we
must
haue
all
,
for
we
know
not
what
neede
we
shall
haue
of
sacrifice
.
Thus
we
see
how
Sathan
deales
in
sinne
by
conditions
and
limitations
;
for
hee
will
suffer
himselfe
to
be
dislodged
of
ignorance
by
a
generall
knowledge
of
the
truth
,
and
if
hee
cannot
send
forth
error
to
corrupt
our
knowledge
,
if
he
can
but
worke
by
worldlinesse
to
prophaine
it
,
he
will
not
greatly
care
,
for
this
shall
bee
as
a
cable
rope
to
pull
him
in
againe
.
We
must
therefore
learne
to
incounter
this
spirituall
Pharaoh
if
wee
haue
a
desire
to
goe
out
of
Egypt
,
that
is
,
to
be
deliuered
from
eternall
darknesse
,
with
Moses
his
courage●
and
if
we
gaine
by
our
courage
as
Moses
did
,
let
vs
follow
on
stoutly
to
keepe
the
ground
and
commandement
which
is
set
before
vs
.
Sathan
will
if
hee
can
retaine
some
sinne
,
and
make
thee
relish
some
iniquitie
;
but
if
thou
preserue
any
works
of
the
flesh
for
him
,
thou
cariest
a
most
fearefull
weapon
to
destroy
thy selfe
.
Againe
,
since
so
much
of
the
vncleane
spirit
may
be
said
to
be
gone
out
of
a
man
as
admitteth
any
participation
of
the
spirit
of
God
,
and
since
euen
the
reprobate
may
partake
of
all
the
graces
of
God
,
Heb.
6.5
.
sauing
one
grace
,
to
bee
made
new
creatures
,
lest
this
doctrine
not
rightly
vnderstood
,
might
shake
the
foundation
of
some
weake
Christians
,
wee
will
set
downe
certaine
markes
to
distinguish
betweene
Sathans
going
out
of
Christians
and
out
of
the
reprobate
,
since
the
holy
Ghost
may
bee
and
is
communicated
euen
to
them
.
The
difference
then
standeth
in
two
points
,
for
the
graces
of
God
in
these
be
different
:
first
,
in
the
measure
of
grace
,
being
greater
in
the
elect
than
in
the
reprobate
:
secondly
,
in
the
obedience
and
working
,
whereby
the
elect
shew
themselues
conformable
to
the
grace
,
and
so
doe
not
the
reprobate
.
Now
there
be
two
kind
of
graces
,
wherein
the
measure
is
greater
in
the
children
of
God
than
in
the
reprobate
;
and
yet
the
first
of
these
is
really
communicated
to
the
wicked
,
that
is
,
the
enlightning
of
the
minde
;
for
the
reprobate
are
indeed
enlightned
in
the
knowledge
of
God
,
&
(
as
Heb.
6.5
.
)
do
taste
of
the
good
word
of
God
,
but
not
effectually
as
the
elect
do
.
And
though
the
Lord
doth
not
regard
the
quantity
but
the
substance
of
this
enlightning
,
so
as
sometimes
there
may
be
more
light
in
a
reprobate
than
in
the
childe
of
God
,
yet
for
the
most
part
the
elect
haue
receiued
a
greater
measure
of
this
grace
.
For
the
reprobate
(
as
Mark.
8.24
.
)
be
like
the
blinde
man
,
who
at
the
first
putting
on
of
Christ
his
hands
,
saw
men
like
trees
,
that
is
,
a
shape
aduanced
vpright
:
but
the
elect
,
as
vers.
25.
are
like
vnto
him
when
the
Lord
had
laid
his
hands
the
second
time
vpon
him
,
for
then
he
saw
cleerely
a
farre
off
.
So
as
the
hypocrite
may
goe
thus
farre
,
hauing
not
a
vaine
but
a
vanishing
light
,
No●
enim
gratia
vana
est
sed
euanescem
:
to
walke
for
a
time
in
the
light
:
as
Iohn
12.35
.
Yet
a
little
while
the
light
is
with
you
:
and
as
Iohn
5.35
for
a
season
to
reioice
in
this
light
:
but
that
is
onely
spoken
of
the
elect
,
which
is
(
Malac.
4.2
.
)
that
vnto
them
that
feare
the
name
of
God
shall
the
Sunne
of
righteousnesse
arise
,
and
health
shall
be
vnder
his
wings
.
And
as
it
is
in
the
Prophet
Esay
,
The
Sunne
shall
neuer
go
downe
,
Esay
66.23
.
nor
the
Moone
be
darkned
,
that
is
,
their
light
shall
neuer
be
put
out
.
Againe
,
the
reprobate
may
conceiue
and
retaine
a
knowledge
of
reconciliation
,
but
it
is
a
confused
knowledge
;
but
the
elect
hath
a
more
particular
knowledge
,
that
he
can
receiue
it
to
apply
it
to
the
reforming
of
his
life
,
whereas
the
other
haue
it
onely
to
make
them
vnexcusable
,
or
to
make
them
burst
foorth
into
some
confession
of
their
sinne
without
repentance
:
Examples
here
of
we
haue
:
Esau
(
Gen.
27.38
.
)
losing
the
blessing
wept
:
and
Peter
(
Luke
.
22.62
.
)
losing
Christ
by
his
denials
,
wept
bitterly
.
Heere
are
teares
alike
,
but
not
in
trueth
alike
.
So
(
Math.
27.3
.
)
Iudas
betraying
Christ
,
saith
,
I
haue
sinned
:
and
(
2.
Sam.
24.10
.
)
Dauid
numbring
the
people
against
Gods
commandement
,
said
,
I
haue
sinned
:
here
is
repentance
in
both
,
the
worke
alike
,
but
the
faith
vnlike
.
So
as
the
reprobate
haue
a
common
beginning
with
the
children
of
God
,
vnder
the
veile
and
couering
of
hypocrisy
;
but
they
can
neuer
come
to
that
height
wherin
the
elect
do
stand
,
as
(
2.
Cor.
3.17
.
)
to
behold
the
Lord
with
open
face
,
or
to
be
transformed
to
his
image
:
or
as
Reu.
1.7
.
to
haue
receiued
that
true
cie-salue
,
as
to
see
Christ
comming
in
the
clouds
with
comfort
:
or
as
it
is
said
in
the
Prophet
Ieremie
,
that
true
anointing
of
the
Lords
grace
,
which
neither
wasteth
with
time
,
nor
decaieth
in
vertue
.
The
second
grace
which
is
diuers
in
substance
,
is
adoption
,
which
no
hypocrite
can
perswade
himselfe
to
haue
in
such
measure
as
the
elect
may
:
for
indeed
this
spirit
of
adoption
is
alwaies
denied
them
.
And
this
may
bee
knowen
by
two
parts
that
are
to
bee
performed
:
first
,
by
praier
to
GOD
:
secondly
,
by
affections
towards
GOD
.
For
the
first
,
it
is
impossible
for
an
hypocrite
to
praie
aright
;
hee
may
babble
,
or
vse
the
externall
gesture
in
prayer
,
as
the
Pharisee
did
in
the
open
streetes
,
yea
Sathan
may
suffer
him
to
vtter
some
words
without
feeling
,
sometime
so
farre
as
to
condemne
his
owne
sinne
,
Mat.
27.4.5
.
as
Iudas
did
his
selling
of
Christ
,
but
yet
his
conscience
neuer
disalloweth
it
:
for
this
is
an
inseparable
marke
set
vpon
the
praiers
of
the
elect
:
Rom.
8.26
.
Neither
haue
any
this
sanctified
spirit
to
pray
as
they
ought
,
but
they
which
are
of
God
.
And
as
Galath.
4.6
.
For
that
assurance
in
praier
whereby
wee
crie
Abba
Father
,
the
reprobate
cannot
possibly
haue
,
nor
feele
that
force
in
praier
:
for
as
the
Apostle
there
saith
,
it
is
proper
onely
for
the
sonnes
of
God
.
The
reason
is
,
because
the
reprobate
want
the
second
grace
,
which
accompanieth
and
waiteth
vpon
the
spirit
of
adoption
,
that
is
,
good
affections
toward
God
:
for
hee
doth
but
dissemble
his
loue
of
God
,
that
hee
might
still
continue
as
a
bay●rec
euer
florishing
;
the
reuerence
that
he
yeelds
him
is
but
in
hypocrisie
;
Iames.
2.19
.
and
the
obedience
that
he
giueth
him
,
is
but
constrained
as
is
the
diuels
.
Howbeit
with
the
elect
it
fareth
farre
otherwise
,
for
their
praiers
are
auailable
,
because
they
are
taught
of
God
,
and
their
affections
are
good
,
because
they
are
changed
by
his
spi●●e
:
and
they
can
come
to
God
as
children
to
a
father
,
only
loking
to
speed
in
the
name
of
father
:
for
this
sheweth
reconcilement
after
our
first
enmity
,
and
setteth
foorth
more
sound
loue
than
nature
can
affoord
.
And
this
his
loue
draweth
our
feare
to
offend
,
and
our
care
to
please
:
and
we
doe
lift
vp
our
voice
with
an
assurance
we
shall
be
heard
,
Ioh.
5.15
.
because
we
humble
our selues
in
a
detestation
of
our
sinnes
,
and
with
a
resolution
to
be
obedient
to
his
commandements
,
which
the
reprobates
cannot
doe
:
for
though
the
Lord
doe
often
euen
shew
mercy
to
them
in
their
praiers
and
other
Christian
exercises
,
so
as
they
may
thinke
they
haue
their
sinnes
forgiuen
,
as
he
did
to
Ahab
,
(
1.
King
.
21.27.29
.
)
who
hauing
solde
himselfe
to
worke
wickednesse
in
the
sight
of
God
,
vpon
the
iudgement
pronounced
against
him
,
sitting
but
within
the
shadow
of
praier
and
fasting
,
was
spared
that
the
euill
should
not
fall
in
his
daies
;
yet
can
they
not
possibly
loue
the
Lord
of
heauen
but
in
a
confused
sort
,
nor
come
before
him
but
with
a
slauish
feare
.
But
it
may
be
said
:
If
the
Lord
sheweth
mercie
to
hypocrites
and
yet
their
praiers
nor
auaileable
,
it
may
be
thought
the
Lord
is
deceitfull
.
No
:
for
the
hypocrite
is
taken
with
the
sweetnesse
of
the
Lords
mercy
,
but
he
not
apprehending
it
as
hee
should
in
obedience
,
it
proueth
to
him
but
a
decaying
sweetnesse
.
Neither
yet
doth
this
any
whit
proue
the
will
of
God
to
be
changeable
,
though
after
his
mercy
disclosed
he
doth
withdraw
it
from
them
:
for
they
relie
onely
and
stay
themselues
vpon
the
present
mercy
not
seeking
further
:
euen
as
Esau
,
Gen.
25
34.
who
so
he
might
presently
haue
to
fill
his
belly
,
cared
not
for
his
birth-right
:
whereas
the
elect
ground
themselues
vpon
Gods
mercy
in
all
maner
of
tempests
,
and
doe
gather
together
as
many
remembrances
of
it
as
they
can
,
in
any
of
their
afflictions
:
after
the
example
of
Dauid
,
who
(
1.
Sam.
17.37
.
)
armeth
himselfe
against
Goliah
,
vpon
the
remembrance
of
the
Lords
mercy
formerly
shewed
him
,
in
deliuering
him
out
of
the
paw
of
the
Lion
,
and
of
the
Beate
.
Neither
yet
doth
the
spirit
of
God
at
all
deceiue
the
reprobate
:
for
the
Lord
did
not
so
extend
his
mercy
as
to
take
them
to
bee
his
,
and
keepe
them
as
his
;
but
did
cast
that
seed
into
them
to
make
them
without
excuse
,
and
to
double
their
damnation
,
Mark
.
4.5.6
.
in
that
they
loued
darknesse
more
than
light
,
so
as
for
their
ingratitude
it
was
taken
away
.
Now
for
the
second
difference
,
which
is
betweene
the
elect
and
the
reprobate
,
which
is
discerned
by
the
working
of
this
spirit
:
it
is
to
be
obserued
,
that
it
worketh
more
effectually
in
the
elect
than
in
the
reprobate
:
for
the
grace
offered
them
doth
but
puffe
them
vp
with
a
dexterie
of
wit
,
and
volubility
of
speech
,
that
they
can
conceiue
and
speake
something
of
the
Lord
,
as
the
Pharisees
could
in
Christ
his
time
:
but
this
grace
worketh
farre
otherwise
in
the
elect
,
and
by
no
comparison
:
for
the
Lord
doth
not
onely
enlighten
the
iudgement
of
his
chosen
to
make
them
know
his
Gospell
,
but
changeth
also
their
affections
,
to
make
them
worke
foorth
their
saluation
with
feare
and
trembling
.
And
as
it
is
Ezechiel
18.31
.
they
shall
haue
a
new
heart
giuen
them
,
to
walke
in
the
commandements
of
the
Lord
:
and
as
Danià
speaketh
,
Psal.
40.6.7.8
.
they
haue
a
new
song
put
into
their
mouths
,
and
the
Lord
hath
so
prepared
their
eares
as
they
can
say
:
Here
I
am
O
Lord
,
I
desire
to
doe
thy
will
,
for
thy
law
is
written
in
my
heart
.
And
they
bee
such
of
whom
Esay
50.5
.
saith
,
the
Lord
hath
opened
their
eares
,
therefore
they
are
not
rebellious
.
But
otherwise
it
is
with
the
hypocrites
:
for
though
their
eares
be
opened
,
yet
they
are
rebellious
;
and
though
the
word
of
God
be
in
their
stomackes
,
yet
like
dogges
they
cast
it
vp
againe
,
and
doe
not
shew
themselues
pliable
to
the
grace
of
God
.
He
walketh
thorow
drie
places
.
This
is
the
second
part
spoken
of
at
first
,
namely
,
that
when
Satan
is
gone
out
of
a
man
he
hath
a
restlesse
kind
of
desire
,
&
euery
place
is
to
him
as
a
wildernesse
,
vnlesse
he
may
returne
whence
he
came
,
for
he
walketh
through
drie
places
,
that
is
,
his
operation
and
power
being
interrupted
in
that
man
,
all
other
places
are
as
irkesome
and
vnpleasant
.
Out
of
this
generally
obserue
,
that
whether
Sathan
be
really
cast
out
,
or
onely
so
dispossessed
as
the
power
of
his
subtill
illusion
is
made
lesse
,
that
is
,
whether
the
iudgement
be
onely
enlightned
,
or
with
the
light
of
iudgement
the
affections
be
also
changed
,
which
is
the
effectuall
casting
out
,
it
doth
so
prouoke
Satan
,
&
distemper
him
,
as
he
will
assault
that
man
more
fiercely
than
he
did
before
in
his
time
of
ignorance
.
And
if
he
be
cast
out
by
a
true
enlightning
,
then
he
is
more
busie
than
with
hypoc●i●●
for
being
Sathan
,
that
is
an
enemy
,
he
is
an
enemy
to
God
,
because
he
disthronized
and
threw
him
out
of
heauen
,
and
he
doth
therefore
most
oppose
himselfe
against
Gods
children
,
because
he
cannot
assault
the
person
of
God
:
and
yet
we
see
how
hee
assaied
it
to
God
in
the
flesh
,
Luk.
4.2
.
Againe
,
as
hee
is
an
enemie
to
God
,
so
he
is
said
to
be
the
Prince
of
the
world
,
and
therefore
would
draw
all
to
be
vnder
his
scepter
:
Ioh.
16.11
.
and
he
can
finde
no
rest
in
a
Papist
nor
in
an
Atheist
,
for
he
knoweth
there
is
a
canker
alreadie
growen
vpon
their
consciences
,
which
onely
must
be
seared
by
the
hot
iron
of
the
Lords
wrath
,
1.
Tim.
4.2
.
for
they
are
already
so
hardned
in
prophanesse
,
and
so
rooted
in
the
obstinacie
of
their
errour
,
that
he
is
sure
enough
of
them
.
But
his
labour
and
rage
is
to
assault
professors
,
such
as
haue
a
true
knowledge
of
the
true
God
,
and
especially
such
as
beare
true
affections
toward
God
,
and
whom
hee
seeth
to
yeeld
obedience
to
the
Gospell
of
Christ
.
A
liuely
example
and
figure
of
this
we
haue
in
Pharaoh
,
who
while
the
children
of
Israel
(
Exod.
5.7
.
)
continued
in
Egypt
,
onely
oppressed
them
with
heauy
burdens
,
but
then
most
fiercely
and
deadly
pursued
them
when
they
were
gone
out
of
Egypt
.
Euen
so
let
euery
of
vs
assure
our selues
,
that
the
further
wee
be
from
the
regiment
and
dominion
of
Sathan
,
and
the
more
excellent
seruants
of
God
we
be
,
the
more
will
Satan
buffet
vs
and
vexe
vs
.
This
is
that
Christ
forewarned
Peter
of
,
saying
,
that
Sathan
desired
to
winnow
him
like
Wheate
.
Luk.
22.31
.
And
why
him
aboue
the
rest
of
the
Disciples
?
First
,
because
he
was
one
whom
Iesus
loued
:
secondly
,
on
the
confession
of
whose
faith
hee
said
hee
would
build
his
Church
.
And
this
is
the
condition
of
all
true
Christians
,
that
when
Sathan
is
effectually
to
be
cast
out
and
distodged
,
it
cannot
be
but
by
violence
,
for
he
will
not
onely
winnow
vs
that
we
shall
feele
the
fanne
to
grate
vs
,
but
euen
the
flaile
to
bruise
vs
.
Example
whereof
we
haue
in
the
dumbe
man
in
the
Gospell
,
Mark
.
9.18
.
who
before
Sathan
would
leane
his
fort
and
habitation
,
was
so
tormented
,
that
he
fomed
,
raged
,
and
was
euen
rent
in
peeces
:
so
as
hee
is
not
to
bee
encountred
with
a
false
alarme
,
or
with
one
hand
;
but
in
this
combat
betweene
vs
and
him
we
must
prepare
our selues
to
great
temptations
,
and
carie
Iob
before
vs
as
our
patterne
,
Iob
1.7
.
in
the
subuersion
of
whose
faith
and
constancie
in
the
loue
of
God
the
diuel
tooke
more
delight
,
than
in
compassing
the
whole
earth
;
yet
was
he
faithfull
to
the
end
,
whereby
he
obtained
the
crowne
of
life
.
Further
,
obserue
hence
the
wisedome
and
policie
of
Sathan
,
that
his
purpose
is
alwaies
to
be
some
where
,
yea
and
hee
foreseeth
his
future
place
before
he
will
leaue
his
former
habitation
:
as
Math.
8.32
.
he
would
not
go
out
of
the
men
whom
hee
possessed
before
hee
had
libertie
to
goe
into
the
swine
,
and
would
bee
in
them
rather
than
no
where
.
For
Sathan
being
by
nature
a
destroier
,
seeketh
oftentimes
by
the
losse
of
goods
and
substance
to
draw
mens
faith
and
feare
from
God
,
as
hee
assaied
in
Iob
,
chapter
.
1.
vers.
15.16.17
.
by
his
oxen
taken
by
the
Shabeans
,
by
his
sheepe
deuoured
with
fire
,
and
by
his
Camels
led
away
by
the
Caldeans
,
to
driue
him
to
impatiencie
against
God
.
But
yet
because
the
shaking
of
a
mans
estate
in
substance
pierceth
not
the
soule
so
deepely
,
not
withdraweth
not
the
heart
so
swiftly
from
God
,
as
the
sinne
and
corruption
seated
in
himselfe
,
therefore
his
trauell
is
to
keepe
the
cup
foule
within
,
and
to
haue
still
some
foule
blood
lurking
in
our
veines
which
in
time
may
breake
forth
to
some
distemper
:
not
but
that
thou
must
expect
when
thou
art
called
to
feele
thy
sinnes
,
and
hast
withall
this
grace
to
see
some
comfort
of
Gods
mercy
,
to
bee
so
haled
and
pulled
betweene
these
two
,
as
thou
shalt
haue
many
perplexed
feares
,
many
troublesome
garboiles
,
and
infinit
great
temptations
when
sinne
is
to
be
cast
out
of
thee
:
and
seeing
so
many
difficulties
thou
shalt
stand
appalled
to
be
restrained
from
the
loose
custome
of
thy
former
sinnes
.
But
as
the
siege
is
great
which
is
against
thee
,
so
must
thy
encounter
and
resistance
be
fierce
against
him
,
and
not
done
percunctorily
or
slowlie
as
the
sluggard
riseth
in
the
morning
,
Prouerb
.
6.10
.
with
a
little
raising
of
his
head
,
and
folding
of
his
hands
to
sleepe
againe
;
thinking
that
if
thou
beest
not
so
euill
in
thy
life
,
nor
so
malicious
in
thy
heart
against
God
as
others
,
that
then
thou
art
good
enough
,
and
hast
sufficiently
profited
in
the
schoole
of
Christ
:
for
thy
luke-warmth
in
religion
is
lothsome
to
the
Lord
,
Reu.
3.14
.
and
a
strong
stirrop
for
Sathan
to
get
vp
to
thy
soule
againe
.
And
therefore
consider
,
and
thou
shalt
find
whether
he
bee
truely
or
hypocritically
cast
out
of
thee
,
consider
whether
thou
feele
not
foule
and
grosse
temptations
to
beset
thee
:
for
if
Sathan
labor
not
mightily
in
this
,
thou
art
not
called
:
for
if
thou
be
a
despiser
of
the
word
,
or
nourishest
any
such
enormous
fault
as
seemeth
sweet
to
thy
taste
,
Sathan
hath
thee
at
commandement
;
what
needeth
he
tempt
thee
when
thou
temptest
thy selfe
?
Not
that
he
that
falleth
into
temptations
and
fulfilleth
them
is
the
best
Christian
,
but
hee
that
hath
no
tubbes
set
in
his
way
to
stumble
at
,
and
findeth
euery
thing
plaine
and
easie
,
may
know
he
liueth
in
the
broade
way
that
leadeth
not
to
heauen
:
Math.
7.13
.
for
hee
that
is
most
vexed
,
and
hath
felt
most
suggestions
,
and
yet
hath
resisted
them
,
may
assure
himselfe
that
Sathan
is
cast
out
:
for
flesh
and
bloud
cannot
bee
cured
but
by
temptations
,
as
Paul
witnesseth
of
the
Churches
of
Macedon
,
2.
Corinthians
8.2
.
whose
ioy
abounded
in
their
great
triall
of
affliction
.
And
as
the
same
Apostle
testifieth
of
himselfe
,
2.
Corinthians
12.7
.
lest
he
should
be
exalted
aboue
measure
,
the
messenger
of
Satan
was
sent
to
buffet
him
:
which
though
Satan
doth
it
of
malice
,
yet
the
Lord
doth
it
to
humble
vs
:
for
if
he
should
at
once
cast
Satan
out
of
vs
,
then
the
wild
beasts
of
pride
and
of
not
feeling
the
infirmities
of
our
brethren
,
would
deuoure
vs
:
euen
as
Deut.
7.22
.
the
Canaanites
were
rooted
out
but
by
little
and
little
from
among
the
Israelites
,
lest
the
beasts
of
the
field
should
haue
increased
vpon
them
.
I
will
returne
,
&c.
and
when
he
commeth
he
findeth
,
&c.
This
is
the
third
point
,
set
downe
in
this
parable
that
setteth
foorth
the
enlightning
of
hypocrites
to
their
most
iust
condemnation
,
namely
the
meanes
and
the
fit
occasion
Sathan
espieth
to
surprise
againe
that
man
out
of
whom
he
was
cast
.
There
be
two
set
down
here
,
the
first
swept
,
the
second
garnished
,
and
the
third
is
supplied
,
Mat.
12.44
.
He
findeth
him
empty
,
that
is
,
void
of
the
graces
of
God
,
and
fitter
to
receiue
Sathan
after
his
enlightning
then
he
was
before
.
It
is
a
metaphor
or
translated
speech
taken
from
trauellers
or
guests
,
that
desire
to
be
entertained
with
clenlinesse
.
For
so
it
is
with
Satan
,
that
when
thou
art
filled
with
all
bitternesse
,
gall
of
heart
and
hypocrisie
,
then
art
thou
a
clean
habitation
for
him
,
and
the
fuller
of
sinnes
the
fairer
and
fitter
;
not
that
Sathan
doth
delight
in
cleanlinesse
,
but
that
thou
art
to
him
most
neate
and
handsome
when
there
is
in
thee
the
superfluitie
of
all
wickednesse
,
and
when
thou
art
become
a
most
excellent
and
perfect
hypocrite
,
as
th●●
thou
canst
pray
at
Church
&
cousin
at
home
,
pretend
kindnesse
to
thy
brother
,
and
yet
eat
him
thorow
with
vsury
,
the
sweeter
dwelling
is
there
for
Sathan
in
thee
.
Hence
let
vs
obserue
for
our
comfort
,
that
this
cannot
bee
meant
of
the
true
children
of
God
:
for
it
is
impossible
that
Sathan
can
find
the
soule
of
a
Christian
empty
,
that
is
,
depriued
and
void
of
the
whole
grace
of
God
.
For
an
abatement
of
the
spirit
of
God
must
not
be
taken
for
an
emptinesse
,
as
Ephes.
4.30
.
it
is
said
the
spirit
may
be
grieued
:
and
1.
Thess.
5.19
.
it
is
said
,
it
may
be
quenched
,
and
many
of
the
graces
of
God
in
his
children
may
be
empty
,
that
is
,
there
may
bee
no
feeling
of
them
for
a
time
:
but
the
chosen
of
God
cannot
cleane
fall
away
,
not
the
image
of
God
be
cleane
defaced
in
them
,
for
then
could
they
not
be
brought
home
againe
,
vnlesse
Christ
should
suffer
againe
,
which
cannot
be
,
Heb.
10.10
.
Againe
,
in
the
greatest
sins
when
men
haue
deserued
the
greatest
punishments
,
yet
we
presume
they
haue
some
of
the
good
spirit
in
them
,
as
Paul
did
of
the
incestuous
person
,
1.
Cor.
5.5
.
whom
he
willed
to
be
separated
for
a
time
that
his
flesh
might
be
tamed
;
which
sheweth
the
Apostle
had
some
hope
,
he
had
the
spirit
:
for
if
all
in
him
had
beene
flesh
,
then
should
he
not
haue
beene
excommunicate
by
the
censures
of
the
Church
,
but
wholly
cut
off
from
the
Church
,
and
accursed
.
Dauid
,
Psal.
51.
praieth
to
haue
a
cleane
heart
created
in
him
,
vers.
10.11
.
not
to
haue
it
taken
away
,
which
shewes
he
felt
it
,
therefore
hee
praieth
not
there
for
the
holy
Ghost
simply
,
but
for
some
graces
of
the
holy
Ghost
,
as
for
a
stable
spirit
that
he
fall
not
againe
,
for
that
grace
he
had
not
before
;
and
after
he
praieth
,
Lord
giue
me
peace
,
so
as
hee
had
not
the
peace
of
conscience
before
:
and
when
he
saith
,
Take
not
thy
spirit
from
me
,
that
is
,
though
his
sinne
had
deserued
it
:
euen
as
wee
praie
,
Lord
be
not
farre
from
vs
,
not
that
the
Lord
is
at
any
time
absent
from
his
Saints
,
but
that
wee
feele
it
not
at
that
time
so
comfortablie
as
wee
desire
:
so
Dauid
praieth
,
Lord
giue
me
a
free
spirit
,
that
is
,
that
hee
might
praie
more
seruently
then
he
did
before
;
for
except
he
had
had
indeed
the
heat
of
the
spirit
,
it
is
impossible
hee
should
haue
yeelded
obedience
to
the
chasti●●ment
of
God
:
or
for
Peter
to
haue
wept
in
his
heart
at
the
rebuke
of
Christ
,
except
hee
had
some
seedes
of
the
spirit
of
God
in
him
.
Mat.
26.75
.
Howbeit
we
may
not
be
drawne
by
this
to
presumption
,
to
thinke
it
maketh
no
matter
how
wee
liue
;
for
as
the
children
of
God
haue
the
inuisible
marke
of
the
earnest
of
the
spirit
,
so
must
they
also
beare
the
visible
marke
of
zealous
profession
and
honest
conuersation
.
For
if
wee
doe
not
cherish
the
spirit
of
God
by
good
emploiment
and
spirituall
gaine
,
that
wee
grow
from
faith
to
faith
,
it
is
a
signe
that
the
spirit
of
trueth
is
not
in
vs
:
so
that
we
must
not
flatter
our selues
because
there
cannot
bee
indeed
an
emptinesse
,
but
with
Saint
Peter
(
2.
Peter
1.5
.
)
we
must
ioine
vertue
with
faith
,
and
with
vertue
knowledge
,
and
with
knowledge
temperance
,
&c.
For
if
we
stay
at
the
first
staire
we
shall
neuer
be
able
to
ascend
to
the
Saints
of
God
;
and
if
growth
and
increase
be
not
in
vs
,
we
are
but
idle
and
vnfruitfull
in
the
acknowledging
of
Christ
.
The
reason
is
,
because
being
elect
when
wee
receiue
grace
of
God
,
wee
receiue
withall
grace
to
employ
and
vse
it
,
that
it
may
abound
(
alwaies
excepted
the
storme
and
tempest
of
an
afflicted
conscience
)
for
that
time
,
for
the
Lord
if
he
see
vs
prosper
with
one
grace
,
hee
will
giue
vs
more
:
and
if
we
thriue
not
with
a
graine
of
faith
,
Mat.
25
16.
he
will
take
all
from
vs
;
so
as
though
thou
canst
praie
,
yet
vnlesse
thou
canst
praie
better
,
with
more
feruent
zeale
,
and
powre
out
thy
soule
more
fully
before
the
Lord
than
before
,
it
is
nothing
:
for
the
first
grace
to
pray
onely
was
but
giuen
thee
as
an
hypocrite
to
make
thee
vnexcusable
.
Further
obserue
hence
,
that
Sathans
fittest
garniture
and
best
entertainment
is
hypocrisie
,
to
make
thee
pretend
holinesse
when
thou
intendest
nothing
but
wickednesse
;
and
this
hypocrisie
standeth
in
two
things
:
first
,
in
not
doing
that
which
God
hath
commanded
:
secondly
,
in
doing
it
otherwise
than
God
hath
commanded
.
If
thou
fallest
into
the
first
,
thou
shewest
thy selfe
rebellious
:
if
thou
slip
into
the
second
,
thou
discouerest
thy
thy selfe
against
the
law
of
the
Eternall
?
If
he
tell
thee
thou
shalt
not
eate
of
the
forbidden
tree
,
thou
oughtest
not
so
much
as
to
looke
on
it
,
lest
the
lust
of
thine
eie
betray
thy
heart
,
and
the
desire
of
thy
heart
doe
beguile
thy
taste
.
If
he
prescribe
thee
a
rule
and
a
course
wherein
thou
shalt
walke
,
thou
must
not
(
as
Numb.
22.18
.
)
for
a
house
full
of
gold
go
beyond
the
word
of
the
Lord
,
to
do
more
or
lesse
.
And
therefore
if
wee
will
not
be
hypocrites
we
must
arraie
our selues
with
a
contrarie
garnishment
,
casting
downe
(
as
2.
Cor.
10.5
.
)
euery
thing
that
is
exalted
against
the
knowledge
of
God
,
and
bringing
into
captiuitie
euery
thought
to
the
obedience
of
Christ
.
For
as
Satan
delighteth
to
haue
his
house
garnished
,
and
the
fuller
of
sinnes
thou
art
the
fitter
for
him
:
as
that
if
the
cup
be
full
of
extortion
,
if
it
be
faire
without
Mat.
23.25
.
he
makes
thee
thinke
thy selfe
a
great
Scribe
.
So
also
there
is
a
furniture
the
Lord
delights
in
,
namely
sanctification
:
and
(
as
2.
Cor.
7.1
.
)
to
keep
our
soules
clean
:
for
since
Sathan
〈◊〉
needs
be
doing
,
and
willingly
contenteth
not
himselfe
to
get
the
borders
,
but
hee
will
assay
to
take
the
arch
city
,
wee
that
are
the
children
of
God
must
keepe
him
occupied
in
some
out-house
or
outward
member
at
the
most
,
and
aboue
all
striue
to
shut
him
out
of
the
bed-chamber
,
and
from
ruling
in
the
heart
,
bearing
a
religious
care
to
follow
the
waies
of
God
,
and
to
be
garnished
in
humility
to
receiue
the
riches
of
the
Lords
graces
,
not
excepting
against
any
thing
the
Lord
willeth
,
but
shewing
our selues
reformable
to
all
.
He
taketh
seuen
other
spirits
worse
,
&c.
As
Sathan
at
his
returne
findeth
the
field
well
growen
,
and
the
heart
of
that
man
fuller
of
sinnes
than
before
,
so
the
fourth
thing
followeth
,
namely
,
what
meanes
he
vseth
not
to
be
turned
out
againe
,
hee
bringeth
seuen
spirits
worse
than
himselfe
:
by
this
meanes
so
to
rampire
this
his
fortresse
,
as
to
make
it
his
continuall
mansion
;
Mat.
23.15
.
not
to
make
him
two
fold
worse
as
Proselites
,
but
seuen
times
worse
like
Diuels
.
Wherein
obserue
,
that
God
in
iustice
is
prouoked
to
reuenge
himselfe
vpon
ingratitude
for
his
graces
,
according
to
the
proportion
of
the
grace
that
was
offered
;
so
as
Sathan
vpon
the
contempt
of
the
grace
giuen
,
shal
preuaile
more
than
before
:
which
the
Lord
doth
as
a
iust
reuenger
of
sinne
:
for
Sathan
is
chained
,
that
without
his
permission
he
can
do
nothing
;
and
the
Lord
is
alway
present
vel
per
gratiam
vel
per
vindictam
,
either
by
grace
to
preuent
thy
sinne
,
or
by
reuenge
to
punish
it
:
and
therefore
thou
that
hast
spurned
at
the
riches
of
the
Lords
mercy
,
that
hast
thought
Manna
to
be
lothsome
,
and
syncerity
in
religion
to
be
burdensome
,
the
Lord
shall
so
punish
thee
,
that
the
sinnes
past
shall
be
the
punishments
of
sinnes
to
come
,
and
the
deserts
of
punishments
that
are
to
come
.
For
if
wee
thinke
not
the
hearing
of
the
word
and
receiuing
of
the
Sacraments
to
be
speciall
meanes
to
bring
in
Sathan
,
looke
Luk.
13.26
.
and
it
will
make
vs
take
heed
,
whether
we
come
to
them
of
conscience
or
of
custome
:
for
Christ
may
teach
in
our
streets
,
and
wee
may
eat
and
drinke
in
his
presence
,
and
yet
not
know
vs
to
bee
his
:
for
it
is
said
.
To
him
that
hath
profited
shall
more
grace
bee
giuen
;
but
if
thou
hast
onely
heard
,
that
grace
〈…〉
hast
shalt
thou
be
spoiled
of
.
Heb.
6.7
.
And
it
fareth
with
the
〈◊〉
as
with
the
raine
,
that
neuer
falles
vpon
the
ground
,
but
if
maketh
the
earth
more
barren
or
more
fruitfull
:
so
the
word
of
God
neuer
returneth
in
vaine
,
but
euery
man
is
made
thereby
either
to
sauour
damnation
or
saluation
,
2.
Cor.
●
.
26
.
as
Saint
Paul
speaketh
.
Euen
so
it
is
also
of
the
Sacrament
:
for
though
Christ
was
kinde
in
giuing
the
soppe
to
a
traitor
,
yet
wee
see
(
Iohn
13.2
.
)
that
after
the
soppe
giuen
,
Sathan
entred
into
Iudas
.
For
the
more
familiar
and
the
better
acquainted
wee
are
with
the
best
of
Gods
graces
,
the
more
shall
our
paine
and
torment
bee
for
our
prophane
vse
of
them
.
Secondly
,
in
that
it
is
said
,
Seuen
spirits
woorse
,
wee
must
vnderstand
a
verie
forcible
seducing
and
great
power
of
Sathan
:
for
heere
is
put
a
certaine
number
of
an
incertaine
,
seuen
spirits
,
that
is
,
an
infinite
number
of
enormous
sins
,
expressed
in
diuers
places
of
the
Scripture
,
as
Acts
5.3
.
it
is
said
,
Sathan
had
filled
Ananias
heart
,
that
he
should
lie
vnto
the
holy
Ghost
:
and
Act.
8.23
.
of
Simon
Magus
,
that
he
was
in
the
gall
of
bitternesse
,
and
in
the
bond
of
iniquitie
:
and
Act.
13.8
.
of
Elymas
the
sorcerer
,
such
an
enemie
of
righteousnesse
,
as
the
least
occasion
will
moue
him
to
sinne
:
and
hauing
(
as
Eph.
4.19
.
)
their
hearts
past
feeling
,
haue
giuen
themselues
to
all
wantonnesse
:
and
such
as
(
Reuel.
22.11
.
)
being
filthie
,
will
be
more
filthie
.
Now
if
any
should
expostulate
and
question
,
why
the
Lord
will
suffer
this
,
where
hee
once
bestowed
his
graces
:
wee
answer
,
Mat.
2.
if
the
Lord
do
gather
where
he
sowed
not
;
if
he
take
away
the
talent
for
not
vsing
it
to
gaine
,
by
a
spirituall
trafficke
,
then
what
shall
his
case
bee
,
that
casteth
the
pearles
of
his
graces
to
swine
?
Againe
,
as
Rom.
1.20
.
the
Lord
did
iustly
condemne
them
,
that
onely
had
the
law
written
in
their
hearts
,
and
had
no
other
spectacle
than
the
booke
of
heauen
and
earth
,
and
thereby
did
see
his
power
and
iustice
in
administring
these
inferior
things
which
hee
had
created
:
if
I
say
,
(
as
vers.
24.
)
he
gaue
them
vp
into
a
reprobate
sense
,
what
shall
become
of
those
that
haue
the
booke
of
the
Gospell
,
and
haue
acknowledged
the
Lord
,
and
yet
haue
troden
him
vnder
foot
,
but
that
they
be
giuen
vp
into
a
triple
reprobate
sense
,
since
the
Gentiles
were
cast
away
onely
for
despising
him
in
his
creatures
,
and
yet
we
despise
him
in
his
Christ
?
Further
,
in
that
it
is
said
,
Seuen
spirits
woorse
:
obserue
,
th●
there
is
a
difference
of
sinnes
,
sinners
,
and
punishments
:
for
it
is
said
,
they
be
woorse
,
yet
the
first
was
said
to
be
vncleane
:
which
we
note
,
not
that
wee
should
learne
to
extenuate
any
sinne
:
for
thought
idle
words
be
but
an
vncleane
spirit
in
respect
of
whoordome
which
is
worse
,
yet
shalt
thou
be
iudged
for
them
aswell
as
for
this
.
In
Mat.
5.22
.
there
is
a
difference
of
sinnes
and
punishments
set
downe
,
whosoeuer
is
angry
with
his
brother
vnaduisedly
shall
be
culpable
of
iudgement
:
but
he
that
saith
Raca
,
shall
be
woorthy
to
bee
punished
by
a
Councell
:
but
who
so
shall
say
,
Foole
,
shall
be
worthy
to
be
punished
with
hell
fire
.
So
as
we
see
,
though
some
sinnes
be
more
sharply
punished
than
others
,
yet
the
least
is
culpable
of
iudgement
.
So
Dauid
,
(
Psal.
1.1
.
)
pronounceth
blessednesse
to
him
,
that
,
first
,
hath
not
walked
:
secondly
,
that
stands
not
:
thirdly
,
that
sits
not
in
the
sea●
of
the
scornefull
,
that
is
,
hath
a
resolute
purpose
to
despise
the
spirit
of
grace
,
harder
shall
it
be
for
him
than
for
the
other
:
and
as
the
Apostle
Saint
Iude
v.
7.
harder
for
them
than
for
Sodome
,
and
yet
they
be
in
hell
.
For
as
all
haue
not
the
same
spirit
of
grace
in
like
measure
:
so
is
it
of
the
vncleane
spirit
which
raigneth
more
in
some
than
in
others
.
Withall
obserue
the
speech
of
S.
Paul
,
Eph.
4.30
.
who
after
warning
giuen
not
to
grieue
the
spirit
,
setteth
downe
how
one
sinne
increaseth
another
:
as
first
,
let
there
be
no
bitternesse
:
secondly
,
a
degree
further
,
a
heating
of
the
blood
by
anger
:
thirdly
,
wrath
,
more
then
anger
,
that
is
,
into
a
further
distemper
:
fourthly
,
loud
speaking
,
that
is
,
crabbednesse
or
brawling
:
fiftly
,
blasphemy
,
standering
,
backbiting
,
and
open
reuiling
:
sixtly
,
malice
,
when
a
man
will
keepe
it
in
his
heart
.
And
all
these
by
degrees
do
grieue
the
spirit
,
let
vs
not
therefore
yeeld
a
little
to
the
course
of
the
waters
,
lest
some
streame
carrie
vs
away
.
Lastly
,
since
we
see
what
is
in
an
hypocrite
,
that
is
,
seuen
spirits
woorse
,
an
infinit
number
of
enormous
and
notorious
sinnes
:
examine
thy
heart
whether
thou
hast
contrary
affections
to
an
hypocrite
,
or
is
assure
thy selfe
thou
art
one
too
.
For
the
Lord
setteth
downe
their
sins
for
vs
to
take
heed
by
:
and
their
punishments
for
our
example
.
As
they
then
haue
seuen
woorse
spirits
,
so
must
thou
labor
to
haue
seuen
better
spirits
:
for
if
thou
do
not
increase
in
zeale
,
in
thankfulnesse
,
and
in
humility
,
nor
hast
greater
grace
now
,
than
thou
hadst
when
thou
first
began
to
beleeue
,
thou
art
not
the
Lords
:
for
if
thou
wert
,
hee
would
haue
multiplied
his
mercie
vpon
thee
,
as
hee
doth
his
iustice
in
sending
seuen
woorse
spirits
to
them
that
despised
him
.
And
this
is
proued
,
Matth.
25.28
.
the
talent
that
was
taken
away
,
was
not
giuen
to
him
that
had
fiue
,
but
to
him
that
had
ten
talents
;
so
as
to
him
that
hath
shall
more
be
giuen
,
and
the
more
we
haue
,
the
more
delight
will
the
Lord
take
to
load
vs
:
as
vers.
29.
To
him
that
hath
shall
be
giuen
,
and
he
shall
haue
abundance
.
Wherefore
commend
me
to
thy
conscience
by
this
token
,
if
the
grace
of
God
be
not
increased
,
in
the
end
it
will
be
taken
away
:
which
is
prooued
Reuel.
22.11
.
He
that
is
righteous
must
be
more
righteous
:
the
reason
is
rendred
by
Saint
Ioh.
1.4
4.
Because
he
that
is
in
vs
,
is
stronger
than
hee
that
is
in
the
world
.
Why
then
as
they
grow
dailie
more
wicked
,
so
must
wee
grow
more
godly
,
the
rather
because
hee
that
hath
the
seuen
candlestickes
,
that
is
,
Christ
,
that
hath
the
fulnesse
,
and
is
the
distributer
of
all
the
graces
of
God
,
will
giue
liberally
to
vs
,
whom
he
hath
vouchsafed
the
name
of
brethren
.
So
the
last
state
of
that
man
,
&c.
This
is
the
fift
point
spoken
of
at
the
first
:
how
Satan
whom
hee
first
trained
on
in
hypocrisie
,
neuer
leaueth
till
hee
hath
brought
him
to
confusion
.
Answerabale
to
that
,
2.
Peter
2.20
.
If
they
be
tangled
againe
,
and
ouercome
of
the
filthinesse
from
which
they
were
at
first
escaped
,
the
latter
end
is
woorse
with
them
than
the
beginning
.
And
this
is
true
,
whether
we
respect
this
life
or
the
life
to
come
:
for
first
,
while
they
carried
a
face
and
countenance
of
religion
,
they
were
wrapped
vp
in
the
generall
praiers
of
the
Church
:
but
when
the
maske
of
hypocrisie
is
taken
from
them
,
and
their
leprosie
appeareth
,
they
are
singled
out
as
the
enemies
of
God
,
and
his
iudgements
hastned
vpon
them
at
the
intreatie
of
his
seruants
.
Secondly
while
they
liued
in
their
hypocrisie
,
they
were
quiet
within
themselues
,
and
they
had
good
hope
the
night
wold
neuer
haue
come
:
but
when
they
depart
in
the
open
contempt
and
hardnesse
of
heart
,
then
they
find
their
consciences
open
to
condemne
them
,
and
hell
gates
open
to
let
them
in
.
Thirdly
,
their
end
shall
be
worst
at
the
last
iudgement
,
when
the
least
part
of
the
Lords
wrath
shall
be
bigger
than
all
the
torments
they
felt
before
,
when
his
iron
rod
shall
bruise
them
,
and
they
shall
be
beaten
with
woorse
than
Scorpions
.
But
now
with
the
godly
shall
it
fare
otherwise
,
whose
end
shall
be
better
than
their
beginning
,
whether
wee
measure
the
blessings
they
haue
heere
,
or
which
shall
be
reuealed
to
them
hereafter
,
as
Ioh
42.10.12
.
when
the
Lord
had
turned
away
the
captiuitie
of
Iob
,
hee
blessed
his
last
daies
more
than
the
first
,
and
gaue
him
(
as
the
text
speaketh
)
twise
so
much
as
he
had
in
outward
things
,
and
when
he
died
full
of
yeeres
,
he
gaue
him
ioies
without
comparison
,
without
measure
,
and
without
end
.
ROM.
chap.
8.
vers.
1.
verse
1
Now
then
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
,
which
walke
not
after
the
flesh
but
after
the
spirit
.
THe
Apostle
beginneth
this
chapter
with
a
conclusion
full
of
all
comfort
,
depending
vpon
his
former
treatise
and
disputation
:
for
before
he
shewed
what
our
estate
was
in
the
marriage
with
our
first
husband
,
which
was
the
(
flesh
,
)
namely
that
while
we
liue
at
the
becke
and
commandement
of
our
corruption
,
and
can
no
sooner
haue
a
motion
to
sinne
,
beating
as
it
were
in
our
pulse
,
but
wee
bend
our
desires
and
consent
to
encourage
it
to
the
fruit
of
actuall
sinne
;
that
all
this
while
so
long
as
we
giue
wine
,
as
it
were
,
to
strengthen
sinne
in
the
conception
,
wee
are
no
better
then
in
the
state
of
damnation
.
But
when
being
diuorced
from
the
flesh
,
wee
are
by
the
power
of
the
spirit
vnited
vnto
Christ
;
which
not
onely
keepeth
vs
from
that
bondage
of
sinning
whereto
wee
were
at
first
enthralled
,
and
vnder
which
wee
were
so
forceably
held
as
we
were
constrained
to
sinne
by
violence
,
but
also
so
killeth
that
muenomed
flesh
of
ours
,
that
there
is
as
it
were
a
new
creation
in
vs
,
the
strength
of
Christ
dispossessing
and
disarming
the
strength
of
sinnefull
flesh
,
and
wee
are
so
changed
both
in
the
outward
and
inward
man
as
all
is
become
fresh
and
new
,
our
thoughts
,
our
wils
,
our
affections
,
our
endeuours
seruing
and
performig
their
duties
to
God
in
the
newnesse
of
the
spirit
,
not
in
the
oldnesse
of
the
letter
:
then
when
Christ
hath
thus
sanctified
vs
,
and
wee
liue
sanctifiedly
in
him
;
when
his
spirit
hath
rifled
the
corrupted
corners
of
our
hearts
,
and
planted
the
flowers
of
grace
where
before
grew
the
weedes
of
concupiscence
;
then
neither
is
there
any
hell
to
swallow
vs
,
nor
any
feare
of
condemnation
to
torment
vs
,
nor
any
sinne
so
to
presse
vs
downe
,
but
with
the
wound
we
receiue
the
cure
,
nay
before
wee
are
smitten
wee
haue
our
Sauiour
Christ
our
most
approued
Physitian
and
salue
,
who
when
we
are
left
more
then
halfe
dead
by
the
sting
of
sinne
,
like
the
mercifull
Samaritan
doth
lay
vs
in
his
owne
breast
&
bosome
,
Luk.
10.34
.
powreth
the
oile
of
his
owne
blood
into
our
wounds
,
and
deliuereth
vs
ouer
to
be
cherished
,
preserued
and
guided
by
his
owne
spirit
.
This
verse
standeth
on
three
parts
:
first
a
description
of
the
persons
that
are
and
shal
be
preserued
from
damnation
,
set
downe
indefinitly
,
yet
restrained
to
a
particular
:
all
those
,
and
those
only
and
alone
that
are
in
Christ
,
and
no
other
.
Secondly
,
by
what
meanes
this
preseruation
from
hell
is
wrought
;
namely
by
our
being
in
Christ
,
not
by
our
being
neere
Christ
.
Thirdly
,
to
take
away
the
strife
which
commonly
is
in
the
world
,
because
(
forfooth
)
all
will
be
Christs
,
he
setteth
downe
a
visible
badge
wherby
to
discerne
whether
we
be
truly
married
to
Christ
or
no.
For
if
we
rather
desire
the
flesh
pots
of
Egypt
,
then
the
Manna
in
the
wildernesse
,
and
being
drawen
a
little
from
the
custome
of
sinne
by
the
impulsion
of
the
spirit
,
wee
make
more
haste
to
returne
backe
to
our
vomit
,
then
to
follow
hard
toward
the
marke
,
for
the
price
of
the
high
calling
of
God
in
Christ
,
then
is
not
Christ
in
vs
nor
wee
in
him
,
and
being
out
of
him
there
is
nothing
but
condemnation
,
Phil.
3.14
.
and
we
are
alreadie
in
the
iawes
of
the
Lion
.
Out
of
the
first
,
obserue
,
that
saluation
is
not
appointed
for
all
men
;
for
all
pertaine
not
vnto
Christ
,
as
himselfe
saith
,
Luk.
12.32
.
mine
is
a
little
flocke
,
and
Iohn
10.26
.
those
that
beleeue
not
,
are
not
of
Christs
sheepe
,
but
those
that
be
his
,
heare
his
voice
;
putting
a
difference
betweene
beleeuers
and
those
that
are
in
truth
no
better
than
Infidels
;
which
is
more
liuely
expressed
by
the
reward
,
verse
28.
I
giue
them
(
that
is
,
my
sheepe
)
eternall
life
,
and
they
perish
not
.
What
becommeth
then
of
the
other
?
They
are
,
as
Iude
6.
reserued
vnder
darknesse
vnto
the
iudgement
of
the
great
day
,
and
the
cup
of
vengeance
and
condemnation
cannot
passe
by
them
,
because
the
wrath
of
God
was
neuer
satisfied
for
them
:
so
much
also
is
signified
by
Christ
,
Mat.
7.13.14
.
There
be
two
waies
in
the
world
fitting
with
the
two
fold
condition
of
men
,
the
one
strait
and
narrow
,
the
other
wide
and
broad
,
those
that
in
this
life
loue
not
to
be
pinched
and
crouded
,
but
to
haue
their
walkes
easie
and
their
roomes
large
,
their
feete
leadeth
them
to
destruction
;
and
of
this
kinde
(
saith
hee
)
there
be
many
.
Let
vs
not
therefore
vainely
nozzle
our selues
in
this
opinion
,
that
heauen
shal
hold
vs
all
,
for
Christ
,
as
Iohn
10.9
.
is
that
straite
dore
by
which
wee
must
enter
;
and
though
goates
may
heere
feede
with
sheepe
,
and
tares
may
grow
vp
with
corne
,
yet
when
we
come
to
the
fold
and
to
the
harnest
,
our
shepheard
knoweth
who
are
his
,
and
giues
them
onely
entrance
,
and
our
Lord
who
is
the
husbandman
gathereth
only
the
graine
,
and
scattereth
the
chaffe
as
before
the
wind
;
for
condemnation
is
the
inheritance
of
all
such
as
haue
not
Christ
for
their
head
,
and
he
is
head
to
none
that
haue
not
their
life
from
him
,
and
none
liue
in
him
but
they
that
are
ruled
by
him
,
and
hee
ruleth
none
but
by
the
scepter
of
his
word
,
within
the
reach
whereof
few
desire
to
be
drawen
,
but
all
almost
doe
seeke
how
to
slip
the
collar
,
as
if
the
patient
should
onely
dislike
that
medicine
which
would
rid
him
of
his
disease
;
yet
such
are
most
in
the
world
that
hate
to
see
Christ
in
the
glasse
of
his
word
wherein
he
is
most
perfectly
to
be
beholden
,
and
therefore
no
marnell
though
condemnation
as
a
cloud
doe
couer
so
many
.
Secondly
,
let
vs
obserue
,
and
as
it
were
with
teares
of
thankfulnesse
acknowledge
and
reuerence
the
speciall
and
spirituall
loue
of
God
,
Mal.
1.5
.
that
hath
so
magnified
himselfe
vpon
the
borders
of
vs
Christians
,
that
when
wrath
had
ouerspread
the
earth
,
and
the
curse
of
God
for
disobedience
had
runne
through
the
end
of
the
world
,
and
that
we
were
besmeared
and
misshapen
with
sinne
as
vgly
as
the
Ethiopian
,
and
condemnation
as
due
to
vs
as
to
them
that
alreadie
hang
in
hell
,
yet
hath
the
Lord
preserued
vs
,
not
from
a
bodily
death
,
as
Exod.
1.17
.
the
midwines
did
the
yong
Israelites
,
but
from
the
spirituall
fire
of
hell
which
should
haue
tormented
our
soules
,
and
this
meerely
through
Christ
that
lo●eth
vs
;
for
though
the
first
and
originall
cause
of
our
saluation
hee
the
loue
of
God
,
yet
this
is
conueied
to
vs
through
his
sonne
,
the
Lord
being
as
tender
to
vs
as
a
father
is
to
his
childe
,
onely
through
the
obedience
of
that
child
and
Sonne
of
his
,
the
Lord
Iesus
:
and
therefore
most
fitly
hath
the
Apostle
deliuered
heere
this
bridge
of
condemnation
to
bee
broken
downe
,
that
wee
haue
now
no
passage
to
hell
,
through
the
forme
and
vertue
of
our
liuing
and
being
in
Christ
:
for
there
being
but
two
impediments
to
our
saluation
,
first
,
the
destroying
of
Satans
power
in
vs
through
sinne
,
secondly
,
the
appeasing
of
Gods
anger
towards
vs
for
sinne
,
Christ
hath
remoued
both
these
:
First
,
in
breaking
the
Serpents
head
,
Gen.
3.15
.
and
himselfe
possessing
the
hold
which
Satan
kept
,
namely
the
Temples
of
our
bodies
:
And
secondly
,
in
treading
the
wine-presse
of
the
wrath
of
God
,
Reue.
14.19
.
that
what
possibly
could
in
iustice
be
exacted
of
vs
,
that
himselfe
paied
in
his
owne
body
and
person
,
suffering
for
the
time
the
paines
and
pangs
of
hell
:
therefore
there
can
no
condemnation
remaine
for
vs
,
our
debt
being
already
paied
to
the
vtmost
farthing
;
which
ought
to
stirre
vp
our
hearts
to
the
praise
and
thankfulnesse
of
so
good
a
God
,
that
passing
by
thousands
that
lay
polluted
in
their
blood
no
worse
then
wee
,
hath
thus
gratiously
visited
and
receiued
vs
to
mercy
.
For
the
second
,
which
is
the
meanes
whereby
we
are
fenced
and
freed
from
this
condemnation
,
namely
through
Christ
,
we
are
to
note
two
things
:
First
,
how
we
are
said
to
be
in
Christ
,
and
Christ
in
vs
:
Secondly
,
what
profit
we
receaue
by
this
coniunction
.
For
the
first
,
it
is
such
a
mystery
as
mans
imperfect
wisdome
and
shallow
reach
cannot
sound
the
bottome
nor
come
to
the
depth
of
it
,
but
shall
heereafter
better
be
knowen
by
our
fruition
of
it
,
then
now
it
can
be
by
the
description
of
it
?
howbeit
so
far
as
this
secret
of
God
is
opened
vnto
vs
in
the
booke
of
God
,
so
farre
may
we
seeke
,
and
no
further
.
Now
this
vnion
betweene
Christ
and
vs
is
expressed
in
the
Scripture
two
waies
:
first
,
plainlie
:
secondly
,
by
way
of
comparison
:
the
first
is
set
foorth
by
Christ
himselfe
the
master
of
all
truth
:
First
as
a
thing
to
be
felt
and
discerned
euen
in
this
life
,
as
Ioh.
14.20
.
At
that
day
(
saith
he
)
shall
ye
know
that
I
am
in
my
father
,
and
you
in
me
,
and
I
in
you
;
that
is
,
though
yee
shall
lose
the
comfort
of
my
presence
bodily
,
yet
I
will
leaue
you
such
a
spirituall
pledge
of
our
coniunction
,
namely
my
spirit
,
as
you
shall
know
and
perceiue
I
am
onely
absent
from
you
in
the
flesh
,
but
am
still
with
you
to
aide
and
succour
you
:
secondly
,
it
is
plainely
set
foorth
as
a
thing
to
bee
perfectly
inioyed
in
the
life
to
come
,
as
Ioh.
17.23
.
where
Christ
maketh
it
part
of
his
praier
for
all
beleeuers
,
That
as
thou
,
O
father
,
art
in
me
and
I
in
thee
,
so
they
may
be
also
one
in
vs
,
I
in
them
and
thou
in
me
,
that
they
may
be
made
perfect
in
one
;
which
places
proue
the
vndoubted
truth
of
this
point
,
that
Christ
and
we
are
ioyned
together
,
for
otherwise
it
had
not
stood
with
Gods
iustice
to
haue
punished
Christ
in
our
flesh
,
nor
to
haue
accepted
our
obedience
in
Christs
person
,
if
wee
had
not
beene
in
him
and
he
in
vs
;
for
it
was
not
possible
for
the
flesh
of
man
so
wilfully
sinnig
against
the
expresse
commandement
of
his
maker
,
to
haue
approched
vnto
God
,
without
the
suffering
and
crucifying
of
the
flesh
of
man
in
Christ
Iesus
;
neither
had
this
punishment
sufficed
,
had
not
Christ
in
our
flesh
by
his
obedience
recompensed
our
breach
of
this
law
of
God
.
And
yet
because
this
is
the
anchor
of
our
hope
,
the
ground
of
our
faith
,
and
the
security
of
our
happinesse
heereafter
,
the
spirit
doth
more
neerely
bond
it selfe
to
our
capacitie
,
teaching
vs
this
heauenly
mystery
by
seuen
earthly
comparisons
:
First
,
Rom.
13.14
.
It
is
Saint
Pauls
precept
to
put
on
the
Lord
Iesus
Christ
;
wherein
he
compareth
Christ
to
garment
;
which
hath
two
properties
,
first
to
couer
our
nakednesse
,
secondly
to
keepe
vs
warme
;
thus
as
we
put
on
our
apparell
to
couer
the
shame
and
to
hide
the
nakednesse
of
our
bodies
,
so
wee
should
put
on
the
robes
of
Christs
righteousnesse
to
couer
the
deformity
of
our
sinfull
soules
:
and
as
by
our
garments
our
heat
is
kept
within
the
body
,
whereby
our
life
is
preserued
;
so
by
our
putting
on
of
Christ
we
that
otherwise
should
be
frozen
in
our
dregges
receiue
a
spirituall
warmth
,
wherby
the
life
of
our
soules
is
kept
in
and
maintained
:
and
as
while
our
garments
are
on
vs
wee
are
said
to
bee
in
our
clothes
,
but
being
cast
from
vs
wee
are
euen
ashamed
of
our selues
and
vnquiet
till
we
haue
got
some
other
couering
of
place
to
hide
vs
in
;
so
while
we
are
couered
with
Christ
we
are
said
to
be
in
Christ
;
but
if
we
lay
him
aside
,
then
are
we
laid
open
to
the
shame
of
the
world
,
to
the
age
of
Satan
,
to
the
tyranny
of
sinne
,
and
to
the
wrath
of
God
.
Hence
arise
many
fruitfull
meditations
for
our
particular
instruction
.
First
,
that
we
thinke
it
a
matter
of
more
necessitie
to
be
clothed
with
Christ
then
with
our
earthly
garments
,
and
that
we
are
neuer
fully
apparelled
till
wee
haue
put
him
on
.
For
by
how
much
the
soule
is
of
more
value
then
the
body
,
so
much
ought
our
care
to
be
increased
rather
for
the
furnishing
of
the
one
then
of
the
other
,
in
this
respect
also
that
the
soule
is
the
defence
of
the
bodie
,
that
if
we
be
sound
and
sincere
within
and
haue
spiritual
heat
at
the
heart
,
there
are
no
outward
discomforts
of
pouerty
,
reproch
or
persecution
that
can
at
all
dismay
vs
.
This
Dauid
hath
taught
vs
out
of
his
owne
experience
,
1.
Sam.
17.38.45
.
who
went
against
Goliah
,
not
in
the
kings
raiment
,
though
that
was
offered
him
,
but
clothed
himselfe
with
armour
of
better
proofe
,
the
name
of
the
Lord
of
Hosts
,
who
closed
his
enemy
in
his
hand
of
farre
greater
strength
than
himselfe
.
Naie
to
perswade
and
prouoke
vs
vnto
this
,
wee
haue
example
euen
in
the
time
of
Christ
,
Matt.
14.36
.
that
as
manie
as
touched
but
the
hem
of
his
garment
were
made
whole
of
bodily
diseases
;
and
if
there
were
such
vertue
in
his
apparell
,
how
much
more
strength
and
power
is
there
in
himselfe
to
cure
all
spirituall
diseases
of
the
soule
,
and
to
keepe
the
body
from
sicknesse
also
,
vnlesse
by
sicknesse
and
infirmitie
we
shall
thriue
and
prosper
toward
God
?
Secondly
,
when
thou
puttest
on
Christ
be
sure
thou
wearest
him
as
thine
vppermost
garment
both
on
thy
body
and
on
thy
minde
;
for
that
that
is
aboue
the
rest
,
is
best
seene
,
and
let
the
world
thinke
of
thee
as
it
will
,
it
shall
be
thy
true
glorie
to
haue
Christ
seene
in
thy
attire
,
that
thou
goest
comely
and
not
vainely
and
garishly
;
to
haue
him
seene
in
thy
speech
,
that
it
be
not
wanton
and
blasphemous
,
but
such
as
may
giue
grace
to
the
hearers
and
tend
to
edifying
;
to
haue
him
seene
in
thy
behauiour
and
in
all
the
actions
of
thy
life
,
that
others
by
thy
light
may
bee
drawen
out
of
darknesse
,
&
that
glory
may
bee
giuen
to
thy
father
which
is
in
heauen
;
for
if
thou
shalt
think
to
weare
Christ
,
as
we
say
next
the
skinne
,
and
shalt
put
any
garments
ouer
him
,
thou
deceiuest
thine
owne
soule
,
and
couerest
thy selfe
but
with
the
lusts
of
the
flesh
and
the
pride
of
life
which
will
lead
thee
to
destruction
,
for
as
Paul
saith
Col.
3.9.10
.
wee
must
put
off
the
old
man
with
his
works
,
and
put
on
the
new
which
is
renewed
in
knowledge
after
the
image
of
him
that
created
him
.
Thirdly
,
when
thou
puttest
on
Christ
thou
must
take
heed
thou
puttest
him
not
vpon
thy
head
,
or
vpon
thy
hands
,
or
vpon
any
one
part
of
thy
body
,
but
he
must
be
so
put
on
as
hee
couer
thy
whole
body
from
the
head
to
the
foote
,
for
if
the
diuell
finde
any
part
vncouered
hee
will
possesse
that
,
therefore
S.
Paul
Ephes.
6.11
.
bids
vs
put
on
the
whole
armour
of
God
,
that
wee
may
be
complet
souldiers
,
for
if
we
be
vnarmed
in
any
part
we
may
receiue
a
wound
in
that
part
,
which
may
be
dangerous
to
the
whole
body
;
so
as
if
wee
weare
Christ
onely
in
our
mouthes
that
wee
can
talke
religiously
,
and
haue
him
not
in
our
feete
to
keepe
vs
from
running
astraie
to
wickednesse
,
or
haue
him
onely
in
our
thoughts
and
not
in
our
actions
,
or
in
some
of
our
actions
and
not
in
all
,
then
are
wee
not
couered
with
Christ
at
all
,
for
saith
the
Apostle
Ephes.
4.15
.
wee
must
in
all
things
(
not
in
some
)
grow
vp
into
him
which
is
the
head
,
that
is
Christ
.
Fourthly
,
when
thou
hast
once
put
on
Christ
thou
must
neuer
lay
him
aside
nor
put
him
off
againe
,
for
he
is
a
garment
that
neuer
weareth
,
he
is
yesterday
,
to
day
,
and
the
same
for
euer
,
and
his
yeares
shall
not
faile
,
Hebr.
1.12
.
thou
hast
the
same
need
of
him
and
vse
of
him
in
the
night
as
in
the
day
,
in
thy
rest
as
in
thy
labour
,
in
thy
health
to
prosper
thee
,
as
in
thy
sicknesse
to
comfort
thee
,
in
temptations
to
strengthen
thee
,
as
in
peace
of
conscience
to
secure
thee
,
for
there
being
no
time
free
wherin
we
are
not
subiect
to
fal
,
we
can
at
no
time
want
his
grace
which
must
be
our
stay
and
sufficiencie
:
2.
Cor.
12.9
.
Peter
may
well
teach
vs
the
vse
of
this
lesson
by
the
danger
himselfe
was
in
,
Matt.
26.70
.
by
shaking
off
this
garment
in
the
high
priests
hall
,
for
he
would
needs
before
them
all
denie
,
&
double
it
by
an
oth
,
that
he
knew
not
Christ
:
so
as
if
Christ
in
mercy
had
not
stucke
close
to
him
,
and
kept
himselfe
on
,
Luk.
22.61
.
by
turning
backe
and
looking
on
him
,
wee
see
how
euen
in
a
chase
and
when
there
was
no
eminent
persecution
ouer
him
,
Peter
had
cast
him
aside
as
if
hee
had
neuer
receiued
any
former
good
by
him
;
which
must
make
vs
feare
and
tremble
to
giue
such
a
guest
no
better
en●●●tainement
,
and
such
a
garment
no
safer
keeping
,
since
onely
in
the
robes
of
Christ
wee
receiue
our
blessing
,
and
for
his
sake
alone
are
beloued
.
The
second
comparison
is
,
2.
Cor.
13.5
.
Know
yee
not
that
Christ
is
in
you
,
or
dwelleth
in
you
,
except
yee
be
reprobates
?
Where
Christ
is
compared
to
our
dwelling
houses
,
that
as
wee
dwell
and
abide
in
them
,
so
doth
Christ
by
his
spirit
dwell
and
abide
in
vs
.
And
1.
Cor.
6.19
.
Your
body
is
the
Temple
of
the
holy
Ghost
which
is
in
you
,
which
ye
haue
of
God
.
And
1.
Cor.
3.16
.
ye
are
the
Temple
of
God
,
and
the
spirit
of
God
dwelleth
in
you
.
And
2.
Cor.
6.16
.
Ye
are
the
Temple
of
the
liuing
God
,
as
God
hath
said
,
I
will
dwell
among
you
and
walke
there
.
And
Iohn
14.23
.
If
any
man
loue
me
,
he
will
keepe
my
word
;
and
my
father
will
loue
him
,
and
we
will
come
vnto
him
and
dwell
with
him
.
By
which
places
appeareth
,
how
these
earthen
vessels
of
our
bodies
are
honoured
by
being
the
habitation
of
God
and
of
Christ
:
Ephe.
2.22
.
that
as
by
the
former
comparison
wee
are
said
to
bee
in
Christ
by
putting
him
on
vs
,
so
by
this
Christ
is
said
to
bee
in
vs
by
his
dwelling
and
abiding
with
vs
.
Out
of
which
wee
must
learne
,
first
,
to
keepe
our selues
vnspotted
of
the
world
,
because
we
are
to
entertaine
so
great
a
Prince
as
the
Lord
Iesus
:
for
if
we
thinke
all
our
labour
too
little
to
cleanse
&
beautifie
that
roome
wherein
the
Kings
of
the
earth
shall
sit
,
1.
Cor.
6.20
.
who
are
taken
out
of
the
same
lumpe
our selues
are
;
how
much
more
must
wee
striue
to
haue
all
our
members
kept
chast
and
sanctified
,
which
are
as
it
were
so
many
seueral
roomes
for
him
who
by
his
heauenly
generation
is
the
Sonne
of
God
,
Esay
9.6
.
the
fathers
Counseller
,
and
the
Prince
of
peace
?
Secondly
,
by
this
dwelling
of
Christ
with
vs
we
are
assured
that
wee
are
his
,
for
no
man
will
willingly
dwell
in
a
house
whereof
he
is
not
owner
,
especially
the
heire
of
the
whole
world
whom
the
heauen
of
heauens
is
not
able
to
contain
,
would
not
set
vp
his
throne
and
seat
in
our
soules
if
he
did
not
delight
in
vs
,
neither
could
hee
take
any
pleasure
to
lodge
with
vs
if
wee
were
not
his
;
which
may
be
our
vndoubted
comfort
,
that
Christ
possessing
the
fort
and
castle
of
our
bodies
,
it
is
not
possible
for
Satan
either
by
deceitfull
policy
to
surprise
vs
,
or
by
his
fiery
darts
to
sti●●●●s
,
or
by
his
subtile
illusions
to
ensnare
vs
,
or
by
his
bitter
and
cruell
inuasions
to
vanquish
vs
;
for
,
as
Ioh.
10.28
.
we
are
the
sheepe
of
his
pasture
,
and
none
can
plucke
vs
out
of
his
hands
.
The
third
comparison
is
in
1.
Peter
2.4
.
where
Christ
and
his
members
are
resembled
to
a
building
,
for
as
a
building
cannot
be
firme
and
sure
except
it
be
built
vpon
a
strong
foundation
,
no
more
can
we
stand
one
minute
,
if
we
be
not
built
vpon
Christ
:
and
as
the
foundation
and
the
rest
of
the
worke
make
but
one
building
,
so
is
it
betwixt
Christ
and
vs
,
he
being
the
chiefe
corner
stone
elect
and
pretious
,
&
we
being
liuely
stones
whereby
wee
are
made
a
spirituall
house
vnto
God
by
Christ
.
Hence
learne
first
:
That
all
our
strength
and
sufficiency
is
from
God
;
for
if
we
will
be
a
building
of
our selues
,
and
lay
our
foundation
in
our
owne
righteousnesse
,
a
little
sprinkling
of
persecution
will
wash
vs
away
,
as
it
did
,
Mat.
7.26
.
wash
away
the
house
that
was
so
foolishly
built
vpon
the
sands
:
but
in
Christ
alone
we
liue
,
mooue
,
and
haue
our
being
;
it
is
he
that
can
command
the
Sea
to
be
as
a
pauement
for
Peter
to
walke
on
,
Matt.
14.29
.
who
at
the
sight
of
a
winde
arising
,
through
weakenesse
in
himselfe
is
forced
to
crie
,
Master
saue
me
;
yea
when
as
his
disciples
stricken
with
the
feare
and
force
of
a
storme
,
challenged
him
as
if
he
cared
not
though
they
perished
,
Luk
8.22
.
Mark
.
4.39
.
he
then
being
through
their
praiers
awaked
,
rebuked
the
windes
,
and
commanded
the
sea
to
be
still
,
and
it
was
so
.
Now
if
Peter
that
had
such
strength
of
faith
as
that
the
Church
should
be
built
vpon
his
confession
,
and
the
rest
of
the
Disciples
that
were
so
continually
taught
of
Christ
,
felt
no
power
in
themselues
to
resist
the
feares
of
the
flesh
without
the
hand
of
God
,
much
lesse
are
we
able
to
set
one
foote
forward
toward
the
way
of
heauen
,
or
to
draw
one
foote
backward
from
the
way
to
sin
vnlesse
wee
lay
the
foundation
on
our
rocke
Christ
Iesus
,
who
hath
measured
the
heauens
with
a
span
,
holdeth
the
windes
in
his
fist
,
and
hath
sounded
the
deepes
of
the
earth
,
that
whatsoeuer
falleth
on
him
shall
be
broken
,
and
whosoeuer
resisteth
him
shall
be
dasht
into
peeces
.
Secondly
,
obserue
that
we
are
no
further
the
house
of
God
then
we
doe
build
vpon
Christ
,
and
that
since
the
foundation
and
the
building
make
but
one
worke
,
our
praiers
and
all
our
other
seruice
of
God
must
be
offered
vp
vpon
the
golden
altar
,
which
is
Christ
:
Reu.
8.3
.
●●at
as
Pauls
reioicing
,
Galat.
6.14
.
was
onely
in
Christ
crucified
,
so
may
ours
be
,
resting
our selues
wholly
vpon
him
,
and
placing
our
whole
contentment
in
him
,
for
as
he
is
the
strength
of
the
building
,
〈◊〉
is
hee
also
the
honour
of
the
building
,
wee
being
without
him
a
sinfull
nation
and
a
people
laden
with
iniquitie
,
but
through
him
,
1.
Pet.
2.9
.
a
chosen
generation
,
an
holy
nation
,
and
a
people
set
at
libertie
,
to
shew
foorth
the
vertues
of
him
that
called
vs
.
Let
vs
therefore
beware
we
daw
be
not
our selues
with
vntempered
mortar
bringing
in
the
stubble
of
mans
merit
or
inuention
to
make
vp
this
frame
,
no
not
so
much
as
to
haue
any
corner
in
this
house
,
that
is
,
not
the
least
member
of
our
body
nor
the
least
power
of
the
soule
,
to
leaue
vpon
the
arme
of
flesh
,
or
to
be
supported
by
the
wisedome
of
vaine
man
,
for
this
were
to
settle
part
of
the
building
vpon
a
rocke
,
and
the
rest
vpon
the
sands
,
which
will
ouerthrow
all
,
for
the
whole
man
must
be
built
vpon
Christ
,
and
he
must
be
the
corner
stone
,
to
ioine
both
the
bodie
and
soule
,
the
flesh
and
the
spirit
vnto
God
.
For
as
the
gold
is
neuer
said
to
be
purified
till
all
the
drosse
be
seuered
from
it
,
so
is
it
not
sufficient
to
haue
as
it
were
some
of
our
affections
refined
and
the
rest
to
remaine
drossie
and
polluted
,
but
if
we
will
be
wedges
of
gold
for
the
Lords
vse
,
and
vessels
of
honour
for
his
house
.
Christ
must
be
in
euery
part
of
vs
to
ioine
vs
to
himselfe
that
we
may
be
holy
euen
as
he
is
holy
.
The
fourth
comparison
is
,
Ephes.
1.22.23
.
where
God
is
said
to
haue
giuen
Christ
to
bee
the
head
to
the
Church
which
is
his
body
.
In
which
place
Christ
is
compared
to
a
body
,
that
as
the
members
are
knit
and
vnited
to
the
body
,
so
are
all
wee
as
members
ingrafted
and
incorporate
into
the
body
of
Christ
;
and
as
the
members
being
thus
vnited
are
said
to
be
part
of
the
body
,
so
we
being
ioined
vnto
Christ
are
said
to
be
Christs
:
and
as
the
heat
and
life
which
is
in
the
body
,
is
dispersed
and
diffused
into
euery
member
,
euen
so
the
life
&
the
graces
which
are
in
Christ
are
through
this
coniunction
made
proper
and
communicated
euen
to
vs
;
&
as
the
life
in
the
body
cannot
be
maintained
without
food
,
no
more
can
the
life
in
the
soule
bee
held
and
kept
in
without
her
feeding
on
Christ
;
and
as
the
body
hath
naturall
instrume●●
,
as
the
hands
and
the
mouth
to
receiue
her
sustenance
,
euen
so
the
soule
hath
her
members
and
instruments
,
as
prater
,
faith
and
hearing
the
word
,
whereby
she
receiueth
her
spirituall
nourishment
to
eternall
life
.
Hence
let
vs
raise
this
vse
.
First
,
that
since
our
bodies
are
the
members
of
Christ
let
vs
not
make
them
the
members
of
an
harlot
,
1.
Cor.
6.15
.
but
as
in
the
time
of
our
ignorance
we
vsed
them
to
vncleannesse
and
to
profanenesse
,
so
now
being
free
from
sinne
through
Christ
let
vs
make
them
seruants
vnto
righteousnesse
in
holinesse
,
Rom.
6.19
.
For
,
as
it
were
an
vnnaturall
part
in
the
hand
to
striue
to
pull
out
the
heart
,
or
in
the
teeth
by
tearing
the
flesh
to
make
the
rest
of
the
body
deformed
;
euen
so
much
more
vnciuill
and
beastly
is
it
in
vs
,
to
flie
vpon
the
Lord
Iesus
,
and
to
rend
his
name
in
sunder
by
out
othes
and
blasphemy
,
and
to
lend
as
it
were
our
forces
to
his
enemies
that
doe
inuade
his
Church
,
our selues
being
not
onely
faint-harted
,
but
false-hearted
,
to
fight
for
him
who
fought
so
many
cumbats
for
vs
with
Sathan
,
and
wrastled
so
strongly
with
the
wrath
of
his
father
:
which
otherwise
had
fallen
vpon
vs
,
whereas
now
in
recompence
of
his
grace
and
fauour
towards
vs
,
we
should
sift
as
it
were
our
armory
to
finde
out
the
best
weapons
of
perfection
for
the
defence
of
him
,
and
of
his
truth
,
and
should
keepe
such
a
continuall
harmony
in
our
life
,
as
if
our
eies
were
only
giuen
vs
to
behold
him
wounded
for
our
sinnes
,
and
now
aduanced
for
our
sakes
,
our
tongues
onely
lent
vs
to
set
foorth
his
praise
,
our
cares
to
heare
of
his
godnesse
,
what
he
hath
wrought
for
the
sonnes
of
men
,
our
feet
to
carry
vs
into
his
sanctuary
,
where
we
may
more
neerely
approch
to
him
in
his
word
.
Finally
,
all
the
parts
of
our
thoughts
,
of
our
affections
,
of
our
actions
,
to
be
imploied
and
taken
vp
wholly
to
his
aduantage
.
Secondly
,
let
vs
learne
hence
that
as
the
life
is
conueied
into
the
inferiour
members
from
the
head
,
euen
so
our
life
is
hid
in
Christ
,
and
wee
hold
it
onely
from
him
:
for
as
the
Apostle
saith
,
Ephes.
1.12
.
without
Christ
,
we
are
aliants
from
the
common-wealth
of
Israell
,
strangers
from
the
couenants
of
promise
,
and
without
God
in
the
world
:
which
must
teach
vs
,
not
to
auoid
,
but
rather
to
embrace
those
meanes
wherein
the
life
of
Christ
is
made
manifest
in
vs
,
which
principally
is
by
our
inward
worship
of
God
,
which
is
performed
foure
waies
:
First
,
by
our
obedience
to
his
lawes
:
Secondly
,
by
our
patience
in
afflictions
:
Thirdly
,
by
our
humility
in
our
giftes
:
Fourthly
,
by
our
affiance
in
the
Lords
assistance
.
All
which
were
performed
by
our
head
Christ
:
for
he
submitted
himselfe
to
his
fathers
will
,
euen
to
the
death
of
the
crosse
,
he
was
reuiled
,
yet
answered
not
againe
,
as
a
sheepe
before
the
shearer
,
so
opened
hee
not
his
mouth
,
he
taught
humility
to
others
,
and
often
humbled
himselfe
before
his
father
;
he
could
by
praier
haue
obtained
twelue
leagions
of
Angels
to
rescue
him
,
such
confidence
he
had
both
in
his
fathers
loue
and
power
;
but
he
knew
there
was
a
greater
worke
to
be
done
,
his
testament
to
be
sealed
with
bloud
for
our
redemption
;
for
we
were
before
but
rotten
and
corrupted
members
of
sinnefull
Adam
,
till
by
being
made
one
with
him
we
were
brought
into
his
maruellous
light
:
therefore
as
the
head
hath
the
gouernement
of
the
members
,
so
let
Christ
haue
the
rule
and
dominion
ouer
vs
,
that
we
may
runne
when
he
calleth
,
stoope
when
he
smiteth
,
stoppe
our
mouthes
when
he
afflicteth
,
debase
our selues
till
he
exalteth
,
and
not
at
all
to
distrust
in
his
deliuerance
.
Fiftly
,
this
vnion
of
Christ
with
vs
,
is
set
foorth
vnder
the
estate
of
marriage
,
Ephe.
5.30
.
For
we
are
members
of
his
bodie
,
of
his
flesh
,
and
of
his
bones
.
That
as
there
is
an
inseparable
bond
in
marriage
betweene
a
man
and
his
wife
,
so
is
there
betweene
Christ
and
the
Church
his
spouse
;
and
as
the
woman
was
taken
out
of
the
side
of
man
while
he
was
a
sleepe
,
so
was
the
Church
taken
,
as
it
were
,
out
of
the
side
of
Christ
while
he
fell
a
sleepe
vpon
the
Crosse
;
and
as
the
woman
is
not
married
to
the
goods
of
the
man
,
nor
to
his
lands
,
nor
to
her
dowry
,
but
to
the
man
himselfe
,
and
so
hath
power
and
interest
in
his
body
;
so
are
not
we
married
and
ioyned
to
the
gifts
and
benefits
of
Christ
,
but
to
Christ
himselfe
;
for
it
is
improper
to
say
we
are
in
the
graces
of
Christ
,
but
by
our
being
in
Christ
we
are
partakers
,
and
are
interessed
in
all
the
benefits
of
Christ
;
euen
as
the
woman
by
her
marriage
is
in
her
husbands
goods
.
Hence
obserue
,
first
,
that
all
that
are
elect
are
onely
flesh
of
Christs
flesh
,
and
none
other
;
for
though
Adam
was
in
the
flesh
foure
thousand
yeeres
before
him
,
yet
was
Christ
the
lambe
,
slaine
from
the
beginning
;
so
as
by
their
faith
in
the
vertue
of
the
promised
seed
,
which
is
Christ
;
were
the
Patriarkes
and
the
rest
saued
,
that
were
before
him
,
as
Iohn
8.56
.
it
is
said
by
Christ
,
Abraham
reioiced
to
see
my
day
,
and
he
saw
it
.
And
though
Christ
was
made
of
our
flesh
,
as
Phil.
2.7
.
He
was
found
in
shape
as
a
man
,
and
not
we
of
his
,
yet
this
must
be
vnderstood
spiritually
and
mystically
,
and
not
grossely
and
carnally
;
for
then
will
the
reprobates
steppe
in
and
say
,
that
they
are
of
Christs
flesh
and
so
challenge
saluation
:
but
note
,
though
all
men
and
women
are
of
one
flesh
,
yet
betweene
man
and
wife
there
is
a
neerer
bond
,
not
that
the
woman
is
of
her
husbands
flesh
only
,
as
she
is
of
all
other
mens
,
but
that
she
is
also
in
her
husbands
flesh
by
reason
of
the
sanctified
ordinance
of
God
,
and
so
is
she
not
in
the
flesh
of
other
men
:
so
fareth
it
betweene
Christ
and
man
;
all
men
are
of
Christs
flesh
,
because
he
took
vpon
him
the
true
substance
&
nature
of
man
,
but
yet
none
are
in
the
flesh
of
Christ
,
but
those
that
by
his
spirit
are
ingrafted
into
him
.
This
then
being
a
speciall
prerogatiue
to
vs
that
are
elect
,
let
vs
labour
in
our
liues
to
shew
foorth
the
fruits
of
Christs
flesh
,
that
we
may
shew
we
are
bought
from
men
,
by
following
the
lambe
whithersoeuer
he
goeth
,
by
hauing
no
guile
found
in
our
mouthes
,
nor
pollution
in
our
bodies
,
Reuel.
14.4
.
but
keeping
our selues
pure
virgines
,
and
vnspotted
,
as
being
the
first
fruites
vnto
God
.
Secondly
,
obserue
that
if
we
will
be
flesh
of
Christs
flesh
,
and
will
be
ingrafted
into
his
body
that
we
may
die
vnto
sinne
,
then
must
we
first
consider
where
Christ
is
:
secondly
where
our
affections
are
;
if
they
be
heere
vpon
earth
,
then
doe
we
seeke
Christ
on
earth
,
when
we
know
hee
is
gone
into
heauen
.
But
from
whence
hath
he
deliuered
vs
?
From
hell
.
Then
must
we
take
heed
we
doe
not
the
workes
of
hell
and
of
darknesse
.
And
then
whither
hath
he
brought
vs
?
Where
he
is
,
that
is
in
heauen
.
Then
if
we
will
say
we
are
married
to
him
,
Ioh.
14.2
.
and
that
he
was
crucified
for
our
sinnes
,
and
hath
crucified
sinne
in
vs
,
and
freed
vs
from
sinne
,
Sathan
,
and
condemnation
,
let
our
conuersation
be
where
his
body
is
,
for
where
the
dead
corse
is
,
thither
will
the
Egles
resort
,
and
where
the
husband
is
,
thither
will
the
wise
haste
to
see
him
,
and
to
liue
with
him
;
so
that
as
Christ
died
in
body
,
so
must
we
die
in
spirit
,
that
his
spirit
may
haue
his
full
worke
in
vs
to
raise
vs
vp
to
heauenly
meditations
.
Thirdly
,
we
must
learne
,
that
betwixt
the
corporall
and
spirituall
marriage
there
is
great
difference
,
for
the
woman
for
certain
causes
may
be
diuorced
from
her
husband
,
and
he
being
dead
she
may
as
lawfully
keepe
herselfe
a
widow
as
marry
againe
:
but
in
this
our
spirituall
marriage
there
is
neither
diuorce
nor
widowhood
,
for
as
soone
as
we
are
diuorced
from
the
flesh
and
the
lusts
thereof
,
we
must
not
stay
and
remaine
a
widow
,
but
we
must
presently
marry
with
the
spirit
of
God
and
the
fruites
thereof
,
and
he
shall
remaine
our
husband
for
euer
.
Howbeit
we
must
know
we
haue
no
liberty
to
marry
with
our
second
husband
the
Lord
Iesus
,
vntill
we
be
deliuerd
from
the
whole
body
of
sinne
and
the
powers
thereof
,
as
lust
,
sensuality
,
and
such
like
;
and
the
meanes
of
this
our
freedome
and
deliuerance
is
in
the
body
of
Christ
;
so
as
vnlesse
the
body
of
Christ
hath
destroied
sinne
in
our
naturall
bodies
we
are
not
conioined
vnto
him
.
We
must
then
consider
what
there
is
in
this
bodie
of
ours
,
which
is
a
body
of
sinne
,
Rom.
6.6
.
And
in
this
body
of
ours
there
are
three
things
:
First
,
condemnation
for
sin
:
Secondly
,
disobedience
by
sinning
:
Thirdly
,
the
corruption
of
nature
which
causeth
this
disobedience
.
In
the
second
place
we
must
consider
,
how
we
are
deliuered
from
these
three
,
and
how
they
be
taken
from
vs
.
The
first
,
which
is
our
condemnation
,
is
taken
away
by
the
satisfaction
of
Christ
for
our
sinne
:
the
second
,
which
is
our
disobedience
,
is
taken
away
by
the
righteousnesse
of
Christ
,
free
from
sinne
;
and
these
things
are
without
vs
:
but
the
third
,
which
is
,
the
corruption
of
our
nature
,
is
taken
away
by
the
powerfull
working
of
Gods
spirit
within
vs
;
so
that
except
we
haue
this
third
thing
,
the
spirit
to
abolish
sinne
in
vs
,
we
are
not
yet
flesh
of
his
flesh
,
and
so
none
of
his
spouse
:
For
,
as
for
Christs
satisfaction
for
condemnation
,
and
his
obedience
for
our
rebellion
,
the
very
Turkes
may
hope
for
their
saluation
as
well
as
we
;
therefore
it
must
be
the
slaying
of
sinne
by
the
spirit
that
must
assure
vs
of
our
coniunction
and
marriage
with
Christ
:
for
if
corruption
remaineth
whence
springeth
disobedience
,
then
there
remaineth
for
this
disobedience
condemnation
,
for
euery
sinne
committed
by
them
that
are
regenerate
is
as
it
were
the
bringing
foorth
of
a
bastard
vnto
God
,
which
we
know
how
much
he
abhorreth
.
Sixtly
,
this
our
coniunction
with
Christ
is
set
foorth
Ioh.
15.5
.
vnder
the
parable
of
the
vine
to
which
Christ
is
compared
,
and
we
to
the
branches
;
for
as
the
branch
cannot
beare
fruit
of
it selfe
vnlesse
it
grow
vp
with
the
stocke
,
no
more
can
we
except
we
grow
vp
in
Christ
;
and
as
the
branches
receiue
sap
from
the
root
whereby
they
fructifie
,
so
we
being
ingrasted
into
Christ
receiue
life
from
him
whereby
we
are
fruitfull
in
good
workes
;
and
as
the
branches
seuered
from
the
body
of
the
tree
doe
fall
away
and
perish
,
so
if
we
once
wither
away
and
the
graces
of
God
decay
and
wax
cold
in
vs
,
drinking
in
the
raine
and
yet
not
bringing
foorth
herbes
meet
for
the
dresser
,
then
are
we
neere
vnto
cursing
and
our
end
is
to
be
burned
.
Out
of
which
learne
,
that
if
thou
cariest
in
thy
life
onely
leaues
as
it
were
of
thy
profession
,
Heb.
6.8
.
as
the
figge
tree
did
,
that
seemed
greene
a
farre
off
and
goodly
,
and
art
not
fruitfull
in
thy
conuersation
to
walke
as
one
redeemed
out
of
darknesse
,
thou
art
but
as
a
branch
broken
off
,
and
as
a
blade
that
withereth
before
the
time
of
haruest
,
for
,
as
Rom.
11.16
.
If
the
roote
be
holy
,
so
are
the
branches
,
and
if
the
ground
of
thy
heart
be
seasoned
with
the
graces
of
God
,
it
will
spring
foorth
into
all
thy
members
.
The
Seuenth
comparison
,
is
Ioh.
6.56
.
He
that
eateth
my
flesh
,
and
drinketh
my
bloud
,
dwelleth
in
me
and
I
in
him
.
Where
Christ
is
compared
to
flesh
and
bloud
,
which
we
must
not
vnderstand
of
materiall
but
of
spirituall
eating
,
which
is
comprehended
by
faith
,
wrought
in
vs
by
the
spirit
,
reuealed
to
vs
by
the
Sonne
of
God
,
deliuered
to
vs
by
the
word
of
God
,
and
sealed
vnto
vs
by
the
Sacraments
:
Since
then
our
feeding
on
Christ
doth
draw
such
fruit
after
it
,
&
bring
such
efficacy
with
it
,
let
vs
labour
to
meet
him
in
those
meanes
himselfe
hath
ordained
,
namely
,
in
his
word
and
sacraments
,
the
one
being
the
store-house
of
his
promises
,
the
other
as
it
were
a
patent
of
confirming
them
to
vs
vnder
the
seales
left
vs
by
the
King
of
heauen
,
that
as
these
infirme
bodies
of
ours
cannot
be
supported
without
the
stafes
of
bread
and
drinke
,
the
one
to
kill
the
hunger
,
the
other
to
stanch
the
thirst
,
wherewith
our
natures
are
assaulted
;
so
we
may
perswade
our selues
that
our
soules
for
their
cherishing
and
refreshing
,
doe
require
the
like
necessity
to
be
sed
with
the
flesh
and
bloud
of
Christ
,
that
we
may
grow
vp
perfect
men
in
him
,
and
be
freed
from
the
scorching
heat
of
desperation
,
whereinto
we
may
easily
fall
through
that
streame
and
current
of
sin
wherewith
we
are
carried
in
the
whole
course
of
our
liues
,
and
from
which
wee
cannot
be
saued
but
through
the
sprinkling
of
that
blood
which
was
shed
for
vs
vpon
the
Crosse
.
Now
for
the
second
point
,
which
is
,
the
profit
and
benefit
we
receiue
by
this
Coniunction
,
it
is
twofold
:
first
,
that
Christ
hath
taken
our
sinnes
,
and
the
punishment
of
our
sinnes
vpon
him
;
for
he
being
without
sinne
,
was
made
sinfull
for
vs
,
was
wounded
for
our
transgressions
,
and
,
as
1.
Pet.
2.24
.
bare
our
sinnes
in
his
body
on
the
tree
,
that
by
his
stripes
we
might
be
healed
:
secondly
,
that
by
his
death
we
are
made
partakers
of
his
obedience
,
and
the
reward
of
his
obedience
,
which
is
,
eternall
life
,
and
of
his
graces
,
and
the
glory
for
his
graces
,
which
is
eternall
glory
.
Touching
the
first
profit
,
it
is
double
:
First
,
he
tooke
our
sinnes
vpon
him
:
Secondly
,
the
satisfaction
of
our
sinnes
,
which
is
death
,
the
first
by
imputation
,
the
second
really
and
sensibly
,
for
being
clothed
with
our
flesh
,
and
appearing
in
our
persons
,
he
became
the
child
of
wrath
,
subiect
to
the
euerlasting
curse
of
God
,
for
so
are
we
all
by
nature
,
in
which
nature
of
ours
he
representing
vs
,
became
vile
before
his
father
in
respect
of
vs
.
But
now
for
the
punishment
of
sinne
vpon
him
,
that
was
not
imaginarie
,
but
true
and
sensible
both
in
soule
and
body
,
so
extreame
as
in
anguish
of
spirit
he
was
driuen
to
crie
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
,
yea
:
the
death
he
endured
was
in
it
owne
kind
accursed
,
as
it
is
written
,
Deut.
21.23
.
Cursed
is
euery
one
that
hangeth
on
the
tree
,
yea
:
looke
what
miseries
,
what
wants
,
what
dangers
he
did
vndergoe
and
taste
of
,
from
his
birth
to
his
ascension
into
heauen
,
the
same
he
suffered
and
slept
in
onely
for
vs
,
which
cleareth
the
iustice
of
God
that
a
righteous
man
should
smart
for
vs
sinners
,
because
we
are
in
him
and
he
in
vs
:
which
I
vrge
the
more
,
that
we
may
see
the
great
price
the
sonne
of
God
paied
for
our
redemption
,
to
stirre
vs
vp
to
a
better
and
deeper
consideration
of
it
,
he
being
the
only
shepheard
that
euer
gaue
his
life
for
his
sheepe
,
the
only
lambe
which
being
vnspotted
in
himselfe
did
euer
take
vpon
him
the
scabbes
and
vlcers
of
the
whole
flocke
,
the
onely
man
full
of
sorrowes
and
experience
of
infirmities
,
whom
the
world
iudged
as
plagued
&
smitten
of
God
and
humbled
,
yet
was
it
onely
for
our
iniquities
that
the
chastisement
of
our
peace
might
be
vpon
him
.
Therfore
as
Esay
53.11
.
let
him
see
the
trauell
of
his
soule
,
that
is
,
the
fruit
of
his
labour
,
and
the
efficacy
of
his
death
,
in
the
saluation
of
vs
his
people
.
For
the
other
profit
it
is
also
double
:
as
first
we
are
made
partakers
of
his
graces
:
secondly
,
of
the
glorie
for
his
graces
.
And
this
standeth
also
with
the
iustice
of
God
,
that
he
being
in
vs
and
we
in
him
,
God
must
needs
with
him
giue
vs
all
things
also
.
Now
the
graces
we
taste
of
by
this
coniunction
are
twofold
,
first
by
imputation
,
which
is
his
satisfaction
for
our
sinnes
,
we
being
starke
bankerupts
able
to
pay
nothing
;
and
the
benefit
of
his
obedience
,
we
being
rebellious
bastards
able
to
fulfill
nothing
:
secondly
,
in
our selues
,
but
drawen
and
deriued
from
Christ
the
fountaine
,
as
the
change
of
our
affections
,
reforming
of
our
iudgements
,
renuing
of
our
minds
,
mortification
&
a
sanctified
life
;
and
these
graces
did
farre
more
abound
in
Christ
then
euer
they
did
in
Adam
in
his
integrity
,
for
he
was
flesh
made
●●t
after
the
image
of
God
,
wheras
this
flesh
Christ
had
the
God
head
dwelling
in
him
bodily
,
&
as
Col.
1.18
.
had
in
all
things
the
preheminence
that
we
might
tast
of
the
fulnes
of
his
graces
as
far
as
is
fit
.
And
for
the
second
much
is
the
glory
for
his
graces
,
namly
eternall
life
,
of
this
hee
hath
also
made
vs
partakers
,
ye
as
if
he
had
no
other
errand
to
heauen
,
he
saith
,
Io.
14.32
.
I
go
to
prepare
a
place
for
you
in
my
fathers
house
.
Therfore
let
vs
not
say
in
our
hearts
,
that
is
,
let
vs
not
doubt
but
assure
our selues
that
as
Christ
is
ascended
,
so
shall
we
,
and
it
is
no
presumption
to
beleeue
that
the
Lord
for
his
Sonnes
sake
will
saue
thee
:
for
he
hath
first
giuen
thee
his
word
and
promise
,
He
that
beleeueth
and
repenteth
shall
be
saued
,
so
as
if
thou
canst
apply
repentance
to
thy selfe
thou
maiest
challenge
him
on
his
word
;
and
secondly
,
thou
hast
his
oath
hee
sware
to
Abraham
,
that
his
seed
through
his
faith
should
be
blessed
,
and
this
hath
Christ
sworne
againe
;
A
men
,
Amen
,
he
that
beleeueth
,
is
already
translated
from
death
to
life
;
shewing
the
certainty
of
it
by
the
maner
of
speech
,
as
if
it
were
already
done
:
and
if
thou
wilt
relie
vpon
neither
of
the
former
,
he
hath
thirdly
left
thee
a
pawne
,
that
is
,
his
spirit
to
guide
and
conduct
thee
in
the
right
way
,
that
though
thy selfe
connot
be
in
heauen
as
yet
,
yet
thy
affections
may
be
in
the
bosome
of
Christ
,
and
that
thy
faith
in
his
resurrection
may
assure
thee
of
thy
incorruption
,
and
thy
comfort
in
his
sitting
at
the
right
hand
of
God
,
may
rebound
backe
vpon
thy
owne
soule
in
being
an
vndoubted
testimony
of
thy
exaltation
and
aduancement
heereafter
,
for
where
Christ
is
,
there
,
by
reason
of
this
coniunction
betweene
thee
and
him
,
thou
must
needs
be
also
.
Hence
ariseth
a
most
comfortable
instruction
for
an
afflicted
conscience
,
for
Sathan
will
lay
a
whole
scrowle
of
particular
sins
before
thee
,
charge
thee
that
there
be
many
omitted
wherein
thou
hast
offended
,
that
corruption
is
so
worne
into
thy
bones
,
and
lieth
so
low
at
the
heart
,
as
it
cannot
be
taken
forth
but
must
needs
rankle
to
damnation
,
and
that
thy
sinnes
are
in
their
number
so
many
,
and
in
their
weight
so
heauy
,
as
there
can
be
no
case
nor
satisfaction
for
them
.
Thou
must
confesse
thou
art
indeed
in
thy selfe
a
worme
vnworthy
to
creepe
vpon
the
earth
,
but
in
Christ
,
as
bold
and
strong
as
a
lion
,
yea
if
thou
canst
appropriate
the
sufferings
of
Christ
to
thy selfe
in
particular
,
as
the
Gosp●●
propounds
them
generally
,
thou
maiest
answer
that
by
the
●●rity
of
his
birth
,
the
obedience
of
his
life
,
and
the
bitternesse
of
his
death
,
he
hath
clensed
thee
from
thy
sinne
wherein
thou
wert
conceiued
,
made
vp
the
breach
of
thy
rebellion
,
and
ransomed
thee
from
the
cruelty
of
that
second
death
,
whereinto
thou
wert
plunged
by
thine
actuall
pollution
;
&
this
thou
knowest
because
thou
art
one
with
him
,
and
he
with
thee
.
True
indeed
,
sathan
will
confesse
that
Christ
took
our
flesh
vpon
him
,
as
himself
said
in
the
Gospell
,
that
he
was
come
before
his
time
to
torment
him
;
but
yet
he
will
suggest
that
Christ
being
but
one
,
his
satisfaction
can
be
but
for
one
,
and
he
will
tell
thee
in
this
truely
,
that
the
sinnes
of
all
men
are
infinite
,
and
the
wrath
of
God
for
them
is
infinite
,
for
which
the
satisfaction
of
Christ
must
bee
as
infinite
,
which
(
saith
he
)
cannot
be
.
To
which
answer
,
that
as
by
the
first
Adam
all
men
are
made
sinners
,
so
by
the
second
Adam
,
which
is
Christ
,
all
that
beleeue
are
made
righteous
;
and
as
Adam
can
damne
all
that
shall
be
damned
,
for
all
in
him
did
eate
of
the
forbidden
fruit
,
so
Christ
can
saue
all
that
shall
be
saued
,
for
all
in
him
are
brought
againe
into
the
Paradise
of
God
.
Reu.
2.7
.
In
Rom.
5.14
.
and
1.
Cor.
15.22
.
Adam
is
said
to
be
a
figure
of
Christ
,
wherein
they
agree
in
this
:
that
as
Adam
gaue
as
much
as
he
had
to
his
posterity
,
so
doth
Christ
proportionably
giue
that
he
hath
to
those
that
be
his
;
Adam
gaue
sinne
and
death
,
Christ
giueth
life
and
grace
.
And
they
disagree
in
three
respects
:
first
,
we
receaue
sin
from
Adam
by
nature
,
but
we
receaue
not
the
graces
of
Christ
and
life
eternall
by
nature
,
but
by
imputation
and
by
grace
only
,
and
not
by
imitation
,
for
we
cannot
imitate
Christ
in
euery
thing
:
secondly
,
by
Adam
came
only
originall
sinne
,
not
actuall
;
but
Christ
hath
satisfied
for
both
these
,
for
all
that
were
before
him
,
and
shall
come
after
him
,
being
true
beleeuers
:
thirdly
,
the
graces
of
Christ
doe
farre
exceed
the
sinne
of
Adam
,
else
would
Sa●●●
in
perswade
thee
thou
art
halfe
saued
,
and
halfe
damned
,
for
if
the
vertue
thou
hast
by
Christ
were
but
equall
with
the
corrup●●on
thou
hast
by
Adam
,
it
could
not
produce
so
incomprehensible
a
worke
as
thy
saluation
is
,
and
therefore
Rom.
5.17
.
it
is
said
:
If
by
the
offence
of
one
death
raigned
through
one
,
much
more
shall
they
which
receiue
that
superfluity
or
superabundance
of
grace
raigne
in
life
through
one
,
that
is
,
Christ
:
thereby
shewing
that
the
righteousnesse
of
Christ
,
made
ours
by
grace
,
is
of
greater
power
to
bring
life
then
was
the
sin
of
Adam
,
to
bring
death
to
his
posterity
.
Therefore
seeing
through
faith
God
reuealeth
to
thee
these
riches
laid
vp
for
thee
in
Christ
,
bend
thine
eie
toward
him
,
and
he
will
so
supply
thee
with
spirituall
wisdome
,
as
thou
shalt
answer
with
ease
and
comfort
the
sophistry
and
deceits
of
Sathan
who
willingly
would
plunge
thee
into
terror
and
trouble
of
conscience
.
Which
walke
not
after
the
flesh
,
but
after
the
spirit
.
Vnto
such
as
thus
walke
there
is
no
condemnation
:
and
this
is
the
third
thing
spoken
of
at
first
:
namely
,
that
a
sanctified
life
must
be
the
sure
euidence
of
our
ingrafting
into
Christ
,
for
howsoeuer
the
spirit
which
is
within
vs
testifieth
thus
much
,
that
we
are
Christs
and
Christ
is
ours
,
as
1.
Cor.
2.10
.
The
things
which
God
hath
prepared
for
them
that
loue
him
,
he
hath
reuealed
to
vs
by
his
spirit
;
and
vers.
12.
We
heaue
not
receaued
the
spirit
of
the
world
,
but
the
spirit
which
is
of
God
;
yet
because
through
selfe
loue
no
man
will
say
but
he
hath
the
spirit
,
therefore
steppes
in
the
other
testimony
of
holinesse
of
life
,
and
this
is
visible
,
reall
,
vndeceiuable
and
true
,
as
1.
Ioh.
3.6.8
.
Whosoeuer
abideth
in
him
sinneth
not
,
and
he
that
committeth
sinne
is
of
the
diuell
,
which
place
we
must
not
vnderstand
simply
of
sinners
,
for
all
of
vs
are
so
,
but
of
such
as
fauour
themselues
in
their
sinnes
,
blesse
their
soules
in
them
,
make
a
trade
of
sinning
,
and
persist
in
it
;
so
as
we
that
are
made
mystical
members
of
Christ
,
must
labour
to
extinguish
the
life
of
any
grosse
sinne
,
and
not
to
make
them
the
members
of
an
harlot
,
of
an
vsurer
,
of
an
Idolater
,
of
a
flatterer
and
such
like
,
for
being
ingrafted
into
Christ
,
it
is
as
odious
in
Gods
sight
for
vs
to
commit
these
sinnes
as
if
Christ
should
commit
them
,
and
by
them
without
repentance
we
doe
rend
our selues
from
Christ
,
for
the
Sonnes
of
God
are
led
by
his
spirit
,
Rom.
8.14
.
And
they
are
led
by
it
that
liue
in
it
,
Gal.
3.25
.
And
this
life
is
knowen
by
the
effects
,
that
is
,
by
walking
in
the
spirit
.
And
they
walke
in
it
,
that
fulfill
not
the
lusts
of
the
flesh
,
Gal.
5.16
.
And
they
fulfill
them
not
that
haue
crucified
the
flesh
;
vers.
14.
And
they
onely
haue
done
this
that
cease
from
sinne
,
1.
Pet.
4.2
.
with
a
full
purpose
of
heart
to
liue
better
;
for
as
the
dead
body
hath
no
breath
,
so
must
sinne
haue
no
strength
in
vs
:
and
he
that
doeth
not
this
is
a
reprobate
.
I
speake
not
of
a
finall
reprobate
,
but
of
a
reprobate
for
the
time
,
for
such
stand
in
the
state
of
condemnation
.
But
if
we
labour
to
liue
godly
as
neere
as
we
can
after
the
example
of
Christ
,
and
make
holinesse
of
life
as
the
load
star
,
whereby
we
may
be
seen
to
direct
our
iourney
toward
heauen
,
then
this
doth
knit
vs
in
the
persawsion
of
our
vnion
with
Christ
,
prouided
alwaies
that
there
be
speciall
repentance
for
speciall
sinnes
,
extraordinary
repentance
for
extraordinary
sinnes
,
great
repentance
for
grosse
sinnes
,
and
daily
repentance
for
daily
sinnes
.
Threfore
let
euery
of
vs
examine
our selues
what
sinnes
remaine
in
vs
vnrepented
,
and
what
vnsubdued
,
what
be
blushing
and
shamefast
,
and
what
be
crying
and
insolent
sinnes
;
and
let
vs
take
the
same
course
with
them
all
,
cast
them
from
vs
and
purge
our selues
cleane
of
the
leauen
of
Sathan
,
for
a
sinne
supprest
and
not
destroied
,
will
at
lengh
breake
forth
to
the
hinderance
of
our
walke
in
the
spirit
,
and
if
we
be
stopt
in
this
course
,
then
so
long
do
we
stagger
in
the
assurance
of
our
being
one
with
Christ
,
which
is
the
only
helmet
of
our
saluation
.
Secondly
,
obserue
hence
the
order
the
scripture
setteth
down
,
namely
that
first
we
must
be
in
Christ
,
which
is
the
cause
,
and
then
we
shall
walke
after
the
spirit
,
which
is
the
effect
,
euen
as
iustification
goeth
before
sanctification
,
our
ingrafting
into
Christ
being
our
iustification
,
and
being
so
,
it
causeth
holinesse
of
life
,
so
as
both
must
goe
together
,
making
no
difference
betweene
faith
and
a
godly
life
in
the
person
,
but
onely
in
the
properties
and
maner
:
and
therefore
if
it
be
asked
;
who
shall
be
saued
?
Such
as
leade
a
sanctified
life
.
But
if
how
we
shall
be
saued
,
the
answer
is
,
by
the
merits
of
Christ
apprehended
by
faith
;
so
as
by
faith
wee
are
saued
,
for
the
fruit
maketh
not
the
root
good
,
but
the
root
the
fruit
,
the
streames
are
not
the
cause
of
the
fountaine
,
but
the
fountaine
of
them
,
and
the
streames
are
but
the
effects
,
euen
as
breathing
is
the
effect
of
life
;
so
we
are
not
saued
because
of
our
workes
and
walking
in
the
spirit
,
but
because
of
our
faith
,
for
workes
are
the
fruits
of
faith
,
yet
we
shall
receiue
according
to
our
workes
,
2.
Cor.
5.10
.
and
shal
be
recompensed
for
them
,
not
for
the
dignity
of
the
worke
,
but
in
the
benignity
of
the
Lord
,
who
hath
accepted
our
persons
in
Christ
:
and
therefore
Tit.
2.11.12
.
the
Apostle
doth
not
say
,
Because
we
deny
vngodlinesse
therefore
the
grace
of
God
hath
brought
saluation
,
but
saluation
being
offered
in
the
Gospell
,
we
must
thereby
learne
to
be
profitable
schollers
in
holinesse
of
life
.
So
Mat.
11.28
.
Christ
doth
not
call
vs
to
ease
vs
of
our
sinnes
because
we
liue
godly
after
his
example
,
but
faith
being
wrought
in
vs
by
the
power
of
his
calling
vs
,
we
then
liue
godly
;
euen
as
the
thiefe
vpon
the
crosse
,
Luke
.
23.40
.
was
no
sooner
called
but
he
brought
foorth
fruit
,
his
confession
being
a
token
of
his
faith
.
So
we
must
first
be
within
the
couenant
of
God
,
and
then
we
shall
walke
in
the
couenant
,
as
Gen.
17.1
.
God
said
to
Abraham
,
I
am
sufficient
,
therefore
walke
before
me
,
so
that
he
made
not
his
couenant
with
him
to
be
his
God
because
he
walked
before
him
,
but
first
he
made
his
couenant
with
him
,
that
being
assured
of
his
protection
he
might
more
chearefully
walk
before
him
;
euen
so
fareth
it
with
vs
,
we
are
first
made
members
of
Christ
,
and
then
being
vnited
to
his
body
we
must
shew
forth
the
life
of
Christ
in
our
conuersation
.
And
here
we
must
further
learne
to
answer
two
obiections
:
First
,
the
carnall
man
will
say
:
Christ
hath
satisfied
for
his
breach
of
the
law
and
supplied
the
imperfection
of
his
obedience
,
therefore
now
he
may
take
his
swinge
in
sin
,
as
Pro.
7.18
.
the
harlot
entised
the
yong
man
to
take
his
fill
of
loue
.
But
we
must
know
,
Christ
hath
not
satisfied
for
vs
to
liue
as
we
list
,
nor
redeemed
vs
from
darknesse
to
light
that
we
should
runne
to
darknesse
againe
:
for
a
pardon
is
not
giuen
to
a
traitour
that
he
should
offend
againe
,
neither
doth
that
pardon
serue
for
offences
to
be
committed
after
,
but
so
oft
as
he
offendeth
so
oft
shall
he
be
punished
,
or
else
he
must
haue
so
many
pardons
;
so
Christ
hath
satisfied
once
,
and
that
hath
taken
away
the
guilt
of
al
that
went
before
;
but
if
we
〈◊〉
sume
vpon
this
to
sinne
againe
,
either
we
must
looke
for
〈◊〉
satisfactions
,
which
cannot
be
,
for
there
is
but
one
sealed
〈◊〉
blood
,
or
else
we
must
suffer
so
many
punishments
as
w●●●●mit
sinnes
.
Secondly
,
it
will
be
said
:
since
there
can
be
〈◊〉
satisfaction
for
sinne
,
therefore
we
haue
now
liberty
giuen
〈◊〉
sinne
.
It
is
true
indeed
,
that
the
wrath
of
God
could
not
●●●ppeased
for
sinne
nor
satisfied
without
the
bloud
of
the
So●●●
of
God
,
and
this
was
by
him
performed
,
that
being
reconciled
to
his
father
we
might
no
more
fall
at
enmity
(
for
sin
alone
makes
the
separation
betweene
God
and
vs
,
)
but
that
we
might
liue
according
to
his
will
in
newnesse
of
life
;
howbeit
there
is
a
satisfaction
God
requireth
at
our
hands
,
but
that
is
onely
obedience
in
our
affections
,
holinesse
in
our
actions
,
humility
in
our
hearts
,
and
thankefulnesse
in
our
persons
,
that
we
may
bee
as
pretions
stones
in
the
brest
plate
of
Christ
to
be
represented
to
his
father
.
And
therefore
let
vs
abhorre
such
presumptuous
and
rechlesse
impiety
,
as
either
to
liue
as
we
list
,
or
to
thinke
wee
haue
time
enough
to
repent
before
we
die
,
for
who
can
tell
when
the
cocke
will
crow
,
or
when
death
as
a
thiefe
will
steale
vpon
vs
?
nay
let
vs
remember
it
is
said
,
Reuel.
22.11
.
He
that
is
filthy
let
him
be
filthy
still
,
and
in
our
age
wee
shall
possesse
the
iniquities
of
our
youth
,
and
therefore
our
life
being
but
a
span
long
,
the
day
is
short
enough
by
repentance
to
make
our
accompts
with
God
euen
and
easie
.
Thirdly
,
obserue
hence
,
that
we
cannot
serue
God
and
riches
,
Christ
and
Beliall
,
the
flesh
and
the
spirit
,
for
their
walkes
and
courses
are
opposite
and
contrary
one
to
the
other
,
as
may
appeare
by
the
Apostles
putting
of
it
negatiuely
,
that
we
must
not
walke
at
all
after
the
flesh
;
Mal.
1.6
.
for
if
God
be
a
father
he
will
haue
all
the
honour
,
if
a
master
all
the
feare
,
neither
will
he
suffer
himselfe
to
be
diuided
,
or
his
worship
to
bee
performed
by
halfes
,
for
this
is
,
as
Eliah
calleth
it
1.
King
.
18.21
.
the
halting
between
two
opinions
:
but
as
before
our
conuersion
the
affections
of
sins
doe
force
vs
to
bring
foorth
fruit
vnto
death
;
so
being
called
,
the
strength
of
grace
must
thrust
vs
forward
to
bring
forth
fruits
to
God
,
and
not
to
our selues
:
and
therefore
it
is
said
,
Gal.
6.8
.
He
that
soweth
to
the
flesh
,
shall
of
the
flesh
reape
corruption
,
but
he
that
soweth
to
the
spirit
,
shall
of
the
spirit
reape
life
euerlasting
:
so
as
though
thou
doest
that
which
is
lawfull
,
yet
if
thou
doest
it
more
vnto
men
then
vnto
God
,
thou
sowest
to
the
flesh
,
and
shalt
receiue
damnation
;
but
if
thou
seekest
in
thy
whole
life
to
please
God
,
more
then
men
,
yea
,
to
please
him
though
thou
displeasest
men
,
then
shalt
thou
of
the
spirit
reape
saluation
:
for
the
end
why
God
hath
created
and
saued
vs
,
is
to
glorifie
him
in
this
life
,
and
were
it
not
he
respected
and
receiued
glory
by
thy
life
,
what
need
he
suffer
thee
to
stay
heere
on
earth
,
but
haue
taken
thee
presently
from
the
wombe
to
heauen
:
but
he
suffereth
thee
to
liue
,
partly
that
by
thy
fruitfulnesse
to
God
,
the
corruption
that
is
hid
within
thee
may
in
part
be
abolished
,
&
partly
to
distinguish
between
thee
and
the
reprobate
at
the
last
daie
,
when
thou
shalt
be
blessed
and
that
worthily
,
euen
in
the
iudgement
and
acknowledgment
of
the
damned
,
for
the
fruites
thou
hast
brought
forth
to
God
.
So
as
it
standeth
vs
vpon
to
haue
the
eies
of
our
thoughts
,
&
the
bent
of
actions
,
wholy
vpon
God
,
to
hazerd
,
yea
to
prefer
his
glory
before
the
glory
and
comfort
of
our
owne
saluation
:
for
if
we
be
not
rich
in
God
and
good
works
,
then
are
we
still
dead
in
sinne
,
then
is
not
Sathan
at
all
cast
our
of
vs
,
then
are
we
so
far
from
needing
but
to
wash
our
feet
,
Iohn
13.9
.
as
we
are
wholly
polluted
hands
,
head
,
and
all
.
Howbeit
because
euerie
one
will
say
:
he
brings
foorth
fruit
to
God
,
and
walketh
in
the
spirit
,
being
inwardly
greiued
for
his
sinnes
,
and
resorting
vnto
publike
praier
and
preaching
,
which
are
indeed
good
steppes
to
trace
a
Christian
by
,
yet
we
must
know
this
is
not
sufficient
,
for
the
inward
sorrow
is
inuisible
,
and
the
comming
to
praier
and
to
the
word
,
is
deceiuable
and
communicable
euen
to
hypocrites
,
therefore
we
must
bring
forth
visible
fruit
to
be
seene
of
men
,
in
performing
towards
them
,
the
duties
of
the
second
table
by
loue
,
patience
compassion
,
and
such
like
;
else
is
it
as
a
light
●id
vnder
a
bushell
,
if
it
be
not
sensibly
felt
of
men
for
their
comfort
,
and
seene
of
men
for
their
example
,
that
they
which
are
without
may
be
wonne
,
and
the
rest
which
are
of
the
same
fold
with
vs
,
may
be
stirred
vp
to
glorifie
God
in
heauen
for
the
fruitfulnesse
of
his
Saints
on
earth
.
To
which
duties
we
may
be
the
better
encouraged
because
the
whole
fruit
both
in
the
practise
of
them
,
and
in
the
reward
of
them
,
shall
redound
to
our selues
,
producing
ioy
and
peace
of
conscience
in
this
life
,
and
the
crowne
of
glory
in
the
life
to
come
,
Rom.
6.22
.
Fourthly
,
for
thine
owne
comfort
learne
to
make
a
difference
betweene
walking
after
the
flesh
,
and
walking
through
the
flesh
,
the
one
being
a
following
and
pursuing
of
thy
sinfull
desires
,
with
greedinesse
and
with
delight
through
that
rage
of
corruption
which
rests
within
thee
;
the
other
being
a
performing
of
thy
duties
to
God
,
and
a
walking
with
him
though
with
weakenesse
and
infirmity
,
by
reason
of
that
remnant
of
flesh
which
will
be
in
thee
til
death
;
so
as
though
the
good
thou
dost
,
be
not
done
so
cheerfully
,
so
exactly
,
so
perfectly
as
it
ought
,
but
is
mingled
with
many
imperfections
,
that
euen
in
thy
own
iudgement
thou
thinkest
thine
actions
euill
,
be
not
discouraged
;
for
albeit
thou
hast
in
truth
cause
to
pray
to
haue
not
only
thy
euill
actions
,
but
euen
thy
best
actions
to
be
forgiuen
,
because
they
are
a
little
tempered
with
the
flesh
;
yet
know
that
this
is
the
case
of
all
the
children
of
God
which
are
effectually
sanctified
,
to
haue
naturally
concupiscence
in
them
,
which
causeth
these
three
things
:
first
either
it
maketh
vs
alwaies
think
euill
thoughts
;
secondly
,
or
else
it
hindereth
vs
from
good
thoughts
:
thirdly
,
or
else
it
maketh
vs
to
mingle
with
our
good
thoughts
,
euill
thoughts
.
And
heerein
wee
must
first
know
what
we
are
by
nature
,
and
before
our
conuersion
,
namely
,
wee
are
bound
both
hand
and
foote
as
it
were
with
the
chaines
and
irons
of
sinne
,
that
wee
cannot
mooue
to
any
good
,
and
so
long
we
are
the
slaues
of
Sathan
,
who
whips
vs
with
our
owne
corruption
,
and
so
hardeneth
our
hearts
through
vse
and
custome
of
sinne
,
that
we
are
led
into
the
wrath
of
God
before
we
see
it
;
but
when
the
Lord
doth
strike
vs
on
the
sides
as
he
did
Peter
,
and
open
our
hearts
as
he
did
the
heart
of
Lydia
,
that
we
doe
see
the
riches
of
his
mercy
,
Act.
12.7.16.14
.
and
doe
feele
our
irons
somewhat
vnloosed
,
that
is
,
our
corruption
abated
,
whereby
we
get
some
liberty
to
doe
that
is
good
,
though
it
be
not
done
with
that
perfection
that
is
required
,
yet
let
vs
assure
our selues
that
our
purpose
and
desire
to
walke
with
God
and
to
doe
good
is
accepted
of
him
,
for
he
regardeth
the
heart
,
and
dispenseth
with
the
imperfection
of
the
outward
man
.
To
which
purpose
Saint
Paul
saith
:
Phil.
3.13.14
.
I
forget
that
which
is
behind
and
endeuour
to
that
is
before
,
and
follow
hard
toward
the
marke
for
the
price
of
the
high
calling
of
God
in
Christ
.
In
which
obserue
three
things
:
First
,
we
must
know
our
marke
at
which
we
must
〈◊〉
,
that
is
,
Christ
,
and
vnto
the
comming
of
this
marke
wee
must
be
absolutely
resolued
:
Secondly
,
we
must
not
looke
behind
vs
(
not
forbidding
vs
to
look
backe
vnto
our
former
estate
)
but
nothing
must
hinder
vs
from
going
to
this
worke
,
as
whoredome
,
vsury
,
flattery
,
deceit
,
idolatry
,
and
such
like
grosse
sinnes
:
Thirdly
,
we
must
so
striue
,
as
in
the
end
we
may
attain
this
marke
,
which
is
Christ
;
and
so
we
come
thither
,
it
skilleth
not
whether
we
creepe
or
goe
by
steppes
and
degrees
;
answerable
to
that
1.
Cor.
9.24
.
So
runne
that
yee
obtaine
,
that
though
wee
haue
many
stops
in
the
flesh
,
yet
if
our
eies
bee
still
vpon
God
it
sufficeth
.
Lastly
,
that
we
may
be
abashed
at
the
shaking
of
sinne
,
and
may
grow
into
perfect
hatred
and
detestation
of
it
,
we
see
heere
the
miserable
estate
of
them
that
are
subiect
to
the
prince
of
the
world
,
and
are
at
league
with
hell
,
that
howsoeuer
their
life
is
varnished
ouer
with
a
little
temporall
prosperity
,
yet
they
feede
themselues
but
for
their
slaughter
,
for
being
out
of
Christ
,
and
disclaiming
holinesse
of
life
,
their
glory
shall
be
their
shame
,
and
their
end
is
but
damnation
,
it
being
impossible
as
Salomon
saith
Prouer.
12.3
.
for
a
man
to
be
established
by
wickednesse
.
If
therefore
thou
seest
his
barnes
full
let
not
thy
soule
enuy
it
,
for
in
the
reuenues
of
the
wicked
there
is
trouble
,
because
they
tend
to
sinne
,
and
the
Lord
casteth
away
his
substance
.
If
thou
seest
him
tall
and
proud
,
as
the
Cedar
,
blesse
thou
thy selfe
in
thy
humility
,
for
the
curse
of
the
Lord
being
in
his
house
,
though
his
excellency
mount
vp
to
heauen
,
and
his
head
reach
vp
to
the
clouds
,
yet
shall
he
perish
for
euer
like
his
dung
,
his
rootes
shall
be
dried
vp
beneath
,
and
aboue
his
branch
shall
be
cut
downe
.
If
thou
seest
him
seated
and
waxing
old
in
his
outward
happines
;
let
it
nothing
trouble
thee
,
for
his
bones
are
full
of
the
sinnes
of
his
youth
,
and
it
shall
lie
downe
with
him
in
the
dust
,
at
length
his
eies
shall
faile
,
and
then
shall
his
candle
be
put
out
,
his
refuge
shall
perish
,
and
then
fearefulnesse
shall
driue
him
to
his
feet
.
If
thou
seest
him
eate
and
drinke
and
rise
vp
to
play
,
desire
not
thou
to
taste
of
his
ioy
,
for
his
reioicing
is
short
and
but
a
moment
,
and
though
wickednesse
be
sweet
in
his
mouth
,
yet
God
shall
draw
〈◊〉
out
of
his
belly
,
yea
affliction
followeth
sinners
,
and
feare
shall
be
for
the
workers
of
iniquity
,
such
a
one
consumeth
like
a
r●●●
thing
,
God
shall
run
vpon
him
and
his
arme
shall
be
broken
,
〈◊〉
shall
destroy
him
,
as
the
vine
her
sower
grape
,
and
cast
him
off
〈◊〉
the
oliue
doth
her
flower
,
for
he
that
is
not
planted
in
Christ
his
branch
cannot
be
greene
,
but
brimstone
shall
be
scattered
in
〈◊〉
habitation
,
and
his
hope
shal
be
indignation
and
sorrow
of
mi●●
.
ROM.
chap.
8.
vers.
2.
verse
2
For
the
law
of
the
spirit
of
life
which
is
in
Christ
Iesus
,
hath
freed
me
from
the
law
of
sinne
and
of
death
.
IN
this
verse
the
Apostle
insisteth
to
proue
,
that
there
is
no
condemnation
to
them
that
are
in
Christ
,
which
he
doth
by
two
arguments
:
First
,
because
we
are
freed
from
the
law
and
dominion
of
sinne
:
Secondly
because
we
are
freed
from
the
law
and
domination
of
death
.
Against
these
t●●o
the
conscience
opposeth
two
things
.
First
,
how
are
we
freed
from
the
law
and
power
of
sinne
,
since
we
haue
so
many
vncleane
thoughts
,
so
many
raging
affections
,
and
so
many
vile
and
naughty
actions
that
passe
from
vs
in
the
course
of
our
liues
?
secondly
,
how
are
we
freed
from
the
law
and
sting
of
death
,
since
we
die
daily
and
suffer
so
many
afflictions
and
miseries
in
this
life
which
are
the
merits
and
deserts
of
sinne
?
These
two
obiections
that
might
skare
and
trouble
●●e
tender
conscience
and
inward
peace
of
a
Christian
,
he
answereth
to
the
end
of
this
chapter
.
In
this
verse
to
the
end
of
the
〈◊〉
,
he
sheweth
how
far
we
are
deliuered
from
the
law
of
sinne
,
〈◊〉
from
the
19.
verse
to
the
17.
how
far
we
are
freed
from
the
law
of
death
,
which
was
the
first
punishment
for
sinne
,
as
appea●●th
,
Gen.
2.17
.
In
the
day
that
thou
eatest
thereof
thou
shalt
die
〈◊〉
death
:
and
from
the
17.
verse
to
the
end
of
the
Chapter
,
he
●●eweth
how
far
we
are
freed
from
the
miseries
and
calamities
of
〈◊〉
life
.
Now
in
this
verse
as
it
deuideth
it selfe
we
are
to
consider
two
●●●ing
:
First
,
how
and
by
what
meanes
wee
obtaine
this
free●●me
,
●●●ly
by
the
spirit
of
life
which
is
in
Christ
:
Secondly
,
●●things
from
which
we
are
freed
,
which
be
two
,
first
from
the
●●●son
of
sin
,
secondly
,
from
the
power
of
death
.
For
the
first
,
we
must
learne
to
make
a
difference
betweene
the
spirit
of
life
which
is
in
Christ
Iesus
;
and
the
spirit
of
life
of
Christ
which
is
in
vs
;
the
one
being
absolute
and
inherent
in
Christ
,
the
vertue
wherof
imputed
vnto
vs
brings
perefect
absolution
from
the
tyranny
of
sinne
,
and
bitternesse
of
death
,
the
other
being
but
poured
into
vs
through
the
grace
of
Christs
spirit
abiding
in
vs
,
doth
but
qualifie
and
temper
the
heat
of
sinne
and
the
violence
of
death
,
which
otherwise
would
rage
ouer
vs
.
And
therefore
if
we
speake
of
the
spirit
of
life
which
is
in
vs
wee
may
well
crie
out
with
Saint
Paul
Rom.
7.24
.
O
wretched
men
that
we
be
,
who
shall
deliuer
vs
from
the
body
of
this
death
.
But
if
we
speake
of
the
spirit
of
life
which
is
in
Christ
,
then
may
wee
boldly
say
wee
are
already
deliuered
from
it
.
That
this
may
bee
made
more
plain●
;
Paul
Rom.
7.18
.
said
;
hee
knew
no
good
thing
dwelling
in
his
flesh
;
and
heere
he
saith
:
he
is
freed
from
the
law
of
sinne
and
of
death
,
so
as
it
may
be
thought
these
two
places
and
speeches
doe
not
agree
.
The
answer
is
,
Paul
was
carnall
,
sold
vnder
sinne
,
and
thereby
made
a
slaue
to
Sathan
,
euen
as
a
slaue
that
is
sold
in
the
market
is
to
his
master
;
but
this
was
onely
in
respect
of
the
spirit
of
life
which
was
in
himselfe
;
but
now
he
speaketh
of
the
spirit
of
life
which
is
in
Christ
,
and
applied
vnto
him
by
the
vnion
betwene
Christ
and
him
,
and
so
may
boldly
say
,
hee
is
now
no
flesh
but
all
spirit
,
and
doth
the
good
he
would
.
To
make
it
plainer
,
1.
Ioh.
5.6
.
it
is
said
,
that
Christ
came
by
bloud
and
water
,
signifying
thereby
that
as
his
bloud
washeth
away
the
guiltinesse
of
our
sinnes
,
so
his
water
washeth
away
the
filthinesse
of
our
sinnes
;
and
that
as
his
bloud
doth
iustifie
vs
in
heauen
,
so
his
water
doth
sanctifie
vs
heere
on
earth
;
with
which
water
of
his
,
because
it
answereth
to
the
spirit
of
life
which
is
in
vs
,
we
had
neede
daily
to
be
washed
;
for
as
the
skinne
cleaueth
fast
to
the
flesh
,
and
the
flesh
to
the
bones
,
so
doth
sin
to
our
corrupt
nature
,
that
we
haue
need
continually
to
be
cleansed
by
the
holy
Ghost
,
which
is
the
spirit
of
life
of
Christ
in
vs
.
And
this
is
that
water
spoken
of
,
Ioh.
3.5
.
Except
a
man
be
borne
of
water
and
of
the
spirit
he
cannot
be
saued
;
meaning
thereby
our
regeneration
:
and
so
Ioh.
13.10
.
where
Christ
alluding
to
them
,
that
comming
out
of
Bathes
had
neede
wash
their
lower
parts
because
the
filthinesse
descendeth
to
the
feet
,
perswadeth
vs
thereby
to
a
daily
increase
in
a
sanctified
course
,
because
some
corruption
will
hang
at
least
at
our
singers
end
,
according
to
that
,
Iob
9.30.31
.
If
I
wash
my selfe
with
snow
water
and
make
my
hands
most
cleane
,
yet
my
owne
clothes
shall
make
me
filthy
;
so
as
though
wee
haue
the
spirit
of
God
in
vs
,
yet
our
best
actions
are
sinfull
;
for
as
it
is
said
Esa.
64.6
.
our
righteousnes
is
as
filthy
clouts
,
the
originall
signifieth
,
such
clouts
as
come
from
children
newly
borne
,
or
such
as
Surgians
vse
to
make
cleane
vlcers
,
or
such
as
beggers
finde
vpon
dung
hils
to
patch
their
ragged
cloakes
withall
,
or
such
as
are
not
once
to
be
named
,
as
the
Ancient
writers
of
the
Iewes
doe
make
mention
;
to
whom
this
was
chiefely
spoken
,
the
Prophet
in
that
place
alluding
to
the
manner
of
purifying
in
the
ceremoniall
law
.
For
we
reade
Leuit.
15.19
.
that
vncleane
things
were
separated
both
from
the
seruice
of
God
,
and
from
the
vse
of
man
,
which
being
then
but
ceremoniall
,
both
in
bodie
and
soule
;
and
thereby
vnfit
for
Gods
seruice
,
and
is
really
and
morally
in
vs
▪
for
we
are
vile
and
polluted
not
worthy
the
society
one
of
another
,
for
feare
of
infecting
each
other
,
and
yet
these
are
our
best
actions
,
as
Esay
speaketh
,
meaning
thereby
both
the
greatnesse
of
the
number
of
them
,
and
the
greatnesse
of
the
excellency
of
them
,
for
they
are
all
accursed
before
God
,
I
meane
in
respect
of
the
spirit
of
Christ
,
which
is
in
vs
,
not
that
the
spirit
causeth
this
vncleanenesse
,
but
through
the
lust
,
sensuality
,
and
corruption
of
our
natures
,
euen
as
faire
water
from
a
cleere
fountain
is
made
filthy
by
running
thorow
vnclean
channels
,
the
cause
wherof
is
that
concupiscence
which
through
the
serpents
temptation
entred
into
our
first
parents
when
they
transgressed
,
this
being
the
first
sinne
that
liueth
,
and
the
last
sinne
that
dieth
,
euen
as
the
heart
is
in
the
body
of
a
man
,
and
this
lust
causeth
and
forceth
vs
to
commit
the
euil
we
would
not
,
and
to
omit
the
good
wee
would
;
and
if
it
cannot
preuaile
this
way
with
vs
,
then
it
will
entice
vs
partly
to
commit
the
euill
,
and
partly
to
omit
the
good
by
the
consent
of
the
heart
onely
;
and
if
it
●●●le
in
this
,
it
will
cause
such
a
crossing
and
corrupt
thought
to
come
in
the
way
to
poison
the
good
we
do
,
that
though
we
do
it
,
yet
it
deserueth
death
,
because
wee
are
commanded
to
loue
God
with
all
our
thoughts
,
which
if
any
one
be
ranging
we
doe
not
.
This
is
vrged
the
more
that
we
may
see
and
acknowledge
how
far
our
best
actions
which
are
in
highest
price
and
estimation
with
vs
,
and
which
runne
from
the
cleerest
part
of
the
wel-head
,
are
from
deseruing
any
thing
;
which
we
may
yet
see
as
in
a
glasse
more
plainely
,
Gen.
6.5
.
where
it
is
said
concerning
the
naturall
man
;
that
the
mould
of
the
desires
of
the
thoughts
of
a
mans
heart
are
euill
,
only
euill
,
and
euill
euery
day
,
and
for
euer
,
〈◊〉
may
bee
spoken
of
the
best
childe
of
God
,
leaning
out
but
this
word
(
onely
)
.
For
the
spirit
of
Christ
which
is
in
vs
begetteth
some
good
thoughts
,
and
bringeth
forth
some
good
fruits
that
they
are
not
(
onely
)
euill
,
though
in
respect
of
our
corruption
and
that
they
taste
of
the
vnsauory
saltnes
of
our
nature
they
may
be
said
to
be
nothing
but
euill
,
for
in
the
choisest
child
of
God
there
is
the
seed
of
the
sin
against
the
holy
Ghost
,
&
of
apostasie
&
of
all
sins
,
but
that
by
the
working
of
the
spirit
they
are
so
choked
and
weakened
,
as
they
are
not
able
to
breake
foorth
,
hobeit
by
the
remainder
of
sin
abiding
in
vs
,
all
our
actions
are
so
infected
&
poisoned
as
they
are
lothsome
in
the
sight
of
God
;
which
must
teach
vs
to
humble
our selues
before
him
,
&
to
craue
pardon
euen
for
our
praiers
which
are
polluted
with
many
by-thoughts
,
&
then
wil
he
,
as
Mal.
3.17
.
spare
vs
as
a
man
spareth
his
sonne
that
serueth
him
,
for
the
Lord
regardeth
rather
the
good
affection
,
than
the
good
action
,
the
holy
fountaine
from
whence
it
procedeth
,
rather
then
the
effects
of
the
fountain
that
it
runneth
thorow
,
some
corrupt
veine
of
this
earth
and
flesh
of
ours
,
and
this
is
in
respect
the
spirit
of
life
of
Christ
is
in
vs
.
But
now
if
we
speake
of
the
spirit
of
life
,
which
is
in
Christ
himselfe
,
then
we
may
boldly
say
we
are
all
spirit
and
not
flesh
;
that
Christ
by
his
satisfaction
hath
taken
away
the
accusation
can
come
against
vs
for
any
sinne
,
and
the
imperfection
can
be
laide
against
vs
for
any
action
,
for
all
we
doe
is
accepted
of
God
in
him
,
and
we
can
be
charged
with
nothing
,
for
Christ
maketh
intercession
for
vs
,
and
as
Eph.
2.1
.
God
in
Christ
hath
quickned
vs
that
were
dead
in
sinnes
,
and
as
Heb.
2.9
.
Christ
hath
tasted
death
for
all
men
.
So
as
if
we
speak
of
the
spirit
of
life
which
is
in
Christs
person
we
may
well
conclude
wee
are
freed
from
the
law
of
sin
and
of
death
.
Secondly
,
obserue
hence
that
they
that
will
take
comfort
by
the
life
of
Christ
,
must
be
able
to
apply
the
power
of
his
death
to
the
crucifying
not
onely
in
generall
,
but
euen
of
euery
particular
sinne
in
them
,
as
the
Apostle
saith
heere
,
he
was
freed
from
the
law
of
sinne
:
for
Christs
body
was
not
onely
crucified
for
our
sinnes
(
our
sinnes
being
the
very
cause
of
his
crucifying
)
but
hee
was
also
crucified
to
sinne
,
that
is
,
to
crucifie
and
kill
sinne
in
vs
which
are
his
members
,
so
that
except
we
finde
the
spirit
of
God
daily
working
and
striking
at
the
roote
of
sinne
to
weaken
it
,
and
at
the
branch
of
sinne
to
cut
it
off
at
the
first
blossome
,
we
cannot
conclude
he
was
crucified
for
sinne
,
because
he
is
not
crucified
to
sinne
in
vs
,
so
as
we
must
measure
the
life
of
Christ
in
himselfe
no
further
to
pertaine
to
vs
then
we
finde
the
power
of
sinne
abated
in
vs
.
And
therefore
if
we
walke
after
the
Prince
that
ruleth
in
the
aire
,
and
that
worketh
in
the
children
of
disobedience
,
and
haue
our
conuersation
in
the
lusts
of
the
flesh
,
then
hath
not
the
life
of
Christ
freed
vs
from
the
law
of
sinne
,
and
then
are
we
in
the
state
of
condemnation
,
if
God
be
not
rich
in
mercy
to
vs
heereafter
.
For
howsoeuer
the
Lord
is
contented
so
farre
to
dispence
with
the
rigour
of
his
iustice
,
as
to
suffer
●●e
Sunne
to
shine
both
vpon
the
iust
and
vniust
,
yet
doth
the
So●●e
of
righteousnesse
neuer
arise
vpon
any
that
is
holden
with
●●e
cords
of
his
owne
sinne
,
making
as
Salomon
saith
,
Prouerbes●●
.
12.13
.
a
signe
with
his
eies
,
signifying
with
his
feet
,
and
instructing
with
his
fingers
,
to
haue
those
leude
things
which
lu●ke
in
his
heart
,
countenanced
and
performed
both
by
himselfe
and
others
by
his
entisement
.
Let
vs
therefore
labour
to
haue
our
spirits
raised
vp
from
the
dead
in
the
body
of
Christ
,
or
through
the
life
of
Christ
,
till
when
we
are
not
freed
from
the
law
of
death
;
for
so
long
as
we
remaine
naturall
men
,
we
are
dead
both
in
the
punishment
of
sinne
,
and
also
in
the
pollution
of
sinne
;
of
the
latter
we
〈◊〉
in
this
life
,
as
2.
Cor.
5.15
.
If
one
be
dead
for
all
,
then
were
we
all
dead
.
The
other
is
reserued
for
the
life
to
come
,
and
is
called
,
Reue.
20.14
.
the
second
death
,
when
carnall
and
fleshly
minded
men
shall
be
cast
into
the
lake
of
fire
.
We
must
know
then
,
that
vntil
the
spirit
hath
raised
vs
from
the
dead
,
we
are
but
dead
men
though
we
seeme
to
liue
;
and
so
long
as
we
are
thus
dead
,
we
are
separated
from
the
grace
of
God
,
that
is
,
the
grace
of
God
is
dead
in
vs
,
and
we
are
liuing
vnto
all
sinne
,
and
so
not
freed
neither
from
the
law
of
sin
,
nor
of
death
.
Our
spirits
then
are
said
to
be
raised
from
the
dead
two
waies
:
First
,
when
it
reuiueth
and
renueth
that
which
is
dead
in
vs
:
And
secondly
,
when
it
slaieth
and
mortifieth
that
which
is
quicke
in
vs
;
that
which
is
dead
in
vs
is
the
grace
and
fauour
of
God
;
that
which
is
quicke
in
vs
is
sinne
,
as
concupiscence
,
lust
,
sensuality
,
and
such
like
:
so
that
till
this
spring-time
come
that
the
grace
of
God
be
seene
to
flower
and
bud
forth
in
vs
,
our
estate
is
no
better
then
that
of
the
damned
soules
;
for
as
they
at
the
last
day
shall
be
separated
for
euer
from
the
presence
of
God
,
so
as
long
as
we
remaine
carnall
and
vnsanctified
men
,
we
are
at
this
day
separated
from
the
fauour
of
God
,
and
as
the
damned
in
their
separation
doe
liue
in
torments
for
euer
,
being
dead
in
the
punishment
of
sinne
so
are
we
carnall
men
inwardly
tormented
in
conscience
for
being
dead
in
the
pollution
of
sinne
,
that
is
,
we
commit
those
sinnes
,
for
which
the
damned
are
tormented
;
and
in
some
respects
the
damned
are
better
then
carnall
men
,
for
they
can
sinne
no
more
,
though
the●●gnash
their
teeth
and
s●et
at
the
iustice
of
God
;
whereas
the
wicked
and
vniust
doe
still
commit
sin
,
adding
sin
to
sinne
,
whereby
heaping
the
more
dishonour
vpon
God
,
they
drawe
the
heauier
condemnation
vpon
themselues
.
Further
where
the
Apostle
saith
,
He
was
freed
from
the
law
of
sinne
,
we
must
not
vnderstand
it
,
as
if
there
was
any
law
or
commandement
to
sinne
;
but
,
as
Rom.
7.11
.
that
sinne
tooke
an
occasion
by
the
commandement
to
deceiue
vs
,
and
to
slay
vs
,
there
being
accompulsary
,
and
an
vnchangeable
necessity
in
vs
to
sinne
,
as
long
as
we
are
holden
of
the
flesh
,
that
will
we
nill
we
,
we
cannot
but
sinne
,
we
being
by
sin
deceiued
fiue
waies
:
First
,
by
concupiscence
and
lust
,
as
was
Euah
:
Secondly
,
through
infidelity
:
Thirdly
,
by
blindnesse
of
iudgment
:
Fourthly
,
by
particular
ignorance
:
And
lastly
,
by
the
malice
of
the
heart
,
and
if
the
hart
come
once
to
be
little
worth
,
as
Salomon
●●●●●eth
,
Pro.
10.20
.
and
as
it
is
in
all
carnall
men
,
then
is
the
●●●●●antiall
law
of
God
,
which
otherwise
in
it selfe
is
holy
,
iust
,
and
righteous
,
to
such
men
,
but
a
law
of
sinne
,
that
is
,
sinning
the
more
because
the
law
forbiddeth
it
,
and
a
killing
letter
,
as
2.
Cor.
3.6
.
First
,
in
respect
naturall
men
are
but
flesh
sold
vnder
sinne
:
Secondly
,
in
respect
hee
reading
it
readeth
his
owne
damnation
;
and
a
seducing
letter
inticing
them
therefore
to
sin
because
they
are
restrained
from
sinne
;
yea
to
them
,
as
Rom.
3.20
.
it
is
the
power
of
sinne
;
and
as
Rom.
4.15
.
it
is
the
law
of
wrath
;
and
as
2.
Cor.
3.15
.
it
is
as
a
vaile
laid
ouer
their
hearts
to
blinde
them
;
and
as
1.
Tim.
1.9
.
it
is
said
not
to
be
giuen
to
the
righteous
,
but
to
the
disobedient
;
and
as
Peter
calleth
it
,
Act.
15.10
.
a
yoake
which
neither
they
nor
their
forefathers
were
able
to
beare
:
meaning
thereby
what
it
is
to
the
carnall
man
,
and
what
it
was
then
made
by
the
Scribes
and
Pharisees
,
who
preferred
the
law
before
Christ
,
which
being
but
a
schoole-master
to
bring
vs
to
him
,
was
by
them
made
a
master
aboue
him
&
to
teach
him
.
〈◊〉
it
is
no
maruell
though
to
such
as
would
liue
by
the
law
without
the
life
which
is
in
Christ
,
that
it
proue
to
them
a
law
of
sinne
and
of
death
,
for
by
the
law
shall
neuer
any
bee
iustified
,
but
through
faith
in
the
life
of
Christ
must
we
attaine
saluation
.
ROM.
chap.
8.
vers
.
●
verse
3
For
(
that
that
was
impossible
to
the
law
in
as
much
a●
it
was
weake
because
of
the
flesh
)
God
sending
his
owne
sonne
,
in
the
similitude
of
sinfull
flesh
,
and
for
sinne
,
condemned
sinne
in
the
flesh
.
HEere
the
Apostle
proceedeth
to
make
the
matter
formerly
deliuered
more
plaine
and
easie
,
wherin
obserue
two
materiall
points
:
First
,
that
he
taketh
away
all
the
power
of
the
law
to
saue
:
Secondly
that
this
power
is
giuen
onely
to
Christ
,
who
tooke
vpon
him
not
the
similitude
of
flesh
,
but
of
sinfull
flesh
,
to
condemne
sinne
in
the
flesh
,
by
whose
grace
we
are
only
saued
,
without
the
workes
of
the
law
.
For
the
first
obserue
two
things
:
first
,
that
it
is
impossible
for
any
to
be
saued
by
fulfilling
the
Law
,
because
none
can
exactly
and
perfectly
doe
it
:
secondly
,
from
whence
this
disabilitie
proceedeth
,
not
from
any
defects
in
the
law
,
but
from
our
corrupt
nature
.
For
the
first
of
these
,
the
Papists
say
it
is
meant
that
none
can
be
saued
by
the
works
of
the
ceremoniall
Law
,
&
that
it
is
not
to
be
vnderstood
of
the
morall
law
.
Which
is
most
false
,
as
is
proued
Rom.
3.20
.
By
the
works
of
the
law
shall
no
flesh
be
iustified
,
for
by
the
law
commeth
the
knowledge
of
sin
.
He
doth
not
say
by
the
knowledge
of
the
ceremoniall
law
:
and
2.
Cor.
3.7
.
where
he
calleth
the
law
the
ministration
of
death
written
with
letters
and
ingrauen
in
stones
,
we
all
knowing
there
was
no
law
written
with
the
finger
of
God
,
and
ingrauen
in
stones
but
the
law
of
the
tenne
commandements
;
and
Gal.
3.21.22
.
the
Apostle
maketh
an
opposition
between
the
law
and
the
promise
;
that
if
life
should
bee
giuen
by
the
law
,
and
by
that
meanes
should
iustifie
,
then
should
it
abolish
that
iustification
promised
to
Abraham
and
●o
his
seed
by
faith
,
which
cannot
bee
vnderstood
but
of
the
m●●all
law
,
and
Rom.
7.7
:
He
had
not
knowen
sinne
but
by
the
la●●
,
for
he
had
not
knowen
lust
,
except
the
law
had
said
,
Thou
sha●●
not
lust
;
and
this
is
the
law
of
the
ten
commandements
.
Howbeit
the
●uestion
between
the
Papists
and
vs
,
is
not
whether
we
performing
the
precise
rule
of
the
law
,
may
challenge
eternall
life
as
merit
;
for
there
is
no
question
but
wee
may
,
the
commandement
being
,
as
Rom.
7.10
.
ordained
vnto
life
,
as
appeareth
,
Deut.
5.33
.
If
you
walke
in
all
the
commandements
of
God
ye
shall
liue
;
and
Mark.
10.17.18
.
vpon
the
question
asked
how
he
should
possesse
eternall
life
,
answer
was
made
by
Christ
,
by
keeping
the
commandements
:
but
the
question
is
,
whether
any
child
of
God
,
euen
in
the
highest
degree
of
regeneration
,
can
doe
it
in
that
maner
and
measure
as
he
ought
.
And
this
can
he
not
doe
,
and
that
for
two
reasons
:
First
,
because
of
the
singular
purity
of
the
law
:
Secondly
,
because
of
the
extreme
impurity
of
our
nature
.
For
the
first
,
consider
that
the
law
is
proportionable
to
the
law-giuer
,
which
bindeth
not
onely
the
hands
from
petie
larce
,
the
tongue
from
ribauldry
,
and
the
life
from
incontinency
,
but
commandeth
the
eie
,
and
speaketh
to
the
heart
:
And
in
the
nine
first
commandements
,
whersoeuer
there
is
an
affirmatiue
expressed
,
there
is
the
negatiue
implied
,
and
where
the
negatiue
is
expressed
,
there
is
the
affirmatiue
implied
,
that
is
,
where
any
duty
is
commanded
,
there
the
contrary
vice
is
forbidden
,
and
where
the
sinne
is
inhibited
,
there
the
contrary
duty
is
required
;
for
if
we
must
not
kill
our
brother
,
then
must
we
by
all
meanes
seeke
to
preserue
his
life
;
and
if
his
life
must
be
pretious
to
vs
,
then
must
we
not
hate
him
,
for
this
is
a
sinne
that
will
beget
murther
.
But
the
tenth
commandement
is
the
key
that
is
able
to
discouer
the
cabinet
of
the
heart
,
this
entreth
betweene
the
marrow
and
the
bones
,
and
howsoeuer
wee
may
refraine
in
action
,
and
may
bee
staied
in
affection
,
yet
this
striketh
dead
extending
but
to
the
motion
,
though
the
heart
impugne
it
;
and
this
is
the
sharpest
corasiue
to
eate
forth
our
proud
flesh
,
when
we
shall
see
our selues
arraigned
but
for
a
thought
,
which
we
would
haue
withstood
:
and
if
any
man
will
looke
himselfe
in
this
glasse
,
he
shal
see
as
foule
&
filthy
an
Ad●●●
as
can
be
.
And
this
was
that
awakened
Paul
out
of
that
dead
●●eepe
wherinto
he
was
cast
by
nature
,
namely
,
the
knowledg●
of
concupiscence
to
be
sinne
,
for
he
knew
the
action
and
the
resolution
of
the
heart
to
vncleannesse
to
be
sinne
aswell
by
the
law
of
nature
as
by
the
law
written
;
but
that
the
thoughts
should
be
hedged
in
and
inclosed
so
precisely
,
he
did
not
conceaue
before
the
excellency
of
the
tenth
commandement
had
reuealed
it
to
him
;
howbeit
,
though
not
to
extenuate
and
lessen
any
sinne
,
whereby
the
maiesty
of
God
is
violated
&
so
offended
,
we
must
not
imagine
the
thoughts
conceaued
by
a
suddaine
motion
or
sight
,
and
quickly
suppressed
againe
to
be
so
sinfull
,
for
the
thoughts
meant
here
are
those
of
the
heart
,
which
haue
an
inclination
and
pronenesse
to
sinne
proceeding
from
corruption
of
nature
,
suffering
them
to
rest
with
vs
for
a
time
,
though
they
bee
after
pressed
downe
by
the
speciall
worke
of
God
;
and
if
we
could
but
register
the
thoughts
of
this
kinde
doe
passe
from
vs
in
one
day
,
wee
should
finde
them
abominable
in
Gods
sight
and
onely
pardonable
in
Christ
.
For
though
they
be
hid
from
men
;
yet
do
they
appeare
before
God
the
searcher
of
the
heart
,
and
shall
receaue
their
reward
,
which
is
death
,
if
they
be
not
passed
ouer
in
Christ
.
And
though
some
haue
thought
that
thoughts
without
the
consent
of
the
heart
,
are
not
sinfull
,
yet
it
is
certaine
they
be
so
;
for
Salomon
,
Pro.
24.9
.
saith
;
The
wicked
thought
of
a
foole
is
sinne
:
and
so
may
it
likewise
bee
proued
by
three
speciall
arguments
;
First
whatsoeuer
hindreth
the
absolute
and
perfect
conformity
of
the
power
of
the
soule
to
the
liuely
image
of
God
wherein
we
were
at
first
created
,
is
sin
:
but
thoughts
without
consent
of
the
heart
doe
hinder
this
our
conformity
to
the
image
of
God
,
because
the
thoughts
being
admitted
in
▪
there
must
needs
be
excluded
therefore
they
are
sinfull
:
Secondly
,
Adam
in
his
innocency
could
neuer
haue
any
such
by-thoughts
being
created
to
the
absolute
image
of
God
.
Since
then
we
haue
lost
this
perfect
image
by
his
fall
,
and
haue
such
thoughts
arise
in
vs
,
they
must
needs
hinder
vs
from
comming
to
that
perfection
againe
,
wherin
he
stood
at
first
,
while
he
walked
with
God
in
paradise
;
and
therefore
they
are
sinfull
.
Thirdly
,
God
hath
redeemed
all
the
parts
both
of
our
body
and
soule
,
and
therfore
we
ought
to
honour
him
with
all
parts
,
and
the
thoughts
are
some
parts
which
he
hath
redeemed
;
therefore
wee
must
honour
him
with
them
:
but
many
one
thought
be
wandering
and
ranging
out
of
the
way
,
there
●ants
the
honour
of
that
thought
to
God
;
therefore
they
are
sinfull
:
for
where
it
is
said
in
the
law
,
we
must
honor
God
with
all
our
heart
,
with
all
our
minde
,
with
all
our
soule
,
Christ
Luk.
10.27
.
expounds
it
,
we
must
also
loue
him
with
all
our
thoughts
▪
then
so
many
thoughts
as
tend
not
to
loue
God
,
must
needes
be
sinfull
.
Now
as
concerning
(
thoughts
)
ther●●●
foure
degrees
,
one
more
sinfull
then
another
,
but
the
least
damnable
in
the
reprobate
,
pardonable
in
the
elect
.
The
first
are
,
when
a
man
thinketh
on
some
childish
toie
,
or
on
a
thing
that
is
not
,
which
oft
commeth
into
a
mans
minde
by
some
occasion
or
other
off●ed
to
the
sense
,
and
represented
to
the
fancie
,
but
soone
vanisheth
away
;
although
the
thing
offered
to
the
imagination
be
not
sinfull
,
yet
the
very
thought
of
it
is
sinfull
,
because
it
possesseth
vs
for
the
time
,
and
being
idle
and
vnprofitable
;
for
that
time
,
be
it
neuer
so
short
,
so
much
of
Gods
image
was
thrust
out
of
vs
,
&
the
whole
man
was
not
taken
vp
for
him
as
it
ought
;
and
therefore
,
Genes.
6.5
.
it
is
said
,
all
the
thoughts
of
a
mans
heart
are
sinfull
,
and
not
sinfull
,
but
onely
sinfull
,
and
not
onely
and
altogether
sinfull
,
but
sinfull
euery
day
,
and
continually
:
in
which
place
Moses
speaketh
of
the
naturall
man
,
therefore
the
former
being
the
thoughts
of
nature
are
in
themselues
sinfull
,
&
damnable
.
The
second
degree
are
those
when
a
man
by
a
certain
pronenesse
and
readinesse
to
sinne
hath
some
corrupt
thought
in
his
heart
,
but
it
is
presently
suppressed
:
and
this
is
more
sinfull
then
the
other
.
The
third
degree
is
when
the
heart
hath
hatched
some
sinnefull
thought
and
suffereth
it
to
rest
with
him
for
a
time
,
pausing
vpon
it
,
and
pleading
with
himselfe
on
both
fides
whether
he
should
cal
his
heart
to
consent
;
and
yet
at
length
by
the
speciall
worke
of
God
it
perisheth
:
and
these
are
more
sinfull
then
the
other
.
But
the
fourth
degree
are
woorst
of
all
,
when
a
man
not
onely
casteth
forth
a
wicked
though●
but
dandleth
it
in
his
brest
,
and
not
solliciteth
the
heart
alone
,
but
vpon
aduice
presseth
&
importuneth
the
soule
to
ioine
hand
in
hand
,
that
they
may
with
greater
strength
breake
foorth
in●●
the
members
:
and
this
is
the
high
way
to
bring
vs
to
actuall
●●nne
.
Now
notwithstanding
all
this
,
some
of
the
Scho●●e-men
hold
these
thoughts
to
be
no
sinne
except
the
heart
ste●●s
to
consent
;
defining
sinne
to
be
a
voluntary
thing
,
done
wit●
consent
of
the
●eart
,
and
with
a
resolute
purpose
to
bring
it
in●●
action
against
the
law
and
commandement
of
God
;
alledging
for
proofe
of
their
opinion
,
Iames
1.15
.
where
it
is
said
:
But
euery
man
is
tempted
when
he
is
drawne
away
by
his
owne
concupiscence
,
and
is
entised
,
then
when
lust
hath
conceaued
,
it
bringeth
foorth
sin
,
and
sinne
when
it
is
finished
bringeth
foorth
death
.
But
that
these
thoughts
are
sinne
of
themselues
without
the
addition
of
the
heart
,
is
proued
by
the
definition
of
sinne
in
the
scripture
,
for
it
is
said
,
1.
Iohn
3.4
.
that
the
transgression
of
the
law
is
sinne
,
then
the
law
commanding
continuall
purity
,
and
thou
hauing
a
thought
whereby
God
is
not
honoured
,
dost
therein
transgresse
the
law
,
and
therfore
in
that
thou
sinnest
.
And
for
the
place
cited
out
of
Saint
Iames
,
the
Apostle
there
speaketh
not
of
the
sinne
in
the
heart
betweene
God
and
man
,
but
of
the
actuall
sinne
betweene
man
and
man
,
because
one
man
knoweth
not
the
heart
of
another
,
as
God
doth
,
who
searcheth
the
reines
.
Howb●●t
to
answer
them
with
their
owne
place
,
the
Apostle
verse
14.
speaketh
of
the
originall
sinne
,
from
whence
this
actuall
sinne
,
which
is
the
monster
,
doth
proceed
,
he
speaking
there
first
of
the
concupiscence
of
the
heart
,
for
from
hence
,
which
is
foetus
peccati
,
the
first
birth
of
sinne
,
proceedeth
fomes
peccati
,
the
nourishing
of
all
sinne
,
and
out
of
which
lust
doth
conceiue
,
and
when
it
is
conceiued
it
must
needes
bring
forth
sin
,
and
then
sinne
when
it
is
finished
draweth
on
death
:
not
meaning
heereby
that
no
sinne
deserueth
death
but
actuall
sinne
,
for
all
sinnes
besides
deserue
the
same
,
as
Rom.
6.23
.
The
wages
of
sinne
is
death
.
So
then
to
cleere
the
former
place
,
let
vs
goe
by
degrees
backward
:
What
bringeth
forth
death
?
Sinne
when
it
is
finished
.
What
is
the
cause
of
sinne
which
is
finished
?
The
lust
that
conceaueth
.
And
what
is
the
cause
that
lust
conceiueth
?
The
concupiscence
of
the
heart
.
So
as
all
proceedeth
from
originall
sinne
;
and
the
rest
that
branch
from
this
roote
are
sinnes
of
sinne
;
for
as
a
woman
enter●ining
a
thought
of
her
desire
to
strange
flesh
,
sinneth
so
long●s
it
receaueth
entertainement
;
euen
so
is
it
with
the
thoughts
of
men
,
swarue
they
neuer
so
little
from
the
seruice
of
God
.
Since
●hen
the
law
ouerwhelmeth
vs
with
the
full
rigour
of
Gods
wrath
by
the
excellency
and
purity
of
it
,
which
bindeth
vs
his
creatures
●o
be
like
our
maker
,
exacting
heerein
of
vs
no
more
then
to
be
answerable
for
that
we
first
receiued
,
not
seeking
aduantage
heerein
by
increase
,
but
yeelding
him
onely
the
same
talent
of
hol●●esse
,
honor
and
obedience
wherewith
all
we
were
trusted
in
ou●
creation
,
and
we
haue
exceeded
the
impiety
of
that
vnfaithfull
seruant
condemned
in
the
Gospell
,
not
only
not
hiding
i●
where
we
might
haue
it
again
,
as
he
did
,
but
corrupting
and
wasting
it
,
that
the
Lord
cannot
now
know
vs
to
be
his
come
we
haue
so
defaced
his
stampe
and
superscription
which
he
set
vpon
vs
,
sending
forth
in
few
houres
so
many
legions
of
vnclean
cogitations
and
polluted
actions
;
what
harbour
thinke
we
can
we
finde
vnder
this
couert
of
the
Lords
law
to
rescue
vs
from
damnation
?
Nay
if
we
appeale
to
it
for
succour
in
this
strictnesse
,
precisenesse
and
puritie
of
it
,
it
will
be
the
first
to
arrest
and
draw
vs
before
the
seat
of
iustice
,
and
so
much
the
sooner
and
the
sharper
by
reason
of
the
second
points
which
hinder
vs
from
this
perfection
in
obedience
,
which
is
the
extreame
impurity
of
our
nature
:
for
such
is
the
frailty
of
flesh
and
blood
,
and
we
are
so
farre
from
being
able
to
performe
the
law
as
it
is
rather
a
prouocation
vnto
vs
to
greater
sinne
,
doing
it
the
more
eagerly
because
the
law
forbiddeth
it
,
euen
as
the
prescript
of
the
Physitian
is
to
the
impatient
patient
who
more
greedily
desireth
that
would
breed
him
most
danger
;
which
appeareth
1.
Cor.
15.56
.
The
law
is
the
strength
of
sinne
;
and
Rom.
7.8
.
Sin
did
turne
the
law
to
an
occasion
to
sinne
.
To
perswade
this
by
naturall
reason
of
contraries
,
actiue
and
passiue
;
we
see
the
fire
enuironed
by
the
cold
aire
in
the
winter
,
so
that
the
operation
of
the
fire
cannot
passe
out
by
the
resistance
of
the
cold
,
heereupon
there
is
made
a
reflexion
of
the
heat
which
is
beaten
backe
by
the
cold
that
it
will
not
suffer
it
to
come
forth
,
whereby
the
heat
is
doubled
by
the
opposition
of
the
contrary
,
as
experience
teacheth
vs
,
the
fire
scaulding
more
in
winter
then
in
somer
;
euen
so
is
it
betweene
the
law
and
the
heart
of
man
,
which
is
a
fire
of
lust
,
and
the
law
of
God
beating
it
backe
into
the
breast
which
would
faine
come
forth
in
action
,
it
goeth
into
the
heart
againe
and
is
there
more
forcibly
inflamed
then
before
,
whereupon
there
growes
such
an
enmity
as
what
Gods
loues
,
man
hates
,
and
what
is
highest
in
estimation
with
him
,
is
basest
in
opinion
with
vs
,
and
our
nature
taketh
occasion
to
bee
more
sinnefull
by
the
restraint
of
the
Commaundement
:
and
as
in
diseases
men
seeke
what
most
hurteth
them
,
as
in
a
plurisie
,
wine
,
in
a
phrensie
,
to
watch
,
in
a
lethargie
to
sleepe
,
so
falleth
it
out
with
vs
,
that
what
is
most
wholsome
to
cure
our
corruption
we
refuse
,
and
the
oyle
that
will
soonest
set
it
on
fire
we
embrace
,
which
experience
can
teach
vs
better
than
the
voyce
of
an
Angell
,
euery
mans
conscience
being
priuy
to
their
seuerall
and
speciall
infirmities
.
And
to
illustrate
this
by
the
example
of
the
diamond
and
best
Saints
of
God
,
Iob.
39.37
.
maketh
protestation
,
O
Lord
I
am
vile
,
once
,
yea
twice
,
haue
I
spoken
,
but
I
will
speake
no
more
,
for
I
cannot
answer
one
for
a
thousand
;
and
Chap.
9.15.20
.
If
I
were
righteous
,
yet
would
I
not
plead
with
thee
,
but
make
supplication
to
my
Iudge
,
for
if
I
would
be
perfect
he
shall
iudge
me
wicked
;
and
Dauid
often
confesseth
his
vnworthinesse
by
entring
into
the
meditation
of
the
law
of
God
,
and
Easay
64.6
.
saith
our
best
actions
are
but
as
a
menstrous
cloth
,
the
Hebrew
word
signifieth
a
filthy
clout
vsed
by
the
Surgians
to
take
vp
the
rottennesse
of
the
flesh
;
and
Paul
Rom.
7.23
.
by
his
owne
confession
was
a
captiue
to
sinne
,
which
sheweth
it
impossible
to
challenge
eternall
life
by
the
obseruation
of
the
law
,
and
to
this
end
is
the
song
of
the
Angels
in
the
Reuel.
19.1
.
which
giueth
all
glory
to
God
and
none
to
men
,
for
our
best
workes
sway
nothing
in
the
ballance
of
desert
,
nay
the
grace
of
Christ
maketh
not
the
worke
perfect
▪
because
it
is
defectiue
by
concupiscence
,
and
is
accepted
onely
in
mercy
;
for
iustice
can
accept
of
nothing
as
merito●●●●
which
is
not
as
perfect
as
Christ
himselfe
.
Heere
then
may
be
demanded
why
God
gaue
the
law
,
since
there
is
no
maner
of
proportion
betwixt
our
abilities
to
performe
,
and
the
straitnesse
of
the
law
to
command
,
and
hee
that
laieth
a
condition
of
impossibility
commandeth
vnprofitably
.
This
we
answer
foure
waies
:
First
,
by
our
creation
we
had
power
to
haue
done
it
,
and
we
are
onely
by
our
owne
disobedience
disabled
,
for
Adam
in
his
integrity
might
haue
fulfilled
it
,
and
therefore
it
is
no
iniustice
with
God
to
giue
vs
this
law
which
we
had
strength
to
beare
,
and
haue
now
made
burdensome
to
our selues
being
weakened
through
corruption
:
for
when
he
that
can
see
perfectly
pulleth
out
his
owne
eies
,
who
is
to
be
charged
with
his
blindnesse
but
himselfe
?
or
if
he
that
is
rich
wasteth
his
goods
with
the
prodigall
sonne
,
none
can
be
blamed
for
his
pouerty
but
himselfe
.
Or
if
he
that
knoweth
by
climing
he
must
fall
,
will
yet
clime
so
high
till
he
fall
and
hurt
himselfe
,
he
can
cry
out
of
none
for
his
hurt
but
himselfe
;
or
if
hee
that
is
comelie
become
misshapen
by
lewd
companie
and
diet
,
is
anie
to
bee
found
fault
with
for
this
deformity
but
himselfe
?
So
who
can
charge
this
law
to
bee
become
impossible
,
but
out
selues
?
and
how
came
it
thus
to
be
,
but
through
our
sinne
in
Adam
?
and
if
we
had
beene
in
his
stead
we
had
done
as
he
did
,
so
as
we
are
the
cause
of
our
owne
blindnesse
,
nakednesse
,
weakenesse
&
deformity
in
climing
to
the
fruit
of
the
forbidden
tree
,
whereby
we
lost
the
power
and
comelinesse
of
Gods
image
after
which
we
were
made
:
And
shall
a
Prince
therefore
lose
his
iust
right
and
power
to
command
,
because
a
company
of
wicked
rebels
will
not
be
drawne
to
obey
?
God
forbid
.
Secondly
,
this
law
thus
deliuered
,
is
not
simply
impossible
,
because
all
the
elect
haue
fulfilled
it
in
the
person
of
Christ
.
Thirdly
,
it
shall
not
be
alwaies
impossible
in
our
persons
,
partly
by
our
obedience
to
it
in
this
life
,
and
when
sinne
shall
be
abolished
and
our
sanctification
finished
by
our
absolute
performance
of
it
in
the
life
to
come
.
Fourthly
,
if
God
had
proposed
no
other
end
in
giuing
it
,
but
the
obseruing
of
〈◊〉
in
our
corruption
,
then
had
it
indeed
beene
impossible
,
but
it
was
giuen
of
the
Lord
for
foure
ends
:
first
,
to
be
conuinced
of
our
shame
and
filthinesse
by
looking
into
the
law
as
into
a
mirrour
which
sheweth
vs
our
infirmity
and
deformity
:
secondly
,
that
when
heerby
we
were
all
shut
vp
vnder
damnation
and
the
conscience
conuinced
of
our
Apostasie
we
might
then
be
stirred
vp
to
seeke
remedy
in
Christ
:
thirdly
,
that
being
brought
to
Chrst
we
might
in
deepe
meditation
behold
the
excellency
of
the
Lords
righteousnesse
,
that
this
might
be
a
great
prouocation
to
make
vs
striue
to
come
as
neere
the
perfection
required
as
may
be
,
the
first
being
before
our
conuersion
,
the
last
after
our
conuersion
to
keepe
downe
the
rebellion
of
our
flesh
,
&
to
shake
off
the
sluggishnesse
of
our
nature
which
is
most
vnapt
to
enterprise
any
thing
might
please
God
:
fourthly
,
it
was
giuen
for
the
reprobate
that
they
should
absolutely
fulfill
it
or
else
be
damned
,
for
it
laieth
open
their
sinnes
and
the
torments
of
hel
ready
to
seaze
vpon
them
,
with
a
despaire
of
all
grace
,
the
Lord
iustly
leauing
them
in
their
bloud
,
so
as
the
fire
that
burneth
by
the
breath
of
the
Lord
,
beginneth
in
them
in
this
life
,
and
though
they
seeme
to
men
to
haue
quiet
consciences
,
because
they
sleepe
as
it
were
in
the
top
of
the
mast
,
yet
they
haue
the
flames
of
Gods
wrath
,
scorching
them
within
;
whereas
to
vs
that
be
elect
it
laieth
before
vs
our
hurt
,
our
debt
,
our
leprosie
,
our
pouerty
and
our
nakednesse
that
we
may
runne
to
Christ
to
haue
our
wounds
healed
,
our
debt
released
,
our
leprosie
cleansed
,
our
nakednes
couered
with
his
fine
linnen
,
Reu.
3.18
.
and
our
pouerty
enriched
with
his
refined
gold
and
graces
:
so
as
we
see
it
was
not
giuen
in
vaine
,
though
it
be
vaine
for
vs
to
seeke
life
in
it
.
Now
for
the
second
point
,
namely
from
whence
this
disability
in
the
law
to
saue
vs
doth
proceed
,
and
that
appeareth
in
the
text
to
be
,
through
the
weakenesse
that
is
in
our
flesh
,
and
not
through
any
imperfection
in
the
law
.
Oh
,
say
the
Papists
,
but
there
is
no
man
so
weake
but
hath
some
strength
,
neither
is
there
such
weaknesse
in
the
law
,
but
it
hath
some
strengh
to
saue
.
We
answer
by
Scripture
,
1.
Cor.
15.43
.
The
body
is
sowen
in
weaknesse
;
where
the
Apostle
speaketh
of
a
dead
man
in
whom
is
no
strength
,
no
more
is
there
in
the
law
:
besides
the
word
signifieth
such
a
weaknesse
as
is
vtterly
depriued
of
all
strength
,
so
as
the
reason
why
the
law
is
thus
disabled
,
is
through
the
deadnesse
that
is
in
the
flesh
of
man
,
whether
we
speake
of
a
meere
naturall
man
,
or
of
a
regenerate
man
,
as
long
as
there
is
flesh
in
him
.
And
in
this
respect
the
world
is
said
to
be
dead
three
manner
of
waies
though
they
know
the
law
:
for
first
,
some
doe
know
their
sinnes
by
the
knowledge
of
the
law
,
and
yet
are
they
dead
because
they
know
onely
the
law
and
not
the
true
vse
of
it
:
secondly
,
some
by
the
law
,
do
know
only
their
sinnes
,
which
bringeth
them
to
despaire
and
they
be
miserable
dead
men
:
Thirdly
,
some
by
the
knowledge
of
the
law
doe
know
their
sinnes
and
also
grace
for
them
in
Christ
,
and
yet
said
to
be
dead
,
as
Paul
Rom.
7.13
.
confesseth
himselfe
to
bee
in
respect
of
the
greatnesse
of
his
sinne
which
wrought
death
in
him
by
that
which
was
good
,
meaning
the
law
.
Make
it
plainer
by
similitudes
:
when
the
sunne
shineth
the
blind
cannot
behold
it
,
the
fault
is
not
in
the
sunne
,
but
for
want
of
sight
in
the
party
;
so
when
it
thundereth
,
the
man
that
is
dease
cannot
heare
it
,
which
is
no
defect
in
the
thunder
,
but
through
his
defect
of
hearing
;
so
if
the
raine
fall
on
the
rocke
it
moistneth
it
nothing
at
all
,
neither
softneth
it
,
and
this
is
onely
through
the
hardnesse
of
the
rocke
:
euen
so
fareth
it
betwixt
the
law
and
vs
,
for
that
the
law
is
depriued
of
the
power
to
saue
,
is
not
for
any
defect
in
it selfe
,
for
it
is
holy
,
perfect
,
righteous
,
iust
,
heauenly
,
spirituall
,
eternall
,
but
the
fault
is
in
our
flesh
,
for
we
are
all
weake
,
blind
,
deafe
,
stony-harted
,
not
able
to
receaue
any
impression
of
obedience
at
all
.
Againe
the
scripture
speaketh
of
the
law
two
maner
of
waies
:
First
,
either
as
giuen
by
the
hand
of
God
,
wrot
with
his
finger
in
tables
of
stone
which
is
the
ten
commandements
.
Secondly
,
or
else
it
speaketh
of
that
is
proper
to
the
law
,
that
is
of
the
effects
of
the
law
.
The
first
,
which
is
the
ten
commandements
,
it
is
double
:
For
it
commandeth
the
good
and
forbiddeth
the
euill
;
for
the
second
the
effects
are
also
double
,
for
it
rewadeth
for
the
good
,
and
condemneth
for
the
euill
.
So
as
the
law
hath
these
foure
things
,
it
commandeth
,
and
forbiddeth
,
it
rewardeth
,
and
condemneth
:
he
then
that
is
not
able
to
fulfill
the
law
is
a
dead
man
:
I
speake
in
respect
of
the
law
onlie
,
and
not
of
Christ
,
for
Christ
himselfe
said
,
speaking
to
one
that
sought
life
by
his
workes
,
If
thou
wilt
haue
life
euerlasting
keepe
the
commandements
,
which
is
not
possible
for
man
to
doe
,
no
more
is
it
possible
for
the
law
to
saue
,
yea
it
is
not
onely
vnable
to
doe
this
,
but
by
reason
of
the
law
we
are
made
more
sinfull
;
for
as
Rom.
3.20
.
By
the
law
commeth
the
knowledge
of
sinne
;
and
chap.
4.15
.
The
law
causeth
wrath
:
and
1.
Cor.
15.56
.
The
strength
of
sinne
is
the
law
.
So
as
first
it
conuinceth
vs
of
the
good
we
do
,
our
hearts
being
of
themselues
rotten
,
and
the
root
being
vnsound
,
so
must
the
tree
be
;
the
body
being
corrupt
,
so
must
the
members
be
;
and
the
fountaine
being
vnclean
,
so
must
the
streames
be
.
Secondly
,
it
conuinceth
vs
for
not
doing
good
;
&
in
one
thing
is
straiter
then
all
the
lawes
of
nations
,
condemning
our
straying
thoughts
,
and
chargeth
vs
not
simply
of
sin
and
transgression
,
but
of
voluntary
treason
and
rebellion
against
our
God
.
And
thirdly
,
it
dischargeth
vpon
vs
not
onely
all
the
curses
of
this
life
from
our
conception
to
our
death
,
but
also
of
damnation
in
the
life
to
come
,
so
as
in
respect
of
the
law
onely
we
haue
already
the
sentence
of
death
pronounced
against
vs
,
and
doe
eate
,
talke
,
buy
,
sell
and
such
like
but
as
prisoners
repriued
and
staied
a
while
from
execution
.
And
this
is
the
quality
and
condition
of
the
tenne
commandements
,
inse
,
&
perse
,
in
it selfe
,
and
by
it selfe
,
separate
from
all
other
things
;
for
I
speake
not
of
the
whole
doctrine
of
the
law
,
as
it
was
taught
by
Moses
,
for
that
as
Dauid
saith
,
Psal.
119.
is
perfect
and
conuerteth
the
soule
and
giueth
wisdome
to
the
simple
,
and
teacheth
vs
faith
to
lay
hold
on
Christ
,
when
wee
are
ready
to
sinke
in
our selues
,
and
draweth
vs
to
repentance
by
commanding
the
good
and
forbidding
the
euill
,
by
rewarding
the
good
,
and
threatning
the
euill
.
But
the
law
as
it
is
a
bare
letter
bidding
vs
doe
such
a
thing
,
and
giuing
vs
no
strength
to
performe
it
,
losing
it
strength
by
the
strength
of
our
corruption
,
sheweth
in
what
a
desperate
case
they
stand
that
depend
vpon
the
Law
for
their
saluation
,
for
weighing
our selues
in
this
ballance
we
shall
be
lighter
then
the
shickles
of
the
sanctuary
;
if
we
looke
in
this
glasse
we
shal
be
wretched
and
deformed
;
and
trying
our selues
by
this
touch
stone
,
we
shall
be
no
gold
but
drosse
.
To
make
this
plainer
,
and
that
our
blood
may
bee
vpon
our
owne
ands
and
the
law
remaine
vnblameable
,
we
must
〈◊〉
stand
there
are
two
sorts
of
lawes
.
The
one
is
the
substantiall
and
naturall
law
,
the
other
is
an
accidentall
or
occasionall
law
,
mentioned
by
this
Apostle
,
Rom.
7.8.9
.
where
we
must
obserue
,
that
sinne
receaued
no
occasion
from
the
law
,
for
then
occasion
had
beene
giuen
,
but
tooke
an
occasion
not
of
the
law
,
but
by
the
law
,
that
is
,
because
the
law
forbiddeth
,
therefore
we
will
doe
it
.
Now
betweene
a
cause
and
occasion
there
is
great
difference
:
The
substantiall
law
of
God
,
which
is
the
morall
law
of
the
tenne
commandements
,
hath
two
parts
,
it
forbiddeth
impiety
and
vncleanenesse
,
and
commandeth
sanctification
and
holinesse
;
but
the
law
occasionall
,
proceedeth
out
of
the
first
,
which
is
substantial
;
for
if
the
law
had
not
said
,
Thou
shalt
not
lust
,
thou
wouldst
not
do
it
;
but
being
by
the
law
restrained
,
thou
art
in
thine
owne
corruption
prouoked
vnto
that
sinne
:
so
that
heere
are
two
flat
contrarieties
met
together
,
the
law
and
our
nature
,
the
one
commanding
,
the
other
rebelling
,
the
one
forbidding
,
the
otherser
that
cause
embracing
;
so
as
but
for
the
law
our
sinne
would
not
so
much
appeare
:
for
example
,
wee
are
able
to
eate
more
in
winter
then
in
sommer
,
by
reason
in
winter
there
meeteth
two
contraries
,
the
outward
cold
,
and
inward
beat
,
which
being
driuen
into
the
body
encreaseth
the
appetite
;
which
is
not
so
in
sommer
,
for
then
rather
heat
meeteth
with
heat
,
which
abateth
the
stomacke
:
euen
so
the
Lord
hath
set
his
law
as
a
bull-worke
to
keepe
in
sin
that
it
breake
not
forth
of
the
breast
:
Now
,
when
sinne
findeth
such
resistance
as
it
cannot
rush
through
this
law
,
then
it
reboundeth
backe
againe
into
our
bosome
,
and
there
kindleth
a
greater
fire
of
concupiscence
then
it
did
before
;
yet
is
the
law
holy
,
pure
,
righteous
,
heauenly
and
spirituall
,
the
rule
of
obedience
and
of
a
sanctified
life
;
but
out
nature
is
impure
,
vnrighteous
,
corrupt
,
and
from
the
earth
earthlie
,
the
law
proceeding
from
God
,
and
our
nature
from
the
diuell
,
who
powreth
this
poison
into
our
hearts
;
for
euen
the
law
of
nature
,
which
was
the
booke
for
all
men
,
and
whereby
the
eternall
power
of
the
God-head
was
discerned
that
hee
might
be
glorified
,
we
see
how
,
Rom.
1.20
.
he
was
thereby
dishonored
,
they
turning
the
glory
of
the
incorruptible
God
,
to
the
similitude
of
a
corruptible
man
,
which
proceeded
onely
from
their
vaine
thoughts
and
foolish
hearts
full
of
darknesse
;
but
their
end
was
reprobation
:
so
for
the
law
written
;
where
it
pareth
off
the
dead
flesh
,
that
we
may
see
how
sorely
we
are
smitten
by
sinne
,
that
by
this
meanes
we
might
run
to
Christ
,
who
is
a
ready
Physitian
skilfull
and
pitifull
in
healing
all
wounds
,
we
still
keepe
at
home
and
run
backe
into
our selues
,
as
if
thereby
we
could
be
cured
,
where
in
truth
our
disease
by
this
negligence
is
the
more
increased
,
nothing
being
able
to
heale
but
the
bloud
of
the
son
of
God
:
so
for
the
Gospell
,
whose
end
is
to
make
peace
between
God
and
man
,
and
betweene
man
and
man
,
shewing
there
is
but
one
God
,
one
spirit
&
one
faith
,
therby
we
but
one
mans
children
,
euen
Gods
,
which
should
be
the
power
of
saluation
to
vs
,
and
the
bond
of
loue
among
vs
,
through
the
malice
of
sathan
and
the
profanenesse
of
our
mindes
we
make
a
sauour
of
death
,
and
as
it
were
a
trumpet
of
debate
and
sedition
to
consume
each
other
;
yea
Ioh.
6.66
.
we
see
how
diuers
of
Christs
disciples
went
backe
from
him
when
hee
preached
a
long
sermon
touching
the
sacrament
of
the
supper
which
is
a
badge
of
our
friendship
with
God
&
with
our
brethren
,
which
proceeded
not
from
the
sacrament
,
but
from
their
rebellion
,
that
their
sinne
might
bee
made
more
sinfull
;
yea
such
contagion
is
there
in
our
nature
,
as
wee
make
Christ
himselfe
the
authour
and
finisher
of
our
hope
,
to
bee
our
condemnation
,
a
stone
to
stumble
at
,
and
a
rocke
of
offence
,
1.
Pe.
2.8
.
the
cause
not
being
in
him
who
is
the
light
of
the
world
,
but
in
our selues
,
making
him
an
occasion
of
our
darkenesse
,
Iohn
3.19
.
which
by
this
light
shall
be
made
in
the
end
farre
more
sinfull
and
damnable
.
Since
then
the
power
of
our
corruption
is
so
forcible
,
as
it
is
able
to
peruert
all
the
meanes
ordained
for
our
saluation
,
as
to
make
the
commandement
of
God
in
his
law
,
the
promises
of
God
in
the
Gospell
,
the
seales
of
God
in
his
sacraments
,
and
the
loue
of
God
in
his
sonne
,
to
be
vaine
and
of
no
value
,
this
must
teach
vs
to
humble
our selues
in
the
lowest
degree
,
in
a
hatred
and
detestation
of
our
flesh
and
sinfull
faculties
of
our
soule
,
which
are
as
the
poisoned
soile
,
that
either
casts
vs
,
or
corrupts
all
the
seeds
of
fruitfulnesse
or
wholsomenes
,
that
we
throwen
into
it
;
whereas
our
sin
being
disclosed
both
by
the
law
and
Gospell
,
it
is
the
more
to
bee
hated
and
abhorred
,
because
it
turneth
the
edge
and
benefit
of
both
these
to
our
destruction
.
For
what
could
the
Lord
doe
more
to
preserue
our
first
parents
in
their
innocency
than
to
set
as
it
were
a
double
fence
about
his
commandement
,
forbidding
not
onely
the
eating
of
the
fruit
,
but
the
touching
of
it
,
binding
the
hands
that
they
should
not
conuey
it
to
the
mouth
?
and
yet
more
hath
he
done
for
vs
,
taking
vs
out
of
the
fire
by
casting
as
it
were
his
Sonne
in
the
fire
;
though
as
if
we
had
neuer
beene
scorched
,
or
else
being
past
sense
we
carrie
still
the
coles
in
our
bosome
,
and
will
not
haue
them
quenched
with
the
water
of
the
spirit
,
to
newnesse
of
life
:
But
let
vs
not
be
so
wilfull
&
peruerse
,
so
strong
headed
and
stifnecked
as
not
to
bee
turned
into
the
way
by
the
rod
of
the
law
;
but
hauing
spent
the
portion
of
the
flesh
,
and
wasted
the
lusts
thereof
,
let
vs
grow
in
loue
with
our
fathers
house
;
for
what
fruit
can
we
haue
in
those
things
whereof
we
shall
be
ashamed
,
or
which
at
length
shall
bring
shame
on
vs
?
Let
vs
therfore
shake
off
the
sinnes
we
haue
delighted
in
,
and
then
haue
we
suffered
in
the
flesh
,
and
then
hath
Christ
suffered
in
the
flesh
for
vs
;
which
if
he
haue
,
then
is
our
flesh
destroied
in
vs
;
which
if
it
be
,
then
shall
we
cease
from
sinne
;
which
if
we
doe
,
then
shall
we
liue
after
the
will
of
God
,
though
not
in
perfection
,
yet
reformable
to
the
perfection
of
his
will
;
and
then
to
vs
that
are
sanctified
shall
not
the
law
be
grieuous
nor
burdensome
as
Saint
Iohn
saith
,
1.
Iohn
5.3
.
but
it
shall
reioice
the
heart
,
giuing
light
to
the
eies
,
and
sweetnesse
to
the
taste
,
as
Dauid
saith
,
Psal
119.7.8.9.10
.
God
sending
his
Sonne
,
&c.
This
is
the
second
generall
p●n
spoken
of
at
first
,
namely
,
that
what
was
impossible
to
the
law
is
made
possible
in
Christ
;
wherein
obserue
foure
things
:
First
,
the
person
which
sendeth
:
Secondly
,
the
person
which
is
sent
:
Thirdly
,
the
maner
how
he
is
sent
:
Fourthly
,
the
end
of
his
sending
:
For
the
first
,
which
is
God
,
consider
the
cause
mooued
him
to
this
mercy
,
not
any
thing
in
vs
,
but
his
owne
loue
and
compassion
towards
vs
,
as
it
is
expressed
,
Ioh.
3.16
.
God
so
loued
the
world
that
he
sent
his
sonne
:
and
Ezek.
16.3.4
.
It
is
said
concerning
the
Church
of
God
,
that
at
the
beginning
she
was
born
and
begotten
of
the
heathen
,
her
father
an
Amorite
,
her
mother
an
Hittite
,
at
the
day
of
her
birth
shee
had
no
mid-wife
,
neither
was
shee
washed
but
remained
filthy
,
shee
had
not
so
much
as
a
swadling
clout
to
couer
her
,
neither
did
any
that
passed
by
pitie
her
,
but
shee
was
cast
out
in
the
open
field
,
lay
polluted
in
her
blood
&
ready
euery
houre
to
perish
.
In
which
words
the
meaning
of
the
holy
Ghost
is
to
set
forth
our
vnworthinesse
,
our
shame
,
and
our
nakednesse
.
If
now
an
honorable
person
shall
passe
by
,
and
open
his
compassion
on
her
,
and
bring
her
home
,
and
spread
his
owne
skirts
ouer
her
,
feed
her
at
his
owne
table
,
make
her
beautifull
,
and
aduance
her
to
great
honour
,
whereby
she
that
was
despised
comes
to
be
beloued
of
all
nations
,
and
yet
she
should
againe
fall
to
her
pollution
and
become
a
common
strumpet
;
if
notwithstanding
this
vnthankefulnesse
and
apostasie
,
he
should
draw
her
home
againe
,
and
renue
his
former
fauours
towards
her
,
no
reason
could
be
giuen
of
this
but
the
free
mercy
of
him
that
did
it
:
euen
so
hath
God
like
an
honorable
person
full
of
all
power
and
riches
,
strength
and
maiesty
,
mercy
&
compassion
seene
vs
polluted
in
our
bloud
before
our
birth
,
borne
of
corrupt
parents
,
brought
forth
into
a
more
corrupted
place
,
which
is
this
world
;
yet
hath
he
said
,
we
shall
liue
,
he
hath
caused
vs
to
bud
as
the
flower
of
the
field
,
yea
our
time
hath
beene
as
the
time
of
loue
,
hee
hath
spread
the
skirts
of
his
protection
ouer
vs
,
entred
a
couenant
with
vs
,
and
we
are
become
his
:
now
for
vs
to
enquire
the
cause
of
this
,
we
can
finde
none
,
but
his
willing
loue
to
haue
it
so
;
but
let
vs
striue
by
the
fruits
of
our
liues
to
honor
him
,
and
with
the
calues
of
our
lippes
to
praise
him
that
hath
thus
aduanced
his
mercy
on
vs
,
and
let
vs
not
doe
the
worke
of
a
presumptuous
whore
either
in
giuing
rewards
to
the
flesh
,
or
taking
rewards
of
the
flesh
,
to
fulfill
the
lusts
thereof
,
lest
the
Lord
diminish
our
ordinary
,
as
Ezek
16.27
.
and
feed
vs
with
the
blood
of
wrath
and
lealousie
.
Againe
heere
note
,
that
the
Lord
neuer
worketh
but
when
it
is
impossible
and
the
cure
desperate
in
the
eies
of
men
;
for
when
the
Law
could
not
saue
vs
,
then
rather
than
hee
would
want
a
people
and
lose
the
glory
of
his
mercy
hee
sent
his
sonne
to
saue
vs
.
The
woman
,
Mar.
5.25
.
that
had
her
issue
of
blood
twelue
yeeres
,
and
had
spent
all
her
substance
among
Physitians
and
auailed
not
:
when
man
could
not
heale
her
then
Christ
did
it
;
when
he
that
had
beene
diseased
38.
yeeres
and
had
line
long
at
the
poole
of
Bethesda
,
Ioh.
5.6
.
and
could
get
none
to
helpe
him
in
when
the
water
was
troubled
,
then
did
Christ
bid
him
take
vp
his
bed
and
walke
:
when
,
Ioh.
11.39.42
.
Lazarus
had
been
in
the
graue
foure
daies
,
that
it
was
impossible
for
man
to
restore
life
,
yea
scarce
possible
to
abide
his
smell
,
then
Christ
by
the
speaking
of
a
word
could
doe
it
:
when
,
Luk.
15.20
.
the
prodigall
sonne
had
wasted
all
and
was
reiected
of
all
,
then
the
father
receaueth
him
home
againe
:
when
Ionas
was
,
Ionah
2.2
.
in
the
whales
belly
,
and
,
as
the
text
saith
,
in
the
belly
of
hell
,
that
hee
thought
himselfe
cast
out
of
Gods
sight
,
then
did
the
Lord
bring
vp
his
life
from
the
pit
and
deliuered
him
:
when
Daniel
was
put
into
the
Lions
den
,
Dan.
6.22
.
to
be
made
a
pray
for
beasts
,
then
the
Lord
shewed
his
power
by
stopping
of
the
Lions
mouthes
that
they
hurt
him
not
:
when
the
three
children
,
Dan.
3.23
.
were
cast
into
the
fornace
seuen
times
hotter
then
it
was
wont
to
bee
,
because
they
would
not
consent
to
idolatry
,
then
did
the
Lord
restraine
the
nature
of
the
flames
,
that
it
rather
cooled
then
scorched
them
:
when
Dauid
,
1.
Sam.
23.26
.
was
compassed
on
euery
side
by
Saul
and
his
company
that
he
had
no
way
to
escape
,
then
God
sent
a
messenger
to
the
King
to
tell
him
of
a
power
comming
against
himselfe
,
whereby
they
left
persuing
him
:
when
the
Isralites
had
the
red
Sea
before
them
,
the
mountaines
on
each
side
them
,
and
the
Egyptians
behind
them
,
Exod.
14.21
.
then
did
the
Lord
by
a
meanes
,
to
man
impossible
,
prouide
for
their
safety
.
The
vse
whereof
is
to
our
exceeding
comfort
,
that
if
we
be
closely
imprisoned
the
Angell
can
vnloose
vs
,
when
all
doe
forsake
vs
then
will
the
Lord
gather
vs
vp
,
Psal.
27.10
.
If
we
bee
ready
with
Peter
to
sinke
into
the
sea
,
if
we
cry
but
Lord
saue
vs
,
we
shall
be
safe
:
if
we
be
as
dead
as
the
dry
bones
,
Ezek.
37.4
.
the
Lord
can
and
will
put
life
into
vs
:
the
slauery
that
the
Pharaohs
of
the
world
can
put
vs
to
,
nor
the
bondage
they
can
hold
vs
in
,
is
nothing
to
the
Lord
,
with
whom
nothing
is
impossible
;
which
if
we
could
but
once
beleeue
we
would
be
lifted
vp
in
what
misery
soeuer
;
for
the
Lord
〈…〉
●s
from
●ell
it selfe
:
so
as
we
are
the
cause
of
our
●●ne
miseries
,
and
of
our
discomforts
in
our
miseries
,
because
we
are
so
incredulous
;
therfore
let
vs
pray
to
the
Lord
to
increase
our
faith
that
wee
may
neuer
distrust
in
his
power
:
for
that
hee
worketh
not
till
it
bee
impossible
,
hee
is
moued
thereto
by
our
pride
,
lest
if
he
should
doe
it
by
meanes
,
wee
might
attribute
it
to
the
second
causes
,
and
not
to
his
prouidence
,
and
so
rob
him
of
his
glory
:
and
on
the
other
side
,
if
wee
haue
no
meanes
,
then
we
distrust
his
prouidence
,
and
so
despaire
as
men
without
God
in
the
world
,
whereas
our
affiance
in
him
should
driue
out
all
trembling
distrust
whatsoeuer
,
for
hee
that
hath
thus
prouided
for
our
soules
when
they
were
mouldring
away
in
our
sinnes
,
how
can
we
feare
,
but
our
bodies
,
which
with
the
soule
make
the
whole
man
,
shall
bee
as
deare
and
pretious
to
him
also
?
For
the
second
,
which
is
the
person
sent
,
it
is
the
sonne
of
God
,
wherein
our
vnworthinesse
appeareth
the
more
,
that
vnlesse
Christ
had
beene
sent
,
wee
had
not
beene
saued
;
and
this
wil
the
more
appeare
by
considering
what
we
are
without
Christ
,
euen
heires
of
condemnation
,
subiect
to
euerlasting
curse
:
and
if
we
would
haue
a
description
of
our selues
without
Christ
;
before
we
were
borne
we
deserued
that
the
mid-wiues
should
teare
vs
and
rend
vs
out
of
our
mothers
wombe
,
and
cast
vs
not
into
water
,
as
Pharaohs
mid-wiues
should
haue
done
to
the
Israelites
,
Exod.
1.17
.
but
into
the
fire
which
might
in
some
sort
prefigure
the
heat
in
hell
;
and
that
the
first
swathing-band
should
haue
beene
the
chaines
of
darkenesse
to
bind
vs
fast
to
the
diuel
;
and
that
the
first
fire
to
warme
vs
at
should
haue
beene
that
that
burneth
by
the
breath
of
the
Lord●
and
that
the
first
milke
to
cherish
vs
should
haue
beene
poison
to
choke
vs
;
and
that
the
first
garment
to
cloath
vs
with
,
should
haue
beene
the
wrath
and
vengance
of
God
;
for
we
are
so
deformed
in
our
conception
as
the
Lord
cannot
discerne
that
euer
any
part
of
our
image
came
from
heauen
,
so
polluted
in
our
liues
,
as
if
the
Diuell
were
let
loose
among
vs
,
yea
for
our
sakes
all
the
creatures
both
in
heauen
and
earth
are
accursed
(
except
the
Angels
elect
;
and
the
diuell
who
was
accursed
from
the
beginning
)
and
that
ceremoniall
leprosie
in
the
law
,
Leuit.
15.
prefigureth
,
and
〈…〉
morall
vncleannesse
and
leprosie
of
our
soules
;
for
in
the
law
the
chaire
he
sate
on
,
the
bed
he
lay
on
,
the
basen
he
washt
in
was
vnclean
,
the
meat
he
eat
,
yea
the
company
he
kept
was
so
also
:
now
in
regard
hereof
God
sent
his
sonne
to
make
that
possible
,
which
was
in
vs
impossible
,
to
make
his
worth
answer
our
vnworthinesse
,
that
since
his
eie
could
not
indure
the
sight
of
our
vncleannesse
,
it
might
delight
in
the
beholding
of
his
holinesse
;
and
that
the
hand
that
could
not
bee
staied
from
being
auenged
on
vs
,
might
through
the
obedience
of
his
sonne
be
tied
and
fast
bound
from
striking
vs
;
and
that
the
violes
of
vengeance
which
were
opened
to
bee
powred
forth
on
vs
,
might
through
the
pleasure
he
tooke
in
his
sonne
be
stopt
and
diuerted
from
vs
.
Secondly
,
it
was
necessary
Christ
should
be
sent
,
for
our
sinnes
being
against
the
maiesty
of
an
infinit
God
,
deserue
iustice
of
the
same
nature
,
which
iustice
must
haue
either
infinite
satisfaction
,
or
infinit
punishment
;
therefore
God
being
both
infinitely
iust
,
and
infinitly
mercifull
,
there
must
be
presented
to
him
one
of
the
same
nature
,
who
by
being
infinite
,
may
reconcile
both
these
;
if
we
should
present
our selues
,
besides
that
we
are
but
finit
,
we
must
needes
taste
of
iustice
,
for
what
haue
we
but
figge-leaues
to
couer
our
shame
?
If
we
could
offer
the
Angels
for
our
attonemet
,
it
were
too
low
a
price
,
for
they
are
in
themselues
finite
,
being
at
the
first
created
,
and
for
this
their
creation
they
stand
indebted
to
the
Lord
;
and
the
satisfaction
they
can
giue
is
but
their
obedience
,
which
is
their
duty
;
therefore
the
price
of
reconciliation
must
bee
the
Sonne
of
God
,
who
is
infinite
aswell
as
God
himselfe
,
equall
with
him
in
maiesty
,
in
power
,
and
in
purity
,
and
he
hath
infinitely
satisfied
his
infinite
iustice
,
and
ioyned
him
in
infinite
mercy
to
vs
,
that
as
Dauid
saith
,
Psal.
32.10
.
we
are
now
compassed
about
with
mercy
,
and
we
know
whatsoeuer
compasseth
a
man
,
there
is
nothing
can
come
vnto
him
,
but
it
must
first
come
through
that
doth
so
compasse
him
;
so
as
wee
being
through
Christ
compassed
about
with
the
Lords
mercy
there
can
no
sorrowes
come
neere
vs
,
but
either
mercy
will
keepe
them
out
,
or
if
they
come
in
,
they
must
come
through
mercy
,
and
proceed
from
mercy
,
and
not
from
iustice
nor
displeasure
.
〈…〉
●●●rd
,
in
what
manner
he
was
sent
:
In
the
similitude
of
●●●●full
flesh
.
Out
of
which
learne
,
that
God
could
not
be
satisfied
for
sinnefull
flesh
but
by
flesh
;
not
by
the
similitude
of
flesh
,
but
of
sinnefull
flesh
:
wherein
we
are
to
beleeue
,
that
Christ
is
the
naturall
sonne
of
God
,
and
the
sonne
of
Dauid
,
but
not
naturall
,
for
he
was
not
begotten
of
man
,
his
seed
being
vncleane
,
but
he
was
conceaued
of
the
holy
ghost
,
and
so
became
man
like
vnto
vs
,
sinne
excepted
;
therefore
it
is
heere
said
,
in
the
similitude
of
sinnefull
flesh
,
not
in
sinnefull
flesh
;
and
in
this
similitude
he
was
both
in
the
sight
of
men
,
and
of
God
:
in
the
sight
of
men
,
for
all
the
while
he
was
on
earth
,
he
was
seene
to
be
subiect
to
the
miseries
of
sinnefull
flesh
,
both
in
his
life
and
death
;
to
hunger
,
for
he
was
oft
so
;
to
pouerty
,
for
he
had
not
whereon
to
lay
his
head
;
to
persecution
,
for
he
fled
and
withdrew
himselfe
from
much
violence
intended
against
him
;
to
griefe
,
for
he
wept
and
sighed
for
the
death
of
Lazarus
,
and
the
destruction
of
Hierusalem
;
to
slanders
,
for
they
vpbraided
him
that
he
wrought
by
the
power
of
the
diuel
;
to
temptations
,
for
he
was
carried
by
the
Spirit
into
the
desert
for
that
purpose
;
to
accusation
by
false
witnesses
to
colour
the
sentence
of
death
against
him
;
to
scourgings
,
to
scoffings
,
to
reuilings
,
to
the
crosse
,
to
death
it selfe
;
all
which
was
seene
to
men
,
by
some
that
grieued
at
it
,
by
most
that
iested
and
reioyced
at
it
.
He
was
also
seene
in
this
similitude
by
God
himselfe
,
for
though
he
was
deliuered
and
tossed
as
it
were
from
pillar
to
post
,
from
Annas
to
Caiaphas
,
from
Caiaphas
to
Pilate
,
from
Pilate
to
the
Souldiers
,
from
the
Souldiers
to
the
Citie
,
from
the
city
to
the
Iudgement
seat
,
from
thence
to
the
inferiour
officers
to
be
beaten
with
reeds
,
&
from
thence
to
the
gibbet
;
&
though
all
cried
by
the
perswasion
of
the
high
priests
,
Crucifie
him
,
doubling
it
in
the
aire
with
a
most
damnable
echo
;
yet
was
all
this
done
as
Peter
saith
,
Act.
2.23
.
by
the
determinate
counsell
of
God
,
the
heauens
hauing
decreed
that
the
earth
should
open
as
it
were
to
swallow
him
,
because
he
represented
our
persons
more
liuelie
then
Iacob
did
the
person
of
Efau
,
Gen.
27.21
.
so
as
for
the
time
he
was
heauily
crushed
with
the
weight
of
Gods
indignation
,
which
appeared
by
the
conflict
he
had
with
the
wrath
of
God
,
sweating
droppes
of
blood
,
&
by
the
basenesse
&
deiection
he
felt
in
himselfe
,
crying
out
that
hee
was
forsaken
,
an
〈…〉
doth
proue
he
was
in
the
similitude
of
sinnefull
flesh
in
the
sight
of
his
father
,
and
that
it
was
necessary
it
should
be
so
,
being
man
to
satisfie
for
man
,
and
God
to
get
the
conquest
of
death
,
hell
and
condemnation
.
For
the
fourth
,
which
is
the
purpose
he
was
sent
for
:
It
was
to
abolish
sinne
,
and
to
condemne
sinne
in
the
flesh
,
speaking
metaphorically
or
in
a
borrowed
speech
;
meaning
heereby
that
there
was
great
pleading
in
heauen
before
the
seat
of
God
betweene
Christ
and
the
diuell
,
the
seed
of
the
woman
and
the
serpent
,
the
diuell
challenging
of
vs
to
be
his
:
first
because
in
our
first
parents
we
gaue
more
faith
&
credit
to
him
then
to
God
;
for
when
God
had
wrapt
vp
condemnation
in
the
forbidden
fruit
,
we
thought
it
to
be
the
hidden
treasure
of
diuine
knowledge
;
when
he
had
sweetned
his
inhibition
of
this
one
tree
,
with
the
free
vse
and
liberty
of
all
the
rest
,
as
if
we
should
starue
for
meat
,
our
appetite
must
be
enflamed
to
this
aboue
the
rest
;
and
when
he
had
enioyned
a
law
vpon
our
fingers
,
as
not
to
touch
it
,
then
doe
we
through
the
strength
of
suggestion
prefix
our
eies
on
no
other
marke
then
to
gaze
on
it
,
thereby
to
insnare
our
hands
to
snatch
at
it
:
Secondly
,
whereas
Adam
had
his
birth
and
creation
in
innocency
,
which
was
but
a
particular
allegation
for
him
,
yet
we
that
are
his
posterity
haue
our
beginning
from
corruption
,
as
if
in
our
generation
we
vowed
a
course
of
vncleanenesse
,
and
doe
performe
this
vow
by
plunging
the
whole
man
into
the
lake
as
it
were
of
impiety
,
and
therefore
in
our
liues
resembling
his
likenesse
by
walking
in
the
workes
of
darkenesse
he
impudently
would
haue
faced
out
the
matter
as
if
heauen
had
beene
but
the
hall
of
iustice
,
fit
for
the
maiesty
of
God
to
sit
there
,
and
not
for
vs
to
abide
there
longer
then
while
sentence
is
in
giuing
:
But
when
Christ
against
this
had
truly
alleaged
the
eternity
of
his
generation
in
respect
of
his
God-head
,
the
cleannesse
of
his
conception
in
respect
of
his
man-hood
,
how
in
this
person
of
ours
he
was
euer
sanctified
,
in
this
flesh
of
ours
had
vanquished
the
fierce
temptations
of
the
diuell
;
and
how
we
in
our
owne
persons
by
the
water
of
the
holy
ghost
are
daily
washed
;
when
by
this
hard
pleading
of
Christ
on
our
side
,
we
were
by
the
sentence
of
God
vnshakled
,
as
prisoners
vniustly
detained
,
and
had
our
absolution
written
in
our
foreheads
that
the
damned
might
see
it
to
their
discomfort
;
then
the
sonne
of
God
hauing
by
this
his
trauell
o●ened
the
insearchable
riches
of
his
fathers
mercy
toward
vs
,
he
condemned
sinne
in
this
flesh
,
and
purged
as
it
were
euery
veine
of
the
hidden
filthinesse
lay
in
it
,
and
made
vs
members
of
his
body
.
So
as
from
hence
learne
to
measure
the
benefit
thou
hast
by
Christ
,
that
he
is
no
further
sent
to
thee
then
he
hath
destroied
sinne
in
thee
;
for
if
thou
settest
vp
a
seat
for
profanenesse
in
thy
heart
,
sowing
thy
fruit
to
the
flesh
and
liuing
to
thy selfe
,
then
,
as
2.
Cor.
5.15
.
Christ
died
not
for
thee
,
and
he
was
sent
to
die
that
by
his
death
thou
mightest
liue
to
him
;
beware
therefore
thou
doest
not
examine
thy selfe
too
slightly
in
this
matter
,
for
it
was
easier
for
the
Lord
to
create
a
new
heauen
and
a
new
earth
,
then
to
raise
thee
from
the
dead
,
and
to
abolish
sinne
in
thee
,
which
kept
thee
vnder
the
dominion
of
death
,
hee
hauing
no
resistance
in
the
one
,
and
in
the
other
hauing
the
rebellion
of
thy
nature
to
hinder
him
;
so
as
thou
must
not
measure
the
death
of
sinne
in
thee
by
the
auoiding
of
grosse
sinnes
,
which
the
sunne
hates
to
shine
vpon
,
but
euen
by
thy
practise
and
delight
in
smaller
sinnes
,
for
if
these
doe
keepe
their
course
in
running
priuatly
through
thy
life
,
as
the
bloud
doth
in
runnig
secretly
through
thy
veins
,
it
keepes
out
the
spirit
which
should
raise
thee
from
the
old
Adam
to
the
new
,
from
rebellion
to
obedience
,
from
darknesse
to
light
,
from
hell
to
heauen
.
Striue
therefore
as
in
thy
ignorance
to
please
the
flesh
,
so
by
thy
knowledge
to
content
the
spirit
,
that
as
pride
pleased
the
flesh
,
so
humblenesse
of
heart
may
please
the
spirit
,
and
that
for
the
assurance
of
Christ
to
be
thine
,
thou
maist
doe
euery
thing
contrary
to
that
thou
didest
before
,
after
the
example
of
Domitian
the
Emperour
,
who
was
answered
if
hee
would
gouerne
vprightly
,
he
must
doe
contrary
to
that
the
gouernours
had
done
before
who
ruled
with
crueltie
and
tyrannie
.
ROM.
chap.
8.
vers.
4.
verse
4
That
that
righteousnesse
of
the
law
might
be
fulfilled
in
vs
,
which
walke
not
after
the
flesh
but
after
the
spirit
.
THis
verse
hath
reference
to
that
which
went
before
,
amplifying
the
reason
why
God
sent
his
sonne
in
the
similitude
of
sinnefull
flesh
;
that
the
righteousnesse
of
the
law
might
be
fulfilled
in
vs
;
and
standeth
on
two
parts
:
First
,
by
whom
:
Secondly
,
for
whom
this
righteousnesse
was
fulfilled
.
From
hence
obserue
that
there
be
two
kinds
of
righteousnes
:
first
,
a
righteousnesse
whereby
God
doth
iustifie
:
secondly
,
a
righteousnesse
whereby
man
would
iustifie
himselfe
:
The
first
is
so
called
in
two
respects
:
First
,
because
it
proceedeth
from
God
:
Secondly
,
because
it
is
in
God
,
and
not
in
vs
;
and
this
appeareth
by
opposition
of
the
contrary
,
2.
Cor.
5.21
.
Christ
was
made
sinne
for
vs
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
;
where
that
sinne
,
and
this
righteousnesse
are
opposed
,
that
as
there
dwelt
no
vncleannesse
in
his
flesh
,
but
our
corruption
was
imputed
vnto
him
because
he
appeared
in
our
likenesse
,
so
is
there
no
righteousnesse
in
vs
,
but
that
of
Christ
is
imputed
vnto
vs
,
we
being
made
one
flesh
and
one
spirit
with
him
.
Therefore
erroneous
is
that
of
the
Papists
,
that
say
,
this
iustifying
righteousnesse
is
not
absolutely
of
God
,
but
partly
of
nature
and
the
faculty
of
free
will
,
and
partly
of
grace
concurring
with
free
will
.
Againe
,
the
second
,
they
deny
that
it
is
onely
in
God
,
for
Gods
righteousnesse
,
say
they
,
is
that
wherewith
he
indueth
them
that
shall
be
saued
at
the
moment
of
their
regeneration
,
but
after
is
abiding
in
them
,
called
(
his
)
because
at
first
he
doth
iustifie
the
wicked
,
but
after
it
is
mans
,
put
and
infused
into
him
as
a
quality
by
God
,
which
is
meere
contrary
to
this
place
that
we
must
seeke
to
be
righteous
in
Christ
onely
,
because
he
onely
hath
fulfilled
the
righteousnesse
of
the
law
;
and
this
was
the
end
why
Christ
was
sent
,
namely
to
supply
our
wants
,
and
was
performed
by
him
onely
by
the
spirit
of
life
which
was
in
himselfe
:
for
by
the
spirit
of
life
of
Christ
which
is
in
vs
,
it
cannot
be
:
For
first
,
vnlesse
wee
bee
able
to
doe
it
as
exactly
as
Adam
in
his
integrity
before
concupiscence
entred
into
his
heart
,
wee
cannot
doe
it
as
wee
should
;
and
this
none
can
doe
but
Christ
;
therefore
in
our
owne
persons
we
are
damned
:
Secondly
if
we
could
attaine
to
the
perfection
of
Adam
,
yet
is
out
case
in
our selues
desperare
,
because
it
sufficeth
not
that
we
now
fulfill
it
,
but
wee
must
make
vp
that
breach
,
and
cure
vp
that
wound
was
made
at
first
by
the
sinne
of
Adam
,
else
is
the
law
in
the
strictnesse
of
it
vnsatisfied
;
and
this
no
flesh
can
doe
,
but
the
flesh
of
the
sonne
of
God
;
howbeit
hee
by
the
spirit
of
sanctification
hath
made
vs
a
holy
people
set
at
liberty
in
him
,
and
as
highly
in
Gods
fauour
as
euer
Adam
was
:
For
first
he
hath
absolutely
performed
it
:
Secondly
,
he
hath
infinitely
satisfied
for
our
breach
of
it
:
And
thirdly
he
hath
mercifully
washed
away
the
filth
of
our
sins
by
the
water
come
forth
of
his
side
,
which
is
his
spirit
.
We
must
therefore
beware
our
iudgements
be
not
corrupted
with
this
error
of
the
Papists
,
to
thinke
we
are
iustified
partly
by
workes
,
and
partly
by
grace
;
for
we
are
saded
by
grace
onely
,
and
without
works
,
for
who
can
tell
when
he
hath
wrought
well
that
he
deserueth
saluation
?
nay
looke
Mark
.
10.17
.
and
we
shall
see
one
through
the
hypocrifie
of
his
heart
bragge
he
had
from
his
youth
obserued
the
whole
law
,
and
yet
asked
what
he
should
doe
more
to
obtaine
eternall
life
;
so
as
no
man
can
tell
when
he
hath
done
enough
:
besides
that
,
when
all
is
done
to
the
vttermost
,
euen
then
are
wee
but
vnprofitable
seruants
;
for
the
most
righteous
in
his
workes
doth
either
sinne
in
the
matter
,
or
in
the
measure
and
manner
,
or
in
the
end
,
or
in
all
three
,
and
therefore
he
that
laboureth
to
build
a
tower
with
his
workes
to
clime
to
heauen
,
buildeth
Babel
to
his
owne
confusion
.
And
if
thy
saluation
should
be
thus
diuided
betweene
the
works
of
thy
hands
,
and
the
workes
of
Christs
flesh
,
then
makest
thou
Christ
but
in
part
mercifull
,
and
in
part
a
Sauiour
,
who
is
altogether
mercifull
,
and
a
perfect
sauiour
,
there
being
no
name
vnder
heauen
but
his
by
which
we
can
be
saued
,
as
the
scripture
speaketh
,
he
being
the
scape
goate
mentioned
Leuit
16.
that
carried
our
sinnes
into
the
wildernesse
,
for
which
otherwise
we
had
beene
slaine
,
if
the
wrath
of
God
by
that
meanes
had
not
beene
staied
;
for
there
is
not
so
much
as
a
weake
disposition
in
vs
to
doe
good
which
may
bee
made
sufficient
by
grace
as
the
Papists
would
perswade
vs
,
but
our
naturall
will
is
not
onely
weake
to
doe
good
,
but
willing
to
commit
all
kind
of
sinne
,
needing
not
onely
furtherance
but
alteration
and
change
,
not
in
substance
,
but
in
qualities
and
corruption
;
for
as
Ieremy
saith
cap.
10.23
.
The
way
of
man
is
not
in
himselfe
,
neither
is
it
in
man
to
walke
and
to
direct
his
steps
;
and
Ezek.
36.26
.
A
new
heart
(
saith
the
Lord
)
will
I
giue
you
&c.
the
old
heart
in
a
man
being
no
more
able
to
receiue
goodnesse
then
a
stone
is
to
receaue
softnes
.
Nay
we
say
first
that
God
offereth
not
grace
generally
to
all
men
,
but
to
such
onely
as
shall
be
saued
:
and
whereas
they
leaue
this
grace
in
a
suspension
,
in
saying
it
lieth
in
our
willes
to
receaue
it
or
not
;
we
say
,
naturally
we
haue
no
such
free-will
to
chuse
good
or
euill
.
True
it
is
our
will
hath
this
freedome
,
of
two
sinnes
to
chuse
the
lesse
,
as
some
chuse
to
be
couetous
,
some
to
be
idolaters
,
some
to
be
vsurers
,
some
to
be
flatterers
,
some
to
be
Atheists
:
but
to
haue
the
choice
of
good
or
euill
is
not
in
our
wils
,
for
that
liberty
was
onely
in
mans
integrity
,
and
taken
from
vs
when
Euah
tooke
of
the
fruit
of
the
forbidden
tree
:
so
that
al
the
power
of
all
the
creatures
of
heauen
&
earth
is
not
able
to
cause
the
wil
to
like
of
that
which
is
good
,
nor
keepe
it
from
that
sin
wherto
it
resolutly
inclineth
.
But
now
if
we
regard
the
will
as
it
is
changed
,
and
partly
renewed
to
the
will
of
Christ
,
yet
for
all
that
it
hath
not
any
such
freedome
as
to
chuse
betwixt
good
&
euill
;
for
this
belongs
not
to
the
nature
of
the
will
,
otherwise
the
Angels
in
heauen
should
hang
in
the
same
suspence
with
vs
,
whereas
we
know
they
doe
absolutely
the
will
of
God
in
heauen
,
as
we
pray
we
may
on
earth
;
&
so
with
as
much
of
our
wils
as
is
renewed
wee
do
the
will
of
God
willing
lie
without
any
such
free
election
;
&
this
is
wholly
wrought
by
God
,
as
Phil.
2.13
.
It
is
he
that
worketh
both
the
will
&
the
deed
,
and
Ioh.
6.37
.
All
that
the
father
giueth
me
shall
come
vnto
me
:
he
doth
not
say
,
shall
come
if
they
will
:
&
Ezek.
36.26
.
the
Lord
doth
not
say
,
this
will
I
do
if
yee
wil
,
but
speaketh
absolutely
&
powerfully
,
A
new
hart
will
I
giue
you
,
&
I
will
take
away
the
stony
hart
:
For
howsoeuer
it
is
meet
Adam
should
haue
this
free
election
being
made
a
perfect
resemblance
of
the
image
of
God
,
yet
is
it
not
meet
for
vs
in
this
second
creation
,
lest
heereby
we
should
make
the
death
of
Christ
of
no
effect
,
neither
his
grace
nor
spirit
;
for
if
we
had
it
,
then
should
we
fall
from
Christ
,
because
of
that
flesh
&
infirmity
that
is
in
vs
;
&
therfore
as
the
Lord
doth
begin
with
vs
by
his
spirit
to
conuert
vs
,
without
any
thing
in
vs
to
further
it
,
but
altogether
to
withstand
it
,
so
doth
he
proceed
with
vs
by
his
spirit
,
and
end
with
vs
by
his
spirit
,
that
he
may
be
all
in
all
in
our
weldoing
and
in
the
worke
of
our
saluation
.
And
yet
notwithstanding
this
,
we
haue
neede
of
exhortations
,
threatnings
,
praier
,
and
such
like
,
to
strengthen
and
stirre
vp
our
dull
and
senselesse
wils
;
for
the
inward
working
of
the
spirit
,
which
frameth
our
wils
to
will
good
,
doth
not
abolish
the
instrumentall
causes
,
but
we
haue
need
of
these
meanes
:
first
,
because
they
are
sanctified
of
the
Lord
and
ordained
to
make
vs
lay
hold
on
the
spirit
:
secondly
,
because
without
these
the
spirit
and
graces
of
God
would
soone
perish
;
which
counsell
is
giuen
,
Heb.
3.13
.
to
exhort
one
another
daily
lest
we
be
hardened
through
the
deceit
of
sinne
:
for
though
God
could
doe
this
onely
by
his
spirit
,
yet
hee
will
haue
these
meanes
vsed
,
that
we
be
neither
high
minded
nor
idle
,
for
since
we
cannot
doe
good
,
why
should
we
be
proud
,
and
since
we
so
hardly
keepe
good
we
must
not
be
idle
,
but
,
as
Phil.
2.12.13
.
end
and
worke
forth
our
saluation
with
trembling
;
for
as
one
holdeth
a
great
masse
of
lead
or
other
vnremoueable
weight
,
not
to
remoue
it
,
for
hee
knowes
hee
cannot
,
but
onely
to
trie
his
strength
,
so
though
we
cannot
,
nor
need
not
performe
the
law
,
(
because
Christ
hath
done
it
)
yet
must
we
make
it
the
rule
of
our
obedience
and
of
a
sanctified
life
,
that
heerein
we
may
resemble
Christ
who
alone
hath
sanctified
vs
.
We
are
then
to
consider
how
Christ
hath
fulfilled
the
righteousnesse
of
this
Law
;
and
that
he
hath
done
two
waies
,
partly
by
abrogating
it
,
and
partly
by
establishing
it
;
he
hath
abrogated
the
law
in
two
things
.
First
in
the
power
of
separation
between
man
and
man
,
which
was
the
law
of
ceremonies
,
so
as
what
was
enmity
betweene
Iew
and
Gentile
,
that
hath
Christ
abolished
,
and
therefore
as
it
is
said
,
Ephes.
2.14
.
Christ
is
our
peace
which
made
of
both
one
,
and
hath
broken
the
stop
of
the
partition
wall
through
his
flesh
in
abrogating
the
hatred
,
that
is
,
the
law
of
commandements
,
which
standeth
in
ordinances
,
for
to
make
of
two
one
newe
man
in
himselfe
:
Secondly
,
in
the
power
of
malediction
betweene
God
and
man
,
whereupon
it
is
said
,
Gal.
5.23
.
There
is
no
law
against
vs
,
that
is
,
the
curse
of
the
law
for
sinne
is
not
due
to
vs
,
because
Christ
hath
taken
it
away
,
and
therefore
it
is
said
,
1.
Tim.
1.9
.
The
law
is
not
giuen
vnto
a
righteous
man
,
that
is
,
against
a
righteous
man
there
is
no
law
,
the
curse
of
the
law
belonging
onely
to
the
reprobate
,
and
not
to
the
elect
;
howbeit
we
must
not
thinke
we
are
so
deliuered
from
the
condemnation
of
it
as
that
wee
are
freed
from
the
obedience
of
it
;
Christ
therefore
hath
likewise
established
the
law
,
and
this
two
waies
:
First
,
in
the
doctrine
:
Secondly
,
in
the
obedience
to
the
doctrine
.
For
the
first
,
that
not
any
thing
of
the
doctrine
is
abrogated
but
perfectly
taught
by
Christ
,
as
appeareth
,
Mat.
5.22
2●
.
That
the
least
euill
thought
is
damnation
,
That
anger
in
heart
is
flat
murder
.
That
he
that
lusteth
but
in
hart
after
a
woman
committeth
adultery
:
and
Saint
Paul
saith
Rom.
7.7
.
hee
knew
not
what
lust
was
,
till
he
knew
the
righteousnesse
of
Christ
.
Againe
,
as
was
touched
before
,
Christ
came
but
for
these
two
ends
:
first
,
to
make
peace
betweene
man
and
man
:
secondly
,
between
God
and
man
;
now
the
moral
law
made
no
enimity
betweene
Iew
and
Gentile
,
but
the
ceremoniall
law
,
for
that
was
the
wall
parted
vs
and
them
,
and
that
onely
is
broken
downe
by
the
comming
of
Christ
;
and
for
the
other
,
the
curse
of
the
law
made
all
the
warre
betweene
God
and
vs
,
&
the
rigor
of
it
Christ
hath
satisfied
;
but
the
doctrine
of
the
law
made
none
;
for
we
yet
in
the
precise
keeping
of
it
challenge
life
,
Christ
hauing
fulfilled
it
in
vs
and
for
vs
,
so
as
Christ
giueth
vs
no
new
righteousnesse
but
that
wee
our selues
could
not
perform
,
&
yet
we
claime
it
as
done
in
our
person
by
the
righteousnesse
of
the
law
,
that
Christ
in
our
flesh
performed
:
for
the
second
,
he
doth
also
establish
it
in
the
obedience
to
the
law
,
and
this
two
waies
▪
Fi●●t
,
b●●●he
person
of
Christ
,
for
by
his
inherent
holinesse
was
fulfilled
all
the
law
,
which
is
imputed
to
vs
:
Secondly
,
as
by
righteousnesse
inherent
in
him
,
so
by
his
spirit
of
sanctification
dwelling
in
vs
,
hauing
the
whole
man
in
part
changed
,
that
we
are
able
to
doe
what
God
will
,
and
in
iudgement
to
allow
,
in
affection
to
embrace
,
and
in
action
to
execute
what
he
commandeth
;
so
as
if
we
consider
our
filthinesse
we
haue
the
blood
of
Christ
to
bathe
in
;
if
our
nakednesse
,
wee
haue
the
robes
of
his
righteousnesse
;
if
our
beggery
,
we
haue
his
riches
filled
with
all
graces
;
yet
must
we
alwaies
ioyne
bloud
and
water
,
faith
and
works
,
in
the
person
iustified
,
for
they
are
notes
of
our
religion
,
signes
of
our
conuersion
,
seales
of
our
election
,
fruits
of
our
iustification
,
testimonies
of
a
good
conscience
,
in
their
end
they
are
referred
to
the
Lords
glory
,
they
are
causes
to
stirre
vp
others
to
the
seruing
of
the
same
God
,
&
they
are
of
the
Lord
accepted
and
recompensed
in
the
mercy
of
the
rewarder
,
and
not
at
the
merit
of
the
worker
,
for
he
can
accept
of
none
by
desert
but
that
which
is
according
to
the
precise
couenant
of
the
law
;
but
water
is
to
be
stood
vpon
as
a
signe
that
bloud
hath
gon
before
,
and
the
writing
of
his
law
in
our
hearts
by
sanctification
of
life
is
a
proofe
that
our
sinnes
are
purged
in
the
blod
of
Christ
,
and
pardoned
through
the
mercy
of
God
.
And
in
respect
of
these
seuerall
operations
and
workes
of
Christ
in
aboli●●●●
the
law
in
the
curse
,
and
establishing
the
law
in
the
obedien●●
〈◊〉
it
,
we
that
are
elect
are
said
to
be
dead
to
the
law
,
Rom.
7.4
.
and
also
liuing
to
the
law
;
wee
are
dead
to
the
law
in
three
respects
:
First
to
the
condemnation
of
it
,
because
being
iustified
by
Christ
we
cannot
be
condemned
by
the
law
,
for
the
wrath
of
God
is
taken
away
through
the
imputation
of
his
righteousnesse
:
Secondly
,
to
the
constraint
of
the
law
,
for
it
doth
not
constraine
vs
which
are
Gods
elect
,
as
it
doth
the
reprobate
,
because
Christ
by
the
worke
of
his
spirit
doth
bend
our
wils
to
the
obedience
of
the
law
in
some
measure
,
and
stirre
vp
our
affections
to
a
delight
in
it
:
Thirdly
,
we
are
dead
to
the
power
of
prouocation
which
was
in
the
law
to
vrge
vs
to
sin
,
because
our
sins
being
taken
away
in
the
passion
of
Christ
,
the
law
bringing
vs
as
it
were
vpon
the
scaffold
and
shewing
vs
hell
gates
,
and
heauen
a
farre
off
,
not
able
of
our selues
to
make
passage
to
it
,
teacheth
vs
to
auoid
all
sinnefull
occasions
whereby
our
feete
might
be
found
slipping
,
and
to
lay
the
better
hold
vpon
the
bridge
the
Lord
Iesus
,
by
whom
the
conscience
is
so
pacified
,
as
wee
are
euer
directed
in
the
right
way
;
so
as
we
are
dead
to
it
in
the
curse
of
it
,
and
aliue
to
it
,
as
it
is
the
rule
of
our
direction
;
we
are
dead
to
it
in
the
bondage
of
it
,
and
aliue
to
it
in
the
obedience
of
it
,
Gods
spirit
directing
our
hearts
to
doe
that
willingly
which
the
law
requireth
.
Since
then
there
is
this
necessity
laid
vpon
vs
,
to
be
dead
vnto
sinne
,
for
which
sinne
the
curse
of
the
law
is
due
,
and
to
be
liuing
to
newnesse
of
life
,
though
wee
see
this
rich
benefit
of
hauing
the
righteosnesse
of
the
law
fulfilled
,
to
bee
performed
by
Christ
onely
,
and
that
for
vs
,
we
must
beware
we
fall
not
either
into
profane
security
,
or
else
into
presumptuous
hypocrisie
;
the
one
thinking
the
fauour
of
God
not
greatly
requisite
,
the
other
that
it
is
easily
obtained
;
the
one
running
on
still
to
sinne
,
the
other
couering
their
nakednesse
with
fig-leaues
,
which
are
not
broad
enough
to
couer
all
,
nor
thicke
enough
to
hide
them
from
his
eies
,
that
pierceth
into
the
deepest
darknesse
;
for
these
may
haue
a
knowledge
of
the
law
and
subscribe
vnto
it
,
a
glimmering
sight
of
Christ
in
the
Gospell
and
reioice
at
it
,
and
yet
not
haue
sinne
condemned
in
their
flesh
,
but
their
flesh
damned
for
their
sinne
,
whereas
if
we
straitly
trie
our selues
by
the
law
,
and
see
our
sinnes
as
sores
runnig
full
of
corruption
,
and
damnation
to
bee
awaiting
vpon
the
least
sinne
,
then
is
the
commandement
come
vnto
vs
,
and
then
sinne
being
reuiued
we
know
to
what
Physitian
to
goe
,
and
what
eie
salue
to
craue
,
for
we
cannot
looke
into
the
bottome
of
our
hearts
,
vnlesse
we
looke
into
the
bottome
of
the
law
,
and
if
we
faile
in
this
wee
shall
know
no
sinnes
,
and
so
consequently
no
Sauiour
for
sinnes
:
for
God
being
a
fearefull
Iudge
,
and
a
consuming
fire
,
we
cannot
stand
before
him
without
peace
of
conscience
;
nor
haue
this
peace
without
grace
from
Christ
;
nor
partake
of
this
grace
without
acknowledgment
of
misery
;
nor
come
to
this
acknowledgment
without
a
through
sight
of
our
sinnes
;
nor
attaine
to
this
sight
without
a
sight
of
damnation
due
for
them
;
nor
see
this
damnation
without
a
triall
of
our selues
by
the
commandement
;
so
as
Christ
hath
not
by
his
vertue
abated
,
but
aduanced
the
power
and
excellency
of
the
law
in
the
right
vse
of
it
,
for
which
it
was
ordained
,
namely
,
to
set
our
hearts
on
God
,
and
our
waies
in
the
trade
of
his
commandements
;
and
therefore
let
vs
by
all
meanes
shun
two
extremities
:
First
,
a
restlesse
desire
to
performe
the
law
so
precisely
as
to
seeke
life
in
it
,
which
is
harder
for
vs
to
doe
then
to
remoue
mountaines
,
or
to
clime
vp
to
heauen
to
see
the
seat
of
God
:
Secondly
,
rechlesse
impiety
to
liue
profanely
because
we
cannot
liue
so
precisely
as
we
ought
,
for
the
law
is
the
goale
wee
must
time
at
,
and
the
perfection
we
must
striue
to
,
and
though
in
our
best
workes
we
are
vnprofitable
,
yet
must
we
worke
,
lest
wee
be
abominable
.
Now
for
the
second
part
,
namely
for
whom
Christ
tooke
this
paines
to
establish
and
fulfill
the
righteousnesse
of
the
law
;
it
was
for
such
as
walke
not
after
the
flesh
,
but
after
the
spirit
,
which
teacheth
vs
to
know
a
child
of
God
from
a
reprobate
,
the
life
of
the
one
being
like
the
darkenesse
of
Egypt
,
grosse
and
palpable
,
the
other
like
the
Sunne-shine
,
cleere
and
comfortable
.
And
this
life
in
the
elect
may
be
discerned
by
two
markes
:
First
,
by
a
spirituall
,
inuisible
,
internall
testimony
:
secondly
,
by
a
reall
,
externall
,
and
visible
.
The
first
is
discouered
two
waies
;
first
by
the
spirit
of
adoption
,
whereby
we
cry
in
confidence
to
the
Lord
as
to
a
father
;
secondly
,
by
the
spirit
of
sanctification
,
whereby
we
liue
in
obedience
and
subiection
as
to
a
Lord
.
The
outward
euidence
of
a
Christian
is
likewise
knowen
two
waies
:
first
,
by
an
outward
profession
:
secondly
,
by
walking
in
that
profession
.
Now
lest
we
be
deceaued
in
the
inward
signes
;
first
,
through
pride
in
our selues
,
and
the
policy
of
sathan
,
to
make
vs
thinke
we
haue
them
when
we
want
them
,
as
Matth.
7.23
.
Many
by
doing
great
things
in
the
name
of
Christ
,
will
entitle
themselues
to
heauen
which
is
a
purchase
for
the
elect
only
,
but
he
will
professe
he
neuer
knew
them
:
secondly
,
through
the
secrecie
of
them
,
they
being
knowen
onely
to
God
,
as
1.
Cor.
2.10
.
The
spirit
searcheth
all
things
,
and
no
man
knowes
the
heart
but
he
that
made
it
;
therfore
an
inuisible
faith
must
be
discerned
by
visible
fruits
,
and
who
can
tell
that
the
powers
of
his
soule
be
reformed
,
if
it
breake
not
forth
into
his
life
,
for
which
cause
the
badge
of
a
renued
Christian
is
;
first
,
a
proclamation
as
it
were
,
whose
he
is
and
vnder
whom
he
serues
:
secondly
,
a
blamelesse
course
in
conuersation
:
the
first
of
these
is
communicable
to
hypocrites
,
who
will
seeme
to
carry
a
weapon
for
the
Lord
,
but
with
weake
hands
,
and
false
hearts
,
making
a
flourish
as
if
hee
would
defie
the
diuell
,
yet
secretly
and
couertly
feeding
on
him
,
and
defending
him
in
his
desires
;
and
therefore
he
that
is
truely
elect
must
be
measured
by
his
life
,
and
we
must
not
looke
into
the
spirit
which
is
in
him
,
but
into
the
fruites
of
the
spirit
which
hang
about
him
;
not
to
his
inuisible
faith
,
but
to
his
visible
workes
of
faith
;
not
to
his
outward
profession
,
but
to
his
walking
according
to
his
profession
,
as
Gal.
5.25
.
If
we
liue
in
the
spirit
,
wee
must
also
walke
in
the
spirit
:
so
as
men
are
not
to
bee
iudged
by
their
tongues
,
but
by
their
steps
;
and
since
we
must
iudge
them
this
way
,
if
we
see
one
liue
inordinately
,
sweare
outragiously
,
blaspheme
mightily
,
oppresse
cruelly
,
haunt
wicked
company
,
and
such
like
,
we
may
well
say
he
is
wicked
:
and
if
he
reply
,
iudge
not
,
thou
maiest
answer
;
thou
maiest
safely
iudge
the
roote
by
the
tree
,
and
the
tree
by
the
fruit
,
a
fountaine
by
the
streames
,
and
the
streames
by
their
cleerenesse
,
a
sicke
man
by
his
weakenesse
,
and
the
danger
of
his
weakenesse
by
the
nature
of
the
disease
,
and
what
is
in
the
heart
by
that
commeth
out
of
the
heart
,
Mat.
15.19
.
for
how
could
such
a
sea
of
sinnes
swell
ouer
their
bankes
if
thou
wert
stable
minded
?
those
hauty
lookes
could
neuer
so
transforme
thy
countenance
,
if
pride
did
not
possesse
thee
;
nor
thy
vsury
and
oppression
,
so
rage
and
some
out
in
thy
purchasing
and
possessions
if
couetousnesse
did
not
delight
thee
;
nor
profanenesse
and
cursed
speaking
so
please
thine
eares
,
if
ignorance
and
contempt
of
God
did
not
so
seale
vp
thy
conscience
as
thou
canst
not
see
thine
owne
deformity
.
Hobeit
in
this
thy
iudgement
of
others
,
obserue
3.
rules
:
First
,
iudge
thy self
first
,
lest
while
thou
reprouest
others
,
thy self
may
be
condemned
:
Secondly
,
giue
thou
no
final
iudgement
,
for
that
pertains
to
God
alone
,
before
whose
eies
all
things
are
open
:
Thirdly
,
iudge
not
according
to
the
inner
man
,
but
by
the
outward
,
that
euery
man
may
see
as
much
as
thy selfe
,
though
they
want
that
heauenly
wisedome
to
mislike
,
for
what
sow
did
euer
finde
fault
with
other
for
wallowing
in
the
mire
:
secondly
,
consider
the
phrase
or
metaphor
vsed
by
the
Apostle
,
borrowed
from
trauellers
or
those
that
vndertake
dangerous
iournies
;
for
as
one
is
subiect
to
fall
if
he
walke
in
slippery
places
,
or
to
be
hindred
in
his
walke
if
blocks
doe
lie
in
his
way
;
so
fareth
it
with
the
child
of
God
,
he
walketh
through
slippery
places
,
and
gets
many
fals
,
but
riseth
immediately
because
he
meets
with
Christ
in
the
way
,
he
trauaileth
ouer
mountains
as
it
were
in
the
wildernesse
,
and
is
much
wearied
,
but
refreshed
by
Christ
,
who
is
vnto
him
the
water
of
life
;
yea
he
hath
many
stones
laid
on
purpose
to
stumble
at
,
but
through
the
strength
of
Christ
he
creepes
ouer
them
and
comes
at
length
to
his
iournies
end
,
which
is
his
rest
in
heauen
.
Thirdly
,
marke
the
difference
betweene
the
way
of
the
elect
,
and
of
the
reprobate
,
the
first
,
as
Mat.
7.14
.
is
strait
and
narrow
,
the
other
broad
and
wide
;
now
though
the
labour
be
greater
to
croud
into
the
narrow
way
,
yet
heerein
is
the
benefit
greater
also
,
that
being
narrow
when
thou
art
once
in
thou
canst
not
lose
it
;
and
being
strait
,
thou
maiest
goe
on
as
by
a
line
and
cannot
misse
it
,
yea
if
thou
fall
,
as
needes
thou
must
through
frailety
,
being
in
the
way
that
God
prescribes
thee
,
thou
hast
,
Psal.
91.11
.
the
Angels
to
protect
thee
,
so
farre
as
thy
fall
shall
not
hurt
thee
;
whereas
now
the
wicked
that
take
such
elbow
roome
in
their
walkes
,
they
may
and
do
easily
wander
,
and
being
once
out
of
the
way
,
the
further
they
goe
,
the
further
they
are
off
the
end
they
desire
,
nay
they
haue
such
windings
and
turnings
in
the
lusts
of
the
flesh
wherein
they
liue
,
as
it
carieth
them
at
length
among
the
wolues
of
their
soules
,
that
will
deuour
them
;
and
though
as
Iob
speaketh
,
cap.
15.20
.
The
wicked
man
is
continually
as
one
that
trauelleth
of
childe
,
being
euer
conceaued
with
some
mischiefe
,
as
Esa.
59.4
.
yet
God
so
disappointeth
them
as
it
were
of
their
midwiues
as
they
bring
forth
but
a
lie
,
as
Dauid
saith
Psal.
7.14
.
And
therfore
it
fareth
with
the
children
of
God
,
and
the
wicked
,
as
with
two
setting
forth
together
,
the
one
going
strait
toward
the
place
appointed
,
the
other
turning
backeward
from
it
,
the
first
will
come
to
his
iournies
end
at
the
time
appointed
,
the
other
neuer
;
euen
so
will
God
in
his
due
time
bring
vs
whom
hee
findeth
watchfull
and
vigilant
,
to
that
place
that
Christ
hath
prepared
for
vs
in
his
house
,
and
shut
the
dores
vpon
them
that
wandred
all
their
life
as
in
the
darke
,
that
since
with
darkenesse
they
were
delighted
,
in
darkenesse
they
shall
be
tormented
.
Fourthly
,
obserue
the
maner
of
the
hypocrites
walke
.
For
as
the
Hare
when
she
is
started
by
the
hounds
,
by
reason
of
that
naturall
instinct
&
sagacity
God
hath
giuen
her
,
runneth
toward
the
market
way
,
not
for
any
desire
she
hath
to
the
way
it selfe
,
but
that
the
hounds
might
lose
her
tract
by
the
continuall
passage
of
the
people
;
euen
so
doe
the
hypocrites
walke
in
the
tract
of
Gods
children
,
as
,
come
to
sermons
,
ioyne
in
praier
,
reproue
swearing
,
lispe
out
somthing
for
reformation
,
and
such
like
;
but
why
do
they
this
?
onely
because
wee
should
not
trace
them
like
foxes
into
their
form
whither
their
carriage
for
the
flesh
is
gone
before
,
so
as
they
are
but
clokes
to
couer
their
filth
withall
,
that
looking
into
their
profession
they
will
deceiue
vs
;
but
if
wee
cast
our
eie
but
vpon
their
feete
,
we
shall
finde
their
steps
tend
to
death
.
And
whereas
policy
hath
diuided
the
state
into
three
branches
,
the
King
,
the
Clergy
,
and
the
Laiety
,
the
scripture
affordeth
vs
examples
of
hypocrisie
in
euery
one
of
these
:
Herod
for
a
King
,
Mark
.
6.20
.
will
grace
the
doctrine
of
Iohn
Baptist
so
farre
as
he
will
heare
him
gladly
,
and
fauour
his
person
so
much
,
as
he
will
yeeld
to
many
things
at
his
request
;
but
yet
he
had
a
swing
in
the
flesh
he
could
not
bee
turned
from
,
for
you
might
haue
traced
him
home
to
his
brother
Philips
house
and
haue
sene
a
most
filthy
nest
he
had
there
made
for
his
walk
in
the
flesh
.
Looke
vpon
Iudas
a
Disciple
,
a
follower
and
preacher
of
Christ
,
he
pretends
a
worke
of
mercy
and
a
religious
care
of
the
poore
,
Ioh.
12.5
.
there
is
too
much
ointment
wasted
on
Christ
,
that
might
better
haue
beene
spent
and
bestowed
in
mony
vpon
the
poore
;
heere
are
good
words
and
faire
shewes
,
but
the
Lord
vneaseth
his
hypocrisie
and
discouereth
his
priuy
way
to
be
but
for
the
filling
of
the
purse
which
he
c●●ied
,
that
he
might
spend
it
on
his
lusts
,
for
faith
the
text
,
vers.
6.
He
was
a
theefe
.
Lastly
steps
in
Ananias
and
Sapphira
,
the
foundation
of
a
family
,
being
man
and
wife
,
they
,
Act.
5.1.2
.
will
be
such
hot
followers
of
the
Apostles
as
none
shall
goe
beyond
them
for
the
reliefe
of
persecuted
Christians
,
they
will
sel
a
possession
&
pretend
to
bring
the
whole
price
of
it
and
lay
it
at
the
Apostles
feete
;
but
marke
,
they
haue
a
secret
chest
they
thought
no
man
should
see
,
one
corner
of
couetousnesse
in
their
heart
must
be
filled
,
by
keeping
part
of
the
mony
to
themselues
:
which
dissembling
of
theirs
was
suddenly
and
seuerely
auenged
,
that
we
may
beware
by
their
destruction
.
After
this
sort
doth
the
Lord
in
all
ages
discouer
the
skirts
of
hypocrites
,
that
if
they
be
but
watcht
ouer
in
a
holy
wisdom
they
haue
euer
some
backedore
which
we
shall
at
length
espie
,
whereat
the
lusts
of
the
flesh
doe
enter
,
which
heapeth
but
heauier
desolation
at
the
last
,
because
they
thought
to
haue
mocked
God
,
who
in
truth
will
not
be
mocked
.
Now
some
will
say
,
if
they
walke
in
the
right
way
at
any
time
it
sufficeth
,
alledging
for
their
example
the
thiefe
vpon
the
Crosse
,
Luk.
23.40.41
.
who
made
but
a
short
confession
,
for
that
long
happinesse
he
hath
in
heauen
,
and
therfore
thinke
thy
need
not
take
so
long
a
iourney
as
Abraham
and
the
rest
of
the
saints
of
God
haue
done
.
But
how
can
he
that
setteth
foorth
in
the
euening
finish
the
same
iourney
he
doth
that
went
out
in
the
morning
?
It
is
true
,
God
calleth
at
all
houres
,
yet
must
we
not
looke
for
such
miracles
at
the
moment
of
death
as
the
conuersion
of
the
thiefe
was
,
for
if
we
deferre
the
time
we
may
faile
of
his
promotion
,
there
being
but
one
particular
flower
of
that
kind
in
the
whole
garden
of
God
;
besides
he
had
no
such
meanes
of
faith
offered
him
till
he
was
vpon
the
gallowes
,
wheras
we
haue
had
and
doe
still
enioy
great
store
,
both
for
our
present
vse
and
for
to
lay
vp
against
a
dearth
heereafter
:
&
againe
,
by
this
our
deferring
and
shufling
off
the
time
of
saluation
we
sinne
three
waies
:
against
God
,
against
the
saints
of
God
,
and
against
our
owne
soules
;
against
God
,
because
we
dally
with
him
and
abuse
his
patience
,
putting
that
day
far
off
which
may
come
at
the
least
to
thee
in
an
instant
,
if
the
Lord
withdrawe
thy
breath
but
a
while
from
thee
:
against
the
Saints
of
God
,
because
thou
depriuest
them
of
that
company
,
comfort
,
and
profit
thou
mightest
haue
each
of
other
,
for
heerein
standeth
the
communion
of
Saints
in
a
fellow-feeling
one
of
anothers
miseries
,
comforting
them
in
their
griefes
,
strengthening
them
in
their
infirmities
,
supplying
them
in
their
wantes
,
and
encouraging
them
in
the
faith
and
power
of
grace
which
they
haue
receiued
:
lastly
,
against
themselues
in
thus
hazarding
their
soules
;
for
it
is
not
enough
to
say
,
Lord
haue
mercy
on
thee
when
thou
art
on
thy
death
bed
,
when
rather
sense
of
thy
paine
then
feeling
of
thy
sinne
doth
driue
thee
to
that
extremity
,
but
thou
must
seeke
for
mercy
before
thou
art
thrust
into
those
straites
,
else
may
thy
conscience
then
flie
in
thy
face
,
and
the
remembrance
of
thy
former
negligence
stop
thy
mouth
as
a
iust
reuenge
for
thy
sinne
of
delay
,
which
was
before
committed
.
Againe
,
heere
all
lithernesse
and
lazinesse
is
remoued
from
them
that
are
ready
to
finde
excuse
for
not
walking
so
cheerefully
,
boldly
,
and
constantly
,
in
the
right
way
as
they
should
;
for
assure
thy selfe
there
is
no
crosse
can
fall
vpon
thee
of
that
force
as
to
crosse
the
working
of
Gods
spirit
in
thee
,
if
thou
thy selfe
be
not
a
meanes
to
quench
it
,
for
if
thou
wilt
hide
thy
talent
,
it
is
true
it
can
turne
thee
to
no
aduantage
,
and
if
thou
doest
not
stirre
vp
the
graces
in
thee
and
varnish
them
as
it
were
with
a
continuall
vse
of
them
,
no
maruell
though
they
decay
and
thou
too
,
for
the
kingdome
of
heauen
is
taken
onely
by
the
violent
that
striue
and
sweat
,
and
labour
euen
as
he
that
is
famished
doth
for
meat
,
so
that
if
thou
entertaine
the
spirit
with
diligence
in
praier
,
in
hearing
,
in
meditation
and
such
like
holy
duties
it
will
awake
thee
from
thy
sleep
,
and
remoue
all
impediments
that
may
either
turne
backe
thine
eies
from
beholding
thine
anointed
Christ
Iesus
,
or
with
draw
thy
heart
from
buying
that
hidden
treasure
that
is
sealed
vp
for
thee
in
the
booke
of
the
promises
of
God
.
Lastly
obserue
the
maner
of
the
Apostles
speech
:
beginning
with
the
negatiue
:
We
must
not
walke
after
the
flesh
,
as
a
matter
of
greatest
weight
,
before
hee
commeth
to
the
affirmatiue
,
to
walke
after
the
spirit
;
for
where
there
is
the
absence
of
good
,
there
must
needs
be
euil
;
but
where
there
is
the
absence
of
euill
,
it
followeth
not
that
there
is
good
:
therefore
we
must
not
onely
not
doe
euill
,
but
we
must
doe
good
,
as
Dauid
saith
,
Cease
from
euill
,
and
doe
good
;
so
as
the
flesh
must
first
be
shaken
off
,
before
we
can
shape
our
actions
or
affections
after
the
spirit
:
and
to
this
purpose
Esay
saith
,
cap.
1.16.17
.
Cease
to
doe
euill
,
learne
to
doe
well
:
and
Paul
Rom.
13.12
.
Cast
away
the
workes
of
darkenesse
,
and
put
on
the
armour
of
light
:
and
Ephe.
4.22.23
.
Cast
off
the
old
man
which
is
corrupt
,
and
be
renued
in
the
spirit
of
your
minde
:
and
,
as
Tit.
2.12
.
we
must
not
onely
deny
vngodlinesse
,
but
we
must
liue
religiously
:
and
1.
Pet.
4.1
.
There
must
be
in
vs
a
signe
not
onely
of
Christs
suffering
,
but
also
of
his
resurrection
,
to
liue
not
after
the
lusts
of
men
,
but
after
the
will
of
God
:
and
as
Rom.
7.4
.
Wee
must
not
onely
bee
diuorced
from
our
first
husband
the
flesh
,
but
we
must
be
married
to
our
second
husband
,
which
is
the
spirit
:
so
as
for
thesound
cure
of
our
corruption
,
the
rotten
flesh
must
first
be
pared
away
that
the
right
plaister
may
bee
applied
,
and
when
thou
art
healed
thou
must
sinne
no
more
,
lest
a
worse
thing
come
vnto
thee
;
but
as
hauing
the
sore
running
on
thee
,
the
Lord
dispensed
with
thy
vntowardnesse
for
that
time
;
so
now
hauing
the
wound
stopt
,
and
thine
eies
opened
,
by
a
second
laying
of
Christs
hands
vpon
thee
,
thou
must
performe
such
actions
of
life
onely
as
are
deriued
from
the
spirit
of
God
working
in
thee
.
The
vsurer
therefore
must
not
onely
leaue
his
vsury
,
but
he
must
lend
freely
;
the
oppressor
must
not
onely
cease
from
grinding
the
faces
of
the
poore
,
but
hee
must
releeue
them
liberally
;
the
proud
man
must
not
onely
forget
to
wrinkle
his
face
by
looking
austerely
,
but
with
meekenesse
and
humility
he
must
embrace
his
brethren
;
the
profane
man
must
not
onely
forsake
his
iesting
and
scoffing
at
religion
,
but
hee
must
set
himselfe
in
the
same
ranke
to
be
railed
at
for
the
name
of
Christ
,
knowing
that
by
this
meanes
,
as
1.
Pet.
4.14
.
The
spirit
on
his
part
is
glorified
.
And
this
may
serue
to
stop
their
mouthes
,
that
thinke
him
an
honest
man
that
doth
no
harme
,
whereas
the
not
doing
hurt
is
but
as
a
tingling
and
pricking
in
the
flesh
after
a
great
benumnednesse
,
but
it
must
be
the
action
of
good
that
must
shew
the
life
of
Christ
to
bee
in
thee
;
else
maiest
thou
as
well
thinke
it
a
causelesse
curse
vpon
the
figge-tree
,
that
hauing
but
leaues
wherewith
she
did
no
harme
,
was
yet
dried
vp
because
she
bare
no
fruit
.
ROM.
chap.
8.
vers.
5.6
.
verse
5
For
they
that
are
after
the
flesh
,
sauour
the
things
of
the
flesh
,
but
they
that
are
after
the
spirit
,
the
things
of
the
spirit
.
verse
6
For
the
wisedome
of
the
flesh
is
death
,
but
the
wisdome
of
the
spirit
is
life
and
peace
.
HEnce
the
Apostle
proceedeth
to
proue
who
those
bee
who
are
ingrafted
into
Christ
,
and
who
are
not
but
continue
in
the
wrath
of
God
,
and
this
hee
doth
by
following
the
opposition
first
made
between
the
flesh
and
the
spirit
,
shewing
in
these
verses
what
the
seuerall
natures
and
dispositions
of
them
both
are
:
And
secondly
what
are
their
seuerall
ends
;
they
that
are
after
the
flesh
thinke
nothing
sauoury
but
what
comes
from
the
flesh
,
but
their
fruit
and
end
is
death
,
that
is
,
damnation
:
but
they
that
are
guided
by
the
spirit
taste
nothing
but
what
is
spirituall
,
and
the
fruit
and
end
of
them
tendeth
to
a
double
comfort
for
their
soules
,
first
,
bringing
peace
of
conscience
,
which
is
a
continual
feast
in
this
life
;
secondly
,
eternal
felicity
in
the
life
to
come
;
so
as
in
summe
his
meaning
is
to
shew
,
that
as
many
as
are
not
in
Christ
shall
be
damned
,
and
as
many
as
build
vpon
Christ
shall
be
saued
.
Then
we
must
first
know
,
what
is
meant
by
flesh
,
and
what
is
meant
by
spirit
:
for
the
first
,
what
is
meant
by
flesh
Christ
tels
vs
,
Iohn
3.5
.
in
his
answer
to
Nicodemus
,
saying
,
That
except
a
man
be
borne
againe
of
water
and
of
the
spirit
,
he
cannot
see
heauen
;
meaning
thereby
,
that
before
a
man
be
regenerate
he
is
nothing
but
flesh
,
soule
and
body
and
all
,
for
that
is
borne
of
flesh
is
flesh
,
and
a
cleane
thing
cannot
be
drawen
out
of
corruption
:
so
Paul
1.
Cor.
15.50
.
saith
,
that
flesh
and
blood
cannot
inherit
heauen
,
not
meaning
thereby
that
flesh
wherein
we
are
inclosed
,
for
the
very
substance
of
it
shall
see
God
,
but
the
old
man
the
corruption
of
nature
which
is
our
mother
wit
and
wil
;
howbeit
what
this
flesh
is
,
is
more
amply
set
downe
,
Gen.
6.5
.
where
it
is
said
in
the
originall
,
that
all
the
very
mould
of
the
deuising
thoughts
of
a
mans
heart
are
,
not
inclined
to
euill
,
but
simply
euill
;
and
not
euill
,
but
onely
euill
;
and
not
onely
euill
,
but
euill
in
all
things
;
and
not
onely
euill
in
all
things
,
but
euill
in
all
things
euery
day
:
and
Saint
Paul
,
Rom.
3.10
.
maketh
a
full
description
of
a
fleshly
man
,
shewing
what
euery
one
is
by
nature
:
There
is
none
righteous
,
no
not
one
;
the
reason
is
,
because
there
is
none
that
seeketh
God
;
and
for
not
seeking
him
they
are
all
become
apostats
;
and
by
this
their
apostasie
are
become
vnprofitable
;
and
being
thus
of
no
value
their
throate
is
an
open
sepulchre
;
and
being
thus
enlarged
like
hell
,
they
vse
them
either
to
deceit
in
that
poison
is
vnder
their
lips
,
or
else
their
mouth
is
full
of
cursing
and
bitternesse
,
which
are
two
contrarie
sinnes
;
their
feete
are
swift
to
shed
bloud
,
and
destruction
and
calamitie
are
in
all
their
waies
,
and
the
way
of
peace
they
haue
not
knowen
:
and
last
of
all
,
they
haue
not
the
feare
of
God
before
their
eies
,
which
is
the
true
cause
of
that
cursed
brood
and
chaine
of
sinnes
that
hang
together
.
Now
for
the
second
,
what
is
meant
by
Spirit
,
and
that
is
a
diuine
,
heauenly
,
inuisible
,
and
supernaturall
working
of
the
holy
Ghost
in
the
hearts
of
Gods
children
,
in
begetting
them
anew
into
the
glorious
image
of
Christ
,
by
changing
into
another
quality
and
condition
all
the
powers
of
their
soules
and
affections
of
the
heart
,
which
is
done
by
faith
in
the
outward
man
,
and
by
peace
of
conscience
in
the
inner
man
,
by
reason
whereof
the
elect
are
saied
euen
in
this
prison
of
theirs
to
bee
spirituall
.
From
hence
obserue
first
,
that
the
world
is
diuided
but
into
two
kinds
of
people
,
fleshly
and
spirituall
,
for
there
is
no
meane
betweene
them
,
&
howsoeuer
the
enemies
of
God
are
distracted
into
seuerall
and
sundry
factions
;
some
denying
the
power
of
godlinesse
through
porfanenesse
,
some
diuiding
the
power
of
it
through
opinion
of
merit
,
some
thinking
there
is
no
God
at
all
,
and
some
imagining
he
sits
idle
in
heauen
without
hauing
any
sterne
to
guide
and
direct
the
frame
of
the
earth
;
yet
doe
they
all
erre
alike
in
their
hearts
,
and
being
all
out
of
the
way
they
shall
finde
the
same
reward
of
their
worldly
wisdome
and
their
end
to
bee
damnation
:
now
these
two
sorts
and
conditions
of
men
are
easily
discerned
,
for
by
their
fruits
you
shall
know
them
,
the
one
sauoring
the
flesh
pots
of
Aegyt
,
the
other
the
sweetnesse
of
the
land
of
Canaan
;
the
one
being
taken
vp
and
possessed
by
the
pleasures
of
the
flesh
,
the
other
striuing
and
laboring
in
the
workes
of
the
spirit
;
the
one
hauing
sinne
as
it
were
alwaies
vnder
his
nose
sauoring
nothing
else
,
the
other
hauing
the
spirit
euer
in
his
eie
to
diuert
his
feet
from
the
snares
and
pleasures
of
concupiscence
;
for
by
this
word
(
after
)
which
is
in
the
text
,
is
signified
in
the
original
tongue
,
to
be
guided
and
conducted
and
led
by
the
flesh
,
which
sheweth
our
great
infidelity
in
not
beleeuing
what
the
holy
Ghost
sets
downe
,
giuing
it
heere
in
precise
commandement
that
we
should
not
be
directed
by
the
flesh
,
and
binding
this
commandement
in
the
breach
of
it
with
a
peremptory
curse
of
damnation
for
being
guided
by
it
;
and
yet
as
if
God
could
not
make
his
word
good
,
or
that
we
could
wrastle
our selues
from
his
wrath
,
our
taste
,
our
smell
and
all
our
senses
are
busied
onely
in
the
workes
of
the
flesh
as
if
we
would
cast
away
our selues
willingly
,
whereas
euen
in
naturall
reason
wee
should
abhor
it
;
for
who
would
be
conducted
by
such
a
one
as
cuts
the
throats
of
al
he
guideth
?
or
who
is
he
that
trauelling
toward
the
desert
will
picke
out
such
a
guide
as
should
lead
him
to
be
deuoured
of
wild
beasts
?
or
who
that
hath
his
iourney
by
sea
will
make
choice
of
such
a
Pilot
as
hath
cast
away
as
many
as
he
conducted
?
or
who
would
entertaine
a
knowen
theefe
and
a
waster
to
be
the
steward
of
his
house
?
or
who
would
take
such
a
husband
to
be
the
guid
of
her
youth
as
spends
and
wasts
himselfe
in
licentiousnesse
?
or
what
Prince
will
admit
him
to
bee
his
cheefe
counsellor
that
is
a
knowen
traitor
to
his
person
?
or
such
a
one
to
be
captaine
ouer
souldiers
as
is
a
knowen
and
proclaimed
rebell
?
There
is
none
so
simple
nor
so
profane
but
will
dislike
and
detest
the
choice
of
any
such
guides
and
leaders
;
and
yet
he
that
taketh
his
flesh
to
be
his
captaine
,
his
arme
&
his
guide
(
a
knowen
and
vnreconciliable
enemy
to
the
soule
)
shall
by
the
conduct
of
his
owne
corruption
not
onely
lose
his
body
but
his
soule
also
;
for
if
the
blind
lead
the
blind
both
shall
fall
into
the
pit
of
perdition
.
Therefore
let
the
world
loue
her
owne
,
and
the
flesh
pamper
it selfe
:
let
Cain
build
him
a
citie
,
Gen.
4.17
.
to
hide
him
from
the
presence
of
the
Lord
:
let
Esau
follow
his
hunting
,
Gen.
26.30
.
to
satisfie
his
pleasure
in
the
death
of
venison
:
let
Nimrod
,
Gen.
11.4
.
build
him
a
tower
to
get
him
a
name
vpon
the
earth
:
let
the
rich
man
,
Luk.
12.17
.
heape
vp
his
fruits
till
his
barnes
will
hold
no
more
:
let
Diues
,
Luk.
16
:
19.20
.
be
costly
in
his
apparrell
,
and
delicate
in
his
fare
euery
day
;
yet
obserue
thou
but
their
ends
and
thou
wilt
not
ioyne
hands
with
them
,
for
Cain
was
branded
of
the
Lord
as
a
castaway
,
Nimrod
confounded
for
his
pride
,
Esau
reiected
for
his
profanenes
,
the
rich
man
snatched
suddainly
from
his
substance
,
and
Diues
throwne
downe
to
hell
where
he
lies
panting
and
criing
for
a
drop
of
water
and
cannot
haue
it
.
Againe
in
that
it
is
said
,
they
sauour
the
things
of
the
flesh
,
obserue
,
that
all
that
is
in
a
naturall
and
carnall
man
and
commeth
from
him
,
is
but
flesh
,
that
is
,
sinne
,
yea
and
the
most
excellent
parts
that
are
in
him
,
that
is
,
his
wisdome
,
deserueth
death
,
and
is
but
as
a
worme
in
the
shell
to
consume
him
,
for
he
wanting
the
spirit
,
which
is
the
life
of
the
soule
,
as
the
foule
is
the
life
of
the
body
,
his
soule
,
his
body
,
his
minde
,
his
will
,
and
his
vnderstanding
are
but
members
,
as
Paul
calleth
them
,
Rom.
7.5
.
that
is
,
but
flesh
and
bloud
,
and
therefore
the
perturbations
of
sinnes
doe
worke
inwardly
in
the
members
of
a
naturall
man
:
wherein
we
must
make
a
difference
betweene
perturbations
and
affections
,
wee
hauing
affections
in
vs
by
nature
,
for
when
wee
were
in
our
integrity
,
we
had
the
vnderstanding
and
knowledge
of
God
and
of
his
will
,
yea
and
wee
had
affections
to
performe
his
will
;
but
after
the
fall
,
these
affections
were
peruerted
,
for
where
before
they
were
fixed
on
God
,
now
they
are
setled
on
sinne
:
but
for
perturbations
,
they
arise
and
proceede
from
the
corrupted
root
of
nature
,
it
being
a
sinne
deriued
from
originall
sinne
,
so
that
if
a
man
die
in
the
wombe
the
Lord
hath
enough
to
condemne
him
;
but
if
he
liueth
after
his
birth
,
then
vpon
this
originall
sinne
there
worketh
the
perturbations
of
sinnes
which
heapeth
greater
condemnation
vpon
his
head
.
And
this
is
the
condition
of
the
vnregenerate
,
that
all
they
doe
is
sinne
,
it
being
but
the
some
and
fruit
of
the
sinne
that
lieth
within
:
for
if
a
naturall
man
will
bring
forth
fruit
,
he
must
either
doe
that
which
is
commanded
or
forbidden
,
or
else
that
is
neither
commanded
nor
forbidden
,
as
things
indifferent
,
to
marry
,
to
eat
,
to
wash
the
hands
,
and
such
like
;
and
euen
in
these
hee
sinneth
,
for
as
to
the
cleane
all
things
are
cleane
,
so
to
him
that
is
polluted
,
all
that
comes
from
him
is
defiled
;
yea
that
which
of
it selfe
is
no
sinne
but
a
duty
commanded
,
as
praier
,
almes
,
hearing
the
word
,
and
such
like
,
proceeding
from
him
is
sin
,
because
they
rise
not
from
a
good
root
,
the
heart
being
defiled
,
nor
tend
not
to
a
good
end
,
the
glory
of
God
not
being
respected
:
so
as
we
may
truely
say
of
them
;
they
doe
the
good
they
would
not
willingly
doe
,
and
they
doe
not
the
euill
thy
would
doe
,
for
what
was
all
Pauls
morall
righteousnesse
,
Phil.
3.6
.
wherin
he
was
vnblameable
,
but
as
the
excrement
of
a
dogge
,
because
it
came
meerely
from
a
naturall
man
,
for
they
are
not
done
for
any
loue
to
God
or
of
his
glory
,
nor
for
any
care
of
their
brethren
,
but
onely
for
ostentation
to
reape
praise
and
commendation
of
men
,
that
if
a
brother
hap
to
receiue
comfort
by
it
,
it
is
beyond
the
intention
of
the
doer
,
and
therefore
all
is
fleshly
and
sinnefull
.
Nay
though
the
reprobate
haue
their
repugnancy
&
conflict
in
them
both
before
the
sinne
committed
and
repentance
for
it
after
,
yet
doth
this
nothing
lessen
nor
extenuate
the
malice
of
their
hearts
,
nor
make
their
sin
lesse
sinnefull
,
for
though
their
be
a
contradiction
betweene
the
sinnes
they
commit
,
and
the
light
of
nature
,
and
the
iudgement
of
reason
which
they
enioy
,
yet
is
this
but
betweene
the
heart
and
the
conscience
,
the
conscience
checking
,
controlling
,
and
pricking
the
heart
for
the
sinne
,
wherein
they
do
not
one
whit
exceede
or
goe
beyond
Medea
the
heathen
,
that
could
say
;
she
saw
better
things
,
but
shee
could
not
follow
them
:
for
as
one
sicke
of
a
lothsome
disease
,
doth
languish
and
pine
away
,
which
maketh
all
his
frinds
weary
of
him
,
by
meanes
whereof
hee
bewaileth
his
owne
case
,
not
for
his
sinne
,
but
for
his
disease
,
and
not
for
the
cause
of
his
misery
,
but
for
the
misery
it selfe
;
so
the
reprobate
are
said
after
they
haue
sinned
,
not
for
their
sinne
,
but
because
their
conscience
accuseth
them
of
their
sinne
,
not
for
hatred
to
the
sinne
,
but
for
feare
of
punishment
for
the
sin
,
which
appeareth
by
this
,
that
hauing
liberty
and
opportunity
anew
,
they
fall
a
fresh
to
sinning
and
wallowing
in
the
mire
.
Therefore
bee
not
thou
high
minded
if
thou
beest
a
great
Rabbin
learned
in
the
schoole-points
of
Diuinity
,
if
thou
canst
decide
controuersies
,
resolue
doubts
,
discourse
of
difficult
matters
,
for
all
this
maist
thou
doe
and
yet
sauour
of
the
flesh
and
of
death
,
if
thou
konwest
onely
the
letter
of
the
Law
and
Gospell
,
and
doe
not
know
the
true
vse
both
of
Law
and
Gospell
;
neither
be
thou
puffed
vp
,
what
euer
thou
art
,
because
thou
resorts
to
sermons
,
readest
ouer
the
bible
,
art
able
to
cite
many
places
in
the
scripture
,
for
these
may
be
the
fruits
of
a
dead
man
to
know
the
Gospell
,
and
to
be
ignorant
of
the
vse
of
the
Gospell
,
that
is
,
how
the
Gospell
teacheth
thee
to
humble
thy selfe
in
an
astonishment
of
thy
misery
,
to
mortifie
thy selfe
in
hatred
of
thy
sinnefull
flesh
,
to
deny
thy selfe
in
an
acknowledgement
of
thy
corruption
,
and
to
lay
fast
hold
vpon
Christ
,
who
is
the
light
of
thy
saluation
;
for
looke
in
Ier.
8.8
.
the
carnall
and
vnbeleeuing
Iewes
could
say
,
they
were
wise
,
and
the
law
of
the
Lord
was
with
them
;
but
the
Prophet
answereth
,
that
the
law
vnto
them
was
in
vaine
,
and
the
pen
of
the
scribes
was
in
vaine
;
and
Esa.
29.11.12
.
it
is
said
,
that
the
vision
was
become
vnto
them
as
the
words
of
a
booke
that
is
●●●led
vp
,
which
none
can
read
because
it
is
sealed
;
which
place
teacheth
vs
,
that
they
which
know
the
Law
,
and
which
know
it
not
,
it
is
as
a
booke
shut
vp
to
them
,
though
their
iniquities
bee
sealed
vp
in
it
,
because
they
truely
vnderstand
not
the
vse
of
it
,
their
smell
is
so
stopt
with
the
sauour
of
the
flesh
that
they
peruert
the
vse
of
euery
thing
which
God
hath
ordained
for
their
conuersion
.
Now
if
wee
would
take
but
a
little
view
and
looke
into
the
world
,
we
shall
see
many
thousands
sauour
the
things
of
the
flesh
both
in
things
vnlawfull
,
and
in
things
lawfull
vnlawfully
vsed
.
The
couetous
man
,
Iob.
20.13.14
hideth
wickednesse
vnder
his
tongue
,
and
keepeth
it
close
in
his
mouth
;
the
adulterers
neigh
after
their
neighbours
wiues
,
like
horses
;
the
vsurer
is
alwaies
deuising
how
to
deceiue
;
the
hypocrite
commeth
to
the
house
of
God
to
make
it
a
cloake
for
his
free
passage
to
the
house
of
an
harlot
;
many
will
seeme
to
liue
after
the
rule
of
the
second
table
,
but
not
of
the
first
,
bragging
if
they
haue
done
any
good
to
their
neighbour
,
but
neuer
considering
how
many
others
they
haue
iniured
,
nor
how
they
haue
prouoked
God
by
the
breach
of
the
first
table
,
as
profaning
his
Sabbaths
,
blaspheming
his
name
,
and
raising
vp
other
gods
to
themselues
in
their
hearts
,
preferring
the
second
table
before
the
first
,
not
weighing
that
the
first
is
the
ground
and
foundation
of
the
second
,
and
the
second
to
be
but
the
fruits
of
the
first
,
and
yet
if
they
outwardly
obserue
the
second
,
it
is
but
to
a
false
end
to
satisfie
their
priuate
and
fleshly
humour
,
or
to
get
open
and
publike
praise
of
fleshly
men
like
themselues
,
so
as
if
by
chance
they
profit
men
,
yet
are
they
abominable
to
God
,
because
they
aime
at
a
wrong
marke
,
making
all
the
veines
and
current
of
their
actions
to
end
and
runne
into
the
maine
Sea
of
the
flesh
,
they
being
such
as
of
whom
Christ
speaketh
,
Luk.
16.15
.
Yee
iustifie
your selues
before
men
,
but
God
knoweth
your
hearts
.
And
if
diuers
be
drowned
in
the
filth
of
the
flesh
that
heare
the
word
of
God
,
Ioh.
5.25
.
then
how
many
are
there
among
vs
worse
then
they
that
neuer
heare
it
,
but
thinke
that
which
is
in
truth
the
onely
food
to
preserue
them
,
the
only
poison
to
destroy
them
?
And
if
shee
be
dead
that
sauoureth
so
much
of
the
flesh
,
as
to
liue
in
pleasure
,
1.
Tim.
5.6
.
then
how
many
are
there
in
the
world
as
euill
as
shee
,
that
would
neuer
haue
the
Sunne
to
set
vpon
their
delights
,
but
would
haue
their
life
without
limitation
,
that
they
might
follow
their
sports
?
And
if
he
be
dead
that
fals
asleepe
in
his
sins
,
Eph.
5.14
.
then
how
many
of
this
kinde
are
with
vs
,
that
neuer
tooke
but
one
nap
since
their
birth
,
making
the
end
of
one
sinne
the
beginning
of
another
?
And
if
they
be
dead
that
walke
according
to
the
course
of
the
world
,
Eph.
2.1.2
.
then
(
alas
!
)
how
few
are
liuing
among
vs
,
many
great
starres
falling
from
heauen
to
the
earth
daily
,
that
is
,
many
great
professors
being
either
ashamed
or
wearied
of
their
precisenesse
in
religion
,
falling
away
daiely
,
renouncing
that
their
faith
wherwith
they
were
once
comforted
,
&
embracing
the
world
like
Demas
,
who
shooke
off
Paul
as
if
he
had
beene
as
pestilent
as
the
viper
that
Paul
himselfe
shooke
off
,
Act.
28.5
.
And
if
he
be
dead
that
followeth
not
his
calling
faithfully
,
Mat.
8.22
.
then
how
many
such
are
there
among
vs
that
either
through
idlenesse
neglect
,
or
through
fraud
and
deceit
peruert
those
means
that
God
hath
appointed
for
their
increase
?
And
if
he
be
dead
which
strengtheneth
not
himself
in
the
things
which
remaine
in
him
,
Reuel.
3.1.2
.
then
how
doe
we
abound
with
such
as
want
this
zeale
of
supporting
their
faith
,
suffering
it
daily
to
decrease
,
and
smothering
and
pressing
it
downe
with
the
sent
&
sauor
of
fleshly
ease
and
preferment
?
And
if
they
be
dead
that
haue
not
part
in
the
first
resurrection
,
Reue.
20.5
.
then
how
many
of
this
brood
haue
we
that
haue
not
yet
receiued
Christin
true
faith
at
all
,
nor
are
awaked
to
any
better
life
then
they
brought
from
their
mothers
wombe
,
thinking
too
wel
of
themselues
,
and
for
want
of
knowing
themselues
,
being
not
able
to
know
Christ
aright
,
&
wanting
this
knowledge
of
him
,
they
are
ignorant
what
benefit
they
may
receiue
by
Christ
,
and
being
ignorant
of
this
it
is
impossible
for
them
to
partake
of
any
benefits
Christ
bringeth
,
they
finding
no
better
taste
nor
sweetnesse
in
them
then
there
is
sauour
in
the
whit
of
an
egge
,
as
Iob
saith
,
cap.
6.6
▪
Therefore
let
wickednesse
come
form
the
wicked
,
and
let
it
be
a
bird
onely
of
their
hatching
,
let
them
fill
themselues
with
the
bitter
morsels
of
the
flesh
,
which
turne
to
gall
in
their
stomackes
,
for
God
at
length
shall
draw
it
out
of
their
bellies
,
Iob.
20.15
.
and
shall
cause
his
wrath
to
raine
vpon
them
:
burier●●
that
call
vpon
the
name
of
the
Lord
depart
from
iniquity
,
and
being
borne
of
the
spirit
let
vs
distast
euery
thing
that
is
not
spirituall
;
for
in
this
opposition
of
contraries
,
of
the
flesh
and
of
the
spirit
,
we
must
cleaue
as
close
to
the
blood
of
Christ
and
the
water
of
a
holy
life
,
as
the
fleshly
men
doe
to
the
diuell
,
and
to
the
course
of
their
corruption
.
This
rule
then
which
the
Apostle
heere
giueth
,
to
be
guided
and
conducted
by
the
spirit
,
condemneth
and
conuinceth
all
them
that
haue
such
froth
in
their
words
,
and
some
out
of
their
monthes
,
that
men
are
too
full
of
the
spirit
,
and
too
vehement
in
the
spirit
,
taking
vpon
them
like
Schoole-masters
to
reach
the
holy
Ghost
how
to
speake
:
but
since
the
spirit
taketh
it
vp
as
a
phrase
fit
for
him
,
let
not
vs
be
ashamed
to
vse
it
as
a
garment
fit
for
vs
;
for
the
world
hath
beene
full
of
scoffing
from
the
beginning
;
and
though
it
ingendred
in
the
flesh
of
Abraham
,
yet
came
it
from
the
bastard
brood
of
Hagar
,
Ismael
being
the
first
,
Gen.
21.9
.
that
mocked
Isaac
.
And
what
was
Elisha
the
worse
,
2.
Kin.
2.23
.
for
being
mocked
of
the
children
;
or
the
Prophets
the
worse
for
being
mocked
of
the
people
;
or
Christ
the
worse
for
being
railed
on
in
the
open
Synagogue
,
and
mocked
at
in
the
iudgement
hall
,
and
vpon
the
Crosse
?
Mat.
26.41
.
Or
Paul
the
worse
for
being
called
by
Tertullus
that
flattering
oratour
,
Act.
24.5
.
a
pestilent
fellow
and
a
mouer
of
sedition
?
Hath
not
this
beene
the
lot
of
the
righteous
since
the
beginning
,
and
the
true
badge
of
a
Christian
since
Christs
ascension
?
For
Isaack
had
the
blessing
both
vpon
his
soule
and
vpon
his
seed
,
notwithstanding
the
curse
of
his
brother
;
the
Prophets
went
on
in
their
calling
,
&
giuing
,
as
Esay
speaketh
,
their
backe
to
the
smiters
,
and
their
face
to
the
nippers
,
they
were
not
dismaied
:
and
Paul
continued
worshipping
the
God
of
his
fathers
after
the
way
which
was
called
Heresie
,
Act.
24.14
.
notwithstanding
the
rage
&
malice
of
the
vnbeleeuing
Iewes
.
And
therefore
shrinke
not
thou
in
thy
head
a
whit
,
nor
let
not
thy
zeale
be
cooled
for
the
quips
and
tants
of
peruerse
persons
;
for
either
thou
must
be
a
sheepe
or
a
goate
;
and
better
be
laughed
at
of
men
for
thy
sheepish
simplicitie
,
then
destroied
by
God
for
thy
goat-like
qualities
;
&
since
there
are
but
two
orders
&
rankes
of
men
in
the
world
,
the
one
fleshly
,
the
other
spiritual
,
we
know
he
that
was
borne
after
the
flesh
euer
persecuted
him
that
was
borne
after
the
spirit
,
&
euen
so
is
it
now
,
which
can
nothing
hurt
thee
,
because
the
spirit
doth
defend
thee
,
nay
it
toucheth
not
thee
at
all
;
for
they
scoffe
at
God
which
dwelleth
in
thee
,
and
he
at
length
will
laugh
at
their
destruction
.
Besides
,
it
is
but
the
reuiling
of
Sathan
which
possesseth
their
flesh
,
and
who
will
esteeme
of
the
diuels
frumps
,
since
he
doth
it
onely
in
enuy
at
thy
saluation
,
and
in
malice
against
the
God
of
heauen
?
Heere
againe
are
conuinced
all
such
who
of
their
owne
drowsinesse
frame
and
pretend
excuses
,
for
not
doing
as
they
say
they
should
,
but
this
is
but
one
of
the
deceits
of
sin
to
wind
thee
further
into
her
snares
,
for
the
spirit
cannot
be
idle
,
but
is
like
the
miller
alwaies
grinding
,
an●
mouing
thee
forward
to
some
good
duty
,
for
when
the
stronger
entreth
he
driueth
him
out
that
was
there
before
:
therefore
examine
thy selfe
whether
thou
be
as
earnest
in
praier
as
at
thy
pleasure
;
whether
as
diligent
in
counting
thy
sinnes
,
as
casting
thy
accounts
at
home
;
as
desirous
to
heare
the
word
as
a
stage-play
;
as
earnest
in
repenting
,
as
in
committing
of
offences
;
as
hungring
after
the
foode
of
thy
soule
,
as
after
the
nourishment
of
thy
body
;
for
if
thou
be
not
,
thou
art
so
far
from
fauouring
spiritual
things
,
as
the
spirit
hath
set
no
footing
in
thee
at
all
;
for
we
read
of
Dauid
in
the
whole
volume
of
his
Psalmes
,
how
greatly
he
delighted
in
the
law
of
God
,
how
he
longed
after
it
,
as
the
Hart
after
the
riuer
brookes
;
how
he
valued
it
better
then
thousands
of
gold
or
siluer
;
how
in
his
estimation
,
one
day
was
better
in
the
courts
of
God
,
then
a
thousand
in
the
kings
palace
:
and
if
this
spirit
was
in
him
in
the
time
of
the
law
,
then
ought
there
to
bee
a
double
spirit
in
vs
that
liue
in
this
golden
time
of
the
Gospell
.
But
I
would
it
might
not
be
said
of
vs
,
that
the
children
of
this
world
are
wiser
in
their
generation
then
the
children
of
light
;
for
they
lie
stretching
themselues
vpon
their
beds
,
straining
their
wits
how
to
please
the
flesh
with
choice
and
variety
of
delightfull
sinnes
;
whereas
wee
through
the
smoke
of
that
corruption
that
flieth
vp
to
our
eies
are
so
blinded
as
wee
thinke
our selues
incumbred
with
the
comlinesse
of
the
spirit
,
straitning
the
times
wherein
the
graces
of
God
should
be
blowen
vp
and
cherished
in
vs
,
and
giuing
too
large
an
allowance
to
the
portion
we
share
out
for
the
flesh
;
therefore
if
we
will
be
spirituall
men
indeed
,
we
must
lay
vp
the
word
of
God
in
our
hearts
,
binding
it
as
a
signe
vpon
our
hands
,
wearing
it
as
a
frontlet
before
our
eies
,
and
writing
it
vpon
the
posts
of
our
houses
,
that
it
may
be
as
a
master
to
instruct
vs
,
and
as
a
line
to
direct
vs
,
that
as
neere
as
we
can
our
thoughts
may
be
hedged
in
that
they
range
not
after
the
concupiscence
of
the
flesh
,
our
affections
restrained
that
they
rise
not
against
the
worke
of
the
spirit
,
&
our
actions
so
squared
as
they
may
be
fit
timber
for
the
building
of
such
Temples
wherein
the
Lord
shall
dwell
by
his
spirit
.
Lastly
obserue
the
fruits
the
wisdome
of
the
spirit
bringeth
,
which
be
two
,
peace
and
life
:
euen
the
two
speciall
benefits
that
the
carnall
man
seeketh
for
,
yet
misseth
of
;
for
the
flesh
neuer
giueth
peace
but
is
continually
perplexed
,
eating
and
being
neuer
satisfied
,
flying
and
chacing
themselues
when
none
pursueth
them
;
neither
can
it
bring
foorth
life
,
the
wicked
being
euer
groping
as
in
the
darke
:
so
as
we
see
what
worldly
men
most
seeke
for
,
that
they
are
most
destitute
of
;
for
we
all
agree
in
the
end
of
our
desire
,
that
we
would
be
blessed
,
but
in
the
substance
wherein
true
blessednesse
consisteth
,
there
is
great
difference
.
The
Philosophers
speaking
of
happines
,
were
distracted
into
two
hundred
eighty
eight
opinions
,
euery
one
intending
some
thing
,
and
yet
resoluing
nothing
,
some
pointing
to
the
right
hand
,
some
to
the
left
,
some
to
the
vally
,
some
to
the
plaine
,
and
yet
all
of
them
out
of
the
way
;
yea
and
the
inlightened
Christian
that
hath
a
true
contemplation
of
right
happinesse
doth
notwithstanding
by
the
halting
of
his
conscience
confute
that
in
practise
which
hee
in
heart
alloweth
,
confessing
it
to
be
ascribed
to
the
spirit
,
and
yet
seeketh
it
in
the
flesh
,
placing
it
in
heauen
,
and
yet
looking
for
it
in
hell
,
whereas
it
is
better
goe
to
heauen
a
begger
,
then
to
hell
an
Emperour
;
and
,
as
Mat.
8.
better
goe
to
heauen
lame
then
to
hell
sound
;
and
yet
such
is
our
spirituall
blindnesse
that
we
had
rather
put
it
on
the
hazard
of
our
soules
then
to
lose
any
present
comfort
in
the
body
:
But
how
canst
thou
thinke
to
finde
hony
in
a
waspes
nest
,
or
to
make
a
good
garment
of
a
spiders
webbe
,
or
to
receaue
holesome
food
of
a
cockatrice
egge
,
or
to
perswade
thy selfe
of
peace
and
life
in
following
the
flesh
,
which
the
Lord
hath
cursed
?
The
onely
happinesse
of
a
Christian
resteth
in
his
wisedome
in
the
spirit
,
for
by
this
he
hath
peace
about
him
,
and
peace
aboue
him
;
though
iudgement
smiteth
on
euery
side
,
yet
it
spareth
him
,
for
his
conscience
being
vpright
,
hee
hath
euer
his
pardon
in
his
hand
to
plead
;
though
he
be
compassed
with
all
the
crosses
in
the
world
,
yet
hauing
the
first
peace
in
the
forgiuenesse
of
his
sinnes
,
he
is
assured
of
his
last
peace
also
,
that
is
,
his
lasting
peace
in
life
eternall
.
That
king
was
miserable
that
vnder
his
cloath
of
estate
had
a
sword
hanging
ouer
his
head
by
a
little
threed
,
and
in
this
suspensed
felicity
he
was
so
perplexed
,
that
he
wished
to
be
out
of
his
rich
misery
;
much
more
may
they
wish
it
that
haue
the
sword
of
the
Lords
vengeance
shaking
ouer
them
for
studying
onely
the
wisedome
of
the
flesh
,
which
is
so
far
from
peace
as
it
would
hide
it selfe
vnder
the
hils
,
and
so
farre
short
of
life
as
it
is
the
vndoubted
messenger
of
a
most
desperate
death
.
But
these
be
onely
fruits
of
such
a
tree
as
the
feare
of
God
hath
made
wisely
old
betimes
,
being
planted
by
the
spirit
,
and
growing
vp
in
the
spirit
,
shewing
by
their
conuersation
vpon
what
stocke
they
are
grafted
,
and
by
what
sap
they
are
nourished
,
tasting
nothing
but
the
true
seruice
of
God
,
wherby
they
are
able
to
stand
before
him
with
a
cleere
conscience
which
is
walled
about
in
euery
corner
with
the
peace
and
fauour
of
God
,
and
reserued
in
his
due
time
for
the
perfection
of
glory
in
the
life
to
come
.
ROM.
chap.
8.
vers.
7.
verse
7
Because
the
wisedome
of
the
flesh
is
enimity
against
God
,
for
it
is
not
subiect
to
the
law
of
God
,
neither
indeed
can
be
.
THe
drift
of
the
Apostle
in
this
verse
as
in
the
former
,
is
to
shew
that
our
sanctification
is
the
onely
security
we
haue
of
our
saluation
,
for
to
them
that
are
in
Christ
there
is
life
and
peace
,
and
this
our
vnion
with
him
is
discerned
by
our
walking
in
his
spirit
;
and
this
shall
wee
know
when
the
things
wee
doe
sauour
of
the
spirit
;
and
this
sauour
is
seene
by
performing
the
fruits
of
the
spirit
in
the
course
of
a
godly
life
.
And
that
this
is
so
,
he
hath
proued
by
opposing
two
contraries
,
as
namely
by
the
godly
life
of
a
spirituall
man
,
and
the
godles
life
of
a
carnall
man
:
Now
heere
he
sheweth
a
reason
why
the
wisedome
of
the
flesh
is
damnation
,
because
it
is
enimity
against
God
.
So
this
verse
standeth
on
two
parts
:
First
,
he
sheweth
what
the
wisedome
of
the
flesh
is
,
at
plaine
hatred
with
God
:
Secondly
,
patience
that
coles
of
fire
may
be
heaped
vpon
their
heads
,
and
whether
these
three
meete
together
in
any
one
man
,
or
any
of
them
alone
possesse
him
the
wisdome
of
the
flesh
euer
rebelleth
against
the
wisdome
of
God
;
and
this
I
speake
not
of
the
folly
of
man
,
but
of
the
very
best
actions
that
flesh
and
blood
can
doe
,
for
the
very
best
wisdome
of
the
flesh
,
was
that
of
Peters
toward
Christ
,
Master
pitty
thy selfe
,
Mat.
16.22.22
.
and
yet
for
this
he
was
called
Sathan
:
so
that
to
consult
with
flesh
and
blood
is
but
to
take
aduice
how
to
damne
our selues
,
for
if
we
be
at
enmity
with
God
,
it
must
needes
follow
wee
are
at
friendship
with
the
diuell
.
Now
for
the
second
part
,
which
is
the
reason
of
this
enimitie
betweene
God
and
the
flesh
:
obserue
,
that
if
we
will
know
how
to
please
God
,
it
is
taught
vs
in
his
law
,
for
if
we
would
yeeld
our selues
subiect
to
it
,
it
being
giuen
and
pronounced
at
first
by
the
mouth
of
God
,
written
with
his
singer
,
and
sent
by
his
Angell
,
deliuered
to
Moses
to
be
read
to
the
people
,
and
to
be
left
for
vs
their
posterity
,
it
would
teach
vs
how
to
be
the
friends
of
God
as
Abraham
was
,
for
therein
is
both
life
and
death
set
before
vs
,
Deut.
5.33
.
it
is
as
a
line
and
plummet
to
square
our
liues
by
,
and
to
measure
our
steppes
to
heauen
;
in
it
is
the
reuealed
will
of
God
for
vs
,
and
the
secret
for
himselfe
,
Deut.
29.29
.
in
it
are
contained
promises
for
obedience
,
and
a
whole
volume
of
cursings
for
breaking
it
:
so
that
if
wee
will
be
saued
wee
must
please
God
,
and
how
wee
shall
doe
this
is
set
forth
vnto
vs
in
his
law
:
and
if
we
separate
our selues
from
the
vse
of
this
law
,
then
shall
it
become
a
killing
letter
to
vs
,
that
is
,
as
oft
as
we
read
it
we
shall
read
our
owne
damnation
,
as
appeareth
,
2.
Kin.
22.11
.
But
if
we
study
it
to
make
it
the
rule
of
our
obedience
,
and
as
a
light
to
direct
vs
through
the
darkenesse
of
this
life
,
then
doth
it
conuert
the
soule
,
condemning
sinne
in
the
flesh
,
and
freeing
the
flesh
from
sinne
,
that
if
we
fall
,
we
fall
but
in
the
armes
of
Christ
,
for
hee
is
the
way
wee
are
directed
to
walke
in
by
the
law
.
So
as
in
a
word
learne
,
that
the
Apostle
wil
measure
thy
loue
of
God
,
by
thy
loue
of
the
law
of
God
,
euen
as
an
earthly
Prince
will
discerne
thy
affection
of
him
,
by
thy
subiection
to
his
scepter
.
Secondly
,
obserue
hence
,
that
of
all
the
creatures
of
God
the
rebellion
of
man
is
greatest
,
nay
he
only
swarueth
from
the
course
of
his
first
creation
,
for
heere
we
see
how
farre
he
is
degenerate
;
that
being
made
after
the
image
of
God
to
glorifie
him
in
his
subiection
to
his
law
,
now
he
turneth
the
heele
against
him
,
and
hath
framed
a
law
to
himselfe
which
he
doth
follow
,
namely
the
lusts
of
the
flesh
,
denying
any
obedience
to
the
law
of
his
maker
,
and
not
onely
disarming
himselfe
of
all
possibility
of
subiection
,
but
putting
on
the
armor
of
Gods
enemy
,
flatly
opposing
himselfe
,
and
standing
in
contradiction
with
the
law
of
God
.
But
now
the
rest
of
the
creatures
of
God
,
they
keepe
the
end
of
their
creation
,
the
Sunne
giuing
her
light
for
which
she
was
made
,
the
Sea
keeping
her
bounds
wherin
she
was
set
,
the
water
yelding
her
power
to
cleanse
for
which
she
was
ordained
,
the
earth
bringing
foorth
her
fruit
,
as
she
was
commanded
,
euery
beast
of
the
field
liuing
in
the
ignorance
of
his
strength
,
and
in
his
acknowledgement
of
man
to
be
his
head
as
he
was
at
first
enioyned
;
whereas
if
they
should
alter
their
naturall
course
,
as
the
sunne
to
bring
darknesse
,
the
wat●●
to
defile
,
the
earth
to
miscarry
,
and
cast
all
her
fruit
out
of
her
wombe
before
it
were
ripe
,
and
the
rest
to
peruert
their
ends
for
which
they
were
giuen
vs
,
wee
would
count
it
as
monstrous
as
for
a
man
to
goe
vpon
his
head
with
his
feet
vpward
;
and
yet
is
the
case
of
man
more
monstrous
,
for
where
God
made
him
a
liuing
soule
hee
hath
made
himselfe
a
dead
carkase
and
a
damned
creature
;
and
where
he
had
his
reason
sanctified
to
all
good
,
and
knew
no
euill
,
he
hath
now
all
the
powers
of
his
vnderstanding
polluted
,
that
nothing
but
weeds
and
sinnes
doe
grow
vp
in
him
;
and
where
he
had
a
law
giuen
him
to
bridle
and
keepe
him
in
from
ranging
;
he
hath
taken
the
bridle
in
the
teeth
,
and
wrung
himselfe
by
his
concupiscence
out
of
the
hands
and
protection
of
God
,
nothing
being
able
to
curbe
or
keepe
him
in
till
he
had
cast
himselfe
out
of
the
saddle
,
namely
the
paradise
of
God
;
and
not
resting
thus
foiled
with
his
fall
,
he
stands
now
in
armes
against
the
Lord
as
if
he
threw
him
downe
;
whereas
(
alas
)
the
Lord
tooke
pleasure
in
the
worke
of
his
hands
,
seeing
it
was
very
good
;
and
hee
ouerthrew
himselfe
in
pride
and
infidelity
which
stil
encreaseth
as
his
age
increaseth
,
and
maketh
him
so
rebellious
as
he
is
;
The
consideration
whereof
(
this
being
the
condition
of
the
best
of
vs
,
as
we
lie
in
the
wombe
)
ought
exceedingly
to
humble
vs
and
wound
vs
at
the
heart
,
that
what
wee
would
condemn
in
the
insensible
creatures
,
that
we
senselesly
run
into
,
and
yet
the
obedience
wee
see
performed
by
them
cannot
draw
vs
to
the
subiection
whereto
we
are
tied
,
which
shewes
vs
to
be
farre
more
brutish
then
they
;
and
therefore
what
recompence
of
reward
can
we
expect
(
if
we
continue
thus
vntamed
)
but
as
Salomon
saith
,
Prou.
1.31
.
to
be
filled
with
our
owne
deuises
,
and
cap.
5.22
.
to
be
holden
with
the
cords
of
our
owne
sinne
,
till
destruction
come
like
a
whirle
wind
,
and
carry
vs
away
without
recouery
?
Againe
,
learne
hence
who
they
be
that
loue
,
and
who
they
be
that
hate
God
,
such
as
keepe
,
or
keepe
not
his
commandements
,
according
to
the
saying
of
Christ
,
If
ye
loue
me
,
keepe
my
commandements
;
and
as
is
comprised
in
the
end
of
the
second
commandement
,
that
mercy
shall
bee
shewed
to
them
that
loue
him
and
keepe
his
commandements
;
but
those
that
hate
him
,
and
wil
not
haue
Christ
raigne
ouer
them
,
but
cast
his
yoake
far
from
them
,
he
will
pursue
them
with
his
wrath
to
the
fourth
generation
.
And
heere
we
are
to
iudge
of
two
sorts
of
men
,
the
one
that
sinne
of
too
much
presumption
,
the
other
that
sinne
of
good
intention
:
the
first
are
blasphemers
,
profaners
of
the
labbath
,
drunkards
,
adulterers
,
vsurers
&
such
like
,
that
thinke
all
time
lost
which
is
not
spent
vpon
their
lusts
,
&
dare
braue
the
heauens
,
as
if
there
were
no
vengeance
reserued
for
them
;
these
men
chacing
and
hunting
vp
and
downe
to
get
new
occasions
of
sinning
,
not
masking
or
dissembling
,
but
openly
proclaiming
the
poison
in
their
hearts
by
the
scabs
and
vicers
in
their
liues
,
doe
shew
from
what
head
they
spring
,
for
making
no
conscience
of
sinne
they
are
the
brood
of
the
serpent
,
Ioh.
8.44
.
&
Ioh.
3.8
.
For
he
that
is
borne
of
God
sinneth
not
,
that
is
,
he
that
laboreth
to
mortifie
his
flesh
daily
,
and
to
purge
himselfe
by
repentance
;
but
he
that
will
set
fire
to
his
affections
that
are
already
enraged
,
and
study
how
to
inuent
mischief
,
he
is
of
the
diuel
.
For
the
other
sort
they
are
such
as
will
serue
God
after
their
fancies
,
but
this
will
not
suffice
,
for
though
they
meane
no
hurt
,
or
that
their
conscience
be
perswaded
that
they
doe
is
right
,
yet
heere
wee
see
wee
must
not
frame
the
law
of
God
according
to
our
conscience
,
but
bend
our
conscience
according
to
the
law
of
God
,
to
worship
him
as
hee
hath
prescribed
in
his
word
;
for
if
good
purposes
or
good
intentions
would
haue
serued
,
then
had
the
Iewes
as
great
cause
to
be
accepted
of
God
as
any
,
for
though
they
went
about
to
establish
their
owne
righteousnesse
through
workes
,
yet
heerein
they
did
no
more
then
they
were
taught
by
the
Scribes
&
Pharisees
which
were
their
leaders
;
yea
and
they
liued
strictly
as
was
commanded
by
the
law
of
Moses
,
and
had
a
zeale
,
but
not
according
to
knowledge
,
and
therfore
missed
of
their
saluation
.
They
that
persecuted
the
Prophets
,
and
rose
vp
against
Paul
,
Act.
22.
had
a
good
intention
;
and
Paul
himselfe
in
the
state
of
a
Pharisie
thought
he
had
done
God
good
seruice
,
when
Act.
9.2
.
he
had
got
a
commission
to
persecute
the
church
:
and
what
could
bee
better
then
for
Peter
in
meere
loue
to
his
master
Christ
,
to
disswade
him
from
going
vp
to
Ierusalem
,
where
he
knew
he
shold
be
hardly
intreated
?
yet
was
hee
called
sathan
for
his
labour
;
or
what
could
be
better
in
zeale
of
conscience
,
then
for
Vzzah
to
releeue
and
support
the
Arke
from
falling
,
yet
because
it
was
contrary
to
the
commandement
he
was
stricken
with
sudden
death
.
So
as
our
meaning
is
not
that
which
can
excuse
vs
;
for
wee
must
square
out
our
crabbed
and
knotty
timber
by
the
line
and
plummer
,
measuring
crooked
things
by
that
which
is
straight
,
that
both
may
be
straight
;
and
we
must
goe
to
the
plaine
rule
,
the
law
&
word
of
God
,
&
not
to
that
leaden
rule
wherby
we
are
abused
in
the
errour
of
our
iudgement
,
for
we
must
in
euery
thing
submit
our
wils
to
Gods
will
,
that
they
may
be
pure
and
holy
as
his
law
is
;
therfore
let
this
his
law
be
our
glasse
to
see
whether
we
be
deformed
or
beautifull
;
our
touch-stone
to
trie
whether
our
deuotion
be
gold
or
drosse
;
our
ballance
that
it
may
appeare
whether
we
be
weight
or
refuse
;
&
our
diet
to
feede
on
that
we
su●fet
not
with
the
sinnefull
pleasures
of
this
lfie
:
and
let
vs
walke
with
straight
feete
in
an
euen
path
,
that
wee
neither
decline
to
the
right
hand
to
sinne
of
presumption
,
not
to
the
left
to
sinne
of
good
intention
,
but
without
looking
backe
(
except
it
be
to
correct
that
which
is
amisse
)
let
vs
euer
bee
going
forward
in
that
way
the
Lord
hath
set
vs
in
,
and
then
to
vs
that
walke
according
to
this
rule
peace
shall
light
and
rest
vpon
vs
,
Gal.
6.16
.
and
mercy
shall
compasse
vs
on
euery
side
.
Further
,
in
that
the
Apostle
saith
,
that
the
wisedome
of
man
neither
is
nor
can
be
subiect
to
the
law
of
God
,
we
gather
against
the
opinion
of
the
Papists
,
that
it
is
no
way
in
our
power
or
free-will
to
take
or
to
refuse
the
grace
of
God
,
whereby
at
first
wee
should
be
conuerted
;
for
as
there
is
no
power
in
a
bow
to
bend
it selfe
further
then
it
is
drawen
by
the
strength
of
man
,
no
more
is
there
any
liberty
in
vs
to
incline
our
wils
to
goodnesse
,
further
then
it
is
pressed
and
forced
by
grace
;
for
first
we
say
the
infusion
of
grace
is
from
aboue
,
and
the
power
to
retaine
it
and
apply
it
is
from
aboue
also
,
it
being
a
speciall
prerogatiue
giuen
to
Gods
elect
onely
,
as
Christ
himself
saith
,
None
can
come
to
me
except
my
father
draw
him
;
the
word
signifieth
a
violent
forceing
and
vrging
of
a
man
when
with
all
his
strength
he
withstands
it
;
and
the
heart
of
a
man
is
as
a
stone
that
cannot
be
softned
,
except
it
be
by
the
blod
of
Christ
,
no
more
then
the
diamond
can
except
it
be
by
the
blood
of
a
Goate
,
but
when
it
hath
once
beene
washed
with
the
blood
of
the
Sonne
of
God
,
then
our
wils
worke
like
waxe
in
the
singers
of
the
Lord
,
Phil.
2.3
.
Besides
,
if
it
should
bee
arbitrary
with
vs
to
refuse
or
receaue
the
grace
of
our
conuersion
,
then
should
we
still
continue
in
our
blood
,
for
as
we
haue
no
light
in
our selues
at
all
,
so
being
inlightned
wee
can
no
longer
keepe
it
then
the
hands
of
Christ
are
laide
vpon
vs
;
and
therefore
the
Lord
saith
,
Exo.
33.19
.
I
will
haue
mercy
on
whom
I
will
,
and
whom
I
will
I
harden
;
it
being
wholly
and
meerely
in
him
for
the
magnifying
of
his
mercy
on
some
,
and
the
manifestation
of
his
iustice
on
others
,
to
saue
and
to
condemne
:
and
this
is
set
foorth
vnto
vs
,
Luk.
15.5
.
in
the
parable
of
the
lost
sheepe
,
for
such
are
wee
all
by
nature
,
straying
from
God
in
the
breach
of
his
commandement
,
in
the
fruit
of
the
forbidden
tree
.
Now
they
will
al
grant
it
is
mercy
at
first
in
the
Lord
to
seeke
vs
,
and
when
he
hath
spied
vs
our
in
the
desert
of
our
sinnes
,
doe
we
of
our selues
set
any
one
foote
forward
to
hasten
or
helpe
our
returne
home
?
No
,
but
our
shepheard
is
faine
to
take
vs
on
his
shoulders
and
carry
vs
all
the
way
home
to
his
fathers
house
,
for
if
we
were
not
haled
,
and
pulled
,
and
borne
,
and
drawne
to
God
by
violence
,
we
would
be
like
the
starting
bow
,
that
would
recoile
back
againe
.
Neither
doth
this
take
away
the
freedome
we
had
in
our
creation
,
for
in
Adam
there
was
a
double
or
twofold
free
will
,
answerable
to
the
twofold
estate
wherin
he
stood
,
the
first
while
he
was
in
his
innocencie
,
&
that
was
like
the
wil
of
the
Angels
in
heauen
,
in
that
of
his
own
nature
he
was
wholly
&
freely
inclined
to
do
that
which
was
good
;
The
second
,
after
his
fall
,
&
that
was
like
the
will
of
the
diuell
,
who
was
a
liar
from
the
beginning
,
and
hath
no
libertie
but
in
doing
euill
,
for
hee
can
not
but
sinne
,
and
euen
such
is
ours
,
that
come
out
of
the
corrupted
loines
of
Adam
,
for
we
haue
election
onely
to
commit
this
sin
,
or
that
sinne
,
as
may
serue
our
turnes
best
,
and
as
naturall
reason
doth
lead
vs
to
:
so
as
in
that
wee
are
said
to
be
free
,
it
is
to
make
vs
inexcusable
;
and
in
that
wee
are
bound
,
it
is
to
make
vs
miserable
;
for
so
long
as
wee
are
holden
of
the
flesh
,
there
is
a
kind
of
seruile
and
slauish
necessitie
to
sinne
naturally
,
there
being
nothing
but
sinne
and
filth
in
our
conception
,
and
all
the
tortures
and
contradictions
that
are
,
cannot
change
our
willes
to
good
,
when
they
are
inclined
to
sinne
;
howbeit
this
necessitie
shall
not
excuse
the
will
,
nor
the
will
excuse
the
necessitie
;
neither
yet
by
holding
this
necessitie
of
sinning
in
the
vnregenerate
man
doe
we
charge
God
with
any
iniustice
at
all
,
as
the
papists
charge
vs
with
;
because
this
necessitie
proceedeth
not
from
God
but
from
Adam
in
whom
we
stood
,
and
in
whom
we
fell
,
in
whom
we
were
blessed
,
and
in
whom
we
were
cursed
.
And
yet
haue
we
great
need
to
be
stirred
vp
by
exhortations
,
and
terrified
by
threats
:
for
the
reprobate
in
three
respects
;
First
,
to
keepe
them
from
outragious
sinnes
,
for
God
hath
giuen
that
grace
and
power
to
the
voice
of
a
man
,
that
it
strikes
the
heart
as
a
thunderbolt
,
and
by
this
awe
they
are
kept
in
by
denouncing
of
iudgement
:
it
doth
appeare
that
God
hath
some
church
among
them
,
which
they
like
wilde
Boares
of
the
forrest
would
otherwise
willingly
roote
out
:
Secondly
,
that
by
this
meanes
their
consciences
being
a
little
opened
,
might
sometime
accuse
them
to
their
greater
confusion
;
for
hearing
of
the
wrath
of
God
and
the
nature
of
it
,
of
the
mercy
of
God
and
the
comfort
in
it
,
they
doe
ofttimes
taste
of
hell
euen
in
this
life
:
Thirdly
,
to
make
them
the
more
inexcusable
at
the
last
day
,
when
they
cannot
say
but
the
light
was
shewed
them
,
and
they
shut
their
eies
;
and
that
grace
was
offered
,
but
they
spurned
against
it
in
their
hearts
.
This
preaching
and
exhorting
and
reproouing
is
also
necessary
for
the
elect
,
as
an
instrument
to
conueie
vnto
vs
that
grace
whereby
we
are
conuerted
,
as
Lydia
by
hearing
,
Act.
16.14
.
had
her
heart
opened
;
for
though
wee
might
liue
by
Gods
prouidence
without
our
appointed
foode
of
bread
,
Deut.
8.3
.
yet
if
we
should
reiect
bread
,
thinking
to
liue
by
bare
prouidence
,
wee
should
tempt
God
:
euen
so
,
though
the
grace
of
Christ
doth
onely
saue
vs
,
yet
is
his
word
as
the
golden
vessell
wherein
it
is
reached
foorth
vnto
vs
.
Out
of
this
then
that
hath
beene
spoken
generally
obserue
:
that
the
best
,
choisest
,
and
chiefest
actions
of
a
naturall
man
,
are
enimitie
against
God
,
that
is
,
doe
directly
sight
and
offend
the
maiestie
of
God
:
the
reason
is
,
because
we
are
in
this
estate
,
so
farre
from
yeelding
subiection
to
his
law
,
that
therefore
we
sinne
the
more
,
because
the
law
forbids
vs
;
for
as
there
is
great
contrarietie
betwixt
cold
and
heat
,
so
is
there
greater
betwixt
the
spirituall
law
of
God
,
and
the
corrupt
law
of
our
flesh
;
and
as
the
fire
compassed
about
with
the
force
of
the
winde
,
hath
the
heat
that
struggleth
to
come
foorth
,
beaten
backe
by
the
power
of
the
winde
,
whereby
it
increaseth
the
rage
of
the
fire
,
as
experirience
teacheth
vs
,
in
scalding
more
in
winter
than
in
summer
;
euen
so
is
it
with
vs
,
for
sinne
that
would
come
foorth
,
and
is
driuen
backe
by
the
power
of
the
commandement
,
prooueth
the
more
fierce
and
enraged
sinne
.
Since
then
it
is
our
nature
to
sinne
the
more
because
we
are
forbidden
to
sinne
,
and
that
the
successe
and
fruite
of
sinne
is
so
dangerous
,
as
to
keepe
vs
at
enimitie
with
God
,
with
whom
if
we
make
no
peace
,
but
continue
at
warre
,
we
shall
haue
the
woorse
,
being
to
him
but
as
the
drie
stubble
bfore
the
fire
:
let
vs
beware
how
in
this
lethargie
of
sinne
we
fall
asleepe
,
since
watchfulnesse
is
the
cure
prescribed
by
our
Physician
Christ
;
but
let
vs
tremble
at
the
first
motion
of
sinne
,
shake
off
the
least
occasion
that
may
prouoke
vs
to
it
;
checke
it
when
it
begins
first
to
start
out
,
and
cut
it
off
while
it
is
yet
tender
,
lest
growing
strong
headed
,
it
makes
vs
grow
stiffe
necked
,
and
stubburne
hearted
;
for
it
is
not
the
way
to
amend
,
barely
to
wish
thou
could
leaue
it
,
and
yet
to
excuse
thy
sinne
,
because
it
is
thy
nature
,
for
aswell
maiest
thou
acquit
the
theefe
that
robbeth
thee
,
for
he
will
pray
thee
to
beare
with
him
,
and
tell
thee
it
is
so
old
and
sweet
a
sinne
to
steale
,
as
he
cannot
chuse
but
follow
it
:
But
thou
must
submit
thy selfe
to
be
reprooued
for
thy
sinne
,
range
thy selfe
equally
to
the
obedience
of
euerie
Commandement
,
not
excluding
couetousnesse
as
thy
enemy
,
and
yet
suffring
thy selfe
to
be
surprised
by
flatterie
,
as
a
friend
to
thy
promotion
;
reiecting
hatred
,
and
yet
harboring
deceit
;
gaine-saying
pride
,
and
yet
abounding
in
oppression
;
defying
poperie
,
and
yet
embracing
blasphemie
;
for
they
end
all
alike
in
destruction
of
body
and
sorrow
of
minde
:
let
vs
not
therefore
go
neere
the
stewes
,
if
our
eies
bee
bent
to
lust
;
nor
affect
preheminence
if
our
hearts
be
bent
to
pride
;
nor
handle
treasure
if
our
affection
encline
to
couetousnesse
;
nor
haunt
the
tauerne
lest
our
appetites
bee
enflamed
with
wine
;
for
this
were
to
quench
the
fire
with
oile
,
which
is
as
fuell
to
maintaine
it
:
But
let
vs
so
moderate
our selues
in
these
inferior
blessings
,
as
we
auoid
prouocations
to
sin
,
because
of
our
pronenesse
to
sinne
,
and
suffer
not
our
weake
nature
to
be
too
sharpely
assaulted
by
these
deceiueable
delights
,
which
are
in
themselues
but
as
sugred
sinnes
,
the
more
easily
to
ensnare
vs
in
the
nets
of
the
diuell
.
ROM.
chap.
8.
vers.
8.9
.
verse
8
So
then
they
that
are
in
the
flesh
can
not
please
God
.
verse
9
Now
yee
are
not
in
the
flesh
but
in
the
spirit
,
because
the
spirit
of
God
dwelleth
in
you
;
but
if
any
man
hath
not
the
spirit
of
Christ
,
the
same
is
not
his
.
IN
these
verses
the
Apostle
concludeth
his
former
argument
of
the
opposition
betweene
the
flesh
and
the
spirit
,
both
waies
proceeding
as
it
were
by
steppes
and
degrees
in
this
sort
:
They
that
walke
after
the
course
of
the
world
,
sauour
the
things
of
the
flesh
,
and
relishing
nothing
else
they
sauour
of
damnation
,
their
consciences
being
alreadie
scorched
with
the
fire
of
hell
:
and
this
is
all
the
excellencie
of
mans
wisdome
,
because
it
is
not
at
slight
variance
,
but
at
vtter
defiance
with
God
,
and
it
continueth
in
this
enimitie
,
because
it
is
not
in
subiection
to
his
law
,
and
it
is
not
,
because
it
can
not
;
and
since
it
cannot
but
rebell
,
it
is
impossible
it
should
please
God
.
On
the
other
side
;
they
that
make
a
conscience
of
their
waies
,
sauour
the
things
of
the
spirit
,
and
by
this
their
taste
and
delight
in
heauenly
things
,
they
purchase
to
themselues
life
and
peace
,
for
such
is
the
wisedome
of
the
spirit
;
and
not
being
in
the
flesh
,
they
can
not
but
please
God
:
which
is
partly
expressed
,
&
partly
implied
vpon
direct
consequent
of
the
former
words
in
the
end
of
vers.
8.
For
since
they
that
are
giuen
ouer
as
reprobates
to
the
flesh
cannot
please
God
,
they
that
haue
but
flesh
and
infirmities
onely
in
them
,
hauing
the
greatest
part
of
their
soule
and
body
seasoned
with
the
graces
of
God
,
they
cannot
but
please
God
;
and
such
are
yee
,
vers.
9.
the
Apostle
speaking
of
the
elect
;
which
containeth
three
parts
in
it
:
First
a
proposition
assumed
,
S.
Paul
taking
it
as
granted
,
and
as
a
matter
without
controuersie
,
that
they
were
not
in
the
flesh
,
but
were
in
part
sanctified
:
Secondly
,
the
reason
that
mooued
him
so
to
take
it
,
because
the
spirit
wrought
in
them
holinesse
of
life
;
for
God
and
an
vncleane
liuer
cannot
lodge
vnder
one
roofe
.
Thirdly
,
a
reason
of
that
,
or
a
confirmation
of
the
reason
by
the
contrarie
,
they
that
want
Christs
spirit
are
none
of
Christs
:
but
yee
are
elect
and
chosen
,
and
ingrafted
into
Christ
;
and
therefore
yee
haue
his
spirit
,
and
hauing
his
spirit
,
he
hath
so
crucified
your
corruptions
as
you
are
no
longer
in
the
flesh
;
and
then
being
dead
vnto
sinne
yee
are
aliue
vnto
God
.
Hence
obserue
first
the
great
force
and
efficacy
of
those
words
,
They
that
are
in
the
flesh
,
for
it
is
a
greater
matter
to
be
in
the
flesh
then
for
flesh
to
be
in
vs
,
for
this
maketh
vs
more
fleshly
;
the
first
being
true
onely
of
the
reprobate
and
castawaies
,
the
other
onely
of
the
elect
;
euen
as
it
is
a
greater
disgrace
to
say
that
a
man
is
in
his
wine
,
whereby
is
meant
drunkennesse
,
then
that
wine
is
in
a
man
,
for
the
best
may
take
it
to
comfort
their
hearts
;
so
to
say
that
a
man
is
cholericke
,
is
more
then
to
say
choler
is
in
a
man
,
the
one
being
spoken
as
it
is
an
offensiue
passion
,
the
other
but
as
it
is
an
element
or
quality
or
part
of
a
mans
constitution
;
so
to
say
a
man
is
in
his
heat
,
is
more
then
to
say
heat
is
in
a
man
;
so
to
say
that
a
man
is
couetous
,
is
a
sharper
speech
,
then
to
say
conerousnesse
is
in
him
,
the
one
shewing
him
to
be
ouercome
of
the
sinne
of
couetousnesse
,
the
other
but
that
the
seed
onely
of
the
sinne
is
in
him
,
which
is
true
of
vs
all
,
we
remaining
in
some
part
vnregenerate
.
And
this
is
answerable
to
the
speech
of
Dauid
,
Psa.
51.5
.
I
was
borne
in
iniquity
,
and
in
sinne
did
my
mother
conceaue
me
,
it
being
more
to
be
conceaued
in
sinne
,
then
for
sinne
to
be
conceiued
in
vs
;
as
it
was
more
for
Simon
Magus
,
Act.
8.23
.
to
be
in
the
gall
of
bitternesse
,
then
for
the
gall
of
bitternesse
to
be
in
him
,
the
holy
Ghost
shewing
by
the
phrase
there
vsed
now
he
was
ouerwhelmed
and
drowned
in
malice
of
hart
against
God
.
And
this
kind
of
aggrauating
of
sinnefulnesse
in
a
man
by
this
kind
and
maner
of
speech
was
well
vnderstood
,
and
vsed
by
the
Pharisees
,
Ioh.
9.34
.
where
they
said
to
him
that
had
receaued
his
sight
of
Christ
that
hee
was
altogether
borne
in
sinnes
.
But
now
flesh
and
sinne
may
be
in
a
man
,
and
yet
he
may
haue
an
inclination
to
goodnesse
:
which
serueth
greatly
for
the
curing
of
an
afflicted
conscience
,
that
if
wee
can
assure
our selues
without
guile
of
spirit
,
that
we
striue
to
the
vttermost
to
mortifie
the
rebellious
lusts
of
the
flesh
,
and
that
we
delight
more
in
doing
of
good
then
of
euill
,
then
are
we
not
in
the
flesh
,
and
then
can
we
not
but
please
God
because
we
are
vnited
to
his
sonne
in
whom
his
soule
delighteth
;
for
flesh
,
that
is
weaknesse
&
imperfection
;
is
in
the
best
that
euer
came
from
the
loines
of
man
;
but
none
are
in
the
flesh
but
they
that
giue
themselues
ouer
,
and
lay
themselues
naked
to
the
lusts
of
it
;
euen
as
pride
is
in
all
men
,
but
they
are
onely
in
pride
that
thinke
they
haue
learned
enough
when
they
haue
learned
nothing
of
Christ
truly
,
not
caring
how
leane
and
beggerly
their
soules
bee
,
and
yet
thinke
they
haue
neuer
enough
to
pamper
vp
their
bodies
to
their
best
shew
:
so
there
is
some
couerous
desire
in
all
men
,
but
they
onely
are
in
coue●●●nesse
that
make
riches
their
God
and
are
not
rich
in
God
.
Secondly
,
we
must
vnderstand
that
the
Scripture
speaketh
of
(
flesh
)
in
two
sorts
:
first
,
as
it
is
part
of
that
flesh
which
is
in
man
:
secondly
,
as
it
is
the
whole
flesh
of
man
.
Of
the
first
the
scripture
speaketh
of
it
as
it
is
subiect
to
weakenesse
,
frailty
,
and
mortality
,
as
Psa.
78.39
.
He
remembred
that
they
were
flesh
,
yea
a
winde
that
passeth
and
commeth
not
againe
:
and
Esa.
40.6
.
All
flesh
is
grasse
,
and
all
the
grace
thereof
as
the
flower
of
the
field
.
Sometime
the
word
(
flesh
)
is
taken
for
the
ceremonies
of
the
law
,
as
Gal.
3.3
.
Are
ye
so
foolish
,
that
after
yee
haue
begun
in
the
spirit
yee
would
be
made
perfect
by
the
flesh
?
Sometime
for
the
basenesse
of
man
,
as
2.
Cor.
10.3
.
Though
we
walke
in
the
flesh
,
yet
we
doe
not
warre
after
the
flesh
.
Sometime
for
the
estimation
and
credit
of
a
man
:
and
sometime
for
the
common
course
of
nature
,
as
Gal.
4.29
.
He
that
was
borne
after
the
flesh
,
persecuted
him
was
borne
after
the
spirit
.
Of
the
second
,
that
is
,
of
the
whole
flesh
of
man
,
the
scripture
speaketh
as
it
is
subiect
to
the
wrath
of
God
,
and
this
is
that
Paul
meaneth
heere
,
and
which
is
mentioned
,
Ioh.
3.6
.
That
that
is
borne
of
flesh
is
flesh
,
that
is
,
vncleane
:
which
may
be
thus
described
;
It
is
that
naturall
corruption
which
is
in
vs
being
absolutely
depriued
of
al
heauenly
grace
,
and
positiuely
full
of
all
sinne
,
of
all
manner
of
sinnes
,
of
all
the
vilest
sinnes
,
by
sinne
meaning
originall
sinne
,
which
is
called
,
pri●●●
foetus
peccati
,
the
first
birth
of
sinne
;
or
else
sinne
proceeding
from
it
,
and
out
of
it
,
called
perpetuus
fomes
peccati
,
the
continuall
nonrishment
and
feeding
of
sinne
:
for
example
,
water
may
be
made
hot
when
it
is
cold
,
or
cold
when
it
is
hot
,
or
may
be
congealed
into
ice
,
&
yet
it
remaineth
water
;
but
snow
cannot
properly
bee
termed
snow
when
it
is
melted
and
turned
into
water
,
for
then
it
can
be
no
more
snow
;
so
is
it
with
the
flesh
,
for
it
may
be
altered
and
changed
and
transformed
into
the
image
of
Christ
,
so
that
good
things
may
dwell
in
it
;
but
then
it
is
no
more
flesh
:
But
so
long
as
flesh
remaineth
flesh
,
that
is
,
vnwashed
in
the
powers
of
the
soule
,
&
polluted
by
the
actions
of
the
body
,
so
long
it
is
impossible
that
any
goodnesse
should
spring
from
it
,
and
so
impossible
to
please
God
.
From
whence
learne
,
that
so
much
flesh
as
we
haue
is
depriued
of
all
grace
,
and
full
of
all
sinne
:
and
withall
to
confesse
,
that
euery
one
of
vs
hath
so
much
flesh
in
him
as
deserueth
wrath
:
which
ought
to
humble
vs
in
praier
before
●●mercy
seat
of
God
,
that
this
remnant
of
corruption
may
be
changed
,
abated
,
and
diminished
,
that
the
greatest
part
in
vs
may
be
regenerate
:
and
not
to
post
ouer
our
sinnes
;
as
for
the
vsurer
to
say
,
it
is
not
he
that
sinneth
but
his
vsury
;
or
for
the
carnal
man
to
say
,
it
is
not
he
that
offendeth
but
his
flesh
;
and
so
to
go
through
all
sins
,
and
yet
thinke
he
is
corrupted
by
no
sin
,
for
this
were
but
to
take
Adams
figleaues
which
were
too
light
to
couer
our
hypocrisie
:
so
as
for
him
that
is
fleshly
,
to
recreate
himselfe
with
vnsanctified
solaces
,
is
but
to
make
him
more
fleshly
;
and
for
thee
to
sinne
the
more
because
thou
art
flesh
,
is
to
carry
fire
in
thy
bosome
,
Pro.
6.27
.
and
to
put
it
to
the
drie
stubble
;
whereas
thou
oughtest
to
be
taught
the
contrary
lesson
by
thy
infirmity
,
that
since
thou
art
weake
thou
wilt
labour
to
strengthen
thy selfe
in
the
grace
of
Christ
;
and
since
thou
art
so
apt
to
sinne
,
thou
wilt
lay
faster
hold
vpon
the
word
of
promise
,
which
shall
keepe
thee
from
it
;
for
sinne
must
not
be
dead
in
thee
in
this
sense
,
as
that
thou
art
past
feeling
it
,
but
as
by
the
perfect
obedience
of
Christ
it
was
absolutely
slaine
for
thee
,
so
likewise
by
thy
regeneration
must
it
daily
die
in
thee
,
till
by
thy
naturall
death
it
do
wholly
die
with
thee
.
On
the
other
side
let
vs
beware
,
for
if
wee
sow
to
the
flesh
,
that
is
,
if
we
be
transported
with
a
more
eager
desire
for
the
duties
to
man
,
then
for
the
seruice
of
God
,
or
performe
loue
to
them
for
the
flesh
,
that
is
,
for
wordly
respects
and
not
for
conscience
,
then
doe
we
remaine
still
in
the
flesh
,
that
is
,
in
the
state
of
damnation
.
For
if
we
haue
not
the
spirit
of
God
to
season
our
hearts
,
though
wee
abound
in
knowledge
both
of
matters
concerning
this
life
for
direction
,
and
of
the
commandements
of
God
for
instruction
,
yea
&
do
taste
in
som
measure
of
the
sweetnesse
of
grace
for
our
inlightning
;
yet
if
we
suffer
our
soule
to
be
the
fountaine
of
all
vncleanenesse
,
and
doe
make
the
members
of
our
body
as
so
many
pipes
or
conduites
,
to
conuey
that
vncleanenesse
into
our
liues
,
the
most
part
of
our
thoughts
,
of
our
words
and
deeds
,
of
our
affections
and
desires
,
tending
more
to
the
dishonoring
of
God
,
&
the
satisfying
of
our
delights
in
the
flesh
,
then
to
the
furthering
of
our
saluation
,
making
riches
our
hope
,
the
wedge
of
gold
our
confidence
,
and
trusting
in
the
strength
of
our
malice
,
as
Dauid
saith
,
Psal.
52.7
.
Then
are
wee
in
the
damnable
state
of
flesh
,
these
being
iniquities
to
bee
condemned
,
and
as
Iob
saith
,
chap.
31.28
.
A
plaine
denying
of
God
,
which
must
of
necessitie
displease
him
in
the
highest
degree
.
Further
obserue
hence
,
that
none
but
sanctified
men
can
please
God
,
and
that
all
the
workes
of
carnall
men
and
reprobates
,
with
what
face
soeuer
they
be
done
are
hatefull
to
him
;
the
reason
is
because
none
of
them
consent
to
the
law
of
God
in
any
other
sort
,
then
to
make
them
inexcusable
;
for
the
vnderstanding
whereof
wee
must
know
that
there
is
a
two
sold
writing
of
the
law
in
the
hearts
of
men
,
the
one
by
the
singer
of
God
,
the
other
by
the
spirit
of
God
,
and
that
which
is
written
by
the
spirit
,
is
onely
in
Gods
children
,
the
other
is
in
all
men
and
in
all
nations
being
the
law
of
nature
,
which
is
the
light
of
reason
,
and
by
this
they
doe
know
and
see
their
sinnes
,
and
so
farre
they
consent
to
the
law
:
but
not
in
this
,
to
loath
their
sin
or
to
be
grieued
at
it
,
hauing
a
striuing
with
the
sinne
,
but
not
against
the
sinne
,
against
the
sense
and
feeling
of
it
,
that
they
may
more
eagerly
follow
it
;
for
hauing
this
law
written
in
his
conscience
which
accuseth
him
for
sinne
,
he
laboreth
to
race
it
out
that
he
may
sinne
without
controulement
,
for
pride
,
selfe-loue
,
cruelty
,
hatred
and
such
like
are
passions
alwaies
working
inwardly
vpon
their
members
,
that
is
,
vpon
their
wils
,
vnderstandings
&
affections
,
which
sometime
lie
hid
like
a
toade
vnder
a
stone
;
this
proceeding
from
the
goodnesse
of
God
,
for
the
loue
he
beareth
to
his
Church
;
〈◊〉
if
the
Lions
of
the
field
should
euer
roare
,
what
should
bec●●●e
of
the
poore
lambes
?
And
if
they
should
hatch
all
the
sinnes
they
haue
conceaued
,
they
would
liue
worse
then
wild
beasts
,
&
wee
should
haue
no
peace
nor
face
of
a
Church
among
vs
:
and
therefore
what
the
Lord
cureth
in
his
elect
,
he
restraineth
onely
in
the
wicked
by
●n
inferior
working
of
his
grace
,
that
they
burst
not
forth
into
outragious
sinnes
;
he
being
likewise
hindred
from
the
height
of
his
impiety
,
partly
for
feare
of
punishment
,
and
partly
for
feare
of
shame
and
discredit
,
the
world
euer
liking
it
well
,
that
men
should
liue
ciuilly
,
lest
a
ruine
of
the
whole
might
ensue
.
And
yet
herein
we
may
see
the
exceeding
bountie
of
God
,
that
euen
for
liuing
morally
and
aiming
but
at
earthly
praise
and
commendation
,
without
any
respect
of
the
loue
of
God
,
these
being
fruits
not
of
the
woorst
sort
,
he
rewardeth
them
in
this
life
with
his
outward
blessings
,
for
their
ciuil
obedience
and
outward
cariage
,
&
in
the
life
to
come
,
though
not
with
heauen
,
yet
with
mitigation
of
their
punishment
in
hell
.
Iehu
we
know
was
but
a
carnall
man
,
for
he
departed
not
from
the
sins
of
Ierobeam
,
that
made
Israel
to
sin
,
2.
Kin.
10.30.31
.
yet
because
he
did
diligently
execute
that
was
right
in
Gods
eies
,
he
rewarded
him
in
this
life
with
the
promise
of
posteritie
to
the
fourth
generation
,
to
sit
vpon
the
throne
:
notwithstanding
all
that
the
wicked
do
,
tend
to
death
;
because
they
performe
onely
the
letter
,
&
not
the
sense
of
the
commandement
in
their
best
works
.
Now
in
that
the
wicked
are
recompenced
in
this
life
,
it
is
in
two
respects
:
first
,
to
encourage
vs
to
performe
the
like
duties
outwardly
which
they
doe
:
secondly
,
to
comfort
vs
in
this
;
that
if
the
Lord
carrieth
his
eie
of
bountie
toward
them
that
are
without
and
strangers
from
his
fold
;
much
more
will
he
reward
vs
which
are
his
elect
and
sheepe
of
his
owne
pasture
.
And
yet
in
that
their
best
fruites
bring
death
vpon
their
soules
,
and
cannot
please
God
,
it
is
to
meet
with
the
bold
presumption
of
them
that
think
they
shall
be
saued
,
what
profession
soeuer
they
be
of
,
and
that
they
be
greatly
in
Gods
fauour
if
their
actions
be
a
little
varnished
ouer
with
hypocrisie
;
which
is
as
much
as
if
they
should
thinke
to
goe
to
heauen
backward
,
which
will
deceaue
them
;
for
if
a
theefe
going
to
the
gallowes
should
thinke
himselfe
in
as
good
case
as
a
true
man
,
would
we
not
iudge
it
madnesse
,
since
the
one
escapeth
,
and
the
other
is
hanged
;
yet
fareth
it
thus
with
worldlings
and
profane
men
,
who
sleeping
in
the
middest
of
the
sea
,
thinke
to
escape
drowning
;
and
liuing
in
the
lusts
of
the
flesh
,
imagine
to
escape
damning
,
which
cannot
be
,
no
more
then
they
that
sleepe
in
the
toppe
maste
without
any
hold
,
can
thinke
to
escape
falling
.
Now
in
that
the
Apostle
saith
,
Yee
are
not
in
the
flesh
:
we
must
vnderstand
he
speaketh
generally
to
all
the
Iewes
,
who
at
this
time
were
the
house
and
garden
of
God
;
for
then
none
were
admitted
into
the
church
,
but
onely
such
as
were
outwardly
reformed
and
seemed
to
be
regenerate
by
their
submitting
themselues
to
the
publicke
ordinance
of
God
in
the
word
and
prater
;
and
as
for
outragious
and
shamelesse
sinners
,
as
adulterers
,
blasphemers
,
prophaners
of
the
Sabbath
,
and
such
like
,
they
were
not
to
bee
receiued
without
repentance
,
that
as
they
signified
their
disobedience
by
their
sinne
,
so
should
they
testifie
their
sorrow
by
their
confession
,
and
then
they
ceased
to
be
such
:
for
as
it
is
treason
in
the
Chancellor
to
passe
any
thing
from
the
Prince
,
without
the
Prince
his
seale
;
so
they
accounted
it
in
those
times
treason
against
God
,
to
set
the
seale
of
Baptisme
on
that
childe
that
had
neither
of
the
parents
a
beleeuer
:
where
we
may
learne
that
we
must
esteeme
hypocrites
as
regenerate
,
and
to
be
in
the
spirit
of
Christ
,
because
they
are
outwardly
reformed
in
their
liues
,
and
in
profession
doe
resemble
the
children
of
God
;
but
if
they
be
open
and
notorious
offendors
in
any
grosse
sinne
,
committed
with
a
high
hand
,
then
ought
they
to
be
excluded
for
a
time
,
till
shame
and
separation
from
their
brethren
may
worke
their
humilitie
to
amendement
:
but
if
they
continue
obstinate
,
not
to
be
reclaimed
,
then
are
they
to
be
cut
off
as
putrified
and
rotten
members
,
that
may
infect
others
;
otherwise
dissembling
hypocrites
must
bee
wrapped
vp
in
the
praiers
of
the
Church
,
and
the
tares
must
be
suffered
to
grow
vp
with
the
wheate
,
and
the
goate
may
giue
as
much
milke
as
the
sheepe
,
and
for
the
goodnesse
of
it
it
must
be
left
to
the
secrets
of
God
,
till
he
thrust
his
sickle
into
the
haruest
.
Howbeit
this
order
of
proceeding
against
knowne
and
infamous
sinners
,
as
to
thrust
snarling
dogs
out
of
the
Church
;
&
to
cast
the
acornes
among
swine
,
is
not
to
be
done
by
euery
priuate
man
,
but
by
the
church
and
congregation
;
and
if
they
admit
any
such
,
the
fault
lieth
in
them
,
&
not
in
those
that
ioyne
with
them
;
for
the
children
may
take
their
appointed
foode
,
though
some
snarling
and
snatching
curres
and
bastards
stand
by
:
And
where
it
is
said
in
another
place
by
this
Apostle
;
Eate
not
with
him
:
it
is
not
meant
of
the
Communion
at
the
Lords
table
,
but
that
wee
must
haue
no
familiaritie
with
him
,
not
take
delight
in
his
companie
.
Further
out
of
the
reason
giuen
,
why
they
were
not
in
the
flesh
;
namely
,
because
the
spirit
of
God
was
in
them
,
we
gather
,
that
a
man
may
be
sure
of
his
saluation
:
and
this
is
the
whole
drift
of
S.
Paul
in
this
Chapter
,
to
secure
the
elect
of
the
euerlasting
loue
of
God
in
his
Sonne
,
sensiblie
felt
in
themselues
;
for
hee
beginneth
with
this
generall
ground
of
their
comfort
,
That
there
is
no
condemnation
to
them
that
are
in
Christ
;
then
must
they
needs
be
saued
.
But
now
all
the
question
is
,
who
they
be
that
are
ingrafted
into
Christ
;
&
for
proofe
hereof
,
he
descendeth
to
examine
the
particular
course
of
their
life
,
which
is
visibly
seene
to
all
,
but
particularly
and
best
knowne
to
ones
selfe
,
&
this
is
,
if
they
walke
in
the
spirit
by
a
religious
kinde
of
conuersation
;
and
their
way
in
this
is
discerned
by
their
life
in
the
spirit
,
that
is
,
by
their
ioy
and
comfort
in
godlinesse
;
and
this
spirituall
life
is
seene
by
not
gratifying
the
flesh
in
the
lustes
and
desires
thereof
;
and
this
crossing
and
correcting
of
the
flesh
in
the
pride
of
her
lusts
,
is
seene
by
crucifying
and
killing
of
it
with
the
affections
thereof
,
that
is
,
not
onely
beating
and
pressing
it
downe
,
but
stifling
and
braining
of
it
altogether
;
and
this
violence
to
the
flesh
is
performed
by
them
that
haue
suffered
with
Christ
in
the
flesh
,
that
is
,
that
haue
not
listened
or
giuen
eare
to
the
pleasures
of
sinne
,
but
haue
,
Heb.
12.1
.
cast
away
that
presseth
downe
,
and
the
corruption
that
hangeth
so
fast
on
:
and
this
is
done
by
them
,
1.
Pet.
4.1
.
that
cease
from
sinne
,
that
is
,
that
slip
into
it
vnawares
,
as
a
bird
into
a
snare
;
and
such
bee
they
as
bestow
the
rest
of
their
time
after
the
will
of
God
;
and
his
will
being
our
worke
,
we
cannot
but
please
him
,
&
pleasing
him
,
it
is
his
pleasure
,
Lu.
12
:
32.
to
giue
vs
a
kingdome
.
Besides
,
we
may
know
whether
we
haue
the
spirit
of
God
in
vs
or
no
,
as
appeareth
,
1.
Cor.
2.11.12
.
No
man
knoweth
the
things
of
man
,
saue
the
spirit
of
a
man
;
euen
so
the
things
of
God
knoweth
no
man
but
the
spirit
of
God
,
which
we
haue
receaued
,
that
we
might
know
the
things
are
giuen
to
vs
of
God
:
which
proueth
that
as
we
know
our
owne
thoughts
or
words
;
so
the
spirit
of
God
in
vs
maketh
knowen
the
wil
of
God
to
vs
,
as
far
as
is
needful
to
be
reuealed
:
if
we
then
know
the
will
of
God
,
we
may
assure
our selues
we
know
his
spirit
to
be
in
vs
,
for
his
wil
is
not
known
without
his
spirit
,
this
spirit
teaching
truth
;
but
the
spirit
of
the
world
broching
error
.
And
1.
Io.
4.13
.
hereby
know
we
that
we
dwel
in
Christ
,
and
he
in
vs
,
because
he
hath
giuen
vs
of
his
spirit
:
which
prooueth
that
though
we
know
not
what
maner
of
thing
the
spirit
is
,
because
it
is
inuisible
and
secret
,
yet
we
may
know
we
haue
it
by
the
fruits
of
a
sanctified
life
:
after
this
maner
speaketh
Paul
,
2.
Corint.
13.5
.
Know
yee
not
that
Christ
is
in
you
except
you
be
reprobates
?
And
yet
the
Papists
would
haue
all
reprobates
,
counting
it
presumption
to
say
we
haue
the
spirit
.
It
is
true
,
if
any
presume
he
hath
it
,
when
his
life
is
not
answerable
to
it
,
he
is
deceaued
,
and
abused
by
presumption
;
but
if
wee
walke
and
trade
in
the
spirit
by
a
holy
conuersation
,
we
may
be
sure
we
haue
it
,
for
that
is
the
argument
of
the
Apostle
,
that
our
sanctification
is
an
vndoubted
testimonie
and
an
assured
certaintie
that
Christ
dwelleth
in
vs
;
for
there
being
but
two
spirits
that
rule
in
the
hearts
of
all
men
,
the
one
the
spirit
of
the
world
,
the
other
the
spirit
of
God
,
why
should
not
our
course
be
as
prophane
as
others
,
and
our
carriage
runne
after
the
flesh
aswell
as
theirs
,
if
the
mightier
and
stronger
,
that
is
,
the
spirit
of
Christ
did
not
possesse
our
soules
?
Yet
say
they
;
No
man
can
secure
himselfe
he
shall
be
saued
.
But
as
we
may
be
sure
of
the
spirit
,
so
may
we
likewise
be
of
the
riches
that
it
bringeth
,
which
is
saluation
,
for
it
cannot
hide
so
great
a
treasure
from
vs
,
it
being
as
an
earnest
pennie
giuen
vs
,
that
perfecteth
the
purchase
of
our
inheritance
in
heauen
;
for
as
we
may
trace
a
Hare
in
the
snow
by
her
footeing
,
and
come
to
the
forme
where
shee
sits
;
euen
so
by
those
holy
steppes
that
wee
tread
,
and
by
those
spirituall
bounds
wherein
we
keepe
our
thoughts
and
our
affections
,
we
may
well
and
certainely
perceaue
that
the
spirit
leades
vs
to
the
seate
of
God
.
Besides
,
this
spirit
of
God
within
vs
keepeth
not
his
fruit
and
comfort
secret
to
himselfe
,
but
discouereth
it
to
vs
,
and
beareth
witnesse
to
our
spirits
,
that
we
are
the
chosen
of
God
;
and
the
spirit
of
man
knowes
what
is
in
man
,
whether
his
heart
be
filled
with
hypocrisie
or
with
sinceritie
;
with
humilitie
or
with
pride
;
with
true
zeale
or
with
counterfait
;
that
howsoeuer
wee
may
bleare
the
sight
of
men
by
our
dissembling
,
yet
we
carrie
our
owne
eies
downe
to
our
heart
,
that
see
by
what
false
waights
we
measure
our
fruits
to
God
,
that
is
,
our
religion
and
our
righteousnesse
to
men
,
that
is
,
our
conuersation
:
so
as
we
haue
a
double
euidence
of
our
saluation
,
the
one
backing
and
strengthening
the
other
,
which
is
set
foorth
,
1.
Ioh.
5.8
.
There
be
three
which
beare
record
in
earth
,
the
spirit
,
and
the
water
,
and
the
bloud
;
and
these
three
agree
in
one
,
and
where
water
is
,
there
hath
bloud
gone
before
,
for
these
two
goe
together
,
as
they
came
foorth
of
Christs
side
together
,
Ioh.
19.34
.
repentance
being
the
leader
,
and
remission
of
sinnes
following
after
;
bloud
washing
away
our
guiltinesse
,
and
water
the
vncleannesse
of
our
liues
,
and
the
spirit
of
Christ
sealing
vp
these
things
in
our
hearts
,
that
as
by
the
sealing
of
the
conueiance
the
purchase
in
law
is
made
perfect
:
so
by
the
setling
of
our
consciences
in
an
vpright
course
toward
God
,
our
saluation
in
Christ
is
made
perfect
and
sure
,
euen
to
vs
.
Yet
say
they
,
wee
cannot
assure
our selues
wee
shall
thus
continue
;
for
we
haue
examples
of
many
that
haue
begun
in
the
spirit
,
and
haue
ended
in
the
flesh
,
that
haue
seemed
fruitfull
for
a
while
,
and
haue
beene
barren
euer
after
,
that
haue
giuen
Iohn
Baptist
good
countenance
,
and
yet
haue
chopt
off
his
head
,
for
reproouing
iustly
.
It
is
true
,
there
is
none
standeth
but
he
may
fall
if
he
leane
to
his
owne
wisedome
,
nay
he
must
wither
if
he
grow
vp
among
stones
,
because
he
was
neuer
well
rooted
;
and
whensoeuer
the
Lord
pulleth
away
the
vizard
from
any
that
masked
vnder
the
cloake
of
religion
,
he
doth
it
to
make
them
that
stand
strengthen
themselues
in
Christ
,
Philip.
4.13
.
and
to
make
them
that
be
hollow
harted
tremble
;
for
they
that
thus
fall
,
their
heart
telleth
them
before
hand
of
it
,
their
comming
to
Christ
being
but
in
the
Sunne-shine
when
there
are
no
clouds
of
persecution
hanging
ouer
;
and
their
following
after
him
,
being
like
a
theefe
after
his
pray
,
that
will
let
it
goe
vnlesse
hee
may
gaine
by
it
,
their
hearts
euer
misgiuing
them
in
their
owne
profession
,
and
they
hauing
a
secret
corner
in
the
flesh
which
they
alway
feede
,
what
shew
soeuer
they
make
to
the
contrarie
.
But
now
the
straight
and
vpright
minded
Christian
hath
his
heart
as
adamant
,
and
his
face
as
brasse
,
that
armes
him
with
resolution
for
the
Lords
cause
,
he
hath
no
confidence
in
the
flesh
,
Phil.
3.3
.
but
his
whole
reioycing
is
in
Christ
;
he
feeleth
such
sap
of
the
spirit
at
the
roote
,
that
he
thinketh
it
(
with
Christ
)
to
be
his
meate
to
do
the
will
of
God
,
yea
he
can
truly
and
boldly
say
with
this
Apostle
,
that
neither
anguish
of
minde
,
nor
torment
of
body
,
vers.
39.
can
seuer
him
,
or
make
him
so
much
as
lose
the
sight
of
his
master
Christ
,
but
he
will
euer
be
iust
behind
him
,
for
by
his
life
he
hath
comfort
in
him
,
by
his
afflictions
he
hath
fellowship
with
him
,
and
by
his
death
he
shall
enioy
the
presence
of
him
for
euermore
:
all
this
heart
and
assurance
they
haue
,
hauing
their
foundation
from
the
words
of
Christ
,
Iohn
10.28
.
None
shall
plucke
my
sheepe
out
of
my
hands
.
And
whether
thou
beest
a
sheepe
or
no
thou
canst
tell
by
thy
feeding
,
for
howsoeuer
thou
mayst
come
to
graze
in
the
outward
assemblie
with
the
congregation
;
yet
if
thine
eare
be
only
feeding
at
Church
,
and
thy
thoughts
and
thy
affections
at
home
in
the
flesh
,
thy selfe
canst
tell
thou
art
but
a
wolfe
in
sheeps
clothing
:
so
that
as
the
perswasion
of
our
saluation
is
certaine
and
vndoubted
,
so
is
it
also
constant
and
perpetuall
.
Howbeit
,
the
power
and
pride
of
prosperitie
wherewith
the
wicked
are
puffed
vp
,
and
the
strength
and
sting
of
aduersitie
wherewith
the
godly
are
humbled
and
abased
,
the
one
trampling
vpon
the
earth
as
if
it
were
too
base
to
beare
them
,
the
other
creeping
like
wormes
and
grashoppers
vpon
the
ground
,
hath
made
many
to
stagger
in
the
opinion
of
their
profession
,
and
in
the
perswasion
of
their
saluation
,
because
he
seemed
thus
to
passe
by
them
as
in
a
whirlewind
,
and
by
the
wicked
with
a
mild
and
still
voyce
,
meeting
them
as
it
were
in
the
successe
of
euery
thing
:
and
this
was
that
made
Dauid
,
Psal.
73.13
.
thinke
his
labour
in
mortification
to
be
but
lost
,
because
he
tasted
of
correction
euery
morning
;
whereas
they
that
set
their
mouths
against
heauen
were
lusty
&
strong
,
and
had
the
waters
of
a
full
cup
of
prosperity
wrung
out
to
them
:
but
when
he
had
beene
in
the
Sanctuary
of
God
asking
counsell
of
him
,
by
whom
he
vnderstood
their
end
to
be
but
as
a
dream
when
one
awaked
,
they
increasing
their
sins
by
their
fulnesse
,
wherby
they
make
the
sword
sharper
for
their
slaughter
;
then
he
found
his
owne
footing
to
be
safe
,
and
theirs
to
be
slipperie
,
the
one
to
begin
his
iourney
with
sorrow
,
and
to
end
it
with
peace
,
the
other
to
set
foorth
in
iollitie
but
to
come
home
as
we
say
by
weeping
crosse
:
for
as
Ioh
saith
,
Chap.
20.22
.
Terrors
shall
take
the
wicked
as
waters
,
and
the
east
wind
shall
hutle
him
out
of
his
place
,
and
God
shall
cast
vpon
him
and
not
spare
him
,
though
hee
would
faine
flee
out
of
his
hand
.
Euen
so
let
vs
not
make
this
comfort
of
our
assured
blessednes
vncomfortable
to
vs
by
our
doubting
,
for
if
we
wauer
in
this
,
whether
God
loue
vs
and
we
him
,
the
chastisement
of
a
father
will
prooue
the
scourge
of
a
reuenger
,
and
we
shall
thinke
he
smites
vs
because
he
hates
vs
,
and
lifts
vs
vp
to
cast
vs
downe
;
or
else
wee
shall
imagine
our
store
to
come
from
our
owne
hands
,
and
measure
our
liues
after
the
crooked
line
of
mens
example
,
which
runne
on
heapes
to
hell
,
for
their
owne
soules
conuinceth
them
of
their
forgetfulnesse
of
God
,
and
then
cannot
he
remember
them
in
Paradise
;
whereas
we
setting
God
alwaies
at
our
right
hand
,
may
be
sure
hereafter
he
will
set
vs
at
his
,
and
that
he
guiding
vs
by
his
counsell
,
Psal.
73.24
.
can
not
but
in
his
time
receiue
vs
to
glory
.
Therefore
let
vs
lift
vp
our
heads
●●d
keepe
the
way
euen
within
,
that
there
may
be
as
little
rubbish
in
the
heart
as
can
be
:
and
since
through
infirmitie
we
fall
oft
,
let
our
care
be
it
be
in
the
right
way
,
where
we
are
sure
to
meere
with
Christ
,
who
is
the
way
and
the
life
to
vs
;
and
let
vs
make
the
like
vse
trauellers
do
,
goe
the
faster
for
our
fall
,
for
our
faith
must
goe
further
then
to
beleeue
there
is
God
the
father
,
Sonne
,
and
holy
Ghost
,
and
a
communion
of
Saints
,
&c.
this
being
but
in
general
;
whereas
we
must
beleeue
it
with
application
to
our
own
particular
,
as
that
he
is
a
God
to
me
,
in
his
loue
to
make
me
,
and
by
his
prouidence
to
keepe
me
;
a
Sonne
to
me
,
to
redeeme
me
when
I
was
lost
,
and
to
feede
me
when
I
am
come
home
;
a
holy
Ghost
to
me
,
to
comfort
me
in
my
distresse
,
and
to
worke
in
me
a
holy
life
;
a
communion
of
Saints
to
me
,
to
help
me
with
their
prayers
,
and
to
strengthen
me
by
their
good
example
.
And
if
this
treasure
be
in
thy
heart
,
thou
hast
the
assurance
of
thy
saluation
laid
vp
there
for
thee
also
.
Againe
,
where
it
is
said
,
the
spirit
dwelleth
in
you
,
learne
,
that
we
must
not
serue
God
by
sits
,
but
it
must
be
continually
,
for
the
spirit
remaineth
not
in
vs
for
a
time
,
but
taketh
vp
his
mansion
and
abiding
with
vs
,
and
while
he
is
with
vs
he
is
euer
working
,
as
the
Sunne
is
euer
mouing
,
and
works
of
his
owne
nature
,
stirring
vp
good
thoughts
and
affections
in
vs
at
all
times
,
and
is
neuer
idle
not
in
vaine
in
vs
;
not
but
that
in
many
things
we
offend
all
,
but
we
send
forth
such
a
peale
as
it
were
of
prayers
and
repentance
after
the
sinne
committed
,
as
it
ouertakes
it
and
turnes
it
back
before
it
can
flee
to
the
iustice
of
God
;
and
this
is
that
maketh
S.
Iohn
,
1.
Iohn
3.9
.
to
set
it
downe
as
a
position
and
rule
in
scripture
,
that
he
that
is
borne
of
God
sinneth
not
at
all
,
because
it
flies
forth
as
shot
to
which
the
hand
did
neuer
set
fire
,
we
being
ouertaken
sometime
in
weakenes
that
we
slip
,
which
we
no
sooner
feele
,
but
being
warned
by
this
spirit
,
we
gather
our
feete
the
more
close
together
to
stand
fast
.
Since
then
this
spirit
of
God
hath
set
vp
his
rest
in
our
soules
,
let
vs
as
liuely
stones
in
this
spirituall
building
cleanse
&
polish
our selues
from
all
corruptions
,
that
it
may
take
delight
to
continue
with
vs
;
for
if
he
come
to
suruey
thy
heart
,
to
see
what
roome
thou
hast
for
him
,
and
he
finde
euery
chamber
there
full
of
some
sinne
,
and
seeth
that
as
fast
as
he
emptieth
it
with
one
hand
thou
fillest
it
vp
with
another
,
re●sting
the
power
of
him
as
if
he
came
to
torment
thee
,
he
will
take
his
flight
from
thee
,
and
thy
sinnes
shall
breake
out
as
the
plague-sore
vpon
thee
to
thy
vtter
confusion
:
but
if
thou
submit
thy selfe
to
his
worke
,
suffering
him
to
mine
and
vndermine
euery
veine
in
thy
body
,
and
to
cleanse
euery
corner
in
thy
soule
,
and
being
emptied
of
thy
corruption
,
wilt
labour
in
sanctification
to
keepe
thy selfe
cleane
,
so
beating
downe
thy
fleshly
thoughts
and
carnall
desires
,
as
they
shall
not
so
much
as
sleepe
with
thee
,
and
if
they
chance
to
creepe
into
thy
bed
thou
wilt
spurne
them
out
as
a
chaste
louer
wil
a
harlot
;
then
shal
the
spirit
take
vp
thy
body
as
his
house
,
and
thou
entertaining
him
,
he
will
keepe
out
all
thine
enemies
that
may
disturbe
thy
peace
with
Christ
.
Lastly
,
where
he
saith
,
But
he
that
hath
not
the
spirit
of
Christ
is
not
his
,
obserue
,
that
by
an
argument
drawne
from
a
naturall
man
he
prooueth
,
that
as
many
as
haue
the
spirit
of
Christ
are
sure
of
their
saluation
;
for
as
a
naturall
man
who
hath
not
the
spirit
is
not
Christs
so
long
as
hee
remaineth
a
naturall
man
;
so
consequentlie
it
followeth
,
that
they
that
haue
the
spirit
are
Christs
,
and
being
his
,
it
were
an
absurd
thing
if
they
should
not
be
saued
;
for
the
conscience
being
pacified
that
God
will
accept
vs
in
Christ
,
we
are
not
now
perplexiuely
to
doubt
of
our
saluation
,
or
how
to
auoid
damnation
;
for
if
we
should
doubt
of
our
ROM.
chap.
8.
vers.
10.
Vers
10
And
if
Christ
be
in
you
the
bodie
is
dead
because
of
sinne
,
but
the
spirit
is
life
for
righteousnesse
sake
.
IN
this
verse
the
Apostle
maketh
the
preuen●●●●
of
a
doubt
which
might
haue
risen
out
of
the
former
doctrine
:
for
hee
hauing
before
prooued
that
the
spirit
of
God
,
the
spirit
of
Christ
,
and
Christ
himselfe
are
in
vs
that
are
elect
,
wee
might
make
question
of
the
trueth
of
this
,
seeing
we
haue
a
large
remnant
of
sinne
and
of
the
corruption
of
nature
abiding
in
vs
:
To
this
the
Apostle
answereth
in
this
verse
,
and
those
that
follow
;
First
granting
that
so
long
as
wee
carrie
about
vs
this
bodie
,
so
long
shall
we
carrie
about
vs
sinne
in
our
bodie
,
part
whereof
is
alreadie
mortified
in
this
life
,
the
rest
can
not
be
but
by
mortalitie
:
But
then
in
the
second
place
that
wee
might
not
be
too
much
deiected
with
this
clogge
of
sinne
we
draw
after
vs
,
he
would
haue
vs
with
this
occasion
we
haue
to
humble
vs
,
to
ioyne
withall
the
consideration
of
the
spirit
of
Christ
which
is
in
vs
,
to
raise
vs
vp
againe
:
assuring
vs
that
if
our
faith
by
her
visible
fruites
can
appeare
in
our
liues
,
that
though
we
haue
a
portion
of
sinne
which
can
not
die
but
by
death
,
yet
we
haue
the
spirit
of
God
,
the
spirit
of
Christ
,
and
Christ
himselfe-dwelling
in
vs
,
the
fruite
whereof
is
euerlasting
life
in
glorie
,
obtained
by
the
righteousnesse
of
Christ
for
vs
;
applying
himselfe
in
the
latter
part
of
the
verse
to
comfort
the
weakenesse
,
and
to
cheere
vp
the
faint
hearts
of
the
faithfull
,
labouring
to
relieue
them
with
some
spirituall
consolation
,
that
notwithstanding
they
cannot
shake
off
the
sluggishnesse
of
the
flesh
,
but
are
taken
as
it
were
with
a
palsey
halfe
dead
on
the
one
side
,
being
compassed
about
with
many
infirmities
in
this
life
,
and
hauing
many
grudgings
and
resistances
of
this
earthly
lumpe
,
which
is
the
bodie
,
against
the
worke
of
our
sanctification
:
yet
for
all
this
the
faithfull
and
elect
may
know
and
be
assured
,
that
they
are
not
trained
foorth
to
fight
and
haue
the
foile
,
nor
that
they
are
called
to
any
doubtfull
combate
,
but
to
such
a
field
where
our
hands
shall
be
held
vp
if
wee
faint
,
Exod.
17.12
.
as
were
the
hands
of
Moses
,
and
where
wee
shall
preuaile
,
not
onely
against
the
Amalekites
as
did
Ioshua
,
which
are
enemies
without
vs
,
but
euen
against
the
hidden
enemies
of
our
heart
,
the
rebellion
of
the
flesh
,
and
the
corrup●●●●
of
nature
,
which
is
contained
in
these
words
;
But
the
spirit
is
life
:
so
as
the
verse
standeth
on
two
parts
;
First
hee
granteth
part
of
the
obiection
,
namely
,
that
sinne
cannot
fully
be
shaken
off
:
Secondly
,
to
the
full
satisfaction
of
our
consciences
he
answereth
the
other
part
of
the
obiection
:
namely
,
that
notwithstanding
this
remainder
of
sinne
in
vs
we
need
not
be
perplexed
or
doubt
of
our
saluation
.
Heere
first
wee
are
to
consider
of
the
three
speciall
kindes
and
phrases
of
speech
the
Apostle
vseth
in
the
former
verses
,
and
in
this
;
concerning
the
spirit
of
God
which
is
in
vs
,
the
spirit
of
Christ
which
is
in
vs
,
and
Christ
himselfe
which
is
in
vs
.
Whereby
we
are
taught
to
beleeue
that
the
whole
Godhead
and
Trinitie
dwelleth
in
euery
Christian
.
Howbeit
concerning
the
spirit
of
God
,
wee
must
know
we
cannot
attaine
vnto
it
,
but
by
the
spirit
of
Christ
:
for
as
the
waters
that
boile
in
the
earth
cannot
be
conueied
vnto
vs
but
by
wels
and
pipes
by
which
we
receiue
of
the
fountaine
it selfe
;
so
the
spirit
of
God
is
the
fountaine
of
life
,
but
a
Well
too
deepe
,
and
the
place
too
high
for
vs
to
reach
to
,
hee
dwelling
in
a
place
vnaccessible
and
not
to
be
approched
vnto
;
and
for
this
cause
the
spirit
of
Christ
is
the
well-spring
and
pipe
which
passeth
this
life
to
vs
,
and
by
this
we
are
made
partakers
of
that
life
in
glory
,
so
that
in
this
respect
the
spirit
of
God
is
said
to
bee
in
vs
,
and
also
the
spirit
of
Christ
,
which
spirit
could
not
be
conueied
vnto
to
vs
but
by
the
flesh
of
Christ
God
and
man
to
reconcile
vs
to
his
Father
;
and
yet
all
this
is
but
one
God
and
one
spirit
,
as
1.
Ioh.
5.7
.
which
prooueth
these
two
things
:
first
that
Christ
is
God
:
secondly
,
that
the
holie
Ghost
proceedeth
both
from
God
and
Christ
,
because
they
both
are
but
one
,
and
the
selfe-same
spirit
is
but
one
.
And
in
that
Christ
is
also
said
to
be
in
vs
,
it
is
but
the
same
in
effect
that
the
spirit
of
Christ
is
in
vs
;
yet
are
wee
verily
to
beleeue
,
that
verie
Christ
is
really
in
vs
indeed
,
yet
inuisiblie
,
and
this
must
bee
vnderstood
supernaturally
:
and
therefore
they
that
hold
they
are
onely
partakers
of
the
graces
and
benefits
of
Christ
,
but
not
of
Christ
himselfe
,
cannot
beleeue
that
Christ
shall
saue
them
;
for
Christs
benefits
are
so
inseparablie
vnited
to
his
person
;
as
if
we
haue
his
inuisible
spirit
,
wee
haue
himselfe
,
and
may
equally
assure
our selues
of
both
,
and
that
wee
are
flesh
of
his
flesh
,
expressed
in
the
Scripture
,
as
hath
beene
before
declared
,
by
naturall
proportions
and
supernaturall
,
as
,
first
by
the
coniunction
of
the
head
and
the
members
of
a
mans
bodie
:
secondly
,
by
the
vine
and
the
branches
:
thirdly
,
by
the
husband
and
wife
:
fourthly
,
by
meates
and
drinkes
,
that
as
they
being
eaten
really
doe
nourish
the
bodie
;
so
wee
eating
the
flesh
and
drinking
the
bloud
of
Christ
spiritually
,
he
nourisheth
and
feedeth
our
soules
to
life
eternall
.
This
vnion
is
also
set
downe
vnto
vs
supernaturally
,
Iohn
14.20
.
Yee
shall
know
I
am
in
the
Father
,
and
you
in
mee
,
and
I
in
you
;
howbeit
wee
are
not
in
the
same
measure
in
Christ
,
and
hee
in
vs
as
he
is
in
the
Father
,
but
according
to
that
proportion
of
faith
which
is
in
vs
,
and
in
that
abundance
that
shall
make
vs
blessed
for
euer
.
Againe
,
learne
hence
,
that
wee
are
not
to
looke
for
any
perfection
in
this
life
,
but
so
long
as
wee
beare
about
vs
this
masse
and
lumpe
of
flesh
which
is
the
bodie
,
there
will
remaine
certaine
reliques
of
corruption
which
can
not
be
extinguished
but
by
death
,
nor
wholly
remooued
but
by
mortalitie
,
and
this
is
the
case
of
Gods
best
children
:
Paul
speaking
of
himselfe
as
in
the
part
vnregenerate
,
and
as
but
in
part
spirituall
,
Romans
7.14
.
said
he
was
sold
vnder
sinne
and
carnall
,
meaning
thereby
,
that
so
much
as
he
had
of
the
spirit
so
much
was
the
image
of
God
restored
in
him
,
and
so
much
he
delighted
in
the
law
of
God
;
but
so
much
as
was
wanting
of
the
spirit
,
so
much
was
wanting
of
Gods
image
,
and
so
much
he
rebelled
against
the
law
of
God
,
and
serued
the
law
of
sinne
.
And
Peter
that
chosen
vessell
of
God
,
Iohn
13.10
.
by
the
wisedome
and
instruction
of
Christ
himselfe
hath
neede
of
water
to
wash
his
feete
:
and
1.
Iohn
5.8
.
Christ
came
not
onely
by
bloud
,
but
also
by
water
,
that
by
daily
regeneration
we
may
purge
and
cleanse
our selues
.
And
to
this
may
be
referred
that
speech
of
Christ
,
Iohn
13.33
.
Whither
I
goe
yee
cannot
yet
come
;
which
prooueth
wee
haue
still
some
corruption
,
that
maketh
vs
yet
vnfit
for
the
kingdome
of
heauen
,
vntill
wee
haue
washed
our
feete
cleaner
,
and
mortified
our selues
better
,
for
wee
know
yet
but
in
part
.
But
then
it
may
be
said
:
since
wee
haue
these
imperfections
how
shall
we
be
knowen
from
the
reprobate
?
Verie
well
:
for
there
is
great
difference
betweene
our
imperfections
and
their
sinnes
,
our
scarres
and
their
vlcers
,
our
limping
and
their
halting
downe
right
,
for
as
1.
Iohn
3.9
.
Hee
that
is
borne
of
God
sinneth
not
,
that
is
,
as
the
world
sinneth
,
the
one
sinning
of
ignorance
,
the
other
of
knowledge
;
one
of
infirmitie
,
the
other
of
presumption
;
the
one
with
griefe
,
the
other
with
greedinesse
;
one
through
weakenesse
,
the
other
through
obstinacie
and
malice
;
the
one
striking
and
checking
his
heart
for
the
euill
thought
it
produced
,
the
other
feeding
and
encouraging
his
heart
not
to
staie
at
the
thought
till
it
breake
foorth
into
the
hands
;
yea
God
doth
bring
vs
vp
that
are
his
children
thus
imperfectly
for
two
ends
:
for
first
hee
will
not
suffer
vs
to
haue
our
perfection
heere
,
for
feare
wee
lose
it
as
Adam
did
:
secondly
,
hee
doth
exercise
vs
with
these
imperfections
to
humble
vs
lest
wee
should
waxe
proud
and
so
care
not
for
him
;
and
this
is
his
great
mercie
that
hee
doth
trie
vs
with
infirmities
,
but
not
destroy
vs
;
vex
vs
,
but
not
v●nquish
vs
,
giuing
vs
power
in
the
end
through
the
sufficiencie
of
his
grace
to
ouercome
them
.
Now
for
the
second
part
,
which
is
his
satisfaction
giuen
to
the
faithfull
,
that
they
must
not
so
sinke
vnder
the
burden
of
their
infirmitie
as
to
mistrust
their
saluation
;
obserue
when
it
is
said
,
the
spirit
is
life
,
we
must
vnderstand
no
naturall
life
,
but
such
a
life
as
Paul
speaketh
of
,
Ephes.
4.18
.
where
hee
saith
,
the
Gentiles
that
walked
in
the
vanitie
of
their
mindes
were
strangers
from
the
life
of
God
,
that
life
whereby
God
dwelleth
in
vs
;
and
to
be
strangers
from
this
life
,
is
to
be
strangers
from
holinesse
of
life
:
for
God
and
an
vncleane
conuersation
cannot
companie
together
.
And
this
life
of
the
spirit
is
that
,
whereby
(
as
Peter
saith
,
2.
Peter
1.4
.
)
wee
are
made
partakers
of
the
diuine
nature
,
not
really
,
but
by
renouation
,
hauing
obtained
this
mercie
to
bee
borne
a
new
of
immortall
seed
by
the
word
of
God
.
For
as
the
soule
infused
into
the
bodie
,
quickeneth
a
massie
peece
of
flesh
which
had
no
motion
before
:
so
the
soule
to
make
it
a
liuely
and
good
soule
,
must
haue
a
soule
powred
into
it
,
that
is
,
the
spirit
of
God
;
and
if
this
spirit
be
absent
we
are
as
dead
from
holy
motions
,
as
the
bodie
naturall
is
from
outward
actions
by
the
priuati●●
of
the
soule
.
So
as
wee
learne
hence
,
that
a
man
may
liue
●●fe
in
the
flesh
,
and
yet
be
dead
in
respect
of
the
life
of
God
,
which
ought
to
mooue
vs
to
worke
out
our
sanctification
in
feare
,
knowing
that
if
wee
be
all
flesh
,
wee
shall
neuer
see
the
face
of
God
.
Now
as
to
liue
a
naturall
life
,
there
must
bee
a
generation
according
to
the
flesh
,
so
if
wee
will
attaine
to
this
life
in
the
spirit
,
we
must
be
brought
to
a
second
birth
;
not
to
bee
turned
into
our
mothers
wombes
againe
,
as
Nicodemus
thought
,
Iohn
3.4
.
but
as
Christ
saith
,
wee
must
be
borne
of
the
will
of
his
Father
,
that
is
,
of
the
seed
of
the
holy
Ghost
.
Heere
it
followeth
,
as
a
man
naturally
borne
hath
his
life
maintained
by
being
nourished
with
meat
and
drinke
:
so
when
we
be
borne
againe
of
the
seed
of
the
spirit
,
we
must
be
maintained
and
fed
by
the
flesh
and
bloud
of
Christ
spiritually
:
and
as
we
are
borne
of
the
holie
Ghost
by
the
word
,
so
wee
must
be
nourished
by
the
holie
Ghost
in
the
word
,
or
else
we
shall
neuer
be
saued
.
In
the
desire
therefore
of
our
saluation
,
we
ought
to
thirst
and
part
after
the
riuers
of
life
,
which
doe
plentifully
flow
in
the
booke
of
God
.
Againe
,
as
men
in
this
naturall
life
haue
their
degrees
to
proceed
in
,
which
doe
neuer
change
,
as
that
first
they
bee
children
,
then
after
grow
to
a
more
vnderstanding
age
:
which
was
euen
true
of
Christ
in
this
flesh
,
who
(
Luk.
2.52
.
)
is
said
to
haue
increased
in
wisdome
and
in
stature
:
euen
so
we
must
know
,
that
our
spirituall
birth
is
not
perfect
at
the
first
day
;
but
it
hath
as
it
were
a
childhood
,
and
wee
are
babes
to
be
fed
with
milke
,
as
S.
Peter
saith
,
1.
Pet.
2.2
.
and
then
afterward
we
grow
from
faith
to
faith
,
and
from
one
degree
of
grace
to
another
:
yet
heerein
they
differ
,
that
in
our
spirituall
life
in
this
world
,
we
cannot
come
to
any
perfection
,
sinne
hangeth
so
fast
about
our
heeles
:
but
in
our
naturall
life
we
attaine
to
a
fulnesse
and
ripenesse
of
strength
.
And
in
this
also
they
differ
,
that
the
naturall
powers
of
this
life
decrease
by
age
and
by
infirmities
:
but
so
it
must
not
bee
in
our
spirituall
life
,
for
in
this
we
must
neuer
neither
stand
still
,
nor
goe
backward
,
nor
grow
downward
,
but
still
be
stedfast
in
faith
,
and
walking
on
in
loue
,
like
men
alwaies
running
a
race
,
till
wee
haue
attained
the
prize
,
which
prize
is
glorie
.
Againe
,
consider
for
this
spirituall
life
,
that
as
the
body
whi●●
it
hath
the
soule
,
is
but
a
naturall
bodie
,
spending
like
oile
in
the
lampe
,
and
cannot
but
in
the
end
die
,
yet
after
this
life
shall
be
called
a
spirituall
bodie
,
not
in
substance
,
but
because
in
the
resurrection
it
shall
be
quickned
by
the
spirituall
power
of
the
holy
Ghost
;
so
a
man
that
hath
but
a
soule
,
if
hee
haue
not
the
soule
of
the
soule
,
that
is
,
the
spirit
of
God
to
quicken
it
,
he
is
but
a
naturall
man
,
and
must
needs
be
damned
.
Againe
,
as
a
bodie
raised
vp
,
and
quickned
by
another
power
can
neuer
die
,
so
the
soule
being
a
spirituall
soule
,
and
hauing
once
receiued
the
earnest
of
the
spirit
,
and
the
power
of
sanctification
:
from
the
holy
Ghost
,
can
neuer
die
.
And
in
this
respect
we
are
exalted
to
a
greater
priuiledge
than
Adam
had
in
his
creation
;
and
it
fareth
better
with
vs
than
it
did
with
him
:
for
it
was
a●btrarie
with
him
,
and
rested
in
his
will
to
die
or
not
to
die
:
whereas
we
hauing
once
drunke
of
the
water
of
life
,
and
once
tasted
of
this
spirituall
life
,
we
may
neuer
thirst
:
and
as
S.
Iohn
saith
,
1.
Iohn
.
3.6
.
we
cannot
sinne
,
Ioh.
6.54
.
that
is
,
not
to
sinne
,
but
that
we
purge
our selues
vpon
reproose
,
and
recouer
our selues
when
we
fall
.
Further
obserue
hence
,
that
there
is
a
double
death
and
a
double
life
▪
first
,
there
is
a
death
in
the
present
corruption
of
sinne
,
whereby
in
this
life
we
deserue
damnation
.
Now
that
there
is
a
death
in
this
life
,
is
prooued
,
1.
Tim.
5.6
.
the
widdow
that
liueth
in
pleasure
is
dead
while
she
liueth
:
and
Ephes.
5.14
.
Awake
thou
that
sleepest
,
and
stand
vp
from
the
dead
:
and
Reuel.
3.1
.
it
is
said
of
the
Church
of
Sardis
,
Thou
hast
a
name
that
thou
linest
,
but
thou
art
dead
.
Secondly
,
there
is
a
death
in
the
perpetuall
condemnation
for
sinne
,
which
is
first
inflicted
vpon
the
soule
at
the
separation
from
the
body
,
and
at
the
last
day
shal
be
laid
both
vpon
the
soule
and
body
in
a
fearefull
and
full
measure
.
Answerable
to
this
is
life
,
the
first
kind
whereof
,
is
the
grace
of
God
vouchsafed
vs
in
this
our
pilgrimage
:
the
second
is
the
glory
of
God
,
giuen
vs
in
the
life
to
come
.
Now
the
life
of
the
spirit
hath
three
degrees
:
first
,
at
the
regeneration
when
we
are
renewed
in
our
affections
,
and
do
feele
a
change
of
mind
within
vs
:
secondlie
,
at
the
separation
of
the
soule
from
the
body
,
when
being
as
in
were
released
out
of
the
setters
of
this
life
,
she
takes
her
flight
to
heauen
,
for
then
doth
the
soule
liue
more
excellently
than
it
did
before
,
being
freed
from
the
bufferings
of
Sathan
and
the
allurements
of
the
flesh
.
Thirdly
,
at
the
generall
resurrection
,
when
the
world
with
the
Iustes
thereof
shall
passe
away
like
a
cloud
,
and
be
wrapped
vp
like
a
clout
,
for
then
both
soule
and
body
shall
enioy
the
presence
,
yea
more
than
that
,
shall
liue
the
life
of
God
for
euer
.
Euen
so
death
in
the
reprobate
hath
three
degrees
:
first
,
in
the
contagion
of
sinne
:
secondly
,
in
the
separation
at
the
doore
of
death
as
it
were
,
when
the
soule
alone
goeth
to
the
diuell
:
thirdly
,
at
the
resurrection
when
the
body
is
reunited
to
the
soule
,
to
receiue
the
fulnesse
of
their
endlesse
torment
.
Againe
,
the
reprobate
in
this
life
and
in
the
life
to
come
haue
a
double
misery
coupled
to
their
double
death
:
for
first
in
this
life
they
want
the
grace
and
fauour
of
God
,
and
bee
euen
like
Cain
,
Genes.
4.14
.
afraid
lest
euery
man
should
kill
them
.
Secondly
,
they
haue
resident
in
them
the
diuell
,
who
being
the
God
of
this
world
,
hath
and
doth
carrie
them
away
daily
in
the
power
of
darknesse
.
Then
in
the
life
to
come
,
Iohn
16.11
.
they
haue
first
a
priuation
or
losse
of
the
presence
of
God
:
secondly
,
a
suffering
and
enduring
of
all
torments
,
2.
Thes.
1.8.9
.
where
there
cries
shall
neuer
bee
pitied
,
nor
their
paines
euer
bee
eased
.
Proportionable
to
these
haue
the
children
of
God
double
comforts
,
which
may
bee
gathered
from
the
contrarie
of
the
former
.
For
first
they
haue
the
countenance
of
the
Lord
alwaies
smiling
on
them
,
and
the
strength
of
the
Lord
alwais
supporting
them
in
this
life
.
Secondly
,
which
is
more
,
they
haue
the
true
spirit
of
comfort
dwelling
in
them
,
and
the
Father
,
the
Sonne
and
the
holie
Ghost
doth
continually
feast
with
them
while
they
liue
heere
.
And
when
we
fall
a
sleepe
(
for
nothing
else
is
death
to
the
Saints
,
as
we
may
see
in
Stephen
,
2.
Cor.
3.17.18
.
Act.
7.60
.
)
then
doe
we
first
stand
alwaies
in
the
sight
of
God
,
and
behold
him
face
to
face
;
neither
doth
his
glory
then
any
whit
amaze
vs
as
it
did
when
the
veile
was
before
our
eies
,
but
it
doth
reioice
vs
,
and
we
glory
in
it
.
Secondly
we
are
filled
with
ioies
vnspeakable
,
and
haue
the
full
accesse
and
fruition
of
all
that
the
heart
can
desire
or
seeke
for
.
Now
the
way
to
know
that
this
life
of
God
is
in
vs
,
must
be
by
the
amendment
of
our
liues
and
by
the
leauing
of
our
sinnes
:
for
regeneration
beginneth
at
repentance
,
and
repentance
at
leauing
of
sinne
,
in
which
point
euerie
man
must
examine
himselfe
wisely
:
for
if
thou
hast
not
brideled
thy
tongue
from
bitter
and
blasphemous
speech
,
if
thou
hast
not
taught
thy
hands
to
worke
truely
without
deceit
,
and
hast
not
brought
thy
heart
to
pray
feruently
without
hypocrisie
,
then
hast
thou
no
part
in
this
regeneration
,
and
by
consequent
no
fellowship
in
the
life
of
God
.
For
righteousnesse
sake
:
That
is
as
much
as
if
the
Apostle
had
said
,
reformation
of
life
and
religion
is
the
badge
and
euidence
of
the
spirituall
life
we
leade
heere
.
The
cause
of
this
is
the
righteousnesse
of
Christ
,
which
resteth
in
these
two
things
:
first
,
in
satisfying
the
iustice
of
his
Father
for
our
sinnes
,
as
the
Prophet
Esay
speaketh
,
Esay
53.5
.
Hee
was
wounded
for
our
transgressions
,
and
by
his
stripes
are
we
healed
:
secondly
,
in
fulfilling
the
law
,
which
he
performed
foure
waies
:
first
,
by
teaching
it
precisely
:
secondly
,
by
obeying
it
exactly
:
thirdly
,
by
suffering
for
our
breach
thereof
meritoriously
:
fourthly
,
by
sanctifying
vs
to
doe
it
effectually
.
But
this
kinde
of
righteousnesse
is
onely
resident
and
inherent
in
the
person
of
Christ
,
howbeit
the
righteousnesse
heere
spoken
of
by
the
Apostle
,
is
a
signe
onely
and
a
token
that
we
are
sanctified
by
the
flesh
of
Christ
,
and
that
Christ
hath
purchased
saluation
for
vs
,
and
that
we
sighing
vnder
the
burden
of
sinne
,
Rom.
7.25
.
walking
in
a
reformed
life
,
and
waiting
for
the
glorie
that
shall
bee
seene
,
we
shal
be
as
the
Saints
of
God
,
beloued
of
the
Lord
,
hauing
our
long
robes
in
signe
of
statelinesse
as
Senators
,
&
palmes
in
our
hands
in
signe
of
victorie
as
conquerours
,
Reu.
7.9
.
for
we
in
Christ
haue
ouer
come
Satan
.
Further
wee
must
obserue
and
know
,
though
this
spirit
of
life
dwell
in
vs
,
yet
so
long
as
wee
are
inclosed
in
this
earthly
tabernacle
,
and
haue
the
corruption
of
nature
clasping
about
the
soule
as
Ivie
to
the
Oke
,
Ioh.
13.8
.
we
cannot
be
free
from
infirmities
and
sinnes
,
nor
washed
so
cleane
but
that
some
filth
will
cleaue
to
our
hands
or
our
feet
.
Yet
there
is
great
difference
betweene
the
slips
and
sins
of
him
that
hath
,
and
of
him
that
hath
not
the
spirit
of
God
,
as
great
difference
as
there
is
betweene
him
that
is
drenched
and
plunged
ouer
head
and
eares
in
a
puddle
,
and
him
that
hath
onely
fouled
his
foote
:
according
to
the
speech
of
Christ
to
Peter
,
Ioh.
13.10
.
He
that
is
washed
needed
not
saue
onely
to
wash
his
feete
:
as
if
he
should
haue
said
,
Peter
thy
head
and
thy
hands
are
cleane
,
onely
thy
feet
need
washing
〈◊〉
that
is
,
alwaies
in
this
life
some
inferior
affection
is
vncleane
,
and
there
will
be
a
litle
boiling
against
the
working
of
the
spirit
;
but
the
principall
purpose
of
our
hearts
shall
be
to
please
God
and
to
loath
the
world
.
For
the
children
of
God
are
as
poisoned
vessels
washed
by
the
holie
Ghost
,
2.
Cor.
10.
●●
wherein
notwithstanding
there
rests
some
taste
and
tang
of
their
former
filthinesse
:
but
the
wicked
are
as
vessels
full
of
the
poison
of
the
diuell
,
wherein
the
spirit
of
God
neuer
set
footing
.
Againe
,
sinne
in
the
regenerate
hath
a
wound
,
and
is
like
the
Sun
faintly
appearing
through
some
thicke
cloud
,
but
in
the
wicked
it
hath
it
full
stroke
.
Againe
,
the
wicked
are
so
chained
that
they
cannot
stirre
one
foote
to
heauen
;
and
being
cast
from
God
,
they
so
little
care
for
it
,
as
they
wil
with
Cain
(
Gen.
4.17
.
)
fall
a
building
of
cities
,
and
hauing
lost
the
harmonie
of
a
good
conscience
they
will
get
some
Iubal
or
other
,
(
Genes.
4.21
.
)
to
plaie
on
the
organs
to
make
them
merry
:
but
the
godly
though
they
be
loosed
from
the
chaines
of
the
diuel
,
yet
while
they
soiourne
heere
they
must
draw
some
irons
after
them
.
Againe
,
the
wicked
from
their
birth
haue
turned
their
backs
to
God
,
and
their
face
to
the
diuell
:
but
the
godly
though
they
be
hindred
in
their
course
,
and
staied
in
their
profession
of
godlinesse
and
of
sanctification
by
some
infirmities
inseparable
from
the
flesh
,
yet
doe
they
striue
in
their
running
to
recouer
their
fall
,
and
wrastle
for
a
prize
that
shall
neuer
fade
.
And
yet
no
doubt
there
is
a
contradiction
in
the
wicked
euen
in
finning
,
as
it
is
said
,
Gen.
4.7
.
sinne
lieth
at
the
dore
of
Caine
,
that
is
,
the
blood
of
his
brother
Abel
should
torment
his
conscience
.
Howbeit
this
combat
and
contradiction
is
but
betweene
his
conscience
that
condemneth
his
sinne
,
and
his
heart
that
loueth
it
,
but
in
them
there
is
neuer
any
strife
betweene
affections
and
affections
:
whereas
the
godly
haue
this
fight
betweene
affections
and
affections
,
as
the
flesh
desireth
to
doe
such
a
thing
,
but
the
spirit
that
dwelleth
in
the
flesh
doth
alwaies
abhorre
it
,
and
striueth
against
it
.
So
as
if
God
hath
sealed
thee
vp
to
saluation
,
and
hath
giuen
thee
the
stone
of
absolution
and
pardon
for
thy
sinnes
,
though
thou
art
now
discouraged
at
that
remnant
of
sinne
that
rests
in
thee
,
and
fearest
lest
God
should
frowne
at
thee
and
turne
his
face
from
thee
for
thy
weake
seruice
of
him
,
yet
lift
vp
thy
head
,
thou
shall
bee
sure
heereafter
through
the
power
of
this
spirit
to
cast
downe
that
great
Goliah
,
2.
Cor.
3.18
.
and
thou
shalt
haue
the
full
fruition
of
that
hope
thou
yet
doest
apprehend
and
see
as
in
a
glasse
:
Eph.
1.14
.
and
if
thou
hast
receiued
but
the
earnest
penny
of
the
spirit
in
this
life
,
thou
shalt
be
sure
to
receiue
thy
full
wages
and
hire
in
the
life
to
come
.
Neither
need
we
be
dismaied
that
we
limpe
like
Iacob
,
2.
Cor.
5.5
.
2.
Cor.
12.8
.
Genes.
32.25
.
and
be
imperfect
in
this
life
:
for
if
we
had
not
infirmities
,
we
would
bee
as
proud
as
the
diuell
,
whereas
now
they
make
vs
to
expresse
our
thankefulnesse
to
God
,
that
hee
so
mercifully
restraineth
them
,
and
so
fatherly
passeth
by
them
,
they
serue
to
multiply
our
grones
in
the
spirit
to
God
,
Phil.
1.23
.
Rom.
7.24
.
Heb.
13.3
.
that
we
might
be
deliuered
from
this
body
of
death
and
bondage
of
sinne
:
yea
they
stirre
vs
vp
to
the
loue
of
others
,
to
sorrow
for
the
afflictions
of
Ioseph
and
of
our
brethren
:
whereas
if
wee
our selues
were
not
infirme
and
weake
,
we
would
neuer
be
touched
with
compassion
.
Vers.
11.
But
if
the
spirit
of
him
that
raised
vp
Iesus
from
the
dead
dwell
in
you
,
hee
that
raised
vp
Christ
from
the
dead
shall
also
quicken
your
mortall
bodies
by
his
spirit
that
dwelleth
in
you
.
Howsoeuer
wee
haue
aduantage
and
comfort
by
the
former
doctrine
,
that
by
the
extinguishment
of
this
light
which
wee
haue
heere
beneath
,
and
by
the
separation
of
our
bodies
from
our
soules
,
sin
must
die
,
and
cannot
otherwise
be
mortified
than
by
mortalitie
:
yet
in
this
verse
the
Apostle
stirreth
vs
vp
to
greater
ioy
and
to
the
top
of
all
Christian
comfort
,
shewing
that
the
time
shall
come
,
when
our
vile
bodies
shall
bee
made
like
to
the
glorious
bodie
of
Christ
Iesus
.
The
verse
standeth
on
two
parts
:
first
,
of
the
raising
vp
of
Iesus
Christ
:
secondly
,
of
the
raising
vp
of
our
bodies
to
bee
made
conformable
to
Christ
our
head
.
First
obserue
the
maner
of
the
Apostle
his
speech
,
If
the
spirit
&c.
consider
wisely
this
speech
propounded
by
Paul
as
it
were
conditionally
,
which
doth
not
argue
any
suspended
doubt
fulnesse
of
the
matter
,
or
make
it
any
whit
subject
to
exception
,
but
carieth
with
it
a
peremptorie
necessitie
that
it
is
so
,
the
Apostle
taking
that
for
granted
which
cannot
be
denied
without
falling
into
grosse
absurdities
.
For
if
he
should
haue
doubted
whether
Christ
had
beene
risen
againe
,
then
in
vaine
had
he
gone
about
to
prooue
that
we
should
rise
againe
:
and
therefore
by
this
maner
of
phrase
the
Apostle
cals
not
the
matter
in
question
as
a
doubt
,
but
doth
boldly
assume
it
to
all
Christians
,
that
Christ
is
risen
.
And
this
is
the
common
course
of
the
Scripture
,
and
of
the
Ministers
of
God
in
all
times
vsually
to
say
,
If
there
be
a
day
of
iudgement
,
2.
Pet.
3.11
.
and
if
it
be
so
that
this
booke
of
Gods
word
shall
be
w●●●●●●●
our
hearts
,
then
is
there
a
fearefull
reckoning
to
bee
ex●●●●
for
:
which
they
do
not
as
doubting
of
these
things
,
but
taking
them
as
granted
of
all
men
,
they
be
so
certaine
without
contradiction
.
So
the
Apostle
before
in
this
chapter
,
vers.
9.
If
the
spirit
be
in
you
(
speaking
to
the
elect
)
for
all
that
is
spoken
in
this
chapter
belongeth
onely
to
them
that
bee
called
sanctified
;
but
(
saith
he
)
the
spirit
is
in
you
,
for
if
they
should
deny
that
,
they
runne
into
this
,
that
they
must
needs
be
reprobates
and
wrapped
vp
in
condemnation
.
Secondly
,
obserue
in
the
raising
vp
of
Christ
two
parts
:
first
,
that
he
was
raised
vp
:
secondly
,
by
what
power
he
was
raised
vp
,
namely
by
the
spirit
of
his
Father
.
That
Christ
was
raised
vp
,
the
Apostle
doth
not
demonstrate
it
,
but
assumeth
it
:
for
if
Christ
were
not
risen
,
then
all
Pauls
reasons
(
1.
Cor.
15.
)
to
proue
our
resurrection
may
easily
be
eluded
,
for
that
is
the
first
argument
hee
there
vseth
to
prooue
a
resurrection
,
because
Christ
is
risen
,
and
all
his
arguments
there
following
are
linked
to
that
,
and
depend
on
that
:
reasoning
from
absurdities
:
if
Christ
be
not
risen
our
preaching
is
in
vaine
,
and
your
faith
is
in
vaine
,
for
Christ
crucified
and
his
resurrection
is
the
summe
of
the
Gospell
and
the
end
of
our
faith
.
But
the
matter
is
,
by
what
power
Christ
was
raised
vp
.
As
he
was
flesh
it
profited
nothing
to
raise
vp
it selfe
,
for
1.
Pet.
3.18
.
it
is
said
,
he
was
put
to
death
according
to
the
flesh
,
that
is
,
according
to
his
humane
nature
,
and
was
quickned
in
the
spirit
,
which
the
Apostle
there
sheweth
to
be
by
that
spirit
wherein
he
preached
in
Noahs
time
.
And
Rom.
1.3
.
the
Apostle
speaking
of
Christ
,
saith
he
was
of
the
seed
of
Dauid
according
to
the
flesh
,
but
declared
to
be
the
sonne
of
God
by
the
resurrection
from
the
dead
:
which
sheweth
that
it
was
the
power
of
God
that
raised
him
vp
.
He
that
raised
vp
Christ
,
&c.
Heere
consider
three
parts
:
first
,
what
shall
be
raised
vp
,
our
bodies
:
secondly
,
by
what
power
they
shall
rise
,
by
the
same
power
by
which
Christ
was
raised
vp
:
thirdly
,
after
what
maner
;
the
same
spirit
that
quickned
Christ
is
now
communicated
to
vs
,
and
by
Christs
righteousnesse
we
are
made
righteous
,
and
so
are
become
fit
temples
for
his
spirit
to
inhabite
in
vs
.
The
Scripture
proposeth
two
arguments
to
prooue
the
resurrection
:
first
,
the
conformitie
of
the
bodie
with
the
head
,
that
as
Christ
our
head
is
risen
,
so
wee
his
bodie
shall
rise
againe
.
The
secondly
is
the
consideration
of
Gods
omnipotency
,
and
out
saith
in
his
power
:
that
is
,
to
beleeue
that
he
can
doe
all
things
,
and
therefore
can
raise
vp
our
putrified
bodies
.
The
first
reason
holdeth
both
waies
:
if
Christ
be
raised
vp
,
then
shall
we
be
raised
vp
:
Christ
is
not
risen
,
therefore
we
shall
not
rise
.
We
are
raised
vp
,
therefore
Christ
is
raised
vp
;
we
are
not
raised
vp
,
therefore
Christ
is
not
risen
.
And
this
doth
minister
vnto
vs
great
comfort
,
and
may
euen
astonish
our
hearts
with
ioie
:
for
it
is
impossible
,
that
we
who
are
the
body
can
be
drowned
,
as
long
as
Christ
our
head
is
aboue
the
water
.
So
then
since
our
head
Christ
is
lifted
vp
aboue
all
gulfes
,
hath
tasted
of
all
sorrowes
,
and
hath
ouercome
all
dangers
,
we
need
not
to
feare
that
we
shall
be
stifled
or
swallowed
vp
of
the
wanes
of
torments
and
afflictions
,
though
we
seeme
neuer
so
much
cast
downe
in
the
outward
man
;
for
let
the
wild
beasts
of
the
forrest
roare
neuer
so
fiercely
,
or
let
the
raine
fall
,
and
the
waues
beat
,
and
the
windes
blow
neuer
so
strongly
,
Mat.
7.27
.
yet
shall
their
mouthes
bee
shut
that
they
shall
not
hurt
vs
,
and
our
house
is
built
vpon
a
rocke
that
cannot
mooue
:
for
our
Redeemer
liueth
,
and
our
head
is
safe
,
and
we
at
the
last
when
he
hath
sufficiently
exercised
his
graces
in
vs
by
the
triall
of
our
faith
,
and
the
experience
of
our
loue
of
him
,
Ioh.
19.25
.
shall
through
him
ouercome
all
troubles
and
sorrowes
.
For
the
second
reason
to
proue
the
resurrection
:
which
is
the
consideration
of
Gods
omnipotency
,
the
Apostle
(
Philipp.
3.21
.
)
ioyneth
the
raising
vp
of
our
bodies
to
the
consideration
of
that
power
whereby
God
is
able
to
subdue
all
things
.
This
also
is
euident
Ezech.
37.5
.
where
the
Lord
by
his
power
giueth
life
to
a
companie
of
dead
bones
.
And
Christ
(
Ioh.
5.25
.
)
saith
his
Gospell
was
able
to
raise
vp
dead
soules
:
that
is
,
such
as
be
dead
in
profanenesse
,
but
by
the
power
of
his
word
shall
:
be
reuiued
and
quickned
in
the
spirit
,
which
is
the
first
resurrection
:
and
vers.
28.
The
day
shall
come
(
saith
he
)
when
yee
shall
find
that
to
bee
true
in
the
second
resurrection
to
your
damnation
,
which
yee
will
not
now
beleeue
in
the
first
resurrection
●●●our
saluation
,
when
by
the
very
voice
of
God
the
dead
shall
be
raised
vp
.
Among
many
places
to
proue
the
resurrection
of
the
bodie
that
is
most
excellent
,
(
Mat.
22.32
.
)
vpon
the
demand
of
the
Sadduces
,
whose
wife
shee
that
had
had
seuen
husbands
should
be
in
the
resurrection
?
I
am
(
saith
he
)
the
God
of
Abraham
,
&c.
I
am
not
the
God
of
the
dead
but
of
the
liuing
.
No
place
at
the
first
sight
may
seeme
to
carry
lesse
proofe
of
the
matter
Christ
then
had
in
hand
,
but
being
dulie
weighed
,
it
is
most
substantiall
to
prooue
it
.
It
may
be
said
:
True
it
is
,
thou
art
the
God
of
Abraham
,
that
is
,
of
so
much
of
Abraham
as
now
liueth
;
so
as
thou
art
the
God
of
Abrahams
soule
:
but
it
is
conuinced
out
of
the
place
it selfe
,
that
thou
art
not
the
God
of
the
dead
,
and
therefore
thou
art
not
the
God
of
Abrahams
body
,
for
his
body
is
dead
.
But
note
,
he
doth
not
say
,
hee
is
the
God
of
part
of
Abraham
,
but
hee
is
the
God
of
Abrahams
person
;
which
person
of
his
standeth
vpon
soule
and
body
.
Secondly
,
some
say
this
place
prooueth
the
immortality
of
the
soule
onely
.
Nay
it
is
certaine
,
if
the
body
be
not
immortall
,
the
soule
cannot
be
immortall
:
for
if
Abraham
liueth
in
any
part
now
,
hee
must
at
the
last
liue
in
all
;
and
if
immortality
were
onely
giuen
to
one
part
,
then
all
the
reasons
of
Paul
(
1.
Cor.
15.
)
to
proue
the
resurrection
of
the
body
might
be
easily
euaded
.
For
the
Apostle
there
(
vers.
18.
)
to
prooue
the
resurrection
of
the
bodie
,
saith
:
Vnlesse
Christ
be
risen
and
we
rise
,
we
that
are
a
sleepe
〈◊〉
Christ
are
perished
.
But
it
may
be
obiected
:
Nay
,
there
may
bee
an
immortality
if
the
blessed
soules
doe
liue
,
and
therefore
they
cannot
bee
said
to
be
perished
.
And
vers.
19.
If
our
hope
(
saith
Paul
)
bee
in
this
life
onely
,
we
are
of
all
the
most
miserable
.
Nay
it
may
be
said
,
we
are
happy
in
the
life
to
come
in
the
soule
:
so
vers.
29.
hee
proueth
the
resurrection
of
the
body
from
our
baptisme
.
Yea
,
but
it
may
bee
said
:
That
is
not
so
Paul
,
for
though
our
bodies
rise
not
,
yet
baptisme
may
profit
vs
in
the
spirit
;
and
though
thy
bodie
(
Paul
)
doe
not
rise
,
yet
thou
hast
not
fought
with
beasts
at
Ephesus
in
vaine
:
for
thou
shalt
bee
crowned
with
glorie
in
thy
soule
,
for
that
thou
hast
sustained
these
combats
.
And
thus
if
we
stand
onely
vpon
the
immortalitie
of
the
soule
,
all
Pauls
arguments
in
that
place
may
be
soone
reiected
.
It
is
true
,
that
the
soules
are
now
blessed
,
as
it
is
in
the
Reuel.
7.9
.
where
the
Saints
are
said
to
haue
their
white
robes
in
token
●●nnocency
;
long
,
in
signe
of
statelinesse
;
and
palmes
in
their
hands
,
in
signe
of
victory
:
but
it
is
as
true
,
that
the
soule
is
not
happy
,
sauing
in
the
constant
expectation
of
the
last
day
,
when
it
shall
bee
ioined
to
the
body
:
and
it
hath
not
now
that
fulnesse
of
happinesse
it
then
shall
haue
.
For
it
standeth
with
the
law
of
retribution
in
God
,
that
as
he
receiued
most
glorie
from
them
both
when
they
were
vnited
,
so
should
he
returne
them
most
ioie
and
fulnesse
of
glory
,
when
by
his
power
they
are
brought
together
againe
.
And
euen
so
fareth
it
now
with
the
reprobate
that
are
departed
,
who
feele
onely
torment
in
their
soules
at
this
time
:
but
when
their
bodies
shall
bee
raked
out
of
the
dust
,
then
shall
their
paines
be
increased
.
So
as
this
is
the
doctrine
we
must
hold
,
that
the
soules
of
the
Saints
are
blessed
ante
resurrectionem
,
before
the
resurrection
;
but
fine
resurrectione
,
without
the
resurrection
they
are
not
blessed
.
Rom.
14.9
.
God
is
said
to
be
the
Lord
of
the
dead
,
and
Mat.
22.32
.
Christ
saith
,
he
is
not
the
God
of
the
dead
.
In
which
places
there
is
no
contrariety
:
for
Christ
meaneth
,
that
he
is
not
the
God
of
the
dead
according
to
the
supposition
of
the
Sadduces
:
for
no
man
is
a
King
without
subiects
,
nor
a
Captaine
without
souldiers
,
nor
God
the
God
of
Abraham
,
vnlesse
Abraham
be
:
but
hee
is
the
God
of
the
dead
,
because
they
by
him
shall
be
raised
vp
.
Now
followeth
the
first
part
:
what
shall
be
raised
vp
,
namely
,
this
verie
body
which
we
now
carrie
about
vs
shall
bee
raised
vp
▪
Which
is
prooued
,
first
from
the
proportion
and
resemblance
with
the
head
:
for
the
same
body
of
Christ
that
was
buried
,
was
raised
vp
:
which
is
signified
vnto
vs
by
himselfe
,
(
Luk.
24.39
.
)
who
to
remooue
all
doubts
of
the
truth
of
his
resurrection
out
of
his
disciples
mindes
,
said
:
Behold
my
hands
and
my
feet
:
and
Iohn
20.25
.
it
is
said
,
that
Thomas
put
his
finger
into
Iesus
side
after
his
resurrection
.
And
so
much
did
Christ
forete●●●●re
his
death
(
Ioh.
2.19
.
)
Destroy
this
temple
,
(
meaning
his
body
)
and
I
will
build
the
same
(
not
another
)
vp
againe
:
Secondly
,
it
is
prooued
from
the
proportion
of
Gods
iustice
toward
the
elect
and
the
reprobate
also
:
for
it
standeth
with
his
iustice
,
that
those
lippes
which
in
this
life
offred
vp
the
calues
of
thanksgiuing
vnto
him
,
that
that
body
that
hath
beene
baptized
into
Christs
death
,
that
mouth
that
hath
feed
vpon
Christ
by
faith
,
that
that
bodie
which
hath
beene
exercised
vnder
the
crosse
,
and
sanctified
through
afflictions
,
which
hath
testified
to
the
blood
the
profession
of
his
trueth
,
it
standeth
,
I
say
,
with
the
iustice
of
God
,
that
that
bodie
and
no
other
should
bee
raised
vp
to
glory
.
And
Paul
noteth
foorth
so
much
in
himselfe
a
member
,
(
1.
Cor.
15.53
.
)
when
he
saith
,
This
mortall
shall
put
on
immortalitie
:
as
if
(
saith
a
learned
Father
)
he
had
taken
it
vp
in
his
hands
to
haue
expressed
his
meaning
.
Againe
,
the
proportion
of
Gods
iustice
toward
the
reprobate
is
,
that
that
knee
that
hath
bowed
to
the
Masse
,
shall
also
bow
to
the
diuell
in
hell
torment
,
and
that
that
body
which
hath
embrewed
it selfe
with
the
blood
of
Gods
saints
,
that
hath
rent
as
it
were
the
Lord
in
peeces
by
their
blasphemy
,
and
that
haue
shut
vp
their
compassion
from
the
poore
,
that
that
body
should
bee
punished
eternally
in
hell
fire
;
and
euen
denied
so
much
as
a
drop
of
cold
water
to
coole
their
tongues
.
Luk.
16.24
.
For
what
iustice
were
it
in
God
to
frame
them
new
bodies
,
and
so
to
punish
them
in
that
flesh
wherin
they
neuer
sinned
?
Nay
,
it
were
meere
iniustice
to
punish
them
in
any
other
parts
than
those
wherein
they
haue
offended
.
Now
this
bodie
of
the
faithfull
that
shall
be
raised
vp
,
shall
haue
three
speciall
graces
giuen
vnto
it
which
it
had
not
before
to
shew
the
riches
of
Gods
mercy
toward
them
:
as
first
,
it
shall
be
immortall
,
and
shall
neuer
putrifie
:
secondly
,
〈◊〉
shall
be
maintained
by
no
naturall
power
:
and
thirdly
,
it
shall
haue
glory
.
Answerable
to
these
,
in
another
kinde
shall
the
bodies
of
the
reprobate
be
:
for
first
,
they
shall
wish
they
might
rot
,
but
cannot
:
secondly
,
they
were
happie
if
they
might
pine
away
,
but
the
worme
shall
be
continually
gnawing
,
yet
neuer
satisfied
,
nor
they
weakned
:
Mark
.
9.48
.
thirdly
,
they
shall
haue
horror
and
shame
,
and
howling
and
gnashing
of
teeth
continually
.
For
the
second
point
,
which
is
,
by
what
power
our
bodies
are
raised
vp
,
namely
,
by
the
same
spirit
that
Christ
was
raised
vp
.
Now
then
it
may
be
asked
,
how
the
reprobate
shall
rise
,
for
they
partake
not
of
this
spirit
,
nor
haue
any
part
in
this
resurrection
.
It
is
true
,
that
the
power
of
Christ
as
a
Sauiour
,
and
the
fruite
and
benefite
of
his
death
are
inseparable
from
the
elect
,
and
belong
onely
to
them
.
The
reprobate
therefore
shall
bee
raised
vp
by
the
same
power
by
which
they
were
at
first
created
:
and
as
at
the
first
they
were
made
by
the
power
of
God
in
his
Sonne
,
the
Father
consulting
with
his
wisdome
,
which
is
Christ
:
euen
so
shall
they
bee
raised
vp
againe
by
the
power
of
God
in
his
Sonne
,
not
as
a
redeemer
,
but
by
the
absolute
power
of
Iesus
Christ
their
Iudge
.
Gen
3.23
.
And
as
when
Adam
fell
he
was
not
onely
depriued
of
the
tree
of
life
,
but
of
all
the
other
fruites
of
the
garden
,
and
in
the
losse
of
that
lost
all
the
rest
,
and
was
driuen
out
by
violence
,
and
kept
out
by
the
sword
from
any
more
fight
of
God
in
Paradise
:
euen
so
the
reprobate
deserue
not
onely
to
bee
secluded
from
the
possession
of
heauenly
glory
,
where
growes
that
life
that
euer
flourisheth
,
but
euen
vtterly
to
be
extinguished
and
abolished
,
for
they
are
but
vsurpers
vpon
the
Lords
heritage
,
and
euen
the
aire
which
they
breath
in
shall
be
their
damnation
,
for
they
deserue
not
so
much
as
their
being
.
Yet
such
is
the
great
bounty
of
God
,
that
he
raineth
as
well
vpon
the
vniust
as
vpon
the
iust
,
yea
and
oftentimes
obscureth
his
goodnesse
toward
his
Saints
,
and
hideth
as
it
were
his
face
from
them
,
when
the
wicked
flourish
as
t●●
Palme-tree
,
and
abound
in
all
earthly
prosperity
:
but
yet
this
is
our
comfort
,
that
they
passe
away
as
a
shaft
in
the
aire
,
and
as
a
ship
on
the
sea
,
so
is
their
place
no
more
seene
,
and
indeede
they
shall
finde
it
were
better
for
them
they
were
not
:
whereas
the
godly
know
,
that
in
〈◊〉
earth
they
haue
no
abiding
citie
,
but
that
their
treasure
is
in
●●●uen
,
where
their
hearts
alwaies
be
,
and
their
bodies
heereaf●●●
shall
be
.
Because
that
his
spirit
dwelleth
in
you
.
This
is
the
third
part
was
noted
out
vnto
vs
,
namely
,
how
this
power
of
the
spirit
is
in
this
life
communicated
vnto
vs
.
Wherein
obser●e
,
that
whosoeuer
is
regenerate
is
made
partaker
of
the
life
of
God
,
and
such
a
man
hath
his
soule
and
body
taken
vp
and
dressed
,
and
dedicated
to
entertaine
the
holy
Ghost
,
and
the
holy
Ghost
abideth
in
him
:
and
Iohn
14.23
.
Christ
saith
,
If
any
man
loue
me
he
will
keepe
my
word
,
and
my
Father
will
loue
him
,
and
we
will
come
vnto
him
and
dwell
with
him
:
so
as
the
whole
blessed
Trinity
abideth
in
such
a
man
;
which
is
a
most
princely
prerogatiue
and
royall
dignity
which
the
faithfull
haue
,
that
the
King
of
heauen
will
stoope
so
low
as
to
abide
in
the
soule
of
a
poore
Christian
.
Further
obserue
,
in
that
the
spirit
dwels
in
vs
,
that
as
Christ
before
he
tooke
vpon
him
and
assumed
our
flesh
,
sent
his
herbenger
before
him
to
seele
that
house
,
and
sanctifie
that
wombe
wherein
himselfe
would
lie
,
Mat.
1.18
.
that
the
virgine
by
that
meanes
was
full
of
the
holy
Ghost
:
euen
so
he
still
sendeth
forth
his
spirit
to
take
vp
his
lodging
for
him
in
the
heart
of
euery
Christian
,
and
to
sanctifie
them
in
some
measure
,
2.
Cor.
13.4.5
.
though
not
in
that
fulnesse
he
did
the
virgine
.
And
as
God
in
no
place
on
the
earth
was
said
to
be
more
then
he
was
in
the
Arke
,
so
is
he
in
no
creature
so
much
as
in
the
elect
,
1.
Sam.
4.7
.
Psal.
8.1.5.6.7
.
yea
all
the
creatures
by
this
meanes
are
made
seruiceable
to
the
elect
.
Now
when
the
spirit
commeth
vnto
vs
,
it
findeth
our
hearts
very
ruinous
like
an
old
house
,
yet
such
an
habitation
as
by
some
ancient
monuments
shewes
what
stately
building
it
was
at
first
by
creation
;
then
it
falles
a
tempering
and
building
it
vp
againe
by
the
loue
of
God
ingrafted
in
our
hearts
,
and
it
doth
sift
vs
and
cleanse
vs
:
and
wherea●●t
findeth
nothing
but
bare
walles
,
that
is
,
a
departure
of
all
the
graces
of
God
,
and
a
depriuation
of
them
,
it
filleth
vs
and
infuseth
vnto
vs
all
heauenly
vertues
.
And
as
the
Lord
was
in
the
Temple
,
and
yet
not
shut
in
and
in●●uded
there
;
but
in
that
he
was
there
,
it
was
necessary
it
should
〈◊〉
kept
cleane
,
as
appeareth
2.
Chron.
23.19
.
that
for
this
purpose
porters
were
set
at
the
gates
of
the
house
of
the
Lord
,
that
none
that
was
vncleane
in
any
thing
should
enter
in
:
so
we
that
are
Christians
being
a
type
of
that
Temple
that
should
be
built
of
liuing
stones
,
whereof
Christ
must
be
the
chiefe
and
corner
stone
,
and
wherein
we
must
beleeue
that
God
dwelleth
farre
more
spiritually
and
effectually
then
he
did
in
the
other
;
we
(
I
say
)
must
be
kept
far
more
cleanely
then
the
other
Temple
was
.
In
this
respect
also
,
that
this
Temple
wherein
the
Lord
now
dwelleth
is
our
soules
and
bodies
,
the
Priest
our selues
to
offer
vp
our selues
,
the
sacrifice
our selues
to
be
sacrificed
in
our
soules
and
bodies
vpon
the
altar
,
which
is
our
hearts
;
but
yet
so
,
as
we
are
still
acceptable
onely
in
the
sacrifice
of
Christ
and
in
his
priesthood
.
Now
this
spirit
that
thus
dwelleth
in
vs
,
is
called
the
spirit
of
sanctification
,
in
respect
of
the
foure
properties
wherin
it
resembleth
the
materiall
Temple
.
For
first
,
as
the
Temple
might
not
serue
for
a
dwelling
house
,
but
was
onely
consecrated
to
abide
and
continue
there
while
they
serued
God
:
so
the
temples
of
our
bodies
must
not
be
taken
vp
of
the
lusts
of
the
world
to
dwell
there
,
but
bee
dedicated
onely
to
entertaine
the
spirit
of
Christ
:
and
secondly
,
as
the
holy
garments
were
onely
worne
in
the
Temple
,
so
ought
wee
to
looke
that
wee
attire
our selues
onely
as
becommeth
Christians
that
stand
alwaies
in
the
presence
of
God
:
thirdly
,
as
the
holy
meate
was
onely
eaten
in
the
Temple
:
and
fourthly
,
the
vessels
onely
there
to
be
drunke
in
:
so
this
shewes
that
our
bodies
and
all
the
powers
,
affections
and
actions
both
of
soule
and
bodie
,
as
well
in
the
heart
within
,
as
in
all
the
vse
of
Gods
blessings
without
,
1
Iohn
.
2.17
.
must
be
separated
from
all
earthly
things
to
be
by
them
estranged
from
the
worship
of
God
,
and
be
reserued
only
to
holy
vses
,
that
God
and
his
glory
may
be
the
chiefest
end
of
our
life
,
for
so
the
Hebrew
word
to
sanctifie
,
signifieth
to
be
set
apart
,
and
not
prostitute
to
any
profane
vse
.
Hereupon
it
is
,
that
if
in
the
Temples
of
Christians
we
see
idols
erected
,
we
are
grieued
and
offended
,
and
that
iustly
,
because
we
see
a
great
part
of
Gods
seruice
shall
bee
spent
in
bodily
adoration
,
which
ought
not
to
be
:
for
though
it
be
true
that
God
requireth
to
be
worshipped
of
euery
bone
in
the
body
,
yet
principally
in
this
sacrifice
of
praier
and
other
religious
exercises
hee
looketh
at
the
heart
,
and
sets
his
eye
on
our
affections
to
be
worshipped
in
spirit
and
in
truth
.
Now
if
it
be
vnlawfull
to
erect
and
set
vp
an
idoll
in
any
Christian
Temple
,
Iohn
4.24
.
for
so
much
doth
the
Scripture
in
expresse
words
testifie
in
many
places
,
as
,
Pull
downe
their
altars
,
breake
their
images
and
burne
them
in
the
fire
,
Deut.
7.2
.
&
.
12.3
.
Iudg.
2.2
.
with
many
such
like
places
and
speeches
:
how
fearefull
a
thing
then
is
it
,
that
wee
that
are
Christians
should
set
vp
idols
in
our
soules
,
the
most
beautified
place
that
God
hath
on
earth
,
as
the
idols
of
couetousnesse
,
hypocrisie
,
filthinesse
,
pride
,
and
such
like
,
which
be
inuisible
,
and
therefore
worse
then
the
other
,
and
which
do
secretly
like
a
theefe
steale
away
our
hearts
from
the
loue
of
God
,
and
as
a
moth
doe
euen
feed
vpon
vs
and
consume
vs
,
till
we
suddenly
fall
into
the
wrath
and
displeasure
of
God
.
Heere
let
vs
further
consider
but
how
we
vse
our
owne
houses
,
wherein
we
dwell
in
the
tabernacle
of
this
life
,
and
which
ought
to
be
but
as
tents
to
be
carried
at
our
backes
,
Gen.
18.1
.
to
put
vs
in
minde
of
our
pilgrimage
:
for
if
the
matter
of
the
Church
cannot
affect
vs
nor
touch
vs
at
the
quicke
,
yet
shall
it
set
foorth
our
wickednesse
and
enlarge
our
condemnation
,
that
we
esteeme
more
of
our
owne
dwelling
places
,
wherein
we
sleepe
to
night
,
and
to
morrow
are
cast
into
the
graue
,
then
of
that
place
wherein
the
Prince
of
heauen
and
earth
taketh
vp
his
abode
:
how
curious
we
are
in
scouring
of
our
pots
,
in
sweeping
of
our
parlots
,
in
plaiting
of
our
garments
,
and
tricking
vp
our selues
nicely
and
garishly
!
yea
no
seruants
can
please
vs
,
but
such
as
weare
out
their
knees
in
rubbing
our
houses
;
and
how
fearefull
and
shamefull
a
thing
it
is
,
that
we
make
no
account
nor
reckening
of
that
place
where
the
whole
Trinitie
should
abide
;
that
our
houses
shall
be
cleane
where
onely
our
dirty
feet
doe
treade
,
and
out
selues
the
vncleanest
part
of
it
;
and
that
through
our
wretchednesse
and
negligence
in
purging
of
our selues
,
and
cleansing
of
our
soules
,
we
are
rather
dens
fit
for
the
damned
spirits
,
then
temples
meet
for
the
holy
Ghost
to
abide
in
?
for
if
our
hearts
be
once
ouergrowne
with
the
weeds
of
profanenesse
,
idlenesse
,
couetousnesse
,
and
such
like
,
we
may
assuredly
know
,
that
God
can
haue
no
roome
to
dwell
in
such
a
soule
.
Further
,
from
the
Metaphor
or
borrowed
speech
(
dwelleth
,
)
note
that
there
is
a
residence
of
the
holy
Ghost
in
all
those
that
be
his
:
so
as
it
must
not
be
a
so
iourning
of
the
Lord
with
vs
,
to
come
like
a
stranger
for
a
night
or
for
a
meale
,
and
away
againe
,
but
he
must
be
a
houshold
guest
,
to
go
in
and
out
with
vs
:
so
that
we
must
know
it
is
not
euery
pang
of
conscience
,
or
fit
of
prayer
,
or
hanging
downe
our
heads
for
a
day
,
whereby
we
are
sometime
perplexed
and
wringed
with
sorrow
,
that
is
the
dwelling
of
the
spirit
in
vs
,
no
more
then
was
that
fit
of
Balaam
,
(
Numb.
23.10
.
)
when
he
praied
that
his
soule
might
die
the
death
of
the
righteous
,
and
that
his
last
end
might
be
like
his
.
Neither
is
this
spirit
knowen
to
bee
in
thee
by
doing
many
good
things
:
for
Herod
(
Mark.
6.20
.
)
did
many
things
at
the
perswasion
of
Iohn
Baptist
,
yet
was
he
a
most
cruell
incestuous
bloudy
ty●ant
:
nor
yet
by
leauing
many
euill
things
vndone
,
for
the
very
Heathen
had
many
morall
vertues
which
made
them
decline
from
many
vi●●●
.
●ut
by
this
shalt
thou
know
that
thou
hast
this
spirit
,
if
a●●●
〈◊〉
●●osseth
and
repugneth
thy
affections
,
if
thy
affections
●●e
●●t
against
it
,
but
that
in
the
meditation
and
purpose
of
sin
thou
please
thy selfe
,
and
take
part
with
thy
affections
against
God
to
fulfill
it
,
as
Balaam
did
,
when
by
the
proffer
of
riches
(
Num.
24.13
.
)
he
would
faine
haue
cursed
where
the
Lord
had
blessed
;
it
is
certaine
this
spirit
of
God
abideth
not
there
,
but
the
diuell
.
Lastly
obserue
,
since
there
is
no
hope
of
the
resurrection
,
but
so
farre
as
wee
are
sealed
in
this
life
to
that
glory
wee
shall
haue
heereafter
,
by
the
earnest
of
Gods
spirit
giuen
vnto
vs
:
we
may
truly
say
of
the
wicked
,
whom
the
Son
neuer
kissed
,
Psal.
2.12
.
that
when
they
die
they
go
to
the
damned
:
for
he
that
hath
not
his
part
of
this
spirit
in
this
life
,
vnlesse
the
Apostle
be
a
liar
,
which
were
blasphemy
to
thinke
,
that
man
shall
neuer
haue
the
glorie
of
the
life
to
come
.
And
therefore
such
as
do
scorne
and
scoffe
at
the
seruants
of
God
,
as
Ishmael
did
at
Isaac
,
Gen.
21.9
.
calling
them
Men
of
the
spirit
,
they
do
commit
most
sacrilegious
scurrilitie
,
and
in
this
state
wherein
they
stand
,
they
are
as
surely
the
diuels
as
the
diuell
is
not
Gods
;
yea
,
in
this
they
do
with
their
owne
mouths
pronounce
and
subscribe
to
their
owne
damnation
:
for
the
Apostle
saith
,
we
must
haue
this
spirit
,
else
it
is
impossible
to
bee
saued
.
Heere
it
may
be
said
:
Since
there
is
only
ioy
and
peace
in
the
spirit
,
how
is
it
that
the
wicked
runne
on
in
the
course
of
their
life
prosperously
,
and
in
the
end
of
their
daies
go
away
quietly
:
whereas
the
godly
walke
through
many
snares
,
and
are
in
their
life
scratched
as
it
were
with
many
thornes
,
and
in
their
death
oft
times
are
much
troubled
,
and
depart
in
great
agonies
.
True
it
is
,
the
wicked
may
perhaps
die
quietly
,
and
to
the
sight
of
man
comfortably
,
hauing
(
as
Iob
speaketh
)
no
bands
in
their
death
:
Iob.
21.13
.
Psal.
73.4
.
but
looke
thou
iudge
him
no
more
by
his
death
than
by
his
birth
:
for
many
women
haue
had
more
easie
trauell
of
a
reprobate
,
than
an
elected
child
of
God
:
especially
the
cause
of
their
quiet
being
,
because
hypocrisie
hath
put
their
consciences
to
silence
heere
,
that
they
may
soone
after
roare
out
in
hell
:
and
there
is
such
a
crust
growen
vpon
their
hearts
,
1.
Tim.
42.
that
they
rot
and
fester
within
and
feele
it
not
:
whereas
in
the
elect
the
〈…〉
is
kept
alwaies
open
,
and
wee
cannot
feele
the
least
b●●
〈…〉
Lords
displeasure
but
we
are
anguished
,
neither
can
wee
〈◊〉
that
we
euer
feare
enough
:
which
tender
heart
of
a
Christi●●
is
like
the
Adamant
,
to
draw
the
oile
of
comfort
into
his
soule
,
and
to
hasten
and
quicken
the
life
of
the
spirit
in
him
.
Let
vs
all
therfore
earnestly
pray
for
this
spirit
;
hauing
obtained
it
,
let
vs
cherish
and
welcome
it
,
so
as
it
may
take
delight
in
vs
:
for
wee
all
know
it
must
one
day
come
to
this
,
In
manas
tuas
Domine
commendo
spiritum
meum
,
Into
thy
hands
,
O
Lord
,
I
commend
my
spirit
:
and
it
is
now
at
this
,
In
manas
tuas
(
homo
)
commendo
spiritum
meum
,
Into
thy
hands
(
O
man
)
I
commit
my
spirit
.
And
therefore
as
we
will
haue
the
Lord
gratious
to
our
spirits
at
the
latter
day
,
so
let
vs
well
vse
and
entertaine
his
spirit
in
this
acceptable
time
,
which
vouchsafeth
to
dwell
with
vs
.
ROM.
chap.
8.
vers.
12.
verse
12
Therefore
we
are
debters
,
not
to
the
flesh
,
to
liue
after
the
flesh
.
VPon
that
which
went
before
,
the
Apostle
inferreth
a
most
vehement
exhortation
to
this
effect
:
that
seeing
Christ
hath
saued
them
,
and
freed
them
,
not
onely
from
the
condemnation
of
sinne
,
but
also
from
the
power
of
sinne
,
therfore
the
Lord
doth
indent
with
them
,
and
in
them
with
vs
all
,
not
to
merit
saluation
:
but
because
saluation
is
already
merited
for
vs
,
to
be
engaged
and
obliged
to
the
Lord
;
and
that
since
he
hath
taken
the
hand
writing
away
from
Sathan
,
Coloss.
2.14
.
and
hath
cancelled
it
in
Christ
,
that
therfore
we
should
be
debters
not
to
the
flesh
,
but
to
the
spirit
.
H●●reupon
obserue
,
that
the
greatest
argument
to
per●●
〈◊〉
rather
to
inforce
vs
to
good
workes
,
is
taken
from
〈…〉
of
our
redemption
:
as
appeareth
by
Saint
Paul
,
who
〈◊〉
●●●t
argument
(
Rom.
12.1
.
)
I
beseech
you
by
the
mercies
of
God
,
that
you
giue
vp
your
bodies
a
liuing
Sacrifice
vnto
the
Lord
:
that
since
the
Lord
hath
beene
so
mercifull
vnto
you
,
as
not
to
looke
vpon
your
nakednesse
,
but
as
you
are
cloathed
in
Christ
,
you
would
therefore
returne
vnto
him
conformitie
of
obedience
,
in
sacrificing
your selues
vnto
him
.
After
the
same
manner
doth
Saint
●eter
perswade
(
1.
Pet.
2.11
.
)
I
beseech
you
as
stangers
and
pilgrimes
,
abstaine
from
fleshly
lusts
.
As
if
hee
should
say
:
Since
you
are
now
a
chosen
generation
,
and
a
people
set
at
liberty
by
the
death
of
Christ
,
and
by
this
meanes
made
Citizens
of
heauen
,
walke
according
to
the
lawes
of
that
heauenlie
citie
.
Heere
are
they
condemned
,
that
say
:
If
by
doing
good
works
we
can
deserue
nothing
,
what
heart
can
we
haue
to
doe
them
?
And
since
we
are
bought
already
,
why
should
the
Lord
be
twife
fatisfied
?
Whereto
we
answer
,
that
though
we
can
deserue
nothing
,
Luk.
17.10
.
yet
by
this
meanes
we
shew
our
thankfulnesse
,
in
doing
as
much
as
we
can
;
and
though
in
all
things
we
are
vnprofitable
seruants
,
yet
must
wee
bee
thankfull
for
that
which
Christ
hath
done
for
vs
.
And
since
Christ
hath
fully
satisfied
for
vs
,
it
is
not
further
required
that
wee
keepe
the
law
to
satisfie
it
,
but
to
testifie
our
obedience
and
thankes
,
that
wee
are
made
partakers
of
such
grace
,
and
haue
receiued
so
great
a
pardon
.
And
so
by
this
our
working
we
declare
our
gratfull
mindes
to
God
the
Sonne
by
whom
we
are
redeemed
,
and
to
God
the
Father
,
to
whom
we
are
redeemed
:
for
none
of
vs
can
satisfie
for
that
he
hath
broken
:
onely
Christ
hath
made
vp
the
breach
,
and
broken
downe
the
wall
that
parted
God
and
vs
:
and
therefore
when
wee
shall
heereafter
keepe
all
the
lawes
of
God
in
heauen
,
it
shall
not
bee
to
satisfie
for
that
we
kept
not
in
this
life
:
for
by
doing
but
that
we
ought
then
to
do
,
we
cannot
free
our selues
from
that
paine
we
deserued
for
that
we
did
not
before
.
Here
ariseth
the
difference
betweene
the
law
and
the
Gospell
.
The
Law
commandes
workes
to
merit
saluation
:
the
Gospell
because
saluation
is
already
merited
,
that
therefore
b●●
〈◊〉
good
works
we
should
testifie
that
wee
are
bound
and
〈…〉
to
the
Lord
.
Hereupon
note
,
that
there
is
in
the
Gospel
a
double
couenant
:
the
first
,
of
mercy
:
the
second
,
of
morti●●cation
.
The
couenant
of
mercy
going
first
,
which
is
,
I
will
saue
thee
,
I
will
write
my
law
in
thine
heart
,
Ier.
31.31
.
My
soule
shall
delight
in
thee
,
Thou
shalt
be
beloued
,
and
such
like
gratious
words
and
promises
.
Then
followeth
the
couenant
of
mortification
;
Thou
art
saued
,
therefore
liue
well
,
Thou
art
pardoned
,
therfore
●●fend
no
more
:
so
as
first
we
must
be
forgiuen
,
Iohn
5.14
.
and
then
wee
become
debtors
.
Wee
are
not
then
saued
because
we
doe
good
workes
,
but
we
are
saued
,
therefore
this
mercy
of
saluation
maketh
vs
fruitfull
in
good
workes
:
as
Iohn
5.14
.
the
sicke
man
was
not
healed
because
he
should
sinne
no
more
:
but
thou
art
healed
,
therefore
remember
this
mercy
of
the
Lord
,
that
thou
do
sinne
no
more
.
So
Luke
14.23
.
who
be
they
that
come
to
the
wedding
▪
Call
(
saith
the
King
)
the
halt
,
the
lame
and
the
blind
.
So
as
such
as
are
emptied
of
al
opinion
of
all
worthinesse
in
themselues
,
and
be
starke
beggars
,
must
come
;
yet
when
they
are
come
they
must
haue
the
wedding
garment
:
so
as
wee
are
bid
to
come
,
not
because
wee
haue
the
wedding
garment
,
but
because
wee
are
bid
to
come
in
the
mercy
of
Christ
,
being
beggars
,
wee
must
striue
to
get
that
garment
,
that
is
,
a
good
conuersation
.
So
Luk.
19.4
.
Zaccheus
was
not
saued
because
hee
gaue
halfe
of
his
goods
to
the
poore
:
but
Christ
first
spake
inuisibly
to
his
soule
,
to
make
him
clime
vp
to
the
tree
,
&
being
conuerted
then
he
giueth
,
as
testifying
a
fruit
of
mercy
to
others
for
the
mercy
himselfe
receiued
.
So
Lu.
7.41
.
in
the
speech
of
Christ
of
the
two
debtors
,
they
were
both
forgiuen
,
but
who
loued
most
?
Peter
could
say
,
he
that
had
most
forgiuen
;
and
what
made
the
debt
forgiuen
,
but
the
meere
mercy
and
good
will
of
the
creditor
?
So
as
in
that
place
of
Luke
,
not
because
the
woman
loued
much
,
Luke
7.47
.
therefore
was
much
forgiuen
her
;
but
much
was
forgiuen
her
,
therefore
she
loued
much
:
for
where
the
mercy
is
great
,
there
must
our
labour
in
mortification
be
great
also
.
According
to
this
it
is
said
,
Mat.
11.28
.
Come
vnto
me
all
ye
that
are
weary
and
laden
,
and
I
will
ease
you
.
But
marke
th●●stipulation
and
indenting
of
Christ
with
them
againe
,
ver.
29
●ake
up
my
yoke
,
and
learne
of
me
to
be
meeke
and
lowly
:
that
is
,
after
this
great
mercy
obtained
,
of
disburdning
you
of
that
yoke
which
pressed
your
soules
with
discomfort
euen
downe
to
hell
,
returne
this
fruit
of
thankefulnesse
to
God
againe
:
deny
your selues
and
your
affections
,
and
be
you
yoked
to
the
obedience
of
the
Gospell
.
Verse
13.
For
if
ye
liue
after
the
flesh
,
ye
shall
die
:
but
if
ye
mortifie
the
deeds
of
the
bodie
by
the
spirit
,
ye
shall
liue
.
Before
the
Apostle
perswaded
vs
by
the
benefit
of
our
redemption
which
is
wrought
in
Christ
,
to
bee
humbled
,
and
to
acknowledge
our selues
indepted
vnto
Christ
,
that
as
by
him
we
are
saued
f●●m
Sathans
tyranny
,
and
freed
from
his
slauish
seruice
:
in
acceptation
of
this
liberty
,
we
should
shew
our selues
to
serue
God
in
righteousnesse
and
holinesse
of
life
.
Now
because
this
would
not
sufficiently
subdue
the
rebellious
disposition
of
hypocrites
,
and
to
stirre
vp
the
dulnesse
of
Gods
weake
children
,
he
doth
in
this
verse
adde
a
reason
to
make
the
former
perswasion
more
forcible
:
first
by
a
denunciation
and
peremptory
speech
to
the
hypocrites
,
that
besides
the
plague
of
God
inflicted
vpon
them
in
this
life
,
at
the
separation
of
the
soule
from
the
body
,
their
soules
shall
bee
caried
to
the
damned
ghosts
there
to
bee
reserued
to
the
iudgement
of
the
great
day
:
Iude
1.6
.
secondly
,
by
a
prouocation
to
the
faithfull
,
wherein
he
proposeth
to
them
the
hope
of
immortalitie
.
Vnderstand
generally
,
as
all
Scripture
is
earnest
in
perswading
these
two
things
,
first
,
remission
of
our
sinnes
:
secondly
,
repentance
from
our
sinnes
,
according
to
the
speech
of
S.
Iohn
of
bloud
and
water
,
that
is
,
the
grace
that
pardoneth
,
and
the
grace
that
reneweth
:
so
S.
Paul
is
more
precise
in
those
two
than
any
other
,
in
vrging
grace
and
meere
mercy
,
and
nothing
but
faith
in
the
point
of
our
iustification
before
God
,
and
doth
also
vrge
pre●se
mortification
in
our selues
,
to
shew
by
our
sanctified
liues
that
wee
are
sealed
vp
to
the
day
of
redemption
;
that
as
Christ
our
Passeouer
was
sacrificed
for
vs
,
1.
Cor.
5.7
.
so
wee
should
keepe
a
continuall
feast
vnto
the
Lord
in
the
vnleauened
bread
of
a
●●●cere
and
sanctified
life
.
Now
with
these
two
hath
the
wisedome
of
the
world
beene
greatly
offended
,
and
hath
deuised
against
them
two
errours
:
first
,
against
meere
mercy
,
Sathan
in
his
subtilty
and
enmitie
to
man
,
hath
stirred
vp
the
heresie
of
Pharisaicall
righteousnesse
,
ioining
merit
with
mercy
:
and
secondly
,
against
the
strictnesse
of
mortification
,
he
raised
vp
the
heresie
of
Libertines
,
that
is
,
of
them
that
maintaine
worldly
prophanesse
and
licencious
loosenes
:
so
as
one
cries
out
,
if
there
be
nothing
but
mercy
,
then
there
neede
no
repentance
:
and
the
other
crieth
out
,
since
it
is
done
by
mercy
,
what
neede
such
strictnesse
and
precisenesse
in
life
?
But
howsoeuer
these
be
laid
as
blockes
to
stumble
at
,
Mat.
11.19
.
wisedome
will
be
iustified
of
her
children
,
and
the
latter
●●i●e
shall
not
fall
in
vaine
vpon
the
hearts
of
Gods
chos●●●
.
Yet
whether
the
Gospell
preach
either
of
these
,
or
both
of
them
together
,
the
hypocrites
and
prophane
worldlings
will
take
occasion
of
offence
:
as
Iohn
Baptist
is
too
precise
preaching
repentance
so
earnestly
.
Mat.
11.18.19
.
And
if
Christ
bee
affable
,
gracious
,
and
to
bee
conuersed
with
,
then
is
he
a
friend
of
vnrighteous
persons
.
At
Iohn
Baptist
the
Libertines
,
at
Christ
the
Pharises
be
offended
:
so
as
whether
Iohn
weepe
sorrow
for
sinne
,
or
Christ
pipe
deliuerance
from
sinne
,
neither
of
these
can
please
the
itching
humours
of
wauering
minded
persons
.
In
the
words
are
comprehended
first
a
commination
or
threatning
to
the
wicked
:
secondly
,
a
prouocation
or
encouragement
to
the
godly
,
by
proposing
a
reward
;
and
both
being
set
downe
conditionall
in
the
word
if
,
they
compare
contrarie
courses
of
life
to
contrary
ends
whereto
they
tend
:
the
contrarie
courses
are
a
bad
or
a
good
life
:
the
contrarie
ends
,
a
bad
or
a
blessed
end
,
expressed
in
these
two
words
,
they
shall
liue
,
they
shall
die
.
What
it
is
to
walke
after
the
flesh
,
appeareth
Ephes.
2.3
.
to
be
,
to
follow
the
course
of
the
world
in
fulfilling
the
lusts
of
the
flesh
,
as
to
be
as
scoffing
as
Ishmael
,
as
prophane
as
Esau
,
Gen.
25.34
.
Exod.
4.21
.
2.
Tim.
4.10
.
as
hard
hearted
as
Ph●●ach
,
and
as
couetous
as
Demas
,
that
shooke
off
Paul
to
embrace
the
world
.
And
what
it
is
to
mortifie
the
deeds
of
the
flesh
,
is
set
downe
Galath.
5.24
.
to
crucifie
the
affections
and
lusts
thereof
,
not
vtterly
to
abolish
the
very
life
of
sin
,
and
to
strike
it
dead
at
the
roote
,
for
that
is
the
patterne
of
perfection
we
follow
after
,
the
gole
we
run
at
,
and
the
victorie
we
striue
for
:
but
he
that
ceaseth
from
performing
and
gratifiing
his
flesh
in
the
desires
thereof
,
though
there
remaines
some
tang
of
corruption
,
that
man
may
truely
be
said
to
mortifie
his
flesh
.
And
therefore
vnderstand
a
difference
betweene
sinne
in
the
reprobate
and
in
the
elect
,
by
a
naturall
proportion
:
as
there
is
great
difference
between
him
that
hath
a
strong
body
impotent
in
no
part
,
but
liuely
to
performe
all
the
actions
of
this
life
,
and
him
that
liueth
,
but
hath
receiued
his
deaths
wound
,
or
is
sicke
of
a
pi●●●●●onsumption
:
so
in
the
wicked
sinne
liueth
a
ful
life
,
and
hath
his
full
swinge
to
seeke
after
all
maner
of
euill
,
and
increaseth
daily
without
any
declination
at
all
,
rising
early
and
resting
late
,
to
fulfill
the
pleasures
of
the
flesh
:
but
in
the
godly
sinne
liueth
droupingly
and
languishingly
,
alwaies
holding
downe
the
head
;
for
howsoeuer
the
elect
doe
fall
by
infirmitie
,
yet
the
principall
purpose
of
their
heart
is
to
follow
Christ
,
euen
in
his
afflictions
,
and
so
it
is
in
them
onely
a
benummed
sinne
.
For
the
contrary
ends
,
which
are
set
downe
in
two
words
,
they
shall
die
,
they
shall
liue
;
it
is
not
to
bee
vnderstood
of
any
naturall
separation
which
is
common
to
all
in
death
,
but
of
an
vtter
separation
after
death
from
Gods
presence
to
be
tormented
in
hell
:
and
so
of
life
,
for
to
liue
in
this
place
is
meant
to
bee
saued
,
and
to
enter
into
the
rest
of
God
.
Whereupon
obserue
,
that
speaking
properly
the
wicked
neuer
liue
,
nor
the
godlie
neuer
die
,
that
is
,
die
the
death
of
deaths
,
as
Christ
speaketh
,
Iohn
8.51
.
They
shall
neuer
see
death
;
for
when
,
our
breath
shall
leaue
our
bodies
,
and
wee
fall
asleepe
,
we
shall
behold
the
Lords
armes
stretched
forth
to
embrace
vs
and
the
heauens
open
to
receiue
vs
,
so
as
this
kind
of
death
is
but
an
enlargement
after
a
long
imprisonment
,
and
a
landing
at
our
owne
country
after
our
tedious
trauell
and
troublesome
pilgrimage
in
the
sea
of
this
world
;
which
life
in
the
godly
is
begun
heere
by
our
enioying
of
Christ
,
enlarged
in
death
,
when
our
soules
shall
liue
a
more
blessed
life
,
and
perfected
at
the
last
day
,
when
wee
shall
haue
absolute
ioy
without
diminution
in
eternity
.
Euen
so
is
the
death
of
the
wicked
,
begun
heere
in
their
impenitency
in
sinne
,
increased
when
they
are
in
part
tormented
after
this
life
,
and
then
made
a
liuing
death
,
when
at
the
last
they
are
throwen
from
God
for
euer
.
If
ye
liue
after
the
flesh
,
&c.
In
these
words
the
Apostle
is
precise
for
workes
:
and
why
?
because
it
cannot
be
otherwise
,
but
that
we
walking
as
ordinary
men
,
and
after
the
custome
of
the
world
,
must
needs
be
damned
.
First
,
take
for
a
ground
,
that
(
which
is
vers.
8.
of
this
chapter
)
They
that
are
in
the
flesh
cannot
please
God
;
which
he
proueth
by
matching
of
contraries
:
for
they
that
are
in
the
flesh
sauor
the
things
of
the
●●●as
they
that
be
in
the
spirit
sauour
the
things
of
the
spirit
:
and
that
sauour
of
the
flesh
is
death
.
He
yeeldeth
a
reason
:
why
?
because
the
wisedome
of
the
flesh
is
enmity
to
God
;
not
an
enemy
to
God
,
for
then
there
might
be
a
reconciliation
:
but
the
Apostle
speaketh
in
the
abstract
quality
(
enmity
)
as
a
vitious
man
may
become
vertuous
,
and
wee
of
enemies
are
made
friends
with
God
,
but
vice
can
neuer
becom
vertue
,
nor
enmity
amity
.
The
like
speech
is
vsed
of
God
himselfe
in
his
curse
of
the
Serpent
,
Genes.
3.15
.
I
will
set
enmity
betweene
thee
and
the
woman
,
that
is
,
such
hatred
and
debate
as
shall
neuer
be
appeased
.
Now
why
this
flesh
is
enmity
with
God
,
he
giueth
a
reason
,
because
it
is
not
subiect
to
the
law
of
God
as
the
spirit
is
,
neither
can
be
,
as
the
spirit
cannot
but
be
:
for
wee
must
walke
in
all
the
commandements
of
the
Lord
without
exception
,
though
not
with
perfection
:
euen
as
it
is
said
,
1.
Iohn
3.6
.
They
that
are
of
God
cannot
sinne
:
that
is
,
deliberately
continue
in
any
sinne
.
Now
who
they
bee
that
are
in
the
flesh
,
we
must
learne
by
the
contrarie
,
that
is
,
they
that
are
not
in
the
spirit
:
as
vers.
9.
of
this
chapter
:
Ye
are
not
in
the
flesh
but
in
the
spirit
:
and
who
is
not
in
the
spirit
?
he
that
is
not
led
by
the
spirit
of
Christ
.
And
who
is
he
?
He
that
walketh
not
according
to
that
spirit
:
that
is
,
if
he
liue
in
the
spirit
a
life
inuisible
,
hee
must
shew
it
by
the
effect
of
visible
motions
;
and
he
that
walketh
according
to
the
conuersation
of
the
flesh
doth
it
not
.
And
this
appeareth
,
Gal.
5.24
.
All
that
are
Christs
haue
crucified
the
affections
of
the
flesh
:
and
who
are
said
to
doe
this
?
1.
Pet.
4.1.2
.
they
that
suffer
in
the
flesh
;
and
who
so
suffereth
in
the
flesh
ceaseth
from
sinne
:
so
as
to
come
backe
againe
the
same
way
we
went
;
if
thou
hast
not
ceased
from
sinne
,
thou
hast
not
suffered
in
the
flesh
;
if
thou
hast
not
suffered
in
the
flesh
,
thou
hast
not
crucified
the
flesh
;
if
thou
hast
not
crucified
the
flesh
,
thou
hast
walked
in
the
flesh
;
if
thou
hast
walked
in
the
flesh
,
thou
hast
not
beene
led
by
the
spirit
;
if
thou
hast
not
been
led
by
the
spirit
,
thou
hast
not
the
spirit
;
if
thou
hast
not
the
spirit
,
thou
art
in
the
flesh
,
that
is
,
drenched
and
drowned
in
the
flesh
:
for
it
is
one
thing
to
haue
flesh
in
thee
,
and
another
thing
for
thee
to
be
in
the
flesh
;
for
all
haue
flesh
in
them
,
that
i●
,
infirmities
;
but
to
be
in
the
flesh
,
is
to
be
in
Simon
Magus
case
,
in
the
gaule
of
bitternesse
,
Act.
8.23
.
and
in
the
bond
of
iniquitie
:
and
in
Eylmas
case
,
Act.
13.10
.
full
of
subtilty
and
mischiefe
,
the
child
of
the
diuell
,
and
an
enemy
of
all
righteousnesse
;
and
if
thou
art
in
the
flesh
,
thou
art
alreadie
in
condemnation
.
Now
I
little
doubt
,
but
euery
wicked
man
desireth
to
be
saued
:
but
they
indeuour
it
not
,
no
otherwise
then
Balaam
did
,
(
Nu.
23.10
.
)
who
could
wish
to
die
the
death
of
the
righteous
,
but
neuer
indeauoured
to
liue
their
life
.
Further
to
proue
the
precise
necessitie
of
mortification
,
looke
1.
Iohn
3.7
.
Let
no
man
deceiue
you
:
he
beginneth
with
a
preoccupation
to
possesse
their
minds
before
hand
:
He
that
doth
righteousnesse
(
saith
he
)
is
righteous
,
not
he
that
can
discourse
and
talke
of
righteousnesse
:
and
therefore
one
saith
truely
,
Tace
lingua
,
loquerevita
,
talke
not
of
a
good
life
,
but
let
thy
life
speake
.
This
the
Apostle
there
proueth
by
the
contrary
:
for
he
that
committeth
sin
is
of
the
diuell
:
that
is
,
he
that
committeth
f●●●●
the
world
doth
,
and
doth
not
purge
himselfe
:
for
the
Apostle
opposeth
sinning
to
purging
;
and
he
that
is
of
the
diuell
cannot
please
God
.
For
therefore
was
Christ
sent
to
destroy
the
workes
of
the
diuell
:
so
as
if
these
workes
be
not
destroyed
in
thee
,
and
his
building
pulled
downe
,
Christ
was
neuer
sent
vnto
thee
.
Againe
he
proueth
it
by
the
contrary
:
He
that
is
borne
of
God
doth
not
sinne
,
for
he
hath
the
seed
of
the
spirit
:
therefore
it
is
as
if
he
should
say
:
when
such
wicked
men
shall
bee
saued
,
the
diuell
shall
be
saued
.
This
is
further
proued
by
the
words
which
Christ
himselfe
spake
in
the
flesh
,
Ioh.
8.34
.
He
that
so
sinneth
as
to
make
a
trade
of
it
,
he
is
the
seruant
of
the
diuell
,
vers.
44.
and
if
no
chastisements
nor
benefites
can
reclaime
you
,
ye
are
the
diuels
:
for
the
lusts
of
your
father
ye
will
doe
.
Lastly
,
adde
to
this
,
that
of
the
new
couenant
made
with
Israel
,
and
so
with
vs
:
Ier.
31.31
.
I
will
write
my
law
in
their
hearts
,
vers
.
33.
And
I
will
be
their
God
,
and
they
shall
bee
my
people
.
So
as
if
God
pardoneth
any
,
hee
doth
promise
him
grace
to
amend
his
life
;
and
if
that
grace
be
denied
him
,
he
neuer
couenanted
to
saue
him
.
The
couenant
then
implieth
thus
much
:
If
thou
hast
not
grace
to
abstaine
from
grosse
sinnes
thou
shalt
be
damned
;
and
if
thou
hast
the
grace
of
sanctification
giuen
thee
,
thou
shalt
be
saued
.
But
if
ye
mortifie
the
deeds
of
the
flesh
by
the
spirit
,
&c.
This
is
the
second
proposition
which
the
Apostle
layeth
downe
,
namely
,
that
a
good
course
of
life
leadeth
to
a
good
end
.
Wherein
first
is
questionable
,
whether
it
standeth
in
the
power
of
the
heart
of
man
to
subdue
the
corrupt
desires
and
affections
of
his
nature
,
as
well
as
it
doth
to
fulfill
the
lusts
of
the
flesh
:
for
2.
Tim.
2.20.21
.
Paul
shewing
,
how
that
in
a
great
house
there
be
vessels
some
for
honour
and
some
for
dishonour
,
some
for
base
and
some
for
higher
seruices
,
which
house
he
meaneth
to
be
the
Church
of
God
,
saith
,
that
if
any
man
purge
himselfe
,
hee
shall
be
a
fit
vessell
for
Gods
house
:
and
1.
Ioh.
5.18
.
He
that
is
begotten
of
God
,
keepeth
himselfe
from
that
wicked
one
,
(
which
is
the
diuell
)
that
he
touch
him
not
.
Which
places
may
seeme
to
attribute
the
purifying
and
cleansing
of
our selues
to
our selues
,
by
our
owne
inclinations
and
wils
:
but
it
must
be
vnderstood
,
that
the
Scripture
in
these
and
such
like
places
,
setteth
not
downe
the
cause
of
this
cleansing
,
but
the
execution
of
it
.
For
the
cause
of
this
our
mortification
appeareth
Ezech.
36.26
.
I
(
saith
the
Lord
)
will
giue
you
a
new
heart
and
a
new
spirit
:
so
as
there
it
must
be
had
,
euen
of
God
;
but
it
must
be
in
vs
,
otherwise
we
pertaine
not
to
the
Lords
election
.
Hereupon
the
Scripture
vouchsafeth
vs
that
honour
to
say
we
do
it
,
because
notwithstanding
the
reforming
of
our
iudgements
,
and
the
changing
of
our
affections
is
wrought
by
the
supernaturall
power
of
the
holy
Ghost
working
in
vs
,
yet
this
holy
Ghost
doth
worke
in
vs
as
the
subiects
,
and
by
vs
as
the
instruments
:
as
when
it
is
said
,
I
will
write
my
law
in
your
hearts
,
the
spirit
writes
,
but
the
heart
is
the
place
;
and
whatsoeuer
is
written
in
our
hearts
is
ours
.
To
make
this
more
plaine
by
a
naturall
proportion
:
As
a
man
that
rectifieth
and
guideth
the
hand
of
a
child
to
write
,
the
writing
is
said
to
be
the
worke
of
the
child
,
and
not
of
him
that
directed
him
,
though
without
such
direction
the
child
could
not
haue
done
it
:
euen
so
the
Lord
doth
guide
vs
in
all
things
we
doe
well
;
and
what
doth
hee
guide
but
our
wils
?
so
as
the
worke
proceeding
from
our
wils
is
ours
,
yet
without
the
guide
of
the
spirit
we
could
not
doe
it
.
And
in
this
working
there
is
not
a
double
effect
,
one
of
the
holy
Ghost
,
and
another
of
our selues
,
but
we
doe
;
it
euen
as
before
there
were
not
two
writers
,
though
the
child
was
directed
,
but
the
child
onely
writ
it
.
Secondly
,
where
it
is
said
,
If
ye
mortifie
,
&c.
ye
shall
liue
,
it
may
be
demanded
,
whether
by
the
same
reason
we
deserue
saluation
by
this
mortifying
of
our
flesh●
as
by
walking
in
the
flesh
we
deserue
damnation
.
It
is
certaine
,
vnlesse
we
doe
well
we
can
not
be
saued
;
yet
the
holy
Ghost
sheweth
,
that
there
is
not
the
same
perfection
to
doe
well
in
our
natures
,
as
there
is
in
vs
agilitie
and
dexterity
to
follow
wickednesse
.
For
by
our
fall
we
are
throughly
corrupted
,
as
the
Prophet
Esay
speaketh
,
chap.
1.6
.
From
the
sole
of
the
foot
to
the
top
of
the
head
,
there
is
nothing
but
wounds
and
swelling
:
but
by
our
regeneration
in
this
life
,
we
can
neuer
perfectly
bee
renued
.
It
sufficeth
we
haue
obtained
the
blessing
of
Iacob
,
Gen.
32.28.29
.
to
haue
such
power
from
God
as
to
be
lame
in
sinne
all
our
life
long
.
So
Paul
(
Rom.
6.23
.
)
saith
:
The
wages
of
sinne
is
death
,
but
the
gift
of
God
is
eternall
life
through
Christ
:
whereby
appeareth
that
the
contraries
themselues
are
not
perfect
:
for
sinne
of
it selfe
deserueth
death
,
but
being
good
of
it selfe
deserueth
not
life
,
for
it
is
the
gift
of
God
,
and
so
the
consequents
of
these
two
cannot
be
perfect
and
agree
together
.
Againe
,
it
is
one
question
to
aske
,
who
shall
be
saued
;
and
another
to
aske
,
how
we
shall
be
saued
:
for
true
it
is
,
that
none
shall
be
saued
but
they
that
mortifie
themselues
if
they
liue
:
and
for
children
,
they
are
changed
in
a
moment
by
a
supernaturall
power
of
the
Lord
.
As
it
is
said
Esa.
33.14
.
Who
shall
dwell
with
the
deuouring
fire
?
He
that
walketh
in
iustice
and
speaketh
righteous
things
,
refusing
the
gaine
of
oppression
,
shaking
his
hands
from
taking
of
gifts
,
stopping
his
eares
from
hearing
of
blood
,
and
shutting
his
eies
from
seeing
of
euill
.
And
Dauid
(
Psal:
15.1
.
)
asketh
the
question
,
and
bringeth
in
the
Lord
to
answer
it
:
Who
shall
dwell
in
thy
tabernacles
He
that
walketh
vprightly
,
he
that
taketh
no
reward
against
the
innocent
;
and
such
like
as
it
followeth
there
:
as
if
the
Lord
should
say
:
Such
and
none
else
(
for
the
words
haue
an
exclusiue
nature
.
)
So
if
it
be
asked
,
who
they
be
that
shall
be
set
at
the
right
hand
of
God
in
heauen
?
Mat.
25.34.41
.
it
must
be
answered
:
They
that
visite
the
members
of
Christ
in
affliction
,
and
leade
their
liues
answerable
to
their
religious
profession
.
And
if
,
Who
they
be
that
shall
be
set
on
the
left
hand
?
the
answere
is
:
They
that
refuse
to
releeue
the
Saints
of
God
,
and
put
religion
on
their
faces
as
a
maske
to
hide
the
foule
deformitie
&
hypocrisie
of
their
hearts
.
Therfore
vpon
the
question
demanded
,
Whether
more
in
number
shall
be
saued
or
damned
,
Christ
resolueth
it
Luk.
13.25
.
shewing
that
some
shall
haue
bestowed
such
paines
,
and
walked
so
farre
in
the
course
of
Christianity
,
as
euen
to
knocke
at
heauen
gates
,
and
to
challenge
the
Lord
to
let
them
in
,
and
yet
he
shall
not
know
them
:
that
whatsoeuer
profession
they
haue
made
in
the
face
of
the
world
,
as
to
come
before
the
Lord
as
a
p●●ple
,
yet
because
they
haue
not
liued
as
a
people
,
he
will
not
acknowledge
them
.
So
as
true
it
is
,
that
none
shall
enioy
the
presence
of
the
Almighty
,
but
they
that
haue
their
lampes
burning
at
the
houre
of
their
death
:
Mat.
25.10
.
none
but
they
that
haue
their
foundation
setled
vpon
the
rockes
,
Mat.
7.25
.
as
not
to
be
shaken
with
the
blast
of
any
persecution
:
none
but
they
who
like
faithfull
seruants
by
spirituall
trafficke
haue
employed
their
talents
to
their
Lords
aduantage
:
Luk.
19.24
.
none
but
they
that
are
able
to
testifie
by
the
fruites
of
the
spirit
,
that
they
haue
the
spirit
.
But
vpon
demand
how
we
shall
be
saued
,
our
answer
is
:
Onely
by
the
blood
of
Christ
,
as
the
cause
and
effectuall
meanes
thereof
:
for
heauen
is
giuen
operantibus
,
non
operibus
,
to
workers
,
not
to
works
:
as
2.
Cor.
5.10
.
The
Lord
shall
giue
to
euery
man
according
as
he
hath
wrought
;
not
for
that
he
hath
wrought
:
&
Heb.
13.21
.
none
shall
see
God
without
a
pure
conuersation
,
but
not
because
of
his
pure
conuersation
;
for
though
we
must
be
perfect
in
workes
,
yet
this
working
must
bee
wrought
in
vs
by
God
,
as
the
Apostle
there
speaketh
.
So
likewise
none
but
the
obedient
child
shall
be
heire
,
not
because
he
is
obedient
,
but
because
he
is
heire
,
and
yet
only
the
obedient
child
shall
receiue
the
inheritance
.
And
euen
as
we
adore
and
worship
Iesus
Christ
man
,
but
not
his
humanity
,
Hominem
non
humanitatem
:
so
holinesse
of
life
,
speaking
in
the
abstract
quality
,
doth
not
saue
,
but
holy
men
shall
be
saued
:
so
faith
and
workes
in
the
person
iustified
must
concurre
;
but
in
the
matter
of
iustification
,
faith
onely
and
alone
hath
the
place
.
If
therefore
it
be
demanded
whether
workes
be
necessary
to
iustification
:
we
answer
,
yea
,
as
absolutely
necessary
in
their
place
as
faith
:
for
wee
can
not
assure
our selues
of
faith
,
but
by
the
visible
fruite
of
workes
;
so
as
they
be
not
Concausae
,
causes
concurring
and
iumping
together
,
but
they
are
Consectaria
,
consectaries
and
consequents
of
faith
.
Vers.
14.
For
as
many
as
are
led
by
the
spirit
of
God
,
they
are
the
sonnes
of
God
.
This
is
a
confirmation
of
the
reason
before
going
,
on
both
parts
:
for
,
as
many
as
mortifie
the
flesh
by
the
sprit
,
are
the
sonnes
of
God
,
and
they
that
doe
not
so
are
the
sonnes
of
the
diuell
.
So
the
force
of
the
argument
is
,
they
that
are
Gods
sonnes
are
led
to
mortifie
the
flesh
,
and
being
his
sons
,
they
are
inheritors
of
heauen
:
and
this
the
Apostle
assumeth
and
taketh
as
granted
,
that
the
sons
of
God
must
needs
haue
eternall
life
.
Whereupon
the
contrary
proposition
is
true
;
he
that
liues
after
the
flesh
,
is
not
the
son
of
God
,
for
if
he
were
he
would
liue
after
the
spirit
:
but
hee
that
doth
not
mortifie
the
flesh
hath
not
the
spirit
,
therefore
he
is
not
the
son
of
God
.
Hereupon
followeth
,
if
they
be
sons
and
not
Gods
,
they
are
as
Christ
speaketh
Iohn
8.44
.
the
children
of
the
diuell
.
Wherein
we
learne
,
that
if
we
be
asked
by
what
title
and
interest
we
can
challenge
or
lay
claime
to
heauen
,
it
is
by
none
but
by
this
,
that
we
are
the
sonnes
of
God
,
and
we
are
his
sons
onely
by
adoption
,
and
wee
are
adopted
to
it
onely
in
the
naturall
heire
and
son
of
God
Christ
Iesus
,
by
whose
blood
we
are
iustified
,
and
sanctified
by
his
spirit
.
Being
then
adopted
to
this
inheritance
as
heires
,
we
are
not
borne
to
it
,
for
adoption
excludeth
birth
,
being
not
borne
to
it
,
it
is
purchased
for
vs
in
the
obedience
of
Christ
:
wee
must
learne
then
to
resemble
Christ
in
being
obedient
to
the
will
of
God
as
he
was
,
and
shew
foorth
and
expresse
our
obedience
by
keeping
his
commandements
,
Mat.
26.42
.
and
keepe
them
by
leauing
of
grosse
sins
,
and
walking
according
to
his
will
,
with
a
full
purpose
of
our
hearts
to
performe
it
,
alwaies
excepting
our
infirmities
and
inborne
weaknesse
,
which
cleaue
so
fast
to
vs
as
we
cannot
shake
them
off
,
nor
be
deliuered
of
them
till
we
ouercome
all
in
death
.
Hauing
then
no
title
to
heauen
but
by
inheritance
,
nor
no
title
to
this
inheritance
but
by
Christ
,
there
is
excluded
all
merits
to
deserue
it
:
and
only
because
we
are
to
be
saued
we
must
do
well
;
for
it
is
giuen
vs
as
the
inheritance
of
children
,
and
not
as
any
stipendary
wages
of
a
mercenary
man
.
Herupon
we
must
wisely
vnderstand
,
that
when
Christ
saith
,
Mat.
25.35
.
Come
ye
blessed
,
&c.
for
ye
haue
releeued
the
poore
,
&c.
that
this
releeuing
of
the
poore
,
and
such
other
workes
of
faith
and
loue
there
mentioned
,
are
not
set
downe
as
causes
of
blessednesse
,
for
these
speeches
(
for
)
and
(
because
)
do
not
alwaies
inferre
and
bring
in
a
cause
,
but
they
are
such
words
and
particles
as
sometime
ioine
the
cause
with
the
effect
,
and
sometime
the
effect
with
the
cause
:
as
when
wee
say
,
it
is
spring
time
,
for
it
blossoms
;
not
that
the
blossoms
are
the
cause
of
the
spring
,
but
an
effect
and
euidence
that
the
spring
is
come
.
So
when
we
say
,
he
hath
a
soule
because
he
breatheth
,
and
yet
the
soul
is
the
cause
of
breath
,
and
breathing
but
an
effect
of
the
soule
:
euen
so
when
Christ
saith
,
come
and
receiue
a
kingdome
,
for
ye
haue
done
such
and
such
particular
works
of
loue
,
it
is
onely
a
knitting
of
the
effect
with
the
cause
:
for
God
hauing
preelected
or
chosen
vs
before
all
worlds
to
this
saluation
,
giueth
vs
this
his
spirit
,
by
whose
power
and
vertue
wee
worke
these
good
things
.
And
in
this
kinde
and
phrase
of
speech
the
cause
is
ioyned
with
the
effect
,
as
if
it
should
be
said
,
Come
you
that
haue
releeued
the
poore
,
that
haue
comforted
the
distressed
,
that
haue
sorrowed
with
the
afflicted
,
receiue
the
kingdome
,
for
it
is
your
inheritance
.
So
as
the
speech
of
Christ
hath
this
meaning
in
it
,
You
haue
done
good
workes
to
testifie
my
kingdome
to
be
yours
,
come
take
the
inheritance
prepared
for
you
in
the
preelection
of
God
,
for
you
are
the
inheritors
of
heauen
,
because
of
these
fruites
and
effects
which
you
haue
shewed
in
comforting
the
aflicted
members
of
Christ
.
We
may
not
take
it
then
that
heauen
which
is
the
inheritance
of
the
saints
,
is
giuen
for
any
desert
;
for
when
we
haue
attained
to
the
highest
degree
of
mortification
,
and
haue
done
all
that
we
can
,
we
are
as
Christ
saith
,
but
vnprofitable
seruants
.
Luk.
17.10
.
True
(
say
the
Papists
)
vnprofitable
to
God
,
but
not
to
our selues
.
A
miserable
euasion
of
a
sottish
distinctio●●●
for
the
scope
of
Christ
is
in
that
place
to
proue
from
the
lesse
to
the
greater
negatiuely
,
that
if
such
seruants
whose
life
and
death
were
in
their
masters
hands
,
(
as
bond-men
were
in
those
times
)
doing
their
duties
and
seruice
neuer
so
well
,
cannot
deserue
so
much
as
thankes
at
their
masters
hands
,
much
lesse
that
they
should
emancipate
and
set
themselues
free
,
and
much
lesse
to
be
their
masters
heires
:
then
much
lesse
(
since
there
is
no
comparison
betweene
God
in
heauen
and
man
on
earth
)
can
we
deserue
at
the
hands
of
God
,
lying
in
the
vncleannesse
of
our
first
birth
,
and
ouergrowne
with
sinnes
as
we
haue
growne
in
yeeres
,
to
be
sanctified
by
his
spirit
in
this
life
,
and
glorified
by
himselfe
in
the
life
to
come
,
for
there
is
no
bond-man
so
inthralled
to
his
master
as
we
are
to
God
,
euen
in
respect
of
our
first
creation
,
when
we
caried
the
glory
of
his
image
in
our
face
,
and
had
as
it
were
the
crowne
of
innocency
set
vpon
our
heads
,
and
yet
we
wilfully
ran
from
him
to
our
shame
,
till
he
returned
vs
againe
in
his
loue
:
so
as
now
all
that
we
doe
is
duty
and
not
desert
:
and
why
should
he
receiue
thanks
that
doth
but
what
we
ought
?
Yea
(
say
the
Papists
)
but
yet
we
deserue
something
,
because
we
are
not
vnprofitable
to
our selues
.
Absurd
:
for
what
master
will
thinke
himselfe
beholden
to
that
seruant
,
who
by
his
seruice
only
inricheth
himselfe
and
bringeth
no
commodity
to
his
master
?
And
yet
by
the
meaning
of
the
Papists
,
because
we
get
something
vnder
God
and
by
his
seruice
,
God
must
be
indebted
to
vs
.
But
heereupon
we
say
,
that
true
it
is
,
we
are
not
vnprofitable
to
our selues
:
for
in
Christ
,
not
onely
the
person
but
the
worke
also
is
accepted
,
and
the
person
onely
in
respect
he
is
adopted
,
and
this
adoption
is
onely
in
Christ
;
but
yet
so
,
as
we
neuer
haue
God
beholden
to
vs
.
Therefore
when
he
saith
,
Come
good
seruant
and
faithfull
,
Mat.
25.21
.
enter
into
thy
masters
ioy
:
it
is
true
,
that
the
Lord
doth
recompence
the
vsing
of
our
talents
well
;
but
this
is
so
farre
as
we
are
iustified
and
are
his
sons
:
so
as
first
he
loueth
the
person
,
and
then
the
worke
;
and
if
he
did
not
accept
the
iustification
of
the
person
,
he
would
disauow
the
worke
:
but
being
his
chldren
,
though
we
are
farre
from
doing
that
we
ought
,
yet
as
a
kind
and
louing
father
he
accepteth
it
pleasingly
.
ROM.
chap.
8.
vers.
15.
verse
15
For
ye
haue
not
receiued
the
spirit
of
bondage
to
feare
againe
,
but
ye
haue
receiued
the
spirit
of
adoption
,
whereby
we
crie
Abba
,
Father
.
IN
this
verse
,
and
that
which
followeth
,
the
Apostle
doth
confirme
that
hee
set
downe
before
,
namely
,
that
wee
are
intitled
to
eternall
life
by
inheritance
;
and
to
confirme
and
ratifie
that
vnto
vs
,
wee
haue
this
priuiledge
to
bee
Gods
sonnes
,
and
so
heires
of
heauen
.
The
arguments
he
vseth
be
two
:
first
,
ye
haue
receiued
that
spirit
whereby
God
doth
witnesse
that
he
doth
accept
you
as
his
children
in
his
naturall
Sonne
Christ
Iesus
.
And
to
proue
we
haue
this
spirit
of
a
doption
,
he
doth
it
by
the
contrary
:
for
,
saith
he
,
like
bond-slaues
ye
do
not
now
feare
the
ghastly
looks
of
the
tormenter
,
nor
yee
haue
not
now
that
hellish
horrour
and
fearefull
apprehension
of
Gods
iudgements
,
wherby
Sathan
vseth
to
whip
mens
consciences
,
nor
ye
haue
not
that
loud
alarme
of
the
killing
law
sounding
in
your
eares
,
and
seizing
vpon
your
soules
to
affright
you
.
Secondly
,
in
the
verse
following
,
he
proueth
it
by
a
double
testimony
:
first
,
of
Gods
spirit
which
witnesseth
this
vnto
vs
,
and
which
were
blasphemy
to
thinke
it
could
suggest
false
things
:
and
secondly
,
by
our
owne
spirit
,
which
may
assure
our selues
of
it
,
by
our
godly
and
holy
conuersation
.
By
the
spirit
of
bondage
,
in
this
place
is
meant
the
holy
Ghost
,
who
by
the
instrument
of
the
killing
letter
,
that
is
,
the
law
,
doth
propose
and
set
downe
such
a
condition
of
obedience
,
to
which
we
are
obliged
and
bound
by
our
creation
,
and
yet
are
now
vtterly
disabled
by
our
corruption
to
performe
it
:
so
as
it
is
impossible
to
be
kept
,
and
yet
ought
to
be
kept
,
and
laieth
such
a
burthen
vpon
vs
,
as
neither
wee
nor
our
first
parents
were
euer
able
to
beare
,
since
they
declined
from
the
estate
wherein
they
were
at
first
created
.
Whereupon
this
spirit
of
God
by
this
meanes
setting
the
law
before
vs
as
a
glasse
,
wherein
wee
may
behold
our selues
,
conumceth
the
conscience
,
of
the
good
not
done
,
and
of
the
euill
that
is
done
:
thereby
shewing
,
that
no
flesh
can
by
this
be
iustified
before
God
;
and
sheweth
and
setteth
before
our
eies
not
only
the
sinne
,
but
the
vengeance
which
the
sinne
drawes
after
it
:
so
as
our
conscience
can
not
bee
but
grieuously
wounded
with
that
hellish
horrour
wee
haue
voluntarily
made
our selues
subiect
vnto
.
Now
on
the
contrary
,
the
spirit
of
adoption
is
that
worke
of
the
holy
Ghost
,
whereby
the
incomprehensible
loue
of
God
in
his
Sonne
is
powred
into
our
hearts
,
that
hee
doth
auow
and
know
vs
for
his
children
,
so
farre
as
we
are
not
now
bond-men
to
feare
the
performance
of
that
impossible
condition
proposed
by
the
law
:
but
we
are
heereby
assured
,
that
what
the
law
commandeth
,
this
spirit
will
either
enable
vs
to
performe
,
or
dispence
and
beare
with
our
imperfections
in
not
doing
it
with
that
perfection
it
requireth
,
and
so
by
consequent
we
ascertaine
our selues
that
wee
are
the
sonnes
of
God
.
The
parts
heerein
to
be
obserued
are
two
:
there
being
set
downe
an
opposing
of
a
double
spirit
of
contrarie
natures
,
working
contrarie
effects
according
to
their
natures
.
The
effect
of
the
first
being
a
dreadfull
and
fearefull
expectation
of
endlesse
and
hellish
torments
:
the
effect
of
the
other
being
a
comfortable
securitie
,
and
breeding
a
heauenly
hope
,
that
wee
shall
bee
blessed
of
the
Lord
;
out
of
which
as
out
of
a
root
springeth
and
ariseth
chearefull
obedience
to
God
our
Father
,
the
other
inforcing
vs
only
through
feare
to
loue
God
as
bondslaues
.
Herein
is
questionable
,
whether
by
this
spirit
of
bondage
here
spoken
of
,
is
meant
the
spirit
of
Sathan
,
or
the
holy
Ghost
,
that
should
thus
terrify
and
affright
vs
.
But
note
,
it
must
be
vnderstood
of
Gods
spirit
,
which
is
the
author
of
working
holy
despaire
,
and
by
consequent
of
terror
,
and
is
an
occasion
of
despaire
in
the
wicked
:
and
this
is
as
proper
for
the
spirit
of
God
,
as
to
offer
the
sweet
comfort
of
Christs
bitter
passion
vnto
vs
.
For
by
this
meanes
and
maner
of
terrifying
,
it
bringeth
both
the
elect
and
the
reprobate
to
despaire
,
but
to
a
diuers
end
.
For
the
elect
in
this
sort
:
that
shewing
it
impossible
and
past
our
power
to
performe
the
law
,
euen
as
impossible
as
to
build
a
tower
to
the
heauens
,
or
to
remooue
a
promontorie
with
our
finger
,
it
bringeth
vs
to
a
holy
despaire
in
our
selus
in
respect
of
our
own
deserts
:
thereby
driuing
vs
to
seeke
to
couer
our
nakednes
with
the
robes
of
our
elder
brother
Christ
Iesus
,
and
to
remedie
and
cure
our
vnrighteousnesse
in
the
righteousnesse
of
the
blood
of
Christ
.
So
as
with
the
hearers
of
Peter
,
(
Act.
2.37
.
)
the
law
●●ging
and
pricking
our
consciences
,
wee
shall
crie
out
in
a
holy
distrust
of
our selues
:
What
shall
we
do
?
And
this
kind
of
despaire
pr●pareth
vs
to
saluation
:
for
the
spirit
sheweth
vs
our
pouerty
,
and
where
to
buy
gold
that
shall
cost
vs
nothing
:
it
sheweth
vs
our
wretchednesse
,
that
haue
nothing
but
rags
to
put
on
,
and
withall
the
wardrobe
of
Christs
righteousnesse
,
where
wee
shall
haue
garments
fit
for
the
Saints
of
God
:
it
sheweth
our
Apostasie
,
how
we
haue
fallen
,
and
by
our
fall
haue
euen
broken
and
cut
as
it
were
our
owne
throats
,
and
sendeth
vs
to
the
Physitian
Christ
,
who
is
onely
good
at
such
a
desperate
disease
:
it
sheweth
our
blindnesse
,
and
withall
the
eie-salue
of
the
holy
Ghost
to
cleare
vs
:
1.
Ioh.
2.20
.
it
sheweth
vs
our
debt
and
the
sergeant
the
diuell
ready
to
arrest
vs
,
and
then
sends
vs
to
the
God
of
heauen
,
in
whose
hands
is
all
treasure
to
discharge
what
we
owe
:
it
sheweth
vs
how
we
stand
vpon
the
scaffold
ready
for
the
hatchet
,
and
then
out
of
this
astonishment
sendeth
vs
an
absolute
pardon
from
heauen
sealed
with
the
blood
of
Christ
,
and
subscribed
with
Gods
owne
hand
.
So
as
it
teacheth
vs
onely
to
mistrust
and
despaire
in
our selues
,
and
to
seeke
to
be
releeued
and
refreshed
with
that
water
of
life
,
whereof
hauing
once
drunke
,
wee
shall
neuer
thirst
againe
.
Iohn
4.34
.
Howbeit
on
the
contrary
,
this
same
spirit
bringeth
the
wicked
into
a
sense
and
feeling
of
this
same
horror
,
and
leaueth
them
in
the
astonishment
of
their
conscience
,
so
as
Sathan
continually
hath
their
sinnes
to
scourge
them
with
,
and
their
corruptions
wherewithall
to
vpbraide
them
.
And
the
cause
why
they
bee
left
in
this
hellish
plight
,
and
suffered
to
be
thus
perplexed
and
tormented
of
themselues
,
is
their
owne
infidelity
,
that
they
haue
stopped
their
eares
against
that
comfortable
sound
of
the
Lords
mercy
,
and
so
poisoned
their
hearts
with
sinne
,
that
the
power
of
the
word
could
not
worke
vpon
them
:
and
so
the
Lord
most
iustly
hath
hardened
them
in
their
irkesome
and
tedious
hypocrisie
,
that
the
sinnes
they
commit
should
be
the
punishments
of
sinnes
past
,
and
the
deserts
of
punishments
that
are
to
come
.
And
as
to
that
,
that
the
holy
Ghost
working
this
same
feare
and
terror
in
the
hearts
and
consciences
both
of
the
elect
and
of
the
wicked
,
and
should
leaue
the
reprobate
euen
when
they
are
brought
to
the
depth
of
despaire
,
it
were
blasphemy
to
say
or
thinke
,
that
he
doth
it
for
and
to
the
same
end
tha●●●
than
doth
:
for
Sathan
doth
it
to
prooue
God
a
liar
,
as
that
being
in
that
case
it
were
not
possible
for
God
to
saue
them
;
whereas
the
mercy
of
the
Lord
is
aboue
all
his
workes
.
But
the
spirit
of
God
doth
this
,
that
God
may
be
iustified
in
the
iust
hardening
of
that
mans
heart
whom
hee
found
sinfull
,
and
whom
hee
was
not
bound
to
saue
;
and
so
his
end
is
to
take
vengeance
of
his
hypocrisie
:
for
the
Lord
is
as
iealous
of
his
iustice
,
as
he
is
of
his
mercie
.
Sathan
promiseth
saluation
to
whom
God
pronounceth
damnation
,
and
lulleth
them
in
security
whom
he
findeth
carelesse
to
watch
ouer
their
steps
,
neuer
greatly
troubling
or
mouing
any
of
his
owne
,
till
they
come
to
such
a
deepe
exigent
,
and
to
such
a
narrow
pinch
euen
to
hels
mouth
,
that
they
cannot
goe
from
him
,
&
then
they
taste
euen
of
hell
fire
in
this
life
,
and
feele
a
fearefull
beginning
of
that
shall
neuer
haue
end
.
Now
God
threatneth
damnation
to
all
;
to
his
elect
,
that
they
may
seeke
and
hasten
to
be
shrouded
vnder
the
shadow
of
Christs
wings
,
and
to
feele
the
vertue
of
the
hemme
of
his
garment
:
to
the
reprobate
,
that
they
may
bee
the
more
hardened
,
Mat.
14.36
.
because
it
is
in
the
corruption
of
their
owne
hearts
,
that
they
heaue
refused
the
acceptable
time
of
grace
,
and
reiected
the
pearle
which
they
might
haue
bought
.
It
will
be
said
:
But
why
should
the
holy
Ghost
leaue
them
in
this
despaire
?
He
is
not
properly
the
author
of
despaire
,
but
if
the
reprobate
being
brought
to
this
be
not
recouered
,
it
cometh
of
his
owne
wickednesse
.
As
for
example
,
a
man
sheweth
vnto
a
triator
his
indignity
,
and
hauing
done
this
,
with
great
and
vehement
passions
hee
sheweth
him
the
detestation
and
vglinesse
of
his
offence
,
and
leaueth
him
with
some
doubt
and
scruple
of
conscience
as
amazed
at
his
owne
wickednesse
:
if
the
traitor
vpon
this
make
himselfe
away
by
violence
as
Iudas
did
,
hee
that
thus
laid
the
quality
and
nature
of
his
offence
open
before
him
,
Mat.
27.5
.
is
not
the
cause
of
this
his
desperate
end
:
hee
was
the
cause
and
meanes
of
making
him
to
bee
affraid
and
angry
with
himselfe
onely
,
and
that
was
lawfull
:
so
the
holy
Ghost
by
laying
open
the
riches
of
Gods
mercy
at
the
first
,
thine
owne
wilfull
rebellion
to
forsake
him
,
Rom.
7.12.23
.
his
giuing
of
thee
a
law
to
bridle
thee
,
and
the
h●●
and
feruencie
of
thy
corruption
to
breake
through
all
lawes
,
worketh
this
terror
in
thy
heart
that
art
a
reprobate
,
and
sheweth
as
it
were
before
thee
the
smart
and
execution
of
thy
sinne
.
If
now
thou
despairest
and
restest
there
,
the
cause
is
in
thy selfe
,
for
thou
sawest
light
and
louedst
it
not
,
and
heardest
the
sound
of
retrait
,
and
yet
weatest
on
to
thine
owne
destruction
.
Further
,
this
spirit
of
God
is
not
the
author
of
despaire
as
it
is
despaire
,
for
a
man
should
neuer
despaire
of
Gods
mercy
:
as
God
was
not
the
cause
of
the
lie
in
the
false
Prophets
as
it
was
a
lie
,
1.
Kin.
22.7
but
he
shewed
his
iudgement
on
them
by
giuing
them
thus
ouer
to
this
sinne
.
So
despaire
in
the
reprobate
,
wrought
by
the
wickednesse
of
their
hearts
,
is
after
this
sort
reuenged
by
the
spirit
,
in
giuing
them
ouer
to
the
extremity
of
this
sin
;
so
as
it
commeth
from
the
spirit
not
as
an
euil
author
,
but
as
a
iust
reuenger
of
their
former
sinnes
.
Now
the
instruments
the
spirit
of
God
vseth
to
bring
and
perswade
the
conscience
to
feare
damnation
,
are
two
:
first
,
the
law
naturall
,
for
in
the
nature
of
euery
man
something
is
ingrafted
and
written
of
euery
sinne
▪
that
howsoeuer
it
bee
acted
and
performed
with
pleasure
,
yet
euen
in
nature
it
endeth
and
is
left
with
remorse
,
which
doeth
shew
that
there
is
a
God
to
punish
it
.
This
was
that
which
made
the
heathen
to
haue
an
apprehension
and
vnderstanding
of
infernall
furies
,
as
that
for
some
sinnes
they
should
bee
so
exagitated
and
tormented
with
them
as
they
could
haue
no
rest
.
For
this
cause
they
tearmed
them
by
speciall
names
,
as
the
fury
of
Nemesis
,
that
should
plague
the
proud
man
:
Eumenides
,
because
shee
was
implacable
and
would
not
bee
intreated
:
Alecto
,
because
it
was
a
torment
that
neuer
ceased
:
Alasto
,
that
should
pursue
the
vengeance
as
neuer
to
be
forgotten
:
Tosiphone
,
that
tooke
vengance
vpon
murtherers
yea
almost
for
euery
sinne
committed
they
had
a
seuerall
fury
,
which
was
thought
to
punish
it
.
Yea
by
this
very
light
of
nature
they
likewise
imagined
some
of
these
furies
to
burne
the
of
fendours
with
torches
,
some
to
sting
with
Adders
.
And
what
bee
these
furies
,
saith
the
Philosopher
?
Nothing
else
but
Suae
quemque
exagitant
furiae
,
that
is
,
Euery
man
is
tormented
with
his
owne
furie
,
which
is
his
conscience
:
the
property
whereof
,
is
to
present
thy
sinne
before
thy
f●ce
,
that
out
of
thine
owne
mouth
thou
maiest
●ee
iudged
:
yea
the
heathen
had
such
a
deepe
impression
of
these
tortures
,
as
committing
some
foule
and
hainous
fact
,
without
some
expiation
or
sacrifice
they
thought
they
should
neuer
bee
in
quiet
.
But
the
greatest
instrument
,
which
is
the
second
that
the
spirit
vseth
to
strike
feare
into
the
soule
and
conscience
,
is
the
law
written
,
which
is
a
dead
letter
,
and
such
a
sentence
that
for
desert
pronounceth
damnation
as
oft
as
we
read
it
:
which
we
must
needs
conceiue
to
bee
so
,
if
wee
consider
that
the
least
bad
thought
is
damnation
,
though
it
bee
not
coupled
with
consent
to
bring
forth
an
actuall
fruit
of
sinne
.
What
then
?
Is
the
preaching
of
the
law
the
worker
of
this
terror
?
And
are
some
by
the
booke
of
nature
so
exagitate
and
troubled
with
furies
,
as
they
cannot
rest
when
they
haue
slipt
into
some
sinne
:
and
yet
shall
there
be
some
in
these
daies
that
are
so
frozen
in
Atheisme
,
and
so
ouergrowne
in
the
weeds
of
Popery
▪
and
so
possest
with
the
power
of
the
diuell
,
that
they
are
not
once
touched
or
pricked
in
their
hearts
for
their
horrible
sins
,
but
that
liuing
as
diuels
,
they
hope
to
be
saued
as
Saints
?
Indeed
it
is
not
be
doubted
,
but
that
now
there
is
greater
Atheisme
in
some
,
and
lesse
sorrow
and
remorse
for
sinne
in
others
,
then
was
in
the
heathen
,
and
yet
it
was
the
iust
iudgement
of
God
then
(
as
Paul
saith
)
to
giue
vp
the
heathen
into
a
reprobate
sense
,
Rom.
1.28
.
that
they
might
receiue
in
themselues
such
recompence
of
their
error
as
was
meete
;
and
therefore
much
more
in
vengeance
doth
the
Lord
deliuer
vp
these
men
to
be
beguiled
of
their
owne
fancies
,
and
to
become
senssesse
in
their
owne
sins
since
they
profit
not
by
this
booke
of
the
written
law
,
pronounced
by
the
Lords
owne
mouth
,
and
deliuered
by
the
Lords
owne
hand
,
the
truth
whereof
ought
not
to
be
called
in
question
,
though
these
men
really
confute
it
by
their
liues
,
thinking
there
is
no
Christ
to
saue
,
nor
God
to
punish
,
nor
conscience
to
accuse
,
nor
diuell
to
torment
,
but
with
scurrility
do
scorne
at
the
wholsome
disease
of
tendernesse
and
terror
of
conscience
,
which
they
themselues
at
their
separation
shall
finde
so
great
,
as
neither
themselues
can
still
,
neither
in
truth
can
it
be
stilled
.
And
howsoeuer
many
peraduenture
haue
commanded
their
conscience
to
be
silent
,
and
put
away
the
euill
day
far
from
them
,
and
think
themselues
safe
inough
if
they
may
be
let
alone
till
the
last
day
,
yet
we
haue
seene
some
of
the
eldest
sons
of
Sathan
,
after
a
long
and
tedious
hypocrisie
wherein
they
were
fallen
asleepe
,
to
haue
beene
so
fearefully
astonished
in
the
end
,
and
plunged
and
cast
down
into
so
deepe
despaire
,
as
they
euen
seemed
to
heare
the
very
echo
of
the
damned
spirits
,
which
is
a
most
hideous
and
terrible
sound
in
the
eares
of
the
most
carnall
man
that
is
,
and
could
by
no
meanes
bee
comforted
or
any
whit
eased
,
but
haue
either
hanged
themselues
as
Iudas
did
,
or
otherwise
died
in
a
sense
of
hellish
torment
in
this
life
.
For
as
in
a
seared
peece
of
flesh
there
is
alwaies
left
in
the
toppe
some
crust
,
but
vnder
that
there
is
euer
some
pregnant
sense
:
so
if
the
Lord
once
pare
away
from
the
soule
that
is
cauterized
and
crusted
,
then
is
the
feare
and
terror
of
those
men
greater
,
for
they
feele
the
flame
of
the
Lords
indignation
,
which
the
elect
neuer
doe
,
hauing
by
a
sanctified
wisedome
preuented
this
extremity
,
by
seeking
remedy
in
Christ
,
who
giueth
and
neuer
vpbraideth
:
Now
to
prooue
that
the
Law
is
such
a
dead
letter
,
as
being
rightly
vnderstood
it
is
impossible
to
keepe
thy selfe
from
despaire
,
in
respect
of
any
thing
which
in
thine
owne
person
thou
canst
deserue
:
obserue
,
that
this
law
of
God
teacheth
,
that
lust
in
thy
heart
is
absolute
adulterie
,
Mat.
5.22.28
.
and
that
anger
in
heart
is
flat
murder
;
wherein
it
goeth
beyond
and
surpasseth
all
the
laws
of
any
earthly
Prince
,
which
free
the
heart
and
extend
onely
to
the
act
:
whereas
this
law
bindeth
both
the
outward
man
from
working
,
and
the
inward
man
from
compassing
mischiefe
.
Now
if
thou
come
to
weigh
and
examine
thy selfe
in
this
ballance
,
and
take
this
law
for
a
touchstone
,
to
trie
whether
thou
beest
gold
or
drosse
,
thou
shalt
find
thy selfe
too
light
&
but
refuse
:
for
who
can
say
,
I
haue
not
offended
?
who
can
say
,
I
am
not
crazed
?
nay
whateuer
thou
art
,
thou
canst
not
clear
thy
heart
of
these
&
such
like
passions
of
heat
betokening
wrath
,
and
of
corrupt
thoughts
bewraying
thy
vncleane
heart
.
But
if
thou
enter
into
this
consideration
,
that
though
thou
thinke
of
such
things
,
and
thy
heart
reprooues
thee
,
yet
that
in
the
strict
construction
of
this
law
,
if
thou
hast
but
a
wandring
or
wanton
thought
,
in
the
precisenesse
thereof
thou
shalt
be
damned
,
for
all
and
euery
particular
power
both
of
body
and
soule
ought
to
bee
taken
vp
for
Christ
,
and
wholly
vsed
to
his
glory
,
so
as
if
thou
callest
in
doubt
the
truth
of
the
Scripture
,
though
thy
heart
abhorreth
it
,
it
is
damnation
.
If
thou
examine
thy selfe
according
to
this
rule
,
and
yet
escapest
from
the
sight
of
despaire
,
it
is
hard
,
nay
it
is
impossible
,
for
this
is
the
sharpest
edge
of
the
law
,
and
the
most
fretting
corasiue
that
eates
out
the
dead
flesh
of
our
sinful
hearts
,
that
sounds
the
bottome
of
mans
vast
soule
,
and
toucheth
the
sinnes
that
lie
betweene
the
skinne
and
the
bones
.
Since
for
our
very
thoughts
alone
by
the
tenth
commandement
without
consent
we
are
culpable
of
iudgement
,
which
S.
Paul
(
Rom.
7.7
.
)
expresseth
by
speaking
in
his
own
person
,
I
had
not
known
lust
,
that
is
,
the
fountaine
and
seate
whence
lust
doth
spring
,
except
the
Law
had
said
,
Thou
shalt
not
lust
.
Heere
then
we
must
needs
confesse
,
since
this
ought
to
bee
euery
mans
examination
,
that
if
we
doe
not
examine
ourselues
after
this
sort
formerly
set
downe
,
it
is
a
signe
we
haue
not
this
spirit
of
adoption
,
because
we
haue
not
had
the
spirit
of
bondage
.
Now
this
is
no
examination
of
our selues
to
liue
morally
,
as
to
receiue
the
testimony
of
men
that
we
are
honest
,
in
giuing
perhaps
a
groate
to
the
poore
,
and
pardoning
the
forfeiture
of
an
obligation
,
and
such
like
,
and
yet
not
sticke
to
prophane
Gods
sabbath
,
to
contemne
his
messengers
,
to
poure
out
othes
,
by
Faith
,
which
includeth
the
whole
blessed
Trinity
,
and
say
it
is
nothing
:
by
the
Masse
,
that
most
execrable
idoll
,
and
say
it
is
sworne
out
of
the
country
.
Can
a
man
thinke
himselfe
rich
that
is
indebted
to
all
the
world
,
and
hath
nothing
wherewithall
to
pay
them
?
And
can
such
men
that
bee
very
beasts
and
without
sense
before
God
,
esteeme
themselues
vertuous
and
religious
because
they
are
onely
highly
praised
of
men
?
They
see
not
their
owne
estate
,
because
they
haue
not
examined
themselues
according
to
the
former
rule
.
When
a
man
hath
swept
his
chamber
he
thinkes
all
is
cleane
,
but
when
the
Sunne
commeth
it
sheweth
many
a
mote
hee
could
not
before
spie
out
:
so
if
the
spirit
would
once
shine
into
these
mens
consciences
,
they
should
see
not
onely
motes
,
but
most
deformed
and
enormous
sinnes
in
their
hearts
.
And
how
friuolous
is
it
to
stand
vpon
mans
witnesse
without
religion
,
which
pierceth
and
looketh
into
the
soule
?
For
otherwise
,
he
that
thinketh
himselfe
in
best
health
carieth
his
deaths
wound
in
his
bosome
.
The
basest
gold
is
better
then
the
purest
led
;
and
the
greatest
imperfections
of
Gods
children
,
better
then
the
highest
vertues
of
the
wicked
,
and
neuer
shall
they
bee
exalted
that
haue
not
before
beene
humbled
.
The
law
is
a
hammer
not
onely
to
bruise
the
conscience
,
but
to
breake
it
into
powder
;
which
if
it
be
not
done
,
wee
shall
neuer
haue
the
spirit
of
adoption
to
seize
vpon
vs
.
The
law
commands
,
but
giueth
no
power
to
obey
;
and
is
as
if
we
should
say
to
a
beggar
:
Buy
such
a
mannor
,
when
he
hath
neuer
a
penny
to
helpe
himselfe
,
nor
yet
we
giue
him
any
money
to
do
it
:
euen
so
,
purchase
heauen
with
thy
works
,
saith
the
law
,
and
yet
knowes
we
are
spoiled
of
all
abilitie
,
and
doth
not
enable
vs
to
doe
such
workes
:
all
one
,
as
if
we
should
say
to
one
,
hold
vp
the
heauens
with
thy
finger
,
and
yet
giue
him
no
strength
to
do
it
:
or
as
if
we
should
say
to
the
blind
,
see
,
it
is
comfortable
;
and
to
the
deafe
,
heare
,
it
is
profitable
;
and
yet
giue
them
no
meanes
whereby
they
should
doe
these
.
So
the
law
is
but
a
dead
letter
,
and
hath
but
a
dolefull
and
dreadfull
sound
,
vntill
the
spirit
come
and
arme
vs
with
power
and
abilitie
to
performe
what
the
law
requireth
.
Lastly
,
where
it
is
said
,
Luk.
15.21
.
Ye
haue
not
receiued
the
spirit
of
bondage
againe
,
obserue
,
that
all
that
are
conuerted
,
and
with
the
lost
sonne
are
come
home
againe
,
haue
beene
once
brought
to
a
terrour
and
fright
of
conscience
:
which
hath
beene
after
a
diuers
measure
:
for
the
Lord
keepes
some
longer
in
the
schoole
of
the
law
then
he
doth
others
,
according
as
hee
findeth
their
hearts
and
dispositions
inclinable
to
stoope
and
to
be
humbled
,
or
else
for
example
sake
,
as
seemeth
best
to
the
Lord
.
But
yet
euery
one
of
Gods
children
must
come
to
this
:
that
is
,
(
Act.
2.37
.
)
being
moued
and
pricked
in
conscience
,
to
say
and
crie
out
,
What
shal
I
doe
to
be
saued
?
I
see
my
debt
,
where
shall
I
get
surety
?
I
perceiue
my
nakednesse
,
where
shall
I
be
couered
?
I
am
fallen
,
how
shall
I
be
recouered
?
And
being
touched
in
their
hearts
,
if
they
fall
not
into
that
exclamation
,
then
as
it
is
said
of
Ely
his
sonnes
,
(
1.
Sam.
2.25
.
)
they
obeyed
not
because
the
Lord
would
slay
them
:
so
for
these
men
to
be
baked
in
their
sinnes
,
and
to
see
their
destruction
and
not
to
shunne
it
,
and
by
this
meanes
to
despaire
finally
,
is
the
iust
iudgement
of
God
,
that
he
may
be
auenged
of
their
great
hypocrisie
,
for
mercy
offered
and
refused
or
set
light
by
,
doubleth
the
punishment
.
Euen
as
in
this
nation
by
the
blessed
preaching
of
the
Gospell
,
Sathan
is
cast
out
in
the
generall
profession
of
the
Land
:
if
now
he
labour
to
creepe
in
againe
by
hypocrisie
,
and
make
vs
thinke
religion
to
rest
in
shewes
,
and
consist
in
ceremonies
,
growing
more
leane
and
ilfauoured
after
we
haue
deuoured
so
many
yeeres
of
store
and
plentie
in
preaching
the
word
,
we
doe
erre
in
our
hearts
,
and
do
arme
our
enemie
against
vs
,
who
at
his
reentrance
will
bring
seuen
spirits
worse
then
he
did
before
,
Luk.
11.25
.
and
will
so
fortifie
his
habitation
with
hypocrisie
,
and
other
great
and
monstrous
sinnes
,
as
there
shall
be
more
profannesse
in
this
nation
then
euer
there
was
before
.
But
ye
haue
receiued
the
spirit
of
adoption
.
In
this
the
Apostle
proueth
that
we
are
the
Sonnes
of
God
,
because
we
are
so
adopted
in
the
euerlasting
grace
of
his
blessed
Sonne
.
And
to
proue
we
haue
this
spirit
,
he
doth
it
by
the
contrary
,
thus
:
we
are
deliuered
from
the
spirit
of
feare
,
and
redeemed
into
such
a
Christian
liberty
,
as
we
now
loue
God
not
for
feare
,
but
feare
him
for
his
loue
.
In
this
there
are
two
parts
to
be
considered
:
first
,
what
this
spirit
of
adoption
is
:
secondly
,
the
inseparable
effect
that
followeth
it
,
namely
,
an
assured
confidence
to
come
boldly
before
the
Lord
,
euen
as
children
before
their
parents
,
to
craue
pardon
for
our
sinnes
.
For
the
first
:
this
spirit
is
the
holy
Ghost
,
assuring
vs
by
the
word
of
grace
,
that
is
,
the
Gospell
,
that
the
Lord
hath
auowed
vs
for
his
children
in
that
one
and
best
beloued
Sonne
of
his
Christ
Iesus
;
so
that
no
extremities
of
this
life
,
nor
sorrowes
of
death
,
nor
sinne
it selfe
shall
be
able
to
ouer
whelme
vs
.
Therefore
it
is
said
in
the
Scriptures
,
that
the
holy
Ghost
setteth
a
seale
vpon
the
heart
of
his
elect
,
Ephes.
1.13
.
and
writeth
a
deed
in
their
consciences
,
which
is
but
a
draught
of
that
originall
deed
,
which
is
in
heauen
in
the
booke
of
the
Lords
gouernment
.
And
this
is
sealed
vnto
vs
by
the
finger
of
the
spirit
,
to
free
it
from
the
forgery
of
Sathan
,
and
by
this
euidence
we
make
our
title
to
the
kingdome
of
heauen
.
●
.
Cor.
5.5
.
Also
it
is
called
an
earnest
penie
,
because
as
in
contracts
by
giuing
a
penie
in
earnest
the
partie
is
obliged
and
bound
to
pay
the
rest
:
so
this
being
as
it
were
the
first
fruites
of
the
spirit
,
the
Lord
doth
assure
vs
,
that
as
verily
as
we
haue
receiued
thus
much
in
hand
in
this
vale
of
misery
,
so
this
shall
bee
a
pawne
and
pledge
vnto
vs
,
that
he
will
giue
vs
the
rest
in
the
fu●●e●●●
〈◊〉
is
glory
,
vnder
which
assurance
we
rest
and
lie
down
in
hope
with
ioy
vnspeakeable
.
And
as
the
first
fruits
in
the
law
made
the
whole
crop
holy
,
so
this
sparke
of
the
Lords
grace
,
being
kindled
and
set
on
fire
in
vs
,
doth
embolden
vs
to
an
expectation
of
the
full
enioying
of
our
whole
Lord
Christ
Iesus
.
This
testimony
oft
times
is
very
weake
,
especially
when
Sathan
doth
sift
and
winnow
vs
as
he
did
Peter
,
Luk.
17.5
.
so
as
we
had
need
to
pray
with
the
disciples
,
Lord
encrease
our
faith
.
Yet
as
a
prisoner
in
a
darke
dungeon
seeing
but
the
Sunne
at
a
little
grate
,
doth
know
and
beleeue
that
the
Sunne
shineth
vpon
the
whole
earth
:
so
though
we
be
shackled
and
imprisoned
in
this
flesh
as
in
a
dungeon
,
that
we
are
not
able
to
behold
the
Sun-shine
of
the
Lord
in
full
measure
,
which
is
the
Sunne
of
light
and
of
life
,
yet
we
haue
such
a
glimpse
as
wee
cannot
bee
perswaded
but
it
shineth
vpon
our
soules
.
And
as
the
child
in
the
mothers
womb
stirring
neuer
so
weakly
,
yet
euen
by
that
feeble
motion
she
is
assured
that
it
hath
life
;
so
the
least
light
of
the
Sunne
of
righteousnesse
is
most
sweet
&
comfortable
vnto
vs
.
Which
doctrine
as
it
ministreth
and
bringeth
consolation
to
a
weake
soule
,
so
must
it
be
as
a
sharpe
spur
vnto
vs
,
that
this
righteousnesse
may
be
encreased
,
and
that
this
spirit
of
God
may
delight
to
dwell
in
vs
,
that
we
being
grounded
,
and
growing
daily
in
a
perswasion
of
Gods
loue
towards
vs
,
it
may
enforce
vs
to
loue
him
more
and
more
:
and
the
strength
and
perfection
of
this
loue
,
may
and
ought
to
make
vs
resist
and
shunne
all
contrary
means
,
whereby
our
encrease
and
growth
in
faith
may
bee
hindered
.
And
because
this
spirit
of
the
Lords
adoption
is
inward
and
can
not
be
perceiued
;
&
that
many
be
deluded
by
Sathans
subtilty
,
and
forgerie
,
foisting
and
thrusting
in
another
deed
than
euer
God
gaue
vs
,
especially
working
vpon
the
weake
heart
of
man
,
which
being
fraught
and
full
of
selfe-loue
,
is
easily
perswaded
of
any
good
to
it selfe
:
therefore
we
must
learne
how
to
discerne
whether
it
be
the
true
euidence
of
Gods
spirit
or
no
which
we
haue
within
vs
.
And
for
that
the
Apostle
here
setteth
down
one
effect
and
fruit
of
this
spirit
for
all
:
that
is
,
that
there
is
a
confidence
of
any
good
conscience
to
come
boldly
before
the
Lord
,
as
a
child
before
his
father
,
to
preferre
our
suites
vnto
him
,
and
to
offer
vp
our
praiers
vpon
the
golden
altar
,
Reuel.
8.3
.
that
is
the
mediation
of
Christ
,
by
whose
meanes
and
through
whose
obedience
and
suffering
they
shall
sauour
before
the
Lord
as
a
sweet
incense
,
and
the
Lord
shall
put
into
them
daily
a
new
incense
by
the
spirit
,
assuring
vs
more
and
more
of
his
louing
fauor●
and
we
shall
not
hide
our selues
and
run
away
when
we
are
called
,
Gen.
3.8
.
as
Adam
did
,
but
being
disburdened
of
that
which
doth
presse
vs
downe
from
the
presence
of
God
,
we
shall
come
cheerefully
before
him
,
and
ioy
our selues
,
in
that
the
Lord
will
looke
so
pleasingly
vpon
vs
,
Other
effects
of
this
spirit
,
and
yet
arising
from
the
former
,
are
these
:
If
the
spirit
worke
in
vs
the
same
affection
towards
God
,
that
nature
doth
produce
in
children
toward
their
parents
:
as
first
to
loue
God
:
secondly
,
to
feare
him
:
thirdly
,
to
reuerence
him
:
fourthly
,
to
be
obedient
to
him
:
fiftly
,
to
be
thankfull
to
him
;
all
which
vertues
be
in
good
children
,
who
do
alwaies
acknowledge
all
they
haue
to
proceed
from
their
father
,
as
the
speciall
instrument
from
God
:
and
if
we
haue
&
beare
these
affections
to
God
our
father
,
as
to
loue
him
for
his
mercies
,
to
feare
him
for
his
loue
,
to
reuerence
him
for
his
goodnesse
,
to
obey
him
for
his
greatnes
,
and
to
be
thankfull
to
him
for
his
kindnesse
,
then
may
we
assure
our selues
,
that
we
haue
the
spirit
of
adoption
,
sealed
vp
in
vs
for
our
saluation
.
In
that
we
crie
Abba
Father
,
learne
,
that
no
obstinate
or
resolute
sinner
persisting
deliberately
in
his
sinne
,
and
his
heart
deliting
in
it
,
can
once
open
his
mouth
to
pray
,
nor
neuer
did
pray
.
The
like
whereof
may
be
said
of
the
hypocrite
:
for
though
they
may
falsely
perswade
themselues
,
that
offering
vp
a
few
words
in
forme
of
a
praier
,
it
is
sufficient
to
purge
the
vncleannesse
of
their
liues
,
and
that
impudently
and
in
presumption
they
may
call
God
,
Father
,
when
their
harts
be
impure
and
vncleane
:
yet
(
Iohn
8.44
.
)
Christ
calleth
them
the
children
of
their
father
the
diuell
.
And
though
Sathan
may
perswade
an
obstinate
and
wilfull
sinner
as
he
did
Houah
,
Gen.
3.4.5
.
that
doing
such
an
euill
and
wicked
thing
,
they
shall
not
hang
in
hell
(
alwaies
threatening
where
God
promiseth
,
and
promising
where
God
threatneth
,
vntill
he
take
them
in
the
lurch
at
the
time
of
their
death
,
and
then
he
ouerreckneth
them
)
yet
it
is
certaine
he
cannot
pray
vnlesse
he
haue
this
spirit
,
and
this
spirit
none
hath
if
they
delight
and
sauour
of
sin
:
so
as
though
they
cry
,
Peace
,
peace
,
to
their
owne
conscience
,
and
seruing
the
diuell
will
neuerthelesse
vaunt
themselues
to
bee
the
sonnes
of
God
,
it
is
the
Lords
iustice
that
permitteth
Sathan
so
to
blinde
them
that
they
cannot
see
their
sickenesse
to
the
death
:
for
1.
Iohn
3.8
.
it
is
said
,
He
that
committeth
sinne
is
of
the
diuell
.
Can
the
poison
of
Aspes
and
the
sacrifice
of
praier
proceed
both
from
the
same
tongue
?
No.
Grapes
cannot
grow
of
thornes
,
nor
figs
of
thistles
:
and
Esay
66.3.5
.
the
Lord
saith
,
that
he
that
offereth
sacrifice
without
trembling
,
that
is
,
without
reformation
of
life
,
it
is
as
if
he
killed
a
man
,
which
is
most
vnsauory
to
the
Lord
.
So
as
lawfull
things
and
things
commanded
be
an
abomination
to
the
Lord
,
when
the
soule
and
conscience
is
not
answerable
to
the
action
and
to
the
outward
profession
.
Howbeit
things
simply
forbidden
are
sinnes
both
in
the
regenerate
and
vnregenerate
,
and
the
prayers
of
these
men
that
thus
can
lie
on
their
beds
and
imagine
mischiefe
,
and
yet
can
open
their
lippes
by
way
of
conference
and
speech
with
God
,
are
no
better
then
those
of
the
rebels
in
the
North
,
who
when
they
had
published
all
their
mischiefe
,
which
tended
to
the
ouerthrow
of
our
dread
Soueraigne
,
yet
ended
and
concluded
their
proclamation
with
,
God
saue
Queene
Elizabeth
.
Now
concerning
hypocrites
,
that
they
cannot
pray
but
by
imitation
of
Christians
,
as
Parots
,
looke
vpon
the
rule
of
Dauid
,
Psal.
66.18
.
If
I
regard
(
saith
he
)
wickednesse
in
my
heart
,
the
Lord
will
not
heare
me
:
that
is
,
if
I
delight
in
sin
,
my
praiers
shall
not
come
neare
him
:
so
as
make
what
shew
thou
wilt
,
if
thy
heart
be
not
vpright
,
it
auaileth
not
.
For
as
it
is
said
,
Iohn
9.31
.
God
heareth
no
sinners
,
that
is
,
no
malicious
and
deliberate
sinners
,
which
intend
and
compasse
mischiefe
in
their
inward
parts
,
howsoeuer
in
hypocrisie
they
dissemble
it
.
And
it
is
certaine
,
it
is
as
impossible
to
pray
without
this
spirit
,
as
to
vnderstand
without
a
soule
.
Further
obserue
how
this
spirit
begets
in
vs
such
peace
of
conscience
,
that
makes
vs
confident
in
crauing
our
wants
at
Gods
hand
:
as
from
the
spirit
of
adoption
commeth
faith
,
so
from
faith
issueth
and
streameth
inuocation
and
calling
vpon
God
by
praier
.
This
faith
grounded
vpon
the
loue
of
God
in
Christ
,
doth
assure
vs
that
whatsoeuer
is
good
in
heauen
or
in
earth
,
God
wil
bestow
it
vpon
vs
:
then
steppeth
in
praier
,
and
according
as
the
soule
is
burdned
either
with
a
desire
to
be
deliuered
from
danger
,
or
with
an
affection
to
haue
some
wants
supplied
,
or
to
declare
and
expresse
our
thankefulnesse
,
it
doth
take
the
present
occasion
,
and
for
sloweth
no
time
to
enter
into
the
sanctuarie
of
Gods
presence
,
and
there
to
lift
vp
our
weak
hands
,
and
to
send
forth
our
cold
petitions
;
and
that
which
was
generally
beleeued
by
faith
before
,
is
now
particularly
chalenged
of
God
by
praier
,
that
wee
may
finde
and
●●ele
the
former
promise
to
be
true
by
this
particular
instance
of
reaching
foorth
our
requests
to
God
by
praier
.
And
the
more
to
hearten
and
encourage
vs
in
this
exercise
and
Christian
taske
,
God
giueth
and
graunteth
our
requests
,
differing
in
three
respects
from
the
gifts
and
benefits
of
worldly
men
.
For
first
he
can
giue
all
things
,
in
his
power
:
secondly
,
in
his
wisedome
he
giueth
and
neuer
repenteth
:
thirdly
,
in
his
goodnes
he
giueth
and
neuer
vpbraideth
.
This
is
the
perswasion
of
faith
,
and
therefore
now
if
wee
spare
to
speake
,
wee
may
well
spare
to
speed
:
whereupon
the
Prophet
Dauid
saith
,
I
beleeued
,
therefore
I
spake
:
hauing
his
faith
for
most
to
prepare
his
lips
to
praier
.
And
surely
the
cause
why
wee
call
not
vpon
God
so
often
,
or
so
boldly
as
we
ought
is
,
either
because
our
faith
fail●s
vs
that
wee
thinke
not
to
speede
,
or
else
because
wee
haue
but
weake
and
faint
hope
to
speede
.
For
as
the
Philosopher
saith
,
Qui
timide
rogat
,
docet
negare
,
He
that
craueth
fearfully
,
draweth
on
a
deniall
:
for
that
faith
that
openeth
the
eies
to
see
such
treasures
,
openeth
the
mouth
to
supplicate
and
to
pray
for
them
:
so
as
by
this
learne
in
one
word
,
that
the
Apostle
will
measure
thy
faith
by
thy
praiers
.
Whereby
we
crie
.
In
this
word
crie
,
is
implied
three
things
:
first
,
a
confident
boldnesse
:
secondly
,
a
great
earnestnesse
:
thirdly
,
an
importunacy
with
perseuerance
.
Boldnesse
,
in
that
wee
speake
not
softly
as
in
feare
,
but
loud
as
in
assurance
:
euen
as
a
fauorite
of
an
earthly
Prince
,
that
hath
a
promise
to
haue
and
obtaine
what
he
can
spie
out
;
hauing
speciall
security
to
speed
,
commeth
boldly
to
his
Prince
,
and
craueth
the
performance
of
that
was
pledged
vnto
him
by
promise
before
.
Earnestnesse
,
not
to
take
a
nay
or
deniall
at
the
first
at
our
fathers
hands
,
but
to
goe
on
with
I
pray
you
Father
,
Good
Father
,
I
beseech
you
Father
,
and
such
like
speeches
of
vehemency
and
feruency
,
which
is
heere
expressed
by
the
geminating
and
doubling
of
the
word
Father
,
Father
.
Then
with
these
must
there
be
an
import●nacy
in
praier
,
which
Paul
expresseth
Rom.
15.30
.
by
stri●ing
or
wrestling
in
praier
,
shewing
thereby
the
feruency
of
the
minde
and
of
the
voice
,
euen
as
Iacob
did
,
Gen.
32.26
.
that
would
not
let
the
Angell
goe
before
hee
had
blessed
him
:
and
according
to
the
example
set
downe
Luk.
18.
●
.
of
the
widow
,
who
by
her
importunity
(
which
in
the
Greeke
word
signifieth
impudency
)
so
troubled
and
wearied
with
her
cries
as
it
were
with
blowes
the
vnrighteous
Iudge
,
as
she
wrested
her
sute
from
him
.
Christ
in
that
parable
teaching
vs
that
wee
ought
to
vse
a
holy
kind
of
impudency
in
our
petitions
vnto
God
,
and
neuer
to
giue
him
rest
till
hee
hath
yeelded
to
our
requests
,
which
wee
make
in
faith
,
and
present
in
hope
.
Heereupon
it
is
that
the
soule
is
very
earnest
with
God
,
as
either
being
laden
with
some
sinne
which
it
desireth
to
be
eased
of
,
or
priuy
to
some
wants
which
it
faine
would
haue
supplied
,
or
in
some
apprehension
of
Gods
iudgement
for
sinne
which
it
seeketh
to
escape
,
or
the
loue
of
God
constraining
it
to
be
thankfull
for
the
rich
mercies
formerly
receiued
,
or
else
being
assaulted
with
some
danger
and
temptation
,
craueth
to
bee
●●liuered
:
so
as
alwaies
the
soule
hath
occasion
to
bee
quicke
and
earnest
in
praier
;
for
causes
to
moue
vs
euen
in
our
owne
particular
persons
vnto
this
duty
(
besides
the
generall
cause
of
the
Church
)
doe
daily
occurre
and
fall
out
.
In
that
it
is
said
,
We
crie
,
Father
:
heere
is
questionable
whether
onely
God
the
first
person
in
the
Trinity
be
to
be
praied
vnto
,
and
not
the
Sonne
nor
the
holy
Ghost
.
To
this
we
answer
that
the
word
(
Father
)
and
(
God
)
is
taken
essentially
for
the
whole
essence
of
the
God-head
which
includeth
them
all
,
as
it
is
in
the
Lords
praier
,
or
else
it
is
taken
personally
:
for
that
the
Sonne
must
be
praied
vnto
,
the
place
is
plaine
,
Act.
7.59
.
And
they
stoned
Stephen
who
called
on
God
,
and
said
,
Lord
Iesus
receiue
my
spirit
.
And
that
the
holy
Ghost
must
be
praied
vnto
,
appeareth
by
Saint
Paul
,
who
endeth
his
Epistle
(
2.
Corinthians
13.13
.
)
with
this
praier
,
The
communion
of
the
holie
Ghost
be
with
you
.
So
as
the
word
Father
in
this
place
is
not
meant
of
any
one
distinct
person
subsisting
in
the
name
of
Father
,
but
it
is
to
bee
vnderstood
of
them
all
,
the
Father
,
the
Sonne
,
and
the
holy
Ghost
;
for
as
they
be
all
offended
with
vs
for
our
sinnes
,
so
must
they
all
bee
reconciled
to
vs
by
our
praiers
.
And
heereupon
is
it
that
Saint
Augustine
saith
,
that
the
whole
Trinity
is
Father
in
respect
of
the
creature
;
and
hee
is
onely
named
heere
,
because
the
Father
is
the
fountaine
of
the
God-head
,
and
the
first
in
order
,
but
not
in
time
:
howbeit
being
vnderstood
in
respect
of
their
diuers
subsistences
,
they
are
seuerall
.
Whereupon
it
is
true
that
the
word
Father
or
God
is
sometime
taken
personally
,
as
Iohn
3.16
.
where
it
is
said
,
God
so
loued
the
world
,
that
hee
gaue
his
onely
begotten
Sonne
,
that
w●●●euer
beleeueth
in
him
should
not
perish
.
And
1.
Corinthians
8.6
.
Vnto
vs
there
is
but
one
God
,
which
is
the
Father
,
of
whom
are
all
things
:
in
which
places
the
word
God
is
taken
personally
,
as
it
is
also
in
the
Greede
,
when
wee
say
,
I
beleeue
in
God
the
Father
.
But
the
whole
Trinitie
is
called
Father
in
two
respects
,
first
,
because
hee
is
the
fountaine
of
the
God-head
,
and
the
fountaine
of
all
loue
,
election
and
saluation
,
the
will
of
the
Father
going
before
the
will
of
the
Sonne
in
order
not
in
time
.
Secondly
,
because
howe●●●
wee
pray
to
Christ
and
to
the
holy
Ghost
as
we
doe
to
God
,
and
howeuer
all
the
workes
of
the
Trinity
be
vndiuided
,
that
they
doe
all
saue
,
and
not
the
Father
only
,
yet
they
doe
it
by
degrees
:
Christ
saueth
vs
insubmitting
his
will
to
his
Fathers
will
:
the
holy
Ghost
saueth
vs
in
perswading
and
leading
vs
to
goe
to
Christ
,
and
fro●
Christ
to
the
Father
;
so
as
our
praiers
are
made
vnto
God
in
the
name
of
Christ
his
Sonne
,
by
the
direction
of
the
holie
Ghost
.
Againe
,
in
that
we
name
him
Father
:
learne
,
that
all
our
security
and
assurance
that
our
praiers
shall
be
effectuall
,
and
that
we
shall
speede
in
our
sutes
and
requests
,
lieth
in
this
:
that
we
are
his
children
,
and
so
all
that
wee
doe
and
performe
pleaseth
him
no
further
then
the
person
pleaseth
him
.
And
therefore
Dauid
,
Psal
.
7.
&
17.
&
26.
making
a
commemoration
of
his
vertues
,
as
that
there
was
no
wickednesse
in
his
hands
,
that
he
had
purposed
his
mouth
should
not
offend
,
that
he
had
not
hanted
nor
sorted
himselfe
with
dissemblers
,
doth
it
not
the
rather
to
moue
God
to
heare
him
,
and
to
incline
his
eare
to
his
petition
;
but
by
these
testimonies
of
a
good
conuersation
and
a
holy
life
,
which
in
those
places
he
bringeth
in
,
he
proueth
himselfe
to
be
adopted
.
So
as
to
assure
vs
we
are
Gods
children
,
we
are
to
get
as
many
testimonies
of
the
spirit
of
regeneration
as
wee
can
,
whereby
to
comfort
and
secure
our
soules
,
that
we
shal
be
heard
,
because
we
are
beloued
.
Abba
.
Some
thinke
this
was
vnderstood
,
that
God
would
be
serued
onely
of
the
Iewes
who
spake
this
language
:
but
the
Apostle
by
geminating
and
doubling
the
word
both
in
Hebrew
and
in
Greeke
wherein
he
spake
,
doth
teach
vs
,
that
as
God
was
once
onely
serued
in
the
Hebrew
nation
of
th●●●●●●s
,
who
had
this
speciall
priuiledge
aboue
other
peop●●
:
so
the
time
should
come
,
and
now
is
,
that
all
the
world
should
bee
as
Canaan
to
serue
him
in
their
seuerall
and
special
language
,
and
that
all
tongues
should
bee
pleasing
and
acceptable
to
God
.
Rom.
chap.
8.
vers.
16.
verse
16
The
same
spirit
beareth
witnesse
to
our
spirit
,
that
we
are
the
children
of
God
.
WHereby
is
meant
,
that
we
are
so
sure
of
our
saluation
,
that
except
the
holy
Ghost
can
lie
,
we
cannot
be
damned
.
Where
obserue
:
first
,
that
a
man
may
be
certaine
of
his
saluation
:
for
this
witnesse
and
testimony
giuen
by
the
spirit
to
out
spirits
,
is
that
which
euery
elect
child
of
God
doth
and
must
feele
euen
in
this
life
.
Secondly
,
they
are
heere
confuted
,
that
perswade
themselues
by
a
vaine
and
false
hope
,
that
they
shall
be
saued
as
well
as
others
.
For
the
first
:
carie
abou●
〈◊〉
the
speech
of
Saint
Paul
2.
Cor.
13.5
.
Know
yee
not
your
o●●e
selues
,
how
Iesus
Christ
is
in
you
,
except
ye
be
reprobates
?
And
1.
Cor.
2.12
.
We
haue
receiued
the
spirit
which
is
of
God
;
that
we
might
know
the
things
that
are
giuen
to
vs
of
God
;
not
hope
for
them
,
but
know
them
:
and
1.
Iohn
4.13
.
Heereby
know
we
,
that
we
dwell
in
him
,
because
he
hath
giuen
vs
of
his
spirit
:
and
chap.
5.19
.
We
know
we
are
of
God
,
and
the
whole
world
lieth
in
wickednesse
.
Now
he
that
hath
the
true
knowledge
that
hee
hath
this
spirit
,
hee
may
know
he
is
the
sonne
of
God
,
and
so
in
Christ
,
and
so
out
of
condemnation
:
as
the
Apostle
saith
,
in
the
first
verse
of
this
chapter
:
There
is
no
condemnation
to
them
that
are
in
Christ
.
So
as
then
he
that
is
the
sonne
of
God
is
sure
of
life
,
that
is
,
saluation
:
but
all
the
doub●
is
,
how
we
may
be
sure
we
haue
this
spirit
,
which
will
and
may
easily
be
discerned
by
walking
in
the
spirit
,
and
by
sauouring
the
things
of
the
spirit
.
For
if
we
sit
in
the
seat
of
the
scorner
,
and
walke
in
the
waies
of
the
wicked
,
suffering
our
thoughts
to
range
after
that
the
flesh
desireth
,
and
not
relishing
the
foolishnesse
of
the
Gospell
,
to
bring
our
affections
in
captiuity
to
the
obedience
of
Christ
,
we
may
well
dreame
of
the
spirit
,
but
the
spirit
as
yet
hath
not
lodged
within
vs
:
for
where
the
spirit
is
,
there
it
worketh
,
and
workes
of
a
contrary
nature
then
those
,
which
the
wisdome
of
the
world
produceth
.
Where
those
men
are
confuted
,
that
stand
vpon
their
owne
spirits
,
to
assure
them
that
they
are
Gods
children
,
their
spirits
being
no
sufficient
witnesse
,
the
heart
of
man
being
alwaies
euill
,
and
oft-times
deceitfull
,
as
was
the
heart
of
the
Pharisie
,
Luk.
18.11.12
.
who
might
haue
a
good
worke
in
hand
,
but
tooke
no
fit
time
to
performe
it
,
nor
propounded
no
good
end
to
fulfill
it
,
praying
in
the
market-place
,
and
giuing
his
almes
to
be
seene
of
men
.
But
it
is
the
testimony
of
the
spirit
of
God
which
must
secure
vs
,
and
by
which
we
stand
:
and
this
must
thou
shew
me
by
the
visible
fruits
of
the
spirit
in
the
reformation
of
thy
life
:
for
thine
owne
conscience
will
no
more
serue
thee
,
then
it
did
the
Iewes
,
who
thought
they
did
God
good
seruice
when
they
crucified
Christ
:
Ioh.
19.7
.
nor
no
more
then
it
did
Paul
,
who
being
a
Pharisee
,
and
before
he
was
stricken
to
the
ground
in
his
iourney
to
Damascus
,
Phil.
3.6
.
Act.
9.21
.
made
hauocke
of
the
Church
of
God
,
and
tooke
a
pride
in
persecuting
of
the
Gospell
of
Christ
:
whereby
we●●●●y
see
,
1.
Ioh.
3.19
.
that
euery
mans
heart
is
enough
to
condemne
him
,
but
not
to
iustifie
him
.
But
yet
must
we
needes
haue
the
testimony
and
witnesse
of
our
consciences
,
to
fasten
vs
and
ground
vs
in
this
perswasion
,
that
we
are
Gods
children
:
for
as
it
is
said
,
1.
Ioh.
3.20.21.29
.
If
our
owne
hearts
condemne
vs
,
what
boldnesse
can
we
haue
with
God
?
And
Paul
speaking
of
his
ministerie
,
saith
:
1.
Cor.
4.4
.
I
am
guilty
of
my selfe
in
nothing
,
yet
am
I
not
thereby
iustified
.
So
as
the
best
conscience
of
it selfe
is
not
able
to
warrant
vs
of
Gods
fauour
to
eternall
life
,
but
it
is
soone
able
to
assure
vs
of
his
displeasure
to
damnation
.
For
if
the
conscience
be
wounded
,
the
heart
cannot
be
cheared
:
and
a
grieued
spirit
who
can
beare
?
Now
as
our
conscience
must
generally
signifie
vnto
vs
our
election
,
so
particularly
it
must
auow
euery
action
that
we
performe
.
The
conscience
by
excusing
cannot
iustifie
,
because
there
may
be
error
of
iudgement
,
and
therefore
must
haue
a
seale
and
warrant
to
it
:
that
is
,
it
must
bee
ratified
and
confirmed
by
the
word
:
and
though
it
cannot
excuse
,
yet
can
it
and
doth
it
easily
and
often
accuse
:
for
whatsoeuer
is
done
against
the
conscience
is
sinne
,
be
it
neuer
so
lawfull
of
it selfe
,
or
neuer
so
much
commanded
:
yea
,
though
it
be
the
sacrifice
of
prayer
,
wherein
we
are
most
familiar
with
God
,
yet
if
it
receiue
not
an
edge
and
sharpnesse
from
thy
owne
spirit
,
but
that
thy
conscience
doth
checke
thee
,
and
pull
in
as
it
were
thy
words
againe
,
it
maketh
that
thy
prayer
can
neuer
ascend
to
God
;
nay
,
it
so
smothers
it
in
thy
heart
,
as
it
not
onely
returneth
empty
,
but
bringeth
a
plague
with
it
,
which
otherwise
had
beene
of
force
to
haue
driuen
away
any
present
vengeance
;
wherein
the
conscience
doth
amisse
,
and
doth
rather
wound
vs
than
cure
vs
.
So
as
obserue
,
that
to
the
performance
and
accomplishment
of
euery
good
action
,
there
must
these
two
concurre
:
the
spirit
of
God
,
and
the
conscience
of
the
party
.
But
yet
let
vs
bee
well
aduised
where
the
conscience
doth
accuse
vs
of
such
things
as
may
iustly
be
reprooued
,
as
of
adultery
,
bribery
,
vsury
and
such
like
:
for
if
wee
doe
directly
resist
this
forewarning
of
our
soules
,
or
do
whet
our selues
on
,
when
our
consciences
do
call
vs
backe
,
then
haue
we
this
our
conscience
to
testifie
〈◊〉
vs
,
which
doth
counteruaile
a
thousand
witnesses
,
hauing
alwaies
these
two
properties
:
first
,
not
to
conceale
any
truth
:
secondly
,
not
to
open
any
more
than
truth
;
for
what
the
conscience
speaketh
,
our selues
shall
subscribe
to
.
And
therfore
if
wee
shall
feare
this
checke
of
conscience
,
and
yet
not
feare
to
performe
the
sinne
,
it
will
come
to
passe
that
either
wee
shall
preuaile
for
a
time
to
bring
our
consciences
to
a
dead
sleepe
and
Lethargie
,
1.
Tim.
4.2
.
to
reprooue
vs
no
more
,
which
is
the
next
steppe
to
damnation
,
or
else
our
conscience
will
pursue
and
follow
vs
with
Hue
and
Crie
,
as
not
to
leaue
vs
till
wee
bee
taken
:
for
resistance
and
withstanding
of
our
conscience
is
a
cloud
not
easily
ouerblowen
,
a
fire
not
easily
to
be
quenched
,
and
an
inditement
hardly
to
be
trauersed
:
but
our
sinnes
shall
stare
vs
on
the
face
,
and
crie
for
vengeance
.
Now
if
our
conscience
bee
brought
asleepe
by
our
custome
in
sinne
,
either
we
shall
die
in
this
benummednesse
and
dulnesse
of
heart
,
a
most
fearefull
signe
of
reprobation
,
and
after
death
it
shall
weepe
it
fill
in
hell
,
or
else
if
the
Lord
do
shew
vs
mercy
after
the
sense
and
feeling
of
sinne
so
long
discontinued
,
he
doth
it
as
it
were
by
the
burning
feuer
of
desperation
,
for
that
is
the
cure
of
a
Lethargy
,
and
doth
so
presse
vs
downe
vnder
the
weight
and
burden
of
sinne
,
as
that
horror
shall
be
without
,
and
terror
within
,
yea
wee
shall
seeme
to
be
cast
into
the
deepe
of
deepes
,
and
euery
small
sinne
shall
seeme
accompanied
with
the
huge
hammer
of
the
Lords
wrath
to
bruise
vs
in
peeces
.
Further
obserue
,
as
the
Lords
spirit
alone
cannot
bring
vs
that
heauenly
security
and
blessed
assurance
of
our
eternall
peace
we
hope
for
,
nor
our
owne
spirits
alone
cannot
do
it
,
so
it
must
be
the
testimonie
of
both
these
concurring
and
meeting
together
.
For
some
are
merely
morall
without
religion
,
thinking
by
a
ciuill
cariage
of
themselues
to
winne
the
sight
of
God
:
others
haue
either
a
true
zeale
of
a
false
religion
,
as
Paul
had
before
his
conuersion
,
Rom.
7.9.10
.
or
else
they
may
be
religious
in
shew
,
hauing
a
counterfeit
zeale
of
a
true
religion
,
as
the
Laodiceans
had
,
Reuel.
3.15
.
and
yet
both
these
thinke
in
their
conscience
they
shall
be
saued
,
when
in
truth
they
are
as
farre
from
the
thing
it selfe
,
as
they
are
neere
to
the
conceit
of
it
.
Another
sort
there
is
that
deceiue
themselues
most
grossely
,
●●●ken
of
Prouerb
.
30.11
.
There
is
a
generation
pure
in
their
owne
eies
,
and
yet
they
are
not
washed
from
their
filthinesse
,
that
is
,
from
their
open
and
enormous
sins
.
So
as
besides
the
opinion
we
must
haue
of
our selues
that
we
stand
in
Gods
fauour
,
wee
must
shew
the
seale
of
the
Lord
,
that
is
,
his
spirit
,
or
else
there
is
no
sound
ioy
or
any
comfortable
security
that
we
shall
be
saued
.
1.
Iohn
5.10
.
And
for
our
actions
,
euery
of
which
must
haue
the
allowance
of
our
conscience
;
wee
must
marke
,
that
a
good
intent
will
not
make
a
good
action
:
for
they
that
condemned
Christ
,
did
it
because
he
made
himselfe
equall
with
God
,
Iohn
19.7
.
Iohn
5.18
.
which
was
expresly
against
the
law
written
,
and
therefore
thought
they
had
in
this
done
God
high
and
honorable
seruice
:
but
Christ
crieth
,
Luk.
23.34
.
Father
forgiue
them
,
they
know
not
what
they
doe
.
So
Peter
,
when
Christ
foretelleth
of
his
death
,
had
an
earnest
desire
to
aduise
his
master
to
spare
himselfe
;
and
therefore
,
Mat.
16.22
.
he
tooke
Christ
aside
&
rebuked
him
:
but
Christ
(
vers.
23.
)
looking
backe
with
an
angry
countenance
,
bids
him
get
him
behind
Sathan
,
as
being
onely
worldly
wise
,
and
not
vnderstanding
the
things
that
are
of
God
.
So
as
we
must
know
,
to
the
performance
of
a
good
worke
,
the
allowance
of
the
heart
and
the
warrant
of
the
word
of
God
must
go
together
.
Verse
17.
If
we
be
children
,
we
are
also
heires
,
euen
the
heires
of
God
,
and
heires
annexed
with
Christ
,
if
so
be
that
we
suffer
with
him
,
that
we
may
also
be
glorified
with
him
.
This
is
inferred
by
direct
consequent
to
that
that
went
before
:
as
vers.
13.
where
the
Apostle
exhorting
to
reformation
of
life
,
doth
it
by
a
double
contrary
,
so
as
they
insue
and
follow
one
another
thus
;
They
that
mortifie
the
deeds
of
the
flesh
are
led
by
the
spirit
;
by
being
thus
directed
by
the
spirit
,
they
are
assured
that
they
are
the
sons
of
God
;
by
being
his
sons
,
that
they
shall
haue
an
inheritance
:
therfore
they
that
liue
a
holy
life
must
needs
be
saued
.
And
because
it
might
be
ouestionable
how
this
title
of
being
Gods
children
is
giuen
vnto
vs
,
he
hath
resolued
it
befo●●
vers.
15.
)
by
a
double
argument
,
because
the
Lord
in
the
Go●pell
doth
offer
vs
such
grace
as
we
may
come
freely
and
boldly
to
him
as
to
a
father
,
and
we
stand
not
now
in
that
terror
that
was
in
the
deliuery
of
the
Law
,
but
we
are
freed
from
that
bondage
.
The
second
argument
,
was
vers.
16.
because
the
spirit
doth
seale
this
euidence
vnto
vs
,
that
as
our
heart
doth
know
what
is
in
vs
,
so
doth
the
spirit
also
:
and
this
spirit
doth
witnesse
that
we
are
children
,
and
being
children
then
we
be
heires
,
which
is
the
scope
the
Apostle
driueth
at
in
this
17.
verse
.
When
the
Apostle
saith
,
We
are
hei●●s
of
God
,
he
setteth
down
what
manner
of
inheritance
it
is
that
we
shall
haue
heereafter
,
not
an
earthly
,
but
a
kingdome
and
a
possession
of
eternity
,
as
that
the
Lord
will
neuer
leaue
vs
till
he
hath
lifted
vs
vp
to
that
celestiall
place
where
Christ
himselfe
sitteth
.
Psal.
84.10
.
It
had
been
great
fauor
if
we
might
haue
been
as
Dauid
speaketh
,
but
doore-keepers
in
the
kingdome
of
heauen
;
nay
it
might
well
haue
satisfied
vs
if
only
our
sinnes
had
beene
pardoned
,
or
if
we
had
been
but
the
Lords
friends
or
of
his
acquaintance
,
so
as
any
way
hee
would
haue
respected
vs
considering
our
rebellion
:
but
besides
all
this
,
to
be
restored
to
our
former
honour
,
nay
to
haue
greater
priuiledge
then
euer
Adam
had
in
his
first
integrity
,
and
to
be
aduanced
to
the
Lords
owne
throne
;
if
all
the
hearts
of
men
were
one
heart
,
the
full
measure
of
this
ioy
and
the
depth
of
this
the
Lords
loue
could
not
once
enter
in
nor
be
conceiued
.
And
fellow-heires
with
Christ
.
This
is
to
set
forth
the
certaintie
of
the
place
of
our
inheritance
.
God
hath
life
,
for
he
is
the
fountaine
of
it
,
but
he
dwelleth
in
fire
,
Esay
33.14
.
and
in
a
place
not
to
be
attained
vnto
:
therefore
the
Apostle
setteth
downe
heere
he●●
we
come
to
it
;
namely
in
Christ
:
as
it
is
1.
Iohn
5.11
.
God
hath
giuen
vs
eternall
life
,
and
that
life
is
in
the
Sonne
,
and
by
his
mediation
is
conueied
to
vs
.
Secondly
,
in
that
we
are
fellow-heires
with
Christ
,
note
the
excellency
of
the
Lords
fauour
,
not
only
to
giue
vs
life
and
to
place
vs
with
Angels
,
but
euen
with
his
owne
Sonne
.
Whereby
we
see
that
his
eare
was
open
to
the
praier
of
Christ
which
he
made
●●ttle
before
his
agony
:
Iohn
17.20
.
I
pray
(
saith
he
)
for
all
that
thou
hast
giuen
me
,
that
thou
wouldest
(
Father
)
〈◊〉
them
with
the
same
loue
thou
louest
me
,
and
crowne
th●●●
with
〈…〉
glory
thou
crownest
me
.
〈◊〉
of
this
ariseth
two
comfortable
priuiledges
,
which
the
●●●t
ha●e
:
first
,
if
wee
be
heires
with
Christ
in
heauen
,
much
more
are
we
heires
of
the
transitory
blessings
of
this
life
;
and
being
heires
with
him
,
wee
haue
recouered
the
vse
of
all
the
creatures
wee
lost
in
Adams
fall
,
so
as
wee
haue
interest
in
them
all
,
how
euer
the
Lord
in
wisedome
hath
seuered
and
distinguished
them
in
a
property
:
yea
we
haue
such
interest
in
them
,
as
the
world
should
not
stand
,
not
the
Sunne
shine
but
for
the
elects
sake
.
And
all
the
wicked
in
the
last
day
shall
answer
for
euery
crumme
of
bread
that
they
haue
eaten
,
for
they
doe
but
vsurpe
vpon
the
Lords
creatures
,
in
as
much
as
being
excluded
from
the
tree
of
life
,
they
are
thereby
excluded
from
all
things
that
should
maintaine
life
:
and
though
now
the
Lord
permit
them
to
abound
in
these
earthly
treasures
,
yet
they
shall
haue
double
torment
for
their
single
ioy
;
for
they
are
neuer
in
their
owne
house
but
when
they
are
in
hell
:
as
it
was
said
of
Iudas
,
Mat.
27.
5.
Act.
1.25
.
when
he
hanged
himselfe
,
that
he
went
to
his
owne
place
.
The
second
priuiledge
wee
haue
is
this
,
that
being
heires
with
Christ
,
these
is
nothing
but
shall
be
made
by
God
to
further
our
saluation
:
euen
as
Saint
Paul
being
rauished
as
it
were
with
the
constant
hope
of
this
inheritance
in
the
conclusion
of
this
chapter
,
giuing
the
challenge
in
this
spirituall
conflict
,
to
see
if
there
be
any
thing
can
bee
able
to
separate
him
from
the
loue
of
God
:
for
we
are
Lords
of
all
the
creatures
,
sauing
of
Angels
,
and
our
fellow
heire
Christ
Iesus
is
head
of
Angels
,
and
they
●●e
but
ministers
for
our
good
.
As
for
the
wicked
,
they
shall
be
as
well
able
to
saue
themselues
without
God
,
as
to
hurt
vs
hauing
God
,
and
the
worst
they
can
do
,
is
but
to
send
vs
to
God
.
And
as
for
Sathan
his
darts
hee
casteth
at
vs
,
they
are
turned
aside
in
the
armour
of
Christ
;
and
the
floods
he
casteth
foorth
to
deuoure
vs
shall
neuer
come
neare
vs
,
Reu.
12.15
.
2.
Cor.
12.8
.
and
his
buffettings
are
preseruatiues
against
presumption
,
as
Paul
witnesseth
of
himselfe
.
If
wee
suffer
with
him
.
This
is
a
transition
or
passing
ouer
of
the
Apostle
to
perswade
vs
to
affliction
,
for
wee
would
haue
the
head
crowned
with
thornes
,
and
the
members
clad
with
veluer
,
but
it
may
not
be
so
,
for
there
must
bee
a
conformity
and
resemblance
with
the
head
and
the
members
.
Now
this
is
the
second
reason
the
Apostle
vseth
,
to
make
vs
sure
of
this
heauenly
●●keritance
,
namely
,
that
wee
must
first
be
afflicted
.
The
cause
why
this
is
brought
in
,
is
this
,
Paul
(
vers.
1.
)
had
giuen
the
greatest
comfort
to
a
Christian
that
could
be
,
when
he
said
,
There
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
Now
there
are
two
things
that
make
the
very
elect
to
demurre
and
stay
vpon
this
,
whether
there
be
any
condemnation
to
them
or
no
:
first
,
the
apprehension
of
their
many
sinfull
infirmities
,
as
if
they
should
say
,
Is
it
possible
the
life
of
God
should
be
in
mee
,
that
I
should
be
shapen
after
Gods
image
,
that
Christ
should
bee
my
sanctification
,
and
yet
that
I
should
be
subiect
to
so
many
grieuous
infirmities
?
To
this
the
Apostle
answereth
;
True
it
is
,
there
bee
in
them
many
things
graciously
qualified
by
the
prefence
of
the
Lords
spirit
,
yet
during
this
our
seafare
and
pilgrimage
in
this
life
,
there
must
bee
a
combat
and
a
strife
betweene
the
deceit
of
sinne
and
the
strength
of
grace
:
howbeit
by
patience
and
perseuerance
we
shall
ouercome
,
not
some
part
of
the
world
but
euen
the
whole
world
,
and
our
owne
concupiscence
,
1.
Ioh.
5.4
.
which
is
stronger
then
death
;
not
but
that
there
shall
be
left
some
fragments
and
reliques
of
corruption
in
vs
:
for
Paul
heere
doth
not
say
:
There
is
no
matter
of
condemnation
left
within
vs
,
but
that
vncleannesse
is
so
washed
away
in
Christ
,
and
we
are
so
sanctified
by
his
spirit
,
as
there
remaineth
for
vs
no
condemnation
,
God
being
satisfied
in
his
Sonne
,
Sath
an
being
vanquished
,
and
the
powers
of
our
sinful
flesh
being
tamed
and
subdued
.
The
se●●
〈◊〉
thing
that
maketh
vs
to
doubt
whether
condemnation
〈◊〉
not
due
to
vs
,
is
the
apprehension
of
our
many
afflictions
,
wherewith
we
are
tossed
and
encumbred
in
this
life
:
as
when
wee
shall
consider
that
we
are
made
blessed
by
Christs
curse
,
and
healed
by
his
stripes
,
then
we
breake
foorth
into
this
:
And
is
it
possible
,
that
I
am
one
of
these
,
and
yet
am
so
miserably
intreated
in
this
life
?
Hath
Christ
●●●●e
through
the
sorrowes
and
agonies
of
this
life
?
Hath
he
booke
in
sunder
the
bands
of
death
,
and
all
to
make
me
way
to
that
glorie
wherein
he
now
sitteth
,
and
shall
l●et
be
so
burdened
and
so
sore
oppressed
with
anguish
of
spirit
and
griese
of
bodie
?
This
cogitation
and
thought
worketh
and
ingendreth
a
feare
in
the
weake
soule
lest
God
should
be
angry
and
much
displeased
with
them
,
because
he
feedeth
them
with
the
water
of
sorrow
and
bread
of
affliction
,
and
maketh
them
(
as
the
spirit
speaketh
)
passe
through
fire
and
water
,
that
is
,
through
many
miseries
,
diuers
in
kind
and
extreme
in
measure
.
But
thus
the
holy
Ghost
to
proue
the
first
verse
of
this
chapter
true
,
sheweth
this
to
be
the
high
and
beaten
way
to
heauen
,
and
that
there
is
no
way
but
that
which
Christ
hath
gone
before
vs
:
for
somewhat
for
godlinesse
we
must
be
persecuted
,
Ioh.
5.17
.
Heb.
12.6
.
and
being
chastised
of
the
Lord
,
it
is
certaine
we
are
no
bastards
.
So
as
the
bearing
of
this
crosse
must
and
ought
to
be
another
seale
to
assure
vs
of
the
inheritance
which
we
shall
haue
,
and
not
to
be
dismaied
though
it
goe
hard
with
vs
in
this
life
:
for
we
must
thinke
it
no
disgrace
nor
disparagement
to
be
of
the
honour
of
the
same
order
our
elder
brother
Christ
was
of
:
that
is
,
appointed
and
set
foorth
daily
for
the
slaughter
,
&
laid
open
to
the
viperous
tongs
of
many
glorious
and
proud
Pharisees
:
but
as
Christ
had
his
crosse
as
it
were
his
ladder
to
lift
him
and
carry
him
vp
aboue
the
heauens
,
as
the
Greeke
translation
is
:
so
must
we
looke
by
the
same
rounds
to
ascend
to
the
same
place
.
Out
of
this
therfore
ariseth
to
all
the
godly
double
comfort
:
first
,
that
we
shall
be
no
otherwise
vsed
of
the
Lord
then
Christ
his
naturall
sonne
was
,
vpon
whom
the
very
sea
of
his
fierce
wrath
did
fall
:
secondly
,
that
as
we
haue
Christ
a
fellow
and
companion
in
our
sufferings
,
so
Christ
hath
vs
companions
and
partakers
of
his
glorie
.
If
we
suffer
with
him
.
Heere
are
two
things
to
be
considered
:
first
,
the
precise
necessity
,
and
as
it
were
a
fatall
kind
of
destiny
,
whereunto
God
hath
made
all
those
subiect
that
shall
be
saued
:
namely
,
that
they
must
taste
of
the
cup
of
affliction
,
and
drink
of
the
dregs
therof
:
expresly
set
downe
in
these
words
:
We
are
heires
if
we
suffer
.
The
second
is
the
double
fruite
and
benefit
we
reape
by
this
affliction
:
first
,
that
Christ
hath
tasted
more
deepely
of
tribulation
then
we
shall
:
secondly
,
that
in
recompe●●ce
of
our
sufferings
we
shall
heereafter
bee
partners
with
him
in
●●●●state
of
blessednesse
.
For
the
first
vnderstand
,
that
in
the
words
,
If
so
be
and
&c
there
is
not
contained
a
cause
of
our
being
heires
of
God
,
but
a
condition
,
set
downe
by
S.
Paul
.
2.
Tim.
3.12
.
All
that
will
liue
godly
in
Christ
Iesus
must
suffer
persecution
:
for
we
are
not
to
be
saued
because
we
are
afflicted
;
but
we
are
afflicted
,
therefore
we
shall
be
saued
.
Neither
are
wee
heires
of
God
because
we
are
chastifed
;
but
we
are
chastised
and
corrected
,
because
we
are
not
bastards
.
Heb.
12.8
.
And
this
is
the
way
sanded
out
vnto
vs
,
whereby
we
must
come
to
heauen
,
and
march
like
souldiers
toward
that
glorious
city
,
namely
,
vnder
the
standard
of
affliction
,
and
bearing
the
colours
of
our
victorious
captaine
Christ
.
This
was
the
lesson
that
Christ
first
taught
,
that
whosoeuer
would
bee
his
scholar
,
should
be
well
whipped
,
hee
must
goe
and
walke
,
but
vnder
a
crosse
;
Math.
10
38.
wherein
marke
,
that
that
which
of
it selfe
is
simply
to
men
a
disswasion
,
is
with
God
the
principall
motiue
of
the
conscience
of
man
.
Further
obserue
,
that
euery
heire
must
suffer
;
not
that
euery
one
of
Gods
children
must
be
called
to
martyrdome
,
or
that
all
must
suffer
in
the
same
measure
:
but
this
is
it
,
that
whosoeuer
soundly
and
substantially
professeth
the
Gospel
,
must
make
this
teckoning
with
himselfe
,
and
so
cast
his
account
,
that
if
it
bee
needfull
,
and
God
may
haue
glorie
by
it
,
hee
must
not
feare
to
lay
downe
his
life
,
and
to
spend
his
blood
for
the
truthes
sake
.
We
see
by
experience
daily
,
that
many
there
be
that
fight
many
battels
,
and
runne
through
many
skirmishes
,
and
yet
haue
neither
scarre
nor
maime
;
neither
yet
is
he
the
lesse
valiant
,
or
in
any
thing
to
be
esteemed
a
faint-hearted
souldier
,
because
his
courage
and
resolution
was
to
aduenture
his
life
:
and
this
he
taketh
as
aduantage
,
that
he
hath
tried
his
manhood
and
yet
receiued
as
wound
:
howbeit
though
he
haue
escaped
thus
,
yet
was
there
neuer
any
souldier
but
tasted
some
of
the
streites
and
exigents
of
var
,
if
he
haue
serued
there
any
time
,
as
either
watching
by
night
,
marchings
by
day
,
hunger
,
cold
,
or
such
like
.
Euen
so
fareth
it
with
vs
in
this
continuall
spirituall
warre-fare
and
combat
:
for
if
the
world
cannot
persecute
vs
as
Esau
meant
to
haue
done
to
Iacob
after
his
fathers
death
,
that
is
,
take
away
our
liues
,
Gen.
27.41
.
Gen.
21.9
.
yet
at
the
least
will
it
doe
as
Ismael
did
to
Isaac
,
mocke
vs
and
speake
virulently
and
slaunderously
of
vs
for
the
Gospels
sake
;
which
kind
of
affliction
neuer
any
yet
of
Gods
children
,
no
not
Christ
himselfe
could
escape
.
And
therefore
Christ
when
he
marketh
them
with
the
coale
of
vnworthinesse
,
Luk.
14.26
.
that
will
not
forsake
father
and
all
to
follow
him
,
meaneth
,
that
for
his
sake
we
must
not
only
cast
away
vnlawfull
things
,
but
euen
lay
aside
things
lawfull
,
that
●●ther
temptations
on
the
right
hand
,
that
is
,
prosperitien
;
no●●●●ptations
on
the
left
hand
,
that
is
,
aduersity
,
must
make
vs
shrinke
,
as
asharmed
to
beare
the
crosse
of
Christ
,
or
to
maintaine
his
truth
:
but
we
must
alway
keepe
the
corne
so
cleare
from
thistles
,
as
we
must
loue
the
Gospell
for
it selfe
,
and
not
regard
our selues
in
respect
of
it
.
Further
vnderstand
,
that
we
must
be
so
farre
from
calling
the
Lords
loue
in
doubt
,
for
nurturing
vs
in
chastisement
,
and
for
reaning
vs
from
the
world
by
the
rod
,
as
that
by
this
his
vsage
of
vs
wee
are
to
haue
an
infallible
certaintie
grounded
in
our
hearts
,
and
an
heauenly
security
that
wee
are
heires
:
for
it
was
truely
foretold
,
Iohn
.
17.14
.
that
the
world
would
loue
none
but
his
owne
,
and
if
a
man
find
himselfe
free
from
the
hatred
of
the
world
,
he
may
iustly
feare
hee
hath
no
interest
in
heauen
.
When
Christ
was
borne
(
Mat.
2.3
.
)
it
was
foretold
the
shepheards
,
that
they
should
find
the
babe
in
a
stable
laid
in
a
cratch
:
Luk.
2.12
.
now
if
they
had
found
him
in
a
royall
palace
,
and
the
child
in
a
sumptuous
cradle
,
they
might
well
haue
suspected
the
Angell
had
deceiued
them
,
and
that
that
child
had
not
beene
Christ
.
So
if
a
man
were
directed
by
him
that
knew
it
,
that
the
way
hee
was
to
goe
were
craggy
,
and
he
should
find
it
smooth
,
hee
might
well
feare
hee
were
out
of
the
way
.
If
therefore
thinking
we
are
in
the
way
to
heauen
,
we
finde
it
easie
and
delightsome
,
wee
may
doubt
it
is
not
that
way
the
Lord
hath
chalked
out
vnto
vs
:
for
the
right
way
is
the
straight
way
,
through
which
wee
must
passe
,
full
of
thorns
that
we
cannot
escape
scratching
:
Luk.
13.24
.
and
the
way
to
Canaan
is
cumbersome
,
ouer
hils
and
mountaines
,
and
lieth
through
the
wildernesse
,
where
we
shall
find
many
wants
;
yet
may
we
not
be
discouraged
,
but
the
rather
assured
,
that
we
are
going
to
the
promised
land
.
To
proue
the
verity
and
truth
of
the
Gospell
,
there
is
no
other
way
(
as
Christ
teacheth
)
then
by
offences
,
because
it
is
hated
,
Mat.
18.7
.
reuiled
and
maligned
:
for
if
it
were
beloued
,
and
embraced
,
and
entertained
of
Princes
,
if
the
world
did
loue
it
,
it
could
not
be
the
Gospell
,
the
Lords
owne
mouth
hath
spoken
it
.
Since
then
wee
may
secure
our selues
in
the
truth
of
the
Gospell
by
the
hatred
of
the
world
;
so
we
being
hated
and
accounted
the
of
scourings
of
the
world
for
the
Gospels
sake
,
may
assure
our selues
we
are
Gods
children
.
Now
as
there
is
a●●ecise
necessity
of
suffering
,
so
this
is
our
comfort
,
and
our
rest
whereon
to
stay
,
that
we
are
entangled
with
no
other
conditions
,
neither
is
there
any
other
burthe●
laid
vpon
vs
,
then
was
before
borne
by
our
head
Christ
.
So
that
as
wee
desire
to
be
baptized
with
the
same
baptisme
that
he
was
,
so
must
we
willingly
drinke
of
his
cuppe
,
and
partake
of
his
shame
,
if
wee
will
haue
part
in
his
glory
.
Of
this
order
of
Christ
,
which
is
,
imprisonment
,
buffetings
,
and
such
like
,
was
Paul
,
when
in
a
christian
courage
hee
vaunted
that
he
caried
about
him
the
markes
of
the
Lord
Iesus
:
&
this
liuery
did
all
the
Apostles
and
Disciples
of
Christ
weare
,
Act.
5.11
.
who
presently
after
his
ascension
,
for
their
open
profession
of
his
truth
,
were
cast
some
into
prison
,
and
some
put
to
one
death
,
and
some
to
another
.
Act.
12.2
.
And
shall
wee
thinke
there
bee
other
steppes
for
vs
to
tread
in
,
and
that
wee
may
take
our
ease
in
the
flesh
,
and
yet
be
quickened
in
the
spirit
?
No
:
for
as
it
is
all
our
desires
to
goe
to
heauen
,
so
must
it
bee
our
affections
to
goe
the
same
way
that
Christ
went
,
otherwise
it
were
a
great
disparagement
to
him
,
if
wee
be
perswaded
that
the
Lord
loued
his
Sonne
,
and
so
loued
him
,
as
he
would
aduance
him
by
the
nearer
and
most
proper
way
;
nay
,
if
God
should
testifie
his
loue
any
other
way
to
vs
then
he
did
to
Christ
,
as
it
were
a
strange
loue
,
so
should
it
make
vs
strangers
from
Christ
;
for
to
this
place
of
royalty
we
must
ascend
by
the
same
rounds
that
he
did
.
If
we
suffer
with
him
.
Not
if
we
suffer
with
the
world
:
whereby
vnderstand
and
learne
,
that
all
that
are
afflicted
shall
not
be
saued
:
but
on
the
contrary
,
none
shall
bee
saued
vnlesse
they
be
afflicted
:
for
a
man
may
suffer
all
the
plagues
to
be
deuised
on
the
earth
,
and
yet
after
goe
to
hell
to
suffer
more
.
Some
suffer
with
the
world
,
such
as
Peter
speaketh
of
,
1.
Pet.
2.20
.
that
are
buffeted
for
their
demerits
and
misdeeds
,
on
whom
the
Lord
doth
satisfie
part
of
his
iustice
in
this
life
.
These
are
poore
in
the
flesh
,
but
proud
in
the
spirit
:
for
the
misery
they
sustaine
can
nothing
humble
them
,
vnlesse
perhaps
sometime
they
will
weep
for
curst
heart
,
as
Esau
did
when
he
lost
the
blessing
:
Gen.
27.38
.
but
they
are
so
hardned
in
obstinacy
,
as
they
are
past
fearing
the
heauinesse
and
weight
of
the
Lords
displeasure
:
so
as
there
is
a
worldly
affliction
that
leadeth
to
death
,
as
well
as
a
godly
suffering
that
prepareth
the
way
to
life
.
Now
againe
,
some
suffer
with
Christ
,
and
such
be
they
as
suffer
either
to
profit
by
the
Lords
afflictions
,
as
that
they
bee
sent
as
chastisements
to
reclaime
them
from
some
sinne
past
,
and
so
they
amend
or
,
else
as
preseruatiues
against
some
sinne
to
come
,
and
so
they
are
made
more
watchfull
:
or
els
if
we
suffer
for
the
Gospell
,
because
we
will
not
communicate
with
the
world
.
Now
though
all
afflictions
ought
to
be
esteemed
iust
in
respect
of
our
infirmities
,
yet
sometimes
the
Lord
regardeth
not
this
alone
,
but
maketh
it
more
honorable
:
as
when
we
are
troubled
for
the
Gospell
,
that
we
being
but
vile
wormes
,
and
but
dust
and
ashes
,
should
either
with
losse
of
goods
,
which
are
but
lent
vs
,
or
with
our
liues
which
are
the
Lords
,
doe
the
Lord
of
heauen
some
honour
to
maintaine
his
truth
against
such
as
doe
maligne
it
,
that
the
wicked
may
see
wee
striue
for
a
more
precious
reward
then
is
set
before
the
eies
of
mortall
men
.
Wee
shall
bee
glorified
with
him
.
Wee
would
thinke
it
a
small
honour
for
flesh
and
blood
to
suffer
with
Christ
for
company
,
and
to
stay
there
:
therefore
obserue
hence
by
the
Apostles
speech
,
that
wee
are
not
to
looke
and
to
fixe
our
eyes
on
the
beginnings
of
affliction
,
but
to
regard
the
end
,
that
patience
may
haue
her
full
perfection
.
Looke
not
vpon
Lazarus
begging
at
Diues
doore
,
but
lying
in
Abrahams
bosome
.
Looke
not
to
the
beginning
of
Ioseph
,
Luk.
16.22
.
who
was
so
farre
from
his
dreame
,
Genes.
37.9
.
that
the
Sunne
and
Moone
should
reuerence
him
,
that
for
two
yeeres
he
was
cast
where
hee
could
see
neither
Sunne
nor
Moone
;
but
behold
him
at
the
last
,
made
ruler
ouer
all
Egypt
.
1.
Sam.
24.1
.
Looke
not
vpon
Dauid
as
there
was
but
a
step
betweene
him
and
death
,
his
life
was
so
thirsted
after
,
nor
as
he
was
abused
by
Sauls
flatterers
;
1.
King
.
2.2.10
.
but
behold
him
seated
in
his
royall
throne
,
and
dying
in
his
bed
of
honour
with
his
sonne
Salomon
about
him
.
Looke
not
vpon
Christ
borne
basely
,
after
persecuted
from
Ierusalem
,
when
he
came
to
teach
encountred
and
resisted
by
the
proud
Pharisees
,
a
litle
before
his
death
in
such
an
agony
as
an
Angell
from
heauen
was
faine
to
comfort
him
,
Luk.
22.43
.
his
doctrine
esteemed
false
,
his
life
notoriously
sinnefull
,
betraied
by
his
owne
Disciple
,
led
as
a
sheepe
to
the
slaughter
;
a
man
without
blemmish
,
and
yet
as
the
Prophet
Esay
speaketh
,
Esay
53.2
.
Luk.
23.26
.
a
branch
arising
from
a
dead
stocke
;
carrying
a
Crosse
,
vnder
which
he
was
so
distressed
as
another
was
faine
to
ease
him
;
going
vp
to
the
crosse
,
nailed
hand
and
foote
,
scoffed
and
reuiled
as
hee
was
vpon
it
,
crying
as
if
the
sea
of
the
Lords
wrath
had
burst
foorth
vpon
him
:
beholding
him
in
this
estate
,
and
there
was
neuer
any
creature
so
miserable
:
at
last
caried
as
a
dead
man
,
laied
in
a
graue
,
not
only
dead
,
but
three
daies
vnder
the
dominion
of
death
,
so
as
his
Apostles
fled
,
and
the
diuell
thought
all
had
beene
quiet
.
But
afterward
behold
him
raised
vp
againe
,
ascending
to
the
heauens
,
Mark
.
16.19
.
Luk.
24.51
.
then
hee
became
head
of
Angels
,
then
a
dead
man
by
a
few
fisher-men
conquered
all
the
world
;
so
as
Emperors
submitted
their
●●ownes
,
and
sought
their
saluation
in
〈◊〉
Crosse
of
Christ
,
So
we
must
looke
vpon
the
Martyrs
,
who
died
in
their
holinesse
,
and
were
put
to
death
for
their
holinesse
,
not
as
hauing
reeds
in
their
hands
in
signe
of
basenesse
,
and
bolts
on
their
feete
,
and
stripes
on
their
backes
,
as
euill
doers
,
but
as
Renelat
.
7.9
.
standing
before
the
throne
and
before
the
Lambe
,
with
palmes
in
their
hands
in
token
of
victory
,
arraied
in
white
robes
in
signe
of
innocency
,
and
in
long
robes
in
signe
of
statelinesse
;
for
these
are
they
(
saith
the
spirit
of
God
)
that
came
out
of
tribulation
,
and
therefore
he
that
sitteth
on
the
throne
will
dwell
among
them
.
We
must
therefore
alwaies
bend
our
thoughts
,
and
set
our
eies
not
vpon
the
present
affliction
,
which
is
tedious
to
the
flesh
,
but
vpon
the
end
and
successe
,
which
shall
bring
spirituall
consolation
;
not
vpon
the
crosse
which
is
wearisome
,
but
vpon
the
crowne
which
is
delightsome
;
not
vpon
the
race
which
is
long
and
crooked
,
but
vpon
the
prize
which
is
weighty
and
precious
;
not
vpon
the
combat
,
which
may
be
to
the
blood
,
but
vpon
the
conquest
which
shall
bee
certaine
and
glorious
.
And
if
we
can
subdue
our
affections
truely
to
this
meditation
,
all
our
troubles
in
the
greatest
extremity
shall
seeme
light
,
and
we
shall
goe
from
the
whip
as
the
Apostles
did
with
more
reioycing
then
we
had
before
,
Act.
5.41
.
because
we
may
be
sure
our
end
shall
be
blessed
;
for
if
we
suffer
with
him
,
we
shall
be
glorified
with
him
.
Now
for
the
glory
heere
spoken
of
,
it
is
not
comparable
with
the
sorrow
wee
sustaine
heere
;
for
this
glory
is
eternall
,
whereas
afflictions
are
but
temporall
;
not
possible
to
bee
conceiued
in
heart
,
nor
vttered
by
speech
;
it
is
in
shew
beautifull
,
in
sense
wonderfull
,
in
weight
excessiue
,
in
measure
without
bounds
,
in
dignity
without
comparison
,
and
in
continuance
without
end
●●●●ea
it
is
such
and
so
great
,
that
as
one
torment
in
hell
shall
make
a
reprobate
forget
his
wordly
pleasure
,
so
the
least
taste
,
ye
one
drop
of
this
glory
,
shall
make
the
heires
of
God
forget
all
their
miseries
;
and
for
their
single
and
temporary
afflictions
heere
,
they
shall
haue
double
and
infinite
ioyes
in
heauen
.
ROM.
chap.
8.
vers.
18.
verse
18
For
I
count
that
the
afflictions
of
this
present
time
are
not
worthy
of
the
glorie
which
shall
be
shewed
vnto
vs
.
IN
this
verse
the
Apostle
proceedeth
to
proue
that
he
set
downe
before
;
namely
,
that
being
companions
in
Christ
his
sufferings
,
we
shall
also
be
copartners
with
him
in
the
blessed
light
.
Hee
proueth
it
can
bee
no
small
glory
wee
shall
partake
of
,
since
it
is
the
very
same
that
Christ
himselfe
enioyeth
(
alwaies
keeping
the
correspondencie
and
proportion
betweene
the
head
and
the
members
:
)
for
wee
shall
bee
carried
vp
into
the
highest
heauens
,
and
wee
shall
stand
before
the
throne
,
viewing
the
glorious
face
of
God
,
and
hauing
the
fruition
of
his
blessed
presence
.
The
greatnesse
of
this
glorie
,
howbe●●
it
needeth
rather
meditation
then
explication
,
yet
something
shall
bee
spoken
of
it
,
that
the
vaile
may
bee
taken
from
our
eies
,
that
wee
may
sound
and
faddome
in
some
sort
the
bottome
of
Christ
his
●ole
in
his
glorie
,
which
of
our selues
we
cannot
doe
,
no
more
then
the
Iewes
could
into
the
ministery
of
Moses
.
This
place
fitteth
with
that
2.
Cor.
4.17
.
Our
light
affliction
which
is
but
for
a
moment
,
bringeth
vnto
vs
an
euerlasting
excellent
weight
of
glory
.
Where
consider
two
things
:
first
,
that
betweene
these
afflictions
and
that
glory
,
there
is
no
comparison
in
the
greatnesse
:
it
shall
be
a
weight
,
excellently
excellent
,
as
the
word
signifieth
,
whereas
afflictions
are
but
for
a
an
houre
.
Secondly
,
the
glory
shall
be
more
durable
in
respect
of
eternity
,
whereas
the
other
are
but
in
this
life
onely
.
For
the
first
,
consider
it
in
two
degrees
:
first
,
the
particular
ioy
euery
child
and
man
of
God
shall
haue
in
his
death
and
dissolution
;
secondly
,
the
exceeding
glory
he
shall
be
filled
with
when
all
things
shall
be
perfect
,
and
God
shall
be
all
in
all
.
The
first
of
these
hath
two
parts
:
first
,
it
containeth
an
absolute
immunity
and
freedome
from
all
infirmities
of
body
and
soule
,
according
as
it
is
said
:
All
teares
shall
be
wiped
away
:
for
the
body
shall
be
free
from
labour
,
care
and
such
like
;
and
the
soule
shall
be
free
from
the
suggestions
of
Sathan
,
by
couetousnesse
and
other
corruptions
,
wherewith
the
best
and
choisest
of
Gods
seruants
in
this
life
are
wonderfully
assaulted
.
Secondly
,
the
bodie
sleeping
in
the
earth
,
the
soule
shall
be
absolutly
sanctified
from
sinne
,
and
liue
in
the
fauour
of
God
;
so
as
there
shall
be
added
vnto
vs
a
present
entrance
into
the
Lords
ioy
,
which
none
can
comprehend
but
they
that
feele
it
.
Luk.
23.43
.
This
in
the
Scripture
is
called
the
entrance
into
the
Paradise
of
the
Lord
:
and
Paul
(
2.
Cor.
5.8
.
)
desireth
to
remoue
out
of
the
body
,
that
in
his
soule
he
might
be
with
the
Lord
Iesus
,
who
resteth
in
such
a
place
,
as
hath
in
it
whatsoeuer
may
moue
either
admiration
,
or
may
giue
contentation
;
and
is
described
(
Reuel.
21.4
.
)
to
be
destitute
of
sorrow
,
crying
and
paine
,
and
to
haue
the
foundation
of
the
wals
thereof
garnished
with
all
manner
of
precious
stones
,
and
to
be
lightned
onely
with
the
glory
of
God
,
needing
neither
Sunne
nor
Moone
.
It
is
also
called
Abrahams
bosome
,
Luk.
16.22
.
Ioh.
14.2
.
Reuel.
19.9
.
the
presence
with
the
Lambe
,
the
gathering
of
vs
into
the
companie
of
innumerable
Angels
,
and
the
mansion
house
of
our
Father
.
The
second
degree
of
this
glory
,
is
at
the
restitution
of
all
things
,
which
the
Apostle
heere
speaking
of
,
verf.
21.
calleth
the
glorious
liberty
of
the
sonnes
of
God
.
This
standeth
in
two
parts
:
first
,
in
the
resurrection
of
our
bodies
,
when
they
shall
be
made
incorruptible
and
glorious
,
and
shall
neede
no
naturall
prouision
nor
maintenance
:
for
they
shall
shine
as
the
Sunne
,
and
the
Sunne
shall
then
be
seauentimes
brighter
then
it
is
.
The
second
is
,
that
God
shall
be
all
in
all
,
that
is
,
the
whole
God-head
shall
immediatly
raigne
,
and
the
humanity
of
Christ
shall
more
manifestly
be
subiected
,
which
is
to
the
greater
glory
of
it
,
that
his
god
head
shall
be
so
great
:
for
then
there
shall
be
no
more
office
of
Christ
Iesus
to
procure
any
more
good
to
his
children
,
but
the
benefit
of
the
former
shall
continue
for
euer
:
for
then
his
enemies
shall
be
all
put
downe
,
and
then
the
Sonne
shell
resigne
vp
his
kingdome
to
his
Father
:
that
is
,
all
enemies
being
vanquished
,
and
that
one
enemy
Death
being
abolished
,
he
shall
raigne
no
more
:
not
that
God
raigneth
not
now
,
for
he
raigneth
in
the
person
of
his
Sonne
as
Mediator
,
but
then
his
office
shall
end
,
and
he
shall
raigne
onely
as
God
.
For
these
are
but
the
daies
that
the
Lord
Iesus
doth
woo
vs
,
and
maketh
loue
to
vs
:
Reu.
19.7
.
but
then
shall
the
marriage
be
solemnized
:
and
for
the
better
setting
foorth
of
this
with
all
magnificence
and
greatest
state
,
all
creatures
shal
be
restored
,
that
they
may
serue
and
attend
at
the
celebrating
of
this
feast
.
Now
for
the
second
part
,
that
is
,
the
comparison
of
the
glorie
and
afflictions
in
respect
of
continuance
;
we
see
that
no
affliction
lasteth
but
for
the
present
,
but
this
glory
is
eternall
;
Gods
loue
toward
vs
eternall
before
the
world
to
predestinate
vs
,
eternall
after
the
world
to
glorifie
vs
,
that
as
the
first
had
no
beginning
,
so
the
last
shall
haue
no
end
.
So
as
wee
may
consider
of
two
eternities
,
though
to
speake
properly
there
is
but
one
:
the
first
before
the
creation
:
thesecond
after
the
worlds
dissolution
.
Now
betweene
these
two
,
there
is
a
certaine
time
for
the
world
,
and
a
thousand
yeeres
in
respect
of
eternity
is
but
as
one
day
:
nay
,
as
Moses
saith
,
(
Psal.
90.4
.
)
A
thousand
yeeres
are
but
as
yesterday
that
is
past
.
2.
Pet.
3.8
.
So
as
counting
the
world
fiue
thousand
yeeres
,
it
is
but
as
the
length
of
fiue
daies
past
;
and
of
these
fiue
thousand
yeeres
what
are
fourescore
,
which
is
a
great
age
for
any
man
to
liue
to
,
and
a
farre
greater
time
then
euer
any
man
was
afflicted
in
?
It
is
not
much
more
then
a
moment
,
no
way
an
hower
:
and
therefore
these
afflictions
are
no
way
comparable
to
the
eternity
of
that
glory
wee
shall
haue
heereafter
,
not
so
much
as
a
drop
of
water
to
the
whole
Sea
,
or
one
graine
to
all
the
sand
.
And
yet
we
speake
now
as
if
a
man
should
neuer
but
be
afflicted
euen
from
his
cradle
to
his
death
,
liuing
the
full
age
of
a
man
,
which
neuer
befell
any
.
In
Esay
54.8
.
is
shewed
,
what
seuenty
yeeres
be
,
and
by
the
accompt
of
the
spirit
of
God
himselfe
,
they
be
but
as
the
least
minute
,
for
the
Lord
there
saith
:
For
a
moment
in
mine
anger
I
hid
my
face
from
thee
,
but
with
euerlasting
mercy
haue
I
had
compassion
on
thee
:
and
this
moment
was
seuenty
yeeres
,
for
so
long
were
the
Iewes
in
captiuity
.
I●●
.
25.12
.
So
as
affliction
by
this
reckoning
during
the
whole
yeeres
and
life
of
man
is
but
a
moment
,
and
a
great
part
of
this
moment
is
past
before
we
can
be
said
to
suffer
affliction
:
for
it
is
but
a
confused
kind
of
paine
that
children
sustaine
:
and
againe
there
was
neuer
any
affliction
so
great
,
but
there
was
some
either
intermission
or
remission
,
either
the
tormenter
was
wearied
,
or
the
whip
was
wasted
,
or
they
that
were
tormented
died
.
Now
if
the
glory
after
our
induring
of
these
afflictions
should
last
but
so
many
millions
of
yeeres
,
as
there
be
starres
in
the
heauens
,
there
might
yet
be
some
more
,
and
easier
,
and
equall
comparison
betweene
them
,
because
at
the
last
this
glory
should
haue
an
end
;
but
it
farre
exceedeth
all
number
,
and
it
is
not
possible
for
our
thoughts
to
reach
or
to
conceiue
any
end
of
it
.
For
this
glory
is
like
God
the
giuer
of
it
,
that
must
be
embraced
for
the
excellency
of
it
,
and
thirsted
after
for
the
eternity
of
it
.
Now
as
the
Apostle
heere
perswadeth
the
necessity
,
and
yeeldeth
the
reason
for
patience
in
our
afflictions
,
Heb.
10.35
.
by
the
eternity
of
the
glory
which
waiteth
vpon
vs
as
the
iust
recompence
of
our
reward
:
so
must
we
learne
to
disswade
from
the
pleasures
of
sin
,
by
the
greatnesse
and
continuance
of
the
sense
of
torment
that
waiteth
on
them
.
And
this
standch
in
two
points
:
the
first
,
is
called
sensus
poenae
:
the
feeling
and
smart
of
punishment
which
is
aggrauated
and
made
heauier
in
three
respects
:
first
,
in
the
vniuersalitie
of
it
,
that
no
part
shall
be
free
from
torment
:
but
euery
ioynt
in
thy
body
,
and
euery
power
of
thy
soule
shall
be
pained
and
vexed
,
which
is
not
so
in
this
life
,
saue
onely
in
a
fellow-feeling
of
one
member
with
another
,
for
neuer
any
man
was
tormented
in
all
the
singular
parts
of
his
body
at
one
instant
.
Secondly
,
in
the
extremity
of
it
,
that
as
they
shall
be
tormented
in
all
parts
at
one
time
,
and
that
continually
:
so
one
damned
spirit
shall
be
vexed
more
then
another
,
for
as
there
be
here
degrees
of
sinnes
,
so
shall
there
be
heereafter
degrees
of
smart
and
punishments
:
as
Christ
speaking
of
Hierusalem
,
said
:
It
shall
be
easier
for
Sodme
then
for
this
citie
,
and
yet
Sodome
was
in
hell
.
Thirdly
,
in
the
necessity
of
it
,
Mat.
11.23
.
the
greatnesse
of
this
their
torment
being
much
increased
,
in
that
they
shall
haue
no
meanes
to
ease
and
lift
vp
or
releeue
themselues
,
for
they
shall
be
bound
hand
and
foote
that
they
cannot
stirre
,
as
we
may
see
by
the
vsage
of
him
that
came
to
the
Lords
feast
without
his
wedding
garment
.
And
for
the
eternity
of
their
torment
,
Mat.
22.13
.
if
they
should
suffer
no
more
yeeres
then
there
bee
creatures
on
earth
,
it
were
some
comfort
,
because
they
might
espie
some
light
of
deliuerance
;
but
when
there
shall
be
no
more
heauens
,
and
when
God
shall
leaue
to
be
God
,
and
to
lose
his
glory
,
then
the
damned
ghosts
shall
be
eased
.
The
second
aggrauation
of
their
punishment
is
in
this
:
damno
loci
,
in
the
losse
of
heauen
:
for
it
shall
not
so
much
vex
them
that
they
be
tormented
,
as
that
they
haue
lost
those
ioyes
they
see
the
Saints
of
God
enioy
.
This
shall
make
them
murmure
and
gnash
their
teeth
:
and
vpon
their
apprehension
and
conceauing
of
that
they
haue
lost
,
shall
follow
the
remorse
and
sting
of
conscience
,
that
in
their
life
time
they
despised
to
labour
in
mortification
and
newnesse
of
life
:
for
there
are
none
damned
,
Reuel.
20.12
.
but
their
owne
hearts
shall
tell
them
they
are
iustly
damned
.
Vers.
23.
And
not
onely
the
creature
,
but
we
also
which
haue
the
first
fruits
of
the
spirit
,
euen
we
doe
sigh
in
our selues
,
waiting
for
the
adoption
,
euen
the
redemption
of
our
body
,
&c.
to
the
26.
verse
.
The
Apostle
still
enlargeth
the
weight
of
glory
spoken
of
before
,
prouing
it
to
be
so
great
,
that
the
very
frame
of
heauen
and
earth
and
all
other
creatures
doe
waite
for
the
restitution
and
deliuerance
of
mankinde
,
at
which
time
they
shall
receiue
their
originall
excellency
.
Now
Paul
vseth
an
argument
from
the
lesse
to
the
greater
,
that
if
the
beasts
and
other
insensible
things
which
be
accursed
and
subiect
to
this
corruption
,
by
reason
of
the
bondage
whereinto
man
by
his
fall
was
inthralled
and
cast
into
,
do
labour
as
it
were
in
trauell
till
men
be
glorified
,
and
themselues
for
our
sakes
restored
:
then
how
much
more
should
wee
wait
for
the
reuelation
of
this
glory
,
wee
that
are
sealed
with
the
first
fruites
of
the
spirit
,
and
which
in
the
Gospell
may
behold
as
it
were
in
a
glasse
a
great
glimce
and
shew
of
this
glory
?
sigh
after
and
wait
for
this
great
and
glorious
day
;
not
that
wee
should
wish
simply
to
be
vnclothed
,
but
as
the
Apostle
speaketh
,
2.
Cor.
5.2.3
.
to
be
clothed
vpon
with
our
house
from
heauen
,
and
not
so
much
that
our selues
might
die
,
as
that
sinne
might
be
extinguished
and
our
sanctification
perfected
.
Howbeit
in
this
affection
of
ours
there
must
be
two
things
:
the
first
,
sighing
and
groning
:
the
second
,
a
patient
waiting
for
that
we
hope
for
.
Where
consider
what
that
is
we
wait
for
and
sigh
for
:
the
Apostle
heere
calleth
it
adoption
,
that
is
,
the
accomplishment
of
that
glory
whereto
wee
are
in
Christ
adopted
:
or
as
himselfe
expounds
it
,
the
redemption
of
mankind
:
euen
as
Dauid
was
King
when
he
was
anointed
,
but
he
staied
long
for
the
reall
possession
of
it
:
and
as
Abraham
had
the
land
of
Canaan
giuen
him
,
which
was
performed
400.
yeeres
after
.
In
waiting
and
expecting
for
this
redemption
,
obserue
and
hold
it
as
a
principle
and
ground
,
that
howsoeuer
the
Philosophers
haue
dreamed
of
a
simple
immortality
of
the
soule
alone
,
yet
that
we
know
and
learne
,
that
except
the
body
which
we
beare
about
vs
be
restored
also
,
the
immortality
of
the
soule
is
abolished
,
otherwise
it
were
a
lame
and
imperfect
restitution
,
and
otherwise
in
vaine
had
Iob
said
,
chap.
19.26
.
Though
after
my
skinne
wormes
destroy
this
body
,
yet
shall
I
see
God
in
my
flesh
,
that
is
,
body
and
soule
at
the
last
day
:
which
is
also
plainely
expressed
heere
by
the
Apostle
in
these
words
,
Redemption
of
the
body
.
Further
,
obserue
hence
the
dulnesse
&
blockishnesse
of
man
,
that
is
to
take
example
and
to
be
taught
his
duty
euen
of
the
insensible
creatures
,
who
in
their
kind
by
the
very
instinct
of
nature
can
grone
for
the
day
of
mans
redemption
,
and
yet
man
himselfe
though
spurred
on
and
prouoked
can
hardly
be
drawen
to
that
duty
:
which
may
teach
euery
one
of
vs
to
bee
more
watchfull
in
our
Christian
exercises
,
that
wee
may
learne
to
know
,
and
desire
to
approch
neere
the
day
of
our
redemption
,
lest
the
creatures
that
want
the
vse
of
reason
rise
vp
against
vs
to
condemne
vs
,
for
they
faile
nothing
so
much
in
their
duties
as
man
doth
;
Pro.
30.25
.
nay
Salomon
sendeth
the
sluggard
to
the
Ant
and
Pismire
,
who
by
his
sommer-labour
prouideth
for
a
hard
and
stormy
winter
.
Christ
will
haue
vs
learne
innocency
of
the
Doue
,
and
wisdome
and
prouidence
of
the
Serpent
:
and
the
Apostle
heere
will
not
haue
a
Christian
man
short
of
the
creatures
,
who
tra●ell
in
paine
to
bee
deliuered
from
the
bondage
of
corruption
into
the
glorious
liberty
of
the
sonnes
of
God
;
and
therefore
much
more
must
we
sigh
for
this
redemption
of
our
body
,
wherein
wee
our selues
haue
the
greatest
interest
.
Further
,
in
that
the
Apostle
saith
,
We
doe
sigh
in
our selues
:
we
learne
,
that
it
is
the
dutie
of
euery
Christian
to
be
touched
at
the
hart
,
and
to
be
prickt
in
his
conscience
,
as
generally
for
the
wickednesse
of
the
whole
world
,
so
particularly
and
more
narowly
for
his
owne
sinnes
:
for
these
be
they
whereby
God
is
dishonored
:
and
therfore
thou
must
not
slightly
wish
or
earnestly
pray
for
(
though
this
be
well
done
)
a
change
of
this
corruption
,
and
a
restitution
both
of
the
creatures
and
of
man
their
head
into
the
state
of
blessednesse
and
incorruption
;
but
thou
must
euen
in
a
corner
by
thy selfe
breake
foorth
as
it
were
into
a
passion
of
affection
,
with
sighes
and
grones
,
euen
such
as
may
fill
the
heauens
,
to
wait
after
and
to
thirst
for
that
day
wherein
God
shall
triumph
in
the
fulnesse
and
perfection
of
all
glory
,
and
wherein
man
shall
stand
and
continue
in
an
incomprehensible
degreee
of
happinesse
.
But
alas
we
are
so
intangled
with
the
baites
and
nets
of
this
vaine
world
,
that
our
affections
sway
vs
to
a
cleane
contrary
course
,
thinking
our
feete
are
neuer
sure
enough
,
nor
haue
hold
enough
on
the
earth
;
so
pleasant
doe
wee
esteeme
our
habitation
here
,
that
we
would
thinke
our selues
most
happie
(
though
heauen
were
neuer
our
inheritance
)
if
we
might
alway
liue
heere
compassed
about
and
enuironed
with
these
false
delights
.
Which
doth
too
much
bewray
our
want
and
defect
in
meditation
on
heauen
and
heauenly
things
,
and
sheweth
what
a
scantling
we
keepe
in
Christianity
,
outwardly
onely
to
professe
it
,
and
neuer
to
enter
into
the
chamber
of
our
hearts
,
to
see
whether
it
be
furnished
with
such
holy
,
Christian
,
and
religious
sighs
and
grones
,
as
set
forth
&
commend
the
affection
of
such
a
Christian
,
as
vpon
the
comparison
of
these
short
troubles
with
that
eternall
weight
of
glory
which
shall
come
,
hath
already
planted
his
heart
in
heauen
.
Lastly
obserue
hence
,
that
it
is
not
possible
for
the
reprobate
,
but
it
is
proper
and
peculiar
to
the
elect
onely
,
to
lift
vp
their
heads
in
hope
and
expectation
of
this
redemption
:
which
is
signified
by
the
Apostle
in
two
phrases
and
speeches
heere
vsed
,
namely
,
that
such
sigh
as
first
haue
receiued
the
first
fruites
of
the
spirit
;
secondly
such
as
wait
for
adoption
;
neither
of
which
doe
euer
befall
the
reprobate
,
for
they
may
spring
vp
and
flourish
for
a
time
,
but
they
haue
no
roote
,
nor
take
no
sap
from
the
spirit
:
and
happily
they
may
be
weary
of
the
world
,
Gen.
4.13
.
as
Cain
was
of
his
punishment
,
by
they
haue
no
anchor
of
any
other
hope
,
vnlesse
they
ioy
to
goe
to
hell
:
which
ought
to
moue
vs
with
all
heedfulnesse
to
looke
to
our
waies
,
and
to
labour
our
ingrafting
into
Christ
,
for
the
world
passeth
,
Heb.
1.11
.
and
both
it
and
wee
are
folded
vp
as
a
garment
,
and
to
dust
we
must
,
and
yet
out
of
dust
we
must
arise
.
And
if
while
we
be
in
the
body
,
wee
can
be
burdened
and
sigh
,
that
mortality
might
bee
swallowed
vp
of
life
,
then
are
we
most
happy
,
and
happy
in
that
alone
:
but
if
thou
findest
thy selfe
empty
of
such
affections
,
that
thou
canst
not
sigh
for
thy
redemption
,
which
sheweth
thou
dost
not
hope
for
thy
saluation
,
then
art
thou
of
all
men
the
most
miserable
,
and
the
estate
of
the
beasts
is
better
then
thine
,
for
they
sigh
for
the
liberty
of
Gods
sons
,
and
they
shall
haue
part
in
this
blessednes
,
and
thou
shalt
see
it
,
and
then
shalt
mone
thy selfe
thou
wantest
it
;
Iob
10.18.19
.
for
if
the
earth
might
be
thy
graue
,
and
thou
mightest
perish
in
the
dust
,
thou
mightst
yet
conceiue
happinesse
in
senslesnesse
after
this
life
ended
.
For
wee
are
saued
by
hope
.
In
this
the
Apostle
proceedeth
to
proue
that
as
it
is
necessary
for
a
Christian
to
grone
,
so
is
it
also
to
wait
for
the
day
of
redemption
;
which
hee
doeth
after
this
sort
:
We
are
saued
by
hope
,
that
is
,
all
our
saluation
standeth
and
consisteth
in
hope
,
for
hope
apprehendeth
and
laieth
hold
on
things
absent
and
inuisible
,
Heb.
11.1
.
Ephe.
3.9
.
Pro.
13.12
.
according
to
that
speech
,
Our
life
is
hid
in
Christ
,
that
is
,
so
hid
as
it
will
be
found
,
though
as
yet
it
be
not
seene
:
now
hope
that
is
deferred
,
must
needs
(
as
Salomon
saith
)
bee
the
fainting
of
the
heart
:
and
therefore
for
feare
of
this
fainting
,
the
Apostle
releeueth
our
hope
with
patience
.
Where
we
learne
,
that
it
is
the
duty
of
euery
Minister
to
salue
vp
all
breaches
,
and
to
resolue
all
doubts
that
any
way
may
perplex
the
heart
and
soule
of
a
weake
Christian
:
after
the
example
of
the
Apostle
heere
,
who
to
releeue
the
infirmities
of
the
faithfull
against
the
storme
of
affliction
,
setteth
before
them
the
crowne
of
glory
which
they
haue
wonne
in
the
field
by
their
fighting
.
And
because
this
glory
was
not
present
,
but
followeth
the
battell
;
and
when
the
combat
is
ended
then
commeth
in
victory
;
he
sheweth
,
though
this
glory
and
reward
bee
not
subiect
to
the
sight
,
yet
Christians
haue
an
affection
in
them
,
which
is
hope
,
that
nourisheth
and
staieth
their
expectation
for
a
time
,
the
heart
in
the
meane
time
leaping
,
and
being
established
through
hope
that
it
will
come
:
and
yet
that
they
may
not
bee
discouraged
in
their
hope
,
though
this
glory
come
not
so
soone
as
it
is
looked
for
,
hee
giueth
them
the
plaister
of
patience
,
which
shall
sustaine
and
support
their
hope
,
for
he
is
certaine
that
hath
promised
,
but
not
to
bee
prescribed
a
time
by
vs
,
but
hee
must
take
his
owne
time
,
and
our
patience
must
preuent
all
distrust
.
Euen
so
must
the
feeders
of
the
flocke
deale
with
their
people
in
all
cases
of
doubt
and
wanering
in
matters
of
faith
and
religion
,
so
to
compasse
and
beset
the
soule
with
reasons
and
arguments
,
as
it
may
rest
secure
,
and
haue
the
food
of
comfort
ministred
vnto
them
against
all
doubts
and
perils
that
may
arise
.
For
such
ought
Ministers
to
be
,
Mat.
13
52.
as
are
able
to
bring
foorth
of
their
treasure
both
new
and
old
,
cures
and
remedies
,
both
against
the
auncient
wilinesse
,
and
the
fresh
and
new
subtilties
and
temptations
of
that
old
serpent
.
Further
obserue
,
we
must
not
vnderstand
this
speech
,
We
are
saued
by
hope
,
as
we
doe
this
,
We
are
saued
by
faith
.
For
nothing
doth
concurre
in
the
matter
of
iustification
with
God
aboue
but
faith
:
so
as
the
meaning
and
sense
heere
is
:
that
our
saluation
consists
in
those
things
that
we
hope
for
;
and
it
were
better
tranflated
,
We
are
saued
in
hope
,
than
,
we
are
saued
by
hope
:
Heb.
11.1
.
for
faith
is
the
ground
and
foundation
of
hope
:
for
what
can
we
hope
for
,
vnlesse
we
beleeue
it
?
As
the
ground
of
faith
is
the
word
and
promise
:
for
why
should
we
beleeue
but
in
respect
of
God
his
promise
?
Faith
telleth
vs
,
we
beate
not
the
aire
:
hope
biddeth
vs
,
hold
on
our
race
,
finish
the
course
,
fight
the
cumbat
,
and
then
expect
the
crowne
of
glory
.
Yea
faith
is
sustained
by
hope
,
that
it
doe
not
wauer
,
and
contained
by
hope
,
that
it
doe
not
hasten
,
but
waite
the
time
,
and
it
is
confirmed
by
hope
,
that
we
may
hold
on
the
faith
.
Mat.
15.22
.
Example
of
this
we
see
and
haue
in
the
Canaanitish
woman
,
who
suffered
three
denials
at
Christ
his
hands
,
each
of
them
doubled
with
seuerall
reproches
,
and
yet
fainted
not
,
neither
was
her
importunity
fruitlesse
,
but
she
reaped
the
benefit
of
it
,
namely
the
health
of
her
daughter
,
which
grew
by
her
faith
;
which
faith
of
hers
was
releeued
by
her
hope
.
The
like
may
be
said
of
Iacob
,
who
wrestled
with
God
by
faith
,
Gen.
32.26
and
in
a
Christian
hope
told
him
flatly
to
his
face
,
he
would
not
let
him
go
till
he
had
blessed
him
.
Hope
that
is
seene
,
&c.
That
is
,
we
hope
not
for
that
we
haue
already
,
but
for
that
we
expect
to
haue
heereafter
:
and
yet
we
may
not
thinke
but
by
the
eye
of
faith
we
haue
seene
him
that
is
inuisible
,
as
the
Apostle
speaketh
,
2.
Cor.
3.18
.
We
doe
behold
as
in
a
mirror
the
glorie
of
the
Lordwith
open
face
:
whereby
is
meant
,
that
though
wee
haue
seene
a
great
part
in
respect
of
the
beginnings
;
and
although
we
know
we
are
called
and
elect
of
God
,
yet
this
is
but
in
part
as
in
a
glasse
:
for
we
haue
but
the
witnesse
and
testimony
of
the
spirit
,
and
doe
not
heere
see
him
face
to
face
perfectly
and
clearely
.
Further
vnderstand
,
that
there
is
a
difference
betweene
sight
and
faith
,
as
it
is
said
2.
Cor.
5.7
.
We
walke
by
faith
and
not
by
sight
:
that
is
,
though
we
haue
not
God
presently
in
the
view
,
yet
by
faith
we
hope
to
see
him
.
Whereby
we
gather
,
that
faith
and
hope
shall
after
this
life
be
abolished
,
as
the
Apostle
speaketh
,
1.
Cor.
13.13
.
Now
(
as
speaking
of
the
present
time
)
abideth
faith
,
hope
,
and
loue
;
but
the
chiefest
of
these
is
loue
:
as
if
he
should
say
:
Among
these
three
Christian
vertues
,
Loue
in
respect
of
the
continuance
is
chiefest
,
because
it
ceaseth
not
in
the
life
to
come
,
as
faith
and
hope
do
cease
:
for
since
these
tend
to
such
things
as
are
promised
and
are
to
come
,
when
they
are
come
,
to
what
purpose
should
we
haue
faith
and
hope
?
for
the
presence
of
that
we
hoped
for
excludeth
hope
;
but
yet
shall
we
alwaies
perfectly
loue
God
,
and
loue
one
another
.
Learne
moreouer
,
to
beware
and
take
heed
Sathan
steale
not
away
our
hearts
,
and
robbe
vs
of
this
hope
of
glory
,
to
thinke
we
may
be
happy
enough
in
these
visible
things
,
as
in
the
enioying
of
possessions
,
and
heaping
vp
of
goods
,
and
climing
vp
to
earthly
honor
.
If
we
did
consider
the
things
hoped
for
to
be
farre
more
excellent
,
and
more
permanent
then
these
vanishing
delights
,
we
would
haue
other
thoughts
and
better
affections
toward
our
heauenly
Citie
.
But
wee
are
so
besotted
in
the
present
sweetnesse
of
the
pleasures
of
this
life
,
that
if
the
Lord
would
still
settle
and
establish
our
mansion
here
;
that
the
gourd
might
still
grow
ouer
our
heads
,
Ionah
.
4.6
.
as
it
did
ouer
Ionas
head
to
keepe
vs
from
heat
,
and
that
wee
might
still
flourish
as
the
Bay
tree
:
we
would
resigne
and
giue
vp
all
our
interest
,
and
cease
to
claime
any
title
to
heauen
,
or
to
make
any
haste
to
the
throne
of
God
:
which
commeth
to
passe
,
because
we
only
walke
in
the
admiration
of
these
outward
things
:
as
the
Cardinall
of
Bourbon
said
:
He
would
not
giue
his
part
in
Paris
for
his
part
in
Paradise
.
Whereas
if
we
would
weigh
it
truly
,
they
euer
deceiued
him
soonest
that
most
trusted
in
them
:
Luk.
12.20
.
as
the
rich
man
,
that
promised
to
his
life
ease
for
many
yeeres
,
because
he
had
multitude
of
riches
,
was
the
same
night
by
sudden
death
depriued
of
all
.
And
if
we
would
enter
into
true
comparison
betweene
the
ioyes
of
heauen
,
and
these
prison-ioyes
we
haue
on
earth
,
we
should
find
farre
greater
difference
,
then
there
was
betweene
the
Manna
in
the
wildernesse
,
and
the
flesh
pots
of
Egypt
;
Num.
11.5.6
.
and
the
bread
the
lost
sonne
eat
in
his
fathers
house
,
Luk.
15.16.23
.
and
the
huskes
he
eat
abroad
with
swine
.
Further
learne
,
that
hope
is
not
onely
of
that
it
seeth
not
,
but
it
hopes
cleane
contrary
to
that
it
seeth
.
As
Abraham
hoped
for
fruit
of
Saraes
body
,
Gen.
18.13
.
when
he
knew
her
wombe
was
as
a
drie
stocke
,
and
that
it
fared
not
with
her
as
with
other
women
.
Euen
so
fell
it
out
in
Dauid
:
Samuel
comes
and
anointeth
him
king
:
heere
he
hopes
for
that
he
hath
not
,
nay
,
1.
Sam.
16.13
.
cleane
contrary
to
that
he
saw
before
his
eies
:
for
snares
were
laid
for
him
,
the
builders
refuse
him
as
a
fir
stone
,
both
Prince
and
people
hated
him
:
1
Sam.
22.1
.
nay
,
the
fat
Buls
of
Basan
did
rage
vpon
him
:
amongst
the
basest
he
was
in
derision
,
and
a
table
talke
as
himselfe
saith
,
Psal.
35.15.16
.
Doeg
and
other
of
his
familiars
that
went
into
the
house
of
God
with
him
,
lift
vp
their
heele
against
him
:
yea
,
God
himselfe
was
against
him
,
as
he
crieth
,
Psal.
22.1
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
The
very
pangs
of
hell
did
compasse
him
so
,
as
he
said
in
his
haste
;
All
men
are
liers
,
Samuel
hath
abused
me
:
and
yet
he
hoped
against
hope
,
and
against
these
feares
,
Psal
116.11
that
the
Lord
would
aduance
him
;
and
so
in
the
time
appointed
it
came
to
passe
.
Euen
so
must
the
godly
doe
,
they
must
ground
and
build
vpon
God
,
and
though
they
can
espie
out
of
the
waterish
and
dimme
humor
of
their
hearts
no
light
of
deliuerance
,
yet
must
they
stil
cleaue
to
him
in
hope
;
and
though
we
be
neuer
free
,
but
either
Ismael
persecuteth
vs
with
his
tongue
,
or
Esau
hateth
vs
in
his
heart
,
yet
we
must
not
be
dismaied
,
nor
any
whit
repine
at
the
prosperity
of
the
wicked
:
but
euen
this
must
cause
vs
to
raise
vp
our
hopes
,
that
because
things
be
brought
to
this
confusion
,
and
religion
is
so
lightly
set
by
,
therefore
there
must
needs
be
a
restitution
,
and
an
inuersion
and
change
of
this
order
.
We
doe
with
patience
abide
for
it
.
Where
obserue
,
though
we
must
wait
with
patience
,
yet
we
must
sigh
and
grone
:
for
this
agreeth
well
enough
with
the
other
that
went
before
,
in
respect
these
things
we
see
are
nothing
comparable
with
that
we
shall
haue
.
And
in
respect
of
this
stedfast
hope
of
the
expectation
of
this
blessed
day
,
Moses
refused
to
enioy
the
pleasures
of
sinne
for
a
season
,
Heb.
11.24
.
Dan.
5.11
.
and
Daniel
refused
to
bow
downe
to
that
beast
that
was
set
vp
to
dishonour
God
.
Yea
by
reason
of
this
patient
hope
we
may
see
how
the
martyrs
from
time
to
time
haue
submitted
themselues
to
many
torments
not
onely
in
patience
,
but
euen
in
triumph
:
as
one
of
the
faithfull
seruants
of
God
,
who
for
his
profession
was
cast
to
a
Lion
,
said
:
I
am
the
graine
of
Christ
Iesus
,
heere
I
am
ready
to
bee
ground
with
the
teeth
of
this
beast
,
that
I
may
be
a
fit
loafe
for
the
Lords
table
.
And
whence
came
this
Christian
courage
and
resolution
,
but
onely
because
he
saw
God
which
was
inuisible
.
So
may
we
say
of
all
the
rest
of
Gods
children
,
who
haue
refused
the
honour
of
the
world
,
as
to
be
the
sonnes
of
Pharaohs
daughter
,
and
to
sit
with
Princes
,
and
haue
chosen
rather
to
suffer
persecution
with
Gods
saints
;
Heb.
10.35
.
that
they
haue
done
it
in
this
respect
,
as
hauing
regard
to
the
recompence
of
reward
set
before
them
,
in
a
hope
that
cannot
faile
.
Let
vs
therfore
not
scrape
so
greedilie
in
the
earth
as
the
blind
moles
doe
,
nor
wallow
our selues
in
the
mire
of
this
world
like
swine
,
nor
root
our
affections
in
the
things
of
this
life
▪
but
let
vs
sigh
with
desire
,
and
wait
with
patience
the
generall
redemption
of
the
sonnes
of
God
,
and
restitution
of
the
creatures
to
their
first
perfection
:
at
least
let
vs
look
to
our
owne
particular
departure
out
of
this
life
,
for
there
is
no
priuiledge
nor
protection
can
come
from
the
court
of
heauen
,
but
depart
we
must
,
and
how
soone
we
know
not
:
the
Diuell
would
faine
take
vs
in
the
lurch
,
and
the
world
will
intice
vs
to
deferre
the
buying
of
oyle
for
the
keeping
of
our
lampes
burning
,
till
the
Lord
do
knocke
:
Mat.
25.10
.
but
let
vs
euer
be
furnished
for
the
way
,
let
our
faith
hold
vs
,
and
our
hope
containe
vs
within
the
compasse
and
assurance
of
our
saluation
.
These
be
the
daies
of
our
pangs
and
pilgrimage
;
happy
shall
that
day
be
,
when
we
shall
be
deliuered
,
and
when
our
iourney
shall
be
ended
.
Heere
we
haue
to
walke
a
most
tedious
and
craggy
course
;
happy
shall
that
day
be
,
when
we
shall
come
to
our
heauenly
country
.
Heere
wee
sight
a
troublesome
,
though
no
doubtfull
com●
happy
shall
that
day
be
when
wee
shall
be
crowned
as
conq●●rors
:
heere
we
sow
with
sorrow
,
happy
shall
●hat
day
bee
w●●●
we
shall
reape
a
plentifull
and
perpetuall
haruest
with
much
●●y
heere
wee
are
full
of
wounds
,
and
our
eies
stand
full
of
teares
,
happy
shall
that
day
be
when
our
wounds
shall
be
healed
,
and
our
teares
wiped
away
.
ROM.
chap.
8.
vers.
26.27
.
verse
26
Likewise
also
the
spirit
helpeth
our
infirmities
,
for
wee
know
not
what
to
pray
as
we
ought
:
but
the
spirit
it selfe
maketh
request
for
vs
with
sighes
which
cannot
be
expressed
.
verse
27
But
he
that
searcheth
the
hearts
,
knoweth
what
is
the
meaning
of
the
spirit
:
for
he
maketh
request
for
the
Saints
,
according
to
the
will
of
God
.
THE
Apostle
proceedeth
to
minister
consolation
in
all
those
afflictions
we
must
passe
thorow
,
and
sheweth
that
there
is
no
cause
wee
should
shrinke
or
faint
,
since
we
are
maintained
and
supported
by
a
heauenly
power
,
against
which
the
gates
of
hell
cannot
preuaile
;
for
the
Lord
doth
assist
vs
by
the
holie
Ghost
,
which
doth
excite
and
stirre
vp
in
vs
gronings
,
that
is
,
heauenly
praiers
,
which
doe
reach
and
pierce
the
very
throne
of
God
,
&
which
being
made
according
to
his
will
,
we
must
needs
obtaine
whatsoeuer
we
shall
request
.
In
the
words
obserue
three
things
:
first
,
generally
that
the
●●●ly
Ghost
doth
relieue
vs
in
our
infirmities
and
weaknesse
:
se●●ndly
,
by
what
meanes
he
doth
it
,
namely
,
when
we
are
low
brought
,
by
stirring
vp
in
vs
such
vehement
and
feruent
praiers
as
cannot
proceed
from
any
naturall
man
,
nor
the
power
of
man
,
but
from
a
power
farre
aboue
man
:
thirdly
,
the
powerfull
working
of
these
praiers
,
namely
,
that
being
made
according
to
Gods
meaning
,
the
Lord
must
needs
shew
himselfe
exorable
and
to
be
intreated
,
and
it
is
not
possible
they
can
returne
emptie
from
the
throne
of
grace
.
For
the
first
,
consider
that
it
were
impossible
for
vs
to
stand
one
minute
,
if
no
other
power
did
sustaine
vs
but
flesh
and
bloud
;
for
euen
in
the
choisest
of
Gods
children
faith
is
verie
weake
,
and
our
hope
verie
wearie
,
and
flesh
and
bloud
through
selfe
loue
desireth
ease
,
and
doth
mone
it selfe
,
and
is
fearefull
to
see
or
to
suffer
the
crosse
:
yea
Sathan
doth
buffet
vs
by
our
inward
infirmities
,
for
sinne
lieth
heauie
within
vs
,
and
this
maketh
vs
to
grone
,
outward
afflictions
make
the
flesh
to
smart
,
the
world
tempteth
vs
on
both
hands
,
one
way
with
the
peace
of
the
wicked
,
another
way
with
the
troubles
of
the
godly
,
alluring
vs
to
the
vaine
glistering
shewes
of
the
one
,
and
terrifying
vs
from
the
ghastfull
and
hideous
sight
of
the
other
.
So
as
hauing
sinne
within
vs
,
Sathan
without
vs
,
and
the
world
about
vs
,
all
enemies
to
the
peace
and
rest
of
our
soules
,
euerie
houre
should
we
perish
,
were
we
not
supported
by
the
mightie
hand
of
this
inuisible
spirit
:
and
therefore
flesh
and
bloud
hath
no
cause
to
be
proud
,
but
ought
in
trueth
to
glory
in
it
owne
weaknesse
,
because
it
hath
such
an
helper
,
and
so
strong
an
helper
,
and
so
certaine
a
helper
as
is
this
spirit
,
which
is
nothing
else
then
the
very
power
of
God
himselfe
,
as
it
was
said
to
Paul
,
My
grace
is
sufficient
for
thee
.
Further
,
in
that
it
is
said
,
He
helpeth
our
infirmities
:
obserue
that
hee
doth
not
free
vs
fully
from
them
,
or
remooue
them
fully
from
vs
,
but
hee
doeth
onely
helpe
and
releeue
vs
in
them
.
And
this
is
that
Christ
praied
for
in
his
bitter
agonie
,
Iohn
17.15
.
I
praie
vnto
thee
Father
,
saith
hee
,
not
that
thou
wouldest
giue
them
an
exemption
and
freedome
from
trials
,
but
that
they
may
bee
so
kept
from
euill
,
as
euer
they
may
finde
some
comfortable
deliuerance
.
So
in
another
place
Christ
saith
vnto
his
Apostles
,
Mat.
9.15
.
that
when
the
Bridegroome
was
with
them
they
could
not
mourne
,
hee
sparing
them
for
that
time
:
but
afterward
he
saith
,
Hitherto
haue
yee
liued
in
peace
,
haue
ye
a
sword
,
if
not
,
buy
one
,
for
tribulation
shall
come
:
and
then
he
said
,
A
little
while
I
will
be
from
you
,
that
is
,
during
the
time
of
my
death
,
but
I
will
send
a
better
comforter
:
and
then
followeth
,
The
world
shall
reioyce
,
but
ye
shall
mourne
;
mourne
though
ye
haue
a
comforter
,
but
not
mourne
vntill
ye
haue
a
comforter
:
which
setteth
forth
the
riches
of
the
Lords
mercie
,
that
prouideth
a
remedie
before
we
receiue
the
wound
,
and
layeth
himselfe
as
it
were
in
our
bosome
before
he
sendeth
vs
cause
of
sorrow
.
To
this
purpose
is
that
Paul
speaketh
,
2.
Corinth.
4
8
,
9.
we
are
afflicted
on
euery
side
,
yet
not
in
distresse
;
in
doubt
,
but
we
despaire
not
;
persecuted
but
not
forsaken
;
cast
downe
but
perish
not
,
because
by
the
same
spirit
that
was
in
Christ
the
inward
man
is
renewed
daily
.
And
this
was
the
answer
which
Paul
himselfe
receiued
from
God
being
sore
buffeted
by
Sathan
,
2.
Cor.
12.9
.
Content
thy selfe
(
saith
the
Lord
)
my
grace
is
with
thee
,
therefore
striue
thou
and
I
will
helpe
thee
.
This
also
is
prefigured
in
the
combat
betweene
the
Angell
and
Iacob
,
Gen.
32.25
.
who
had
his
bone
in
his
thigh
shrunke
,
but
yet
would
not
forsake
his
hold
till
he
had
a
blessing
.
So
as
by
this
combat
we
are
sure
to
receiue
such
a
blow
as
we
shall
halt
all
our
liues
after
,
to
this
end
,
that
we
may
seeke
for
Iacobs
staffe
,
the
blessing
of
the
Lord
to
strengthen
vs
.
And
this
was
Moses
comfort
when
his
hands
were
faint
and
wearie
in
holding
of
them
vp
in
prayer
,
so
that
they
fell
downe
,
Exod.
17.12
.
then
did
the
spirit
of
the
Lord
support
them
,
and
prompt
him
with
excellent
and
effectuall
words
of
prayer
.
Yea
this
must
be
the
comfort
of
vs
all
,
that
though
wee
fight
to
the
bloud
for
the
Lords
cause
,
not
one
droppe
of
it
shall
perish
;
but
as
the
Lord
doeth
keepe
our
teares
,
so
much
more
will
hee
keepe
our
bloud
in
a
bottell
,
Psal.
116.
●
.
that
wee
may
bee
made
precious
white
in
the
bloud
of
the
Lambe
.
Now
for
the
second
point
,
which
is
the
meanes
how
the
spirit
helpeth
our
infirmities
,
that
is
,
by
stirring
vp
prayers
and
grones
.
Obserue
first
,
that
no
man
can
pray
of
himselfe
vnlesse
he
be
taught
of
God
:
secondly
,
that
the
holy
Ghost
doth
minister
vnto
vs
that
power
in
prayer
which
no
man
is
able
to
bring
and
performe
of
himselfe
;
howbeit
we
may
not
construe
the
words
as
if
the
holy
Ghost
himselfe
did
pray
,
but
onely
that
he
suggesteth
vnto
vs
fit
words
and
matter
,
and
prompteth
vs
to
pray
.
For
the
first
,
vnderstand
that
it
is
not
postible
for
any
man
of
himselfe
to
pray
,
vnlesse
he
be
helped
and
renewed
in
his
spirit
,
for
prayer
must
be
made
in
the
mediation
of
Christ
,
which
flesh
and
bloud
neuer
thinketh
of
,
nay
,
which
flesh
and
bloud
doeth
but
mocke
at
.
And
this
disabilitie
in
prayer
,
and
vnaptnesse
to
performe
it
,
is
euen
true
of
them
that
be
enlightned
and
called
to
the
faith
,
vnlesse
also
they
be
impulsed
and
driuen
on
by
the
spirit
.
Howbeit
,
by
this
so
excellent
an
instrument
as
the
spirit
,
the
Lord
doth
poure
into
our
hearts
such
a
constant
and
stedfast
assurance
of
his
loue
,
as
we
come
and
humble
our selues
before
him
boldly
,
and
beate
our
breast
,
and
pray
from
the
booke
of
our
conscience
,
confidentlie
vnfolding
the
whole
heapes
of
our
miscries
before
the
Lord
:
yea
,
we
come
vnto
him
hauing
euen
a
sight
and
contemplation
of
his
maiestie
,
and
we
stand
not
vpon
words
,
but
a
broken
and
contrite
spirit
maketh
vs
speake
plainely
,
the
interpreter
of
our
meaning
being
the
holy
Ghost
:
so
as
wee
in
this
exercise
conferre
with
God
,
and
speake
as
it
were
with
the
mouth
of
Christ
,
who
maketh
our
supplications
as
sweet
as
incense
in
our
and
his
Fathers
nostrels
.
So
as
it
is
no
such
slight
matter
,
nor
so
easie
a
worke
to
pray
aright
,
for
of
thy selfe
thou
art
speechlesse
,
and
canst
not
vtter
one
word
,
vnlesse
the
spirit
vntie
the
strings
of
thy
tongue
;
and
though
happely
thou
speake
,
yet
is
thy
vnderstanding
senslesse
,
that
thou
knowest
not
what
to
aske
vnlesse
the
spirit
teach
thee
:
nay
were
thou
neuer
so
well
taught
,
if
the
spirit
make
thee
not
acquainted
with
Christ
,
Reuel.
8.3
.
that
he
may
present
thy
praiers
to
God
,
all
else
is
in
vaine
and
fruitlesse
.
Further
,
in
that
the
holy
Ghost
is
said
to
make
request
for
vs
:
wee
are
admonished
(
vnlesse
it
bee
for
weake
Christians
and
babes
in
Christ
,
that
are
not
growne
in
the
word
of
grace
,
vnto
whom
a
booke
of
prayer
is
allowed
as
a
Catechisme
)
that
they
that
bee
old
schollers
in
the
schoole
of
Christ
,
ought
to
striue
and
indeuor
to
grow
from
praier
to
praier
,
aswell
as
from
faith
to
faith
,
that
as
their
iudgements
are
increased
in
knowledge
,
so
their
hearts
may
increase
in
feruencie
and
affection
toward
God
,
and
that
they
may
bring
foorth
their
hidden
treasure
of
the
Lords
spirit
,
in
enabling
them
to
conceaue
a
praier
,
and
to
pray
as
their
present
necessities
shall
require
.
For
this
is
that
the
Lord
looketh
for
,
that
as
he
said
by
the
Prophet
Zacharie
,
12.10
.
that
he
would
in
the
last
times
powre
out
the
spirit
of
deprecation
and
of
prayer
vpon
the
sons
of
men
:
so
men
should
endeuour
to
bee
familiar
in
this
dutie
without
booke
,
and
not
content
themselues
to
praie
either
a
stinted
prayer
,
or
a
stinted
time
:
but
as
it
is
said
,
Hebr.
6.1
.
wee
must
leaue
the
beginnings
,
and
be
led
forward
and
striue
to
perfection
.
For
if
notwithstanding
such
plentie
of
foode
these
many
yeeres
,
there
be
still
such
leannesse
in
thy
soule
,
that
thou
art
not
able
to
feed
thy selfe
,
nor
to
expresse
and
vtter
thy
necessities
in
a
corner
before
the
Lord
,
how
canst
thou
looke
for
any
blessing
,
that
hast
beene
so
sluggish
,
and
hast
so
carelesly
entertained
the
spirit
of
God
in
this
acceptable
time
?
If
any
sudden
calamitie
hang
ouer
thy
head
,
or
any
secret
sinne
presse
thy
conscience
,
how
canst
thou
thinke
to
be
releeued
?
nay
thou
canst
not
but
iudge
thy selfe
vnworthie
to
be
helped
,
if
thou
art
vnable
without
a
booke
before
thee
to
vtter
thy
griefe
and
to
pray
for
helpe
.
Thou
must
know
thy
temptations
are
particular
,
and
thy
sinnes
are
particular
,
and
a
generall
confession
is
not
a
proper
salue
for
any
particular
sore
:
but
as
in
this
and
this
sinne
thou
hast
offended
God
,
so
particularly
for
this
&
this
sin
thou
must
call
for
mercy
.
And
what
if
that
speciall
grace
thou
prayest
for
be
not
in
thy
booke
,
then
thou
goest
away
emptie
,
for
thou
art
not
likely
to
obtaine
that
thou
dost
not
aske
for
.
For
howsoeuer
the
Lord
doth
ofttimes
preuent
vs
with
his
mercies
,
and
giueth
before
wee
aske
,
yet
when
he
shall
perceiue
such
negligence
in
vs
,
that
we
desire
but
as
it
were
a
common
and
generall
head-peece
to
shield
vs
from
all
assaults
,
and
doe
not
arme
our selues
in
euery
part
,
especially
knowing
our
old
enemie
the
diuell
lieth
at
all
aduantage
,
this
maketh
the
Lord
weary
and
vnwilling
to
helpe
vs
,
who
otherwise
easily
inclineth
his
eare
to
the
praiers
of
the
faithfull
.
When
it
is
said
:
With
gronings
that
are
vnspeakeable
:
we
are
by
this
to
comfort
a
distressed
conscience
:
that
if
afflictions
doe
come
so
fast
vpon
vs
,
as
the
waues
,
one
in
the
necke
of
another
,
and
our
spirits
be
so
ouer
whelmed
and
cast
downe
,
that
we
are
not
able
to
conceiue
a
praier
for
the
anguish
of
our
soules
;
in
this
case
if
our
hearts
doe
but
bleed
and
grone
,
though
no
word
be
vttered
,
yet
is
it
a
praier
precious
and
acceptable
in
the
Lords
sight
.
We
read
of
Ezechiah
,
(
Esa.
38.14
.
)
that
he
was
not
able
to
speake
one
word
,
but
did
chatter
like
a
Crane
,
and
mourne
like
a
Doue
in
his
sicknesse
,
hee
was
so
opprest
with
sorrow
in
the
bitternesse
of
his
soule
;
yet
was
this
a
praier
,
and
a
praier
heard
of
God
,
and
himselfe
deliuered
,
and
fifteene
yeeres
added
to
his
life
.
So
oftentimes
our
praiers
are
so
peppered
with
salt
and
fire
,
that
is
,
our
soule
is
so
anguished
,
and
our
spirits
so
appalled
,
that
either
we
speake
abruptly
,
or
only
knocke
our selues
on
the
breast
,
Luk.
18.13
.
as
did
the
Publican
;
yet
this
soundeth
in
the
Lords
eares
,
and
commeth
pleasantly
before
him
:
for
words
in
praier
are
but
to
make
vs
vnderstand
what
we
aske
,
the
Lord
vnderstandeth
our
meaning
without
words
,
yea
knoweth
our
wants
better
then
our selues
.
And
as
the
mother
pitieth
her
child
when
it
is
fallen
sicke
,
and
is
able
to
tell
where
the
paine
lieth
,
and
to
aske
such
things
as
it
wanteth
;
but
when
the
disease
is
growne
so
sore
,
that
for
extremitie
it
cannot
vtter
the
paine
by
speech
,
but
lieth
complaining
by
grones
and
cries
,
with
the
eies
fixed
vpon
the
mother
,
this
doubleth
the
compassion
,
&
maketh
her
verie
bowels
to
yearne
with
pitie
:
Euen
so
the
Lord
,
more
kind
then
a
mother
,
lendeth
his
louing
and
tender
eare
to
our
bitter
complaints
;
but
being
astonished
with
griefe
;
that
we
cannot
but
onely
crie
out
in
hope
and
expectation
of
some
help
,
and
we
lie
pained
not
able
to
expresse
it
,
this
doth
more
enlarge
the
bowels
of
his
compassion
,
and
then
he
gathereth
our
reares
into
a
bottle
,
and
wipeth
our
eies
,
and
putteth
his
hand
into
our
side
to
heale
vs
,
and
regardeth
as
preciously
such
maner
of
speechlesse
vtterance
,
as
any
praier
vttered
in
feruencie
and
vehemencie
of
words
.
Which
is
a
most
singular
comfort
for
Gods
chosen
,
that
the
clouds
of
affliction
can
neuer
be
so
thick
,
but
a
heartie
sigh
will
scatter
them
:
yea
,
come
what
will
,
no
time
can
be
so
euill
,
nor
tyrant
so
bitter
or
cruell
,
that
can
stay
vs
from
groning
,
though
through
weight
of
torment
they
may
stop
vs
from
speaking
:
as
Dauid
saith
,
Psal.
38.9
.
I
powre
(
O
Lord
)
my
whole
desire
before
thee
,
and
my
sighing
is
not
hidden
from
thee
:
for
none
can
refraine
the
heart
from
sobbing
.
Yet
must
wee
not
abuse
this
comfortable
doctrine
to
our
fleshlie
libertie
,
to
make
vs
sluggish
in
praying
to
the
Lord
,
and
thinke
onely
a
mentall
prayer
,
or
a
desire
conceiued
though
not
vttered
,
to
be
enough
:
for
this
speechlesse
prayer
is
onely
permitted
in
the
bitternes
of
the
heart
,
and
when
the
venime
of
affliction
hath
seized
vpon
the
outward
man
,
in
such
a
case
,
and
in
such
a
time
,
if
we
cannot
speake
with
Anna
,
(
1.
Sam.
1.13
.
)
we
may
with
her
wag
our
lips
bee
wee
neuer
so
old
.
Otherwise
wee
must
say
with
Dauid
:
Psal.
57.8
.
Arise
my
tong
,
and
then
arise
vp
my
glorie
:
for
there
is
no
instrument
so
fit
to
set
foorth
our
wants
,
and
it
is
no
excuse
for
thee
to
say
:
the
Lord
knowes
thy
heart
,
for
so
doth
he
know
thy
wants
also
before
thou
aske
,
and
by
that
reason
,
neither
the
panting
of
the
heart
,
nor
the
paines
of
the
lips
should
be
requisit
:
For
the
third
point
,
that
is
,
for
the
effect
and
efficacie
of
our
prayers
,
that
they
comming
from
the
spirit
must
needs
speed
&
haue
good
successe
,
obserue
when
it
is
said
:
The
Lord
knowes
the
meaning
:
that
there
is
a
speciall
propertie
of
this
word
to
be
vnderstood
:
for
(
knowing
)
is
taken
here
for
(
approuing
:
)
as
Rom.
7.15
.
What
I
do
I
know
not
,
that
is
,
allow
not
,
nor
approue
that
Ido
:
so
Mat.
7.23
.
Depart
from
me
,
I
know
you
not
,
that
is
,
approue
you
not
,
for
he
knew
them
well
inough
.
So
Psal.
1.6
.
The
Lord
knoweth
the
way
of
the
righteous
:
that
is
,
approueth
it
:
and
in
the
same
sense
is
it
taken
in
the
Prouerb
.
12.10
.
The
righteous
man
knoweth
the
soule
of
his
beast
,
that
is
,
approueth
it
.
Why
then
this
is
the
lesson
:
that
if
our
prayers
haue
an
allowance
and
approbation
with
God
,
we
may
be
sure
we
shall
reape
the
fruit
of
our
lips
,
and
that
our
requests
shall
not
returne
emptie
vnto
vs
,
but
shall
be
as
the
doue
,
that
brought
an
Oliue
in
her
mouth
,
signifying
that
the
flouds
are
ceased
,
and
that
we
may
walke
on
the
drie
land
.
The
reason
why
our
prayers
must
needs
speed
,
is
,
because
the
same
spirit
that
maketh
vs
pray
,
doth
make
vs
onely
to
pray
for
those
things
that
stand
with
the
Lords
glorie
,
&
therfore
must
of
necessitie
be
granted
,
for
God
cannot
denie
himselfe
,
&
he
and
his
glorie
are
inseparable
.
1.
Ioh.
5.14
.
And
this
is
witnessed
by
S.
Iohn
:
This
is
our
assurance
,
that
if
wee
aske
any
thing
according
to
his
will
,
hee
heareth
vs
:
and
we
know
that
we
haue
the
petitions
we
desired
of
him
.
So
that
it
is
not
the
worthinesse
of
our
prayers
that
draweth
Gods
bountie
to
vs
,
but
the
bounds
and
compasse
wherein
our
prayers
are
limited
and
circumscribed
,
that
is
,
ayming
at
nothing
else
,
and
referring
all
to
the
will
and
pleasure
of
God
,
which
wee
may
be
sure
shall
come
to
passe
.
Euen
as
Iacob
said
,
Gen.
32.11.12
.
Thou
wilt
deliuer
me
,
O
Lord
,
from
my
brother
Esau
,
for
thou
hast
said
,
thou
wilt
do
me
good
:
and
(
2.
Sam.
7.21
.
)
Dauid
saith
:
O
Lord
,
I
know
thou
wilt
blesse
my
house
,
because
of
thy
word
,
for
thou
hast
spoken
it
.
Many
there
bee
will
say
:
I
haue
prayed
often
,
and
cried
incessantlie
for
the
increase
of
faith
,
and
yet
I
finde
it
as
weake
,
and
my
flesh
as
sinfull
as
it
was
before
.
And
thus
Sathan
perswadeth
thee
thou
prayest
not
according
to
Gods
will
:
for
if
thou
hadst
bene
his
,
and
hadst
belonged
to
him
,
he
would
haue
giuen
thee
faith
at
thy
first
request
.
But
thou
must
beate
backe
this
temptation
,
which
is
but
to
lull
thee
in
securitie
,
by
this
answer
:
that
thou
must
thinke
thy
lot
and
thy
portion
to
be
no
better
then
Dauids
,
who
(
Psal.
69.3.4
.
)
brake
forth
,
saying
:
O
Lord
,
I
am
wearie
with
crying
,
and
mine
eyes
faile
while
I
haue
waited
for
my
God
:
for
the
Lord
will
haue
thee
to
continue
in
prayer
;
not
to
wearie
thee
,
but
to
trie
thy
patience
how
long
thou
canst
wait
:
so
as
if
thou
speakest
and
the
Lord
seemeth
not
to
heare
thee
,
double
thy
prayers
vpon
him
,
for
he
maketh
himselfe
deafe
to
make
thee
more
quicke
and
feruent
.
If
he
listen
to
thee
,
and
yet
thou
obtainest
not
,
perseuere
and
continue
,
for
at
last
the
Lord
will
incline
to
thy
petition
,
and
from
his
throne
will
he
send
thee
a
chearefull
message
.
In
Saint
Luke
we
haue
an
example
of
one
that
asked
but
three
loaues
,
Luk.
11.8
.
and
by
his
importunitie
got
as
many
as
he
would
.
So
may
the
p●●ore
widow
bee
our
paterne
,
Luk.
18.5
.
who
by
her
multiplying
of
her
sure
wit●
many
words
,
obtained
right
of
the
vniust
Iudge
:
and
therefore
much
more
shall
we
by
our
instancie
with
the
Lord
obtaine
what
in
faith
we
shal
desire
:
for
out
of
the
very
words
of
the
Apostle
here
we
may
learne
,
first
that
it
is
certaine
we
shall
haue
it
,
though
it
be
vncertaine
when
it
shall
be
cast
vpon
vs
;
for
Christians
must
endeuour
to
striue
to
this
,
to
haue
Iacobs
spirit
and
resolution
,
that
though
the
Lord
fight
with
vs
,
and
would
faine
shake
vs
off
,
yet
not
to
let
him
goe
till
we
haue
forced
a
blessing
from
him
,
and
haue
our
petitions
granted
.
And
we
must
haue
the
strength
of
the
womans
faith
in
the
Gospell
,
Mat.
15.22
.
as
not
to
feare
three
denials
of
Christ
hand
to
hand
,
for
her
constancie
and
perseuerance
were
rewarded
double
,
first
with
the
commendation
of
her
faith
:
secondly
,
with
the
health
of
her
daughter
,
which
was
the
thing
she
craued
.
And
euen
so
at
length
shall
our
prayers
bee
requited
with
the
perfect
cure
of
all
our
infirmities
.
Secondly
,
marke
and
assure
thy selfe
,
that
if
thy
prayers
made
now
be
not
presently
heard
,
thou
shalt
be
rewarded
in
a
time
thou
least
lookest
for
,
and
when
thou
art
vtterly
out
of
hope
of
that
thou
didst
craue
:
as
we
may
see
Luk.
1.13
.
Zachary
and
Elizabet
no
doubt
prayed
in
their
youth
for
the
fruite
of
their
bodie
,
but
they
were
not
then
heard
,
for
the
Lords
time
was
not
yet
:
but
when
Zachary
as
priest
was
exercising
the
publike
ministerie
of
the
Church
,
and
both
he
and
his
wise
striken
in
age
,
then
the
Angell
comes
and
tels
him
,
the
Lord
had
heard
his
prayers
,
and
that
his
wife
should
haue
a
child
.
Which
may
be
a
great
encouragement
to
vs
to
grow
perfect
in
this
exercise
,
and
that
the
worke
of
praier
may
bee
easie
to
vs
,
because
there
is
not
a
word
falls
to
the
ground
,
but
either
it
rebounds
presently
vpon
vs
againe
with
a
blessing
,
or
that
blessing
is
reserued
for
a
better
time
when
it
trebles
the
ioy
in
receiuing
an
vnexpected
benefit
.
No
doubt
Iacob
had
fetched
many
a
sigh
for
the
losse
of
his
sonne
Ioseph
;
Gen.
37.34
.
but
if
Ioseph
had
presently
returned
to
his
father
before
he
obtained
the
honour
in
Egypt
,
it
had
nothing
so
much
cheared
Iacobs
heart
,
Gen.
45.27
.
as
it
did
when
he
saw
the
chariots
sent
to
fetch
him
,
that
he
might
see
him
in
his
state
and
dignitie
.
So
for
the
Lord
to
cary
in
his
remembrance
and
to
keepe
as
it
were
a
booke
of
our
prayers
alwayes
open
before
his
eyes
,
and
either
to
heale
vs
when
we
are
past
cure
,
as
he
did
Dauid
,
when
he
heard
him
out
of
the
deepe
of
deeps
:
or
in
his
good
time
to
put
vs
in
mind
of
our
owne
prayers
by
the
fruit
doubled
in
our
bosome
when
we
thought
our
haruest
past
,
can
not
but
exceedinglie
stirre
vs
vp
to
magnifie
his
goodnes
,
and
to
employ
all
the
powers
of
our
soule
to
please
him
.
Thirdly
,
we
pray
for
many
things
which
we
cannot
obtaine
,
and
yet
we
must
pray
for
them
,
for
if
we
cannot
haue
our
desire
here
,
it
shall
be
fulfilled
in
the
life
to
come
:
as
when
wee
pray
that
Gods
kingdome
may
come
,
that
we
may
be
deliuered
from
temptation
,
and
that
wee
may
not
sinne
,
which
onely
shall
be
performed
in
the
life
to
come
:
for
God
according
to
his
owne
disposition
of
times
hath
ordained
that
we
his
creatures
should
apply
our selues
vnto
,
and
therefore
hath
taught
vs
by
his
spirit
as
well
to
pray
for
the
end
as
for
the
meanes
.
Faith
in
this
life
being
the
foundation
of
our
hope
,
and
our
hope
being
perfited
in
the
life
to
come
through
the
loue
of
Christ
:
so
that
as
here
we
pray
to
haue
our
faith
strengthened
,
our
infirmities
cured
,
our
sins
pardoned
,
and
Gods
graces
renewed
in
vs
daily
,
which
be
apples
of
such
a
tree
as
we
taste
of
in
this
life
:
so
here
we
pray
also
that
sinne
may
be
abolished
,
the
number
of
Gods
elect
gathered
,
and
the
worke
of
our
sanctification
perfited
,
which
is
the
end
and
perfection
of
the
former
,
and
which
is
reserued
for
a
better
life
,
when
both
our
owne
prayers
and
the
intercession
of
Christ
for
vs
also
shall
cease
.
Fourthly
obserue
,
that
God
so
heareth
thy
prayers
,
that
though
he
do
not
graunt
formam
the
forme
,
yet
he
graunteth
finem
the
end
of
thy
prayers
.
Euen
as
Christ
when
he
prayed
in
the
garden
,
Father
if
it
be
possible
let
this
cup
passe
from
me
:
now
shall
wee
say
that
Christ
euer
prayed
and
was
not
heard
?
Mat.
26.39
.
God
forbid
:
and
yet
the
cuppe
did
not
passe
from
him
,
yet
was
hee
heard
,
as
the
Apostle
to
the
Hebrewes
saith
,
in
that
he
feared
;
for
though
hee
was
not
deliuered
from
death
,
Heb.
5.7
.
yet
was
hee
freed
from
the
horrour
of
death
,
for
an
Angell
was
sent
to
comfort
him
.
2.
Cor.
12.8
.
So
Paul
when
he
prayed
to
be
deliuered
from
the
buffetings
of
Satan
,
he
had
his
desire
thus
farre
,
the
Lord
graunteth
the
end
of
his
prayer
,
that
is
,
strength
to
abide
it
:
exempted
he
could
not
be
,
but
this
was
it
,
the
power
of
the
Lord
should
be
in
him
so
much
the
greater
as
his
temptations
and
afflictions
were
increased
:
so
that
none
must
be
discouraged
nor
grow
cold
though
their
first
or
second
voice
in
praier
be
not
heard
:
for
by
this
we
learne
first
to
continue
in
praier
,
and
in
this
doth
the
Lord
secretly
heare
vs
that
wee
breake
not
off
.
Secondlie
,
the
Lord
doth
for
a
time
withdraw
his
eares
from
the
words
of
our
mouth
,
that
we
may
know
the
deliuerance
praied
for
comming
from
God
,
we
are
not
to
appoint
him
the
houre
.
Thirdly
,
we
stay
a
time
before
our
hands
be
filled
with
our
requests
to
exercise
our
patience
,
that
our
desire
be
not
like
the
longing
and
fainting
of
a
woman
.
Fourthlie
,
that
by
this
small
absence
of
the
Lord
in
not
hearing
our
praiers
at
the
first
,
we
may
learne
to
depend
vpon
his
prouidence
.
Fiftlie
,
that
we
may
vse
them
the
better
when
we
haue
them
,
and
receiue
them
with
the
greater
thankfulnesse
,
because
things
wished
for
,
as
they
are
gratefully
receiued
,
so
are
they
carefully
preserued
.
ROM.
chap.
8.
vers.
28.
verse
28
Also
we
know
that
all
things
worke
together
for
the
best
vnto
them
that
loue
God
,
euen
to
them
that
are
called
of
his
purpose
.
HEere
the
Apostle
proceedeth
to
open
another
fountaine
of
exceeding
comfort
to
the
faithfull
,
which
is
,
all
things
worke
for
the
best
to
those
that
loue
God
:
but
euery
faithfull
man
is
assured
he
loues
the
Lord
:
therefore
to
him
all
things
worke
for
the
best
:
and
if
all
things
,
then
afflictions
.
He
proues
it
by
this
reason
;
to
those
that
be
predestinate
all
things
turne
to
the
best
:
but
they
that
loue
the
Lord
are
predestinate
;
therefore
to
them
all
things
turne
to
the
best
.
And
to
proue
this
he
setteth
downe
a
reason
,
vers.
29.
Those
that
be
called
in
the
eternall
purpose
of
God
,
them
hath
he
predestinate
to
be
like
the
image
of
his
Sonne
,
Heb.
2.9
.
that
as
he
passed
by
the
crosse
,
and
from
the
crosse
to
glory
,
so
shall
wee
,
being
children
of
the
same
Father
,
and
who
are
borne
and
bound
to
resemble
Christ
our
elder
brother
in
this
point
chiefly
.
To
declare
how
afflictions
worke
for
the
best
in
Gods
children
:
we
must
vnderstand
that
afflictions
be
of
two
sorts
,
either
remedies
to
correct
our
corruptions
and
heale
our
infirmities
,
or
els
exercises
of
Gods
graces
in
his
children
,
that
he
may
try
them
how
much
they
will
suffer
for
his
sake
.
For
the
first
kind
of
afflictions
,
we
cannot
doubt
but
they
do
worke
for
the
best
,
whether
we
consider
them
as
chastisements
for
sins
past
,
or
as
preuentions
of
sins
to
come
.
For
sins
that
are
committed
,
the
rod
is
necessary
(
for
he
is
a
bastard
that
is
not
corrected
)
that
wee
may
see
and
loath
the
cause
of
our
affliction
,
that
is
,
our
corruption
:
as
it
is
said
1.
Cor.
11.32
.
We
are
chastised
of
the
Lord
,
because
we
should
not
be
condemned
with
the
world
:
And
to
Dauid
the
Lord
saith
,
Thy
sonnes
I
will
correct
for
their
sinnes
,
but
my
louing
kindnesse
shall
neuer
depart
from
thee
:
for
the
punishments
of
these
our
sinnes
are
pardoned
in
the
sacrifice
of
Christ
,
but
so
is
not
the
chastisement
;
for
this
proceedeth
from
the
loue
of
God
,
and
Christ
onely
satisfied
the
wrath
of
God
.
That
it
commeth
from
the
loue
of
God
,
appeareth
by
the
example
of
Dauid
,
to
whom
when
the
Lord
had
sent
Nathan
the
Prophet
to
tell
him
his
sinne
was
pardoned
;
2.
Sam.
7.15
.
yet
withall
,
part
of
his
message
was
,
that
the
sword
should
neuer
depart
from
his
house
,
which
fell
out
in
his
daughter
Thamar
that
was
rauished
,
and
in
his
sonne
Absolon
that
was
desperatly
hanged
,
and
in
the
child
begotten
in
adultery
that
presently
died
.
And
this
was
only
to
awake
him
out
of
that
securitie
Sathan
had
cast
him
into
;
for
it
is
certaine
,
where
the
Lord
smites
not
,
there
the
Lord
loues
not
:
and
therefore
1.
Sam.
2.25
.
it
is
said
,
that
because
the
Lord
had
a
purpose
to
slay
the
sonnes
of
Eli
,
therefore
they
obeyed
not
the
mild
voice
of
admonition
vsed
by
their
father
.
Now
for
those
afflictions
that
be
sent
as
preuentions
of
sinne
,
as
pouertie
,
ignominie
,
restraint
of
libertie
,
shutting
vp
the
wombe
and
such
like
,
they
also
turne
to
the
best
in
Gods
children
:
for
many
do
let
themselues
bloud
before
they
be
sicke
for
feare
of
sicknesse
,
and
the
superfluous
spreads
of
a
vine
are
cut
off
,
that
it
may
bring
foorth
better
fruite
.
And
thus
doth
the
Lord
mint
and
diet
his
children
,
lest
by
riches
they
should
grow
proud
,
by
fame
become
insolent
,
by
libertie
wax
wanton
,
and
kicke
against
the
Lord
when
they
be
full
;
and
lest
by
hauing
children
they
should
make
idols
of
them
,
to
cocker
them
vp
to
damnation
,
the
Lord
scanteth
them
in
these
blessings
.
Looke
vpon
Dauid
,
who
confesseth
he
had
gained
much
by
affliction
.
See
what
difference
there
was
euen
in
Nabuchadnezzar
,
before
hee
was
pulled
out
of
his
seate
,
and
after
he
had
fed
with
beasts
:
before
in
his
prosperitie
,
the
strength
of
his
hand
,
and
the
power
of
his
maiestie
had
built
Babel
,
Dan.
3.
and
4.
but
after
he
had
bene
cooled
in
the
wild
forrest
,
then
he
lifted
vp
his
eyes
to
heauen
,
and
praysed
and
honoured
him
that
liueth
for
euer
.
Such
is
the
stomacke
of
flesh
and
bloud
,
that
it
will
breake
out
into
many
insolencies
against
God
,
against
his
church
and
children
,
vnlesse
he
cut
as
it
were
out
teather
short
,
that
we
haue
but
litle
roome
to
feed
in
:
and
therefore
in
great
mercie
he
suffereth
vs
oft
times
to
want
,
lest
we
should
was
proud
with
abundance
,
and
changeth
our
oyle
of
gladnesse
into
a
countenance
of
heauinesse
,
because
we
could
not
before
tell
how
to
vse
our
mirth
.
Secondly
,
consider
how
those
afflictions
turne
to
our
good
,
which
are
sent
for
the
exercises
of
Gods
graces
in
vs
:
namely
,
beerein
to
trie
how
farre
wee
loue
God
,
whether
wee
loue
him
when
hee
dealeth
with
vs
roughly
,
aswell
as
when
hee
dealeth
mildly
and
liberally
with
vs
:
and
this
is
called
the
fierie
triall
,
wherein
we
shall
not
be
consumed
like
drosse
,
but
refined
like
gold
.
And
this
affection
appeared
in
Iob
when
he
cried
,
Iob.
13.15
.
O
Lord
though
thou
kill
me
,
yet
will
I
loue
thee
:
for
many
times
the
Lord
sendeth
his
arrowes
against
vs
,
and
the
venime
of
his
wrath
lieth
for
a
time
in
our
bones
,
and
hee
setteth
vs
vp
as
markes
to
shoote
at
;
vnto
whom
if
we
willingly
submit
our selues
,
the
power
and
danger
of
his
shafts
shall
be
appeased
,
before
they
hit
vs
,
and
the
poison
of
his
indignation
shall
be
cleansed
away
before
it
rankle
in
vs
.
Gen.
22.2
.
Thus
fared
it
with
Abraham
,
whom
the
Lord
did
not
simply
afflict
for
his
sinne
,
but
for
the
triall
of
his
faith
and
feruencie
of
his
zeale
toward
God
,
to
see
whether
hee
loued
Isaac
the
sonne
of
the
promise
,
better
then
God
the
Father
of
the
promise
.
And
behold
,
to
the
comfort
of
the
children
of
Abraham
,
in
a
resolution
of
three
dayes
iourney
,
he
fainted
not
to
execute
the
Lords
commaundement
,
trusting
the
Lord
with
his
owne
saluation
:
for
hee
knew
if
his
sonne
Isaac
should
haue
been
sacrificed
,
himselfe
should
haue
been
damned
:
whose
obedience
when
it
was
thus
thoroughly
tried
,
the
Lord
saith
,
Since
thou
hast
done
this
,
I
will
make
thee
the
father
of
the
faithfull
,
which
was
a
confirmation
of
the
promise
was
made
before
.
But
there
is
another
speciall
kind
of
affliction
that
searcheth
more
narrowly
the
corners
of
our
hearts
,
and
trieth
more
fully
our
obedience
and
loue
toward
God
:
namely
,
when
the
Lord
vouchsafeth
vs
that
honor
to
suffer
for
the
crosse
of
Christ
.
In
this
hee
exerciseth
our
cold
prayers
,
and
varnisheth
our
rustie
hope
,
and
stirreth
vp
our
dull
meditations
,
to
thinke
how
precious
in
the
sight
of
God
is
the
bloud
of
his
Saints
,
when
they
die
not
onely
in
their
holinesse
,
Psal.
116.15
.
but
are
put
to
death
euen
for
their
holinesse
.
And
therefore
Christ
giueth
this
counsell
,
Luk.
6.22.23
.
When
ye
are
hated
of
men
and
persecuted
for
righteousnes
,
then
reioyce
and
be
glad
;
or
as
the
Greeke
word
signifieth
,
skippe
at
that
day
like
fat
calues
,
because
our
reward
is
great
in
heauen
.
So
as
these
afflictions
that
leade
to
death
,
further
and
hasten
vs
toward
the
life
to
come
:
and
euen
for
this
life
they
turne
to
our
good
,
as
Mat.
10.29
.
He
that
forsaketh
father
or
wife
,
or
riches
for
my
names
sake
,
I
will
giue
him
an
hundred
fold
more
in
this
life
,
that
is
,
in
that
base
estate
and
condition
of
persecution
,
wherein
he
standeth
for
the
profession
of
my
name
,
I
will
giue
him
an
hundred
times
more
comfort
,
more
contentation
,
and
more
peace
of
conscience
,
then
he
should
haue
had
in
an
hundred
wiues
of
such
as
were
neuer
so
deare
vnto
him
,
in
an
hundred
fathers
of
such
as
were
neuer
so
kind
vnto
him
;
and
more
perfect
ioy
,
then
he
should
haue
had
in
all
the
treasures
of
the
world
,
be
they
neuer
supleasing
and
precious
vnto
him
.
So
as
obserue
,
though
the
Lord
promiseth
not
a
requitall
of
thy
losse
in
quantitie
and
in
number
,
yet
he
doth
it
in
the
good
will
and
blessing
of
God
,
wihch
is
the
spec●all
qualitie
,
that
maketh
such
things
wee
enioy
permanent
and
comfortable
vnto
vs
.
This
Dauid
had
found
in
his
owne
experience
,
Psal.
127.1
.
and
therefore
teacheth
vs
to
know
,
that
except
the
Lord
doe
builde
the
house
,
in
vaine
doe
the
workmen
bestow
their
labour
,
and
vnlesse
hee
keepe
the
citie
,
as
good
set
open
the
gates
;
for
the
watch
without
him
do
nothing
.
Witnesse
the
prison
doores
that
flew
open
,
and
the
chaines
wherewith
Peter
was
fettered
,
that
flew
off
,
when
the
Iaylor
had
done
the
best
he
could
,
Act.
12.10
.
And
this
is
that
Amos
laboureth
to
perswade
the
people
in
his
Prophesie
,
that
let
the
spring
be
neuer
so
forward
,
Amos
4.6
.
nor
the
bread
which
is
our
food
neuer
so
sauorie
,
if
the
Lorde
doe
but
blow
vpon
it
,
it
cannot
nourish
vs
.
So
Paul
saith
:
1.
Tim.
4.12
.
that
godlinesse
hath
euer
the
promises
of
this
life
,
that
is
,
religious
prosperity
,
&
the
hand
of
blessing
from
aboue
:
and
it
hath
the
promises
of
the
life
to
come
,
that
is
,
to
bee
translated
from
this
dimme
light
of
Gods
fauour
which
we
finde
here
,
into
the
full
fruition
of
Gods
glorie
which
we
shall
possesse
heereafter
.
Looke
vpon
the
poore
widow
of
Sarepta
,
though
she
had
but
a
little
oile
,
1.
King
7.14
.
yet
had
shee
more
then
the
rest
when
Eliah
came
to
her
:
for
theirs
consumed
,
and
hers
through
the
secret
blessing
of
God
,
serued
her
turne
&
wasted
not
.
Dan.
6.17
.
So
Daniel
in
prison
fared
better
with
bread
and
water
,
by
reason
of
Gods
chearfull
presence
with
him
,
then
did
the
king
with
al
his
sumptuous
and
princely
diet
.
And
in
our
naturall
iudgements
we
can
say
,
that
hee
hath
more
,
that
hath
but
a
bottle
of
wine
that
runneth
by
droppes
,
then
he
that
hath
a
whole
cesterne
full
,
that
is
broken
:
for
the
prouidence
of
God
neuer
leaueth
those
that
be
his
,
and
his
eie
is
vpon
their
wants
to
supplie
them
.
And
as
Paul
saith
,
Colos.
1.16.17
.
By
Christ
all
things
were
created
,
he
is
before
all
things
,
and
in
him
all
things
consist
,
that
is
,
haue
their
being
for
his
glorie
:
for
no
man
can
complot
or
contriue
anie
secret
snares
for
our
life
,
no
man
can
breath
out
any
threatnings
against
Gods
Church
as
did
Saul
,
Act.
9.1
.
Matt.
14
.
1●
.
not
execute
any
crueltie
vpon
the
forerunner
of
Christ
,
as
did
Hero●
but
Christ
hath
his
full
glory
in
it
.
Let
vs
therefore
k●●●
our
persecutors
can
doe
vs
no
harme
:
for
as
our
being
is
for
Ch●●●●
to
must
our
bodies
be
yeelded
vp
to
Christ
,
wee
stand
in
him
,
and
his
power
in
these
afflictions
is
seene
in
vs
,
so
as
when
they
hate
vs
and
reuile
vs
,
&
torment
vs
,
they
are
but
as
A
pothee●ies
to
make
drugges
to
heale
our
infirmities
:
they
are
but
as
Masons
to
hammer
and
polish
vs
in
the
quarry
of
this
world
,
that
we
may
be
fit
stones
for
the
heauenly
building
:
yea
they
are
but
as
fire
to
refine
vs
,
being
of
our selues
drossie
;
as
furbushers
to
varnish
vs
,
being
through
fleshly
ease
rustie
;
as
scullions
in
the
Lords
kitchin
,
to
scoure
the
vessell
of
his
houshold
:
lastly
,
they
are
those
,
that
haue
receaued
a
commission
from
God
,
contrarie
to
their
owne
intention
,
to
doe
vs
good
,
for
when
they
are
come
to
the
perfection
of
their
tyranny
,
they
can
but
kill
the
bodie
,
whereby
they
hasten
our
blessednesse
in
the
soule
.
Heere
may
be
demanded
:
if
all
things
worke
for
our
good
,
whether
the
infirmities
that
be
in
vs
do
vs
any
good
or
no.
The
answer
is
:
Yes
,
many
waies
,
but
principally
three
waies
.
First
,
they
remaine
in
vs
to
subdue
the
pride
and
presumption
of
our
hearts
,
that
would
aduance
it selfe
against
God
,
if
it
were
not
humbled
by
the
sight
of
it
owne
corruption
:
as
Paul
must
haue
a
buffeter
,
lest
he
grow
insolent
,
2.
Cor.
12.8
.
For
the
Lord
will
trust
vs
no
more
with
perfection
,
since
Adam
lost
it
in
Paradise
,
and
therefore
he
exerciseth
vs
with
infirmities
,
lest
wee
should
steppe
into
our
mother
concepit
,
to
thinke
our selues
Gods
.
This
is
proportionablie
to
that
spoken
of
Deut.
7.22
.
That
the
Lord
would
roote
out
the
Canaanites
from
among
his
people
by
little
and
little
,
Psal.
59.11
.
not
all
at
once
,
lest
the
wild
beasts
should
grow
in
vpon
them
.
These
Canaanites
bee
our
infirmities
,
the
wild
beasts
are
self-loue
,
pride
of
life
,
and
such
like
,
which
would
waxe
strong
within
vs
,
if
we
were
throughly
purged
from
our
weaknesse
.
And
thus
we
see
the
Lord
cureth
poison
by
poison
,
keepeth
out
grosse
sinnes
,
by
keeping
in
naturall
infirmities
,
euen
as
the
best
treakle
is
made
of
poison
,
and
the
skinne
of
a
viper
,
is
the
best
cure
against
the
sting
of
a
viper
.
Secondly
,
these
our
infirmities
serue
to
cure
our
ingratitude
;
for
if
the
Lord
should
bestow
vpon
vs
all
his
benefites
at
once
,
we
would
soone
forget
him
.
We
see
how
the
Lo●●
〈◊〉
vp
the
red
sea
to
make
passage
for
the
Israelites
,
Exo.
14.
●●
.
which
one
would
haue
thought
should
haue
bee●
as
〈◊〉
sigh●
on
their
finger
alwaies
in
their
sight
;
and
yet
Psal.
106.7
.
●●●t
is
said
〈◊〉
the
Hebrew
phrase
,
they
made
haste
to
forget
it
,
though
it
was
so
miraculous
a
worke
.
For
this
cause
Dauid
praieth
,
Psal.
59.11
.
O
Lord
do
not
destroy
the
enemies
of
thy
Church
,
that
is
,
slay
them
not
together
,
lest
the
people
forget
thee
,
but
do
it
by
little
and
little
,
that
the
people
may
often
come
vnto
thee
:
yea
Dauid
himselfe
in
many
places
confesseth
,
that
the
prolonging
of
the
Lords
mercies
giue
as
it
were
an
edge
and
sharpnesse
to
this
spirit
of
thankfulnesse
.
And
such
is
the
nature
of
man
,
to
wait
no
longer
in
humility
then
he
hath
hope
of
benefit
.
The
lost
sonne
had
no
sooner
fingred
his
portion
,
Luk.
15.13
.
but
his
fathers
house
was
vnsauoury
to
him
,
and
he
must
needs
ruffle
it
in
another
countrie
.
For
as
willingly
we
would
wait
no
longer
on
the
Lord
then
he
is
giuing
:
so
when
hee
hath
giuen
vs
somwhat
,
wee
would
bee
out
of
his
sight
while
we
spend
it
.
And
this
maketh
him
more
scant
in
his
blessings
then
otherwise
he
would
be
,
because
he
will
teach
vs
to
depend
vpon
him
,
both
till
we
haue
them
,
and
while
we
vse
them
,
and
that
employing
them
in
a
spirituall
kinde
of
trafficke
to
gaine
credit
to
the
Lord
,
he
may
furnish
vs
afterward
with
better
store
.
Thirdly
,
our
infirmities
serue
to
restraine
our
spirituall
sluggishnesse
,
and
securitie
of
the
flesh
;
for
where
no
feare
of
the
enemie
is
,
there
the
weapon
rusteth
:
so
as
we
are
sifted
and
tempted
by
Sathan
that
we
may
finde
our
infirmities
to
be
relieued
by
the
Lords
power
,
and
that
wee
may
pray
for
his
gracious
strength
to
withstand
him
,
&
in
Christ
to
ouercome
him
;
and
that
by
our
experience
in
fighting
with
Sathan
we
may
become
wise
and
watchfull
,
for
we
doe
not
praie
to
bee
deliuered
from
temptations
,
but
not
to
bee
left
in
them
.
Our
infirmities
indeede
are
the
fuell
that
Sathan
laieth
,
and
they
are
as
it
were
the
coals
hee
bloweth
to
consume
vs
.
Now
euery
Christian
when
hee
feeleth
such
a
fire
of
enmitie
within
him
against
God
and
his
law
,
bestirreth
himselfe
,
and
striueth
by
a
cleane
contrary
blast
of
the
spirit
to
quench
these
coales
,
and
entreth
such
a
comba●●
〈◊〉
●●seth
in
death
,
which
wee
would
not
doe
if
there
we
〈◊〉
not
so●●
ski●●
of
sinne
and
some
remnant
of
corruption
left
〈…〉
vs
,
but
wee
would
fall
asleepe
like
idle
seruants
,
and
hide
〈…〉
,
that
is
,
the
strength
of
Gods
graces
in
vs
.
Iob
,
Iob
13.15
.
though
he
were
neuer
〈◊〉
painefull
a
Christian
,
yet
neuer
more
commended
the
power
of
God
in
him
then
by
his
fight
hand
to
hand
with
the
diuell
,
in
resisting
and
keeping
off
such
blowes
of
blasphemie
and
despaire
as
Satan
would
haue
had
him
cast
at
God
,
and
would
haue
had
to
sticke
in
himselfe
.
Paul
when
he
fought
with
bulles
at
Ephesus
,
neuer
obtained
such
a
victorie
as
when
he
left
Satan
in
the
lurch
,
and
left
himselfe
persecuting
of
the
Gospell
:
nay
after
his
conuersion
there
was
left
a
sting
in
his
flesh
,
lest
either
he
might
wax
sluggish
or
become
proud
.
And
therefore
it
pleaseth
God
to
honour
our
infirmities
with
the
courage
of
fighting
,
and
by
them
to
keepe
vs
waking
,
that
we
may
discerne
the
storme
when
it
commeth
,
and
cast
our
ank
or
on
Christ
where
it
shall
neuer
be
vnloosed
.
Here
the
craft
and
wilinesse
of
flesh
and
bloud
will
so
one
take
occasion
of
licenciousnesse
:
as
to
say
,
if
our
infirmities
serue
to
do
vs
good
,
and
turne
to
Gods
glory
,
because
by
this
meanes
we
see
our
weaknesse
,
then
it
is
good
to
make
much
of
them
:
euen
as
Porphyrius
commendeth
the
treason
of
Iudas
against
Christ
,
because
by
Christ
his
death
saluation
is
brought
to
many
.
But
miserable
and
blasphemous
is
this
opinion
:
for
this
were
to
turne
the
grace
of
God
into
wantonnes
,
for
though
our
infirmities
doe
further
vs
many
waies
to
saluation
,
yet
in
it
owne
nature
sinne
is
alway
sinfull
.
God
can
make
Satan
a
Physitian
to
cure
Paul
;
yet
is
he
euer
Satan
,
that
is
,
an
enemie
.
God
can
make
the
tyrannie
of
Pharaoh
as
a
trumpet
,
to
stir
vp
the
Israelites
to
crie
to
him
for
helpe
;
Exod.
2.23
.
yet
doth
this
nothing
diminish
from
his
malice
to
Gods
people
.
Luk.
22.47
.
Iohn
17.12
.
God
can
make
Iudas
by
a
kisse
the
executioner
of
his
decree
;
yet
doth
he
continue
the
child
of
perdition
.
So
as
we
must
striue
against
our
infirmities
,
because
they
be
in
themselues
simplie
euill
,
though
qualified
and
tempered
with
the
Lords
hand
they
turne
to
our
good
.
Adulterie
,
it
was
a
horrible
sinne
in
Dauid
,
though
it
was
made
profitable
for
his
soule
,
in
bringing
him
to
such
a
low
degree
of
humiliation
as
is
set
downe
Psal.
32.6
.
For
the
heauens
to
be
brasse
as
not
good
in
it
owne
nature
,
but
it
is
a
vengeance
of
we
want
the
first
and
latter
raine
,
whereby
to
ripen
the
fruits
of
the
earth
;
yet
at
the
praier
of
Eliah
,
1.
King
.
17.
and
Iames
5.16
.
it
rained
not
on
the
earth
for
three
yeeres
and
six
monthes
,
that
the
Lords
mercie
and
power
might
the
more
be
seene
:
yea
the
Lord
can
create
light
out
of
darknesse
,
yet
darknesse
is
alwaie
darknesse
.
Adams
fall
it
was
good
in
that
end
God
had
ordained
it
,
namely
,
Gen.
3.14
.
to
prepare
the
waie
to
raise
vs
vp
a
Sauiour
of
the
seed
of
the
woman
,
but
it
was
a
most
damnable
sinne
as
Satan
and
Adam
meant
it
,
for
they
did
it
in
rebellion
against
God
.
Further
,
we
must
consider
how
the
persons
be
qualified
to
whom
all
things
turne
to
the
best
;
it
is
to
them
that
loue
God
;
which
is
the
most
excellent
and
Christian
commendation
that
can
be
,
this
our
loue
issuing
and
streaming
from
that
fountaine
of
the
loue
of
God
.
Euen
as
all
waters
come
from
the
sea
as
from
the
well-head
,
and
returne
thither
againe
,
boiling
out
of
the
veines
of
the
earth
:
so
God
sending
forth
the
streames
of
his
loue
into
our
hearts
,
it
must
euen
from
the
very
bottome
of
our
hearts
returne
to
him
againe
,
for
wee
haue
nothing
but
what
wee
haue
receiued
.
Now
there
was
neuer
any
Senacherib
nor
Iesabel
,
but
said
they
loued
God
;
therefore
this
true
Christian
loue
of
God
,
that
it
may
bee
seene
not
to
be
counterfeit
,
is
accompanied
with
six
properties
:
first
,
with
a
care
to
keepe
his
commandements
,
for
such
is
the
rule
of
Christ
,
If
yee
loue
mee
keepe
my
commandements
;
which
wee
must
doe
,
so
much
the
rather
because
the
Lord
hath
giuen
and
forgiuen
vs
much
,
hauing
made
vs
of
enemies
friends
,
as
Abraham
was
tearmed
to
bee
the
friend
of
God
,
hauing
brought
vs
home
when
we
wandred
in
the
wildernesse
of
sinne
,
Luk.
1●
.
2●
as
he
did
the
lost
sonne
:
hauing
fed
vs
when
wee
wanted
and
had
no
meanes
to
succour
vs
,
as
hee
did
Eliah
:
1.
King
.
17.6
.
hauing
clearelie
set
off
the
debt
which
we
did
owe
,
and
cancelled
the
hand-writing
which
was
against
vs
.
If
wee
should
not
performe
obedience
to
such
a
God
,
and
weare
his
commandements
as
a
frontlet
before
our
eies
,
our
condemnation
could
neuer
be
too
heauy
,
nor
our
stripes
too
many
.
Howbeit
euerie
blasphemer
sieth
against
his
owne
soule
,
that
dare
say
euen
in
the
height
of
his
wickednesse
he
soueth
God
:
for
can
a
woman
prostitute
her
bodie
to
a
varlet
,
and
mingle
her
flesh
with
his
strange
flesh
,
and
yet
trulie
say
she
loues
her
husband
?
it
is
not
possible
:
no
more
can
anie
man
trulie
call
himselfe
the
child
of
Abraham
,
if
hee
doe
and
performe
the
workes
of
the
Diuell
.
Secondlie
,
Iohn
8.44
.
this
loue
of
God
must
breed
in
vs
a
base
estimation
and
account
,
nay
rather
a
contempt
of
these
earthlie
things
,
in
respect
of
Gods
loue
.
To
such
a
passe
had
Paul
brought
his
iudgement
and
his
affections
to
,
Philipp.
3.8
.
when
he
esteemed
all
things
but
as
dung
in
comparison
of
the
treasure
of
the
life
to
come
,
and
that
he
might
win
Christ
.
So
Moses
refused
the
pleasures
of
sinne
in
Egypt
,
in
respect
of
the
assurance
of
Gods
loue
manifested
in
his
afflicted
seruants
:
Exod.
2.11
.
and
Peter
and
other
of
the
Disciples
were
so
rauished
with
ioie
at
the
call
of
Christ
,
Math.
4.20
.
that
they
left
their
nets
,
and
forsooke
the
world
to
follow
him
.
And
this
is
that
indeede
which
wee
shall
all
finde
at
the
last
to
bee
the
truest
comfort
,
for
riches
are
transitorie
and
will
beguile
vs
,
honour
is
slipperie
and
will
deceiue
vs
,
the
world
is
moth-eaten
and
weares
awaie
,
at
least
wee
our selues
are
but
claie
and
soone
perish
;
but
the
loue
of
God
in
Christ
endureth
for
euer
.
Thirdlie
,
this
our
loue
of
God
is
accompanied
with
a
feruent
zeale
of
his
glorie
,
and
more
delight
wee
take
heerein
then
in
the
enioying
the
wiues
of
our
youth
.
This
was
the
commendation
of
the
Church
of
Thy
atira
,
Reuelat.
2.18
.
and
by
this
was
their
loue
of
God
discerned
,
by
their
increase
in
the
workes
of
charitie
,
faith
and
patience
,
and
by
their
zeale
of
Gods
glorie
,
that
they
profited
and
went
forward
in
religion
more
at
last
then
at
first
.
This
kinde
of
loue
is
described
Cantic.
8.5.6
.
to
bee
stronger
then
death
,
the
coales
thereof
to
bee
fierie
,
to
expresse
the
zeale
and
vehemencie
of
it
;
whole
flouds
of
affliction
cannot
drowne
it
,
neither
can
anie
treasure
buie
it
.
Such
was
the
loue
of
Paul
and
of
Moses
,
that
wished
themselues
accursed
to
saue
their
brethren
,
Rom.
9.3
.
Exod.
32.32
.
because
they
thought
it
more
glorie
for
God
to
saue
many
,
then
to
saue
one
Fourthly
,
this
our
loue
of
God
must
make
vs
presently
hate
all
things
whereby
God
is
openly
dishonored
.
This
was
it
that
so
fiercely
inflamed
the
wrath
of
Moses
,
Exod.
32.19
.
that
when
he
saw
idolatrie
set
vp
by
the
peoples
dauncing
before
the
calfe
,
he
broke
the
Tables
of
the
Law
,
and
burned
the
calfe
,
and
strewed
the
powder
of
it
on
the
waters
,
and
in
detestation
of
their
superstition
,
made
the
children
of
Israel
to
drinke
thereof
.
Hereof
commeth
that
,
Ezech.
9.4
.
that
they
that
haue
the
marke
in
their
foreheads
,
that
is
,
such
as
are
sealed
vp
to
saluation
,
doe
mourne
and
crie
for
the
iniquitie
of
the
times
.
And
such
was
the
affection
of
Dauid
,
when
hee
said
:
Mine
eies
gush
out
teares
,
because
men
dishonour
thee
O
Lord
:
and
in
another
place
he
protesteth
,
that
he
doth
hate
them
with
a
perfect
hatred
that
loue
not
the
Lord
:
and
againe
,
that
no
notorious
and
incorrigible
sinner
should
dwell
with
him
:
Now
fiftly
,
as
wee
must
hate
Gods
enemies
,
so
must
we
loue
his
friends
:
as
1.
Ioh.
3.14
.
it
is
said
,
We
are
translated
from
death
to
life
,
because
we
loue
the
brethren
:
Mat.
25.34
.
and
Christ
setteth
downe
a
plentifull
reward
for
a
cup
of
cold
water
giuen
to
a
distressed
brother
.
Now
who
these
brethren
bee
,
Christ
setteth
downe
to
be
such
as
do
the
will
of
his
father
:
so
as
it
is
not
the
affinitie
in
the
flesh
,
but
the
bond
of
the
spirit
that
must
vnite
vs
.
And
on
the
other
side
,
we
must
hate
none
in
respect
of
his
creation
,
but
in
respect
he
peruerteth
the
vse
of
his
creation
:
for
they
beare
the
image
of
God
which
is
louely
,
but
they
deface
and
scratch
it
out
to
their
owne
damnation
.
So
as
wee
must
hate
not
virum
,
sed
vitium
,
the
wickednesse
of
the
man
,
and
not
the
wicked
as
he
is
a
man
.
Sixtly
,
our
loue
of
God
must
draw
vs
into
the
field
for
defence
of
his
Maiestie
:
for
by
this
shall
the
master
know
his
seruant
loueth
him
,
if
hee
cannot
digest
to
heare
him
euill
spoken
of
:
yea
by
this
shall
it
be
knowne
,
whether
our
way
be
to
Canaan
or
no
,
if
we
aske
where
it
lieth
in
the
wildernesse
,
and
if
our
bloud
rise
to
heare
Ierusalem
euill
spoken
of
,
and
to
heare
the
Lord
(
who
is
the
keeper
of
that
citie
)
reuiled
and
blasphemed
.
Such
were
the
spirits
of
Eliakim
,
Shebnah
,
and
Ioan
,
2.
King
.
18.37
.
that
they
rent
their
clothes
,
when
they
heard
Rabshakeh
raile
vpon
the
liuing
God
:
and
Ezechiah
when
he
heard
it
,
was
grieued
at
it
,
and
spread
himselfe
before
the
Lord
,
to
call
for
a
holy
reuenge
of
that
furie
.
And
so
must
euery
true
harted
Christian
esteeme
the
name
and
credit
of
God
farre
more
tender
then
his
owne
,
and
learne
of
Moses
to
be
milde
in
ouerlooking
an
iniurie
done
to
our selues
,
Num.
12.3
.
Exod.
32.19
.
but
to
be
iealous
and
zealous
in
recompencing
seuen
fold
to
them
that
teare
in
peeces
the
glorious
name
of
the
Lord
Iesus
.
Now
we
of
that
hath
gone
before
must
inferre
the
contrarie
:
that
is
,
as
all
things
worke
for
saluation
to
them
that
loue
God
,
so
all
things
worke
for
damnation
to
them
that
hate
him
.
All
which
may
be
drawne
and
reduced
into
these
two
things
:
first
,
those
that
concerne
this
life
:
secondly
,
those
that
concerne
the
life
to
come
:
and
these
may
bee
reduced
into
these
foure
.
First
,
the
graces
of
Gods
spirit
,
so
much
as
they
receiue
of
it
is
onely
to
make
them
vnexcusable
:
for
they
shall
surely
perish
,
though
they
be
in
the
blade
neere
to
ripenesse
:
the
reason
is
,
because
when
the
holy
Ghost
hath
giuen
them
as
it
were
a
purge
,
to
worke
vpon
them
,
setting
before
them
good
and
euill
,
they
not
as
weake
stomached
,
but
as
curst
hearted
;
doe
cast
it
vp
againe
like
beastly
dogges
.
Secondly
,
the
doctrine
of
saluation
,
which
hath
this
singular
vertue
to
bruise
and
mollifie
the
flintie
heart
,
onely
hardeneth
theirs
,
and
maketh
them
rage
like
the
dragon
:
for
Christ
Iesus
is
but
a
rocke
of
offence
vnto
them
;
preaching
is
but
foolishnesse
,
and
the
word
a
fauour
of
death
vnto
them
;
and
in
the
Sacraments
they
doe
but
crucifie
Christ
againe
.
Thirdly
,
the
benefites
of
this
life
doe
make
them
drunke
,
that
they
can
not
see
their
miserie
:
for
in
their
fulnesse
they
doe
neigh
like
horses
,
and
in
their
hearts
they
say
,
there
is
no
God
;
they
eate
and
drinke
,
and
rise
vp
to
play
,
making
their
life
but
as
a
May-game
.
Fourthly
,
the
miseries
of
this
life
,
though
therewith
they
bee
sometime
mollified
,
as
Esau
was
when
be
lost
the
blessing
,
yet
this
is
but
like
the
iron
put
into
the
fire
,
and
so
softned
for
a
time
,
but
being
taken
out
,
is
made
by
that
more
hard
then
before
.
Now
for
the
reason
,
why
afflictions
turne
to
the
best
to
such
as
loue
God
,
it
is
,
because
by
his
eternall
purpose
they
are
called
to
be
saued
:
so
as
the
cause
why
God
ordained
some
to
the
inheritance
of
his
glorie
,
was
onely
his
purpose
and
pleasure
that
it
should
be
so
:
for
Christ
as
Mediator
is
not
the
first
cause
of
saluation
.
For
the
Scripture
saith
:
So
God
loued
the
world
,
Ioh.
3.16
.
that
he
gaue
his
Sonne
,
whereby
is
euident
and
apparent
,
that
hee
first
loued
it
before
he
gaue
his
Sonne
:
for
first
,
Gods
purpose
was
to
saue
some
;
this
in
time
he
executeth
by
creating
man
and
woman
in
such
estate
as
they
might
fall
by
their
owne
will
,
hee
nothing
inforcing
it
,
nor
compelling
them
thereunto
.
Now
when
they
were
fallen
,
then
was
there
need
of
a
reconciliation
,
and
now
God
bethinkes
him
of
a
Mediator
:
so
as
in
the
order
of
causes
,
the
attonement
which
is
in
Christ
,
must
be
after
the
fall
:
for
the
foresight
of
the
good
or
euill
in
a
man
,
is
no
cause
for
God
either
to
saue
or
to
damne
any
,
so
as
no
man
can
determine
the
cause
why
God
loued
Iacob
and
hated
Esau
,
to
be
because
of
the
goodnesse
of
the
one
and
the
wickednesse
of
the
other
;
and
yet
it
is
true
that
Esau
was
damned
because
hee
was
euill
:
but
why
he
was
appointed
to
damnation
rather
then
Iacob
,
no
cause
can
bee
giuen
,
but
the
Lords
eternall
and
inuiolable
purpose
.
For
otherwise
Paul
would
neuer
haue
cried
out
(
Rom.
9.20
.
)
against
the
reason
of
man
,
that
he
should
not
pleade
with
God
,
who
hath
the
power
to
forme
the
vessell
after
what
fashion
he
pleaseth
:
for
if
the
foresight
of
good
or
euill
had
been
the
cause
,
it
had
beene
easily
sounded
,
and
the
Apostle
would
soone
haue
set
it
downe
.
Hereupon
we
must
gather
an
argument
,
that
saluation
is
meerely
of
mercie
:
for
whatsoeuer
is
the
cause
of
the
cause
,
is
the
cause
of
the
thing
caused
:
as
the
Sunne
is
the
cause
of
the
fruitfulnesse
of
the
earth
,
and
God
is
the
cause
of
the
Sunne
,
therefore
God
is
the
cause
of
the
fruitfulnesse
of
the
earth
:
so
through
the
righteousnesse
of
Christ
we
are
all
saued
;
but
Christ
is
made
righteous
meerely
of
the
Lord
:
therefore
of
the
Lord
we
are
all
saued
.
But
this
is
to
be
vnderstood
,
of
God
as
of
the
first
cause
,
not
as
of
the
neerest
cause
.
So
that
to
conclude
this
point
:
euery
man
may
giue
a
reason
of
his
saluation
,
namely
,
because
he
is
beloued
in
Christ
,
but
why
hee
was
apappointed
to
be
beloued
in
Christ
,
no
man
is
able
to
assigne
or
set
downe
a
reason
,
but
wee
must
all
bow
in
humilitie
,
and
resort
onely
to
the
purpose
of
God
heere
spoken
of
by
the
Apostle
.
ROM.
chap.
8.
vers.
29.
verse
29
For
those
which
he
knew
before
,
he
also
predestinate
to
bee
made
like
to
the
image
of
his
Sonne
,
that
he
might
be
the
first
borne
among
many
brethren
.
THe
Apostle
heere
proceedeth
to
proue
,
that
all
things
,
euen
afflictions
,
worke
for
the
best
to
those
that
are
ordained
in
the
eternall
purpose
of
God
to
be
saued
,
after
this
sort
:
those
that
are
sure
to
be
conformable
to
the
glorious
image
of
the
Sonne
of
God
,
to
them
all
things
doe
worke
for
the
best
:
but
they
that
are
called
in
the
Lords
eternall
purpose
are
ordained
to
bee
conformable
and
made
like
to
the
glorious
image
of
his
Sonne
:
therefore
to
these
all
things
worke
for
the
best
.
Quos
praenouit
,
whom
he
knew
before
:
that
is
,
Quos
vt
suos
cognouit
,
whom
hee
knew
and
approued
to
bee
his
owne
,
such
should
resemble
his
Sonne
in
glory
,
that
is
,
should
partake
and
taste
of
the
same
glory
,
though
not
in
the
same
measure
:
according
to
the
speech
of
S.
Iohn
in
his
Epistle
:
We
shall
be
like
him
:
he
doth
not
say
,
equall
to
him
:
for
Christ
must
haue
the
preheminence
of
an
elder
brother
.
Hence
obserue
the
indifferencey
of
the
loue
of
God
,
that
he
vseth
but
one
and
the
selfe
same
course
of
discipline
in
his
house
for
all
his
children
:
for
as
he
trained
vp
his
first
,
and
eldest
,
and
best
beloued
sonne
,
so
will
he
traine
and
bring
vs
vp
.
And
how
Christ
was
vsed
here
on
earth
the
Scripture
is
plentifull
;
and
his
owne
mouth
testifieth
,
that
he
was
worse
then
the
beasts
of
the
earth
,
for
he
had
not
wherein
to
hide
his
head
.
And
therefore
vnlesse
wee
doe
despise
the
sufferings
of
Christ
,
or
thinke
that
God
loueth
vs
better
then
he
did
Christ
,
and
hath
prouided
an
easier
way
for
vs
to
walke
in
:
let
vs
know
that
it
is
our
portion
to
abide
the
indignities
of
the
world
,
and
to
bee
hated
of
men
;
nay
,
if
whole
seas
of
troubles
fall
vpon
vs
wee
need
not
bee
dismaled
,
for
reuilings
are
made
vnto
vs
as
precious
balme
,
the
whip
is
become
but
as
soft
silke
,
the
pangs
of
death
but
as
messengers
of
a
sweet
sleepe
,
and
through
Christ
the
graue
is
vnto
vs
as
a
perfumed
bed
.
Secondly
,
obserue
hence
the
power
and
vertue
of
Gods
loue
towards
vs
,
who
will
still
haue
vs
beare
about
vs
some
notable
marke
of
excellencie
and
of
immortalitie
:
for
as
at
the
first
wee
were
created
like
to
the
image
of
God
himselfe
,
so
in
our
second
birth
and
restitution
wee
are
made
to
resemble
the
image
of
the
Sonne
of
God
:
and
our
resemblance
of
Christ
standeth
in
two
things
,
which
formerly
haue
beene
touched
:
first
in
walking
through
the
sierie
afflictions
of
this
life
,
which
we
may
the
better
doe
,
remembring
that
being
the
sonnes
of
Iacob
,
there
is
a
ladder
that
reacheth
from
heauen
to
earth
,
whereon
the
Angels
are
alwaies
ascending
and
descending
,
Gen.
28.12
.
readie
to
minister
to
the
necessities
of
the
Saints
.
Secondly
,
in
climing
vp
to
the
seate
of
glorie
,
after
the
Dragon
hath
spent
his
malice
in
sending
foorth
of
his
mouth
whole
flouds
of
waters
to
drowne
vs
,
Reu.
12.25
.
which
did
nothing
else
but
onely
wash
away
our
filthinesse
,
lest
otherwise
wee
had
beene
like
to
that
old
Serpent
alwaies
groueling
vpon
the
ground
.
For
certaine
it
is
,
we
must
either
resemble
the
Sonne
in
obedience
,
or
the
Serpent
in
malice
:
and
if
we
thinke
the
inheritance
of
a
sonne
inferior
and
of
lesse
value
and
consequent
then
the
curse
of
the
Serpent
,
then
let
vs
runne
on
with
Pharaoh
in
the
heardnesse
of
our
hearts
,
that
the
Lord
may
shew
his
power
in
vs
,
and
after
hee
hath
forborne
vs
a
while
in
patience
,
Ro●
9.17
.
cast
vs
to
the
destruction
prepared
for
vs
.
Vers.
30.
Moreouer
whom
hee
predestinate
,
them
also
hee
called
:
and
whom
hee
called
,
them
also
hee
iustified
:
and
whom
hee
iustified
,
them
also
he
glorified
.
Here
the
Apostle
proueth
his
former
speech
and
assertion
,
by
setting
downe
and
declaring
those
subordinate
and
second
meanes
or
degrees
whereby
the
Lord
doth
accomplish
this
his
purpose
and
decree
.
The
degrees
be
foure
:
whom
he
foreknew
,
first
,
them
he
predestinated
:
secondly
,
after
he
called
:
thirdly
,
then
iustified
:
fourthly
and
lastly
,
them
he
glorified
.
After
this
sort
speaketh
S.
Iohn
,
He
that
beleeueth
,
is
alreadie
translated
from
death
to
life
:
so
as
the
whole
force
of
the
Apostles
argument
is
this
,
They
that
shall
certainly
be
glorified
,
to
them
all
things
worke
for
the
best
,
otherwise
the
Lords
purpose
should
be
frustrate
,
which
cannot
be
,
by
reason
of
the
degrees
of
executing
this
his
purpose
,
which
neuer
faile
.
Here
consider
generally
two
parts
:
first
,
his
fore
or
daining
vs
to
glorie
:
secondly
,
the
inferiour
degrees
whereby
he
doeth
execute
this
his
purpose
to
glorifie
vs
.
In
the
first
consider
three
things
:
first
,
what
this
foreknowledge
of
the
Lord
is
:
secondly
,
what
is
meant
by
this
,
to
be
like
the
image
of
his
Sonne
:
thirdly
,
what
is
meant
by
the
first
borne
among
brethren
.
For
this
which
is
the
first
,
namely
the
foreknowledge
of
God
,
it
is
the
very
same
which
the
Apostle
called
before
(
his
purpose
)
whereby
the
Lord
meant
to
know
vs
for
his
owne
in
his
euerlasting
loue
,
which
is
the
very
highest
cause
of
our
saluation
.
For
that
there
is
no
other
first
cause
,
may
be
vnderstood
in
this
,
that
we
are
not
to
seeke
the
first
cause
in
Christ
,
nor
the
first
ordaining
vs
to
life
in
the
mediation
of
Christ
;
for
the
Lord
had
a
purpose
to
saue
some
before
euer
Christ
had
a
purpose
to
be
a
Mediator
,
though
not
in
time
yet
in
order
:
and
that
nothing
but
his
foreknowledge
made
the
Lord
to
know
vs
in
loue
,
and
to
account
vs
for
his
owne
,
wee
may
see
it
in
our
paterne
Christ
.
What
could
induce
God
that
mans
nature
should
be
vnited
to
the
very
nature
eternall
?
Was
it
possible
that
the
humane
nature
of
Christ
could
deserue
it
?
No
:
but
it
onely
was
the
Lords
purpose
that
it
should
be
so
;
which
being
true
in
constituting
and
ordaining
the
head
,
is
also
to
be
considered
in
the
members
,
that
euen
so
and
in
the
like
maner
the
simple
and
onely
purpose
of
God
should
shew
it selfe
in
fore
ordaining
vs
.
Now
the
worthinesse
of
man
was
no
cause
of
this
:
for
Paul
saith
,
Rom.
9.11
.
the
Lord
loued
Iacob
and
hated
Esau
,
before
they
had
done
either
good
or
euil
;
and
saith
,
it
is
therefore
a
mystery
to
be
adored
rather
then
to
be
scanned
by
reason
.
If
wee
will
search
after
the
generall
cause
of
mans
saluation
or
damnation
,
it
is
the
manifestation
of
the
Lords
iustice
on
some
,
and
the
declaration
of
his
mercy
on
others
;
for
if
all
should
haue
bin
saued
,
then
had
there
bin
no
iustice
with
the
Lord
:
and
againe
,
if
all
had
bin
condemned
,
then
had
there
beene
no
mercy
.
Howbeit
,
if
we
descend
to
particulars
,
as
,
why
the
Lord
ordained
such
a
one
to
be
saued
or
to
be
damned
;
no
reason
can
be
giuen
heereof
,
but
his
eternall
purpose
,
which
is
onely
hidden
in
his
owne
breast
.
For
we
must
not
expostulate
with
the
Potter
,
why
he
made
this
vessell
to
honor
and
that
to
dishonor
;
much
lesse
must
we
contend
and
plead
with
the
Lord
about
it
.
This
learne
thou
,
the
Lord
hardneth
the
reprobate
,
either
by
the
substraction
and
drawing
away
of
his
mercy
,
or
by
giuing
it
so
and
in
such
a
maner
as
they
do
not
profit
by
it
,
but
onely
maketh
them
the
more
without
excuse
,
because
they
haue
seen
the
light
,
and
yet
haue
loued
darknes
more
then
light
.
And
if
it
be
asked
,
why
this
mercy
of
the
Lord
hardneth
them
and
not
mollifieth
them
,
and
why
the
Lord
doth
not
pull
them
out
of
the
fire
,
it
is
because
he
found
them
corrupt
in
Adam
.
But
if
it
be
asked
why
they
are
appointed
to
damnation
,
here
we
stop
our
mouths
,
and
haue
refuge
to
no
other
cause
,
but
to
the
Lords
eternall
purpose
.
After
the
same
sort
doe
we
saie
of
saluation
,
for
to
such
as
shall
be
saued
he
giueth
mercy
,
and
maketh
this
mercy
to
worke
vpon
their
hearts
,
and
finding
them
falne
in
Adam
he
raiseth
them
vp
in
Christ
but
why
he
doth
this
is
not
knowne
to
any
but
to
himselfe
.
Howbeit
in
this
his
purpose
to
saue
vs
,
he
hath
ordained
we
should
find
mercy
in
Christ
by
the
degrees
heere
set
downe
,
by
calling
,
by
iusufying
,
by
glorifying
vs
;
and
yet
to
speake
properly
,
this
fore
knowledge
〈◊〉
God
is
not
the
cause
of
any
thing
,
for
Adam
did
not
fall
because
God
foresaw
i●
;
but
Adam
fell
,
therefore
God
foresaw
it
.
For
the
second
point
,
what
is
meant
by
this
,
Like
to
the
i●age
of
his
son
some
expound
it
that
shall
be
made
like
and
conformable
to
his
crosse
,
which
is
very
comfortable
,
though
not
〈◊〉
apt
and
fit
for
the
place
it selfe
.
Heb.
2.10
.
For
if
the
Prince
of
the
Gentiles
was
consecrated
through
afflictions
,
if
by
this
meanes
the
Sonne
himselfe
learned
obedience
,
as
it
is
Heb.
5.8
.
much
more
must
we
;
not
that
we
shall
be
afflicted
in
the
same
measure
,
or
for
the
same
cause
that
Christ
was
,
for
he
suffered
for
our
soules
,
and
felt
the
smart
for
our
sins
,
yea
and
sustained
the
very
wrath
of
God
to
his
extreme
anguish
and
horror
:
Reu.
19.15
.
2.
Tim.
3.12
.
but
thus
far
we
must
resemble
him
,
that
if
we
wil
liue
godly
we
must
suffer
persecution
.
Howbeit
this
likenesse
&
conformitie
to
Christ
his
image
here
spoken
of
,
must
bee
vnderstood
of
his
glorie
,
because
of
the
words
that
follow
,
mentioning
the
steps
and
degrees
that
lead
to
this
glorie
;
he
calleth
,
he
iustifieth
,
he
glorifieth
,
euen
as
he
did
his
Son
,
for
wee
are
ordained
to
the
same
glory
,
Ioh.
17.22
.
signified
by
the
praier
of
Christ
for
his
Apostles
and
al
that
should
beleeue
,
that
his
father
would
loue
them
with
the
same
loue
,
and
crowne
them
with
the
same
glorie
he
crowned
him
;
which
is
the
most
ioyfull
message
that
can
come
to
the
eare
of
a
Christan
hart
,
to
be
assured
we
shal
hereafter
be
lifted
vp
and
aduanced
far
aboue
the
third
heauen
.
For
the
third
point
,
namely
that
he
is
the
first
begotten
among
brethren
,
consider
three
things
:
first
,
how
he
is
our
brother
:
secondly
,
what
priuiledge
he
hath
being
eldest
:
thirdly
,
what
priuiledge
we
haue
aboue
all
other
creatures
by
this
brotherhood
.
For
the
first
,
he
became
our
brother
by
this
,
that
the
eternal
word
of
God
did
assume
&
take
vpon
himself
our
flesh
,
Ioh.
1.1.2
.
that
we
might
be
his
brethren
.
For
as
to
be
a
Mediator
to
God
for
vs
he
must
haue
a
diuine
humanitie
,
and
an
humane
diuinitie
:
so
to
make
vs
brethren
that
we
might
haue
his
spirit
,
could
not
be
but
by
taking
our
flesh
.
Betweene
God
and
man
euer
since
our
first
fall
there
hath
bin
enmity
,
such
and
so
great
as
none
can
see
him
and
liue
:
for
Exod.
24.17
.
it
is
said
,
that
the
sight
of
the
glorie
of
the
Lord
,
euen
in
the
mountaine
of
Sinai
,
was
like
a
consuming
fire
:
Esa.
33.14
.
and
as
the
Prophet
Esay
speaketh
,
Who
shall
dwell
with
euerlasting
fire
?
This
fire
therefore
must
bee
quenched
,
and
an
entrance
must
be
made
for
vs
to
the
mount
of
God
,
which
is
onely
in
Christ
our
elder
brother
:
howbeit
we
are
become
his
brethren
,
not
by
incarnation
,
nor
by
his
humane
nature
,
for
then
the
reprobate
should
bee
his
brethren
as
well
as
wee
,
for
hee
partaketh
of
their
flesh
as
well
as
of
ours
.
But
as
this
brother-hood
commeth
by
the
flesh
in
some
respect
,
so
principallie
by
being
mystically
engrafted
naturally
into
his
bodie
,
so
as
we
are
one
flesh
with
him
,
euen
like
man
and
wife
,
Ephes.
5.30
.
who
are
so
tearmed
and
called
in
respect
of
a
speciall
and
sanctified
vnion
and
fellowship
that
is
betweene
them
,
otherwise
all
men
and
all
women
are
one
flesh
.
So
then
our
brother-hood
with
Christ
commeth
not
by
anie
grosse
coalition
or
mixture
of
our
natures
,
but
by
spirituall
regeneration
:
as
the
Apostle
to
the
Hebrewes
said
:
He
that
sanctifieth
,
and
they
that
are
sanctified
,
Heb.
2.11
.
are
all
one
:
so
that
we
are
his
brethren
,
not
by
his
flesh
simply
,
but
because
wee
are
sanctified
by
his
flesh
.
Whereby
we
learne
to
reuerence
and
adore
the
infinite
and
euerlasting
loue
of
God
toward
vs
,
that
he
would
thrust
as
it
were
his
Sonne
out
of
heauen
,
that
he
might
descend
to
draw
vs
thither
,
&
that
he
must
come
downe
in
such
basenesse
to
be
clothed
with
our
nakednesse
,
and
to
put
on
our
infirmities
.
For
the
second
point
,
which
is
the
priuiledge
he
hath
being
eldest
:
obserue
,
that
the
first
begotten
vnder
the
law
had
two
priuiledges
:
first
,
he
was
the
worthiest
person
:
secondly
,
he
had
a
double
portion
.
As
Ruben
(
Gen.
49.3
.
)
the
eldest
of
Iacobs
sonnes
should
haue
had
,
but
that
the
dignitie
of
his
person
was
translated
to
Iuda
,
and
the
priuiledge
of
his
portion
to
Ephraim
and
Manasses
.
This
likewise
appeareth
Deut.
21.17
.
where
it
is
commanded
,
that
the
first
borne
of
a
mans
strength
shall
haue
a
double
portion
,
for
it
is
his
right
.
This
then
we
must
allow
to
Christ
,
who
hath
two
titles
giuen
him
:
first
,
he
is
called
the
first
begotten
of
all
creatures
,
Col.
1.15
.
because
he
was
before
anie
cerature
,
being
from
eternitie
according
to
his
diuinitie
.
Secondlie
,
he
is
called
the
first
begotten
among
the
brethren
,
because
he
was
the
first
in
mans
nature
that
God
loued
,
after
the
fall
of
Adam
.
Heere
know
,
that
Christ
as
he
is
the
Sonne-man
,
is
the
naturall
Sonne
of
God
,
not
according
to
his
humanitie
,
but
as
he
is
Christ-man
:
for
though
his
humane
nature
was
not
taken
from
God
,
yet
as
one
person
being
man
,
licèt
non
ratione
humanitatis
,
he
is
the
Sonne
of
God
,
euen
as
Mary
is
said
in
the
Scripture
to
be
the
mother
of
God
,
in
respect
of
the
vnion
of
his
person
.
Another
priuiledge
further
Christ
hath
,
that
hee
as
sonne
of
man
hath
receiued
all
power
from
God
to
iudge
the
world
,
Ioh.
5.22
.
The
father
hath
committed
all
iudgement
vnto
the
Sonne
,
not
that
his
manhood
alone
shall
iudge
,
but
Christ
God
and
man
shall
giue
the
iudgement
:
euen
so
wee
praie
and
list
vp
our
hands
to
the
man
Christ
Iesus
,
not
to
his
man-hood
,
non
humanitati
sed
homini
:
for
the
humanitie
separated
from
the
diuine
person
of
Christ
is
but
a
creature
.
Againe
,
Christ
as
our
elder
brother
is
the
head
of
Angels
,
not
as
God
only
,
but
as
man
.
Heereupon
also
it
is
,
that
he
hath
a
name
at
which
all
knees
shall
bow
,
and
this
name
is
giuen
him
,
so
as
he
hath
it
not
as
God
,
for
being
God
nothing
could
be
giuen
him
,
Phil.
2.13
.
so
as
he
hath
it
not
as
God
,
for
being
God
nothing
could
be
giuen
him
,
but
hee
hath
it
as
man
and
God
,
for
his
bare
humanity
could
not
deserue
this
,
neither
yet
to
be
gouernour
of
all
the
world
.
Now
for
the
third
,
which
is
,
the
priuiledge
we
haue
by
being
his
brethren
,
they
are
chieflie
three
.
First
,
we
are
by
this
heires
and
fellow
heires
with
him
of
all
things
in
this
life
and
in
the
life
to
come
,
as
appeareth
vers.
16.17
.
of
this
chapter
.
Secondlie
,
by
this
followeth
,
and
from
this
commeth
the
soueraigntie
we
haue
ouerall
creatures
:
as
1.
Cor.
3.22
.
Whether
it
be
the
world
,
or
life
,
or
death
,
all
things
are
ours
,
for
we
are
Christs
,
and
Christ
is
Gods
;
and
being
vnder
Gods
wings
,
no
man
neither
dareth
,
and
though
his
stomacke
bee
neuer
so
good
,
yet
hee
hath
not
the
strength
to
hurt
vs
,
for
the
Lord
will
keepe
vs
as
the
apple
of
his
cie
.
Thirdlie
,
by
this
,
though
the
Angels
be
farre
aboue
vs
in
nature
,
yet
we
haue
one
of
our
nature
better
then
they
,
that
is
,
Christ
;
and
through
him
they
doe
all
become
our
ministers
,
Heb.
1.4.7
.
Christ
is
made
more
excellent
then
the
Angels
,
and
he
maketh
them
but
his
messengers
.
Now
for
the
degrees
wherby
the
Lord
doth
execute
this
his
eternal
purpose
:
for
the
first
of
them
,
which
is
calling
,
it
is
wrought
by
the
holie
Ghost
as
the
principall
cause
,
and
by
a
double
instrument
the
holy
Ghost
vseth
:
first
,
the
preaching
of
the
law
,
whereby
we
are
brought
to
a
holie
despaire
of
our selues
by
the
sight
of
our
owne
corruption
,
that
we
may
seeke
for
remedie
in
the
profound
sea
of
the
Lords
vnsearchable
mercie
.
The
second
the
preaching
of
the
Gospell
,
whereby
hee
anointeth
our
eyes
with
the
eye
salue
of
the
holie
Ghost
,
Col.
2.13
.
that
being
dead
in
sinne
,
and
not
so
much
as
dreaming
of
saluation
,
the
sound
of
the
Gospel
doth
awake
vs
that
we
may
heare
,
that
hearing
we
may
liue
.
Hereupon
it
is
said
,
that
the
Lord
doth
draw
men
and
pull
them
vnto
him
,
as
Christ
saith
,
Iohn
6.44
.
No
man
can
come
vnto
me
vnlesse
the
father
draw
him
,
that
is
,
doth
separate
them
from
the
cursed
generation
of
the
world
,
and
sets
his
inward
seale
vpon
them
,
that
is
,
his
spirit
,
and
brandeth
them
in
the
forehead
with
a
visible
marke
of
holinesse
of
life
,
that
euery
man
may
know
them
to
be
the
Lords
.
Hereupon
also
it
is
said
,
that
the
Lord
doth
open
the
hart
with
the
key
of
the
Gospel
,
as
Act.
16.14
.
he
is
said
to
open
the
heart
of
Lydia
:
and
as
Psal.
40.6
.
he
boareth
the
eare
,
and
softeneth
the
heart
,
and
moisteneth
it
with
his
grace
,
that
aboue
all
things
a
man
shall
esteeme
of
the
pearle
of
the
Gospell
,
and
be
brought
chearefully
to
sell
all
he
hath
to
buy
such
a
iewell
as
shall
bring
him
righteousnesse
to
saue
his
soule
:
so
as
this
calling
of
the
Lord
is
to
this
end
,
to
manifest
and
to
secure
a
man
in
his
soule
,
that
the
Lord
hath
giuen
him
to
Christ
out
of
all
the
world
.
Here
may
be
obiected
:
are
not
all
vniuersally
called
by
grace
?
We
answer
;
No
:
for
first
,
all
men
are
not
called
effectuallie
:
secondly
,
some
are
not
called
at
all
.
Some
are
called
externallie
by
the
Preachers
mouth
,
and
saluation
is
offered
them
by
the
ministerie
of
the
word
and
sacraments
,
and
the
kingdom
of
God
is
come
to
their
dores
,
and
peace
is
shewed
them
,
and
the
glory
of
Ierusalem
is
set
before
them
:
Math.
22.3
.
but
yet
we
see
of
them
that
were
bidden
to
the
mariage
,
there
were
three
sorts
not
effectually
called
:
first
,
they
that
being
called
carelesly
refused
to
come
,
being
possessed
with
the
cares
of
this
world
,
and
with
voluptuous
liuing
:
secondly
,
they
that
cruelly
persecuted
the
inuiters
&
messengers
of
the
Bridegroome
,
not
onely
refusing
to
come
,
being
called
,
but
disdaining
to
come
,
as
scorning
such
cheare
,
and
faring
euery
day
better
themselues
at
home
:
thirdly
,
they
that
came
hand
ouer
head
,
neuer
looking
to
their
feet
before
they
entred
into
the
Lords
house
,
nor
neuer
changed
their
attire
,
but
came
without
the
wedding
garment
of
a
holy
life
.
So
wee
reade
that
of
the
foure
sorts
of
ground
that
receiue
the
word
and
the
seed
thereof
,
Mark
.
4.4
.
one
sort
onely
shall
be
saued
;
not
that
we
must
vnderstand
it
as
if
of
foure
hearers
there
should
be
but
one
saued
;
for
the
Lord
may
haue
mercy
vpon
a
whole
congregation
to
saue
them
:
but
three
sorts
of
them
filled
with
seuerall
affections
that
vouchsafed
to
come
and
to
stand
before
the
Lord
as
hearers
,
were
reprobate
,
that
is
,
such
as
did
not
beautifie
the
profession
of
the
Gospell
with
a
holy
life
.
And
truly
of
them
that
come
and
feed
vpon
the
word
and
yet
be
reprobates
,
it
is
wonderfull
to
see
how
farre
they
goe
euen
in
the
right
course
;
for
first
they
may
be
enlightned
generally
in
the
knowledge
of
the
truth
,
and
may
taste
of
the
heauenly
gift
,
yea
and
be
partakers
of
the
holy
Ghost
,
Heb.
6.4.6
.
and
yet
may
fall
away
,
neuer
to
be
renewe●
by
repentance
.
Secondly
,
they
may
haue
faith
(
Luk.
8.13
.
)
for
a
time
not
counterfeit
,
yet
not
truly
sincere
,
for
in
the
daie
of
trial
they
fall
away
like
fruit
from
the
tree
with
a
blast
of
wind
;
yea
they
may
take
ioy
in
the
word
as
Herod
did
,
Mark
.
6.20
.
who
was
glad
to
heare
Iohn
Baptist
:
and
with
Herod
they
may
for
a
time
do
many
things
at
the
request
of
Gods
Ministers
,
Mark
.
16.20
.
And
for
outward
reformation
,
swine
we
know
may
be
washed
:
so
may
they
leaue
off
and
discontinue
some
grosse
sins
for
a
time
,
when
Sathan
being
for
a
season
cast
out
of
them
,
doth
not
worke
so
forciblie
in
them
:
as
Math.
12.34
.
the
Pharises
and
Sadduces
may
for
nouelties
sake
come
to
Iohns
baptisme
,
and
for
a
time
speake
good
things
when
they
are
euill
,
and
yet
be
but
a
generation
of
vipers
;
yea
they
may
wish
with
Balaam
to
die
the
death
of
the
righteous
,
Num.
23.10
.
iustifying
in
their
owne
conscience
the
course
of
holinesse
;
and
which
is
more
,
they
may
partake
of
all
the
graces
of
God
sauing
that
one
grace
of
sanctification
,
and
yet
they
may
seeme
to
bee
sanctified
,
as
Hebrews
10.29
.
they
tread
vnder
foot
the
Sonne
of
God
,
and
count
the
bloud
of
the
new
Testament
an
vnholy
thing
were
with
they
were
so
sanctified
.
Now
others
there
be
that
are
not
called
at
all
,
and
these
be
of
two
sorts
:
either
those
to
whom
the
Lord
hath
denied
the
verie
contemplation
of
the
booke
of
nature
,
as
children
that
die
as
soone
as
they
be
borne
,
who
if
they
be
elect
,
it
is
by
a
supernaturall
power
of
the
holy
Ghost
;
if
they
be
reprobate
,
it
is
iust
in
respect
of
their
naturall
filth
and
corruption
that
did
cleaue
so
fast
vnto
their
bones
,
for
in
that
they
die
it
proues
they
had
finned
,
and
sinne
proues
there
is
a
law
,
which
law
being
broken
bringeth
death
,
for
the
wages
of
sinne
is
death
.
Rom.
6.23
.
The
second
sort
is
of
them
,
who
though
they
be
called
by
the
booke
of
heauen
and
earth
,
as
the
Gentiles
were
,
Rom.
1.20
.
who
do
see
the
eternall
power
of
God
in
the
creation
of
the
world
and
other
his
works
,
and
liuing
to
a
more
vnderstanding
age
,
are
euen
by
the
light
of
nature
without
all
excuse
;
yet
are
they
not
inuited
by
the
voice
of
the
Gospell
to
rise
from
the
dead
,
but
die
in
their
sinnes
as
the
Canibales
,
Barbarians
,
and
the
Iewes
since
their
Apostasie
,
to
whom
there
pertaineth
nothing
but
a
fearefull
expectation
of
iudgement
.
Heereof
followeth
and
is
to
be
obserued
,
that
it
is
contrary
to
the
scripture
to
thinke
that
it
was
the
will
of
God
from
eternity
that
all
should
be
saued
,
for
then
it
was
his
will
likewise
that
all
should
come
to
the
knowledge
of
their
saluation
;
for
whom
he
hath
ordained
to
the
end
,
them
hath
hee
also
ordained
to
the
meanes
:
whereas
to
the
reprobate
,
the
sound
of
the
word
if
they
doe
heare
it
,
is
but
as
the
noise
of
bels
confusedly
iarring
in
their
eares
,
and
yet
many
there
be
that
neuer
heard
it
.
Why
,
but
it
is
said
,
1.
Tim.
2.4
.
that
it
is
the
will
of
God
all
should
be
saued
.
True
,
all
men
,
not
euery
singular
particular
man
,
but
of
euery
singular
condition
of
men
some
,
not
all
of
all
kinds
,
but
of
all
kinds
some
:
according
to
that
speech
of
the
Euangelist
,
Mat.
4.23
.
Christ
healed
euery
disease
in
Iury
,
that
is
,
euery
kind
of
disease
,
not
euerie
particular
disease
.
Now
if
all
men
come
not
to
the
knowledge
of
the
truth
of
God
,
either
it
is
done
by
the
wil
of
God
,
or
against
his
will
:
to
say
that
it
is
against
his
will
were
impious
and
blasphemous
,
for
this
were
to
hold
that
something
could
offer
violence
to
the
will
of
God
,
and
as
if
he
might
not
otherwise
haue
purposed
,
which
must
be
far
from
a
Christian
heart
to
imagine
.
If
then
this
be
done
with
his
will
,
then
it
followeth
that
his
will
is
changeable
if
hee
once
meant
to
saue
them
,
for
wee
see
some
euen
like
dogges
readie
to
rend
them
in
peeces
that
offer
them
the
pearle
of
the
word
,
whom
if
the
Lord
had
purposed
to
saue
,
Mat.
7.6
.
they
should
not
continue
persecutors
of
the
truth
,
as
Paul
saith
of
himselfe
,
1.
Timoth.
1.12.13
.
It
pleased
Christ
Iesus
to
put
me
in
his
seruice
,
being
before
a
blasphemer
,
a
persecuter
,
an
oppressor
,
and
I
was
receiued
to
mercy
.
And
where
it
is
said
,
1.
Iohn
2.2
.
that
Christ
is
the
reconciliation
for
the
sinnes
of
the
whole
world
,
it
is
to
be
vnderstood
for
the
sinnes
of
all
sorts
and
degrees
of
men
gathered
out
of
all
the
parts
of
the
world
:
and
this
Christ
himselfe
interpreteth
Ioh.
17.9
.
when
he
said
,
Father
I
pray
not
for
the
world
:
and
vndoubtedly
he
will
neuer
saue
them
he
neuer
praied
for
;
for
whom
he
excluded
from
his
praier
,
them
he
neuer
meant
should
haue
benefit
by
his
death
:
nay
hee
had
beene
bound
in
duty
to
haue
praied
for
all
,
if
all
had
been
elected
to
saluation
.
Now
if
it
be
asked
why
men
are
damned
,
the
answer
is
easie
;
It
is
for
their
sinne
:
howbeit
it
was
purposed
in
the
Lords
vncontrolable
decree
,
that
they
should
be
damned
before
they
euer
sinned
;
and
being
corrupt
in
themselues
,
the
Lord
hardneth
them
,
either
by
withdrawing
the
meanes
,
or
the
power
of
the
meanes
:
the
first
by
ignorance
:
the
second
,
by
denying
them
vnderstanding
hearts
.
So
as
if
it
be
demanded
why
the
Lord
hardned
any
;
it
is
because
he
found
him
corrupt
in
Adam
:
if
why
hee
damneth
any
,
it
is
because
he
found
him
a
sinner
in
himselfe
.
Whom
he
calleth
he
iustifieth
:
that
is
,
doth
absolutely
pardon
him
all
his
sinne
,
and
absolutely
impute
vnto
him
all
his
Sonnes
righteousnesse
,
that
as
Christ
for
vs
was
made
sinne
,
so
wee
in
Christ
might
bee
made
righteous
:
so
as
iustification
is
the
translation
and
remouing
of
our
sinne
to
Christ
,
and
the
translation
and
remouing
of
his
righteousnesse
to
vs
.
To
our
sinne
hee
opposeth
his
obedience
,
to
the
punishment
of
our
sinne
hee
opposeth
his
satisfaction
,
otherwise
he
had
not
fully
acquitted
vs
by
fulfilling
the
law
,
vnlesse
he
had
satisfied
his
Fathers
wrath
for
our
breach
of
the
law
in
our
corrupt
birth
.
For
if
a
man
could
now
fulfill
all
the
law
of
God
,
yet
should
hee
not
bee
saued
,
because
he
was
borne
corrupt
,
and
could
not
possibly
satisfie
for
that
was
past
;
and
in
performing
the
law
afterward
,
he
should
doe
nothing
but
his
duty
.
But
this
is
our
comfort
,
that
the
Lord
seeing
our
weaknesse
hath
in
his
loue
passed
by
it
,
and
seeing
our
thoughts
to
bee
alwaies
euill
,
taketh
no
account
nor
reckoning
of
vs
;
but
were
sembling
the
image
of
his
Sonne
,
the
Lord
reckoneth
with
him
,
and
striketh
off
our
debts
in
setting
them
on
his
score
,
who
hath
paid
the
Lord
his
full
due
,
euen
to
the
vtmost
farthing
,
being
in
his
birth
cleane
,
in
his
life
holy
,
and
in
his
death
obedient
.
Whom
he
iustifieth
he
glorifieth
.
In
this
life
the
Lord
doth
onely
call
vs
and
iustifie
vs
,
so
as
no
man
need
say
,
as
Rom.
10.7
.
Who
shall
ascend
into
heauen
?
for
that
were
to
bring
Christ
from
aboue
;
or
,
Who
shall
descend
into
the
deepe
?
for
that
were
to
raise
Christ
from
the
dead
:
for
so
much
vertue
and
power
of
Christ
as
is
needfull
for
vs
,
wee
taste
of
heere
:
but
our
glorifying
is
reserued
and
followeth
in
the
life
to
come
,
hauing
it
heere
only
in
spe
and
not
in
re
,
in
hope
but
not
in
hand
.
This
glorifying
heere
spoken
of
is
meant
,
not
that
wee
shall
haue
at
the
last
day
of
our
separation
,
when
the
world
shutteth
her
doores
vpon
vs
,
but
of
that
glory
wee
shall
receiue
at
the
day
of
iudgement
;
which
is
plaine
and
euident
by
that
went
before
,
vers.
21.
namely
that
wee
waite
for
the
restoring
of
the
liberty
of
the
sonnes
of
God
,
and
for
the
freedome
from
the
bondage
of
corruption
.
Howbeit
in
the
glorie
of
our
separation
,
two
things
are
to
be
obserued
:
first
,
Reu.
2●
.
4●
.
that
we
shall
be
freed
from
all
feares
and
teares
,
and
shall
haue
sinne
abolished
:
secondly
,
we
shall
enter
into
our
Lords
rest
:
but
the
glory
of
the
last
day
is
farre
greater
,
and
resteth
in
three
things
:
first
,
in
the
resurrection
and
a
waking
of
the
body
,
when
it
shall
be
made
conformable
to
the
body
of
Christ
,
when
it
shall
not
liue
by
the
soule
only
,
nor
be
maintained
by
outward
and
externall
instruments
of
bread
&
such
like
,
but
it
shall
liue
as
the
body
of
Christ
liueth
,
and
be
glorious
like
the
Sunne
,
which
shall
then
exceed
it selfe
in
glory
.
Isay
65.17
.
2.
Pet.
3.13
.
Secondly
,
there
shall
be
a
new
heauen
and
a
new
earth
,
and
in
this
new
heauen
shall
dwell
the
soules
of
the
Saints
of
God
,
and
all
things
else
shall
bee
restored
to
their
first
maiesty
.
Thirdly
,
which
is
the
greatest
of
all
,
we
shall
then
haue
the
beholding
of
the
very
face
of
God
,
and
there
shall
bee
no
markes
set
to
keepe
vs
from
the
mount
where
the
Lord
dweleth
,
Reu.
21.12
.
as
there
was
Exod.
19.12
.
but
as
Paul
speaketh
1.
Corinth
.
●3
.
12
.
we
shall
then
see
him
face
to
face
,
and
know
him
as
wee
●re
knowen
of
him
,
and
see
him
as
God
all
in
all
;
that
is
,
●ee
shall
behold
the
glory
of
God
not
standing
vpon
the
veile
of
the
flesh
of
Christ
,
for
then
all
mediation
and
intercession
shall
cease
:
and
this
is
part
of
that
Christ
praied
for
a
litle
before
his
death
,
Iohn
17.24
.
that
we
might
see
that
glory
he
had
before
the
world
was
made
,
for
then
we
shall
see
Christ-God
and
the
whole
Godhead
immediately
raigning
,
yet
in
Christ
the
Sonne
of
man
and
in
vs
,
but
so
,
as
we
shall
no
more
leane
and
relie
vpon
the
praiers
of
Christ
,
for
then
he
shall
raigne
no
more
as
the
Sonne
of
man
in
the
midst
of
his
enemies
,
for
this
gouernement
shall
cease
,
death
which
is
the
last
enemy
being
then
abolished
,
and
he
then
shall
raigne
ouer
them
vanquished
as
God
.
Howbeit
the
fruit
and
benefit
of
this
his
mediation
shall
indure
for
euer
,
and
the
subiection
of
his
humane
nature
shall
then
more
appeare
,
because
of
the
glory
of
his
Godhead
which
shall
then
be
seene
fully
,
euen
such
and
the
same
as
he
had
before
eternitie
:
yet
shall
this
saluation
more
increase
the
glory
of
his
humanity
,
when
we
shall
vnderstand
and
see
it
to
bee
personally
vnited
to
the
sonne
of
God
,
who
with
God
the
Father
and
the
holy
Ghost
shall
be
all
in
all
.
Now
the
fruition
and
possession
of
this
glory
shal
worke
three
effects
in
vs
:
first
,
it
shall
breed
in
vs
an
infinite
loue
toward
God
:
secondly
,
an
infinite
ioy
in
God
:
thirdly
,
an
infinite
praise
to
God
.
Infinitely
shall
we
loue
him
that
hath
aduanced
as
to
such
honour
as
is
endles
,
and
to
such
fellowship
as
is
matchlesse
;
our
hearts
shall
be
filled
with
ioy
,
&
yet
not
able
to
comprehend
or
expresse
it
,
Mat.
25.23
.
therefore
it
is
said
,
Enter
thou
into
thy
masters
ioy
,
for
this
ioy
is
too
great
to
enter
into
thee
:
and
besides
the
ioy
we
shall
haue
in
our
owne
saluation
,
we
shall
conceiue
as
great
ioie
for
the
saluation
of
others
,
which
is
called
ioy
celestiall
:
and
we
shall
haue
yet
more
ioy
then
before
,
to
see
the
Godhead
so
glorious
,
the
Lambe
aduanced
in
our
flesh
,
and
to
be
one
person
with
God
.
And
this
is
aboue
all
ioies
,
because
we
shal
loue
Christ
far
aboue
our selues
,
for
the
zeale
of
Gods
glory
shall
euen
eat
vs
vp
,
and
it
shall
be
so
great
in
vs
,
as
it
cannot
be
so
great
for
our
owne
saluation
:
and
then
out
of
this
loue
and
ioy
,
as
out
of
two
fountaines
ioyned
in
one
,
shall
spring
and
arise
such
continuall
praise
to
God
for
this
glory
,
that
we
shal
vncessantly
sing
to
God
in
the
Temple
,
which
is
God
himselfe
,
so
as
we
shall
praise
God
in
God
,
and
this
shall
be
as
the
Prophet
Esay
saith
,
from
new
Moone
to
new
Moone
,
and
from
Sabbath
to
Sabbath
,
that
is
,
for
euer
:
for
this
loue
of
God
is
from
eternitie
in
respect
of
our
predestination
,
and
to
eternitie
in
respect
of
our
glorification
:
and
this
is
that
we
sigh
and
grone
for
,
and
for
which
while
wee
are
in
the
flesh
absent
from
God
,
wee
continually
pray
for
.
ROM.
chap.
8.
vers.
31.32
.
verse
31
What
shall
we
say
then
to
these
things
?
If
God
be
on
our
side
who
can
be
against
vs
?
verse
32
Who
spared
not
his
owne
sonne
,
but
gaue
him
for
vs
all
to
death
,
how
shall
he
not
with
him
giue
vs
all
things
also
?
THe
Apostle
before
set
downe
,
that
God
the
Father
by
his
eternall
purpose
hath
foreacknowledged
vs
,
and
foreloued
vs
with
an
euerlasting
loue
in
his
Sonne
,
and
not
vs
onely
,
but
all
those
that
to
the
end
of
the
world
shall
loue
him
;
and
manifest
and
shew
foorth
this
their
loue
by
a
sincere
worship
and
religious
care
to
keepe
his
commandements
:
and
how
that
the
Lord
as
he
hath
ordained
vs
and
them
to
the
same
glory
,
so
at
the
fulnesse
of
time
by
the
dispensation
of
his
wisdome
,
by
his
spirit
he
doth
call
them
by
the
instrument
of
his
word
,
by
the
same
loue
doth
iustifie
vs
in
his
Sonne
,
and
will
glorisie
vs
with
himselfe
.
Now
he
being
ouercome
with
the
thought
and
meditation
of
these
things
,
breaketh
foorth
into
a
woonder
and
admiration
:
that
seeing
it
is
thus
,
that
the
Lord
hath
taken
it
vpon
him
neuer
to
leaue
vs
,
till
he
hath
aduanced
vs
to
heauenly
places
,
euen
the
seat
of
the
Lord
Iesus
,
what
shall
we
say
?
The
answer
is
giuen
with
the
question
:
this
we
must
say
,
that
since
he
is
our
God
,
as
appeareth
by
that
which
went
before
,
then
is
it
impossible
,
(
wee
being
thus
backed
,
and
hauing
the
Lord
our
bulwarke
)
that
any
creature
can
bee
of
that
force
,
or
be
so
against
vs
,
no
not
the
diuell
in
hell
with
all
his
power
can
hinder
vs
from
the
fruition
of
this
glorie
.
In
the
other
words
;
who
spared
not
his
Sonne
,
&c.
there
is
a
further
consolation
set
downe
vnto
vs
,
to
make
the
heape
of
comfort
greater
:
that
since
the
Lord
gaue
as
it
were
iudgement
against
his
owne
Son
,
and
set
him
foorth
to
a
shamefull
death
for
vs
,
and
this
when
we
were
his
enemies
,
and
strangers
from
the
life
of
God
,
how
can
it
bee
he
should
now
denie
vs
any
thing
to
further
our
saluation
,
being
made
friends
with
him
,
and
reconciled
to
him
thorow
his
Sonne
?
This
doctrine
needeth
rather
deepe
meditation
,
then
large
explication
:
for
who
doth
not
assume
to
himselfe
sufficiently
to
vnderstand
it
,
being
but
thus
much
in
effect
:
that
since
God
in
his
euerlasting
purpose
hath
thus
manifested
his
glorie
and
mercie
,
and
hath
ordained
the
end
,
which
is
his
glorie
in
our
saluation
:
and
to
bring
it
that
it
may
come
to
this
end
,
hath
subordinated
and
set
downe
certaine
causes
,
as
calling
and
iustifying
,
it
is
impossible
any
thing
should
hinder
our
saluation
?
If
God
he
on
our
side
.
Heereupon
wee
must
not
thinke
,
that
if
God
be
on
our
side
we
shall
haue
no
enemies
:
for
because
God
loueth
vs
therefore
we
haue
the
more
enemies
,
and
therefore
wee
are
persecuted
and
subiect
to
the
hatred
of
the
world
:
as
Christ
himselfe
expresseth
,
Ioh.
17.14
.
The
world
hateth
them
,
because
(
saith
he
)
they
are
like
me
.
So
as
in
this
place
the
Apostle
doth
not
meane
,
that
we
should
expect
any
immunitie
and
exemption
on
from
the
e●mitie
and
malice
of
men
,
but
that
wee
hauing
this
heauenly
securitie
and
assured
certaintie
of
the
Lords
protection
,
neither
Angell
,
nor
man
,
nor
diuell
,
nor
torment
shall
be
able
to
ouer
come
vs
.
For
this
is
that
Paul
speaketh
of
:
All
things
are
by
Christ
,
Col.
1.16
.
through
Christ
,
and
for
Christ
,
that
is
,
all
things
are
created
by
him
,
all
things
are
preserued
through
〈◊〉
▪
&
maintained
for
his
glorie
:
so
that
our
saluation
being
alwaies
ioyned
with
his
glorie
,
neither
shall
men
breath
,
nor
the
diuell
rage
,
but
to
glorifie
Christ
;
which
glorie
of
his
is
greatest
in
our
saluation
.
We
therefore
in
a
spirituall
confidence
of
the
Lords
loue
,
do
challenge
all
men
,
and
all
things
that
euer
were
created
,
that
what
violence
soeuer
they
offer
vs
,
or
what
punishment
soeuer
they
inflict
vpon
vs
,
it
is
so
farre
from
presting
vs
downe
,
as
it
maketh
vs
spread
higher
,
and
furthereth
our
saluation
:
for
God
is
with
vs
,
and
while
the
bridegroome
is
with
vs
,
wee
cannot
mourne
.
The
euill
they
can
doe
,
is
but
with
the
dragon
to
fight
with
vs
;
and
as
the
enemies
of
God
to
persecute
vs
,
and
though
they
be
led
to
do
this
by
the
malice
of
their
harts
,
yet
they
serue
but
as
the
Lords
rods
to
chastise
vs
,
and
as
Apothecaries
to
make
drugs
to
cure
our
infirmities
;
but
so
,
as
they
cannot
put
in
one
dramme
more
then
the
Lord
knoweth
of
,
for
he
hath
the
tempering
of
the
cup
,
as
it
is
said
of
Salomon
,
The
Lord
weigheth
the
enterprises
of
men
,
and
their
actions
are
in
his
hands
;
and
the
woorst
they
can
doe
vs
,
is
but
this
,
to
shorten
our
daies
,
by
that
meanes
to
hasten
our
ioyes
.
Hereupon
we
are
to
gather
,
and
to
lay
vp
this
comfort
,
that
if
the
course
of
nature
should
be
altered
,
yet
euen
in
this
confusion
of
nature
,
if
we
call
vpon
the
Lord
,
his
eare
is
readie
to
heare
,
and
his
hand
to
helpe
vs
;
nay
,
if
there
be
any
speciall
iudgement
and
vengeance
determined
against
a
citie
or
a
people
,
the
presence
of
the
Lords
children
doth
euen
binde
his
hands
,
that
he
can
doe
nothing
while
they
be
there
:
as
Genes.
19.16
.
till
Lot
was
snatched
out
of
Sodome
the
fire
could
not
fall
from
heauen
to
destroy
it
.
So
that
if
heauen
and
earth
conspire
against
vs
,
if
sea
and
sand
should
imagine
vs
mischiefe
,
if
the
Princes
of
the
world
should
set
their
armies
against
vs
,
and
like
grashoppers
in
multitude
should
lie
waiting
for
our
liues
,
if
the
sorrowes
of
death
,
and
the
pangs
of
hell
should
compasse
vs
,
yet
this
is
our
shade
and
comfort
,
that
we
liue
vnder
the
wings
of
the
Almightie
;
and
that
wee
are
to
the
Lord
as
precious
as
the
tenderest
part
of
his
eie
:
and
he
that
commeth
so
neare
him
,
the
breath
of
his
mouth
shall
consume
him
:
and
in
the
middest
of
all
these
calamities
,
wee
shall
stand
like
mount
Sion
,
and
shall
feare
no
more
then
the
heauens
were
affraid
,
Psal.
125.1
.
Psal.
91.11
.
(
Gen.
11.4
.
)
when
Nimrod
and
his
companie
would
haue
built
vp
a
tower
vnto
them
.
For
the
Lord
hath
giuen
his
Angels
charge
ouer
vs
,
and
not
a
haire
of
our
head
shall
fall
without
his
prouidence
;
but
as
the
wicked
haue
many
waies
to
hurt
vs
,
so
hath
the
Lord
farre
more
meanes
to
helpe
vs
.
Who
spared
not
his
owne
Sonne
.
This
is
another
consolation
ministred
vnto
vs
,
to
stay
vs
from
fainting
in
afflictions
;
that
if
God
hath
giuen
vs
his
Sonne
when
wee
were
his
enemies
,
then
much
more
now
being
reconciled
vnto
him
,
will
he
giue
vs
with
his
Sonne
all
things
else
.
In
this
consider
two
parts
:
first
,
what
it
is
that
is
said
heere
:
God
deliuered
vp
his
Sonne
to
death
:
secondly
,
that
if
hee
giue
him
,
hee
will
giue
all
things
else
.
In
the
first
consider
two
parts
:
first
,
the
person
of
him
that
was
giuen
vp
:
it
was
his
owne
Son
:
secondly
,
who
the
persons
be
for
whom
hee
is
giuen
vp
:
namely
,
for
all
the
faithfull
.
In
the
first
,
which
is
the
person
of
him
was
giuen
vp
to
death
,
doth
appeare
the
wonderfull
loue
of
God
,
that
would
vouchsafe
to
bestow
vpon
vs
rebels
and
runnagates
,
no
woorse
thing
then
his
owne
Sonne
.
Great
was
the
loue
of
Abraham
toward
God
,
Gen.
22.8
.
that
so
commaunded
his
naturall
affections
,
as
to
offer
vp
his
sonne
Isaac
at
the
Lords
commaundement
vnto
death
,
hauing
but
one
sonne
,
and
he
giuen
him
by
a
speciall
fauor
to
comfort
his
age
,
and
him
whom
he
loued
,
being
vertuous
and
religious
,
when
he
had
no
hope
to
haue
any
more
sonnes
,
and
this
being
the
sonne
of
the
promise
,
in
whom
both
himselfe
and
the
whole
world
should
be
saued
;
that
this
child
should
not
bee
banished
from
him
,
but
put
to
death
and
killed
,
not
before
his
face
,
but
with
his
owne
hand
,
this
was
a
great
loue
for
flesh
and
bloud
to
fall
into
.
But
yet
farre
greater
is
the
loue
of
God
toward
vs
,
who
louing
Christ
a
thousand
times
more
then
Abraham
could
loue
Isaac
,
Ioh.
3.15
.
because
betweene
heauenly
and
earthlie
things
there
is
no
comparison
,
that
God
should
deliuer
him
vp
,
not
to
the
whip
,
but
to
the
gibber
;
not
by
commandement
as
Abraham
did
,
but
of
his
meere
and
voluntarie
loue
and
motion
;
not
into
the
hands
of
them
that
sorrowed
to
see
him
afflicted
,
but
into
the
hands
of
butchers
,
that
cared
not
how
cruelly
they
dealt
with
him
;
and
this
not
for
his
friends
as
Abraham
did
,
for
he
was
called
the
friend
of
God
;
but
for
traitors
that
would
haue
pulled
the
Lord
foorth
of
his
owne
seate
;
and
not
to
death
onely
,
as
Abraham
did
his
sonne
,
who
by
the
losse
of
his
life
should
presently
haue
gained
heauen
,
but
to
a
most
cursed
death
and
detestable
;
and
this
to
bee
performed
not
in
a
mountaine
or
secret
place
,
where
there
should
be
sew
beholders
,
as
Abrahams
was
to
haue
beene
done
,
but
euen
before
the
face
of
all
the
Iewes
,
to
hang
as
a
most
odious
and
notorious
sinner
,
to
suffer
his
accusation
to
bee
no
lesse
then
for
blasphemie
,
to
haue
him
so
debased
as
to
haue
Barrabas
,
who
for
an
insurrection
and
murther
was
cast
into
prison
,
Lu.
23.18.19
.
Mat.
27.22
.
in
the
choice
of
the
people
preferred
before
him
,
who
not
onely
was
condemned
by
Pilate
,
prosecuted
by
the
malice
of
the
Iewes
,
conuinced
by
false
testimonies
,
scorned
at
by
them
that
bad
him
helpe
himselfe
when
he
was
in
such
extremitie
as
hee
could
scarce
speake
,
but
that
euen
God
his
Father
should
arraigne
him
in
heauen
,
hauing
all
the
sins
of
the
world
cast
vpon
him
,
that
pressed
him
at
one
time
to
the
highest
and
lowest
part
of
hell
.
Whereupon
consider
,
that
for
the
sinnes
in
our
person
all
the
horrors
of
hell
did
compasse
him
,
and
all
the
torments
of
the
damned
did
seize
vpon
him
,
Reu.
19.15
.
and
God
for
the
time
accounted
him
his
enemie
,
and
brought
him
to
that
exigent
and
extremitie
,
as
he
was
forced
to
crie
,
Father
,
why
hast
thou
forsaken
me
?
for
if
he
had
not
bin
the
Sonne
of
God
,
it
had
bin
impossible
to
haue
sustained
or
endured
it
;
and
yet
being
the
Son
of
God
,
he
was
driuen
so
low
,
as
an
Angel
was
faine
to
be
dispatched
from
heauen
to
comfort
him
;
and
all
this
to
befall
him
,
who
in
himselfe
was
not
in
any
one
particular
sinfull
,
being
cleane
by
birth
,
and
holy
by
conuersation
.
True
it
is
,
the
high
Priest
was
angrie
with
him
because
he
tooke
him
as
an
offender
in
his
owne
person
,
but
God
was
angrie
with
him
,
as
esteeming
him
a
sinner
in
our
person
,
that
he
which
had
not
deserued
being
smitten
,
wee
that
had
deserued
might
escape
.
And
this
doth
set
foorth
the
loue
of
God
,
the
fulnesse
of
it
and
the
depth
of
it
being
not
to
be
comprehended
of
all
the
hearts
of
men
ioyned
in
one
,
though
euery
one
of
them
were
wiser
then
Salomon
,
but
is
onely
to
be
reuerenced
and
adored
of
all
.
Further
,
in
this
deliuering
vp
of
the
Sonne
of
God
to
death
,
we
may
obserue
a
reconciliation
of
two
extremes
;
infinit
iustice
,
and
infinite
mercy
,
both
which
the
Lord
performed
in
this
action
.
Infinite
iustice
,
in
that
the
Lord
will
be
paid
all
his
debt
;
for
rather
then
he
will
be
vnsatisfied
,
the
bloud
of
Christ
shall
paie
all
:
for
what
dishonour
had
it
beene
for
the
King
of
heauen
to
haue
suffered
the
Serpent
to
haue
so
insulted
vpon
his
Maiestie
,
and
wretched
man
to
haue
so
rebelliously
defaced
his
image
,
and
so
presumptuously
charged
him
with
malice
and
enuie
,
&
yet
to
haue
set
him
scotfree
?
If
the
Lord
had
borne
these
indignities
at
our
hands
,
it
had
too
much
blemished
the
power
of
his
iustice
;
and
therfore
he
could
take
no
lesse
satisfaction
then
a
sacrifice
of
bloud
:
and
that
this
bloud
must
issue
&
streame
out
of
the
veines
of
the
hart
of
Christ
,
hath
shewed
him
to
haue
set
an
infinite
price
&
valuation
vpon
his
iustice
;
yet
hath
the
Lord
withal
heerein
set
foorth
his
most
perfect
,
infinite
,
and
endlesse
mercy
,
that
though
he
would
not
forgiue
the
debt
,
yet
he
paid
himselfe
,
for
God
did
suffer
:
and
this
is
such
a
thing
,
as
no
mortall
man
in
the
same
action
is
able
to
shew
forth
.
We
reade
of
one
Zaledicus
king
of
the
Locrenses
,
that
went
about
such
a
matter
;
who
making
a
law
,
that
who
so
defloured
a
woman
should
lose
both
his
eies
,
it
fell
out
his
owne
sonne
was
the
first
that
brake
it
:
whereupon
the
king
would
haue
had
the
law
executed
vpon
him
,
prefering
the
loue
of
iustice
before
the
loue
of
nature
;
but
what
by
the
obtestation
and
intreatie
of
his
nobles
instant
vpon
him
,
and
what
through
feare
of
tumult
and
insurrection
threatned
if
he
would
not
dispence
with
the
law
in
this
yoong
Prince
,
who
was
of
great
expectation
for
his
towardlinesse
,
and
in
great
fauour
with
the
people
for
his
vertue
:
at
last
the
king
resolued
to
satisfie
the
law
,
and
yet
to
shew
mercy
to
his
sonne
;
and
therefore
whereas
the
law
was
,
that
such
an
offendour
should
lose
both
his
eies
,
he
caused
one
of
his
sons
to
be
put
out
and
one
of
his
owne
,
shewing
mercy
in
putting
out
one
of
his
owne
,
and
iustice
in
putting
out
one
of
his
sonnes
;
but
this
was
not
perfect
,
for
then
in
mercy
hee
should
haue
put
out
both
his
owne
eies
,
or
in
iustice
both
his
sonnes
.
And
no
maruell
,
for
how
can
flesh
and
bloud
imagine
to
reach
the
wisedome
of
God
,
when
our
vnderstandings
are
but
as
the
stubble
carried
to
and
fro
with
the
winde
,
and
we
our selues
but
as
dust
&
ashes
,
that
cannot
reach
the
depth
and
dignitie
of
so
glorious
a
Prince
?
Now
for
the
second
point
,
for
whom
this
Sonne
of
God
was
giuen
vp
:
it
is
said
,
for
all
,
that
is
,
for
all
beleeuers
,
for
so
Christ
expounds
himself
,
Ioh.
17.20
.
And
therfore
execrable
is
the
opinion
of
Andreas
a
Lutheran
,
who
holds
that
God
deliuered
vp
his
Son
for
an
vniuersall
saluation
,
meaning
thereby
to
saue
all
,
if
all
will
be
saued
;
for
they
that
will
not
beleeue
(
saith
he
)
condemne
themselues
.
But
we
say
,
the
purpose
of
God
was
not
that
Christ
should
die
effectually
for
all
:
for
first
,
he
neuer
died
for
those
he
neuer
prayed
for
:
and
Iohn
17.9
.
he
prayed
not
for
the
world
.
Secondly
,
if
Gods
purpose
had
bin
to
haue
giuen
him
to
death
for
all
without
exception
,
then
how
is
it
that
some
are
already
damned
,
&
others
haue
no
faith
and
shal
be
damned
here
after
?
either
his
purpose
being
to
saue
them
is
frustrate
and
void
,
or
else
God
cannot
do
it
,
and
so
something
should
resist
the
power
of
God
,
which
is
blasphemie
to
thinke
.
If
God
had
such
a
purpose
,
and
after
seeing
the
incredulitie
of
man
,
he
should
change
his
minde
,
then
the
execution
of
his
will
should
depend
vpon
the
incertaintie
and
instabilitie
of
the
euen
,
which
doth
derogate
much
from
the
al
sufficiencie
of
God
;
and
therefore
we
say
that
hee
was
crucified
for
none
but
for
such
as
haue
their
garments
dipped
in
the
bloud
of
the
Lambe
,
but
for
such
as
haue
their
faith
burning
like
a
lampe
,
but
for
such
whose
workes
proceed
from
an
vndefiled
heart
,
and
whose
praiers
through
Christ
his
helpe
ascend
to
the
euerliuing
God
.
Further
,
consider
in
these
words
,
He
deliuered
him
vp
to
death
:
that
this
very
phrase
and
maner
of
speech
is
attributed
to
Iudas
,
who
is
called
Traditor
,
a
deliuerer
vp
,
or
a
traitor
.
How
shall
we
then
determine
of
this
?
Shall
we
challenge
God
to
be
euill
because
he
deliuered
him
vp
?
or
excuse
Iudas
because
he
executeth
that
which
God
had
purposed
?
God
forbid
;
for
neither
is
God
to
be
accused
that
Iudas
wrought
with
him
in
the
same
action
,
nor
Iudas
to
bee
excused
for
deliuering
him
vp
according
to
Gods
purpose
.
Your
wicked
hands
(
saith
Peter
,
Act.
2.23
.
)
haue
crucified
him
whom
God
in
his
determinate
counsell
had
deliuered
vp
.
Why
then
shall
Iudas
be
blamed
being
but
the
instrument
:
Because
as
Iudas
did
it
,
it
was
most
wicked
,
he
doing
it
by
the
instigation
of
the
diuell
,
his
heart
being
possessed
with
couetousnesse
and
blinded
with
infidelitie
,
yet
was
it
good
in
respect
of
the
end
whereto
God
had
ordaine
it
,
though
as
it
proceeded
from
his
poisoned
heart
,
it
was
most
execrable
:
for
alwaies
the
action
of
the
instrument
beareth
the
name
,
or
is
denominated
from
the
affection
of
the
instrument
:
and
therefore
Iudas
betraying
his
Master
for
thirtie
peeces
of
siluer
,
it
was
a
most
damnable
sinne
in
him
,
and
the
turning
of
it
to
the
saluation
of
the
faithfull
was
onely
the
worke
of
God
.
It
may
be
said
,
God
did
appoint
Iudas
to
doe
it
,
for
nothing
is
done
but
by
his
appointment
,
how
then
can
Iudas
be
blamed
?
We
answer
this
by
a
double
comparison
or
similitude
;
the
soule
giueth
power
to
a
lame
limme
or
member
of
the
bodie
,
to
mooue
and
to
stirre
,
yet
may
not
the
power
of
the
soule
be
blamed
for
the
lamenesse
of
the
limme
;
for
the
lamenesse
thereof
doth
not
enter
into
the
soule
,
neither
proceedeth
from
the
soule
,
but
from
the
bodie
,
though
the
soule
be
the
cause
of
the
motion
.
Euen
so
the
Lord
moued
Iudas
to
the
action
,
but
the
imperfection
and
sinne
in
the
action
proceeded
not
from
the
Lord
,
but
from
the
diuell
that
had
corrupted
his
heart
.
And
no
more
then
the
brightnesse
and
heate
of
the
Sunne
can
be
said
to
be
the
cause
of
the
stench
of
the
ca●kas
,
or
the
corruption
thereof
can
reach
to
defile
the
Sunne
:
no
more
can
the
holinesse
of
God
excuse
in
any
action
the
wickednesse
of
man
,
or
the
wickednesse
of
man
defile
his
holinesse
.
The
incestuous
wickednesse
of
Absolon
,
the
mischieuous
purpose
of
Achitophel
,
1.
Sa.
16.21.22
.
Gen.
37.27
.
the
hatred
of
Iosephs
brethren
,
and
the
malice
of
the
Iewes
in
the
apprehension
and
death
of
Christ
,
were
wicked
and
euill
in
themselues
,
though
God
turned
their
ends
contrarie
to
that
they
were
intended
.
For
the
last
point
,
If
he
giue
him
,
he
will
with
him
giue
all
things
:
obserue
that
no
man
can
partake
of
the
benefites
of
Christ
,
but
first
hee
must
partake
of
Christ
himselfe
;
and
therefore
they
that
holde
wee
doe
in
the
Sacrament
of
the
Supper
onelie
partake
of
the
benefits
of
Christ
his
death
,
and
not
of
Christ
himselfe
,
doe
grossely
offend
:
for
wee
doe
eate
spiritually
the
verie
bodie
,
and
doe
drinke
the
very
bloud
of
Christ
,
and
by
this
wee
are
made
partakers
of
his
soule
,
and
by
consequent
of
his
humanity
,
and
by
this
of
his
diuinity
,
for
they
are
neuer
separated
,
and
by
this
of
Christ
God
and
man
,
and
by
consequent
of
all
his
benefits
:
for
these
benefites
be
like
an
&c.
in
the
end
of
a
sentence
,
that
implieth
a
necessary
addition
of
many
things
not
expressed
,
and
yet
must
needs
be
vnderstood
as
depending
vpon
the
former
.
So
that
if
we
haue
Christ
,
he
commeth
not
naked
nor
alone
,
but
he
bringeth
all
he
hath
with
him
;
his
puritie
,
his
obedience
,
his
sacrifice
,
his
power
and
whatsoeuer
else
may
make
a
Christian
man
perfect
.
Secondly
,
obserue
hence
,
that
no
man
can
partake
of
Christ
,
but
with
him
he
must
likewise
partake
of
all
his
benefites
:
answerable
to
that
speech
of
the
Euangelist
:
Mat.
6.33
.
When
we
haue
the
kingdome
of
God
,
other
things
shall
be
added
:
for
saluation
neuer
commeth
alone
.
And
therefore
damnable
is
that
opinion
:
that
a
man
may
eat
Christ
really
and
indeed
,
and
yet
not
partake
of
his
benefits
,
because
he
doth
not
eat
him
effectually
:
for
this
should
argue
there
is
no
life
in
the
flesh
of
Christ
:
contrary
to
that
Ioh.
6.54
.
He
that
eateth
of
the
flesh
of
the
sonne
of
man
,
must
needes
haue
life
.
Thirdly
,
obserue
hence
,
that
all
is
gift
and
no
merit
,
and
a
gift
purposed
of
God
to
be
bestowed
before
euer
we
deserued
any
thing
:
for
though
we
in
dutie
must
labour
in
the
course
of
mortification
,
yet
in
vaine
doe
we
wash
our selues
,
thinking
to
be
accepted
for
our
cleanlinesse
:
for
it
is
God
that
giueth
the
beginning
in
his
Ioue
,
and
the
increase
in
his
spirit
,
and
the
end
and
perfection
in
his
Sonne
.
And
therefore
he
that
leaneth
to
himselfe
shall
surely
fall
:
for
if
flesh
be
thy
arme
,
and
thine
owne
works
the
ladder
whereby
thou
thinkest
to
clime
to
heauen
,
when
thou
art
passed
the
ground
,
then
shall
the
rounds
breake
,
and
thy
fall
shall
be
to
thy
confusion
:
for
in
the
gift
of
Christ
alone
we
are
beloued
.
Vers.
33.
Who
shall
laie
any
thing
to
the
charge
of
Gods
chosen
?
It
is
God
that
iustifieth
.
verse
34
Who
shall
condemne
?
It
is
Christ
which
is
d●●d
,
yea
or
rather
which
is
risen
againe
,
who
is
also
at
the
right
hand
of
God
,
and
maketh
request
also
for
vs
.
The
Apostle
hath
before
proued
,
that
if
any
thing
should
make
vs
tremble
and
stand
in
feare
of
damnation
,
it
should
bee
one
of
these
two
:
first
,
either
the
sinfull
imperfection
of
our
nature
:
or
secondly
,
the
ineuitable
necessity
of
affliction
.
Now
that
we
being
in
Christ
,
the
remainder
and
relikes
of
that
corruption
which
we
shall
onely
shake
off
in
death
,
cannot
make
vs
subject
to
the
curse
of
God
,
he
hath
proued
from
the
first
to
the
seuenteenth
verse
going
before
.
Secondly
,
that
the
rod
of
affliction
resting
on
our
backs
,
is
no
argument
of
the
wrathful
face
of
God
,
but
onely
the
chastisement
of
a
Father
,
he
proued
from
the
17.
to
the
end
of
the
32.
vers.
Hauing
proued
these
two
points
,
he
now
maketh
a
most
comfortable
conclusion
,
demanding
a
question
by
way
of
a
challenge
,
and
doth
most
confidently
himselfe
answer
it
.
Who
can
lay
any
thing
to
our
charge
?
If
Sathan
shall
accuse
the
brethren
,
Zach.
3.2
.
whom
the
Lord
notwithstanding
will
reproue
,
yet
who
dare
condemne
and
giue
sentence
against
vs
,
since
Christ
for
our
sakes
is
dead
?
secondly
,
is
risen
:
thirdly
,
sitteth
at
the
right
hand
of
the
Father
:
fourthly
,
and
maketh
intercession
for
vs
.
First
,
for
his
death
,
how
this
saueth
vs
from
damnation
:
it
is
two
waies
:
first
,
in
respect
of
the
grieuousnesse
of
his
death
:
secondly
,
in
respect
of
the
worthinesse
of
his
person
,
that
did
sustaine
and
indure
it
.
The
grieuousnesse
of
it
resteth
in
these
two
:
first
,
that
visibly
he
was
nailed
to
the
crosse
,
and
there
was
a
separation
of
soule
and
body
:
secondly
,
that
inuisibly
the
markes
of
the
wrath
of
God
were
vpon
his
soule
,
he
suffering
for
a
time
so
may
torments
of
hell
,
as
euer
all
the
damned
shall
doe
.
The
worthinesse
of
his
person
appeareth
in
this
,
that
he
was
the
Son
of
God
by
eternall
generation
,
who
for
his
obedience
and
humbling
of
himselfe
in
the
shape
of
a
seruant
to
so
cursed
a
death
,
might
worthily
haue
merited
the
saluation
of
a
thousand
worlds
.
So
that
as
death
came
in
by
sinne
,
which
stingeth
a
man
to
damnation
,
and
whereby
the
diuell
raigned
ouer
all
:
so
by
the
death
of
the
sonne
of
God
was
death
ouercome
,
sinne
abolished
and
the
diuell
vanquished
;
and
as
by
sinne
came
in
death
,
so
by
death
went
out
sinne
.
Hereupon
we
beholding
Christ
crucified
by
a
liuely
faith
,
1.
Cor.
15.21
.
wee
shall
be
freed
from
the
impoysoned
bitings
of
the
old
serpent
,
euen
as
the
Israelites
were
healed
of
their
wounds
and
stings
,
Ioh.
3.14
.
Num.
21.9
.
by
looking
on
the
brasen
serpent
in
the
wildernesse
.
For
the
second
,
which
is
Christ
his
resurrection
:
we
haue
this
comfort
,
that
no
sinne
is
vnsatisfied
or
vnexpiated
,
since
he
is
deliuered
from
the
power
of
darknesse
and
of
death
vnder
which
he
was
kept
,
and
still
should
haue
beene
kept
vntill
all
our
debts
had
beene
paied
to
the
vtmost
farthing
.
Heeeupon
we
beleeue
,
that
Christ
caried
all
our
sinnes
with
him
into
the
graue
:
but
what
became
of
them
afterward
,
we
know
not
,
nor
need
not
to
inquire
,
for
he
rose
without
them
.
And
this
was
represented
in
the
scape-goat
,
(
Leuit.
16.21
.
)
who
hauing
all
the
sinnes
of
the
people
laid
vpon
him
,
was
sent
into
an
vninhabitable
place
,
where
he
was
neuer
heard
of
againe
,
set
downe
to
be
in
the
wildernesse
,
by
the
hand
of
a
man
appointed
.
For
the
third
consider
two
things
:
first
,
what
is
meant
by
his
sitting
at
the
right
hand
of
his
Father
:
secondly
,
what
benefites
we
reape
by
his
sitting
there
.
For
the
first
,
vnderstand
it
is
a
translated
or
borrowed
speech
:
for
can
we
thinke
that
God
hath
a
hand
,
whose
power
is
diffused
through
all
creatures
?
and
being
an
infinite
spirit
hath
no
definite
place
.
And
as
heere
Christ
is
said
to
be
sitting
,
so
else
where
he
is
said
to
be
standing
:
as
Act.
7.56
.
Stephen
saw
the
Sonne
of
man
standing
at
the
right
hand
of
God
.
In
which
there
is
also
a
borrowed
speech
:
for
we
must
not
thinke
he
either
fitteth
or
standeth
at
a
certaine
place
:
but
the
phrase
is
fetched
from
the
custome
of
great
Princes
,
who
vse
to
set
them
on
their
right
hand
,
whom
they
meane
to
make
their
equals
,
as
Gen.
41.40
.
Ioseph
was
set
at
the
right
hand
of
Pharaoh
being
made
ruler
ouer
all
Egypt
:
and
1.
King
.
2.19
.
Salosom
set
Bathsheba
his
mother
on
the
right
hand
:
so
is
it
said
by
Dauid
in
the
Psalmes
,
the
Queene
fitteth
on
the
right
hand
of
the
King
.
So
as
the
meaning
is
,
Psal.
45.
●
.
that
Christ
Iesus
hath
receiued
from
God
the
copartnership
of
soueraigne
authority
ouer
all
natures
whatsoeuer
,
and
as
he
is
man
,
being
also
the
Sonne
of
●●d
and
our
elder
brother
,
is
aduanced
ouer
all
,
and
hath
received
a
name
aboue
all
:
so
as
now
the
Father
ruleth
nothing
but
〈◊〉
the
person
of
his
Sonne
.
Secondly
vnderstand
,
that
this
sitting
at
Gods
right
hand
,
though
it
was
due
to
his
humane
nature
and
flesh
from
the
moment
of
his
conception
and
vniting
the
flesh
to
his
diuine
nature
,
yet
it
is
properly
assigned
to
him
after
his
resurrection
,
or
rather
after
his
ascension
.
For
hauing
in
the
forme
of
a
seruant
performed
all
obedience
,
then
did
the
Father
crowne
his
obedience
with
this
excellent
glory
,
and
then
was
this
soueraignty
bestowed
on
him
.
Which
must
teach
vs
much
more
patiently
to
wait
vpon
the
Lord
,
and
not
to
expect
our
reward
before
we
set
forth
,
or
while
we
be
running
:
but
when
our
race
is
finished
,
and
that
wee
haue
borne
the
heat
of
the
day
,
and
haue
fought
a
good
fight
in
the
Lord
.
Thirdly
,
for
this
his
sitting
,
that
is
,
the
receiuing
of
his
absolute
authority
,
though
Christ
as
God
neuer
receiued
it
being
equall
to
God
,
much
lesse
after
his
ascension
,
yet
after
his
ascension
he
was
in
some
sort
aduanced
in
his
diuine
nature
:
for
as
the
Scripture
saith
:
The
Sonne
of
God
descended
:
meaning
thereby
,
abased
himselfe
,
Rom.
10.7
.
and
his
glorie
did
not
so
fully
appeare
,
being
hidden
in
the
cloud
of
his
infirme
flesh
;
yet
as
the
Apostle
saith
,
by
his
rising
and
ascending
was
he
mightily
declared
to
be
the
sonne
of
God
;
and
by
that
was
more
manifested
to
be
so
,
Rom.
1.4
.
then
he
was
vpon
the
earth
.
This
also
he
sheweth
himselfe
,
Iob.
17.24
.
when
he
praied
to
be
glorified
with
the
same
glory
he
had
with
his
Father
from
the
beginnig
;
not
that
it
should
then
be
bestowed
vpon
him
,
but
then
miraculoussy
declared
to
haue
had
it
from
eternitie
.
Howbeit
this
his
sitting
heere
spoken
of
,
is
properly
meant
to
be
exalted
in
his
flesh
,
because
this
authority
is
giuen
him
as
Mediator
.
And
in
this
respect
Christ
may
bee
said
to
be
greater
then
himselfe
,
and
lesse
then
himselfe
;
because
his
flesh
is
beneath
his
diuinity
,
and
his
Godhead
farre
aboue
his
humanity
.
And
by
this
power
giuen
him
he
is
glorified
in
the
Godhead
,
in
the
manifestation
of
it
in
the
flesh
,
by
abolishing
all
his
infirmities
,
and
replenishing
his
flesh
with
all
maner
of
graces
,
Colos.
2.8
.
as
it
is
said
,
l●●
him
dwelt
the
fulnesse
of
the
Godhead
.
Concerning
the
second
point
:
namely
,
what
fruits
come
t●●
vs
by
this
his
sitting
at
Gods
right
hand
,
they
are
principally
three
:
first
,
we
learne
by
this
,
that
he
doth
inrich
his
Church
generally
,
and
euery
member
particularly
,
with
so
many
graces
〈◊〉
the
holy
Ghost
as
shall
be
necessary
to
the
glory
of
the
head
,
the
edification
of
the
whole
body
,
and
the
saluation
of
euery
particular
member
,
according
as
it
is
set
downe
Eph.
5.26.27
.
that
this
Church
might
be
without
spot
or
wrinkle
,
and
without
blame
.
Secondly
,
by
this
his
presence
with
God
he
doth
defend
and
protect
his
Church
from
all
enemies
whatsoeuer
,
so
as
the
gates
of
hell
shall
not
preuaile
against
it
.
And
this
is
our
comfort
,
that
since
all
power
is
giuen
him
,
he
that
hath
felt
our
infirmities
hath
the
tempering
of
the
cup
of
our
afflictions
,
which
we
may
boldlie
drinke
of
,
and
not
refuse
it
no
more
then
he
did
the
bitter
cup
his
Father
gaue
to
him
;
and
assure
our selues
that
no
tyrants
hand
can
touch
vs
further
then
he
permits
him
,
which
shall
neuer
be
aboue
our
strength
,
for
Christ
hath
power
enough
to
performe
it
,
and
God
hath
will
enough
to
doe
it
.
And
since
while
he
was
in
his
humanity
on
earth
the
diuell
could
not
enter
into
a
heard
of
swine
without
his
licence
and
permission
,
Math.
8.32
.
and
that
as
it
is
said
in
the
Reu.
5.3
.
he
doth
so
seale
the
doore
as
none
can
enter
in
vnles
he
open
it
:
what
shall
we
thinke
he
will
doe
now
,
being
in
his
glory
and
at
his
Fathers
elbow
?
And
while
he
was
in
the
flesh
,
being
able
by
the
word
of
his
mouth
to
stay
the
raging
of
the
sea
,
Mat.
8.26
.
much
more
now
can
he
and
will
he
represse
the
rage
and
fury
of
our
persecutors
when
it
please
him
.
Thirdly
,
he
shall
sit
at
the
right
hand
of
the
father
vntill
all
his
children
be
fully
glorified
and
his
enemies
destroied
,
which
are
of
two
sorts
:
first
,
such
as
are
to
be
abolished
,
as
death
:
secondly
,
or
such
as
perfectly
are
to
be
vanquished
,
and
yet
perpetually
to
be
tormented
,
as
the
diuel
and
the
damned
spirits
,
for
to
them
shall
it
be
a
day
of
horror
and
of
howling
.
Now
for
the
fourth
,
which
is
his
intercession
or
his
making
request
for
vs
,
consider
two
things
:
first
,
what
is
meant
in
that
he
is
said
to
make
petition
for
vs
:
secondly
,
what
benefits
redound
and
arise
to
vs
by
these
his
requests
for
vs
.
For
the
first
,
that
he
is
said
to
pray
for
vs
,
it
is
the
exaltation
and
aduancement
of
Christ
Iesus
in
the
office
of
his
eternall
priest-hood
,
whereof
there
were
two
parts
:
the
one
to
expiate
or
offer
sacrifice
for
sinne
:
the
other
to
pray
for
the
people
.
Now
Christ
was
such
a
Priest
,
as
the
power
of
his
sacrifice
continueth
for
euer
,
and
no
more
sacrifice
is
to
be
offered
vp
,
as
it
is
said
Heb.
10.12
.
this
man
(
meaning
Christ
)
after
he
had
once
offered
one
sacrifice
for
sinne
,
sitteth
for
euer
at
the
right
hand
of
God
.
Howbeit
the
second
duty
of
his
Priest-hood
,
which
is
to
pray
for
vs
,
remaineth
still
,
but
after
an
other
maner
;
not
as
he
did
vpon
the
earth
,
when
he
prostrated
himselfe
to
the
ground
,
and
lifted
vp
his
eies
to
heauen
with
trembling
of
heart
and
anguish
of
minde
,
offering
vp
praiers
,
as
Heb.
5.7
.
with
strong
cries
and
teares
vnto
God
,
being
himselfe
then
but
as
a
seruant
to
his
Father
:
but
he
exerciseth
this
office
now
not
by
any
submission
of
gesture
,
but
by
representing
and
setting
before
the
eyes
of
his
Father
his
sacrifice
fresh
and
bleeding
,
which
turneth
his
Fathers
countenance
from
our
indignities
and
misdeeds
to
looke
vpon
himselfe
,
as
Heb.
9.24
.
He
is
entred
into
heauen
to
appeare
now
in
the
sight
of
God
for
vs
,
standing
there
to
be
beholden
.
For
the
second
,
namely
what
benefits
we
haue
by
this
his
intercession
;
and
they
are
three
:
first
,
by
this
he
fulfilleth
all
the
types
and
figures
of
the
law
,
that
heereby
he
might
fully
declare
vnto
vs
that
he
is
the
euerlasting
Priest
,
prefigured
by
them
that
were
vnder
the
law
,
as
Heb.
10.19
.
hee
is
said
to
enter
into
the
sanctuary
of
heauenly
places
:
that
as
(
Exod.
39.7
.
)
Aron
had
pretious
stones
,
in
which
the
names
of
the
children
of
Israel
were
written
,
six
in
euery
stone
,
and
twelne
in
his
breast
,
in
euery
one
of
them
a
tribe
,
that
hee
might
remember
them
to
God
in
his
praiers
;
so
Christ
bearing
in
his
breast
our selues
as
precious
stones
,
is
thereby
put
in
minde
to
remember
vs
to
his
Father
;
&
though
our
fathers
hauing
the
veile
before
them
,
were
forbidden
to
enter
into
the
holiest
;
yet
wee
through
the
veile
of
the
flesh
of
Christ
(
Heb.
10.20
.
)
are
permitted
to
come
boldly
to
the
face
of
the
most
high
and
holy
God
.
The
second
benefit
is
,
that
all
our
praiers
be
sanctified
,
and
doe
ascend
to
the
seat
of
God
through
his
petitions
,
that
is
,
through
his
appearing
before
his
Father
they
shal
be
heard
of
his
Father
.
Hereupon
Paul
faith
,
Rom.
5.2
.
By
him
we
haue
accesse
to
the
throne
of
grace
to
offer
vp
the
sweet
sacrifices
of
our selues
by
Christ
,
who
hath
made
the
way
for
vs
;
let
vs
therefore
approch
vnto
him
with
confidence
:
and
this
is
that
spoken
of
in
the
Reu.
8.3
.
the
Saints
poure
forth
their
incense
,
that
is
,
their
praiers
,
which
is
giuen
to
Christ
hauing
a
golden
censor
,
that
he
should
put
a
new
incense
vpon
them
vpon
the
golden
altar
,
which
is
himselfe
,
that
they
might
haue
a
gracious
sauor
,
and
a
sweet
smell
in
the
nostrils
of
his
Father
.
The
third
benefit
of
this
his
intercession
,
is
that
which
we
shall
neuer
fully
feele
nor
perceiue
till
his
last
praier
be
granted
he
made
Ioh.
17.21
.
that
we
might
be
one
in
God
and
himselfe
,
that
is
,
when
we
shall
haue
a
full
contemplation
of
the
maiestie
of
God
.
Lastly
obserue
,
that
Christ
shall
make
this
intercession
for
the
Saints
till
all
his
enemies
be
ouercome
,
and
all
his
children
arraied
in
stately
and
royall
garments
,
and
then
shall
his
praiers
cease
:
for
why
should
he
pray
any
longer
when
his
praier
is
granted
?
but
by
this
we
may
see
,
that
saluation
of
soules
is
no
such
easie
matter
as
the
world
imagineth
,
since
it
requireth
this
continuall
exercise
of
the
Sonne
of
God
to
make
request
for
vs
:
and
if
Christ
in
loue
and
compassion
doe
it
for
vs
,
much
more
ought
we
to
doe
it
for
our selues
.
ROM.
chap.
8.
vers.
35
,
36
,
37.
verse
35
Who
shall
separate
vs
from
the
loue
of
Christ
?
shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednesse
,
or
perill
,
or
sword
?
verse
36
As
it
is
written
,
for
thy
sake
are
we
killed
all
the
day
long
,
we
are
counted
as
sheepe
for
the
slaughter
.
verse
37
Neuerthelesse
in
all
these
things
we
are
more
then
conquerers
through
him
that
loued
vs
.
THE
Apostle
vpon
the
heauenly
and
Christian
security
set
downe
in
the
premises
,
inferreth
and
brings
in
a
most
constant
and
comfortable
resolution
vpon
a
stout
magnanimity
and
spirituall
courage
by
him
conceiued
,
that
is
,
that
it
is
impossible
any
thing
should
make
vs
fall
from
the
fauour
of
God
which
is
in
Christ
.
The
reason
is
this
;
in
those
things
wherein
wee
are
more
then
conquerers
,
wee
cannot
be
remoued
from
Gods
fauour
;
but
in
these
seuen
things
heere
reckned
vp
,
tribulation
,
&c.
all
which
are
as
needles
in
the
flesh
,
and
wherein
hee
comprehendeth
all
other
,
these
being
the
worst
,
wee
are
more
then
conquerers
:
therefore
neither
anguish
,
famine
,
&c.
can
separate
vs
from
the
loue
of
God
.
As
if
he
should
say
,
howeuer
it
be
that
men
call
not
in
question
Gods
loue
while
they
liue
in
peace
and
enioy
the
pleasures
of
this
life
,
yet
let
vs
see
how
far
aduersitie
may
throw
and
deiect
a
man
from
this
comfortable
security
;
that
since
Christ
sits
at
the
right
hand
of
his
father
,
and
there
shal
sit
till
all
his
children
be
fully
glorified
,
let
vs
take
the
greatest
extremities
that
can
light
vpon
the
flesh
:
Tribulations
,
that
is
,
any
kind
of
outward
trouble
:
or
anguish
,
that
is
,
such
inward
perplexity
or
distresse
in
soule
that
we
are
at
our
wits
end
,
like
Lot
,
Gen.
19.8
.
that
must
either
giue
forth
his
daughters
or
the
Angels
to
the
filthy
Sodomites
:
or
persecution
by
famine
,
that
is
able
to
breake
a
brazen
wall
,
it
breeds
such
rage
in
the
bones
:
or
nakednesse
,
that
is
,
that
wee
bee
so
impouerished
or
beggered
for
the
truths
sake
,
as
we
haue
nothing
to
couer
,
nor
wherein
to
hide
vs
:
or
the
sword
,
which
is
most
ghastly
for
the
quicke
dispatch
it
will
make
:
all
which
ioyned
together
,
may
be
reckoned
vp
for
the
continuall
portion
of
the
church
of
God
,
both
before
Christ
and
after
:
1.
Pet.
4.17
.
for
we
need
not
suppose
or
imagine
that
this
may
come
,
since
it
is
so
written
Psal.
44.22
.
that
men
doe
nothing
but
offer
vp
the
godly
euery
day
;
and
the
wicked
make
no
more
account
of
them
but
euen
as
sheepe
to
the
slaughter
.
And
since
the
comming
of
Christ
the
triall
must
be
the
greater
,
as
Saint
Peter
speaketh
,
because
the
spirit
is
greater
:
so
as
now
iudgement
must
begin
at
the
house
of
God
.
But
what
is
the
issue
and
end
of
al
this
?
we
are
in
these
extreame
calamities
more
then
conquerers
,
so
far
are
we
from
fainting
or
falling
:
and
the
Lord
in
the
middest
of
these
shall
either
send
vs
miraculous
deliuerance
,
as
hee
did
to
Daniel
,
Da.
6.22
.
when
he
stopped
the
mouth
of
the
lion
,
that
he
could
not
hurt
him
:
or
else
hee
will
so
qualifie
the
miseries
that
shall
beare
vpon
vs
,
with
such
extraordinary
comfort
,
that
we
would
not
exchange
our
aduersitie
to
ensnare
our
consciences
with
conditions
in
seruing
of
God
,
and
if
the
worst
come
that
we
be
giuen
vp
to
death
,
the
heauens
shall
bee
open
to
receiue
vs
,
and
the
Angels
shall
be
readie
to
carrie
vs
into
the
bosome
of
God
,
Luk.
16.22
.
and
our
enemies
shall
stand
astonished
to
see
the
courage
of
our
christian
soule
so
willingly
embracing
death
in
which
is
life
,
and
out
of
our
bloud
shall
rise
an
hundred
professors
more
:
for
the
bloud
of
Martyrs
is
the
seed
of
the
church
,
when
we
our selues
shall
triumphantly
ascend
to
the
seate
of
the
Almightie
.
For
the
parts
of
the
text
,
they
be
these
:
first
,
the
Apostle
setteth
downe
a
demaund
by
way
of
challenge
,
and
therefore
implieth
a
person
in
these
words
:
Who
shall
,
&c.
as
if
he
should
saie
,
I
giue
the
challenge
to
the
stoutest
champion
what
euer
he
be
,
whether
he
be
the
diuell
that
liueth
in
hell
,
or
his
eldest
sonne
,
or
all
his
sons
that
be
on
earth
:
otherwise
if
the
person
that
should
accept
this
challenge
were
not
vnderstood
,
he
should
more
properly
haue
said
:
What
shall
separate
vs
,
&c.
Secondly
,
he
interposeth
and
bringeth
in
a
testimonie
out
of
the
44.
Psalme
,
to
shew
that
he
doth
not
put
it
by
supposition
,
that
these
troubles
may
come
,
or
may
not
come
:
but
that
of
all
other
the
church
of
God
is
not
likely
,
but
sure
to
sustaine
them
in
the
ineuitable
necessity
of
Gods
decree
,
as
if
we
that
be
heires
of
the
couenant
were
created
for
nothing
else
.
Thirdly
,
hauing
described
the
necessitie
of
these
miseries
that
shall
befall
the
elect
,
the
demand
or
question
is
most
triumphantly
answered
,
when
he
saith
;
In
all
these
we
are
more
them
conquerors
.
For
the
first
,
which
is
the
demaund
it selfe
,
it
cannot
be
made
plainer
:
onely
in
the
words
,
To
be
separate
from
the
loue
of
Christ
,
we
must
not
vnderstand
it
actiuely
but
passiuely
,
not
of
the
loue
wherewith
we
loue
Christ
,
but
of
that
loue
wherewith
wee
are
beloued
of
God
in
Christ
.
For
though
our
loue
to
Christ
is
so
substantially
rooted
in
our
hearts
,
as
that
it
is
(
Cant.
8.6
.
)
strong
as
death
which
ouercometh
all
things
,
hard
as
the
graue
that
swalloweth
vp
all
things
,
like
the
flame
of
God
,
that
whole
flouds
of
water
cannot
quench
;
yea
such
as
we
will
not
depart
with
for
any
money
,
and
such
and
so
great
,
as
it
is
true
,
that
nothing
thing
can
separate
vs
from
the
loue
of
Christ
:
yet
this
is
to
be
taken
and
vnderstood
of
the
loue
of
Christ
to
vs
,
as
appeareth
by
the
end
of
the
37.
Luk.
22.60
.
2.
Tim.
4.10
.
2.
Tim.
2.13
.
and
39.
verses
.
So
as
if
it
were
possible
we
should
forget
Christ
,
or
renounce
him
as
Peter
did
,
or
forsake
him
as
Demas
did
,
yet
he
cannot
forget
vs
:
for
he
is
faithfull
that
hath
promised
.
For
the
second
,
which
is
the
testimonie
out
of
Psal.
44.22
.
that
we
that
are
Christians
do
as
verily
looke
for
these
miseries
,
as
we
do
for
the
rising
of
the
Sunne
,
the
Prophet
setting
it
down
as
an
absolute
purpose
of
God
not
to
bee
preuented
nor
auorded
,
and
not
onely
permitting
it
as
a
thing
which
may
and
may
not
come
.
In
which
words
consider
two
points
:
first
,
what
is
the
cause
in
Gods
sight
,
why
the
world
afflicteth
the
Church
:
secondly
,
in
what
grieuous
sort
it
is
afflicted
.
For
the
first
,
the
cause
is
set
downe
in
these
words
:
for
they
names
sake
:
that
is
,
because
thou
opposest
thy selfe
against
Anrichrist
,
and
dost
not
fall
downe
nor
bow
to
Baal
,
nor
dost
not
fashion
thy selfe
after
the
world
,
in
swallowing
vp
their
iolities
and
delights
.
Wherein
obserue
,
that
true
Christians
are
not
only
subiect
to
common
miseries
,
as
those
that
beare
the
face
of
fleshly
Adam
,
but
to
some
peculiar
calamities
that
neuer
disquiet
the
wicked
:
and
this
onely
as
they
beare
the
image
of
that
heauenly
Adam
Christ
Iesus
,
from
which
the
world
is
exempted
;
euen
as
the
chaffe
and
the
wheate
,
they
both
feele
the
flaile
,
but
the
chaffe
is
free
from
the
milstone
,
from
the
fanne
,
and
from
the
ouen
:
for
of
these
onely
doth
the
wheate
taste
:
and
happy
is
he
that
is
ground
fit
for
the
Lords
table
;
for
though
the
chaffe
feele
not
the
bitternesse
of
the
mill
,
nor
the
heare
of
the
ouen
:
yet
marke
what
becommeth
of
it
,
Hark
.
9.50
.
it
is
like
vnsauorie
salt
,
good
for
nothing
but
to
be
cast
foorth
,
and
is
either
troden
vnder
feete
,
or
caried
away
with
the
winde
,
and
so
vanisheth
in
the
aire
.
Such
is
the
case
and
estate
of
the
wicked
,
for
when
they
are
separated
as
tares
from
the
corne
,
either
the
Lord
treads
vpon
them
in
his
wrath
,
or
burneth
them
in
his
displeasure
,
or
bloweth
them
from
his
presence
like
the
stubble
.
Secondly
obserue
,
where
it
is
said
,
We
are
killed
for
thy
names
sake
:
that
though
God
doth
neuer
chastise
any
man
vniustly
,
because
hee
may
haue
occasion
enough
to
afflict
him
for
his
owne
corruption
,
whereby
he
may
be
humbled
:
yet
heerein
appeareth
his
infinite
wisedome
,
that
hee
maketh
the
cause
of
our
sufferings
to
be
more
honorable
,
bearing
this
title
and
superscription
,
for
the
name
of
God
,
the
puritie
of
religion
,
and
because
we
will
not
communicate
with
the
world
in
their
superstitious
deuotions
.
So
as
the
Lord
changeth
the
nature
of
the
chastisement
,
and
imputeth
it
as
borne
for
none
of
our
wickednesse
,
but
for
the
glorious
profession
of
the
Gospell
,
the
wicked
not
punishing
in
vs
our
sinnes
,
but
Gods
graces
:
for
if
we
would
partake
with
them
in
their
lusts
we
might
goe
free
:
For
if
Balaam
would
curse
the
people
,
hee
might
soone
rise
to
promotion
,
Numb.
22.37
.
and
if
Michaiah
would
please
the
king
in
his
Prophesie
hee
need
not
befed
with
the
bread
of
affliction
,
1.
King
.
22.27
.
and
if
the
three
children
would
worship
Nabuchadnezzars
Image
,
they
might
easily
escape
the
fornace
:
Dan.
3.12
.
but
we
must
keepe
our
standing
,
and
not
shrinke
a
foor●
from
the
foolishnesse
of
the
Gospell
,
what
stormes
soeuer
may
arise
:
for
it
is
no
more
then
as
if
Christ
should
borrow
our
lines
for
a
time
to
do
him
credit
withall
,
which
shall
bee
mightily
rewarded
.
Thirdly
,
in
that
it
is
said
,
killed
for
thy
names
sake
,
there
ariseth
this
consolation
:
that
forasmuch
as
our
suffrings
are
ioyned
with
Gods
glorie
,
and
are
brought
vpon
vs
for
Gods
glorie
,
we
may
be
sure
they
shall
haue
a
good
issue
,
and
shall
end
well
:
for
as
he
tendreth
his
owne
glorie
,
so
will
hee
also
tender
vs
.
We
thinke
it
strange
,
that
the
wicked
haue
such
a
swinge
in
their
delights
,
and
that
wee
hang
downe
our
heads
.
Yea
Danid
complaineth
,
that
seeing
the
prosperitie
of
the
wicked
he
had
almost
in
his
haste
accused
God
of
partialitie
:
but
Paul
(
2.
Thes.
Psal.
73.13
.
1.5.6
.
)
prooueth
,
that
it
is
impossible
(
since
we
that
are
thus
tossed
and
vexed
as
it
were
in
the
whirlepoole
of
sorrowes
,
are
better
then
the
world
,
and
in
higher
account
with
God
)
but
that
there
shall
come
a
day
,
when
rest
shall
be
giuen
to
our
soules
,
and
vengeance
powred
into
the
bosomes
of
persecutors
.
For
there
cannot
be
a
truth
more
certainly
to
be
beleeued
then
this
:
that
since
we
doe
suffer
at
their
hands
who
are
woorse
then
our
selues
,
it
is
a
sure
token
that
there
shall
come
a
reuelation
of
Gods
iudgement
,
wherein
the
iron
rod
of
the
Lords
wrath
shall
bruise
them
soule
and
bodie
,
when
wee
shall
be
caried
vp
,
with
S.
Paul
into
the
third
heauen
,
and
with
Lazarus
into
Abrahams
bosome
,
2.
Cor.
12.4
.
Luk.
16.23
.
and
when
the
vengeance
of
the
Lord
shall
pursue
our
enemies
,
driuing
them
from
his
presence
and
from
the
glorie
of
his
power
,
2.
Thes.
1.9
.
Fourthly
,
in
that
it
is
said
:
for
thy
names
sake
:
obserue
,
that
it
is
not
the
suffering
of
euery
phanaticall
or
phantasticall
spirit
,
that
shall
be
taken
for
the
Lords
truth
:
for
there
may
be
such
forcible
illusions
,
as
men
may
giue
their
bodies
to
the
fire
,
or
neckes
to
the
halter
for
the
supposed
truth
of
Poperie
,
&
then
their
suffering
is
as
a
seale
set
to
a
wrong
instrument
:
but
it
must
bee
in
a
true
zeale
of
a
true
cause
;
for
the
death
doth
not
iustifie
the
cause
to
be
good
,
but
the
cause
iustifieth
the
death
to
be
holie
and
religious
.
For
Paul
(
1.
Tim.
1.13
.
)
was
a
zealous
persecutor
when
he
was
a
blasphemer
,
and
yet
though
the
did
God
good
seruice
:
but
when
God
receiued
him
to
mercie
,
then
hee
forsooke
and
disclaimed
the
righteousnesse
of
workes
.
So
that
if
our
sufferings
be
for
God
,
we
must
lay
our
foundation
onely
in
Christ
crucified
,
harbouring
and
maintaining
a
pure
conscience
in
an
vndefiled
heart
,
not
stained
with
hypocrisie
,
nor
growing
so
hard
as
to
be
burned
with
a
hot
iron
,
1.
Tim.
4.2
.
For
the
second
point
,
which
is
the
grieuousnesse
of
the
affliction
befals
Gods
Saints
,
it
is
to
be
considered
two
waies
:
first
,
their
crueltie
,
that
nothing
will
staie
their
hunger
,
nor
stainch
their
malice
,
but
bloud
:
for
either
we
are
killed
;
or
daily
haue
death
before
our
eies
,
the
sight
whereof
oft
●●mes
is
more
bitter
then
death
it selfe
.
Secondly
,
the
indignitie
they
offer
vs
,
and
the
disgrace
,
not
onely
to
slay
vs
,
but
to
slay
vs
like
beasts
,
to
set
foorth
and
expresse
their
exceeding
rancor
and
malice
toward
vs
.
Concerning
the
crueltie
and
indignitie
hath
beene
vsed
toward
Gods
●aints
for
the
old
Testament
,
let
the
Apostle
to
the
Hebr.
11.36
speake
,
who
teckoneth
vp
twelue
seue
all
kindes
and
sorts
of
persecutions
,
wherewith
the
faithfull
haue
bene
pursued
,
and
yet
were
neuer
dauned
nor
dismared
,
knowing
they
should
receiue
a
better
resurrection
.
And
how
they
haue
beene
vsed
since
Christ
his
ascension
,
the
stories
of
the
ten
persecutions
in
the
Primitiue
church
do
tel
vs
,
that
Christians
were
so
odious
as
they
were
out
of
the
protection
of
law
,
for
not
onely
were
lawes
made
against
them
,
that
publikely
they
should
be
tormented
,
but
euery
priuat
man
might
be
a
butcher
to
a
Christian
,
and
neuer
come
in
danger
nor
question
of
law
for
shedding
of
bloud
:
yea
there
was
such
exquisite
torments
deuised
for
them
by
Sathan
as
could
not
be
greater
,
as
that
some
should
be
couered
with
the
skin
of
a
beast
,
and
then
cast
to
a
wolfe
to
be
rent
like
a
beast
:
some
smothered
with
a
little
smoake
proceeding
from
a
continual
soft
fire
:
some
scorched
in
the
flame
and
powdred
with
falt
and
vinegar
:
some
cast
downe
headlong
from
the
toppe
of
mountaines
:
some
hauing
their
flesh
scrapt
with
shels
,
and
many
such
like
torments
;
so
as
though
it
may
seeme
Homo
homini
Deus
,
man
to
be
to
man
a
God
,
that
is
,
a
helper
and
defender
where
there
is
loue
,
yet
in
the
difference
of
religion
it
prooueth
Homo
homini
lupus
,
that
man
becommeth
a
destroier
of
man
.
Hereupon
doth
Christ
(
foreseeing
the
affections
of
tyrants
,
Mat.
10.16
.
)
tell
the
Apostles
in
plaine
termes
,
that
he
sent
them
as
sheepe
among
wolues
;
and
presently
expounds
himselfe
,
ver.
17.
Beware
of
men
,
whose
mouths
be
as
open
sepulchers
to
deuour
vs
,
and
who
are
in
nothing
so
wily
and
watchfull
,
as
in
setting
snares
to
intrap
vs
.
We
are
killed
all
the
day
Wherein
obserue
,
that
it
is
a
portion
ordained
to
euery
Christian
,
not
to
bee
exempt
from
any
calamitie●
common
with
the
wicked
,
but
to
bee
subiect
to
all
these
and
to
farre
greater
,
because
iudgement
must
begin
at
the
house
of
God
;
and
this
indgement
is
to
last
not
for
a
time
or
an
houre
,
but
euen
to
continue
all
the
day
,
giuing
no
truce
nor
intermission
:
but
as
one
waue
beateth
vpon
another
,
and
one
day
followeth
another
,
so
must
we
learne
Patiendo
pati
,
by
suffering
how
to
suffer
;
and
the
end
of
the
former
trouble
must
beesteemed
to
be
the
beginner
of
another
,
as
Christ
himselfe
saith
,
Take
vp
my
crosse
daily
.
Neither
yet
must
we
thinke
that
we
are
called
to
any
hand
condition
,
or
that
the
calling
of
a
Christian
is
any
vncomely
calling
,
for
wee
haue
Christ
as
a
glusse
before
vs
,
who
walked
as
it
were
continually
vpon
the
ice
,
and
was
not
one
moment
free
from
some
subiection
and
basenesse
in
the
outward
man
.
Secondly
,
by
sheepe
appointed
to
the
slaughter
,
learne
that
a
Christian
must
neuer
thinke
hee
hath
suffered
enough
,
till
hee
hath
suffered
death
:
for
it
is
not
said
,
appointed
to
the
whip
,
or
to
the
racke
,
or
to
the
prison
,
but
euen
to
death
,
which
is
the
thing
our
flesh
most
abhorreth
.
For
this
must
be
the
Christian
mans
account
,
not
to
bee
cast
and
cassiered
out
of
this
warfare
till
death
hath
perfited
our
sanctification
:
as
Hebr.
10.33
.
the
Apostle
reckoning
vp
the
afflictions
of
the
godly
,
as
partly
while
they
were
made
a
gazing
stocke
by
reproches
,
partly
while
they
suffered
with
other
in
compassion
,
mourning
to
see
them
distressed
,
partly
while
they
did
beare
the
losse
of
goods
cheerefully
,
yet
as
if
this
were
but
a
small
matter
,
and
as
if
yet
they
were
farre
short
in
their
reckoning
,
chap.
12.4
.
hee
telleth
them
they
haue
not
yet
resisted
vnto
bloud
,
nor
suffered
death
;
as
if
the
number
of
death
made
their
account
perfect
,
and
that
they
must
still
be
casting
till
they
come
to
death
,
for
hauing
fought
so
many
battels
as
went
before
in
their
sufferance
of
so
many
inferior
blowes
,
and
as
it
were
weake
afflictions
,
they
must
not
cast
away
their
confidence
till
they
haue
fought
the
last
skirmish
,
and
haue
ouercome
death
by
dying
.
Thirdly
learne
,
that
by
the
Lords
decree
we
are
not
all
appointed
to
be
offered
vp
in
sacrifice
,
but
by
the
malice
of
the
enemie
we
are
all
destinated
and
set
forth
for
such
a
bloudy
end
,
though
the
Lord
in
prouidence
do
oftentimes
rescue
vs
euen
out
of
the
iawes
of
the
Lion
:
howbeit
God
appoineth
all
to
some
,
I
doe
not
say
affliction
,
but
persecution
,
for
in
the
scripture
we
reade
of
a
double
martyrdome
,
Cruentum
and
Incruentum
,
a
bloudy
martyrdome
,
and
a
martyrdome
without
bloud
,
as
when
we
suffer
any
shame
,
imprisonment
,
losse
of
goods
,
&c.
And
this
appeareth
in
two
of
the
first
enemies
of
Gods
Church
,
Ismael
and
Esau
;
the
first
scoffed
at
his
brother
Isaac
,
the
other
out
of
the
hidden
malice
of
his
heart
could
say
,
Gen.
21.9
.
Gen.
27.41
.
If
my
Father
die
,
I
will
haue
Iacobs
life
.
So
as
though
we
escape
bloud
,
yet
wee
must
witnesse
the
trueth
of
Christ
by
bearing
at
least
the
sting
of
the
tongue
,
from
which
neuer
any
of
vs
was
exempted
.
And
though
Ismael
said
not
so
much
as
Esau
,
yet
assure
thy selfe
they
haue
both
the
same
minde
,
for
sometime
the
butcher
wanteth
his
knife
;
and
therefore
settle
thy
heart
,
and
carry
death
as
a
seale
vpon
thy
finger
.
Heauen
is
compared
to
a
treasure
hidden
,
Mat.
13.44
.
and
woorth
more
then
all
thy
substance
;
meaning
thereby
,
that
a
man
should
not
refuse
to
bestow
any
thing
vpon
the
field
of
Grace
,
that
is
,
the
Gospell
,
that
thereby
hee
may
enter
into
the
kingdome
of
glorie
.
And
though
the
Lord
calleth
not
all
foorth
to
this
sharpest
combat
,
to
be
slaine
in
the
field
,
yet
must
euery
man
carrie
this
Christian
resolution
,
that
if
he
be
called
,
not
to
prize
or
esteeme
any
thing
,
but
to
leaue
all
,
and
with
patience
and
cheerefulnesse
to
kisse
and
to
embrace
the
sword
of
death
.
We
are
more
then
conquerors
,
&c.
Heere
followeth
the
comfortable
issue
,
and
as
it
were
the
gate
of
ioy
set
open
vnto
vs
in
our
extreemest
miseries
,
namely
,
that
in
all
things
we
ouer
come
:
wherein
obserue
two
points
:
first
,
the
victorie
it selfe
:
secondly
,
the
meanes
whereby
we
obtaine
it
,
that
it
is
not
by
the
naturall
strength
of
flesh
and
bloud
,
but
through
the
power
of
Christ
that
loued
vs
.
For
the
first
,
we
are
more
then
conquerers
two
waies
:
first
,
in
respect
of
our selues
:
secondly
,
in
respect
of
others
.
We
are
conquerers
in
respect
of
our selues
three
waies
:
first
,
in
the
afflictions
that
goe
before
death
:
secondly
,
in
the
very
suffering
of
death
:
thirdly
,
that
sometimes
there
comes
a
speciall
deliuerance
,
and
the
wicked
are
made
a
ransome
for
the
godly
.
Prou.
21
.
1●
.
The
first
of
these
appeareth
,
in
that
wee
chuse
to
suffer
rather
then
to
admit
any
ill
condition
in
seruing
God
:
as
,
rather
then
the
three
children
would
stoupe
to
the
worship
of
the
beast
,
they
embraced
the
fire
,
Daniel
,
3.22.23
.
And
though
through
the
sharpnesse
of
the
trouble
oftentimes
the
outward
man
trembleth
and
decaieth
,
yet
are
wee
strengthened
and
renewed
in
our
soules
and
consciences
,
that
wee
are
not
carefull
to
answer
the
greatest
tyrant
vpon
the
earth
,
that
that
God
whom
wee
serue
is
able
and
will
deliuer
vs
from
the
sting
and
poison
of
any
torment
;
yea
though
sometimes
the
Lord
strangely
handleth
them
that
suffer
for
the
Gospel
,
so
,
as
their
soule
is
troubled
and
cannot
apprehend
any
comfort
,
but
euen
feele
the
iustice
of
God
vpon
them
for
their
sinnes
,
and
in
the
instant
of
their
dissolution
they
seeme
to
be
void
of
inward
heauenly
power
to
strengthen
them
,
and
do
find
a
heauy
vnaptnesse
and
vnapt
heauinesse
to
sustaine
the
triall
;
and
that
though
they
haue
poured
foorth
their
soule
with
teares
vnto
the
Lord
,
yet
they
cannot
finde
that
resolution
in
any
comfort
to
take
the
cup
,
but
as
it
is
held
to
their
mouths
;
yet
at
the
last
being
for
the
cause
of
Christ
,
they
may
be
sure
he
will
send
his
spirit
to
quicken
them
,
and
dispatch
such
a
comforter
from
heauen
,
as
they
shall
find
euen
in
the
flames
such
alacritie
and
delight
,
as
if
they
had
rather
receiued
a
pardon
from
death
then
any
power
to
bee
thrust
on
to
death
:
for
the
Lord
will
comfort
the
abiect
,
bring
light
out
of
darknesse
,
and
as
2.
Cor.
4.11
.
make
the
life
of
Iesus
manifest
in
our
flesh
,
by
our
being
deliuered
vp
to
death
for
his
sake
.
For
the
second
,
that
we
are
more
then
conquerers
in
death
,
we
haue
many
examples
in
the
booke
of
Martyrs
and
elsewhere
,
how
some
haue
protested
they
haue
sate
in
the
flame
as
easilie
as
in
a
downe
bed
:
some
haue
lifted
vp
their
hands
when
they
were
halfe
consumed
,
verifying
this
speech
in
Esay
43.2
.
Neither
shall
the
waters
drowne
thee
,
nor
the
fire
burne
thee
,
nor
the
flame
kindle
vpon
thee
:
meaning
thereby
,
that
the
Lord
shall
make
the
most
bitter
drinke
pleasant
to
them
whom
he
hath
called
by
his
name
:
Thirdly
,
wee
are
more
then
conquerers
in
our
owne
person
,
by
the
Lords
sending
of
some
strange
deliuerance
,
and
by
seeing
our
enemies
consumed
in
our
stead
;
and
this
is
two-fold
,
either
extraordinarily
immediate
,
or
extraordinarily
mediate
.
The
first
appeareth
Act.
5.19
.
Peter
cast
into
prison
had
the
dore
opened
by
the
Lords
messenger
,
&
was
brought
forth
in
despite
of
his
enemies
the
same
Peter
was
whipt
,
and
being
(
Act.
12.6
.
)
a
sheepe
appointed
to
the
slaughter
,
lying
fast
bound
between
two
souldiers
,
&
the
prison
doores
being
watched
,
the
Angel
of
God
smote
him
on
the
side
,
and
his
chames
fell
off
,
&
he
was
brought
through
the
first
and
second
watch
,
and
the
praiers
of
the
church
did
disappoint
the
purpose
of
the
tyrant
,
whose
hands
were
not
yet
washed
from
the
blood
of
Iames
,
whom
he
had
killed
with
the
sword
.
So
vehement
also
were
the
praiers
of
Paul
and
Silas
,
(
Act.
16.25
.
)
that
an
earthquake
shaked
the
foundation
of
the
prison
,
and
loosed
the
bands
of
all
the
prisoners
,
and
the
Lord
put
it
into
the
hearts
of
authority
,
to
send
Paul
foorth
in
peace
;
and
when
hee
would
not
,
standing
vpon
the
law
of
the
Romanes
,
(
Act.
22.25
.
)
that
no
man
should
be
scourged
before
he
was
condemned
,
his
enemies
were
glad
to
intreate
him
to
goe
.
Of
which
examples
wee
must
make
this
vse
,
that
if
the
Lord
saw
it
good
for
his
glory
,
he
could
doe
as
much
now
:
for
nither
is
his
power
abated
,
nor
his
loue
diminished
.
Exod.
16.15
.
Deut.
8.3
.
For
in
that
he
fed
the
Israelites
with
Manna
,
he
shewed
that
he
can
make
a
man
liue
without
bread
:
in
that
he
blessed
the
small
quantity
of
meale
which
the
widow
of
Sarepta
had
,
he
sheweth
that
our
life
standeth
not
in
abundance
:
1.
Kin.
17.16
.
and
he
that
made
the
three
children
dance
in
the
fierie
fornace
,
Dan.
3.22
.
when
they
that
put
them
in
were
killed
with
the
heat
of
the
ouens
mouth
,
he
can
and
will
cheare
vs
,
and
make
glad
our
hearts
in
the
vale
of
death
.
For
it
is
he
that
strengtheneth
Dauid
to
ouerthrow
Goliah
,
and
his
power
shall
support
vs
to
ouer
come
death
.
1.
Sam.
17.45
.
Now
for
the
deliuerance
which
is
extraordinary
mediate
,
wee
haue
example
in
Saul
,
Act.
9.25
.
who
by
the
Disciples
was
put
thorow
the
wall
,
and
let
downe
by
a
rope
in
a
basket
,
when
the
Iewes
watched
the
gates
to
kill
him
.
Wee
haue
likewise
our
owne
Prince
Queene
Elizabeth
,
on
whom
many
waters
did
beat
,
and
ouer
whose
head
many
flouds
haue
runne
;
and
when
euen
in
her
sisters
time
she
was
as
a
lambe
to
be
led
foorth
to
the
shambles
,
it
pleased
the
Lord
to
snatch
her
out
of
the
mouthes
of
the
mighty
,
and
to
set
her
seate
farre
aboue
their
reach
,
and
then
were
they
sory
,
they
had
cur
downe
the
branches
and
suffered
the
stocke
to
stand
.
Secondly
,
we
are
more
then
conquerors
in
these
afflictions
in
respect
of
other
:
and
that
two
waies
,
either
in
the
conuersion
of
others
,
in
seeing
the
Lords
power
in
the
midst
of
our
perplecities
:
or
else
in
the
confirmation
of
others
,
they
being
emboldened
by
the
Lords
hand
on
vs
,
to
assure
themselues
he
will
not
leaue
them
destitute
in
the
like
extremitie
.
Examples
of
the
first
wee
haue
,
Act.
4.32
.
and
5.14
.
how
in
the
heat
of
the
disciples
afflictions
,
and
when
it
was
counted
little
better
then
insurrection
to
flocke
to
sermons
,
the
people
sold
their
possessions
to
buy
a
good
conscience
,
and
to
know
the
fruit
of
Christ
his
death
:
and
how
the
number
of
them
that
beleeued
grew
more
and
more
;
and
how
out
of
the
blood
of
that
constant
Martyr
Stephen
there
sprung
vp
daily
fresh
and
new
Christians
.
Examples
of
the
latter
wee
may
see
in
the
testimony
of
Paul
,
who
said
his
bonds
were
famous
in
the
Court
of
the
Emperor
,
Phillip.
1.13
.
and
by
that
others
were
taught
to
preach
more
boldly
:
and
2.
Tim.
2.10
.
I
suffer
as
an
euill
doer
,
euen
vnto
bonds
,
but
the
word
of
God
is
not
bound
,
therefore
I
suffer
for
the
elects
sake
:
meaning
thereby
,
that
his
example
of
captiuity
and
patience
did
sundry
waies
confirme
the
Church
in
the
hope
of
a
better
life
.
For
this
is
the
property
of
the
Gospell
,
to
grow
highest
where
it
is
troden
downe
,
and
to
spring
fastest
where
it
is
killed
.
For
when
Ahab
and
Iezabel
thought
they
had
not
left
a
Prophet
of
the
Lord
,
but
had
destroyed
all
but
Eliah
,
and
him
had
they
sought
for
as
with
a
candle
:
then
had
Obadiah
hid
an
hundred
of
the
Lords
Prophets
in
a
caue
,
(
1.
King
.
18.4
.
)
that
neuer
bowed
their
knees
to
Baal
.
Iob.
5.22
.
For
the
Lord
doth
but
laugh
at
the
policies
of
the
wicked
,
and
he
in
his
time
will
discouer
their
shame
to
their
faces
,
and
lift
vp
the
heads
of
his
seruants
aboue
all
the
tyrants
of
the
world
.
Now
for
the
meanes
whereby
wee
obtaine
this
victory
,
obserue
,
that
it
is
by
a
spirituall
power
of
the
holy
Ghost
enabling
vs
to
so
great
a
worke
:
for
such
is
our
ambition
to
be
great
men
,
as
if
Demas
find
no
preferment
by
the
Gospell
,
(
2.
Tim.
4.10
.
)
he
will
nothing
esteeme
of
Pauls
company
.
Such
is
our
desire
to
be
rich
,
as
if
we
gaine
by
our
seruants
that
worke
with
the
Diuell
,
we
had
rather
they
should
be
possessed
still
,
then
we
would
lose
our
gaine
:
which
we
may
see
,
Act.
16.19
.
where
Paul
and
Silas
were
haled
before
the
Magistrates
,
onely
for
casting
out
the
spirit
of
diuination
in
the
maide
that
got
her
masters
great
aduantage
by
diuining
.
Yea
such
and
so
vehement
are
our
naturall
and
earthly
affections
,
and
so
great
our
greedinesse
to
enioy
the
pleasures
of
our
life
,
that
the
mariage
of
a
wife
,
or
the
triall
of
a
yoke
of
oxen
shall
keepe
vs
from
Christ
,
Mat.
22.5
.
Luk.
14.19.20
.
So
that
it
must
be
a
greater
power
then
the
faculty
or
abilitie
of
a
man
:
for
if
naturally
we
are
not
able
to
abide
the
snuffe
of
a
candle
,
much
lesse
to
burne
in
the
fire
.
Why
then
so
many
examples
as
we
see
patiently
induring
death
for
the
testimony
of
the
truth
of
God
,
so
many
testimonies
haue
wee
of
the
Lords
power
to
enable
weake
vessels
to
hold
such
scalding
liquer
.
For
many
through
presumption
of
their
owne
strength
haue
apostated
;
and
Peter
was
well
neare
it
,
notwithstanding
his
bragge
,
that
he
would
not
leaue
his
master
to
the
death
,
if
Christ
his
eie
had
not
pierced
his
soule
to
repentance
for
his
former
denials
,
Luk.
22.61
.
Dauid
(
1.
Sam.
17.45.46
.
)
confesseth
,
that
it
was
not
in
his
strength
to
contend
with
Goliah
,
neither
did
he
come
to
him
with
sword
or
with
speare
,
but
in
the
name
of
the
God
of
Israel
,
who
would
close
him
into
his
hands
.
And
this
in
truth
must
be
our
paterne
,
and
our
praise
in
these
temptations
and
afflictions
,
to
flie
out
of
our selues
,
and
to
run
to
the
wings
of
the
Lord
Iesus
,
whose
grace
onely
is
sufficient
for
vs
,
and
whose
power
is
made
perfect
in
our
weakenesse
:
for
where
the
flesh
carieth
a
confidence
in
it selfe
,
there
is
no
roome
for
the
spirit
;
for
the
spirit
helpeth
onely
those
that
be
infirme
,
and
Christ
is
onely
a
Physition
for
a
sicke
sinner
.
Mark
.
2.17
.
Now
as
wee
are
conquerors
through
him
that
loueth
vs
,
so
let
vs
labour
that
Christ
may
thinke
his
loue
well
bestowed
,
his
bloud
well
spent
,
and
his
victory
for
vs
well
gained
,
by
our
loue
of
him
againe
,
that
it
may
be
as
hot
as
the
flame
,
that
whole
flouds
of
waters
may
not
quench
it
;
and
so
strong
,
as
neither
terrors
in
persecution
,
nor
pleasures
in
life
,
nor
the
anguish
of
death
may
make
vs
forsake
our
ankor
Christ
Iesus
,
but
that
wee
may
hold
our
confidence
in
a
hope
sure
and
stedfast
,
which
shall
at
the
last
giue
vs
entrance
into
the
veile
,
whither
Christ
our
forerunner
is
for
vs
entred
in
.
Heb.
6.29
.
ROM.
chap.
8.
vers.
38
,
39.
verse
38
For
I
am
perswaded
,
that
neither
death
,
nor
life
,
nor
Augels
,
nor
Principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
.
verse
39
Nor
height
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
separate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
HEere
the
Apostle
setteth
downe
a
conclusion
full
of
all
consolation
,
proceeding
from
a
diuine
and
heauenly
resolution
,
and
christian
magnan
unity
,
extended
and
offered
by
the
Apostle
in
the
person
of
all
the
faithfull
:
wherein
he
doth
couragiously
challenge
,
and
exultantly
triumph
ouerall
creatures
,
being
assured
that
nothing
that
euer
was
created
could
finally
separate
him
from
that
loue
wherewith
the
Lord
had
loued
him
in
Christ
.
This
conclusion
standeth
on
two
parts
:
first
,
in
the
enumeration
or
reckoning
vp
of
some
particulars
,
which
if
any
thing
could
seuer
vs
from
the
Lord
,
it
were
likely
to
bee
some
of
these
he
named
.
Secondly
,
because
the
Apostle
could
not
insist
in
the
induction
or
bringing
in
of
particulars
,
he
vseth
a
generall
comprehension
of
all
things
,
that
nothing
might
bee
excepted
;
in
these
words
,
(
nor
any
other
creature
:
)
the
things
reckoned
vp
are
nine
,
which
be
either
one
contrary
to
another
,
or
else
diuers
from
other
.
For
death
,
that
cannot
separate
vs
from
God
:
for
though
it
be
most
terrible
to
the
flesh
to
see
his
prefixed
end
,
yet
this
is
so
farre
vnable
to
seuer
vs
,
as
nothing
hath
greater
power
to
ioyne
vs
to
God
,
through
the
death
of
him
that
ouercame
death
:
which
appeareth
likewise
by
this
,
that
euen
the
wicked
though
they
loue
not
to
liue
the
life
of
the
righteous
,
because
it
is
tedious
through
afflictions
,
yet
they
can
wish
with
Balaam
,
Num.
23.
vers.
10.
that
their
last
end
may
be
like
theirs
,
who
alwaies
resigne
vp
their
soules
in
rest
vnto
the
Lord
.
And
though
some
wicked
may
make
a
peaceable
end
,
whereby
Satan
hardeneth
others
to
thinke
they
are
beloued
of
the
Lord
,
because
they
depart
like
the
light
of
a
candle
,
and
some
of
the
elect
die
troublesomely
,
whereby
Satan
maketh
his
instruments
to
condemne
the
generation
of
the
godly
:
yet
in
their
inward
man
,
they
doe
not
onely
patiently
expect
,
but
deepely
sigh
for
the
day
of
their
dissolution
,
that
being
vncloathed
of
this
corruption
,
they
may
be
crowned
with
the
Lords
glorie
:
for
they
that
haue
receiued
the
earnest
of
the
spirit
,
the
pledge
of
their
inheritance
,
and
the
first
fruits
of
the
Lords
loue
,
and
vnto
whom
he
hath
sealed
and
assured
pardon
of
their
sinne
,
they
do
know
they
haue
cause
to
expect
the
reuelation
and
shew
of
their
happinesse
,
being
heere
tossed
with
sundrie
waues
of
perplexed
miseries
,
and
being
sure
there
to
arriue
from
a
tempestuous
voyage
to
a
most
blessed
hauen
.
And
it
is
ioyfull
to
a
Christian
to
bee
deliuered
from
this
careful
life
,
wherein
euery
day
is
the
messenger
of
fresh
sorrowes
,
and
wherein
hee
findeth
his
corruption
so
burdensome
:
so
as
though
Paul
was
taken
vp
into
the
third
heauen
,
2.
Cor.
12.4
.
yet
hee
cried
,
Who
shall
deliuer
me
from
this
body
of
sinne
?
For
heere
wee
know
our selues
to
be
scarce
worth
the
ground
we
go
on
,
we
are
so
worne
with
care
,
and
so
ground
with
affliction
:
but
then
we
shall
enter
into
the
presence
of
God
,
and
dwell
with
him
perpetually
.
To
be
short
,
many
haue
beene
so
rauished
with
this
ioy
,
which
wee
see
but
as
in
a
mist
,
as
they
haue
not
onely
giuen
vp
themselues
to
naturall
death
,
but
euen
suffered
violent
death
,
embracing
it
as
chearefully
as
the
souldier
that
comes
(
after
his
valour
shewed
)
to
be
made
a
knight
,
or
as
the
King
that
goeth
to
his
Coronation
:
for
then
shall
we
haue
not
Reedes
but
Palmes
in
our
hands
to
shew
our
triumph
,
and
bee
crowned
not
with
Thornes
,
but
with
Glory
,
euen
the
glory
that
Christ
had
from
the
beginning
.
Now
for
life
,
that
cannot
doe
it
;
for
there
is
no
temptation
in
this
life
,
neither
excessiue
pleasure
,
nor
abundant
profit
,
not
magnificent
state
that
a
righteous
soule
will
not
forgoe
,
rather
then
forsake
the
righteousnesse
of
C●●●●
,
or
their
owne
peace
of
conscience
;
yea
〈◊〉
〈◊〉
Moses
,
●●●●her
then
to
lose
the
least
light
of
the
Lords
conntenance
,
we
will
refuse
to
be
made
glorious
by
our
birth
,
and
chuse
to
suffer
affliction
with
the
children
of
God
:
Heb.
11.24
.
and
with
Paul
(
Phil.
3.8
.
)
to
esteeme
all
things
but
as
the
excrement
of
a
dog
in
comparison
of
the
security
and
confidence
we
haue
of
the
Lords
loue
towards
vs
,
so
as
we
are
Christs
in
our
life
also
.
And
though
we
doe
desire
to
see
the
face
and
glory
of
the
Lord
,
yet
as
Saint
Paul
speaketh
,
whether
we
be
in
our
body
at
home
absent
,
Phil.
1.20
.
or
abroad
in
our
separation
,
our
soules
still
wait
vpon
the
Lord
:
for
,
for
this
cause
,
as
Rom.
14.8.9
.
Christ
died
,
that
whether
we
liue
or
die
we
might
be
the
Lords
.
Now
for
Angels
,
Powers
,
or
Principalities
:
by
the
names
themselues
may
be
vnderstood
as
well
the
good
Angels
as
the
bad
:
wherof
Paul
speaketh
1.
Cor.
6.3
.
Know
ye
not
that
we
shall
iudge
the
Angels
?
that
is
,
the
reprobate
spirits
,
for
these
be
executioners
of
the
Lords
will
,
though
not
by
willing
and
loyall
obedience
,
as
well
as
the
other
:
and
though
both
these
being
seuerall
,
haue
in
the
scripture
the
same
titles
giuen
them
:
as
the
good
are
called
(
Eph.
1.21
.
)
Powers
and
Principalities
,
and
so
are
the
bad
called
by
the
same
name
,
Colos.
2.15
.
where
Christ
is
said
to
spoile
and
to
traduce
Principalities
&
Powers
to
open
shame
:
and
Eph.
6.12
.
We
must
fight
against
Principalities
and
Powers
:
yet
in
this
place
by
Angels
are
to
bee
taken
the
good
;
and
by
Powers
and
Principalities
the
diuels
.
The
reason
is
,
because
heere
the
Apostle
maketh
an
opposition
betweene
contraries
;
and
also
because
in
other
places
of
the
scripture
where
these
same
words
are
vsed
to
expresse
the
good
Angels
,
there
is
alwaies
more
added
to
their
stile
,
as
Eph.
1.20
.
Thrones
and
Dominations
are
mentioned
besides
the
other
.
But
it
may
be
said
,
will
the
Angels
that
are
the
messengers
of
God
attempt
any
such
thing
as
to
part
God
and
vs
?
No
,
it
is
impossible
,
howsoeuer
the
Apostle
speaketh
excessiuely
from
the
exultation
&
ioy
of
his
spirit
;
for
he
reasons
ab
impossibili
,
as
if
he
should
say
,
if
Angels
,
which
be
the
most
excellent
and
most
powerfull
creatures
,
could
attempt
to
separate
vs
from
the
loue
of
God
,
yet
they
could
not
;
for
Christ
which
is
the
head
of
Angels
hath
ioyned
vs
to
his
Father
;
and
therefore
much
lesse
any
inferiour
thing
can
doe
it
.
After
this
maner
this
Apostle
speaketh
Galat.
1.8
.
If
an
Angel
from
heauen
should
preach
any
other
doctrine
(
which
is
impossible
)
let
him
be
accursed
.
So
Rom.
9.3
.
Paul
wisheth
himselfe
accursed
to
redeeme
the
Iewes
:
and
Moses
praied
to
be
rased
out
of
the
booke
of
life
rather
than
the
Israelites
should
perish
:
which
was
not
possible
that
the
decree
of
God
should
bee
frustrate
.
But
such
was
the
vehemencie
of
their
affection
if
the
Lord
would
be
intreated
at
their
praiers
.
And
it
was
necessary
for
the
Apostle
heere
to
name
Angels
,
because
they
be
the
mightiest
creatures
:
and
if
they
cannot
part
the
Lord
and
vs
,
much
lesse
can
diuels
;
for
the
worst
they
can
doe
is
but
to
buffet
vs
,
whereby
our
infirmities
shall
be
healed
:
and
as
Christ
said
to
Peter
,
Satan
desireth
to
winnow
thee
like
wheat
,
Mat.
22.31
.
but
I
haue
praied
that
thy
faith
may
not
faile
.
This
also
appeareth
by
that
in
the
Reuelation
12.4
.
that
the
red
Dragon
cannot
doe
it
,
though
with
his
taile
hee
can
draw
starres
from
heauen
,
that
is
,
discouer
the
hypocrisy
of
some
great
professors
:
for
first
,
he
waited
vpon
the
woman
as
she
was
with
child
:
secondly
,
in
her
deliuerie
:
thirdly
,
when
the
child
was
brought
foorth
;
to
see
first
if
he
could
haue
destroied
the
Church
of
the
Iewes
;
and
if
not
,
the
Church
of
the
Gentiles
;
and
if
not
,
the
head
of
the
Church
the
Lord
Iesus
;
or
if
not
,
the
whole
bodie
of
the
faithfull
;
or
if
not
,
some
one
of
the
faithfull
:
but
he
was
cast
downe
(
saith
the
text
)
that
is
,
he
was
abased
in
his
pride
,
and
sought
to
aduance
and
lift
vp
himselfe
againe
to
heauen
by
destroying
the
woman
and
her
seede
,
that
is
,
by
withstanding
the
saluation
of
the
elect
.
This
Dragon
hath
especially
two
instruments
:
first
,
the
great
Beast
,
that
is
,
the
Romane
Empire
,
where
was
a
name
of
blasphemie
written
in
his
fore-head
,
which
though
it
could
with
Eliah
call
fire
from
heauen
,
yet
could
it
neuer
consume
the
faith
of
Gods
chosen
,
2.
King
.
1.10
.
nor
euer
draw
one
soule
from
Christ
.
The
second
is
the
Romane
Hierarchie
,
raised
out
of
the
ruines
of
the
former
,
which
though
it
could
make
the
heauens
brasse
that
it
should
not
raine
,
or
the
earth
iron
that
it
should
yeeld
no
fruit
,
yet
could
it
neuer
touch
any
that
was
written
in
the
booke
of
the
Lambe
:
Reuel.
5.3
.
for
where
hee
sealeth
none
can
open
,
and
where
he
openeth
none
can
shut
:
and
as
it
is
said
in
the
former
place
,
They
which
are
bought
from
the
earth
sing
in
great
troupes
a
new
song
with
the
Lord
Iesus
.
For
the
other
,
Neither
things
present
,
that
may
be
knowen
,
nor
things
to
come
,
which
may
seeme
to
be
doubtfull
,
can
make
any
separation
of
God
from
vs
;
for
the
elect
are
sure
the
Lords
grace
shall
assist
them
to
the
end
:
neither
height
of
heauen
,
as
Paul
that
was
carried
vp
on
high
did
not
yet
presume
;
nor
the
depth
of
hell
,
2.
Cor.
12.5
.
Ionah
.
2.1
.
as
Ionas
being
in
the
belly
of
the
Whale
did
not
yet
dispaire
,
but
had
his
praiers
passing
to
heauen
thorow
the
fishes
mouth
:
Iob.
13.15
.
&
Iob
in
the
patience
&
resolution
of
his
spirit
could
say
,
O
Lord
though
thou
kill
me
yet
will
I
loue
thee
:
for
hope
,
which
is
the
sure
anchor
of
the
soule
,
maketh
vs
to
enter
with
confidence
within
the
lists
of
the
Lords
presence
,
and
there
staieth
vs
,
for
the
Lord
doth
know
vs
for
his
owne
in
his
beloued
Sonne
.
Hence
learne
,
that
a
man
may
be
assured
he
shall
be
saued
;
for
this
place
is
without
exception
.
Yet
some
say
,
this
was
a
speciall
reuelation
Paul
had
of
his
owne
saluation
;
which
is
most
iniurious
to
the
whole
text
:
for
though
he
saith
,
I
am
perswaded
,
as
speaking
of
himselfe
,
yet
in
the
matter
of
the
perswasion
he
ioyneth
all
the
faithfull
,
as
that
nothing
can
separate
vs
,
speaking
generally
of
all
,
which
is
proued
also
by
many
things
and
speeches
before
,
as
verse
23.
Wee
grone
for
the
redemption
of
our
body
.
Did
Paul
onely
grone
?
And
verse
35.
Who
shall
separate
vs
from
the
loue
of
God
?
Was
Paul
only
beloued
?
And
verse
36.
Wee
are
killed
all
the
day
,
and
we
are
more
than
conquerers
;
including
all
the
faithfull
.
Now
that
a
man
may
know
hee
shall
bee
saued
,
it
is
prooued
thus
:
A
man
may
know
certainly
whether
hee
bee
a
Christian
,
and
truly
ingrafted
into
Christ
,
prooued
by
the
first
of
Iohn
4.13
.
By
this
we
may
know
we
are
●n
Christ
,
because
we
haue
his
spirit
.
And
to
prooue
this
(
2.
Cor.
13.5
.
)
Paul
speaketh
plainly
:
Doe
yet
not
know
vnlesse
ye
haue
the
spirit
of
Christ
,
ye
be
reprobates
?
Againe
,
a
man
may
know
whether
he
be
led
by
this
spirit
by
the
fruits
of
this
life
;
and
being
led
by
the
spirit
he
is
sure
he
is
the
sonne
of
God
;
and
being
his
son
,
vndoubtedly
an
heire
of
his
kingdome
.
Some
will
say
,
he
may
know
it
for
the
present
,
but
no
man
can
tell
what
hee
shall
be
,
1.
Cor.
10.12
.
for
let
him
that
standeth
take
heed
he
fal
not
.
But
know
this
,
it
is
no
perswasion
vnlesse
it
reach
&
extend
to
that
that
is
to
come
:
as
Paul
saith
heere
,
he
was
perswaded
,
neither
things
present
,
nor
things
to
come
could
remoue
him
from
his
hold
he
had
in
Christ
:
and
we
may
assure
our selues
,
that
he
that
hath
begun
this
worke
in
vs
,
if
we
walke
before
him
in
feare
and
trembling
,
will
finish
it
to
his
glory
and
our
comfort
.
Secondly
,
obserue
,
that
all
haue
not
the
same
measure
of
this
resolution
:
for
there
is
a
diuers
measure
of
this
,
according
to
the
diuers
degrees
of
faith
and
age
of
a
Christian
:
for
some
are
such
of
whom
the
Church
doth
as
yet
trauell
of
and
are
not
deliuered
:
some
are
new
borne
to
be
fed
with
milke
,
others
are
growne
more
in
faith
,
and
come
vnto
a
riper
age
of
Christ
:
as
the
holy
Ghost
saith
;
The
righteousnesse
of
the
Gospel
is
reuealed
from
faith
to
faith
;
alluding
to
the
Sunne
,
that
riseth
not
in
his
excellencie
,
but
sendeth
foorth
a
dawning
before
it
appeareth
;
and
then
a
meane
light
before
it
commeth
to
the
height
of
his
brightnesse
:
euen
so
there
is
a
measure
in
the
feeling
of
this
perswasion
;
but
yet
so
,
as
being
but
a
graine
,
a
sparkle
,
or
a
droppe
of
true
faith
,
it
doth
lay
hold
vpon
the
Lord
Iesus
,
and
assure
vs
that
we
shall
haue
eternall
life
through
Christ
:
Num.
2.19
.
euen
as
none
were
healed
,
but
they
that
beheld
the
Serpent
,
though
some
saw
it
more
clearely
then
others
.
And
it
is
not
our
faith
properly
that
saueth
vs
,
no
more
then
it
is
the
hand
that
nourisheth
:
but
as
by
the
hand
though
it
be
weake
we
receiue
nourishment
,
so
by
faith
,
as
by
an
instrument
not
alwaies
of
like
strength
,
wee
feed
vpon
Christ
and
all
his
benefits
.
Why
,
but
this
resolution
heere
spoken
of
,
not
onely
the
weake
,
but
they
that
be
strong
feele
not
:
for
we
see
by
experience
,
that
none
haue
such
securitie
,
but
they
sometimes
despaire
through
their
owne
feeling
and
priuitie
of
their
sinnes
,
which
present
themselues
,
so
many
and
so
deformed
;
and
therefore
it
is
so
terrible
,
as
they
sometimes
doubt
of
Gods
loue
and
kindnesse
:
and
so
vehement
is
the
perturbation
of
their
spirits
rising
from
their
owne
vnworthinesse
,
as
they
seeme
forsaken
of
the
Lord
,
and
much
disquieted
in
themselues
:
therefore
though
Paul
had
this
perswasion
,
yet
euery
man
cannot
haue
it
.
To
this
answer
;
It
is
not
said
,
there
must
be
any
such
securitie
,
as
that
there
must
be
no
doubting
;
or
such
tranquillity
,
as
there
must
bee
no
trouble
:
for
Dauid
seemed
to
doubt
whether
there
was
a
God
or
no
,
Psal.
73.13
.
because
he
saw
the
wicked
flourish
so
proudly
.
And
it
is
no
commendation
of
faith
to
be
free
from
doubting
of
Gods
mercy
in
some
measure
;
for
sometimes
there
are
throwne
against
vs
such
fierie
darts
to
the
dismaying
of
our
poore
consciences
,
as
hardly
can
our
buckler
of
faith
driue
them
backe
,
yea
the
soule
of
a
man
may
euen
be
astonished
vnder
the
Lords
heauie
hand
,
and
yet
there
may
be
true
faith
:
for
though
it
be
shaken
,
it
cannot
be
ouerthrowne
;
though
it
be
oppressed
,
it
cannot
be
left
in
distresse
:
and
though
our
faith
may
be
strongly
assaulted
,
and
foiled
,
and
wounded
with
the
terrors
of
the
Lord
,
so
as
his
arrowes
shall
euen
pierce
our
souls
,
and
the
venime
thereof
drinke
vp
our
bloud
,
and
that
wee
shall
thinke
the
Lord
hath
shut
his
compassion
from
vs
,
yet
shall
wee
at
the
last
be
raised
vp
to
behold
the
Sun-beames
of
the
Lords
loue
:
for
the
praise
of
faith
is
to
ouercome
by
fighting
,
that
the
power
of
the
Lord
may
be
made
strong
by
our
infirmity
and
weaknesse
.
ROM.
chap.
8.
vers.
19.20.21.22
.
verse
19
For
the
feruent
desire
of
the
creature
waiteth
when
the
sons
of
God
shall
be
reuealed
.
verse
20
Because
the
creature
is
subiect
to
vanitie
,
not
of
it
owne
will
,
but
by
reason
of
him
which
hath
subdued
it
vnder
hope
:
verse
21
Because
the
creature
also
shall
bee
deliuered
from
the
bondage
of
corruption
into
the
glorious
libertie
of
the
sonnes
of
God
.
verse
22
For
we
know
that
euery
creature
groneth
with
vs
also
,
and
trauelleth
in
paine
together
vnto
this
present
.
THe
Apostle
hauing
formerly
taught
vs
what
way
the
Lord
had
allotted
for
vs
to
walke
to
heauen
,
to
wit
,
by
the
same
line
that
Christ
his
naturall
Sonne
ascended
,
that
is
through
a
crowne
of
thornes
,
and
a
sea
of
afflictions
,
from
the
ladder
to
the
crosse
,
and
from
the
fold
to
the
shambles
,
and
that
heerewith
wee
ought
not
to
be
dismaied
,
but
rather
inwardly
comforted
:
First
,
because
heereby
Christ
and
we
draw
together
in
one
yoke
:
Secondly
,
because
by
this
subiection
in
infirmitie
there
is
wrought
in
vs
a
conformitie
with
him
in
glory
:
Thirdly
,
because
this
glory
is
of
that
kinde
that
the
least
taste
of
it
doth
farre
surmount
the
extremitie
of
all
our
miseries
in
this
life
.
Yet
as
if
he
would
strike
the
naile
deeper
,
an●●ill
the
cup
of
comfort
fuller
,
he
sheweth
in
these
verses
;
First
,
that
a
change
and
confusion
shall
be
scraped
off
.
Secondly
,
that
we
that
are
the
selected
of
God
,
shall
be
freed
&
exempted
from
the
feare
and
sense
of
this
horrible
deformation
of
the
world
.
Thirdly
,
that
it
is
certaine
this
spoile
and
consumption
of
the
earth
with
the
works
therein
shall
come
,
for
wee
are
might
so
much
by
the
insensible
creatures
that
wait
for
it
themselues
,
nature
informing
them
that
their
subiection
to
vanitie
shal
haue
an
end
:
for
as
they
were
at
first
created
good
,
and
became
accursed
for
the
sinne
of
man
,
so
shall
they
at
length
be
restored
with
vs
that
are
elect
through
the
remoouing
of
that
curse
for
sinne
,
in
the
seede
of
the
woman
,
which
is
Christ
.
First
,
in
that
it
is
said
,
there
is
a
feruent
desire
in
the
dumbe
and
senselesse
creatures
;
we
are
not
to
vnderstand
that
there
is
heerein
a
wil
and
an
affection
,
or
a
desire
,
or
a
hope
,
or
any
sense
or
vnderstanding
in
the
bruite
beasts
,
or
other
Insensible
creature
,
as
the
Heauen
,
Earth
,
Sunne
,
Moone
,
&c.
for
that
which
they
haue
is
onely
through
the
instruction
and
instinct
of
nature
;
but
this
is
onely
spoken
in
way
of
comparison
,
by
a
figuratiue
or
borrowed
speech
,
speaking
that
of
the
dumbe
creature
,
which
is
onely
to
be
applied
to
vs
of
vnderstanding
:
for
if
there
be
such
a
feruent
desire
,
a
longing
,
a
sighing
,
and
a
mourning
in
these
senselesse
creatures
for
our
deliuerance
from
this
bondage
of
corruption
,
vnder
which
wee
are
now
held
:
how
much
greater
then
should
our
desires
,
willes
,
and
affections
,
our
sighings
and
mournings
be
,
who
are
sensibly
and
feelingly
to
be
made
partakers
of
this
heauenly
glorie
?
and
to
this
end
is
their
feruencie
brought
in
,
to
stirre
vs
vp
to
the
like
or
greater
,
as
a
thing
more
neerely
concerning
vs
.
The
like
phrase
of
Scripture
attributing
life
,
sense
,
desire
and
affections
to
dumbe
creatures
is
vsed
in
many
places
;
as
Psal.
114.3.4
.
When
Israel
went
out
of
Egypt
,
the
sea
saw
it
and
fled
,
Iordan
was
driuen
backe
,
the
mountains
leaped
like
rams
,
and
the
hilles
like
lambes
:
and
vers.
7.
The
earth
trembled
at
the
presence
of
the
Lord
:
the
Prophet
bringing
in
the
creatures
magnifying
and
reioicing
at
the
maiestie
of
God
in
the
destruction
of
his
enemies
,
and
at
his
mercy
in
the
deliuerie
of
his
Saints
:
that
since
these
sensilesse
creatures
in
their
obedience
in
their
kinde
seemed
to
see
this
glorie
and
triumph
at
it
,
much
more
should
the
people
themselues
that
visibly
saw
it
,
and
sensibly
felt
it
,
be
rauished
as
it
were
with
ioy
at
the
so
powerful
presence
of
the
Lord
,
in
making
the
sea
as
the
drie
land
for
their
escape
and
rescue
from
the
sword
of
their
enemies
.
After
the
like
maner
doth
Dauid
,
Psa.
148.2.5
.
bring
in
the
creatures
in
course
,
as
they
were
created
,
praising
the
Lord
in
their
kinde
,
not
in
any
forme
or
phrase
of
speech
,
but
the
beautie
of
the
Lord
appearing
in
them
by
their
obedience
in
obseruing
that
course
wherein
they
are
set
,
heereby
inuiting
and
stirring
vs
vp
that
haue
sense
,
feeling
,
reason
and
vnderstanding
to
be
more
mindfull
in
our
praise
and
thankesgiuing
to
God
,
who
are
filled
with
greater
plenty
,
and
haue
a
more
spirituall
and
diuine
beautie
shining
in
vs
than
they
haue
.
So
Esay
the
Prophet
,
chap.
14.7.8.9
.
in
derision
of
the
tyrannie
of
the
king
of
Babel
,
bringeth
in
the
whole
world
,
singing
for
ioy
,
the
firre
trees
and
the
Cedars
of
Lebanon
reioicing
,
and
hell
it selfe
mooued
at
the
death
of
so
gold-thirsty
an
oppressor
as
he
was
,
as
if
it
feared
lest
hee
would
trouble
the
dead
as
he
did
the
liuing
;
teaching
vs
by
this
,
that
if
the
insensible
creatures
doe
seeme
to
spread
their
boughes
,
and
bud
foorth
their
flower
at
the
destruction
of
tyrants
,
as
bringing
rest
and
quiet
to
them
;
how
much
more
should
we
be
affected
at
it
,
that
taste
the
smart
of
their
crueltie
,
and
are
kept
but
as
a
spoile
and
pray
to
saciate
their
bloudie
and
butcherly
desires
.
So
Ionah
3.7
.
sackcloth
must
be
put
vpon
the
beasts
,
and
they
must
be
kept
from
feeding
,
as
if
they
sorrowed
for
the
affliction
hung
ouer
their
land
;
not
that
they
had
sinned
or
could
haue
any
affection
of
griefe
in
them
,
but
by
this
that
the
people
might
the
more
acknowledge
their
vnwoorthinesse
,
as
deseruing
iustly
not
onely
to
be
plagued
of
God
in
their
persons
,
but
euen
to
be
depriued
of
the
vse
and
beenfit
of
the
creatures
whereby
their
present
life
was
maintained
.
And
thus
are
the
creatures
brought
in
heere
by
the
Apostle
,
as
inwardly
smitten
with
sorrow
for
the
sin
of
man
,
and
for
his
pollutions
on
the
earth
,
and
longing
after
the
aduancement
of
the
sonnes
of
God
to
glory
,
to
set
the
sharper
edge
on
vs
,
who
are
to
taste
as
it
were
the
full
cup
of
the
Lords
bountie
and
glorie
in
the
highest
heauens
,
who
will
thus
exalt
the
horne
of
his
Saints
.
Further
vnderstand
,
that
by
Creature
in
this
place
is
meant
all
the
creatures
in
the
world
,
as
appeareth
,
vers.
22.
where
it
is
said
;
that
euery
creature
,
comprehending
all
,
doth
grone
with
vs
;
howbeit
there
are
two
sorts
of
creatures
heere
exempted
,
namely
Angels
and
men
,
both
elect
and
reprobate
:
for
the
Angels
elect
,
they
wait
not
,
as
groning
vnder
vanity
,
(
otherwise
they
desire
it
)
for
the
reuelation
or
triumph
of
Gods
Saints
in
heauen
,
because
they
alwaies
stand
before
the
Lord
&
behold
his
glory
,
Mat.
18.10
.
It
is
true
indeed
as
Lu.
15.10
.
That
the
Angels
of
God
reioice
at
the
conuersion
of
a
sinner
,
because
more
glory
is
brought
to
God
by
his
saluation
;
but
they
need
not
this
affection
of
groning
or
sighing
heere
spoken
of
,
because
they
are
in
paradise
&
before
the
throne
of
God
already
.
Neither
can
it
be
meant
of
the
reprobate
Angels
the
brood
of
the
diuell
;
for
first
they
wait
not
for
vs
,
vnlesse
it
be
,
as
Ren.
12.4
.
the
dragon
waited
for
the
deliuerie
of
the
woman
to
destroy
vs
;
neither
doe
they
waite
vpon
vs
,
vnlesse
it
be
,
as
Matth.
4.1
.
the
tempter
waited
vpon
Christ
in
the
wildernesse
.
Secondly
,
they
waite
not
for
themselues
,
for
they
feare
nothing
so
much
as
the
perfecting
of
Gods
elect
in
number
,
because
that
is
the
time
of
the
perfefection
of
then
torment
,
at
which
they
tremble
,
Lames
2.19
.
the
diuell
euer
thinking
that
Christ
hasteneth
too
fast
and
commeth
before
his
time
to
torture
him
.
Now
for
men
,
it
is
not
ment
,
in
this
verse
,
of
the
elect
,
as
appeareth
by
the
words
themselues
,
for
the
waiting
is
not
by
them
but
by
the
creatures
for
them
,
till
they
shall
be
restored
to
their
libertie
in
glorie
;
and
so
much
is
plainly
set
foorth
vers.
23.
And
not
onely
the
creature
,
but
wee
also
that
haue
the
first
fruits
of
the
spirit
do
sigh
,
&c.
bringing
the
elect
,
&
their
waiting
,
in
by
themselues
,
&
not
folding
them
vp
in
the
general
word
creature
.
Concerning
the
reprobate
,
it
is
not
meant
of
them
,
for
they
are
but
of
two
sorts
,
the
one
such
as
Peter
speaketh
of
,
2.
Pet.
3.3.4
.
There
shall
come
mockers
which
shall
walke
after
their
lusts
,
and
say
,
where
is
the
promise
of
his
comming
?
thinking
because
the
Lord
hath
beene
patient
so
long
,
therefore
the
day
of
iudgement
is
but
a
tale
to
keepe
men
in
awe
:
So
as
these
men
cannot
waite
for
Christs
comming
since
they
denie
it
,
and
deride
it
:
the
other
are
such
as
know
there
shall
be
a
day
of
reckoning
,
but
feare
it
and
put
it
farre
off
,
as
loth
to
see
it
as
their
father
the
diuell
,
because
then
they
shall
receaue
according
to
that
they
haue
wrough●●
the
flesh
,
which
at
that
time
shall
turne
to
their
sighing
and
groaning
,
because
they
denied
to
themselues
sorrow
and
griefe
in
the
flesh
.
So
as
(
all
)
creatures
(
but
men
and
Angels
)
are
meant
heere
;
where
we
see
the
concordance
and
agreement
as
it
were
of
the
whole
frame
of
heauen
and
earth
,
not
●arring
but
ioining
in
one
,
that
they
might
be
at
the
end
of
their
labour
and
vanitie
by
their
dissolution
and
change
of
their
subiection
into
immortalitie
.
Where
it
is
said
,
When
the
sonnes
of
God
shall
be
reuealed
:
we
may
vnderstand
it
fiue
waies
:
First
,
that
it
is
spoken
in
this
sense
;
that
all
the
sonnes
of
God
are
not
yet
reuealed
;
for
part
are
in
heauen
,
part
in
earth
,
and
part
of
them
not
yet
borne
.
Secondly
,
touching
the
sonnes
of
God
on
earth
,
they
are
not
all
yet
reuealed
,
in
regard
that
the
Lord
calleth
daily
,
and
maketh
as
it
were
a
fresh
addition
to
his
church
by
the
power
of
his
word
,
as
he
did
in
the
Apostles
time
;
Peter
by
one
sermon
Act.
2.41
.
conuerting
three
thousand
soules
to
Christ
.
Thirdly
,
they
are
not
all
yet
reuealed
on
earth
,
because
the
wicked
cannot
discerne
them
,
for
as
Christ
was
visible
heere
with
vs
,
yet
was
not
knowen
to
the
Scribes
and
Pharisees
,
their
eies
through
ignorance
and
malice
being
so
shut
,
as
they
could
not
see
him
;
euen
so
,
though
the
members
of
Christ
are
visible
in
themselues
,
yet
to
the
malitious
and
vngodly
they
are
inuisible
,
because
they
haue
not
the
eies
of
faith
to
spie
them
out
.
Fourthly
,
the
sonnes
of
God
here
on
earth
,
are
not
yet
reuealed
to
the
children
of
God
;
for
Elias
1.
King
.
19.14.18
.
thought
there
had
beene
none
left
but
himselfe
to
serue
God
,
when
the
Lord
vnknowen
to
him
had
reserued
seuen
thousand
that
had
not
bowed
their
knees
to
Baal
.
Fiftly
,
there
are
many
hypocrites
among
vs
,
in
which
respect
the
sonnes
of
God
on
earth
are
not
yet
reuealed
,
but
at
the
latter
day
,
when
the
Angell
shall
come
to
make
a
separation
,
then
shall
the
fish
be
knowen
from
the
frogges
;
the
sheepe
from
the
goats
:
and
the
sincere
professor
from
the
dissembler
;
for
then
there
shal
be
two
in
one
bedde
,
the
one
receaued
,
the
other
refused
,
who
before
were
so
linked
in
fellowship
,
as
it
was
vndiscernable
that
in
their
deaths
they
should
haue
such
seuerall
ends
.
Howbeit
the
better
sense
for
these
words
,
When
the
sonnes
of
God
shall
be
reuealed
;
is
this
:
When
the
sonnes
of
God
shall
be
receaued
vp
to
glory
;
for
then
shall
they
know
as
they
be
knowen
,
and
then
shall
the
restitution
come
when
the
sea
and
the
graue
shall
yeeld
vp
all
their
dead
,
and
all
the
creatures
receaue
as
it
were
their
first
robes
of
puritie
and
goodnesse
wherein
they
were
created
.
Now
vers.
20.
the
Apostle
setteth
downe
the
reason
why
these
insensible
creatures
doe
thus
waite
for
mans
glorious
libertie
:
because
they
themselues
are
subiect
to
vanitie
;
wherein
wee
are
to
consider
two
things
:
First
,
to
what
they
are
subiect
:
Secondly
,
by
whom
they
are
made
subiect
.
That
the
creature
is
subiect
,
it
is
not
to
be
stood
vpon
,
because
it
is
granted
of
all
men
;
but
this
is
no
willing
nor
voluntarie
subiection
,
but
by
force
and
constraint
:
for
the
horse
must
haue
his
rough
rider
,
or
else
the
snaffle
will
not
hold
him
in
;
and
the
oxe
must
haue
his
yoke
on
his
necke
,
and
his
goad
in
his
side
,
or
else
he
will
not
draw
well
;
and
the
mule
as
Dauid
saith
,
Psal.
32.9
.
must
haue
his
mouth
bound
with
the
bitte
and
bridle
lest
hee
come
neere
thee
with
his
heele
.
Now
that
which
the
creature
is
subiect
to
,
is
heere
saide
to
be
,
to
vanitie
,
and
vers.
21.
to
the
bondage
of
corruption
,
that
is
,
to
a
vanishing
and
fleeting
estate
,
and
they
are
said
to
be
so
in
three
respects
:
First
,
in
respect
they
haue
lost
their
first
comelinesse
and
order
,
their
first
beautie
and
their
first
perfection
in
which
they
were
created
;
for
as
there
is
great
difference
betweene
that
gold
that
hath
beene
tried
seuen
times
in
the
fire
,
and
that
which
is
taken
out
of
the
veines
of
the
earth
mixt
with
other
mettals
;
betweene
that
sword
that
is
newly
varnished
,
and
that
which
hath
line
so
long
by
as
it
is
eaten
through
with
rust
;
betweene
the
shining
of
the
sunne
in
his
brightnesse
,
&
when
it
is
eclipsed
,
or
shineth
in
a
gloomy
day
:
so
is
there
as
great
or
greater
difference
betwixt
the
heauen
and
earth
,
&
all
the
host
therein
which
then
were
made
for
the
furnishing
of
Gods
house
toward
the
entertainment
of
Adam
his
sonne
in
paradise
,
and
the
heauen
and
the
earth
which
now
are
left
vnto
vs
poisoned
by
the
curse
of
God
for
Adams
sinne
with
thornes
and
thistles
,
barrennesse
,
and
vnholsome
smels
,
that
the
very
corruption
in
the
aire
killeth
both
them
&
vs
.
Secondly
,
they
are
subiect
to
vanity
in
regard
the
wicked
do
enioy
them
,
and
the
godly
oftentimes
abuse
them
;
for
the
rust
of
the
money
which
the
vsurer
hoordeth
vp
crieth
in
the
eares
of
God
because
it
is
deteined
by
the
vniust
owner
;
the
gay
apparell
of
the
proud
and
ambitious
do
fret
as
it
were
themselues
that
they
should
hide
the
shame
of
them
that
are
so
shamelesse
to
snatch
at
the
maiestie
of
God
,
&
to
shake
his
seate
by
their
sinne
;
the
wine
which
is
swilled
in
by
the
drunkards
doth
boile
as
it
were
in
wrath
that
it
was
pressed
out
of
the
grape
to
heate
their
stomacks
that
deserue
only
to
be
inflamed
by
the
fire
of
hell
;
yea
and
euery
morsell
that
falleth
into
the
mouths
of
gluttons
and
wicked
persons
,
the
Sunne
that
shineth
on
the
vniust
,
and
the
raine
that
lighteth
vpon
the
fields
of
the
oppressors
,
and
all
creatures
else
that
come
within
their
fingring
are
grieued
,
and
doe
wait
with
feruencie
for
the
end
of
all
flesh
that
they
may
no
longer
be
forced
to
serue
and
sustaine
the
enemies
of
their
maker
;
for
the
sinnes
of
the
wicked
are
so
heauie
and
burdensome
,
and
their
abuse
of
the
creatures
so
intollerable
,
that
the
earth
groneth
that
it
cannot
swallow
them
vp
as
it
did
Korah
,
Dathan
,
and
Abiram
,
Numb.
16.32
.
or
otherwise
bee
disburdened
of
them
,
though
to
her
owne
desolation
,
as
it
was
in
the
vniuersall
floud
,
Gen.
7.21
.
And
againe
if
we
that
are
sanctified
vse
them
otherwise
than
they
are
ordained
of
God
,
as
that
the
Sunne
should
giue
vs
light
to
wander
out
of
the
way
of
holinesse
,
that
we
should
otherwise
be
clothed
then
as
becommeth
Christians
,
or
any
further
refreshed
by
recreation
then
to
make
vs
the
fitter
for
the
ranging
of
our selues
within
the
compasse
of
our
callings
,
heerein
do
we
also
make
them
subiect
to
vanitie
,
because
wee
should
vse
the
world
as
if
we
vsed
it
not
,
with
such
moderation
and
comelinesse
,
as
not
to
snatch
at
any
of
them
,
or
to
profane
them
;
for
it
is
against
the
law
of
truce
when
we
are
at
league
with
any
either
to
surprise
them
,
or
abuse
them
;
and
wee
through
Christ
are
at
league
and
peace
with
all
the
creatures
,
as
Iob
saith
Chap
5.23
.
Thirdly
,
they
are
subiect
to
vanitie
in
regard
those
shal
die
which
haue
life
in
them
,
and
the
rest
shall
be
cleane
melted
and
dissolued
;
for
this
heauen
and
earth
we
now
see
shall
heereafter
be
abolished
as
it
is
said
,
Esay
65.17
.
I
will
create
new
heauens
and
a
new
earth
,
and
the
former
shall
not
be
remembred
,
nor
come
into
mind
:
and
Psal.
102.25.26
.
The
foundation
of
the
earth
and
the
heauens
are
the
works
of
thy
hands
(
saith
Dauid
to
the
Lord
)
they
shall
perish
,
but
thou
shalt
endure
,
they
shall
waxe
old
as
doth
a
garment
:
and
Reuel.
21.1
.
I
saw
(
saith
Iohn
)
a
new
heauen
and
a
new
earth
,
for
the
first
heauen
and
the
first
earth
were
passed
away
;
which
agreeth
with
that
2.
Pet.
3.10
.
The
heauens
shall
passe
away
with
a
noise
,
and
the
elements
shall
melt
with
heate
,
and
the
earth
with
the
works
therein
shall
be
burnt
vp
:
and
howsoeure
to
our
dimme
and
vnstable
sight
the
heauen
with
the
furniture
thereof
seemeth
very
glorious
and
beautifull
,
yet
euery
day
they
decay
and
diminish
by
little
and
little
,
and
are
alreadie
as
an
old
worne
and
rotten
garment
readie
to
be
cast
off
,
and
folded
vp
by
the
Lord
.
Hauing
thus
seene
the
threefold
subiection
of
the
creatures
,
first
,
vnto
diminution
of
their
first
estate
,
secondly
,
vnto
profanation
and
pollution
,
thirdly
,
vnto
dissolution
,
it
now
followeth
to
speake
of
the
second
thing
pointed
at
before
,
namely
,
by
whom
the
creatures
are
made
thus
subiect
,
and
this
is
set
downe
in
the
end
of
Vers.
20.
Not
of
their
owne
will
,
but
by
reason
of
him
(
that
is
God
)
which
hath
subdued
it
vnder
hope
,
that
they
might
heerein
obey
the
Creators
commaundement
,
who
was
pleased
to
signifie
by
their
wauering
and
transitorie
estate
what
the
weight
of
his
displeasure
was
for
the
sinne
of
man
;
yet
was
his
mercie
such
as
he
would
not
subdue
the
world
euer
lastinglie
vnder
his
curse
,
but
gaue
it
hope
that
it
should
be
restored
.
Where
learne
the
great
seueritie
of
Gods
iustice
and
vengeance
for
the
rebellion
of
our
first
parents
,
which
bounded
not
it selfe
within
the
body
of
man
who
was
the
sole
offender
,
but
extended
it selfe
as
a
cloud
ouer
all
the
inferior
works
of
God
which
were
made
for
man
as
his
seruants
.
And
this
sheweth
the
offence
to
be
very
high
that
it
drew
so
heinous
a
plague
after
it
:
for
we
must
not
in
our
vaine
and
peruerse
thoughts
against
the
wisedome
of
God
lessen
the
sinne
of
Adam
,
as
being
but
the
eating
of
an
apple
,
which
was
a
small
matter
,
since
he
eat
so
temperately
as
but
to
●●ste
of
it
,
and
did
neither
spoile
nor
digge
vp
any
of
the
trees
of
the
garden
,
making
God
as
a
hard
and
niggardlie
master
,
that
will
take
so
exact
an
account
and
strict
reckning
of
his
Steward
for
euery
particular
fruit
committed
to
his
charge
;
and
heereupon
will
dare
challenge
God
,
as
if
his
hand
had
beene
too
heauie
vpon
him
.
O
beware
of
these
damnable
and
hellish
conceits
.
For
first
know
thou
,
it
is
the
marke
of
a
reprobate
to
thinke
with
Cain
,
Gen.
4.13
.
thy
punishment
greater
then
thy
offence
;
for
herein
though
it
be
but
in
secret
,
doeth
he
secretly
charge
God
with
crueltie
,
who
as
Abraham
saith
,
Gen.
18.25
.
being
Iudge
of
all
the
world
,
cannot
but
doe
right
.
Againe
,
the
libertie
that
Adam
had
to
fill
himselfe
of
all
the
other
trees
,
this
one
excepted
,
sheweth
the
admirable
bountie
of
the
Lord
,
that
of
all
sorts
of
fruit
he
kept
but
one
for
himself
,
as
of
all
the
daies
of
the
weeke
he
hath
reserued
but
one
in
a
speciall
sort
for
his
own
vse
,
being
herein
more
sparing
to
himself
then
to
Adam
or
to
vs
,
yet
do
we
profane
that
most
because
it
is
none
of
ours
,
as
Adam
did
thirst
after
that
tree
most
,
because
by
speciall
commaundement
it
was
forbidden
by
God
,
wherein
his
rebellion
was
much
increased
,
that
could
not
be
thankefull
for
the
store
he
had
,
but
as
if
he
should
starue
if
he
wanted
this
that
was
forbidden
,
must
set
the
edge
of
his
appetite
vpon
this
,
which
was
so
forbidden
;
threfore
hath
God
measured
foorth
an
euen
plague
of
perfection
equall
with
his
sinne
of
presumption
,
being
punished
not
only
in
himselfe
,
but
in
his
whole
posteritie
,
with
sorrow
not
only
vpon
his
body
,
but
with
anguish
and
horror
vpon
his
soule
also
,
and
not
only
with
trouble
and
vexation
in
the
beginning
and
entrance
into
this
life
,
being
naked
,
and
not
able
to
clothe
himselfe
;
hungrie
,
and
wanting
strength
to
feede
himselfe
;
weake
,
and
not
of
power
to
arme
himselfe
,
but
also
being
followed
and
pursued
of
this
vexation
both
in
the
continuance
and
in
the
end
of
his
life
,
feeding
sowerly
vpon
his
labour
,
and
dying
lothsomely
(
if
the
curse
were
not
remoued
in
Christ
)
and
languishinglie
vpon
his
bed
,
his
paines
heere
being
but
the
forerunners
and
remembrancers
of
weightier
that
are
to
come
in
the
life
to
come
.
Nay
,
the
Lord
hath
made
his
iustice
like
a
hooke
to
runne
thorough
the
nostrels
of
all
his
creatures
,
they
being
all
accursed
for
our
sakes
;
for
as
Iob
saith
,
Chap.
5.6
.
Misery
commeth
not
forth
of
the
dust
,
neither
doth
affliction
spring
out
of
the
earth
;
meaning
originally
of
it selfe
,
but
by
reason
of
the
sinne
of
man
:
this
being
prefigured
out
vnto
vs
Leuit.
15.
vnder
the
law
:
for
when
one
had
the
Leprosy
,
the
bed
he
lay
on
,
the
stoole
he
sat
on
,
the
basen
he
washt
in
was
vncleane
,
the
companie
he
kept
,
yea
,
he
that
laid
his
fingers
on
that
the
leper
had
touched
was
vncleane
also
:
which
setteth
forth
the
spirituall
leprosy
of
our
soules
through
sinne
,
and
that
all
the
creatures
whereon
man
laid
his
hand
,
or
where
on
he
slept
,
yea
,
or
whereon
hee
lookt
,
were
polluted
and
defiled
through
his
vncleanenesse
;
so
as
whether
wee
looke
aboue
vs
or
about
vs
,
to
heauen
or
to
earth
,
on
the
right
hand
or
on
the
left
,
before
vs
,
or
behind
vs
,
or
round
about
vs
,
we
can
not
but
behold
Gods
great
but
yet
his
iust
seueritie
and
vengeance
for
our
transgression
in
Adam
,
who
would
not
exempt
the
poore
creatures
from
his
stroke
,
which
as
we
may
say
were
in
themselues
harmelesse
and
innocent
:
and
this
well
weighed
,
should
make
vs
sigh
and
grone
and
mourne
,
and
cry
for
our
sinnes
,
that
caused
then
so
heauie
a
curse
as
hath
euer
since
caused
the
world
to
weare
as
it
were
her
mourning
apparell
,
the
earth
euen
for
the
sinnes
committed
in
our
flesh
,
hauing
oft
times
her
fruit
ready
ripened
in
her
wombe
,
and
yet
wanteth
strength
to
be
deliuered
,
being
ei●●●r
blasted
in
the
blade
,
or
not
full
eared
for
lacke
of
the
latter
raine
:
so
that
if
our
meditations
were
sanctified
as
they
ought
,
as
oft
as
we
see
a
sheepe
led
to
the
slaughter
,
so
oft
should
we
thinke
and
acknowledge
that
we
haue
deserued
death
better
then
the
silly
beast
,
we
being
only
in
the
sinne
,
and
the
creature
subiect
to
this
vanitie
but
through
our
corruption
.
And
this
must
make
vs
take
heed
how
we
giue
the
raines
to
our
affections
,
which
will
soone
ouerrunne
and
corrupt
our
religion
;
for
if
God
was
so
deeply
displeased
with
sinne
when
it
came
alone
into
the
world
,
how
doe
wee
vrge
and
prouoke
him
to
wrath
in
these
dayes
,
that
bring
foorth
so
many
new
inuented
sinnes
,
that
the
dragon
draweth
not
now
with
his
taile
the
third
part
as
he
did
Reuel.
12.4
.
but
euen
all
the
starres
of
heauen
after
him
,
there
scarce
being
any
sound
professor
to
be
found
that
either
poisoneth
not
his
religion
with
an
opinion
of
indifferencie
,
or
mingleth
it
not
with
so
much
feare
of
man
,
as
he
is
farre
short
of
that
zeale
that
the
Lord
requireth
of
them
that
be
worshippers
of
him
in
spirit
and
in
truth
.
Now
if
any
be
so
audacious
and
bold
,
to
aske
why
God
was
so
sharp
in
smiting
his
creatures
for
the
sinne
of
man
?
Answere
first
with
S.
Paul
Rom.
9.20
.
O
man
,
who
art
thou
darest
plead
with
God
,
and
call
him
to
an
account
for
his
doings
?
his
secrets
are
too
high
for
thee
,
and
his
wayes
past
finding
our
:
Secondly
,
if
the
creatures
had
not
been
punished
with
man
,
and
that
he
by
his
particular
sin
had
not
procured
a
generall
curse
,
then
could
not
man
in
his
weaknesse
haue
made
any
vse
of
the
creatures
in
their
innocencie
,
vnlesse
they
had
fallen
with
him
,
for
they
had
not
been
subiect
to
vanitie
to
haue
been
slaine
and
deuoured
of
men
if
in
themselues
they
had
not
been
accursed
.
Thirdly
,
God
did
not
punish
them
in
respect
of
themselues
,
but
in
respect
of
vs
,
for
we
know
the
children
are
punished
for
the
reason
of
their
parents
,
not
for
any
fault
committed
in
their
persons
but
for
that
the
parents
haue
so
highly
transgressed
the
Princes
lawes
;
for
by
this
he
hath
forfeited
to
the
King
what
should
haue
descended
to
his
children
,
and
this
we
thinke
no
hard
part
in
an
earthly
Prince
vnlesse
it
be
in
the
case
of
Ahab
who
tooke
the
eschete
of
Naboths
vineyard
by
a
false
plotted
accusation
of
a
supposed
blasphemie
against
God
and
the
King
,
1.
Kings
21.13
.
then
must
we
needs
thinke
that
the
King
of
heauen
who
cannot
but
giue
righteous
iudgement
,
hath
not
dealt
hardly
in
punishing
and
subduing
the
creatures
to
this
subiection
,
Adam
hauing
in
his
creation
the
rule
giuen
vnto
him
ouer
them
as
a
father
hath
ouer
his
child
;
howbeit
the
Lord
in
this
gaue
no
principall
or
set
blow
to
them
,
but
only
stroke
them
as
it
were
through
the
sides
of
man
,
that
after
that
fall
we
might
be
punished
euen
oft
times
in
the
vse
of
them
.
If
any
aske
againe
why
God
should
thus
proceed
in
making
our
wound
the
wider
by
punishing
vs
in
his
creatures
,
since
before
the
curse
pronounced
on
them
Gen.
3.15
.
the
Lord
had
pardoned
the
guiltinesse
of
the
sinne
by
the
promised
seed
of
the
woman
?
Answere
.
This
was
the
wisedome
of
the
Lord
in
two
respects
,
first
,
in
respect
of
his
elect
,
secondly
,
in
respect
of
the
reprobate
:
for
in
regard
of
the
elect
they
are
not
punishments
for
sinne
,
the
bloud
of
the
womans
feed
hauing
by
vertue
of
Gods
promise
washed
away
the
guilt
of
it
;
but
because
there
is
yet
a
remnant
of
corruption
there
being
much
filth
,
Iohn
13.10
.
hanging
on
our
feet
,
therefore
they
are
as
chastisements
to
increase
the
measure
of
our
sanctification
,
and
the
labour
in
purging
and
keeping
our selues
cleane
by
repentance
and
a
holy
life
;
but
now
to
the
reprobate
they
are
tokens
and
forerunners
of
Gods
iustice
,
and
of
the
sword
of
vengeance
which
they
shall
feele
heereafter
among
the
damned
:
so
that
when
wee
see
the
heauens
made
brasse
aboue
vs
,
and
the
earth
yron
beneath
vs
,
the
one
withholding
the
raine
,
the
other
not
yeelding
her
fruits
but
suffring
it
to
die
in
her
wombe
,
this
is
to
vs
but
a
chastisement
for
some
passions
vnsubdued
,
or
for
some
sinnes
vnrepented
of
;
but
it
is
a
scourge
and
reuenge
vpon
the
reprobate
,
mingling
his
reioycing
with
repining
,
and
his
store
with
grudging
,
that
the
want
of
that
he
seekes
may
be
as
a
fretting
canker
in
his
soule
to
fill
vp
the
greater
measure
of
his
sinne
,
verifying
those
speeches
of
Iob
,
Chap.
8.14
.
His
trust
shall
be
as
the
house
of
the
spider
;
and
Chap.
11.20
.
his
hope
shall
be
sorrow
of
mind
.
For
as
for
them
that
loue
the
Lord
he
vseth
foure
speciall
remedies
to
make
them
fit
for
heauen
;
first
,
his
spirit
to
guide
them
;
secondly
,
his
word
to
instruct
them
;
thirdly
,
his
chastisements
to
reclaime
them
,
fourthly
,
death
it selfe
to
end
them
,
and
therefore
when
he
correcteth
vs
in
his
creatures
,
it
is
to
see
whether
he
can
recouer
vs
as
it
were
by
the
sight
of
another
beaten
before
vs
,
making
them
vnfruitfull
that
we
might
remember
the
want
of
our
owne
works
,
mustering
oft
times
the
clouds
together
as
if
raine
should
fall
,
yet
staying
it
in
the
brest
of
the
aire
,
to
put
vs
in
mind
of
the
hardnesse
of
our
hearts
,
and
of
the
drinesse
of
our
eyes
,
that
doe
not
weepe
sufficientlie
for
our
owne
sinnes
,
nor
abundantly
for
the
sinnes
and
abominations
of
the
land
,
it
being
as
wee
read
,
Ezech.
9.4
.
an
vndoubted
marke
of
election
,
set
by
the
finger
of
God
in
the
fore
heads
of
his
Saints
to
mourne
and
crie
for
the
corruption
and
crueltie
that
is
in
a
citie
.
Againe
,
we
hauing
formerly
noted
the
seueritie
of
Gods
iustice
against
sinne
that
we
might
auoid
it
:
so
on
the
contrary
,
we
are
to
obserue
his
exceeding
rich
mercy
both
to
the
elect
and
to
the
reprobate
,
that
heereby
we
may
be
prouoked
to
follow
him
〈◊〉
to
what
straites
soeuer
he
shall
cast
vs
:
his
mercy
to
his
chosen
〈◊〉
●●eth
in
this
,
that
though
he
hath
laid
such
a
curse
vpon
his
〈◊〉
●atures
,
whereas
they
may
lay
the
curse
on
vs
as
the
cause
,
and
〈◊〉
they
knew
their
owne
strength
would
deuour
vs
,
the
Lord
in
●oue
to
vs
,
and
in
power
to
them
,
hiding
it
from
them
,
yet
doth
he
force
them
to
serue
vs
;
the
vse
of
them
all
being
sanctified
and
restored
to
vs
in
Christ
,
and
we
being
through
him
made
owners
and
possessors
of
them
;
for
as
Adam
after
his
fall
being
secluded
from
the
tree
of
life
,
was
thereby
excluded
from
all
the
meanes
that
might
maintaine
life
,
so
Christ
hauing
by
our
vnion
with
him
brought
vs
againe
into
the
paradise
of
God
where
that
rree
groweth
,
we
are
thereby
endowed
and
inriched
with
all
the
creatures
both
in
heauen
and
earth
,
these
being
for
his
sake
waiters
and
artendants
on
vs
,
yea
the
very
little
ones
that
be
elect
as
Christ
saith
,
Matth.
18.10
.
haue
their
Angels
in
heauen
to
defend
them
:
and
as
Dauid
faith
,
Psal.
34.8
.
The
Angell
of
the
Lord
pitcheth
round
about
them
that
feare
him
.
Now
his
mercy
to
the
reprobate
is
manifested
in
this
,
that
hee
by
his
especiall
hand
and
Commandement
,
doth
binde
and
restraine
the
creatures
from
rebelling
against
them
;
for
the
heauens
would
fall
vpon
the
whoremonger
if
God
by
his
power
did
not
chaine
them
vp
:
the
Sunne
that
shineth
would
scorch
and
burne
the
Vsurer
,
if
his
force
were
not
bridled
by
the
finger
of
God
;
the
waters
from
aboue
would
fall
like
a
sea
vpon
the
blasphemer
,
if
they
were
not
shut
in
by
the
patience
of
God
;
yea
all
lewd
,
profane
,
and
wicked
persons
should
be
melted
by
the
heat
,
stifled
by
the
aire
,
swallowed
by
the
earth
,
deuoured
by
the
beasts
,
choaked
by
their
bread
,
and
euery
creature
would
be
auenged
on
them
for
the
subiection
brought
vpon
them
;
if
God
by
his
prouidence
did
not
restraine
them
,
for
if
they
might
haue
their
own
wil
,
they
would
surely
do
it
.
Who
is
it
saith
God
,
Ioh.
38.8
.
that
hath
shut
vp
the
sea
with
doores
,
that
her
proud
waues
cannot
passe
ouer
,
but
I
?
It
is
the
Lord
Iob.
39.12
.
that
bindeth
the
Vnicorne
with
his
band
to
labour
in
the
furrow
,
else
would
he
not
serue
vs
nor
tarrie
by
the
cribbe
:
The
strong
horse
whose
neying
is
fearefull
,
and
swalloweth
the
ground
for
fiercenesse
,
would
quickly
turne
his
heele
vpon
the
reprobate
,
if
the
Lord
held
him
not
by
the
hoofe
:
for
wee
see
how
euen
the
smallest
creatures
are
armed
to
annoy
them
when
God
letteth
the
raines
loose
but
a
little
;
Pharaoh
that
entrenched
himselfe
and
waged
battaile
against
God
,
brauing
it
as
if
he
had
the
host
of
heauen
to
command
,
was
,
Exod.
8.17
.
and
24.
by
lice
and
fleas
,
the
most
weake
and
contemptible
creatures
,
so
confounded
,
the
earth
being
corrupt
by
their
swarmes
,
that
he
calles
for
sacrifice
to
that
God
whom
before
he
despised
.
Korah
and
his
company
,
Num.
16.32
.
for
their
rebellion
against
Moses
the
lieutenant
of
God
,
we
see
went
downe
quicke
into
the
pit
,
the
earth
taking
vpon
her
the
reuenge
of
the
Lords
cause
,
and
cleauing
a
sunder
,
did
swallow
them
vp
.
The
waters
seeing
the
earth
filled
with
crueltie
,
and
all
flesh
to
haue
corrupted
his
way
,
ceased
not
til
her
waues
,
Genes.
7.18
.
waxed
so
strong
,
as
it
bore
downe
all
but
the
family
of
Noah
into
the
vniuersall
floud
.
The
fire
seeing
the
sinne
of
Sodom
to
be
exceeding
grieuous
,
and
the
inhabitants
thereof
to
be
puffed
vp
with
fulnesse
of
bread
and
idlenesse
,
could
not
stay
it selfe
,
but
fell
from
the
clouds
like
raine
,
till
it
had
ouerthrowne
and
burnt
vp
both
the
men
and
all
that
grew
vpon
the
earth
,
Genes.
19.25
.
Lot
,
his
wife
&
two
daughters
,
vers.
15.17
.
onely
excepted
.
The
lions
Dan.
6.22.24
.
that
were
so
reconciled
to
Daniel
through
his
faith
in
God
,
that
he
had
no
hurt
found
vpon
him
,
being
left
to
themselues
,
and
not
hauing
their
mouthes
shut
by
the
Angell
,
were
so
enraged
against
his
accusers
,
that
they
brake
all
their
bones
in
peeces
before
they
came
to
the
ground
of
the
denne
.
The
Beares
2.
King
.
2.24
.
when
they
heard
but
children
(
that
might
excuse
themselues
by
ignorance
,
or
otherwise
,
by
speaking
as
they
were
taught
)
mocking
Elisha
,
the
Lords
Prophet
,
could
hold
no
longer
within
the
wood
,
but
rushing
foorth
of
the
forrest
,
tore
in
peeces
two
and
fortie
of
them
;
heereby
to
teach
euen
babes
to
vse
their
toongs
better
.
The
wormes
that
otherwise
are
the
weakest
and
basest
,
and
most
scorned
of
men
;
yet
clustered
themselues
together
,
and
flew
vpon
the
face
of
a
vaine
glorious
king
,
and
eat
vp
Herod
in
all
his
brauerie
,
Acts
12.23
.
as
disdaining
to
heare
a
wretch
take
that
glorie
to
him
,
which
was
proper
onely
to
God
;
after
this
sort
would
all
the
creatures
rise
vp
against
the
vngodly
,
and
spit
their
poison
on
them
,
for
bringing
such
a
curse
vpon
them
,
if
the
Lord
did
not
bridle
and
restraine
their
willes
,
wherein
he
magnifieth
his
mercie
greatly
,
that
he
will
suffer
the
Sunne
to
shine
vpon
the
vniust
,
and
maketh
his
patience
famous
through
the
earth
,
that
he
will
suffer
them
so
long
that
prouoke
him
so
much
,
all
which
is
done
to
bring
them
if
it
were
possible
to
repentance
.
Another
thing
wee
note
heere
is
,
how
long
these
creatures
shall
be
in
this
subiection
;
and
that
is
,
vntill
the
sonnes
of
God
shall
be
reuealed
or
taken
vp
to
heauen
,
which
vers.
21.
is
called
a
glorious
libertie
.
Out
of
which
obserue
,
that
all
these
inferior
creatures
shall
be
restored
to
their
first
perfection
wherein
they
were
made
,
at
the
end
and
consummation
of
all
things
,
when
God
shall
be
all
in
all
;
for
as
we
,
1
Ioh.
3.3
;
when
Christ
shall
be
made
manifest
,
shall
be
like
him
,
and
see
him
as
he
is
,
which
now
we
behold
but
as
in
a
glasse
,
1.
Corinth.
13.12
.
so
is
it
certaine
there
shall
be
a
new
heauen
,
and
a
new
earth
after
vs
,
and
a
restitution
of
the
creatures
to
their
auncie
testate
,
as
is
said
,
Reuel.
2.1.5
.
I
make
all
things
new
;
and
2.
Pet
,
3.10
.
The
earth
with
the
works
that
are
therein
shall
be
burnt
vp
:
out
of
which
some
gather
,
that
this
is
not
ment
of
materiall
fire
,
but
spoken
figuratiuely
,
and
in
a
borrowed
phrase
,
of
a
consumption
by
fire
,
that
is
not
blowen
as
Iob
calleth
it
,
that
is
by
the
immediate
breath
and
power
of
God
.
But
I
take
it
,
it
is
meant
of
materiall
fire
,
because
the
Apostle
spake
before
of
the
drowning
of
the
old
world
,
which
was
by
materiall
water
.
Howeuer
it
be
,
this
is
the
meaning
of
the
holy
Ghost
in
that
place
,
that
as
the
gold
is
cast
into
the
fire
not
to
be
consumed
and
burnt
,
but
to
be
purified
and
refined
,
so
as
the
substance
remains
,
and
nothing
lost
but
the
drosse
:
euen
so
shall
it
be
with
the
heauen
,
the
earth
,
and
the
creatures
,
they
shall
not
vtterly
bee
consumed
and
wasted
with
fire
,
but
made
the
finer
,
because
all
corruption
which
was
wrapped
about
them
by
the
curse
,
shall
be
burnt
out
;
for
as
the
substance
of
our
bodies
shal
remaine
,
and
the
change
shal
be
onely
to
fire
out
the
sin
that
hangeth
on
vs
,
these
base
bodies
being
then
to
be
made
glorious
;
so
the
substance
of
al
the
creatures
shal
continue
,
onely
this
they
shall
be
changed
and
turned
into
incorruption
and
libertie
:
and
after
they
are
thus
refined
,
there
is
no
question
,
but
they
shall
endure
;
for
as
their
presence
is
requisite
for
the
more
glorious
triumph
at
the
marriage
of
the
lambe
,
Reuel.
21.9
.
so
shall
it
be
likewise
,
for
the
continuall
praise
and
thankesgiuing
that
is
to
made
and
had
for
the
aduancement
of
the
bride
,
through
the
loue
of
that
Lambe
Christ
Iesus
.
But
now
if
any
will
aske
in
the
pride
of
his
conceit
,
why
all
these
creatures
shall
then
remaine
,
and
how
long
,
and
to
what
vse
;
we
say
,
these
are
endlesse
questions
,
which
breed
strife
and
contentions
rather
then
,
as
S.
Paul
saith
,
1.
Timot.
1.4
.
godly
edifying
,
which
is
by
faith
;
such
as
that
wherewith
the
Epicure
troubled
himselfe
;
to
know
what
God
did
before
he
made
the
earth
:
which
one
well
answereth
;
That
he
made
hell
for
them
that
are
so
inquisitiue
and
curious
:
for
,
as
Peter
saith
,
2.
Pet.
3.16
.
these
are
places
of
Scripture
,
which
they
that
are
vnstable
and
vnlearned
,
peruert
to
their
owne
destruction
.
Let
it
suffice
the
Lord
hath
opened
the
fountaine
so
wide
to
vs
,
that
we
know
,
Ioh.
6.51
.
we
feeding
on
Christ
,
shall
liue
for
euer
.
Therefore
leauing
these
speculations
and
schoole
points
,
let
vs
resort
to
the
vse
and
profit
S.
Peter
maketh
of
this
generall
dissolution
;
that
since
these
things
must
perish
,
what
maner
persons
ought
we
to
be
in
holy
conuersation
and
godlinesse
?
for
what
other
treasure
soeuer
we
take
to
,
it
shall
be
consumed
with
our selues
,
holinesse
and
the
feare
of
God
hauing
only
the
wings
to
flie
thorow
all
fires
,
and
to
carrie
vs
to
that
heauen
where
dwelleth
righteousnes
;
which
Reuel.
21.
is
described
to
be
of
that
beautie
and
statelinesse
,
and
of
that
worth
and
comelinesse
,
as
if
the
prince
of
the
aire
,
Ephes.
2.2
.
had
not
too
much
blinded
the
eyes
of
worldlings
that
they
esteeme
of
faith
but
as
of
a
fable
,
it
were
not
possible
but
they
should
be
rauished
with
expectation
after
it
,
there
being
at
euery
gate
an
Angell
standing
to
let
in
Gods
children
,
and
to
keepe
out
the
fearefull
and
vnbeleeuers
,
adulterers
,
and
vngodly
persons
.
Againe
heere
learne
,
that
the
creatures
waiting
with
vs
,
and
hauing
as
it
were
the
same
affection
we
haue
to
be
vnchained
of
corruption
,
and
at
the
libertie
of
the
sonnes
of
God
,
they
belong
only
to
vs
that
are
his
children
,
and
are
sanctified
for
our
vse
through
prayer
and
thanksgiuing
;
for
as
through
vs
they
fell
,
so
through
vs
they
shall
be
restored
,
and
therefore
wait
both
with
vs
and
on
vs
in
the
meane
time
;
and
the
wicked
are
but
vsurpers
ouer
them
,
snatching
them
against
their
willes
,
and
abusing
of
them
to
their
lusts
,
as
the
voluptuous
Iewes
did
,
who
feeding
vpon
that
was
none
of
theirs
,
while
the
meate
,
Psal.
78.31
.
was
yet
in
their
mouths
,
the
wrath
of
the
Lord
,
Numb.
11.33
.
was
kindled
and
consumed
them
:
and
euen
so
at
length
shall
the
wicked
be
chased
out
of
the
world
,
Iob.
18.18
.
and
for
his
theft
in
rauening
vpon
that
is
none
of
his
,
as
God
himselfe
saith
,
Iob
39.13
:
he
shall
be
shaken
out
of
the
corners
of
the
earth
;
for
that
they
enioy
is
none
of
theirs
,
but
belongeth
as
truly
to
vs
as
a
man
accounteth
that
his
owne
which
he
getteth
by
his
honest
labour
:
and
in
that
they
abound
more
with
them
heere
then
Gods
children
to
whom
of
right
they
appertaine
,
it
is
certaine
the
glory
of
Gods
elect
shall
be
the
greater
in
heauen
for
the
want
of
the
creatures
heere
on
earth
,
and
the
more
the
wicked
enioy
heere
the
greater
shall
their
torments
be
in
hell
;
for
that
,
is
Luk.
16.25
.
the
obiection
of
Abraham
to
stop
the
course
of
Diues
his
petition
who
was
in
torment
;
Remember
,
saith
he
,
thou
hadst
thy
pleasure
in
thy
life
,
and
therefore
for
thy
pleasure
thou
art
tormented
in
thy
death
:
for
God
sendeth
not
all
his
plagues
at
once
vpon
the
wicked
,
but
suffereth
him
to
haue
his
seeking
,
that
he
may
be
satiate
with
his
owne
way
,
and
that
desiring
,
Prouerb
.
12
:
12.
the
net
of
euils
,
he
may
be
heereafter
tied
and
ensnared
with
the
cords
of
his
owne
sinne
.
Againe
,
obserue
hence
for
the
conclusion
of
this
point
,
that
all
the
creatures
in
heauen
and
earth
do
serue
for
the
furthering
of
our
saluation
,
and
are
readie
and
willing
to
do
vs
good
,
except
the
diuell
,
and
those
that
shall
be
damned
:
for
we
know
the
red
sea
ranne
backe
and
became
dry
land
for
the
passage
of
the
Israelites
,
Exod.
14.21
.
The
bitter
waters
Exod.
15.25
.
were
made
sweet
by
the
casting
in
of
a
tree
,
to
stanch
their
thirst
.
The
riuer
Iordan
returned
backward
,
Psal.
114.3
.
till
the
people
of
God
were
passed
ouer
.
Water
came
foorth
of
the
stonie
rocke
Exod.
17.6
.
that
the
Israelites
might
drinke
according
as
they
desired
.
The
Sunne
stood
still
in
the
middest
of
heauen
,
and
hasted
not
to
goe
downe
for
a
whole
day
,
Iosh.
10.13
.
at
the
prayer
of
Ioshua
.
At
the
prayer
of
Hezekiah
,
Esay
38.8
:
the
Sunne
went
10.
degrees
backward
contrary
to
the
course
of
nature
.
The
small
quantity
of
meale
&
oyle
which
the
widow
of
Zareptah
had
,
through
the
word
spoken
by
Eliah
1.
Kings
17.16
.
wasted
not
till
the
Lord
sent
raine
vpon
the
earth
.
The
waters
being
twice
smitten
with
the
cloke
of
Eliah
2.
Kings
2.8.14
.
diuided
themselues
twice
this
way
and
that
way
for
the
passage
ouer
both
of
Eliah
and
Elisha
.
The
waters
of
Iericho
2.
Kings
2.21
.
by
the
sprinckling
of
a
little
salt
at
the
spring
head
were
healed
of
the
Lord
for
the
good
of
his
seruants
that
death
come
no
more
thereof
.
The
furnace
Dan.
3.23
.
though
it
was
heat
seuen
times
more
then
it
was
wont
to
be
,
had
no
power
so
much
as
to
scortch
the
garments
of
the
three
children
that
would
not
obey
the
kings
commaundement
in
a
matter
of
Idolatry
:
neither
had
the
Lions
,
Dan.
6.12
.
though
rauenous
in
themselues
,
any
mouthes
to
open
against
Daniel
,
that
made
his
prayers
to
God
,
notwithstanding
it
was
against
the
decree
of
Darius
the
king
,
and
so
much
sollicited
by
his
malitious
and
idolatrous
nobles
.
Since
then
the
creatures
of
God
are
thus
readie
to
hide
and
smother
their
strength
where
they
may
hurt
vs
,
to
open
and
enlarge
their
power
when
they
may
defend
vs
;
and
since
the
Angels
of
God
Psal.
91.11
.
watch
ouer
vs
in
our
wayes
,
let
nothing
make
vs
so
foolish
since
we
runne
well
,
but
to
hold
on
,
for
the
tyrants
rage
can
not
last
,
but
the
wrath
of
God
is
a
soft
consuming
fire
:
and
let
vs
venter
our
bodies
which
are
but
dust
for
the
saluation
of
our
soules
,
which
are
the
Lords
.
1.
THESS
.
chap.
5.
vers.
19.20
.
verse
19
Quench
not
the
spirit
:
verse
20
Despise
not
prophesying
.
THe
words
themselues
yeeld
two
points
to
be
considered
:
first
,
a
commandement
or
an
exhortation
equall
to
a
commaundement
:
secondly
,
the
meanes
how
this
commandement
may
be
best
obeyed
,
and
the
exhortation
most
fruitfully
receiued
.
The
commaundement
is
,
Quench
not
the
spirit
:
the
meanes
to
performe
this
,
is
:
Despise
not
prophesying
:
that
is
,
the
wise
and
found
interpretation
of
the
Scriptures
,
by
them
whose
lippes
preserue
knowledge
,
and
whose
feet
are
shod
with
the
Gospell
of
peace
:
for
so
prophesying
is
to
be
taken
for
an
application
of
the
word
,
and
a
teaching
to
edification
.
In
the
first
,
obserue
:
forasmuch
as
nothing
can
be
quenched
but
fire
,
why
this
Metaphor
or
borrowed
speech
is
vsed
of
the
Apostle
,
to
expresse
the
Spirit
by
fire
.
The
like
phrase
and
speech
is
vsed
,
Mat.
3.11
.
when
the
seruant
baptizing
his
master
,
lest
it
should
seeme
a
disparagement
and
debasing
of
him
,
doth
protest
in
great
humilitie
,
that
he
did
it
but
with
water
;
but
there
came
one
after
him
,
that
should
baptize
them
with
the
holy
Ghost
and
with
fire
:
that
is
,
with
the
supernaturall
power
of
the
holy
Ghost
,
as
it
were
fire
.
And
in
Iohn
7.38
.
the
spirit
is
resembled
to
water
,
meaning
thereby
,
that
who
so
is
not
cleansed
of
the
holy
Ghost
as
with
water
,
cannot
be
saued
.
Now
the
spirit
is
compared
to
fire
in
respect
of
the
foure
properties
that
bee
in
fire
:
first
,
the
nature
of
●●re
is
to
consume
any
matter
that
is
combustible
or
may
be
burned
:
euen
so
the
holy
Ghost
is
sent
into
vs
to
wast
and
consume
all
the
lusts
of
our
flesh
,
as
selfe-loue
,
pride
of
life
,
and
whatsoeuer
else
exalteth
it selfe
aboue
the
purity
and
simplicity
of
the
Gospell
.
Secondly
,
fire
doth
refine
euery
thing
that
can
be
purified
:
euen
so
the
holy
Ghost
doth
change
and
refine
our
affections
,
and
purgeth
vs
from
that
drosse
and
filth
of
the
earth
,
that
cleaueth
so
neare
to
vs
,
and
hangeth
so
fast
vpon
vs
,
and
keepeth
vs
still
in
the
fornace
of
affliction
,
till
we
come
to
that
perfection
of
eternall
blessednesse
,
that
the
flesh
dying
,
the
spirit
may
liue
in
the
day
of
the
Lord
.
Thirdly
,
fire
doth
relieue
by
warmth
all
those
subiects
that
be
capable
of
life
,
and
those
that
be
benummed
it
comforteth
,
and
reuiueth
them
that
be
halfe
dead
through
cold
:
euen
so
the
holy
Ghost
not
onely
warmeth
him
that
is
benummed
in
his
soule
,
but
quickeneth
him
that
is
starke
dead
in
pleasures
and
other
corruptions
of
the
world
,
and
doth
kindle
in
him
a
holy
zeale
to
the
Lords
truth
,
and
raiseth
him
vp
to
the
hope
of
eternall
life
,
being
before
(
though
hee
seemed
to
liue
through
the
dulnesse
and
obstupefaction
of
his
flesh
)
drouping
or
rather
dead
in
sinne
.
Fourthly
,
fire
giueth
light
to
them
that
before
sat
in
darknesse
,
and
sheweth
them
the
way
how
to
walke
:
so
the
holy
Gost
doth
enlighten
our
iudgments
and
vnderstandings
,
that
we
may
be
able
to
discerne
and
desire
to
thirst
after
that
acceptable
will
of
the
Lord
vnto
saluation
.
Secondly
,
consider
since
the
holy
Ghost
cannot
be
quenched
but
where
he
is
,
how
the
Apostle
writing
to
the
whole
Church
of
Thessalonica
,
assumeth
and
taketh
it
as
granted
,
that
they
all
had
this
spirit
:
and
this
ought
to
be
the
generall
iudgement
of
all
men
,
so
long
as
a
people
conforme
themselues
to
the
outward
obedience
and
sound
of
the
Gospell
,
to
presume
and
hope
the
best
of
all
.
For
no
doubt
many
in
this
Church
were
accompted
Saints
,
which
were
detestable
hypocrites
,
yet
in
respect
of
this
mingling
of
the
seede
and
tares
together
,
the
Apostle
medleth
not
with
them
,
leauing
that
to
the
last
iudgement
:
but
signeth
them
all
with
this
excellent
badge
of
hauing
the
spirit
:
for
so
ought
it
to
be
,
vnlesse
their
sinnes
be
enormous
and
notorious
,
and
that
they
sinne
and
offend
with
so
high
a
hand
,
as
that
they
refuse
the
censure
of
the
Church
,
and
to
be
thereby
reformed
;
for
then
they
are
vtterly
to
bee
cut
off
and
separate
from
the
rest
of
the
Saints
.
And
this
intermingling
of
hypocrites
and
the
elect
together
in
the
visible
church
,
maketh
that
oftentimes
the
Apostle
in
a
generall
stile
disswadeth
and
dehorteth
all
from
that
which
can
be
verified
in
the
wicked
onely
;
as
when
he
saith
,
Heb.
3.12
.
Take
heed
none
of
you
be
so
vnfaithfull
as
to
fall
from
the
grace
of
the
liuing
God
;
which
is
true
onely
in
the
hypocrite
:
and
so
doth
hee
sometimes
generally
exhort
to
that
which
is
true
onely
in
the
elect
:
as
when
he
saith
to
the
Philippians
,
Worke
fourth
your
saluation
with
feare
and
trembling
:
Phil.
2.12
.
for
all
the
Ministers
of
God
must
know
that
there
will
alwaies
be
one
Iudas
among
the
Disciples
,
Mat.
26.22
.
whom
Christ
onely
could
discouer
:
but
for
them
that
cannot
see
the
heart
,
they
must
offer
the
cup
of
grace
to
all
;
for
the
tares
cannot
be
seuered
from
the
wheat
till
that
great
day
of
separation
come
,
when
then
the
Lord
by
his
Angels
shall
cut
vs
all
downe
,
and
shall
binde
the
tares
in
bundles
by
themselues
,
to
be
cast
from
the
Lords
floore
into
perpetuall
tormenting
flaming
fire
.
Againe
learne
,
since
the
spirit
must
not
be
quenched
,
that
it
followeth
of
necessity
euery
one
of
Gods
children
must
haue
it
,
and
think
it
so
far
from
shame
,
as
they
must
esteeme
it
to
be
their
onely
victory
and
crowne
that
they
do
enioy
it
.
For
first
,
by
this
spirit
there
is
made
a
distinction
and
differnce
betweene
vs
and
the
reprobate
:
and
it
is
like
the
bloud
(
Exod.
12.22
.
)
that
was
stricken
vpon
the
doore
tops
,
which
shall
make
the
Lord
to
passe
ouer
vs
,
and
not
to
suffer
the
destroier
to
come
neare
vs
,
when
he
goeth
to
smite
the
Egyptians
:
and
as
Paul
saith
,
2.
Cor.
13.5
.
The
spirit
of
God
is
in
vs
all
except
we
be
reprobates
.
Secondly
,
from
this
spirit
we
receiue
direction
,
whereby
to
guide
the
steps
and
actions
of
our
life
,
that
we
snarle
not
at
the
Ministers
like
dogs
,
nor
runne
after
the
world
like
Demas
.
2.
Tim.
4.10
.
Thirdly
,
in
this
spirit
we
reape
such
comfort
as
all
the
lightsome
pleasures
of
this
life
are
but
as
shadowes
,
and
all
the
burdensome
profit
of
this
life
of
no
value
in
respect
of
that
ioy
wee
take
to
be
transformed
into
the
image
of
the
sonne
of
God
,
wherby
the
slanderous
speeches
,
and
impious
and
sacrilegious
scurrility
of
some
is
notably
condemned
,
who
in
scorne
and
derision
doe
call
such
as
are
fearefull
to
offend
,
and
doe
tremble
and
quake
at
the
name
of
sinne
,
(
men
of
the
spirit
,
Puritanes
,
precise
,
and
such
like
)
they
themselues
shrinking
vp
sinne
in
a
narrow
scantling
,
as
if
none
offended
but
they
that
lie
in
the
goale
.
But
what
is
he
,
that
hauing
a
waspe
about
him
will
stay
till
he
be
stung
,
and
not
auoide
it
at
the
first
buzzing
?
What
is
he
when
he
hath
roome
inough
,
that
will
ride
vpon
the
edge
of
a
pit
,
and
venture
his
falling
?
Nay
,
1.
Thes.
5.22
.
it
must
be
the
wisedome
of
the
Saints
of
God
to
flie
as
far
from
sinne
as
can
be
,
and
(
as
the
Apostle
saith
)
to
shun
all
apparence
of
euill
:
and
we
must
not
be
fraighted
from
the
rule
of
conscience
,
nor
from
walking
in
a
strait
course
of
religion
by
any
such
prophane
and
vngodly
mouthes
,
which
carry
the
poison
of
Aspes
vpon
their
tongues
,
and
the
gall
of
bitternesse
within
their
hearts
:
and
let
them
know
,
that
in
this
state
wherein
they
stand
,
they
are
as
surelie
the
diuels
as
the
diuell
is
not
Gods
;
for
in
whomsoeuer
this
spirit
of
God
dwelleth
not
and
worketh
not
,
that
man
shall
assuredly
be
damned
.
Now
this
exhortation
,
not
to
quench
the
spirit
,
is
very
weighty
:
for
by
this
the
Apostle
teacheth
&
insinuateth
of
the
feareful
declinations
of
some
that
haue
begun
in
the
spirit
and
haue
ended
in
the
flesh
;
that
haec
saluted
Christ
in
the
market
place
,
and
yet
neuer
entertained
him
in
their
houses
.
For
that
the
spirit
may
be
quenched
,
Mat.
25.3
.
Mark
.
4.4
.
is
proued
by
the
fiue
virgines
that
had
their
lamps
but
wanted
oile
;
and
by
the
parable
of
the
foure
sorts
of
graine
,
whereof
only
one
shall
be
saued
:
for
therby
is
manifest
,
that
the
Gospell
may
be
receiued
with
ioy
,
yea
it
may
take
root
to
grow
vp
to
a
stalke
,
and
from
a
stalke
to
a
blade
,
yea
from
a
blade
to
an
eare
,
and
yet
shall
neuer
ripen
:
but
when
it
is
gone
so
farre
,
shall
either
be
burned
vp
by
the
heat
of
persecution
,
or
choked
by
the
thornes
of
this
life
,
and
shall
neuer
come
to
perfection
.
Againe
that
parable
which
carieth
with
it
a
reall
truth
,
of
the
spirit
which
being
cast
out
of
a
man
walketh
in
dry
places
:
for
so
much
is
Sathan
cast
out
as
wee
are
enlightned
in
our
iudgements
;
Luk.
11.24
.
but
when
he
returnes
he
finds
it
more
garnished
then
before
:
that
is
,
after
he
hath
once
refused
and
troden
vnder
foote
that
light
of
knowledge
which
he
had
,
hee
is
possessed
with
such
darknesse
,
as
hee
is
wholly
left
a
prey
for
Sathan
.
It
is
also
proued
,
that
the
spirit
may
be
quenched
by
plaine
places
of
Scripture
,
as
that
of
Ezechiel
18.24
.
the
man
that
liueth
in
righteousnesse
a
long
time
,
after
falling
away
,
shall
bee
iudged
in
his
vnrighteousnesse
:
and
2.
Peter
2.22
.
the
dogge
is
returned
to
his
vomire
,
and
the
sow
that
was
washed
to
her
wallowing
in
the
ruire
.
Some
will
say
,
True
it
is
,
the
spirit
may
bee
quenched
in
〈◊〉
hypocrite
,
but
neuer
in
the
elect
:
as
1.
Iohn
3.9
.
Hee
that
is
borne
of
God
,
sinneth
not
.
And
whom
God
loued
once
hee
loueth
alwaies
.
This
is
true
;
but
then
looke
that
thou
stand
vpon
good
and
sound
euidence
when
Sathan
troubles
thee
:
for
thou
knowest
how
the
burning
lampes
went
out
,
how
the
seed
in
the
blade
came
to
nothing
;
and
it
is
certaine
that
a
man
illuminate
may
sinne
against
the
holy
Ghost
;
and
therefore
see
that
thou
hast
good
title
,
and
groundest
vpon
good
interest
when
thou
shalt
bee
vexed
with
temptations
:
For
Rom.
8.13
.
if
wee
liue
after
the
flesh
wee
shall
die
;
and
as
many
as
are
led
by
the
spirit
of
God
,
they
are
the
sonnes
of
God
:
and
who
hath
this
spirit
,
looke
1.
Iohn
3.14
.
We
are
translated
from
death
to
life
because
we
loue
the
brethren
:
for
hee
that
hath
a
soule
must
needes
breath
,
and
he
that
hath
the
spirit
must
needs
fulfill
the
fruits
of
the
spirit
.
Secondly
,
albeit
the
elect
haue
receiued
an
euerlasting
spirit
,
whereof
the
Lord
can
neuer
repent
,
and
which
can
neuer
vtterly
be
quenched
;
yet
let
vs
feare
and
tremble
;
for
in
the
elect
it
may
so
bee
obscured
and
ouerwhelmed
,
that
some
of
the
graces
of
Gods
spirit
,
nay
most
of
the
graces
,
yea
the
chiefest
of
the
most
,
nay
all
almost
of
Gods
graces
,
may
in
them
be
quenched
,
as
Dauid
praieth
Psal.
51.
Lord
create
in
me
a
new
spirit
;
and
yet
he
had
it
in
him
:
for
in
the
same
place
he
saith
,
Lord
take
not
thy
spirit
from
me
.
So
as
this
exhortation
,
not
to
quench
the
●●●rit
,
hath
a
double
fruit
;
in
the
hypocrite
,
to
make
him
vnexcusable
;
in
the
elect
,
to
make
them
more
circumspect
and
carefull
in
their
conuersation
:
for
we
must
not
be
secure
,
in
as
much
as
albeit
the
spirit
of
God
in
those
that
be
his
,
cannot
bee
absolutely
quenched
and
wholly
put
out
,
yet
there
may
bee
a
great
abatement
of
the
spirit
,
as
not
to
be
recouered
without
great
touch
and
terror
of
conscience
.
For
first
,
while
a
man
feeles
the
presence
of
this
spirit
,
there
is
giuen
him
such
ioy
,
and
with
that
a
singular
peace
in
the
inward
man
,
and
such
securitie
of
his
saluation
,
that
he
feeles
the
loue
of
God
spiritually
to
do
him
as
much
good
as
his
meat
;
and
vpon
this
assurance
he
doth
as
it
were
behold
the
heauens
open
for
the
Lord
to
embrace
him
liuing
or
dying
,
and
he
knoweth
himselfe
to
be
sealed
vp
in
the
blood
of
Christ
vnto
eternall
life
.
Now
if
this
spirit
be
gone
,
&
absenteth
it selfe
in
spirituall
operation
,
together
with
this
is
our
former
ioy
abated
,
and
the
foundation
of
our
hope
begins
to
be
shaken
,
and
being
weake
of
our selues
,
we
are
surprised
with
many
feares
;
and
suspecting
our selues
to
bee
cast
from
the
feare
of
God
,
and
our
sinnes
arising
and
flying
vp
like
smoake
in
our
eies
,
we
almost
are
brought
to
the
case
of
Cain
,
Gen.
4.12
.
to
thinke
that
whosoeuer
meeteth
vs
will
slay
vs
.
Secondly
,
as
vpon
the
enioying
&
presence
of
the
Lords
spirit
,
there
springs
an
vnspeakable
ioy
and
comfort
in
our
hearts
,
and
we
find
that
the
Lords
loue
breedeth
in
vs
an
heauenly
assurance
of
eternall
peace
,
and
filleth
our
hearts
with
a
mutuall
and
reciprocall
loue
of
God
,
our
loue
streaming
and
flowing
from
the
well
head
of
the
Lords
loue
:
then
it
followeth
,
that
the
lesse
we
feele
the
Lords
loue
toward
vs
,
the
lesse
we
loue
him
againe
;
and
then
we
droope
and
languish
in
our selues
,
our
praiers
be
faint
;
our
meditations
cold
;
and
when
we
should
watch
,
we
with
the
Disciples
fall
asleepe
:
and
we
feeling
not
the
life
of
the
spirit
,
Mat.
26.43
.
we
are
greatly
abated
in
our
loue
of
holy
and
Christian
exercises
;
and
we
then
only
keepe
a
generall
course
in
our
profession
,
and
performe
euery
good
thing
as
it
were
tedious
vnto
vs
,
like
Eutychus
,
Act.
20.9.10
.
who
came
to
heere
Pauls
sermon
,
but
was
ouercome
with
sleepe
.
Thirdly
,
when
the
spirit
is
abated
by
the
diminishing
of
the
Lords
loue
towards
vs
,
and
the
withdrawing
of
our
loue
from
him
,
then
because
we
haue
grieued
the
spirit
,
the
Lord
suffereth
vs
to
fall
into
fearefull
and
presumptuous
sinne
:
as
hee
did
suffer
Dauid
to
fall
into
the
sinne
of
whoredome
with
Bathsheba
,
aggrauated
with
the
murder
of
Vriah
,
wherein
hee
lay
frozen
by
Satans
subtilty
nine
monthes
at
the
least
before
he
confessed
it
to
God
:
for
it
appeareth
2.
Sam.
11.27
.
that
the
child
was
borne
before
Nathan
the
Prophet
came
to
him
:
and
howsoeuer
no
doubt
he
could
no
more
escape
the
pricke
of
conscience
,
then
he
could
stay
the
panting
of
his
heart
;
yet
before
that
time
not
a
word
to
God
of
any
serious
humiliation
for
his
adultery
.
So
as
neuer
any
of
Gods
children
sinned
more
grieuously
then
he
,
Mat.
26.70
.
except
Peter
,
who
was
not
so
much
kindled
at
the
fire
of
the
high
Priest
,
as
he
was
cold
in
his
soule
:
for
first
,
he
lied
,
in
that
he
said
,
hee
knew
not
Christ
:
secondly
,
burst
foorth
into
swearing
:
and
thirdly
,
gaue
himselfe
to
the
diuell
if
it
were
he
that
was
with
Christ
:
which
the
Lord
most
iustly
suffered
to
befall
him
as
a
great
chastisement
since
he
neglected
the
louing
forewarning
of
his
master
:
and
though
hee
was
neuer
so
much
elect
,
yet
would
the
spirit
neuer
comfort
him
,
till
he
had
with
drawne
himselfe
to
bewaile
his
sinne
bitte●●
.
All
which
is
liuely
expressed
Cant.
3.1
.
In
my
bed
by
night
(
saith
the
church
)
I
sought
him
that
my
soule
loued
,
I
sought
h●●●●●t
I
found
him
not
,
I
went
and
rose
,
and
walked
about
the
citie
,
and
by
the
stree●s
,
and
by
open
places
I
sought
him
but
found
him
not
:
thereby
to
declare
,
that
when
the
Lord
once
withdraweth
his
face
from
vs
,
how
hardly
we
shall
win
his
fauour
againe
.
Fourthly
,
when
the
Lord
hath
suffered
vs
to
fall
thus
farre
,
as
we
shall
euen
seeme
to
be
swallowed
vp
of
hell
already
;
though
in
the
end
he
will
restore
thee
,
yet
first
he
will
suffer
thee
to
beare
the
shame
of
thy
sinne
in
this
life
:
Gen.
9.23
.
1.
Sam.
15.14
.
as
Noah
for
his
drunkennesse
to
be
a
scorne
to
his
owne
children
:
and
Dauid
for
his
adultery
,
to
bee
thrust
out
of
his
kingdome
by
his
owne
sonne
,
which
was
such
a
griefe
to
him
,
as
all
the
ioy
of
his
sonnes
life
did
not
so
much
comfort
him
,
as
the
sorrow
of
his
death
did
wound
him
,
he
mourning
for
Absolon
,
(
2.
Sam.
19.33
.
)
as
if
he
had
doubted
of
his
saluation
.
But
happy
is
hee
,
that
hath
the
thornes
in
his
sides
in
this
life
,
and
that
is
afflicted
heere
:
for
though
the
Lord
will
neeuer
take
his
louing
kindnes
from
thee
,
yet
he
will
scourge
thee
,
not
for
any
satisfaction
of
his
iustice
,
for
Christ
hath
paied
all
,
but
onely
for
a
chastisement
.
Lastly
,
besides
all
this
,
when
the
spirit
is
gone
and
abated
,
it
shall
be
such
a
terror
to
thy
conscience
,
such
smart
and
vexation
to
thy
whole
minde
,
as
thou
wert
better
bee
almost
in
hell
,
then
feele
this
great
want
,
and
sustaine
this
great
torment
of
recouering
it
againe
.
For
first
,
when
thou
considerest
the
losse
of
thy
former
paines
,
which
thou
spentest
in
the
mortifying
of
thy
flesh
:
that
secondly
,
when
the
spirit
is
abated
,
Mark
.
9.18
.
the
power
of
Satan
is
increased
,
and
that
he
cannot
be
dispossessed
without
great
violence
,
and
euen
rending
thee
in
peeces
,
as
appeareth
by
the
dumbe
man
in
the
Gospell
.
Thirdly
,
that
if
thou
die
at
this
time
,
(
as
Ezech.
18.24
.
)
all
thy
former
righteousnesse
shall
not
be
remembred
,
but
thou
shalt
die
in
thy
present
sinne
:
and
fourthly
,
that
as
a
man
dangerously
sicke
and
somewhat
recouered
,
and
after
by
misgouernment
falling
into
a
relapse
,
it
doth
exasperate
and
increase
the
disease
:
and
as
a
wound
halfe
healed
to
come
to
a
new
incision
,
cannot
be
without
greater
paine
then
before
:
and
for
a
man
halfe
in
his
iourney
,
to
returne
backe
againe
,
when
hee
must
needes
goe
thorow
,
cannot
bee
but
a
great
discontentment
:
So
when
thou
remembrest
the
great
conflicts
thou
hadst
at
first
,
when
thou
didst
enter
thy
name
into
the
schoole
of
Christ
,
and
considerest
that
now
thou
must
abide
greater
,
it
shall
be
halfe
a
hell
to
thee
,
to
be
brought
seriously
without
guile
of
spirit
,
from
the
detestation
of
thy
sinne
:
as
we
may
see
Psal.
32.4
.
before
Dauid
could
be
brought
to
confesse
his
sinne
of
filthinesse
and
of
murther
,
hee
saith
,
that
very
care
had
eaten
his
bones
,
not
but
that
in
his
priuate
chamber
hee
had
confessed
it
to
the
Lord
:
but
before
he
could
come
to
taske
his
conscience
,
and
to
set
it
as
it
were
vpon
the
racke
to
bee
rent
in
peeces
by
his
confession
of
it
before
men
,
and
to
abide
patiently
the
shame
of
the
world
for
it
,
hee
seemed
to
bee
plunged
into
the
deepe
of
deepes
,
as
himselfe
saith
:
Out
of
the
deepes
,
O
Lord
,
haue
I
cried
vnto
thee
.
Euen
so
when
the
spirit
of
the
Lord
is
abated
in
thee
,
thou
shalt
finde
it
will
not
bee
regained
by
some
sleight
worke
,
and
ssubbring
vp
a
short
praier
:
as
,
Lord
haue
mercy
vpon
me
:
but
thou
must
come
to
the
case
of
Dauid
,
euen
to
pine
and
wast
away
,
and
to
haue
the
moisture
dried
vp
within
thee
:
yea
,
consider
his
tedious
trauell
before
he
could
repent
suddenly
.
And
if
he
was
beaten
thus
farre
of
the
Lord
with
Scorpions
,
of
whom
the
Lord
had
protested
,
that
he
was
a
man
after
his
owne
heart
,
shalt
thou
thinke
by
a
pang
of
deuotion
and
superficiall
praier
,
to
recouer
that
sweet
comfort
thou
hast
lost
in
the
Lords
spirit
?
Nay
know
,
that
if
thou
temptest
the
Lord
so
farre
as
to
withdraw
his
spirit
from
thee
,
it
shall
cost
the
deere
before
thou
canst
inioy
it
againe
:
and
if
thou
breake
foorth
into
sighes
and
grones
which
fill
the
heauens
,
euen
in
this
doth
the
Lords
mercy
greatly
appeere
▪
for
hee
might
giue
thee
vp
into
hardnesse
of
heart
,
and
neuer
trouble
himselfe
to
restore
his
spirit
againe
vnto
thee
.
But
thy
sorrow
must
be
so
great
,
thy
praiers
so
feruent
,
and
thy
sighes
so
many
,
as
to
crie
out
with
Dauid
,
Psal.
51.8
.
Heale
the
bones
,
O
Lord
,
which
thou
hast
broken
.
Let
vs
beware
then
how
we
distemper
our selues
spiritually
,
for
feare
the
arrow-head
of
the
Lords
wrath
should
rankle
in
our
sides
;
and
let
vs
take
heed
with
the
Apostle
,
how
we
greeue
this
spirit
:
for
if
Adam
might
haue
had
the
whole
spirit
taken
from
him
in
respect
of
his
Apostasie
,
who
was
perfect
in
his
creation
,
how
much
more
may
wee
,
that
haue
receiued
but
the
earnest
of
the
spirit
,
and
the
first
fruits
thereof
in
Christ
Iesus
?
Howbeit
as
the
euill
spirit
in
an
hypocrite
may
be
cast
out
,
and
yet
hee
may
returne
to
his
vomite
againe
,
(
2.
Pet.
2.22
.
)
and
his
casting
out
was
but
in
regard
of
his
enlightening
for
the
time
,
and
he
was
not
gone
out
indeed
:
so
in
the
elect
the
spirit
,
and
the
working
of
the
spirit
,
may
be
interrupted
for
a
season
,
but
it
cannot
cleane
be
taken
away
.
Againe
consider
,
where
it
is
said
,
Quench
not
the
spirit
:
that
all
Scripture
commandeth
alwaies
the
contrary
to
that
it
forbiddeth
:
as
2.
Tim.
1.6
.
the
contrary
vertue
to
this
heere
spoken
of
,
is
commanded
:
I
charge
thee
(
saith
Paul
to
Timothy
)
that
thou
stirre
vp
the
graces
of
God
which
bee
in
thee
:
the
word
in
Greeke
signifieth
.
To
keepe
the
fire
burning
:
giuing
vs
to
vnderstand
,
that
this
spirit
is
a
flame
kindled
by
the
holy
Ghost
,
which
Satan
,
the
flesh
,
and
the
world
labour
to
blow
out
:
so
much
the
more
carefull
therefore
must
wee
bee
,
to
foster
it
and
maintaine
it
,
that
it
neuer
go
out
.
Heere
then
must
be
considered
the
sleights
of
Satan-to
blow
it
out
,
and
alwaies
by
the
cleane
contrary
wee
must
labour
to
keepe
it
in
:
for
as
the
flesh
lusteth
against
the
spirit
,
so
must
the
spirit
likewise
against
the
flesh
.
The
first
motion
therefore
Satan
stirreth
vp
in
vs
to
quench
the
spirit
,
is
to
lust
after
euill
,
not
to
lust
after
nothing
:
which
temptation
he
threw
into
the
eies
of
Dauid
,
as
hee
walked
vpon
the
roofe
of
the
Kings
palace
,
(
2.
Sam.
11.2.3
.
)
to
lust
after
Bathsheba
,
Vriabs
wife
.
As
earnestly
then
as
the
flesh
lusteth
after
euill
,
so
earnestly
and
more
must
the
spirit
lust
after
good
things
,
as
to
say
with
the
Prophet
Dauid
:
I
am
ready
vpon
euery
occasion
to
do
thy
will
,
O
God
:
neither
yet
must
we
not
deceiue
our selues
,
for
euery
lusting
after
good
things
is
not
of
the
spirit
:
for
it
is
easie
to
doe
many
good
things
,
wherein
thy
affections
are
not
strained
,
and
to
abstaine
from
many
euill
things
,
to
which
thou
art
not
tempted
:
but
thou
shalt
know
whether
the
spirit
do
fight
against
the
lusts
of
the
flesh
by
this
:
if
any
thing
do
directly
oppugne
the
affections
of
the
flesh
,
if
thou
take
part
with
the
spirit
,
and
crosse
thy
affections
in
this
,
thou
maintainest
and
dost
cherish
the
spirit
.
As
Dauid
(
1.
Sam.
25.13
.
)
vpon
a
churlish
answer
giuen
by
Nabal
,
in
a
passion
of
anger
was
resolued
to
kill
him
,
but
vpon
the
intreatie
of
Abigail
Nabals
wife
,
hee
was
pacified
,
and
entred
into
consideration
of
the
greatnesse
of
the
sinne
of
murther
,
and
blessed
the
God
of
Israel
,
and
the
counsell
of
Abigail
,
that
had
kept
him
from
shedding
of
blood
.
Secondly
,
if
Satan
cannot
get
vs
lust
for
euill
,
he
will
striue
to
get
vs
either
doe
nothing
,
or
else
to
spend
our
time
in
trifles
and
in
pastimes
,
to
driue
away
dumps
with
vaine
delights
:
which
may
sometimes
bee
vsed
for
recreations
to
make
vs
more
fit
to
walke
in
our
callings
:
but
if
we
play
to
play
,
that
is
,
suffer
our
hearts
to
be
stollen
away
,
and
snared
in
the
pleasures
of
this
life
,
then
the
Lord
will
iudge
vs
as
vnthrifty
seruants
,
that
haue
not
gained
by
our
talents
.
Our
labour
therefore
must
be
on
the
contrary
,
since
euery
man
hath
his
taske
set
him
,
and
God
is
our
ouerseer
,
though
presently
not
our
reuenger
,
that
wee
fall
not
asleepe
with
new
wine
:
but
according
to
the
Apostles
rule
,
Ephe.
5.16.18
.
that
we
redeeme
the
time
from
vanitie
,
and
walke
worthy
of
that
calling
wherein
God
hath
set
vs
.
Thirdly
,
if
Satan
cannot
blow
out
the
fire
of
the
Lords
spirit
in
vs
by
this
,
but
that
wee
resolue
in
our
hearts
to
doe
some
good
;
if
we
will
needes
doe
it
,
he
perswades
no
to
doe
it
by
and
by
,
but
to
pawse
vpon
the
matter
,
and
to
procrastinate
and
defer
it
by
this
reason
;
We
may
as
well
do
it
another
time
as
now
.
But
wee
must
labour
the
contrary
,
vnlesse
wee
will
suppresse
the
power
and
soundnesse
of
the
spirit
;
for
if
we
be
not
apt
to
day
,
we
shall
be
lesse
apt
to
morrow
:
and
it
is
good
to
take
the
time
while
it
is
offered
,
for
we
know
not
whether
our
life
shall
passe
this
present
occasion
.
Christ
commeth
not
to
thee
at
all
times
,
and
therfore
if
he
knocke
now
and
we
let
him
not
in
,
though
hereafter
we
pine
away
with
the
desire
of
hauing
him
,
wee
shall
not
get
him
;
according
to
that
speech
of
the
Prophet
Esay
55.6
.
Seeke
the
Lord
while
he
may
be
found
,
and
call
vpon
him
while
he
is
nigh
:
for
though
he
suffereth
long
,
yet
will
he
not
be
mocked
.
Therefore
in
doing
good
,
we
must
resemble
and
be
like
those
that
hauing
earnest
businesse
,
as
soone
as
they
wake
in
the
morning
,
start
out
of
their
beds
to
auoide
and
shake
off
their
sluggishnesse
,
and
say
not
as
the
stothfull
doe
,
Prou.
6.10
.
Yet
a
little
sleepe
,
yet
a
little
slumber
,
&c.
for
when
we
are
mooued
and
resolued
to
performe
any
good
thing
,
we
may
not
grieue
the
spirit
by
deferring
it
,
but
we
must
do
it
presently
,
like
Abraham
,
Genes.
18.6
.
who
made
haste
,
and
ran
in
to
prepare
meat
and
entertainment
for
the
Angels
:
for
we
must
not
looke
vpon
the
clouds
if
we
will
sow
,
nor
gather
the
winds
,
if
we
will
reape
,
nor
defer
good
motions
and
actions
if
we
will
receiue
comfort
by
them
.
Fourthly
,
the
spirit
is
quenched
by
this
,
If
Sa●han
cannot
make
thee
lust
against
good
,
nor
spend
thy
time
〈◊〉
trifles
and
to
no
good
purpose
,
nor
to
deferre
the
good
thou
hast
resolued
to
doe
,
by
some
by-thought
that
hee
shall
suggest
;
if
thou
wilt
needes
do
it
,
then
he
striueth
to
make
thee
doe
it
languishingly
,
droopingly
and
coldly
,
and
thereupon
perhaps
thou
makest
a
few
praiers
:
but
when
thou
findest
the
comfort
not
so
great
as
thou
wouldest
,
or
as
thou
hast
felt
at
other
times
,
then
thou
breakest
off
,
and
euery
good
exercise
though
〈◊〉
bee
short
seemeth
tedious
vnto
thee
.
But
the
spirit
must
labour
the
cleane
contrary
,
as
to
do
good
things
,
so
to
doe
them
seriously
,
for
the
worke
of
the
Lord
must
not
bee
done
negligently
.
Though
therefore
thou
findest
thy selfe
vndisposed
to
holy
exercises
,
yet
striue
by
continuance
in
them
if
it
be
possible
to
make
the
spirit
easie
;
and
though
at
first
thou
feelest
great
difficultie
in
praying
,
yet
resolue
to
continue
in
it
some
long
time
in
ripping
vp
thy
sinnes
by
praier
:
and
if
at
the
last
by
often
strife
thou
canst
come
to
pray
with
ease
,
and
to
feele
the
sweetnesse
of
the
Lords
mercy
comforting
thee
in
thy
perplexed
thoughts
,
and
in
thy
weake
petitions
,
it
is
a
notable
signe
of
thine
election
.
Lastly
,
Sathan
would
quench
the
spirit
by
this
;
if
we
will
not
bee
worse
,
he
would
make
vs
not
to
be
better
,
nor
to
goe
forward
in
religion
.
We
will
all
graunt
,
that
we
must
professe
the
Gospell
:
now
since
Sathan
cannot
weane
vs
from
this
opinion
,
hee
laboureth
to
keepe
vs
at
a
scantling
in
this
porfession
:
but
it
is
certaine
,
hee
that
goeth
not
forward
in
the
porfession
of
the
truth
,
goeth
backeward
.
Hast
thou
not
more
zeale
now
then
thou
haddest
when
the
Gospell
was
first
brought
thee
?
then
feare
lest
the
spirit
bee
much
quenched
.
Wouldest
thou
haue
a
man
stand
at
a
stay
till
he
come
to
his
full
stature
?
or
one
halfe
cured
to
send
away
the
Physition
?
or
eat
and
not
be
nourished
?
or
spend
of
thy
stocke
,
and
not
increase
it
?
And
why
shouldest
thou
not
bee
as
wise
in
the
spirit
as
in
these
things
?
Wouldest
thou
haue
the
Israelites
make
league
with
the
Canaanites
?
Deut.
7.16
.
No
:
they
must
not
cease
till
they
haue
cast
them
all
out
of
the
land
.
And
so
if
thou
bee
at
league
with
any
sinne
,
it
hindereth
thy
growth
in
religion
:
and
if
thou
come
not
to
a
full
and
perfect
age
in
Christ
,
thou
canst
not
bee
saued
.
Thou
must
know
though
thou
hast
thy
lampe
burning
,
yet
the
oile
wasteth
with
flaming
:
and
if
thou
haue
not
oile
to
supply
thy
want
,
thy
light
will
goe
out
,
and
thy selfe
shalt
sit
in
darkenesse
.
Yet
so
farre
hath
this
policy
of
Sathan
preuailed
,
that
many
who
in
King
Edward
and
Queene
Maries
daies
were
zealous
for
the
Lord
,
are
now
frozen
in
their
dregges
;
and
they
that
before
heard
the
ioyfull
message
of
saluation
with
singular
comfort
,
and
could
not
haue
their
thirst
staled
but
by
the
waters
of
wisedome
,
are
now
by
this
long
peace
growne
secure
,
and
waxen
neither
hot
nor
cold
.
Of
these
men
to
say
no
worse
,
they
are
right
Laodiceans
,
against
whom
the
wisedome
of
the
holy
Ghost
long
since
pronounced
a
fearefull
doome
,
that
the
Lord
would
spue
them
out
of
his
mouth
:
for
shall
Christ
,
who
is
his
Fathers
counseller
,
while
he
was
in
the
flesh
increase
in
wisdome
,
Luk.
2.52
.
and
shall
we
who
are
as
blind
as
Beetles
,
thinke
it
enough
for
vs
to
retaine
the
rudiments
and
first
principles
of
religion
,
and
not
to
wax
strong
and
able
in
the
truth
of
God
?
Nay
,
certaine
it
is
,
if
we
continue
children
in
vnderstanding
,
and
do
not
grow
from
loue
to
patience
,
1.
Cor.
14.20
.
2.
Pet.
1.5
6.
from
patience
to
temperance
,
from
one
grace
of
God
to
another
;
if
wee
increase
not
,
I
do
not
meane
in
peeuish
and
preposterous
zeale
,
but
in
sound
substantiall
zeale
;
and
from
being
fed
with
milke
,
to
desire
strong
meat
,
it
shall
be
as
lothsome
for
the
Lord
to
take
vs
that
be
thus
decayed
in
our
soules
,
and
which
from
good
substantiall
Christians
are
falne
to
bee
most
miserable
beggerly
banke-rupts
,
as
for
a
man
to
receiue
againe
into
his
stomacke
that
he
hath
once
gorged
vp
.
As
Satan
therefore
laboureth
to
quench
this
spirit
by
our
coldnesse
in
religion
,
and
by
standing
at
a
stay
in
Christianity
:
so
let
the
spirit
of
God
in
vs
striue
for
the
contrary
,
Reu.
22.11
.
that
he
that
is
righteous
may
bee
more
righteous
,
and
that
wee
may
increase
in
faith
,
and
bee
daily
set
on
fire
with
the
zeale
of
Gods
truth
;
for
we
may
not
bee
worse
than
the
ground
,
which
by
the
raine
is
made
more
fruitefull
;
not
then
the
herbes
,
which
by
the
Sunne
are
made
more
flourishing
.
Heere
some
will
say
,
he
that
is
once
faithfull
,
and
whom
the
Lord
hath
once
sealed
,
that
man
cannot
haue
the
spirit
taken
from
him
:
therefore
though
the
operation
and
working
of
the
spirit
be
for
a
time
hindered
and
interrupted
,
yet
it
shall
bee
restored
againe
,
because
the
Lord
hath
promised
,
that
whom
hee
loueth
he
will
alwaies
loue
.
It
is
true
,
that
if
any
fall
with
Dauid
he
may
and
shall
rise
againe
with
Dauid
,
if
hee
pertaine
to
God
,
but
then
hee
must
earnestly
and
soundly
repent
as
Dauid
did
:
and
to
come
to
a
true
and
serious
confession
of
thy
sinne
indeed
,
it
shall
be
the
hardest
worke
,
and
cost
thee
dearer
then
euer
any
thing
did
.
Againe
,
who
would
be
so
foolish
to
make
of
a
particular
and
rare
example
a
generall
ground
,
as
to
fall
with
Dauid
for
company
,
to
rise
with
him
for
company
:
and
because
thou
feest
one
sore
wounded
with
a
dagger
to
be
cured
,
to
desire
to
be
stricken
with
the
same
dagger
to
be
healed
with
that
man
for
company
.
Nay
if
any
hath
falne
from
that
grace
he
hath
once
receiued
,
let
him
pray
that
he
may
rise
againe
;
but
let
him
know
,
that
being
falne
,
if
he
had
all
the
hearts
in
the
world
,
and
could
shed
fountaines
of
teares
,
he
should
finde
them
all
too
little
and
insufficient
to
lament
soundly
,
so
as
the
Lord
would
come
againe
to
comfort
him
.
Lastly
,
heere
may
bee
doubted
,
since
the
spirit
must
not
be
quenched
,
and
that
as
hath
bene
taught
before
,
it
must
be
maintained
,
or
else
it
will
decay
:
whether
it
be
in
vs
to
nourish
this
spirit
as
well
as
to
quench
it
.
To
this
wee
answer
with
Paul
,
Philipp.
2.12.13
.
Make
an
end
of
your
saluation
with
feare
and
trembling
:
for
it
is
God
that
worketh
in
you
both
the
will
and
the
deed
,
euen
of
his
good
pleasure
:
so
as
we
must
feare
,
but
we
must
also
worke
.
And
this
spirit
cannot
be
idle
in
vs
,
so
as
wee
must
not
stand
gaping
,
looking
that
the
Lord
should
fill
vs
with
his
graces
;
but
wee
must
worke
,
because
the
Lord
worketh
vpon
vs
.
So
then
the
Lord
doth
all
meerely
of
his
grace
.
But
heere
is
humilitie
and
diligence
commended
to
vs
;
and
therefore
doeth
the
Lord
by
his
Ministers
exhort
vs
to
good
workes
,
to
make
vs
more
circumspect
and
chearefull
in
doing
them
:
for
the
holy
Ghost
worketh
not
absolutely
and
simply
in
vs
,
but
vouchsafeth
meanes
,
it selfe
being
the
chiefe
efficient
to
prepare
the
mind
to
receiue
that
grace
to
which
wee
are
exhorted
;
euen
as
wee
all
liue
by
Gods
prouidence
,
yet
not
without
bread
.
And
as
the
safetie
of
a
childs
riding
standeth
in
the
fast
holding
of
the
father
:
yet
the
words
of
the
father
,
to
bid
him
hold
fast
,
maketh
the
childe
more
warie
:
euen
so
exhortation
maketh
vs
more
warie
in
auoiding
sinne
,
for
we
are
not
dead
stones
,
but
liuing
instruments
:
and
therefore
as
we
performe
liuely
actions
of
the
bodie
,
so
must
we
haue
spirituall
operations
of
the
minde
;
the
fruite
and
benefit
whereof
,
is
discerned
by
the
power
and
strength
of
the
holy
Ghost
,
who
worketh
both
in
vs
and
by
vs
.
Now
for
the
second
point
,
which
is
the
meanes
how
the
commandement
of
not
quenching
the
spirit
may
be
best
obeyed
?
It
is
by
making
much
of
the
Word
and
the
Preachers
thereof
:
for
by
prophesie
,
is
meant
such
as
haue
the
word
of
exhortation
in
their
mouthes
,
and
of
whom
it
is
said
,
Esa.
59.21
.
The
spirit
that
I
put
into
their
mouthes
,
shall
neuer
depart
from
thee
nor
thy
seede
.
Whereby
wee
learne
,
that
as
the
spirit
is
giuen
by
the
word
preached
,
so
is
it
also
maintained
by
the
word
preached
;
and
as
there
is
no
light
without
the
Sunne
,
no
fructifying
of
the
earth
without
the
windowes
of
heauen
be
open
,
nor
no
lampe
burning
without
oile
:
so
is
there
no
faith
begun
and
continued
without
we
be
established
in
the
word
of
grace
.
Now
if
we
finde
sometimes
no
heart
in
the
word
,
but
that
it
is
irksome
to
the
eare
and
vnpleasant
to
the
sound
,
let
vs
not
therefore
refuse
the
meanes
,
and
exclude
our selues
from
hearing
:
for
oftentimes
a
stomacke
is
gotten
by
eating
,
and
though
the
spirit
be
quenched
in
vs
in
this
grace
,
yet
let
vs
come
where
this
grace
is
offered
:
and
though
we
heare
not
sometimes
with
such
a
rellish
as
we
would
and
ought
to
doe
,
yet
let
vs
pray
that
our
hearing
may
doe
vs
some
good
;
and
that
by
hearing
our
stomacke
may
come
againe
.
And
if
we
heare
often
and
forget
it
,
yet
let
vs
do
that
in
this
kinde
of
sicknesse
,
which
we
doe
in
the
distemper
of
our
naturall
bodies
,
eat
the
oftner
,
if
wee
eat
much
and
cannot
retaine
it
to
digest
it
:
so
if
we
cannot
remember
what
we
heare
,
let
vs
heare
the
oftner
,
because
our
memories
are
so
weake
:
so
as
if
there
be
any
preaching
,
(
not
neglecting
our
callings
)
let
vs
partake
of
that
foode
,
and
the
Lord
may
in
mercie
so
much
blesse
our
diligence
,
as
we
may
by
one
Sermon
learne
so
much
,
as
may
comfort
vs
in
the
houre
of
death
.
Lastly
,
as
in
generall
diseases
of
the
bodie
,
(
as
in
an
ague
)
all
parts
are
weake
,
but
principally
the
stomacke
,
yet
it
receiueth
a
medicine
,
and
the
disease
it selfe
prouoketh
vs
to
that
:
so
if
Satan
haue
weakened
thy
stomacke
so
much
,
as
thou
hast
no
list
to
heare
the
word
,
let
this
dulnesse
be
so
farre
from
discouraging
thee
,
as
that
it
make
thee
lust
and
desire
the
more
after
it
.
For
as
Paul
said
to
the
Centurion
,
Act.
27.31
.
Except
these
abide
in
the
ship
yee
cannot
be
safe
,
when
they
of
themselues
would
needs
haue
gone
foorth
:
and
yet
Paul
had
the
absolute
promise
before
,
that
himselfe
and
his
whole
companie
should
be
safe
:
but
this
was
conditionall
,
if
they
obeyed
the
meanes
,
that
is
,
if
they
abode
in
the
ship
.
Euen
so
,
they
that
despise
the
meanes
of
hearing
,
refuse
the
mercie
of
reforming
their
liues
,
and
of
mollifying
their
hearts
;
whether
they
refuse
of
rashnesse
;
as
heare
or
heare
not
it
is
all
one
:
or
of
distrust
;
as
,
though
I
heare
it
will
do
me
no
good
:
for
assuredly
except
we
heare
as
often
as
wee
can
,
we
cannot
maintaine
this
spirit
:
and
going
out
of
this
ship
,
that
is
,
departing
from
the
word
preached
,
it
is
not
possible
to
be
saued
.
TITVS
chap.
2.
vers.
11
,
12.
verse
11
For
that
grace
of
God
which
bringeth
saluation
vnto
all
men
,
hath
appeared
:
verse
12
And
teacheth
vs
,
that
wee
should
denie
vngodlinesse
and
worldly
lusts
,
and
that
we
should
liue
soberly
,
and
righteously
,
and
godly
in
this
present
world
.
THE
Apostle
in
the
9.
and
10.
verses
going
before
did
exhort
seruants
that
were
professors
,
to
shew
themselues
obedient
to
their
masters
,
according
to
the
flesh
in
all
things
without
offence
to
God
,
and
chargeth
them
,
that
though
they
be
in
a
base
&
low
degree
,
yet
they
should
labour
to
adorne
the
doctrine
of
Christ
.
Now
in
the
11.
verse
he
addeth
a
forcible
reason
to
his
former
exhortation
:
because
that
grace
,
that
is
,
the
doctrine
of
the
Gospell
,
which
,
&c.
hath
appeared
to
all
men
,
that
is
,
to
all
conditions
of
men
,
that
it
might
instruct
them
to
lay
aside
prophannesse
,
concupiscence
of
the
eies
,
&
all
things
that
sauour
of
the
world
,
and
to
liue
iustly
toward
men
,
and
religiously
toward
God
,
waiting
for
the
glorie
to
be
reuealed
.
The
words
diuide
themselues
into
two
parts
:
the
first
commendeth
the
excellencie
of
the
teacher
,
which
doth
instruct
vs
:
namely
the
grace
of
God
:
the
second
is
the
matter
of
instruction
:
and
this
is
to
be
considered
two
waies
:
first
,
by
shewing
what
things
we
are
to
forbeare
,
which
is
twofold
:
first
vngodlinesse
in
respect
of
religion
:
secondly
,
worldly
lusts
as
furtherers
to
prophannesse
.
Secondly
,
by
shewing
what
things
we
must
incline
vnto
,
which
be
three
:
first
,
sobrietie
of
life
:
secondly
,
to
liue
righteously
toward
men
,
for
the
duties
of
the
second
table
:
thirdly
,
to
liue
religeouslie
in
respect
of
the
worship
of
God
.
Last
in
verse
13
:
there
is
propounded
an
effectuall
meanes
whereby
we
may
be
the
better
affected
,
and
more
earnestly
prouoked
〈◊〉
follow
this
counsell
,
which
is
,
an
expectation
or
hoping
for
of
a
more
excellent
glorie
,
which
shall
be
giuen
at
the
appearing
of
the
Lord
Iesus
:
for
hardly
can
a
man
throughly
mortifie
himselfe
,
vnlesse
he
propound
to
himselfe
a
more
excellent
reward
in
the
life
to
come
.
For
the
first
,
that
is
,
the
grace
of
God
,
which
is
the
teacher
:
this
that
is
so
called
heere
,
may
be
iudged
and
resolued
to
be
the
Gospell
,
or
the
doctrine
of
the
Gospell
,
by
the
end
of
the
tenth
verse
,
that
yee
may
(
saith
the
Apostle
)
adorne
the
doctrine
of
the
Gospell
,
which
is
called
grace
,
by
the
effect
it
worketh
in
the
hearts
of
men
,
namely
,
because
it
bringeth
vs
to
the
grace
of
Christ
through
the
remission
of
our
sinnes
in
his
precious
bloud
.
And
therefore
Paul
(
Rom.
1.16
.
)
calleth
the
Gospell
,
the
power
of
God
vnto
saluation
to
euery
one
that
beleeueth
,
whatsoeuer
he
bee
Iew
or
Grecian
:
and
Eph.
1.13
.
sheweth
how
that
by
trusting
and
beleeuing
in
the
word
of
truth
the
Gospel
of
our
saluation
,
we
are
sealed
with
the
holie
spirit
of
promise
.
And
2.
Thes.
2.10
.
the
reason
is
giuen
,
why
men
are
reiected
and
cast
from
Christ
,
because
they
receiue
not
the
loue
of
the
truth
,
that
they
might
be
saued
.
For
as
S.
Peter
saith
,
(
1.
Pet.
4.17.18
.
)
Where
shall
the
vngodly
and
the
sinner
appeare
?
and
what
shall
be
the
and
of
them
that
obey
not
the
Gospell
?
Secondly
,
this
grace
of
God
doth
perswade
vs
thus
to
liue
as
is
heere
prescribed
,
by
this
token
,
that
it
bringeth
saluation
:
so
as
obserue
,
he
doth
not
say
simply
:
The
grace
of
God
hath
appeared
and
teacheth
vs
,
&c.
but
that
grace
which
bringeth
saluation
,
doth
beseech
and
teach
vs
to
reforme
our
liues
,
because
saluation
is
already
purchased
.
Euen
so
Christ
and
his
forerunner
Iohn
Baptist
,
(
Matt.
3.2
.
)
preached
amendement
of
life
for
remission
of
sinnes
,
because
the
kingdome
of
God
was
at
hand
:
that
is
,
the
Gospell
,
so
called
,
because
none
shall
enter
into
that
kingdome
,
that
hath
not
first
entered
into
the
kingdome
of
grace
.
So
Paul
when
he
had
folded
and
enwrapped
all
vnder
sinne
,
and
had
taught
the
points
of
our
predestination
,
(
Rom.
9.10
.
)
in
the
12.
chapter
,
and
1.
verse
,
he
beseecheth
them
by
the
bowels
of
the
Lord
Iesus
,
to
be
renewed
in
their
mindes
,
and
reformed
in
their
liues
.
And
Rom.
6.12
.
he
exhorteth
them
,
that
sinne
may
not
raigne
nor
haue
dominion
ouer
them
,
because
they
are
called
to
the
grace
of
the
Gospell
to
bee
iustified
in
the
blood
of
Christ
.
So
Peter
(
1.
Pet.
1.17
.
)
from
our
redemption
draweth
an
exhortation
to
new
life
.
If
(
saith
he
)
yee
call
God
father
,
passe
your
time
in
feare
:
and
Paul
(
1.
Cor.
6.20
.
)
exhorteth
to
glorifie
God
in
our
members
,
because
we
are
his
,
and
not
our
owne
,
being
bought
with
a
great
price
.
So
as
this
is
the
most
effectuall
persawsion
that
can
bee
,
●
.
Cor.
7.
●
.
because
we
are
alreadie
washed
,
to
keepe
ourselues
cleane
.
Further
obserue
,
that
the
Gospell
being
brought
in
heere
not
simply
,
perswading
vs
to
purity
&
cleannesse
of
life
,
but
as
bringing
saluation
with
it
:
that
as
all
benefites
may
perswade
,
so
there
bee
three
sorts
of
benefites
especially
that
may
perswade
most
,
of
which
saluation
is
the
greatest
.
The
first
kind
of
benefite
to
perswade
by
,
is
deliuerance
from
some
great
extremity
:
the
second
,
is
an
aduancement
from
a
base
estate
to
some
high
dignity
:
the
third
is
a
benefite
that
ioyneth
both
these
together
,
and
this
is
most
forcible
.
How
farre
the
first
of
these
may
preuaile
,
Dauid
sheweth
1.
King
.
1.29
.
who
when
hee
would
assure
Barsheba
his
wife
,
that
Salomon
should
succeed
him
in
his
kingdome
,
to
giue
the
best
security
he
could
,
he
protested
:
As
the
Lord
liueth
,
that
hath
deliuered
my
soule
from
aduersity
,
thy
sonne
Salomon
shall
raigne
after
me
:
as
if
he
should
say
,
as
hee
was
to
bee
thankfull
and
obedient
to
the
Lord
for
these
his
deliuerances
:
so
he
would
pledge
and
gage
this
to
her
,
vpon
the
certainety
of
Salomons
succession
.
For
the
second
sort
,
when
from
a
base
condition
a
man
is
aduanced
to
some
speciall
preferment
;
and
how
this
preuaileth
appeareth
in
Ioseph
,
Gen.
39.8.9
.
who
by
the
force
of
this
argument
beateth
backe
the
assaults
of
his
Ladie
and
Mistresse
:
for
he
bearing
in
minde
the
speciall
benefites
of
his
master
towards
him
,
reasoneth
thus
;
I
Ioseph
by
my
masters
fauour
am
now
the
greatest
in
all
his
house
,
being
at
first
a
bond-man
,
there
is
nothing
but
he
hath
committed
to
my
charge
,
onely
thee
hath
he
reserued
to
him selfe
:
how
is
it
possible
then
I
should
commit
such
a
villany
to
so
kinde
and
bountifull
a
master
?
making
his
owne
aduancement
as
a
bulwarke
to
driue
backe
the
siege
of
his
mistresse
incontinency
,
thereby
euen
to
stoppe
her
mouth
by
appealing
to
her
owne
conscience
,
that
weighing
how
his
master
had
dealt
with
him
,
there
could
bee
no
excuse
for
him
if
hee
should
commit
such
a
villany
.
For
the
third
,
wherein
both
these
concurre
:
what
heart
can
bee
so
vngratefull
as
not
to
bee
perswaded
to
yeeld
obedience
to
him
that
hath
performed
both
these
?
If
a
man
committing
some
criminall
offence
,
and
when
the
stroke
was
euen
ready
to
be
giuen
,
in
that
very
instant
of
his
anguished
minde
,
as
for
death
it selfe
,
so
for
so
shamefull
a
death
,
the
King
should
send
him
a
pardon
,
and
after
aduance
him
to
some
honorable
office
,
therby
to
grace
him
for
his
former
indignitie
,
and
to
cleare
him
of
his
former
blemish
:
if
this
man
should
haue
any
suite
recommended
to
him
from
his
King
,
which
sute
should
carry
with
it
some
remembrance
of
his
deliuerance
;
were
it
possible
for
that
man
but
to
execute
this
commandement
,
and
to
further
this
suite
with
great
loyaltie
?
Surely
hee
could
not
but
doe
it
.
Let
vs
see
then
how
farre
the
Gospell
may
preuaile
with
vs
since
it
hath
brought
saluation
;
which
implieth
and
presupposeth
that
there
was
damnation
before
:
for
wee
were
the
heires
of
Sathan
,
without
Christ
,
without
light
,
wrapped
in
the
chaines
of
darknesse
,
ordained
not
to
the
execution
of
the
gibbet
,
but
to
bee
iudged
after
the
passing
of
a
few
da●es
in
trouble
and
vanity
,
to
be
tormented
eternally
with
the
damned
:
from
this
hath
the
Gospell
brought
vs
:
therefore
when
we
are
tempted
to
sinne
,
we
should
say
vnto
our selues
,
As
the
Lord
liueth
that
hath
deliuered
my
soule
from
death
,
I
will
not
doe
it
:
and
haue
this
suite
commended
vnto
thee
,
not
to
wallow
in
the
mire
,
by
this
token
,
that
the
Gospell
hath
saued
thee
from
hell
.
For
the
second
benefit
,
it
was
singular
fauour
to
be
freed
from
the
former
misery
;
but
the
Lord
together
with
that
hath
aduanced
and
raised
vs
to
speciall
dignity
,
that
of
the
bond-slaues
of
the
diuell
,
we
are
made
heires
,
not
of
this
world
onely
,
but
of
the
world
to
come
,
fellow
heires
with
the
Lord
Iesus
,
to
be
beloued
with
the
same
loue
,
and
to
tast
of
the
same
glorie
:
Iohn
17.22
.
so
as
wee
may
say
with
Ioseph
,
Thus
and
thus
bountifull
hath
the
Lord
beene
vnto
mee
,
how
can
I
then
commit
such
wickednesse
against
the
maiesty
,
and
in
the
presence
of
so
good
a
God
?
Hence
learne
,
since
the
Gospell
exhorteth
vs
by
this
sauing
argument
to
reformation
of
life
,
whensoeuer
we
are
assaulted
inwardly
by
our
owne
lusts
,
by
the
instrument
which
is
the
diuels
,
to
vse
the
benefit
of
this
saluation
to
stay
vs
from
that
sinne
we
are
tempted
to
,
let
it
be
it
were
to
wantonnesse
,
then
let
euery
of
vs
argue
thus
with
himselfe
:
And
what
?
shall
I
vse
the
members
of
Christ
,
bought
with
such
a
price
as
the
blood
of
the
Sonne
of
God
,
and
shall
I
make
them
the
members
of
an
harlot
?
1.
Cor.
6.15
.
shall
I
thus
requit
the
Lords
kindnesse
,
and
so
lightly
esteeme
the
riches
of
his
mercy
?
Why
now
hee
doth
not
command
to
performe
the
law
,
and
so
be
saued
;
but
because
I
am
already
saued
he
doth
beseech
me
to
amend
my
life
;
and
shall
I
set
no
more
by
all
his
benefites
bestowed
,
both
vpon
my
soule
for
instruction
,
and
vpon
my
body
for
health
and
comelinesse
?
shall
I
not
remember
the
manifold
temptations
he
hath
freed
me
from
,
and
the
multitude
of
his
compassions
extended
towards
me
?
shall
I
make
no
more
reckning
of
his
fauour
that
hath
bestowed
on
me
so
many
graces
,
and
pardoned
so
many
sinnes
?
Far
bee
it
from
me
,
that
aduisedly
and
deliberatly
I
should
so
despite
the
Lord
as
to
grieue
his
spirit
,
and
dishonor
that
God
that
hath
giuen
me
Christ
out
of
his
owne
bosome
,
and
with
Christ
all
things
else
,
and
through
him
saluation
.
Now
for
the
instruction
,
and
first
for
the
things
we
are
to
forbeare
:
the
first
is
vngodlinesse
,
that
is
,
not
onely
the
superstition
of
the
heathen
and
palpable
Atheisme
,
but
all
carelesse
seruing
of
God
,
when
men
regard
nothing
lesse
then
the
purity
of
a
good
conscience
in
the
seruice
of
God
,
and
when
they
little
respect
the
true
worship
of
God
,
but
onely
make
a
shew
and
a
semblance
to
serue
him
:
so
as
the
word
(
vngodlinesse
)
doth
signisie
all
dispising
of
him
openly
,
or
seruing
of
him
negligently
.
Now
all
vngodlinesse
,
prophannesse
and
urreligiousnesse
doth
touch
first
the
exercises
God
hath
appointed
to
testifie
our
sincerity
:
secondly
,
it
toucheth
God
himselfe
.
For
the
first
,
when
wee
come
to
heare
the
word
or
to
pray
,
if
we
doe
not
perswade
our selues
that
hee
that
despiseth
the
teacher
despiseth
God
,
as
wee
may
see
Luk.
16.29
.
by
the
answer
of
Abraham
to
the
rich
man
,
They
haue
Moses
and
the
Prophets
,
let
them
heare
them
.
And
further
,
if
we
doe
not
beleeue
that
what
so
is
preached
out
of
the
Bible
,
shall
as
fully
be
executed
as
if
it
were
now
performed
,
as
we
may
see
Reuel.
22.19
.
this
is
open
vngodlinesse
:
and
for
this
diminution
of
the
truth
of
Gods
word
,
his
part
shall
be
taken
out
of
the
booke
of
life
;
for
a
man
must
iudge
of
vngodlinesse
by
the
effects
of
vngodliness
,
as
to
say
,
a
mans
good
meaning
is
good
beleefe
:
for
then
was
Vzziah
vniustly
punished
and
smitten
with
the
Leprosie
for
burning
incense
vnto
the
Lord
,
2.
Chron.
26.19
.
for
his
intention
was
good
,
but
his
action
was
accursed
,
because
it
was
not
for
the
King
to
deale
in
the
Priests
office
.
So
when
we
heare
men
say
,
It
were
no
matter
if
there
were
no
more
going
to
Sermons
,
since
there
is
no
more
following
of
them
:
these
and
the
like
are
speeches
of
open
vngodlinesse
;
for
did
euer
any
man
grow
colder
for
sitting
by
the
fire
,
or
leaner
for
eating
of
bread
?
The
second
thing
to
be
eschued
,
is
worldly
lusts
,
which
be
two
fold
:
first
,
to
lust
after
vnlawfull
things
,
which
be
either
the
fleshly
desires
of
a
carnall
man
in
himselfe
,
or
which
may
hurt
our
neighbour
,
either
in
name
,
goods
,
or
body
.
Secondly
,
when
we
lust
after
worldly
lawfull
things
vnlawfully
and
immoderatly
;
both
which
are
set
downe
in
three
generall
points
by
Saint
Iohn
,
1.
Ioh.
2.16
.
first
the
lust
of
the
flesh
,
that
is
,
that
the
flesh
would
liue
at
ease
:
as
we
may
see
by
she
reasoning
of
the
rich
man
with
himselfe
,
Luk.
12.19
.
after
great
store
gotten
,
Now
soule
(
saith
he
)
liue
at
ease
,
eate
,
drinke
and
take
thy
pastime
.
Secondly
,
the
lust
of
the
eye
,
to
liue
wantonly
,
and
to
haue
an
adulterous
eye
as
Euah
had
,
that
could
not
see
the
fruit
,
but
shee
must
eate
it
,
Genes.
3.6
.
and
as
Achan
had
,
Ioshua
7.21
.
that
could
not
see
the
Babylonish
garment
,
but
hee
must
haue
it
:
and
as
Shechem
had
,
that
could
not
see
Dinah
,
but
hee
must
rauish
her
.
Thirdly
,
the
pride
of
life
,
that
is
,
the
desire
of
honour
,
and
thirsting
for
preferments
in
this
life
;
for
it
is
impossible
for
that
soule
that
is
surfeited
with
these
things
,
to
carrie
any
true
loue
toward
God
,
or
any
burning
zeale
toward
his
truth
.
And
these
bee
they
that
wrought
so
forcibly
with
our
first
mother
,
in
yeelding
to
the
first
temptation
that
euer
was
in
our
flesh
:
for
first
the
apple
seemed
faire
to
the
eye
:
Gen.
3.6
.
secondlie
,
it
was
good
for
meate
:
thirdlie
,
it
was
good
for
knowledge
,
which
implied
pride
of
life
,
shee
thinking
thereby
to
bee
as
wise
as
God
.
These
three
the
Gospell
denieth
vs
of
,
when
we
sauour
so
of
them
,
as
our
greatest
care
is
to
enioy
them
,
and
wee
affect
them
more
then
the
righteousnesse
of
Gods
kingdome
.
And
as
the
Gospell
teacheth
vs
to
forbeare
these
things
,
so
also
doth
our
Baptisme
:
for
who
so
is
dipped
in
the
water
,
which
representeth
the
blood
of
Christ
,
hee
is
thereby
instructed
to
denie
himselfe
,
and
to
hate
the
workes
of
the
diuell
:
this
being
a
Sacrament
,
which
not
onely
sealeth
to
vs
remission
of
sinnes
in
the
blood
of
Christ
,
but
also
sanctification
by
the
spirit
of
Christ
;
which
consisteth
in
mortifying
the
old
man
,
and
quickening
the
new
.
The
first
standing
on
these
two
:
first
,
death
:
secondly
,
buriall
:
that
as
wee
beleeue
Christ
to
bee
dead
to
obtaine
pardon
for
all
our
sinnes
;
so
we
beleeue
that
hee
by
his
obedience
obtained
the
spirit
of
God
to
mortifie
all
our
corruptions
:
and
when
hee
went
into
the
graue
,
our
old
man
was
buried
with
him
,
that
we
might
bee
raised
vp
with
him
to
newnesse
of
life
:
and
this
is
set
downe
1.
Peter
1.2
.
where
he
saith
,
We
must
suffer
in
the
flesh
,
that
is
,
die
in
corruption
and
in
sinne
daily
▪
euen
as
Christ
did
in
his
bodie
.
And
he
that
doth
not
crucifie
his
affections
,
performeth
not
his
vow
in
Baptisme
,
nor
cannot
chalenge
any
part
in
Christ
his
death
:
for
he
is
said
to
die
once
to
sinne
:
Non
vt
peecatum
desineret
,
sed
vt
peccatum
destrueret
:
not
to
shake
off
sinne
,
for
he
had
none
,
but
to
destroy
sinne
which
was
in
vs
;
so
as
hee
is
sure
to
haue
part
in
the
condemnation
of
the
world
,
that
hath
not
begunne
to
rest
in
the
corruption
of
his
flesh
.
Now
for
the
things
which
are
to
be
embraced
,
they
are
three
:
first
,
sobriety
:
out
of
which
words
learne
generally
in
setting
these
things
that
are
to
be
followed
last
;
That
the
least
corruption
is
the
best
perfection
in
a
man
:
and
therfore
first
we
are
heere
instructed
in
the
negatiue
,
not
to
liue
vngodly
and
wantonly
,
before
hee
commeth
to
the
affirmatiue
,
to
follow
sobriety
:
and
for
this
end
hath
the
Lord
giuen
eight
of
his
commandements
hegatiuely
,
that
is
,
thou
shalt
not
doe
this
,
nor
thou
shalt
not
doe
that
;
and
but
two
affirmatiuely
,
thereby
shewing
that
our
nature
euer
inclineth
to
the
worst
.
And
that
these
negatiues
,
Thou
shalt
not
liue
irreligiously
,
Thou
shalt
not
liue
filthily
,
must
first
bee
giuen
in
precept
before
there
can
be
planted
any
holinesse
in
vs
:
and
our
perfection
and
victory
standeth
in
this
,
to
master
as
many
infirmities
as
we
can
,
and
to
runne
as
neare
as
we
can
to
the
prize
of
Christ
his
glorie
.
The
word
sobriety
is
especially
taken
in
humane
learning
and
common
phrase
for
the
vertue
of
temperance
and
continencie
in
our
diet
,
that
wee
surfeit
not
;
but
though
it
haue
this
strict
signification
,
yet
more
generally
in
the
Scripture
it
is
taken
for
that
vertue
whereby
wee
so
containe
our selues
in
the
outward
blessings
of
this
life
,
and
in
the
applying
of
the
inward
graces
of
the
minde
,
that
wee
neither
surfeit
too
much
in
pleasure
,
nor
presume
not
too
much
on
knowledge
,
to
bee
drunken
with
holinesse
.
For
sobriety
in
outward
blessings
Christ
giueth
a
caueat
,
Luke
21.34
.
Take
heede
your
hearts
bee
not
oppressed
with
drunkennesse
and
surfeiting
:
and
presentlie
expoundeth
this
to
be
with
the
cares
of
this
life
,
taking
his
proportion
,
that
a
man
may
bee
as
drunke
with
worldly
cares
,
as
with
beastly
quaffing
.
For
the
other
,
that
is
,
for
containing
our selues
within
some
iust
compasse
in
vsing
Gods
graces
,
Paul
(
Rom.
12.3
.
)
saith
:
Let
no
man
presume
to
know
aboue
that
is
giuen
him
to
vnderstand
,
lest
by
taking
too
much
vpon
him
,
and
not
knowing
his
owne
proportion
,
he
become
drunke
.
And
this
could
Festus
see
,
that
too
much
learning
might
make
a
man
proud
,
though
(
Act.
26.24
.
)
he
applied
it
wrongfully
to
Paul
.
Now
that
wee
must
bee
temperate
in
the
blessings
of
this
life
,
is
shewed
by
the
parable
of
them
that
were
inuited
to
the
Kings
supper
,
Luk.
14.18
.
and
excused
their
absence
,
some
by
mariage
,
some
by
buying
of
farmes
and
oxen
:
all
which
were
in
themselues
lawfull
,
but
yet
made
vnlawfull
by
permitting
their
hearts
to
bee
stollen
away
with
the
riches
of
iniquity
,
as
Christ
tearmeth
them
.
And
to
this
end
also
is
the
parable
of
foure
sorts
of
seedes
cast
into
the
ground
,
Mark
.
4.8
.
whereof
one
onely
prospereth
:
meaning
thereby
,
that
many
being
earnest
professors
,
and
receiuing
the
seede
of
the
word
,
so
as
it
rooted
,
and
wanted
nothing
but
ripening
,
wherby
they
themselues
knocked
as
it
were
at
heauen
gate
,
and
yet
went
crosse
to
hell
,
because
the
seed
euen
when
it
was
in
the
blade
,
was
blasted
and
choaked
with
the
thornie
cares
of
this
life
.
This
Paul
had
learned
by
experience
,
which
caused
him
(
1.
Tim.
6.6
.
)
to
charge
men
to
be
moderately
minded
,
because
many
haue
fallen
from
the
faith
by
riches
;
as
if
he
should
say
:
he
that
carieth
this
resolution
to
be
rich
come
of
it
what
will
,
will
neuer
content
hemselfe
with
the
pouerty
of
the
Gospell
,
nor
the
portion
of
Gods
childen
,
the
bread
of
affliction
:
for
the
Apostle
set
not
downe
there
extortioners
,
or
chafferers
,
or
such
like
,
but
onely
speakes
of
men
filled
with
the
desire
of
riches
,
as
of
the
abuse
of
lawful
things
.
And
if
this
will
not
make
vs
wary
enough
,
let
vs
learne
of
Christ
,
(
Luk.
21.34
.
)
to
take
heed
lest
at
the
day
of
iudgement
the
Lord
finde
vs
heauy
with
the
cares
and
fetches
of
this
life
.
This
iudgement
is
generall
,
at
the
consummation
of
all
things
;
or
particular
,
at
thy
owne
departure
:
for
as
the
tree
falleth
so
it
resteth
.
And
if
this
will
not
serue
,
then
let
vs
feare
the
examples
Christ
propoundeth
,
Luk.
17.26.28
.
in
the
daies
of
Noah
and
of
Lot
;
hee
doth
not
say
,
they
were
vnmercifull
,
or
idolatrous
,
taxing
them
with
any
such
grosse
sinne
,
but
reciteth
the
generall
corruption
,
they
eat
,
they
dranke
,
they
married
:
and
what
was
the
end
?
the
floud
came
and
swallowed
them
vp
,
and
fire
from
heauen
came
and
consumed
them
.
And
in
these
examples
he
setteth
downe
three
sorts
of
men
:
the
first
followed
their
pleasures
onely
:
they
eat
and
dranke
.
The
second
followed
their
profit
onely
,
they
bought
and
sold
.
The
third
,
that
followed
both
their
pleasure
and
their
profite
,
the
worst
of
all
;
they
build
for
their
pleasure
,
and
plant
for
their
profit
.
So
that
if
the
caueat
or
warning
will
not
moue
vs
in
the
doctrine
,
Luk.
16.9
.
let
the
example
feare
vs
in
the
sequele
.
Heereof
is
it
,
that
they
be
called
vncertaine
riches
,
and
deceitfull
riches
,
because
they
so
ensnare
and
entangle
our
hearts
,
that
we
neglect
the
meanes
of
our
eternall
peace
.
And
certaine
it
is
,
that
more
goe
to
hell
for
abusing
lawfull
things
,
then
for
vsing
things
simply
vnlawfull
:
for
these
are
so
deformed
in
their
face
,
as
men
are
ashamed
to
vse
them
,
the
other
are
so
disguised
with
the
outward
apparence
of
some
delightfull
shew
,
that
we
embrace
them
as
our
friends
,
that
strike
the
first
stroke
to
wound
vs
at
the
heart
.
Now
to
come
more
nearely
to
the
bounds
of
sobriety
,
we
must
learne
,
that
sobriety
in
pleasures
standeth
in
three
things
:
first
;
in
a
moderation
in
meates
and
drinkes
:
secondly
,
in
recreation
:
thirdly
,
in
apparell
.
For
the
first
,
hee
that
doth
so
intoxicate
himselfe
with
feasting
,
and
so
stuffe
his
belly
,
as
he
is
made
vnapt
for
his
calling
,
such
a
man
doth
surfet
as
well
as
he
that
hath
so
enflamed
himselfe
with
wine
,
as
he
breaketh
foorth
into
some
open
distemper
;
or
so
filled
his
paunch
,
as
he
is
constrained
to
regorge
it
vp
againe
.
Yet
I
doe
not
say
,
but
the
cup
may
sometime
ouerflow
,
and
we
may
at
one
time
be
more
cheerefull
and
liberall
then
at
another
:
for
Timothy
may
drinke
wine
for
his
stomackes
sake
,
(
1.
Tim.
5.23
.
)
for
it
cheareth
the
heart
,
Iudg.
9.13
.
And
we
see
Christ
at
a
mariage
approued
more
liberall
diet
then
at
other
times
:
for
(
Iohn
2.9
.
)
when
wine
failed
,
hee
himselfe
turned
water
into
wine
.
But
yet
we
must
walke
so
soberly
in
all
things
,
that
by
fulnesse
of
bread
which
was
the
sinne
of
Sodome
,
we
neither
benumme
our
senses
,
nor
disable
the
members
of
our
body
from
their
speciall
duties
,
alwaies
obseruing
this
rule
:
that
wine
is
to
be
giuen
to
the
heauy
heart
,
and
not
to
the
merry
.
For
the
second
,
which
is
recreation
:
euen
in
this
haue
the
best
surfetted
,
but
we
must
looke
that
they
bee
first
of
honest
report
,
which
giueth
small
warrant
for
cards
or
dice
;
and
if
they
were
lawfull
,
yet
ought
not
the
children
of
God
so
much
to
vse
them
:
because
in
that
they
imbol●en
others
that
doe
abuse
them
.
For
that
is
the
Apostles
rule
,
Phil.
4.8
.
Whatsoeuer
are
honest
and
of
good
report
,
thinke
on
such
things
.
Secondly
,
wee
must
looke
we
vse
them
as
recreations
.
●●t
so
long
as
they
may
make
vs
vnfit
to
discharge
our
vocatio●●
:
for
the
end
of
our
play
must
bee
labour
,
and
not
to
be
brought
asleepe
with
it
:
for
then
doth
it
neither
comfort
the
strength
of
the
bodie
,
nor
releeue
the
powers
of
the
mind
,
for
which
recreation
was
ordained
.
For
the
third
,
that
is
,
apparell
,
the
holy
Ghost
giueth
vs
a
glasse
to
see
when
we
are
seemely
arraied
:
wherein
we
must
obserue
two
rules
:
first
,
that
it
be
not
costly
:
secondly
,
that
it
bee
not
garish
:
costly
for
the
price
,
nor
garish
for
the
fashion
.
Paul
(
1.
Tim.
2.9
.
)
comprehendeth
both
these
by
name
,
forbidding
costly
apparell
,
which
is
that
that
is
either
aboue
a
mans
abilitie
,
or
aboue
those
,
whom
in
degree
,
profession
,
s●xe
and
age
the
Lord
hath
matched
with
vs
.
For
wee
must
alwaies
in
attire
striue
to
match
our selues
with
the
grauest
Christians
of
our
profession
.
Garish
is
opposite
to
comelinesse
,
and
is
that
which
followeth
the
cut
,
which
by
the
outward
vanitie
of
the
bodie
,
sheweth
the
instabilitie
of
the
minde
:
for
the
visible
attire
hath
these
inconueniences
with
it
:
first
,
it
descrieth
the
inuisible
pride
of
the
minde
:
and
saie
and
pretend
what
thou
wilt
,
that
thou
hast
no
such
end
:
when
the
leafe
is
greene
on
the
toppe
of
the
tree
,
how
can
I
beleeue
that
the
sappe
is
gone
downe
to
the
root
?
and
when
I
see
these
streames
of
pride
about
thee
,
how
can
I
thinke
but
they
flow
from
the
well
head
,
which
boileth
in
the
heart
?
Secondly
,
as
it
expresseth
pride
,
so
it
exciteth
and
stirreth
vp
lust
,
and
very
oft
the
occasion
maketh
the
sinne
.
Neither
is
it
good
for
a
light
braine
to
drinke
much
,
nor
to
put
flaxe
to
the
fire
,
nor
oile
to
the
flame
,
nor
to
lay
open
a
costly
garment
before
a
glancing
eie
.
Thirdly
,
it
doth
abridge
vs
in
the
performance
of
many
christian
exercises
,
as
contribution
to
the
poore
,
hospitalitie
in
the
house
,
and
such
like
:
for
as
the
French
man
saith
,
Where
there
is
a
veluet
coate
,
there
is
a
belly
of
rust
,
and
when
wee
are
growne
so
high
in
pride
,
as
wee
cannot
looke
downe
vpon
the
low
estate
of
our
brethren
,
but
behold
them
as
Grashoppers
vpon
the
earth
:
we
may
well
curse
that
garment
that
withdrawes
that
blessing
pronounced
by
Christ
to
them
that
visit
the
needy
and
relieue
the
naked
.
Mat.
25.36
.
True
it
is
the
Gospel
prescribeth
no
set
fashion
:
but
looke
what
the
most
godly
doe
of
our
profession
,
by
the
grace
of
this
Gospel
we
ought
to
follow
that
,
and
wee
shall
finde
peace
for
our
soules
;
for
the
Lord
dwelleth
but
in
two
places
,
either
in
the
high
heauens
,
or
in
an
humble
heart
.
And
as
a
Philosopher
said
of
concupiscence
,
some
was
naturall
and
necessary
,
some
naturall
but
not
necessarie
,
some
neither
naturall
nor
necessary
:
so
may
we
say
of
apparell
,
some
is
comely
and
necessary
,
some
comely
but
not
necessarie
,
and
some
neither
comely
nor
necessarie
.
The
second
thing
that
is
to
be
followed
,
is
righteousnesse
in
life
,
and
iust
dealing
betweene
man
and
man
;
and
this
is
either
generall
and
vniuersall
,
or
particular
and
peculiar
.
The
first
is
the
ground
of
nature
,
That
all
men
deale
as
they
would
bee
dealt
with
:
the
second
is
this
,
that
euery
man
in
his
seuerall
calling
should
deale
with
a
good
conscience
,
&
giue
euery
man
his
due
.
Iohn
Baptist
hauing
preached
a
sermon
of
repentance
,
Luke
3.8
.
first
generally
exhorts
them
to
newnesse
of
life
,
and
then
descendeth
to
speciall
duties
to
be
recommended
to
speciall
men
;
as
particularly
for
the
Publicans
,
vers.
13.
you
must
receiue
tribute
according
as
it
is
taxed
,
and
not
inhaunce
it
for
your
owne
gaine
.
For
souldiers
,
vers.
14.
Doe
no
man
any
violence
,
neither
robbe
yee
vnder
this
pretence
,
but
be
content
with
your
wages
.
For
rich
men
,
vers.
11.
that
as
the
Lord
had
dealt
bountifully
with
them
,
so
they
should
extend
their
compassion
to
others
.
Wherein
obserue
,
that
as
euery
calling
hath
his
speciall
sinnes
waiting
on
it
,
so
the
Baptist
setteth
downe
speciall
and
particular
remedies
that
euerie
man
must
labour
to
furnish
himselfe
withall
.
So
heere
to
speake
of
one
kinde
of
righteous
liuing
,
as
that
which
is
most
abused
,
though
the
thing
it selfe
be
most
common
,
namely
of
bargaining
:
first
obserue
that
Paul
setteth
downe
a
rule
(
1.
Thessalon
.
4.6
.
)
that
no
professor
in
his
trade
should
goe
beyond
a
man
,
that
is
,
that
euery
seller
should
set
such
a
price
as
there
may
bee
a
iust
proportion
betweene
the
value
and
the
thing
bought
.
Now
this
value
must
be
rated
according
to
the
generall
rule
of
nature
,
Luk.
6.31
.
Doe
as
thou
wouldst
be
done
vnto
:
and
it
is
not
enough
to
say
Caueat
emptor
,
Let
the
buyer
looke
to
it
;
but
thou
oughtest
to
haue
care
that
he
may
haue
equall
aduantage
of
the
thing
he
buieth
,
with
the
benefite
thou
receiuest
.
Prouerbs
20.14
.
is
set
downe
the
generall
corruption
of
both
these
:
It
is
naught
saith
the
buyer
,
abasing
it
,
that
hee
may
haue
it
the
cheaper
:
which
implieth
,
It
is
good
,
saith
the
seller
,
praising
it
too
much
,
that
hee
may
price
it
the
higher
.
Howbeit
we
must
consider
,
that
the
same
God
that
commaundeth
thee
not
to
assault
his
person
,
but
to
preserue
it
from
violence
,
the
same
God
enioyneth
thee
to
haue
care
ouer
his
goods
,
that
if
his
money
doe
passe
thorow
thy
hands
,
thou
doe
vse
it
with
the
same
affection
thou
doest
thine
owne
,
alway
remembring
(
Prouerbs
20.23
.
)
that
diuers
weightes
are
abomination
to
the
Lord
,
and
that
(
1.
Corinth.
6.9
.
)
no
vnrighteous
or
vniust
dealer
shall
euer
see
God
.
Manie
will
come
and
make
such
a
shew
of
holinesse
,
that
their
endeuour
is
to
deale
iustly
toward
all
,
as
they
will
needs
bee
resolued
what
are
false
weights
,
what
is
vsurie
,
and
what
is
circumuention
or
cosenage
,
that
they
may
auoide
it
;
and
when
it
shall
bee
tolde
them
truely
out
of
Gods
worde
what
they
are
,
and
it
falleth
out
to
bee
such
as
they
expected
not
,
then
they
returne
either
with
heauie
or
with
angrie
hearts
,
and
will
resolue
themselues
what
was
spoken
was
false
.
Euen
as
(
Ieremie
42.5
.
)
Iohanan
commeth
to
Ieremie
to
know
whether
hee
and
the
rest
might
goe
downe
into
Egypt
to
dwell
there
,
where
they
should
see
no
warre
,
and
promiseth
whether
his
message
from
the
Lord
was
good
or
bad
he
would
obey
it
:
Ieremie
went
and
asked
counsell
of
the
Lord
,
who
answered
,
they
should
not
in
any
case
goe
downe
to
Egypt
.
When
Iohanan
heard
this
,
he
burst
foorth
into
outrage
,
saying
▪
It
is
not
the
Lord
hath
told
thee
this
,
(
Ier.
43.2.3
.
)
It
is
Baruch
that
maketh
thee
thus
precise
against
vs
:
so
hee
was
resolued
before
what
to
doe
,
onely
hee
would
haue
beene
glad
if
his
purpose
might
haue
beene
confirmed
by
the
Lords
mouth
.
And
as
it
fareth
with
the
sicke
patient
,
who
affecting
some
meate
hurtfull
,
asketh
the
Physitian
whether
he
may
eate
it
or
no
;
who
hauing
the
regiment
of
their
bodies
,
and
knowing
their
disease
,
telleth
them
,
no
,
in
no
wise
:
yet
so
strong
is
their
appetite
that
they
wil
take
it
,
and
onely
would
haue
bene
glad
if
the
Physitian
would
haue
approoued
it
.
So
men
will
come
to
know
the
nature
of
sinne
,
which
being
described
to
be
vgly
in
it selfe
,
yet
seeming
beautifull
and
gainefull
in
their
affection
,
they
will
stil
embrace
it
;
shewing
themselues
to
haue
descended
of
that
young
man
spoken
of
Matth.
19.16
.
who
would
needs
bee
questioning
with
Christ
how
he
might
goe
to
heauen
,
and
when
he
touched
him
in
his
wealth
which
he
made
his
god
,
as
that
he
must
fell
all
,
it
is
said
hee
went
away
sorrowfull
,
for
hee
had
great
possessions
.
Secondly
,
obserue
heere
the
order
the
spirit
vseth
,
placing
iust
dealing
after
sober
liuing
,
as
if
it
were
impossible
to
looke
for
true
dealing
where
sobrietie
went
not
before
;
and
therefore
we
hauing
gone
beyond
the
proportion
of
our
old
fathers
,
and
exceeding
that
sobrietie
which
was
the
auncient
renowmed
vertue
of
this
age
and
nation
,
iustice
and
iust
dealing
cannot
haue
her
due
course
,
but
the
cloth
must
needs
be
stretched
to
maintaine
our
superfluities
,
so
as
that
of
Ioel
1.4
fitteth
for
this
,
What
the
Canker-worme
hath
left
the
Grashopper
hath
deuoured
,
what
the
Grashopper
hath
left
the
Catterpiller
hath
deuoured
,
&c.
So
wee
by
the
same
proportion
may
saie
in
these
daies
,
That
which
purchasing
(
which
enlargeth
it selfe
like
hel
)
hath
left
,
that
sumptuous
building
hath
deuoured
;
what
this
hath
left
,
magnificent
furniture
hath
deuoured
;
what
this
hath
left
,
pride
of
life
hath
deuoured
;
and
what
this
hath
left
,
ambition
hath
wasted
:
for
great
men
must
be
bribed
,
and
then
poore
men
must
needes
be
racked
.
And
therefore
it
is
certaine
,
if
reformation
beginne
not
at
our selues
,
that
wee
can
pull
downe
whatsoeuer
exalteth
it selfe
aboue
the
compasse
of
modestie
,
comelinesse
,
and
sobrietie
,
wee
shall
expect
little
trueth
and
iustice
to
others
.
Thirdly
obserue
what
this
is
commandeth
vs
to
deale
iustly
;
it
is
not
the
law
in
terrour
of
death
,
but
the
Gospell
,
euen
because
the
Lord
doth
purpose
to
saue
vs
by
this
grace
:
so
as
it
is
a
suite
commended
vnto
vs
by
such
a
speciall
token
of
the
price
of
saluation
,
as
wee
cannot
chuse
but
performe
it
with
great
care
,
vnlesse
we
will
shew
our selues
greatly
vnthankfull
,
and
prooue
our
hearts
to
be
more
then
flintie
.
Ieremie
conuinceth
(
Ierem.
35.14
.
)
the
obstinacie
of
the
Iewes
by
the
example
of
the
Rechabites
,
who
refused
to
drinke
wine
offred
and
set
before
them
,
because
their
father
Ionadab
had
so
commanded
them
.
Heereupon
(
saith
the
Lord
)
Iuda
I
haue
warned
thee
often
,
but
thou
wouldst
not
incline
thine
eare
nor
obey
me
.
Of
which
example
we
must
make
this
vse
;
Rechah
spake
to
his
children
but
once
,
the
Lord
hath
spoken
to
vs
often
to
liue
religiously
;
he
was
but
the
father
of
the
flesh
,
God
is
the
father
of
our
spirits
;
his
commandement
was
hard
,
and
his
yoke
heauy
,
to
forbeare
the
vse
of
lawfull
things
and
necessarie
,
as
not
onely
to
forbeare
wine
,
but
they
must
neither
sow
nor
plant
,
and
yet
they
kept
it
:
the
Lords
commaundement
is
,
that
wee
surfeit
not
with
the
cares
.
of
this
life
,
and
that
wee
deale
honestly
with
our
brethren
:
Rechah
promised
them
but
to
liue
long
on
earth
;
our
Father
for
our
obedience
hath
promised
vs
eternall
life
:
so
as
both
hee
that
commaundeth
is
higher
,
and
the
reward
that
is
giuen
is
greater
.
Now
followeth
the
third
thing
that
is
to
be
embraced
,
and
that
is
a
godly
life
;
for
it
were
absurd
to
be
precise
toward
men
,
and
to
deale
wickedly
with
God
:
and
all
is
abominable
if
our
religion
toward
God
exceed
not
our
righteousnes
toward
men
.
To
know
what
godlinesse
is
,
shall
bee
best
discerned
by
the
contrarie
:
and
vngodlinesse
is
three-fold
;
first
the
worship
of
a
false
God
:
secondly
,
the
worship
of
a
true
God
falsly
,
as
the
Iewes
that
executed
the
Lord
Iesus
,
and
Paul
that
persecuted
the
Church
of
Iesus
,
they
did
thinke
they
did
God
great
good
seruice
:
thirdly
,
such
as
worship
the
true
God
in
a
true
seruice
outwardly
,
but
with
an
vnzealous
heart
,
like
Iudas
that
followed
Christ
and
yet
betraied
him
:
2.
Tim.
4.10
.
and
like
Domas
that
forsooke
Paul
and
embraced
the
world
,
yet
did
hee
not
returne
to
his
idols
againe
:
and
in
truth
there
is
no
difference
betweene
these
two
last
:
for
it
is
all
one
to
serue
him
fantastically
,
as
did
the
Pharisees
;
as
to
serue
him
coldly
,
as
did
the
Laodiceans
:
but
now
godlinesse
is
opposite
to
all
these
,
and
is
a
true
seruice
of
a
true
God
,
in
a
true
religion
,
with
a
true
heart
.
And
this
is
soone
discerned
by
our
affections
:
for
if
we
can
tremble
at
the
word
preached
,
and
be
possessed
with
the
spirit
of
feare
at
the
least
offence
and
sinne
which
we
can
commit
,
because
we
know
that
the
maiestie
of
God
is
displeased
,
and
the
spirit
of
God
grieued
;
and
if
from
this
feare
doth
spring
sorow
,
and
from
this
sorow
,
care
of
recouering
our
fall
againe
,
and
when
wee
are
cured
can
resolue
and
strengthen
our selues
in
patience
to
goe
vnder
the
yoke
of
afflictions
,
and
vnder
the
wheele
of
death
for
the
truths
sake
,
we
may
assure
our selues
our
paths
are
straight
,
and
that
in
our
iourney
toward
God
our
feet
be
shod
with
the
preparation
of
the
Gospell
of
peace
,
not
any
way
to
be
distracted
with
cares
,
nor
distrustfull
with
the
troubles
of
this
life
.
Hence
obserue
,
that
none
are
to
be
commended
for
their
sobrietie
and
honestie
,
vnlesse
also
they
be
religions
;
which
is
proued
thus
:
None
are
honest
,
but
they
that
be
cleane
in
heart
;
no
mans
heart
is
cleane
,
that
is
not
purified
in
conscience
;
and
none
are
purified
in
conscience
without
faith
;
and
none
haue
faith
,
that
are
not
zealous
and
religious
toward
God
;
for
faith
striueth
by
praier
with
God
.
Thou
wilt
say
,
loue
is
the
fulfilling
of
the
law
:
but
this
loue
toward
our
brethren
implieth
,
and
of
necessitie
presupposeth
a
loue
of
God
,
which
constraineth
vs
to
loue
man
:
for
no
more
then
a
man
can
loue
God
and
hate
his
brother
,
no
more
can
he
hate
God
and
loue
his
brother
;
and
if
he
loue
God
,
in
this
is
euer
included
a
loue
and
zeale
toward
his
glorie
.
Againe
,
if
we
take
the
loue
of
our
brethren
,
to
be
that
Paul
speaketh
of
,
(
1.
Tim.
1.5
:
)
it
is
then
agreed
:
for
then
it
is
loue
from
a
pure
heart
,
a
good
conscience
,
and
a
faith
vnfained
,
which
being
grounded
on
Christ
is
the
foundation
,
roote
,
and
well
head
of
all
honestie
and
iust
dealing
.
Lastly
obserue
hence
,
that
the
godlinesse
here
spoken
of
must
haue
two
properties
:
for
first
,
it
must
not
be
hidden
in
the
heart
,
but
fruitfull
and
visible
to
the
eie
,
that
the
world
may
see
it
:
secondly
,
we
may
not
deferre
our
godlinesse
,
but
it
must
be
present
euen
as
the
time
of
our
life
is
:
for
Gods
children
most
bee
like
the
rod
of
the
Almond
tree
spoken
of
Ierem.
1.11
.
which
in
those
countries
where
it
groweth
,
is
the
first
that
blossometh
:
yea
we
must
not
onely
giue
the
first
fruits
as
vnder
the
law
,
but
euen
all
the
fruits
of
our
liues
to
the
Lord
:
for
God
often
punisheth
the
want
of
his
fear
in
our
youth
,
with
the
want
of
wisedome
in
our
age
:
&
if
our
godlines
be
not
present
he
oftentimes
cutteth
vs
off
before
we
can
see
the
time
to
come
.
Neither
yet
must
we
thinke
it
sufficient
to
cherish
godlinesse
in
our
hearts
,
no
not
in
our
chambers
,
but
it
must
be
as
a
light
set
vpon
a
hill
,
that
not
onely
Gods
children
may
see
it
for
their
direction
,
but
that
euen
the
world
may
see
it
for
their
condemnation
:
as
Christ
saith
to
his
disciples
,
I
haue
sent
you
to
walke
in
the
midst
of
a
froward
and
crooked
generation
,
yet
must
they
walke
still
:
for
by
this
open
profession
of
godlinesse
,
we
shew
whose
liuerie
we
weare
,
and
that
we
are
not
ashamed
of
the
crosse
,
nor
abashed
at
it
.
Howbeit
,
this
course
of
godlinesse
which
we
must
liue
in
,
is
no
more
nor
no
lesse
then
an
absolute
resignation
and
giuing
vp
of
all
things
in
respect
of
God
;
which
standeth
in
three
things
:
first
,
in
giuing
vp
our
reason
:
secondly
,
in
denying
our
affections
:
thirdly
,
in
framing
our
mind
to
a
moderation
in
what
estate
the
Lord
shall
set
vs
in
.
For
the
first
,
wee
must
resigne
vp
our
reason
to
religion
in
two
respects
:
first
,
for
that
it
is
an
incomprehensible
mysterie
which
is
vnsearchable
:
secondly
,
for
that
the
ignominie
thereof
is
vnsufferable
in
our
reason
,
as
to
thinke
that
he
is
blessed
that
is
hungrie
,
they
vnhappie
that
bee
rich
,
and
that
the
Lords
correction
is
loue
.
For
the
second
,
which
is
the
giuing
vp
of
our
affections
,
it
will
teach
vs
so
to
walke
,
and
so
to
deale
as
in
the
presence
of
God
;
it
will
make
vs
plough
vp
those
furrowes
of
pride
and
vaine-glorie
,
which
lie
so
deepe
in
our
hearts
:
and
when
by
the
instigation
of
our
affections
we
are
mooued
to
riot
or
voluptuousnesse
,
it
will
make
vs
abstaine
,
because
we
haue
giuen
our selues
to
God
.
For
the
third
,
to
haue
a
willingnesse
to
suffer
what
the
Lord
sendeth
,
will
make
vs
resigne
vp
those
inordinate
cares
of
getting
,
wherewith
wee
are
oftentimes
perplexed
,
and
to
content
our selues
with
that
portion
the
Lord
hath
shared
out
vnto
vs
:
so
as
by
religion
and
a
godly
life
,
we
shall
learne
to
say
with
Dauid
:
O
Lord
thou
hast
done
it
,
therefore
I
hold
my
peace
:
and
not
only
to
beare
an
outward
contentment
in
worldly
things
,
but
euen
in
all
calamities
,
to
rest
vpon
the
mercifull
hand
of
God
.
IAMES
chap.
2.
vers.
20.21
.
verse
20
But
wilt
thou
vnderstand
,
O
thou
vaine
man
,
that
the
faith
which
is
without
works
is
dead
?
verse
21
Was
not
Abraham
our
father
instified
through
workes
,
when
he
offered
Isaac
his
sonne
vpon
the
altar
?
THe
word
of
God
hath
two
parts
in
it
:
first
,
it
is
a
word
of
wisedome
:
secondly
,
it
is
a
word
of
knowledge
,
by
knowledge
to
reforme
the
iudgement
,
and
to
conuince
the
conscience
;
by
wisdome
to
perswade
the
affections
to
the
obedience
of
that
we
haue
truly
learned
.
Saint
Iames
here
indeuoreth
to
perswade
that
none
could
be
saued
without
works
,
and
he
proueth
it
by
a
double
example
of
Abraham
and
of
Rahab
:
Wilt
thou
vnderstand
,
&c.
as
if
he
should
say
:
If
that
set
downe
before
cannot
sufficiently
take
root
to
affect
thee
and
to
perswade
thee
,
that
without
the
workes
of
a
holy
life
thy
faith
is
no
better
then
a
diuels
faith
,
take
this
example
of
Abraham
for
all
;
thou
wilt
grant
that
Abraham
was
an
excellent
person
,
and
had
true
faith
,
and
that
the
couenant
was
so
made
with
him
,
that
none
should
be
saued
,
vnlesse
they
were
of
his
seed
,
either
according
to
the
flesh
and
spirit
,
or
at
least
according
to
the
spirit
.
And
since
the
couenant
was
made
with
him
,
and
he
was
saued
by
faith
,
so
must
all
we
be
saued
by
his
faith
,
that
is
,
by
a
faith
of
the
same
kind
that
his
was
;
for
there
is
but
one
faith
,
though
there
be
diuers
measures
of
it
.
Now
Abraham
had
an
approued
faith
;
as
it
is
proued
by
this
one
act
and
worke
of
his
for
all
,
because
it
was
the
principallest
of
all
,
in
that
he
staied
not
,
nor
demurred
vpon
the
Lords
commandement
in
offering
vp
his
sonne
,
the
greatest
worke
that
euer
flesh
and
bloud
did
,
except
his
that
was
more
then
flesh
and
blood
,
namely
Christ
.
And
because
the
Iesuits
,
as
hardened
enemies
against
the
truth
,
haue
strangely
peruerted
this
place
,
we
must
vnderstand
a
difference
betweene
these
speeches
:
Faith
without
workes
is
dead
,
and
,
Faith
that
is
without
workes
is
dead
:
for
by
the
first
speech
may
bee
thought
,
that
works
giue
life
to
faith
;
which
is
most
false
:
but
the
second
speech
is
true
,
workes
being
a
necessarie
consequent
of
faith
,
and
an
infallible
signe
,
that
faith
hath
gone
before
:
euen
as
in
these
speeches
,
to
say
:
The
body
is
dead
without
breathing
;
and
the
body
that
is
without
breathing
is
dead
:
for
if
wee
affirme
and
attribute
the
cause
of
life
to
breathing
,
it
is
false
;
for
the
soule
is
the
cause
of
life
in
the
body
:
but
the
other
speech
is
true
,
for
the
body
that
hath
no
breath
in
it
is
dead●
and
where
breath
is
,
it
is
a
signe
there
is
life
.
So
to
say
:
the
tree
that
is
without
fruit
is
dead
,
is
true
;
but
not
to
say
,
the
tree
without
fruit
is
dead
,
for
the
tree
that
standeth
in
the
ground
&
is
not
fruitfull
,
we
may
well
say
is
dead
at
the
root
;
but
when
the
sap
lieth
at
the
root
,
we
may
well
say
there
is
life
in
the
tree
,
though
there
be
no
fruit
on
the
branches
.
Now
the
aduersaries
argue
thus
:
No
dead
faith
can
iustifie
:
faith
without
workes
is
dead
;
therefore
no
faith
can
iustifie
without
workes
:
as
if
they
should
say
;
Christ
Iesus
neuer
raised
vp
himselfe
without
his
humanity
,
therefore
his
humanity
helped
in
raising
vp
his
flesh
;
which
is
most
blasphemous
.
Howbeit
,
Christ
separated
from
his
humanity
was
neuer
raised
vp
,
this
is
must
true
.
So
they
in
their
former
argument
referre
iustification
to
workes
,
which
is
most
false
:
but
if
they
had
concluded
,
therfore
faith
that
is
without
workes
cannot
iustifie
,
they
had
done
well
;
for
thereby
had
been
proued
,
that
works
had
been
inseparable
from
faith
,
but
not
that
they
concurre
:
for
faith
is
alone
euer
in
iustifying
,
but
neuer
alone
in
the
person
iustified
:
euen
as
the
eye
alone
of
all
the
parts
of
the
bodie
doth
see
,
but
the
eye
that
is
alone
,
separate
from
the
other
parts
of
the
body
,
doth
not
sece
at
all
,
but
is
a
dead
eye
.
Was
not
Abraham
,
&c.
Heere
consider
two
points
:
first
,
in
what
sense
this
is
true
:
secondly
,
why
this
worke
aboue
the
rest
is
commended
and
registred
for
a
proofe
of
Abrahams
faith
.
The
words
heere
set
downe
are
directly
contrary
to
the
words
Rom.
4.2
.
Abraham
was
not
iustified
by
workes
;
and
therefore
they
must
be
so
reconciled
as
both
places
may
bee
true
,
lest
contrariety
and
variance
appeare
in
the
spirit
of
God
,
which
cannot
be
.
This
is
like
those
speeches
vttered
by
Christ
,
My
Father
is
greater
then
I
:
Ioh.
5.17
19.
Iohn
10.30
.
and
in
another
place
,
I
and
my
Father
are
all
one
:
and
I
count
it
no
robbery
to
be
equall
with
my
Father
;
which
is
spoken
in
a
different
respect
:
the
first
,
in
the
person
of
a
mediator
:
the
second
,
in
the
person
of
the
Godhead
.
So
Saint
Paul
taking
the
word
iustifying
for
iustification
before
God
,
said
true
:
and
Saint
Iames
taking
the
word
iustifying
for
iustification
,
or
approuing
of
his
faith
before
men
,
saieth
true
also
:
but
the
word
being
taken
in
one
and
the
same
sense
,
it
were
impossible
for
an
Angell
from
heauen
or
for
Christ
himself
to
reconcile
them
.
And
the
reconciliation
which
the
Papists
make
of
these
two
places
,
fighteth
directly
with
Paul
:
for
they
say
,
faith
and
workes
doe
iustifie
:
Paul
saith
,
faith
onely
iustifieth
.
So
as
when
Paul
speaketh
of
iustifying
by
faith
;
hee
meaneth
that
whereby
wee
are
acquitted
by
Christ
,
and
doe
appeare
perfect
before
God
in
him
:
and
Saint
Iames
taketh
it
for
being
iustified
in
the
sight
of
men
,
that
is
,
declared
and
approued
to
bee
iustified
when
our
holy
life
answereth
to
our
holy
profession
.
And
that
the
word
Iustified
is
thus
vsed
,
and
taken
in
this
sense
,
as
Saint
Iames
doth
,
appeareth
Psalme
51.4
.
That
thou
maiest
be
iustified
when
thou
art
iudged
,
that
is
,
declared
to
bee
iust
.
So
Luke
7.29
.
the
Publicans
iustified
God
,
that
is
,
declared
him
to
bee
iust
:
and
in
the
same
place
it
is
said
,
Wisedome
is
iustified
of
her
children
.
And
Luk.
10.29
.
it
is
said
,
the
Lawyer
was
willing
to
iustifie
himselfe
,
that
is
,
to
shew
that
hee
was
iust
:
and
it
is
likewise
prooued
out
of
the
text
it selfe
;
Shew
mee
(
saith
Saint
Iames
)
thy
faith
,
shew
it
to
mee
,
not
to
God
.
Againe
,
Saint
Iames
had
falsified
and
abused
the
Scripture
,
if
he
had
taken
the
word
(
iustifying
)
in
the
sense
to
be
made
iust
;
for
the
sentence
that
Abraham
was
iustified
,
had
passed
the
Lords
mouth
many
yeeres
before
the
sacrificing
of
his
sonne
:
for
this
,
that
hee
was
iust
,
was
pronounced
long
before
Ismael
was
conceiued
,
as
appeareth
Genes.
15.6
.
and
therefore
taking
the
word
(
iustified
)
to
bee
made
iust
,
hee
could
in
no
sort
bee
iustified
by
offering
vp
his
sonne
,
because
he
was
iustified
before
:
but
the
meaning
of
Saint
Iames
is
,
that
it
was
approoued
by
this
act
and
worke
of
Abraham
,
that
God
had
not
saied
before
in
vaine
that
hee
was
iustified
:
and
Rom.
4.10
.
it
appeareth
Abraham
was
iustified
in
his
vncircumcision
;
and
this
worke
Iames
speaketh
of
was
done
long
after
his
circumcision
.
To
this
the
Papists
reply
thus
,
Though
Abraham
was
iustified
before
hee
did
this
worke
before
God
,
yet
there
is
a
degree
to
bee
more
iustified
,
and
so
this
place
of
Saint
Iames
may
bee
taken
to
bee
a
further
iustification
and
an
increase
of
faith
before
God
as
well
as
not
.
To
this
wee
answer
,
that
one
pardon
from
God
sufficeth
for
all
sinnes
,
and
one
droppe
of
blood
serueth
for
all
offences
:
but
because
our
faith
is
weake
,
that
we
are
not
able
to
apply
this
bloud
all
at
once
,
therefore
it
is
said
,
that
we
must
grow
from
faith
to
faith
:
and
he
that
is
washed
in
the
bloud
of
Christ
is
all
cleane
:
but
our
sanctification
in
this
life
leaueth
some
grudge
and
tang
of
corruption
,
and
maketh
our
feete
impure
,
as
Christ
speaketh
,
Iohn
13.10
.
so
as
with
God
wee
are
iustified
all
at
once
;
and
there
is
no
proceeding
by
degrees
in
respect
of
him
,
for
blood
pardons
all
,
but
water
,
that
is
,
our
renewing
groweth
by
degrees
.
Now
for
the
speeches
of
Saint
Paul
,
Rom.
4.4.5
.
and
Rom.
8.30
.
that
none
are
iustified
by
workes
:
the
Papists
say
,
It
is
to
be
taken
of
the
workes
of
the
law
ceremoniall
,
but
not
of
the
law
m●●ll
.
But
we
must
note
,
that
Paul
speaketh
there
of
the
law
written
in
the
tables
of
stone
,
of
that
law
that
manifesteth
sinne
to
bee
sinne
,
Thou
shalt
not
lust
,
&c.
which
is
the
law
morall
,
and
so
their
distinction
false
and
friuolous
.
Besides
they
were
both
the
lawes
of
God
,
and
therefore
a
man
may
bee
iustified
as
soone
by
the
one
as
by
the
other
:
for
as
Paul
saith
,
2.
Corinth.
3.5
.
All
our
sufficiency
is
of
God
,
and
of
our selues
we
can
doe
nothing
,
and
but
that
the
vaile
is
taken
away
in
Christ
,
the
same
couering
remaineth
which
was
in
the
old
Testament
vnder
Moses
.
And
where
Saint
Paul
saith
,
Abraham
was
iustified
without
workes
,
and
no
man
shall
bee
iustified
by
the
workes
of
the
law
:
True
,
say
the
Papists
,
by
none
of
the
workes
of
the
law
that
he
doth
in
the
time
of
his
infidelity
,
but
by
them
that
hee
doth
after
his
conuersion
he
may
be
iustified
.
And
they
say
,
that
forasmuch
as
the
Apostle
saith
,
The
workes
of
Abraham
were
done
in
beliefe
;
therefore
by
this
hee
excludeth
onely
those
workes
done
before
faith
to
helpe
his
iustification
.
So
as
by
this
wee
see
the
aduersaries
make
two
iustifications
:
the
first
,
when
of
an
infidell
a
man
is
made
a
professor
,
which
they
say
is
by
congruity
,
when
there
is
a
certaine
inclination
in
the
heart
of
man
to
performe
some
good
workes
,
and
yet
for
want
of
grace
cannot
,
the
Lord
seeing
his
heart
thus
prepared
to
be
iustified
,
doth
call
him
,
and
meerely
of
his
grace
doth
iustifie
him
.
The
second
,
when
a
man
is
freely
iustified
by
the
grace
of
God
,
then
by
this
grace
of
God
and
his
owne
free-will
(
say
they
)
hee
may
increase
his
iustification
before
God
.
For
the
first
,
we
answer
that
none
can
be
iustified
by
workes
before
faith
;
for
this
is
as
if
a
tree
should
bring
foorth
fruite
without
a
roote
,
or
a
body
should
liue
without
a
soule
:
so
in
vaine
is
it
to
make
a
question
of
that
cannot
be
;
for
before
wee
haue
faith
it
is
impossible
to
worke
,
or
to
thinke
of
a
good
work
.
Secondly
,
where
they
say
,
that
speech
concerning
Abraham
is
taken
and
to
be
vnderstood
of
his
workes
done
before
faith
,
and
that
he
was
iustified
by
his
good
workes
in
faith
:
this
doth
wholly
eneruate
and
take
away
the
strength
of
the
Apostle
his
reason
:
for
Paul
saith
,
If
hee
were
iustified
by
workes
then
had
he
whereof
to
glory
with
God
,
Rom.
4.6
.
which
speech
extendeth
as
well
to
workes
after
faith
,
as
before
faith
;
for
hee
that
deserueth
any
way
may
glory
.
Secondly
,
the
Apostle
saith
,
Not
to
him
that
worketh
,
but
to
him
that
beleeueth
is
righteousnesse
due
,
for
if
hee
worketh
hee
hath
his
wages
by
desert
:
that
is
(
say
they
)
he
that
standeth
vpon
his
owne
workes
before
faith
,
without
the
assistance
of
Gods
grace
,
this
man
challengeth
it
by
desert
,
because
hee
did
them
without
faith
and
grace
:
which
euasion
and
shift
is
most
vaine
;
for
a
man
is
not
therefore
made
euill
because
he
doth
euill
,
but
he
doth
euill
because
he
is
borne
euill
:
so
a
man
is
not
iustified
because
hee
worketh
not
,
but
therefore
hee
worketh
not
because
hee
is
not
iustified
.
And
it
is
most
blasphemous
to
say
,
iustification
is
wrought
partlie
by
grace
and
partly
by
free-will
,
and
to
thanke
God
that
thy
free-will
with
his
grace
can
iustifie
,
for
heereby
shalt
thou
neuer
be
iustified
:
for
if
any
thing
of
thine
either
preuent
the
grace
of
God
,
or
assist
it
in
thy
iustification
,
then
is
it
not
as
Paul
saith
,
Ex
gratia
sedex
debito
,
not
of
grace
but
of
dutie
.
And
where
they
speake
of
two
iustifications
,
we
neuer
heard
but
of
one
,
mentioned
by
Paul
Rom.
4.3
.
that
is
,
iustification
by
faith
.
And
for
the
second
iustification
,
that
is
,
that
being
iustified
men
may
deserue
something
by
their
workes
,
this
is
but
a
fruite
and
effect
of
the
first
,
that
is
,
a
daily
proceeding
to
wash
our
feete
,
Iohn
13.10
.
and
an
earnest
endeuour
by
good
workes
to
make
our
election
sure
,
and
to
haue
our
faith
approued
,
according
to
that
in
the
Reuelation
,
22.11
.
that
hee
that
is
righteous
may
be
more
righteous
,
that
is
,
may
still
bring
foorth
better
fruit
:
for
the
workes
of
the
iustified
please
God
,
not
of
themselues
,
but
because
they
are
iustified
,
for
the
person
must
first
bee
accepted
before
his
worke
can
bee
accepted
.
And
though
none
shall
goe
to
heauen
but
they
that
bee
washed
where
blood
hath
gone
before
,
yet
none
because
hee
is
washed
shall
bee
saued
.
Now
in
this
example
of
Abraham
which
is
set
downe
heere
,
obserue
foure
parts
:
first
,
a
briefe
narration
of
it
:
secondly
,
the
speciall
worke
of
Abraham
,
which
is
aboue
all
other
his
workes
registred
and
exemplified
:
thirdly
,
the
amplification
of
the
worke
in
the
22.
and
23.
verses
:
fourthly
,
the
determinate
conlusion
that
a
man
cannot
be
saued
nor
iustified
by
faith
onely
.
Of
the
example
it selfe
was
spoken
before
;
now
followeth
to
intreate
of
the
second
part
,
that
is
,
of
the
exc●●plifying
and
enlarging
of
this
worke
of
Abraham
in
sacrificing
his
sonne
:
Heere
may
be
demanded
,
why
the
Apostle
alleageth
this
worke
of
his
more
then
any
of
the
rest
;
as
if
there
were
some
disparagement
betweene
this
and
other
his
workes
and
excellent
vertues
:
hee
was
peaceable
to
all
,
harborous
to
the
poore
,
resolute
in
afflictions
,
wise
in
the
gouernment
of
his
house
,
not
affraid
in
the
sight
of
Kings
to
set
vp
and
erect
an
altar
,
as
a
testimony
that
he
serued
the
true
God
,
euen
in
the
middest
of
their
idolatry
:
yet
is
this
worke
preferred
aboue
all
,
that
is
heere
set
downe
,
because
though
hee
was
declared
to
bee
iust
in
all
his
other
workes
,
yet
chiefly
and
aboue
all
in
this
of
sacrificing
his
sonne
.
The
circumstances
to
exaggerate
and
make
this
worke
seeme
great
,
are
these
:
If
Abraham
had
beene
commanded
to
haue
disherited
this
sonne
,
or
to
haue
banished
him
,
or
to
haue
seene
him
no
more
,
it
might
much
haue
tried
his
patience
;
if
he
had
had
more
sonnes
then
this
,
yet
because
he
loued
this
sonne
specially
well
,
in
the
affection
of
a
parent
it
had
beene
much
to
haue
endured
:
but
this
,
that
Isaac
was
borne
of
the
free
woman
,
and
though
borne
of
flesh
,
yet
meerely
supernaturall
,
in
as
much
as
there
was
no
more
life
in
Sarahs
wombe
in
respect
of
her
age
then
in
a
dead
stocke
;
Heb.
11.12
.
that
he
was
his
onely
sonne
,
his
beloued
sonne
,
the
sonne
of
the
promise
,
when
Abraham
knew
that
if
Isaac
were
taken
away
,
both
himselfe
and
all
the
world
should
bee
damned
,
because
in
this
sonne
alone
was
the
promise
:
if
he
had
had
more
children
,
though
the
couenant
onely
was
tied
to
this
sonne
,
or
if
there
had
beene
any
more
hope
of
children
,
if
hee
might
onely
haue
heard
of
the
sacrificing
of
his
sonne
,
and
not
haue
seene
it
;
or
seene
it
,
and
not
haue
done
it
with
his
owne
hands
;
or
done
it
sodainely
,
and
not
haue
gone
three
daies
in
strife
betweene
the
law
of
nature
,
and
the
law
of
obedience
:
or
if
Isaac
had
offended
any
thing
,
or
if
this
commandement
had
come
from
the
tyranny
of
any
Prince
and
not
from
God
,
or
if
it
might
haue
beene
closely
done
,
and
not
in
a
mountaine
,
where
the
Sunne
might
abhorre
to
see
such
cruelty
of
a
father
toward
an
innocent
child
,
it
had
beene
much
lesse
euen
in
the
affection
of
a
naturall
father
,
and
yet
a
most
grieuous
triall
and
assault
.
But
that
this
commandement
must
come
from
God
,
who
first
had
bid
him
hope
for
this
sonne
,
and
now
bids
him
kill
him
,
as
if
he
had
before
but
mocked
him
:
that
an
Angell
must
be
the
ambassadour
and
carier
of
this
message
,
whom
the
weake
eies
of
man
cannot
behold
for
glory
:
that
this
newes
must
come
in
the
night
when
his
eies
by
other
obiects
could
not
draw
his
minde
from
bethinking
of
this
bitter
message
:
and
that
this
must
seize
vpon
him
in
his
sweet
sleepe
to
awake
him
;
though
in
respect
of
the
former
he
might
bee
much
anguished
,
yet
by
this
so
much
the
greater
was
his
trouble
:
and
yet
far
lesse
had
it
been
,
if
he
might
not
haue
gone
so
long
perplexed
in
his
thoughts
.
But
now
not
to
demurre
nor
stay
vpon
it
,
but
to
rise
vp
earely
in
the
morning
,
and
in
three
daies
iourney
,
wherein
no
doubt
he
had
many
and
diuers
agitations
and
combats
of
spirit
,
not
to
vtter
a
repining
word
or
grudging
speech
,
this
was
a
further
and
greater
triall
.
For
many
are
wont
to
be
good
at
a
brunt
,
who
are
altered
by
after
cogitations
.
Then
the
words
of
the
sweet
child
;
Father
heere
is
wood
,
but
where
is
the
sacrifice
?
had
beene
enough
to
haue
rent
his
heart
,
to
see
he
should
be
butcher
to
that
sonne
could
aske
so
wise
a
question
.
All
which
must
argue
and
shew
such
a
strong
and
mighty
faith
in
Abraham
,
that
he
could
neuer
so
silently
and
chearefully
haue
performed
this
,
had
hee
not
beleeued
,
that
if
his
sonne
should
haue
gone
to
hell
,
the
Lord
could
haue
taken
him
out
againe
:
for
faith
admits
of
no
contradiction
when
it
hath
a
promise
.
And
so
we
see
Abraham
forgets
not
onely
to
be
a
father
,
but
the
matter
is
so
qualified
by
faith
,
that
he
forbeareth
not
only
the
affection
of
a
parent
,
but
in
faith
beleeueth
,
that
out
of
his
ashes
the
Lord
would
raise
him
vp
,
not
another
,
but
the
very
same
Isaac
.
From
hence
learne
,
that
though
the
Lord
examine
not
vs
so
streitly
as
hee
did
Abraham
,
yet
hee
trieth
euery
one
of
vs
according
to
his
measure
:
for
the
practise
of
religion
and
mortification
concerneth
all
from
the
Prince
to
the
tankerd-beater
;
and
though
wee
cannot
all
be
swallowed
vp
so
deepely
with
the
zeale
of
Gods
glorie
,
as
were
Moses
and
Paul
,
Exod.
32.32
.
Rom.
9.3
.
who
to
win
soules
to
God
;
wished
themselues
not
to
see
God
,
yet
must
wee
learne
,
when
we
haue
a
commandement
,
to
exclude
and
lay
aside
all
discourse
of
flesh
and
blood
,
and
to
follow
Christ
,
euen
to
the
hazard
of
our
owne
liues
,
not
a
farre
off
as
Peter
did
follow
him
to
his
suffering
,
Mat.
26.58
.
but
iust
behind
him
,
as
neere
as
can
be
,
according
to
the
rule
prescribed
,
and
with
that
alacrity
and
resolution
that
we
ought
,
euen
as
Abraham
did
heere
to
the
sacrificing
of
his
sonne
.
Secondly
,
in
this
example
obserue
:
that
if
Abraham
could
for
beare
to
command
his
naturall
loue
of
a
father
to
a
child
at
the
Lords
commandement
,
how
much
more
shall
wee
bee
vnexcusable
,
that
cannot
command
our selues
from
vncleannesse
of
the
flesh
,
and
such
like
sinnes
,
but
will
keepe
our
sinnes
as
tenderly
and
as
long
as
wee
keepe
our
liues
,
and
yet
will
bee
counted
the
children
of
Abraham
?
But
wee
must
answer
our selues
as
Christ
did
the
Pharisees
,
Ioh.
8.44
.
and
as
Saint
Iohn
did
answer
those
to
whom
he
wrot
,
1.
Iohn
3.7
.
that
we
doe
but
flatter
our selues
with
the
name
,
when
wee
are
in
truth
the
children
of
the
diuell
:
for
hee
that
doth
righteousnesse
is
righteous
;
and
if
Abraham
resigned
vp
the
lawfulnesse
of
the
tender
affection
of
a
father
at
the
Lords
commandement
,
much
more
must
wee
resigne
vp
our
affections
and
discourses
in
vnlawfull
matters
.
Further
obserue
,
that
it
is
not
enough
for
vs
to
deny
our
vnlawfull
pleasures
and
appetites
,
but
wee
must
euen
forbeare
things
lawfull
if
the
Lord
command
it
.
If
hee
call
vs
foorth
to
triall
for
the
Gospels
sake
,
Mat.
4.20
.
we
must
with
Peter
and
Andrew
leaue
our
nets
,
that
is
,
our
calling
;
and
forsake
our
wiues
,
that
is
,
our
comforts
,
Mark
.
9.47
.
and
our selues
,
euen
to
pull
out
our
right
eyes
,
if
they
be
any
impediments
to
vs
in
the
progression
of
faith
and
a
good
conscience
;
and
if
there
be
any
repugnancy
that
we
cannot
enioy
our
wiues
and
glorifie
God
,
we
must
not
regard
them
in
respect
of
God
:
for
if
we
doe
,
the
Lords
mouth
hath
spoken
it
,
we
shall
neuer
be
saued
.
Let
vs
therefore
take
heed
how
wee
build
,
for
if
our
foundation
be
of
stubble
,
the
day
of
affliction
will
soone
consume
it
,
and
wee
shall
be
as
blowne
bladders
emptied
with
the
least
pricke
of
any
triall
,
and
as
brasse
that
yeeldeth
an
hideous
sound
vnder
the
hammer
:
but
if
we
ground
vpon
that
golden
foundation
of
faith
,
then
in
our
afflictions
shall
we
be
as
gold
which
is
more
agreeable
in
the
sound
,
and
more
pliable
in
the
stroke
;
and
we
lying
betweene
the
anuill
of
death
and
the
hammer
of
the
Lords
hand
,
shall
shew
our selues
in
patience
to
possesse
our
soules
,
euen
like
Abraham
,
who
without
grudging
did
execute
the
Lords
ambassage
,
though
most
repugnant
to
nature
,
and
to
the
promise
made
.
Againe
obserue
,
as
this
matter
of
triall
in
Abraham
turned
in
the
end
to
a
comfortable
issue
:
euen
so
shall
it
fare
with
vs
in
our
afflictions
and
temptations
;
and
if
we
wil
sacrifice
vp
our
honor
,
our
affections
,
our
Isaac
,
that
is
,
our
laughter
,
the
ramme
only
shall
die
for
it
,
that
is
,
our
cares
,
our
troubles
,
our
afflictions
,
and
our
vexations
shall
be
wiped
away
.
This
is
agreeable
to
that
Mat.
10.
Yee
shall
for
my
names
sake
forsake
what
you
honour
most
,
and
loue
best
:
and
then
followeth
;
If
any
man
doe
this
,
I
will
giue
him
in
this
life
an
hundred
fold
more
,
that
is
,
more
ioy
,
more
resolution
and
peace
of
conscience
,
and
more
comfort
in
this
base
and
low
estate
,
then
he
should
haue
had
in
an
hundred
fathers
,
or
an
hundred
wiues
,
not
regarding
the
quantitie
,
but
the
blessing
of
God
in
the
comfortable
enioying
of
them
.
This
offereth
singular
consolation
to
those
that
suffer
for
the
crosse
of
Christ
,
that
the
thrones
of
this
life
shall
onely
be
sacrificed
,
and
our
soules
and
consciences
shall
rest
secure
,
filled
with
greater
ioy
in
the
end
and
issue
of
our
troubles
then
euer
wee
were
before
.
And
as
the
world
saith
;
that
he
is
rich
that
is
contented
;
euen
so
we
say
,
that
he
is
safe
that
resteth
in
the
Lords
hands
:
And
if
we
stretch
foorth
all
our
powers
to
embrace
Christ
,
then
is
he
gone
as
a
harbinger
to
prouide
a
place
for
vs
in
heauen
,
Ioh.
14.3
.
and
he
that
saueth
our
soules
,
wee
may
well
trust
him
with
our
bodies
.
Further
obserue
,
that
he
offered
vp
his
sonne
,
and
yet
he
did
it
not
:
wherein
we
learne
,
that
the
purpose
of
a
mans
heart
being
fully
resolued
to
do
a
thing
,
it
is
in
the
Lords
eies
as
if
he
did
it
,
though
he
doe
it
not
:
for
therefore
is
Isaac
said
to
be
offred
vp
,
because
he
was
so
in
the
purpose
of
Abrahams
heart
,
which
the
Lord
accepted
as
an
execution
of
the
thing
it selfe
.
And
this
holdeth
both
in
vertues
and
in
vices
:
for
if
a
man
be
called
before
the
iudgement
seate
as
an
heretike
in
any
time
whatsoeuer
;
and
being
called
thus
to
triall
,
offereth
to
seale
his
opinion
with
his
blood
,
and
matters
going
further
doth
not
relent
:
what
is
this
man
in
the
light
of
God
(
if
his
religion
bee
true
)
but
a
Martyr
,
though
his
life
be
after
pardoned
?
Not
that
euery
resolution
is
taken
of
God
as
if
it
were
performed
;
for
Peter
was
caried
with
a
vehement
precipitation
and
presumptuous
conceit
of
his
owne
strength
,
when
he
said
,
Master
though
all
men
forsake
thee
,
yet
will
not
I
,
(
Iohn
13.37
.
)
but
I
will
lay
downe
my
life
for
thy
sake
:
and
yet
afterward
vpon
a
small
occasion
he
denied
him
.
But
if
a
man
stand
in
the
day
of
his
examination
and
triall
,
and
shrinke
not
,
but
is
ready
to
sacrifice
his
life
for
the
defence
of
God
his
truth
,
as
Abraham
was
ready
to
haue
sacrificed
his
sonne
;
then
because
in
the
triall
he
did
not
relent
,
but
euen
in
this
time
did
purpose
it
,
it
shall
be
taken
of
God
euen
as
this
worke
of
Abraham
,
done
though
not
done
,
and
his
life
lost
though
he
escaped
with
his
life
.
In
like
manner
falleth
it
out
in
sinnes
,
for
if
thy
heart
be
full
of
a
dultery
,
and
yet
because
shee
that
should
bee
thy
harlot
dallied
too
long
with
thee
,
or
else
occasion
did
not
fit
thee
,
wherby
thou
art
kept
from
the
act
it selfe
,
yet
art
thou
a
whoremonger
in
the
sight
of
God
.
Mat.
5.28
.
The
like
may
be
said
of
other
sinnes
,
for
though
Saul
threw
not
a
stone
at
Stephen
,
but
onely
kept
the
clothes
of
them
that
did
it
,
yet
is
he
(
Act.
8.1
.
)
inrolled
in
the
booke
of
God
as
one
that
consented
to
his
death
.
Vers.
22.
Seest
thou
not
,
that
the
faith
wrought
with
his
works
,
and
through
the
works
was
the
faith
made
perfect
?
23.
And
the
Seripture
was
fulfilled
,
which
saith
,
Abraham
beleened
God
,
and
it
was
imputed
vnto
him
for
righteousnesse
,
and
hee
was
called
the
friend
of
God
.
24.
Ye
see
then
how
that
of
workes
a
man
is
iustified
,
and
not
of
faith
onely
.
This
is
the
third
part
,
namely
the
amplifying
of
this
example
in
the
22.
and
23.
verses
,
together
with
the
conclusion
in
the
24.
verse
.
Heereupon
the
Papists
take
occasion
to
say
,
that
not
faith
alone
,
but
faith
together
with
workes
worketh
our
iustification
.
Whereunto
we
answer
,
that
there
be
some
things
wherein
faith
worketh
alone
,
and
some
things
wherein
it
worketh
together
with
workes
.
Faith
worketh
alone
with
God
,
it
hath
wings
and
flies
to
heauen
,
it
dealeth
onely
betweene
God
and
Christ
,
and
prostrateth
it selfe
before
God
in
Christ
,
vpon
confession
that
the
soule
is
Satans
due
,
and
deserueth
to
bee
bound
hand
and
foote
and
to
bee
cast
into
prison
as
vnable
to
pay
the
debt
;
it
intreateth
that
this
obligation
may
bee
taken
from
Satan
,
it
wrastleth
with
death
and
damnation
,
and
terror
of
conscience
,
Coloss.
2.14
.
and
craueth
a
pardon
,
bringing
nothing
but
the
very
heart
blood
of
Christ
.
And
euen
as
the
very
looking
vpon
the
Serpent
healed
them
in
the
wildernesse
:
Num.
21.9
.
and
nothing
else
could
appease
the
tempest
,
(
Ion●h
1.15
.
)
but
the
very
casting
of
Ionah
into
the
sea
:
and
the
sinnes
of
the
people
(
Leuit.
16.22
.
)
were
laid
onely
vpon
the
Goate
:
so
faith
in
this
petition
of
forgiuenesse
,
brings
nothing
,
but
commeth
emptie
,
and
laieth
all
vpon
the
shoulders
of
Christ
.
But
now
betweene
men
and
men
on
earth
,
faith
worketh
by
loue
;
so
as
if
we
bring
nothing
to
men
but
faith
,
it
is
certaine
wee
neuer
brought
faith
from
God
:
for
since
thy
heart
is
not
discernable
,
and
the
spirit
and
piety
of
the
heart
is
vnsearchable
in
respect
of
men
,
and
good
to
God
wee
cannot
doe
,
our
faith
vpon
earth
must
be
as
busie
before
men
in
workes
,
as
it
is
before
God
in
the
blood
of
Christ
.
And
as
Martha
and
Mary
(
Luk.
10.39
.
)
dwelled
in
one
house
,
one
onely
to
heare
Christ
,
the
other
working
and
labouring
to
entertaine
Christ
;
euen
so
our
faith
with
Mary
must
onely
kneele
at
Gods
feet
,
to
heare
that
comfortable
voice
of
the
pardon
and
absolution
of
our
sinnes
in
the
blood
of
Christ
:
but
our
faith
on
earth
must
labour
with
Martha
,
by
loue
and
good
works
to
entertaine
and
helpe
our
brethren
.
Besides
,
wee
must
consider
that
things
may
worke
together
,
but
not
together
in
the
same
worke
.
Euen
as
Christ
in
the
worke
of
mediation
must
haue
two
natures
,
a
diuine
humanity
,
and
an
humane
diuinity
:
and
we
say
not
,
that
Christ
as
God
onely
,
nor
as
man
onely
is
Mediator
:
but
by
these
two
concurring
together
:
and
as
wee
saie
,
that
Christ
is
not
Mediator
without
flesh
:
and
as
truely
we
saie
,
that
hee
raised
not
vp
his
flesh
by
his
humanitie
,
but
suffered
in
the
flesh
,
and
was
raised
vp
by
the
power
of
his
diuinitie
onely
;
and
that
his
diuinitie
died
not
,
but
his
flesh
onely
:
and
in
this
they
worked
seuerally
;
in
the
flesh
to
be
ouercome
of
death
,
and
in
the
spirit
onely
to
ouercome
death
;
yet
these
two
in
the
worke
of
our
saluation
doe
worke
together
.
Euen
so
faith
worketh
with
loue
,
in
bringing
foorth
sanctification
and
a
holy
life
:
but
in
the
verie
apprehending
of
Christ
his
bloud
,
this
power
to
iustifie
is
of
faith
onely
.
Like
as
the
roote
of
it selfe
giues
life
,
but
the
roote
with
the
branches
bring
foorth
fruite
.
And
as
the
fire
maketh
warme
by
heate
and
light
,
and
yet
the
heate
of
the
fire
warmeth
alone
,
but
light
is
inseparable
from
it
:
so
no
faith
can
worke
well
without
workes
;
but
yet
there
are
none
iustified
by
the
power
of
workes
,
but
by
faith
onely
.
Now
where
it
it
said
,
Faith
wrought
with
his
workes
,
and
through
the
workes
the
faith
made
perfect
:
obserue
that
this
is
meant
onely
of
a
declaration
to
men
;
for
we
are
perfectly
iustified
in
the
sight
of
God
by
the
bloud
of
Christ
.
And
though
the
hand
be
leprous
,
yet
it
can
receiue
sound
meate
:
so
though
our
faith
be
imperfect
,
yet
our
iustification
is
perfect
.
For
there
is
but
one
pardon
in
heauen
,
through
that
one
death
and
passion
of
Christ
;
and
before
a
man
be
perfectly
iustified
,
he
cannot
do
a
good
worke
:
for
we
must
first
be
in
Christ
before
wee
haue
faith
,
and
must
haue
faith
before
wee
can
worke
,
for
these
are
fruits
of
faith
.
And
as
a
Toade
is
not
therefore
a
Toade
because
it
poisons
,
but
therefore
poisons
because
it
is
a
Toade
:
nor
a
Serpent
is
not
therefore
a
Serpent
because
it
stings
,
but
stings
because
it
is
a
Serpent
:
so
we
are
not
ingrafted
into
Christ
because
we
are
good
,
but
being
ingrafted
into
Christ
wee
are
made
good
.
Lastly
obserue
in
the
wordes
,
that
wee
are
not
iustified
because
wee
worke
,
but
because
wee
shall
be
saued
therefore
wee
worke
.
Zaccheus
(
Luke
19.8
.
)
had
not
saluation
because
hee
restored
foure-fold
,
and
gaue
halfe
his
goods
to
the
poore
;
but
because
the
Lord
was
come
into
his
house
,
and
had
taken
possession
of
his
heart
,
therefore
hee
wrought
these
works
of
faith
.
Neither
was
the
poore
man
in
the
Gospell
healed
because
he
should
sinne
no
more
:
Iohn
5.14
.
but
Christ
faith
,
Thou
art
healed
;
therefore
in
signe
of
thankfulnesse
for
thy
health
looke
to
thy
life
that
thou
sinne
no
more
:
for
heauen
shall
not
be
giuen
to
workes
,
but
to
workers
;
and
promise
of
eternall
life
is
made
to
the
workes
of
the
iust
,
as
they
are
iustified
,
Gal.
3.11.12
.
and
they
are
iustified
onely
in
Christ
,
for
in
euery
worke
there
is
imperfection
;
not
but
that
the
spirit
could
worke
perfectly
,
but
that
euery
thing
is
receiued
according
to
the
measure
of
that
that
doth
receiue
it
:
and
wee
in
this
life
are
able
onely
to
receiue
the
first
fruites
,
and
not
the
fulnesse
of
the
spirit
:
for
the
spirit
is
like
the
Sea
that
is
able
to
fill
any
vessell
,
but
no
vessell
is
able
to
containe
it
.
Now
in
the
23.
verse
,
two
parts
are
to
be
considered
:
first
,
the
purpose
of
the
Apostle
in
alledging
this
Scripture
:
secondly
,
the
sense
of
the
matter
deliuered
.
For
the
first
,
if
Saint
Iames
cited
this
place
to
proue
that
Abraham
was
imputed
righteous
in
the
sight
of
God
by
this
work
of
sacrificing
his
sonne
,
hee
must
needes
haue
wrested
this
Scripture
,
which
were
blasphemy
to
say
,
being
written
by
the
singer
of
God
:
for
Abraham
had
this
imputation
of
righteousnesse
through
his
beleefe
giuen
him
and
pronounced
by
God
himselfe
,
Genes.
15.6
.
before
either
Ismael
or
Isaak
were
borne
:
so
as
then
the
meaning
of
the
Apostle
in
alledging
this
scripture
,
is
onely
to
shew
that
that
testimony
which
God
gaue
Abraham
of
the
excellency
of
his
faith
,
was
declared
and
approued
to
bee
true
by
the
performance
and
execution
of
this
speciall
worke
.
Now
for
the
second
point
,
concerning
the
sense
of
the
place
cited
,
namely
that
Abraham
beleeued
God
,
and
it
was
imputed
to
him
for
righteousnesse
:
here
we
see
that
it
is
agreeable
to
the
scripture
,
that
the
obedience
of
the
sonne
which
stood
in
two
parts
,
first
in
fulfilling
the
law
,
secondly
in
satisfying
for
our
sins
,
is
onely
inherent
in
the
sonne
,
and
was
in
him
euen
from
the
moment
of
his
conception
to
the
moment
of
his
ascension
:
and
that
wee
haue
onely
his
obedience
allowed
vnto
vs
,
and
through
the
imputation
thereof
we
are
made
iust
,
not
that
it
abideth
in
our selues
,
for
we
are
no
better
then
Abraham
:
but
we
haue
it
by
imputation
as
Abraham
had
.
And
this
is
a
doctrine
of
great
comfort
and
necessitie
to
be
beleeued
,
that
wee
haue
it
by
imputation
and
not
of
our selues
:
for
now
wee
are
sure
it
shall
neuer
faile
vs
,
nor
wee
shall
neuer
lose
it
,
as
Adam
at
first
lost
his
innocencie
wherein
he
was
created
:
and
therefore
now
since
the
Lord
recouered
vs
being
lost
,
he
hath
more
care
of
vs
then
to
trust
vs
with
the
cariage
of
our
owne
righteousnesse
,
and
therfore
hath
committed
it
to
him
whose
loue
faileth
vs
not
,
and
of
whose
abundance
euery
of
vs
are
filled
.
Now
this
the
Iesuites
doe
greatly
scorne
,
and
call
it
a
new
no
righteousnesse
,
if
we
be
not
iust
in
our
owne
persons
;
and
they
say
,
that
God
cannot
be
iust
,
if
he
make
a
man
iust
through
the
righteousnesse
of
another
,
and
not
in
himselfe
:
Take
heed
(
say
they
)
of
the
glosse
of
the
Caluinists
,
who
hold
,
that
our
righteousnesse
is
a
thing
onely
inherent
in
Christ
,
which
is
a
fantastical
,
imputatiue
,
new
,
no
righteousnesse
,
whereby
we
conceiue
that
to
be
in
vs
which
cannot
bee
found
in
vs
:
and
they
(
say
the
Iesuites
)
count
it
more
to
Gods
honor
to
take
him
to
be
iust
,
that
is
not
so
,
then
for
God
to
make
him
iust
through
his
grace
that
was
wicked
.
Further
the
Iesuites
say
,
that
God
at
first
iustifieth
meerely
by
grace
;
but
after
so
qualifieth
a
man
,
as
after
his
conuersion
he
hath
righteousnesse
inherent
in
him
,
and
so
not
imputed
,
and
this
is
mans
righteousnesse
,
because
it
is
in
man
,
but
Gods
righteousnesse
because
it
commeth
from
God
.
To
this
we
answer
:
and
agree
that
God
iustifieth
the
wicked
,
but
it
is
blasphemie
to
say
,
that
hee
iustifieth
the
wicked
continuing
wicked
;
and
we
hold
that
wee
are
made
iust
through
the
obedienceof
Christ
communicated
to
vs
;
and
as
Christ
for
vs
was
made
sinne
,
who
of
himselfe
had
no
sin
;
so
we
in
Christ
are
made
righteous
being
of
our selues
vniust
.
And
wheras
they
say
,
that
God
after
a
mans
conuersion
doth
qualifie
him
with
some
habituall
matter
whereby
he
is
in
himselfe
iust
before
God
,
we
say
,
that
he
iustifieth
no
man
but
after
his
calling
,
when
he
giueth
him
the
spirit
of
regeneration
,
whereby
he
is
chaunged
in
his
affections
,
and
reformed
in
his
life
,
which
is
as
water
where
bloud
hath
gone
before
;
by
bloud
to
cleare
him
from
the
guiltinesse
,
and
by
water
to
cleanse
him
from
the
filthinesse
of
his
sinne
:
so
as
we
say
he
is
not
wicked
after
his
calling
,
1.
Ioh.
5.6
.
but
God
then
maketh
him
partaker
of
the
first
fruites
of
the
spirit
,
(
witnesse
his
conuersation
)
and
by
this
effect
he
is
declared
to
be
iustified
in
the
bloud
of
Christ
.
Yea
but
(
say
the
Iesuites
)
your
opinion
cannot
be
sound
,
since
righteousnesse
giueth
a
denomination
that
such
a
man
is
righteous
before
God
,
and
it
is
such
a
qualitie
as
a
man
cannot
be
said
to
be
iust
in
the
iustice
of
another
,
no
more
then
to
liue
by
another
mans
health
.
Now
this
is
true
of
formall
qualities
,
but
not
of
iudiciall
imputation
:
for
as
a
payment
made
by
another
,
dischargeth
the
obligation
,
and
maketh
the
principall
partie
no
debter
,
so
the
iustice
of
God
being
satisfied
in
the
death
of
Christ
,
wee
are
freed
from
that
penaltie
we
had
incurred
,
and
acquitted
of
that
debt
we
did
owe
,
which
we
should
haue
paied
had
not
Christ
done
it
.
Hereupon
the
righteousnesse
of
Christ
is
called
a
garment
,
which
we
haue
not
by
birth
,
but
as
a
thing
that
commeth
from
without
:
so
as
the
righteousnesse
of
Christ
confisting
in
the
couering
of
our
nakednesse
as
a
garment
,
prooueth
that
that
whereby
we
are
imputed
righteous
,
is
not
a
thing
abiding
in
vs
,
but
a
thing
laied
vpon
vs
in
the
loue
of
Christ
.
Yea
but
(
say
the
Iesuites
)
what
iustice
is
this
in
God
to
accompt
a
man
righteous
in
anothers
righteousnesse
,
or
to
account
him
a
sinner
that
had
no
sinne
?
True
it
is
,
it
is
another
mans
righteousnes
if
we
speake
of
the
inherencie
,
but
yet
our
righteousnesse
and
not
his
onely
,
as
he
is
our
person
,
our
Christ
,
and
our
Sauiour
;
Ioh.
17.23
.
and
it
is
ours
,
since
wee
haue
him
whose
it
is
:
and
this
maintaineth
Gods
iustice
to
punish
Christ
in
our
person
,
and
to
iustifie
vs
in
his
,
in
respect
that
he
is
in
vs
and
we
in
him
:
and
so
doth
he
neither
punish
the
innocent
,
nor
iustifie
the
wicked
.
And
for
this
cause
it
is
said
,
that
we
are
flesh
of
his
flesh
,
Ephes.
5.30
.
and
bone
of
his
bone
,
which
must
not
be
vnderstood
of
any
incarnation
&
grosse
naturall
coalition
and
mixture
of
his
flesh
and
ours
,
for
then
the
reprobate
should
haue
this
righteousnesse
aswell
as
the
elect
.
But
as
it
is
said
in
mariage
,
man
and
wife
are
but
one
flesh
,
not
meaning
thereby
any
coniunction
of
natures
,
but
still
they
remaine
seuerall
,
but
onely
because
by
couenant
and
promise
they
are
to
separate
their
bodies
one
for
another
:
so
is
it
to
be
vnderstood
,
not
that
we
with
Christ
are
conioyned
in
substance
,
but
yet
more
nearely
conioyned
then
any
naturall
or
artificiall
vnion
,
and
more
truely
(
but
yet
spiritually
)
then
the
husband
is
to
the
wife
,
the
members
to
the
body
,
the
branch
to
the
tree
,
or
the
meat
to
the
body
that
it
nourisheth
,
which
must
alwaies
bee
taken
mystically
.
And
in
this
respect
when
wee
know
that
Christ
is
truely
ours
,
that
God
giueth
life
,
and
this
life
is
in
the
Sonne
,
and
this
Sonne
is
in
vs
,
it
followeth
,
that
wee
are
not
saued
by
his
righteousnesse
but
by
our
owne
,
his
person
being
made
one
person
with
vs
,
not
really
in
substance
,
but
spiritually
;
and
yet
not
subiect
to
fantasie
onely
,
for
wee
are
indeed
in
Christ
,
and
not
partakers
of
his
spirit
onely
,
but
of
his
flesh
also
;
according
to
that
of
Christ
,
Iohn
6.50
.
Vnlesse
ye
eat
my
flesh
and
drinke
my
bloud
,
yee
haue
no
life
in
you
:
not
that
wee
eat
the
verie
flesh
of
Christ
with
our
mouth
,
but
leauing
the
grossenesse
of
substance
,
we
do
truly
feed
on
him
by
faith
spiritually
,
and
we
are
made
not
onely
partakers
of
his
benefites
,
but
of
Christ
himselfe
:
as
it
is
said
:
He
that
hath
the
Sonne
hath
life
,
not
the
benefits
of
his
life
,
but
life
it selfe
:
so
as
we
are
ingrafted
not
into
Christ
his
death
,
but
into
Christ
himselfe
,
and
Christ
dwelleth
in
vs
,
as
himselfe
speaketh
,
Iohn
6.56
.
And
wee
are
made
not
one
soule
with
Christ
in
desire
,
nor
called
spirituall
because
we
are
ioyned
to
him
in
spirit
:
for
wee
are
ioyned
to
him
in
bodie
allso
:
yet
is
it
called
spirituall
,
because
it
is
wrought
by
the
power
of
the
holy
Ghost
by
faith
in
this
life
,
and
in
the
life
to
come
by
the
very
aspect
and
beholding
of
God
,
and
the
irradiation
of
the
blessed
Trinity
.
And
although
we
are
not
able
to
conceiue
and
vnderstand
this
,
it
is
no
maruell
:
for
it
is
a
great
mystery
,
a
mystery
of
all
mysteries
,
surpassing
the
excellency
of
an
Angels
conceipt
,
only
adore
it
and
beleeue
it
,
and
labour
not
to
compasse
it
by
the
weaknesse
of
thine
vnderstanding
,
which
shall
neuer
be
truly
vnderstood
,
till
we
see
God
face
to
face
.
Heere
may
be
demanded
,
how
Abraham
could
bee
one
flesh
with
Christ
,
seeing
that
he
died
long
before
Christ
was
borne
.
Notwithstanding
this
be
so
,
yet
Abraham
and
all
the
rest
of
the
Fathers
through
their
faith
were
spiritually
conioined
to
Christ
who
is
the
Lambe
slaine
from
the
beginning
of
the
world
,
and
they
were
not
saued
by
their
regeneration
and
workes
of
faith
:
for
these
were
but
effects
of
their
first
vniting
to
Christ
spiritually
;
which
speech
of
our
coniunction
with
Christ
,
is
like
that
of
the
true
Catholike
Church
,
who
are
said
to
bee
members
of
another
,
though
they
be
seuerall
persons
,
in
respect
of
the
mysticall
reference
which
they
haue
to
Christ
their
head
.
Further
they
obiect
,
Rom.
5.19
.
As
by
one
mans
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
many
are
made
righteous
.
Whereupon
they
inferre
,
that
it
must
be
proportionable
euery
way
:
and
that
as
corruption
is
naturally
deriued
from
Adam
to
vs
,
and
his
very
corruption
really
abideth
in
vs
,
so
Christ
must
really
deriue
his
righteousnesse
from
himselfe
to
vs
,
or
else
(
say
they
)
the
example
holdeth
not
.
To
this
we
say
,
as
in
Adam
we
are
truely
sinners
by
his
sinne
,
and
that
not
by
imitation
,
but
by
imputation
;
for
that
one
sinne
of
Adam
which
condemned
all
the
world
,
was
onely
committed
in
the
person
of
Adam
:
so
the
iustice
of
Christ
is
no
more
in
vs
,
then
was
that
sinne
onely
of
Adam
which
made
vs
all
to
be
damned
,
and
the
punishment
of
that
sinne
brought
originall
sinne
,
and
the
generall
corruption
.
And
(
say
they
)
though
all
are
saued
through
the
obedience
of
Christ
,
yet
as
after
the
sinne
of
Adam
,
originall
sinne
was
deriued
to
vs
,
so
must
Christ
his
righteousnesse
needes
be
in
vs
.
We
answer
,
true
it
is
they
agree
in
this
:
Adam
giueth
vs
that
be
hath
by
the
participation
of
his
flesh
,
Christ
giueth
vs
that
he
hath
onely
by
the
communication
of
the
holy
Ghost
.
Againe
we
say
,
as
euery
man
dieth
of
his
owne
disease
,
and
yet
it
may
be
he
had
that
contagion
from
another
,
so
for
Adams
sin
,
as
it
was
imputed
vnto
vs
we
die
,
and
yet
not
for
Adams
sinne
aloue
,
but
for
our
owne
,
for
in
vs
there
is
the
very
matter
of
corruption
:
but
Christs
righteousnesse
is
not
in
the
flesh
but
in
the
spirit
:
for
though
we
may
haue
perfect
sinne
,
yet
we
cannot
haue
perfect
righteousnesse
:
Againe
,
there
be
three
degrees
in
Adams
sinne
:
first
,
by
imputation
:
secondly
,
by
propagation
and
drawing
the
filthinesse
of
Adams
sinne
really
into
the
soule
and
flesh
of
man
.
Thirdly
,
we
are
condemned
iustly
by
the
imitation
of
Adams
sinne
,
in
as
much
as
when
we
come
to
discretion
we
sinne
as
Adam
did
:
but
rigteousnesse
is
spirituall
,
and
hath
but
one
degree
,
onely
by
imputation
and
not
by
imitation
,
for
who
would
goe
to
hell
to
suffer
as
Christ
did
?
And
yet
there
is
somewhat
in
Christ
,
not
imputed
to
vs
,
but
deriued
to
vs
,
yet
no
matter
to
iustifie
vs
;
that
is
,
the
sanctification
of
his
nature
,
which
is
the
renewing
of
ours
:
and
this
holinesse
we
must
haue
actually
in
vs
,
but
all
this
is
after
our
conuersion
wrought
meerely
in
the
obedience
of
Christ
his
blood
.
IAMES
chap.
2.
vers.
25.26
.
verse
25
Likewise
also
was
not
Rahab
the
harlot
iustified
through
works
,
when
she
had
receiued
the
messengers
and
sent
them
out
another
way
?
verse
26
For
as
the
body
without
the
spirit
is
dead
,
euen
so
faith
without
workes
is
dead
.
VNto
the
example
of
Abraham
,
the
Apostle
matcheth
this
of
Rahab
,
to
shew
how
by
this
excellent
worke
she
did
proue
her selfe
a
conuert
Israelite
from
a
cursed
Cananite
:
wherein
first
is
questionable
,
why
the
holy
Ghost
should
vouchsafe
to
sort
Abraham
that
most
reuerend
father
of
the
faithfull
and
of
the
Patriarkes
,
with
a
woman
who
was
for
her
condition
base
,
because
a
victualler
;
for
her
country
cursed
,
because
a
Cananite
;
for
her
conuersation
infamous
,
because
a
strumpet
,
and
leaue
other
excellent
examples
of
worthy
men
,
which
might
seeme
to
haue
beene
a
lesse
disparagement
to
Abraham
:
whereto
is
answered
,
that
there
is
a
speciall
cause
why
saint
Iames
setteth
this
example
downe
aboue
the
rest
,
because
to
the
example
of
Abraham
it
might
haue
been
replied
,
that
he
was
a
singular
and
rare
man
,
so
〈◊〉
might
be
compared
with
him
,
none
did
euer
exceed
him
,
and
many
were
inferiour
to
him
and
yet
haue
beene
saued
:
and
therfore
that
the
Apostle
should
not
too
much
insist
vpon
the
example
of
Abraham
,
for
this
cause
he
hath
chosen
such
a
one
,
as
there
is
so
many
degrees
betweene
Abraham
and
her
,
as
if
it
bee
aboue
our
reach
to
match
Abraham
,
yet
wee
may
bee
ashamed
not
to
onermatch
a
whoore
.
And
if
wee
can
neither
imitate
the
highest
,
nor
bee
equall
with
the
lowest
,
let
vs
boast
neuer
so
long
of
good
workes
and
faith
,
it
is
certaine
wee
are
monstrous
hypocrites
,
and
cannot
bee
saued
.
Secondly
,
in
this
example
wee
must
wisely
consider
what
worthy
things
there
are
in
this
worke
of
Rahab
taken
out
of
Iosh.
2.1
.
that
it
should
receiue
this
honour
to
bee
matched
with
the
noble
acts
of
the
Patriarkes
,
both
by
this
Apostle
and
in
Hebr.
11.31
.
Wherein
wee
must
examine
the
lawfulnesse
of
her
act
,
not
onely
to
conceale
them
that
came
as
spies
,
but
to
abet
,
comfort
and
conuey
them
away
,
since
they
came
to
espy
the
land
,
which
tended
to
the
desolation
of
the
whole
countrey
,
and
subuersion
of
the
state
.
Which
maketh
nothing
for
them
that
send
Emissaries
and
Iesuites
into
this
our
land
,
to
steale
away
the
hearts
of
the
people
from
their
lawfull
Soueraigne
.
For
in
that
Rabab
did
thus
aide
,
comfort
,
and
abet
them
,
shee
did
it
not
because
they
came
to
vsurpe
and
assault
the
countrey
,
(
for
if
they
had
had
no
right
,
but
onely
had
come
to
haue
made
a
larger
extent
of
their
Princes
territories
,
it
had
beene
in
them
a
fellonious
purpose
,
and
as
much
as
rouing
vpon
the
sea
and
robbing
by
the
high-way
;
and
if
shee
had
suspected
they
had
come
to
this
end
without
hauing
any
better
right
,
vpon
paine
of
her
soule
shee
should
haue
discried
it
,
otherwise
she
had
beene
disloyall
to
her
Prince
and
State
:
)
but
in
that
shee
did
conceale
it
,
shee
knew
shee
had
her
security
from
heauen
,
that
cursed
should
all
those
bee
that
resisted
the
seed
and
race
of
Abraham
;
she
knew
that
by
the
mandate
of
the
almighty
the
land
was
giuen
vnto
them
,
and
that
they
that
dwelt
therein
were
but
vsurpers
,
and
therefore
were
bound
to
yeeld
it
vp
as
from
God
▪
And
if
vpon
this
knowledge
she
had
not
protected
them
as
〈◊〉
did
the
Angels
,
Genes.
19.8
.
she
had
beene
guiltie
of
their
bloud
:
she
might
haue
beene
vsed
like
Tarpeia
among
the
Romanes
,
who
when
shee
had
ingaged
them
to
deliuer
vp
their
bracelers
vpon
recompence
of
yeelding
vp
the
Citie
and
Tower
,
the
fouldiers
ouerwhelmed
her
in
stead
of
giuing
her
the
bracelets
:
but
all
conditions
made
by
Rahab
were
performed
by
the
spies
,
to
shew
that
the
whole
worke
proceeded
from
the
Lord
.
Now
for
the
letting
them
out
by
night
,
though
it
bee
not
lawfull
by
the
lawes
of
such
defenced
cities
and
places
,
to
scale
the
walles
in
the
night
time
,
yet
vpon
the
equitie
of
the
cause
,
and
in
the
case
of
necessitie
it
may
bee
excused
;
for
shee
set
them
out
at
a
window
,
a
thing
done
without
mutinie
or
any
fraudulent
purpose
to
escape
,
and
therefore
iustifiable
,
euen
as
the
letting
downe
of
Paul
in
a
basket
was
,
Acts
9.25
.
And
in
this
whole
worke
shee
sinned
nothing
but
in
making
of
a
lie
,
which
though
some
excuse
and
extenuate
because
it
was
Mendacium
officiosum
;
an
officious
and
dutifull
lie
,
yet
it
is
no
way
excusable
,
for
no
lie
to
saue
a
soule
is
lawfull
.
Wherein
wee
obserue
,
that
euen
the
Saints
of
God
in
their
best
purposes
haue
in
some
things
followed
their
mother
wit
,
and
their
owne
corruption
.
Withall
note
the
louing
kindnesse
of
the
Lord
,
that
this
particular
blemish
in
the
worke
doth
nothing
derogate
from
the
excellencie
of
her
obedience
,
no
more
then
Rebecca
,
Genes.
27.8
.
who
notwithstanding
she
subscribed
to
the
oracle
of
God
that
Iacob
should
ouercome
Esau
,
yet
shee
by
indirect
meanes
sought
to
preuent
this
worke
of
God
,
which
the
Lord
in
mercie
did
winke
at
in
respect
of
her
generall
resolution
to
be
obedient
.
The
like
may
bee
saied
of
Abraham
,
who
because
hee
thought
the
feare
of
God
was
not
in
the
house
of
Abimelek
,
and
that
they
would
haue
slaine
him
for
his
wiues
fake
,
Genesis
20.2
.
dissembled
Sarah
to
bee
his
wife
,
and
caried
her
vnder
the
name
of
his
sister
;
which
infirmitie
the
Lord
passed
by
,
because
in
other
his
actions
hee
was
faithfull
.
Heere
some
to
debase
this
worke
of
Rahab
may
say
:
Why
,
was
this
such
a
matter
to
ha●●
〈◊〉
few
messengers
of
the
Lord
?
and
why
should
this
commend
her
faith
,
since
she
neuer
came
to
triall
to
auouch
this
worke
?
We
answer
,
that
the
resolution
she
admitted
was
very
great
,
since
it
might
haue
cost
her
the
greatest
torment
that
could
bee
;
and
shee
might
so
haue
stunke
in
the
sight
of
the
people
by
thus
betraying
them
and
their
countrey
,
as
either
the
people
in
a
mutiny
,
or
the
King
in
iustice
might
seuerely
and
cruelly
haue
executed
her
:
so
as
by
this
it
argueth
that
she
was
perswaded
that
the
God
of
Israel
was
onely
to
bee
worshipped
,
and
the
seede
of
Abraham
onely
in
the
world
to
bee
esteemed
:
and
heereupon
shee
did
practise
the
rule
of
our
Sauiuor
Christ
,
euen
to
hate
her
owne
nation
,
Mat.
11.20
.
and
tooke
her
life
as
it
were
into
her
hands
to
saue
theirs
that
were
the
seruants
of
God
.
So
as
though
in
the
former
example
the
Ramme
onely
was
sactificed
and
not
Isaak
:
and
in
this
example
Rahab
safely
deliuered
,
and
her
parentage
reseued
;
yet
the
resolution
of
them
both
was
nothing
lesse
:
and
so
the
speech
of
Christ
true
,
that
they
that
for
his
sake
forsake
all
,
Mat.
10.37
.
shall
haue
more
comfort
in
that
little
that
is
left
,
hauing
peace
of
conscience
,
then
of
all
the
former
store
:
nay
,
that
they
that
suffer
for
his
sake
shall
bee
free
when
their
persecutors
shall
bee
fettered
,
as
appeareth
Ieremie
39.11.15
.
Ieremie
that
was
in
desolation
and
in
prison
was
safe
,
when
the
King
himselfe
had
his
eyes
put
out
:
and
Ebedmelech
the
Kings
counsellour
was
promised
not
to
perish
,
when
the
rest
should
fall
by
the
sword
,
because
hee
had
made
the
Lord
his
arme
.
Further
,
this
example
of
Rahab
to
stand
so
resolutely
for
the
deliuerance
of
the
Lords
messengers
,
conuinceth
all
those
that
howsoeuer
religion
twang
vpon
their
tongue
that
they
can
prate
of
it
,
yet
proue
that
they
haue
nothing
in
them
but
the
Laodicean
luke-warmth
,
Reuel.
3.
in
that
they
so
professe
it
as
they
shrinke
in
the
day
of
triall
,
and
dare
not
aduenture
to
harbour
the
Lords
Embassadors
,
and
to
succor
them
as
Rahab
did
.
Yea
and
this
example
condemneth
others
,
who
are
so
farre
from
forsaking
lawfull
things
,
as
wife
,
possessions
,
life
,
&c.
for
the
Gospels
sake
,
as
they
will
not
forbeare
vnlawfull
things
,
no
not
to
leaue
off
the
least
shew
〈◊〉
pride
,
or
the
least
profit
in
biting
gaine
.
Whereas
by
this
example
wee
are
taught
to
take
vp
our
crosse
,
and
not
to
looke
backe-like
Lots
wife
,
Genes.
19.26
.
for
there
is
no
tarying
in
Idolatrie
or
other
profanenesse
,
to
fetch
any
thing
from
the
house
toppe
,
Mat.
24.17
.
or
to
runne
backe
into
the
fields
to
take
our
garments
,
though
they
bee
necessarie
for
this
life
,
as
our
Sauiour
speaketh
in
the
Gospell
.
But
more
iustly
the
example
conuinceth
them
that
row
with
the
tide
,
and
professe
with
the
parliament
:
for
he
that
doth
therefore
professe
religion
because
he
hath
his
protection
from
the
Prince
and
State
,
would
with
the
State
serue
the
diuell
.
Nay
,
in
matters
of
religion
wee
must
not
ground
vpon
examples
,
but
vpon
the
trueth
of
the
religion
:
for
as
we
must
not
follow
a
multitude
to
do
euill
,
so
neither
must
we
follow
a
multitude
to
do
good
onely
because
they
do
it
,
Exod.
23.2
.
For
it
is
not
the
religion
of
God
which
we
enioy
because
the
parliament
enioineth
it
:
but
therefore
it
is
by
parliament
commanded
,
because
it
is
the
religion
of
God
:
and
fearefull
it
is
to
thinke
,
that
a
Prince
can
prescribe
a
law
to
the
eternall
God
,
which
is
farre
more
disparagement
,
then
for
a
subiect
to
make
a
law
how
he
will
obey
his
Prince
,
which
notwithstanding
is
not
sufferable
.
But
as
Rahab
was
perswaded
that
the
God
of
Israel
,
that
sent
those
men
,
was
the
onely
God
,
and
that
the
loines
of
Abraham
for
whom
this
land
was
to
be
gained
,
were
the
true
owners
by
the
speciall
promise
of
God
:
and
in
this
respect
she
regarded
not
her
Prince
,
nor
her
countrey
,
nor
her
owne
fathers
house
,
but
that
by
speciall
mercy
they
were
exempted
;
but
she
did
most
faithfully
and
in
great
obedience
,
and
in
a
most
Christian
resolution
willingly
resigne
vp
the
countrey
to
them
,
to
whom
the
Lord
had
giuen
the
title
:
Euen
so
must
wee
in
matters
of
the
Lords
seruice
alwaies
preferre
and
stand
for
the
will
of
God
to
be
obserued
,
rather
then
either
to
haue
our
countrey
preserued
,
or
our
Prince
obeyed
.
For
as
Peter
saith
,
Act.
4.19
.
It
is
better
to
obey
God
then
man
;
yet
still
so
,
as
we
submit
our selues
to
the
power
and
authoritie
of
the
higher
powers
,
vnder
whose
sword
are
our
bodies
,
though
our
soules
be
vnder
the
shadow
of
the
Almightie
.
Againe
,
where
it
is
said
:
She
receiued
the
messengers
:
obserue
the
cause
why
she
did
it
,
be●●●se
she
was
perswaded
the
God
of
Israel
sent
them
,
so
that
it
was
not
to
gratifie
the
men
respecting
the
men
,
sauing
that
religio●●
did
constraine
her
,
and
her
loue
to
them
arose
in
respect
of
her
loue
to
God
that
had
conuerted
her
.
Whereupon
we
no●●●●at
the
world
determineth
wrongfully
of
good
workes
;
〈…〉
man
may
be
an
honest
man
,
and
liue
well
,
and
doe
good
〈◊〉
neighbor
,
though
he
be
not
greatly
religious
:
for
all
actions
wherein
the
glorie
of
God
,
the
loue
of
God
in
Christ
,
the
comfort
of
our
consciences
,
and
the
desire
of
the
saluation
of
our
brethren
do
not
concurre
,
those
are
not
good
:
so
as
a
good
action
without
religion
can
no
more
be
good
then
a
house
without
a
foundation
,
a
tree
without
a
root
;
water
without
a
wel-head
,
or
to
bee
good
without
God
:
for
where
there
is
no
zeale
,
there
is
no
faith
;
where
no
faith
,
no
conscience
;
where
no
conscience
,
no
loue
;
and
shewing
our
loue
not
for
conscience
,
we
may
for
our
charitie
go
to
the
diuel
:
for
a
man
must
first
be
good
before
he
can
doe
good
;
and
good
he
cannot
be
without
God
.
1.
Sam.
6.17
.
The
workes
such
a
man
doth
may
bee
perhaps
like
the
Emeraulds
of
the
Philistims
,
varnished
ouer
with
gold
,
that
is
,
make
a
faire
shew
in
the
sight
of
men
:
but
if
they
proceed
no
further
,
that
is
,
to
haue
the
testimonie
of
the
spirit
,
that
they
bee
wrought
by
his
hand
,
they
are
most
abominable
before
the
face
of
God
.
Wilt
thou
set
a
face
as
if
thou
wroughtest
well
,
because
thou
wilt
not
take
the
penaltie
of
an
obligation
,
and
yet
thou
wilt
prosecute
a
matter
against
a
preacher
,
for
a
superstitious
,
ceremonious
,
beggerly
element
?
What
good
worke
is
this
,
to
speake
well
of
all
men
,
and
yet
at
euerie
word
to
wound
,
to
bloud
,
to
heart
the
holy
one
of
Israel
?
What
is
it
,
not
to
hurt
thy
neighbour
,
to
be
a
friend
to
thy
friend
,
and
yet
to
be
an
enemie
to
the
friend
of
God
?
What
great
worke
is
it
,
not
to
beate
false
witnesse
,
and
yet
priuily
to
suggest
against
him
thou
darest
not
reproue
to
his
face
?
So
as
vnlesse
our
doing
of
good
arise
from
religion
,
wee
may
easily
straine
at
a
gnat
and
swallow
a
Camel
;
heare
Iohn
Baptist
gladly
for
a
time
,
Mat.
6.20
.
and
chop
off
his
head
afterward
as
Herod
did
,
Matth.
14.10
.
Now
as
for
moralists
,
and
such
as
transforme
themselues
according
to
the
times
,
they
are
as
Iude
13.
tearmeth
them
,
the
raging
waues
of
the
sea
,
foaming
out
their
owne
●●me
as
the
wind
serueth
,
and
like
the
wandring
starres
of
the
●●●ament
,
vnconstant
and
vnsteddy
,
void
of
faith
(
for
sides
must
be
firma
,
non
ambulatoria
,
we
must
haue
a
standing
not
a
walking
faith
)
and
as
without
faith
they
cannot
please
God
,
so
except
they
please
God
they
shall
not
be
saued
.
She
tooke
them
and
sent
them
away
.
Where
learne
,
it
is
not
enough
for
vs
not
to
hurt
a
man
that
professeth
religion
,
but
wee
must
doe
him
good
:
euen
as
this
harlot
wrought
not
enough
in
receiuing
the
spies
,
and
then
to
haue
left
them
to
their
owne
hazard
,
but
as
in
obedience
she
did
receiue
them
,
so
in
faith
she
must
safely
send
them
away
.
Yea
we
are
bound
by
praier
,
by
purse
,
by
person
,
by
credit
,
by
countenance
to
releeue
them
,
not
onely
to
thinke
well
of
them
and
to
like
them
,
so
farre
must
we
be
from
vexing
them
.
For
if
Obadiah
(
1.
King
.
18.4
.
)
had
onely
hid
the
Prophets
of
God
,
and
had
not
fed
them
,
it
bad
beene
but
halfe
a
good
worke
.
Heereupon
is
it
,
that
in
the
last
day
,
in
the
sentence
of
the
reprobate
shall
neuer
be
mentioned
what
euill
they
haue
done
,
as
that
they
haue
bitten
by
this
vsury
,
or
polluted
their
bodies
by
that
whoredome
:
but
there
shall
be
recited
onely
the
good
they
did
not
,
as
,
Mat.
25.41
.
for
not
clothing
the
naked
,
for
not
visiting
the
sicke
,
for
not
releeuing
the
poore
brethren
:
for
Rahab
must
not
onely
conceale
and
hide
the
spies
,
but
shee
must
send
them
away
safe
.
And
if
the
sentence
of
iudgement
drawne
in
this
forme
cannot
affect
vs
,
let
vs
further
know
,
that
though
euill
is
the
absence
of
good
,
yet
good
is
not
the
absence
of
euill
:
for
Rahabs
worke
is
but
lame
if
she
doe
but
harbour
them
;
and
if
she
doe
not
finish
it
by
letting
them
foorth
,
it
shall
neuer
bee
registred
as
a
worke
of
faith
.
For
looke
Iudg.
5.23
.
Cursed
be
Meroz
,
that
came
not
to
helpe
the
Lord
against
be
mighty
,
not
because
he
did
persecute
the
Lord
,
or
did
him
any
hurt
,
but
because
he
helped
him
not
.
And
wee
see
Rahab
vpon
this
least
knowledge
of
God
●entred
her
life
to
saue
them
.
Besides
;
we
shall
read
in
the
Gospell
,
that
the
greatest
torment
of
the
glutton
is
,
Luk.
16.25
.
that
he
gaue
La●aru●
no
water
,
not
that
hee
was
an
extortioner
,
or
that
hee
spurned
the
poore
man
from
his
doore
.
By
all
which
examples
we
are
taught
,
that
where
religion
is
opp●●sted
,
by
all
meanes
and
in
all
things
we
can
,
to
releeue
the
Gospell
.
for
the
good
we
haue
omitted
;
and
the
euill
we
haue
committed
,
shall
come
to
iudgement
.
Lastly
,
marke
the
words
:
Rahab
the
harlot
,
which
reprochfull
speech
must
not
bee
referred
to
the
present
state
of
her
conuersion
,
but
to
her
former
conuersation
:
as
if
hee
should
say
:
Rahab
that
once
had
beene
a
whore
:
for
none
truly
conuerted
can
remaine
in
their
former
sinne
,
but
if
hee
doe
after
his
conuersion
fall
into
some
grosse
sinne
,
as
Dauid
did
in
killing
Vriah
,
2.
Sam.
11.17
.
the
Lord
will
scourge
him
as
hee
did
Dauid
.
And
to
bee
raised
vp
of
the
Lord
after
such
a
relapse
,
must
not
bee
by
slubbering
vp
our
repentance
,
but
we
must
so
be
humbled
,
as
to
feele
drinesse
in
our
bones
with
griefe
as
Dauid
did
,
Psal.
32.4
.
And
we
shall
neuer
receiue
comfort
vntill
wee
haue
soundly
and
seriously
repented
.
Whereupon
we
gather
,
that
the
Lord
regardeth
not
what
sinnes
we
haue
committed
before
our
regeneration
,
so
that
after
our
conuersion
we
walke
worthy
of
our
calling
;
for
many
that
were
whores
and
wicked
were
conuerted
.
As
Luk.
7.37
.
she
that
washed
Iesus
feete
with
the
teares
of
her
eyes
and
heart
,
and
wiped
them
with
the
haire
of
her
head
,
had
beene
a
whore
:
but
wee
read
not
that
after
that
she
was
any
more
so
.
So
Zaccheus
(
Luk
)
19.5
.
)
was
an
extortioner
before
Christ
called
him
from
the
tree
,
but
we
reade
not
that
he
euer
tooke
peny
vsury
after
.
And
Mat.
20.20
.
such
bee
inuited
to
the
supper
as
bee
patched
and
lame
,
to
expresse
our
spirituall
beggery
:
but
after
we
are
come
thither
;
wee
must
haue
the
wedding
garment
of
a
good
conscience
.
For
Saul
was
a
persecutor
of
the
Church
before
hee
was
called
,
Act.
9.2
.
but
wee
nerer
reade
that
he
was
so
after
his
conuersion
.
For
if
we
continue
in
a
sinne
,
looke
what
followeth
euen
in
this
life
,
1.
Cor.
5.11
.
If
any
that
is
a
professor
be
a
whore-monger
eate
not
with
him
,
that
is
,
forbeare
thy
priuate
familiarity
with
him
:
so
then
being
conuerted
,
wee
must
shew
our
repentance
from
those
sinnes
wherein
before
we
were
fallen
:
as
the
repentance
from
vsury
is
liberality
;
the
repentance
from
pride
is
bumility
;
from
whoredome
chastity
;
for
repentance
is
the
leauing
of
thy
sinne
,
and
the
cleauing
to
the
contrary
vertue
,
and
it
is
no
repentance
to
leaue
thy
sinne
when
it
must
or
hath
left
thee
:
as
vpon
thy
death
bed
to
re●e●●
thee
of
thy
vsurie
,
when
thou
canst
take
no
more
;
or
in
thy
age
to
repent
thee
of
thy
lecherie
,
when
thou
canst
satisfie
it
no
more
;
but
to
repent
from
thy
sinne
is
,
as
1.
Peter
4.1
.
to
suffer
in
the
flesh
;
to
suffer
in
the
flesh
is
to
cease
from
sinne
;
and
to
cease
from
sinne
,
is
not
onely
to
leaue
thy
sinne
,
but
to
spend
the
rest
of
thy
time
in
a
holy
conuersation
.
Heere
will
be
obiected
,
since
workes
are
so
precisely
vrged
,
what
say
wee
to
the
faith
of
the
theefe
vpon
the
crosse
,
what
workes
did
he
?
and
by
this
example
many
betray
their
soules
in
presuming
of
the
like
grace
.
Wee
answer
,
that
this
was
a
particular
priuiledge
giuen
to
that
theefe
,
euen
as
a
pardon
may
bee
giuen
to
a
man
vpon
the
gallowes
:
and
if
any
embolden
himselfe
heereupon
,
perhaps
the
rope
will
be
his
hire
:
and
it
is
not
good
to
put
it
vpon
the
Psalme
of
Miserere
and
the
necke-verse
,
for
sometime
he
proueth
no
Clarke
.
And
for
this
theefe
,
the
Lord
neuer
did
it
but
to
one
,
that
none
might
presume
;
and
yet
hee
did
it
to
one
,
and
did
saue
one
in
the
exigent
of
his
life
,
that
none
might
despaire
.
Secondly
,
this
was
a
worke
reserued
for
the
manifestation
of
the
power
of
the
Sonne
of
God
,
that
he
should
beleeue
in
his
fellow
sufferer
,
and
desire
him
to
saue
him
;
that
when
the
Pharisees
denied
him
to
be
the
Sonne
of
God
,
yet
a
poore
wretch
and
a
theefe
should
confesse
it
.
Thirdly
,
we
must
not
regard
the
shortnesse
of
his
confession
,
but
consider
the
time
and
circumstance
when
and
before
whom
this
confession
was
made
;
euen
then
when
no
man
durst
defend
the
innocencie
of
the
Sonne
of
God
,
when
the
Pharisees
left
him
,
when
all
his
Disciples
were
scattered
,
and
when
Marie
his
mother
that
stood
a
farre
off
and
knew
him
to
be
the
Sonne
of
God
,
and
yet
spake
nothing
in
his
defence
,
whereby
she
finned
against
the
first
table
.
She
was
his
mother
,
and
saw
him
put
to
death
vniustly
,
and
yet
would
not
testifie
of
his
innocencie
,
whereby
she
bore
false
witnesse
against
him
,
&
so
sinned
against
the
ninth
commaundement
:
being
her
sonne
,
she
did
not
comfort
him
vpon
the
crosse
,
and
so
sinned
against
the
fift
commaundement
:
yet
when
all
these
either
doubted
of
his
diuinity
,
or
despaired
,
the
poore
theefe
did
confesse
him
to
be
that
Christ
the
Sonne
of
God
,
who
●●d
Paradise
to
dispose
.
Lastly
know
,
that
he
was
such
a
wretch
,
that
he
neuer
knew
God
before
,
and
therefore
was
it
no
maruell
though
he
committed
felonie
:
but
as
soone
as
the
Lord
knockt
at
his
heart
,
first
he
confesseth
Christ
to
be
God
and
to
die
an
innocent
,
Luk.
23.41
.
We
suffer
righteously
,
but
this
man
hath
done
nothing
amisse
:
wherein
he
wrought
a
worke
of
the
first
table
:
secondly
,
he
reprooued
his
fellow
who
raned
on
Christ
,
wherein
he
wrought
a
worke
of
the
second
table
.
So
as
this
example
of
the
theefe
is
no
warrant
to
deferre
or
trifle
off
our
repentance
till
the
last
houre
,
for
hee
wrought
as
soone
as
hee
was
called
.
If
therefore
the
Lord
hath
offered
vnto
vs
the
riches
of
his
mercie
,
let
vs
in
the
acceptable
time
embrace
it
,
and
not
abuse
his
long
suffering
by
growing
more
leane
and
ill-fauoured
by
these
many
yeeres
wee
haue
had
of
religious
peace
and
plentie
,
but
let
vs
returne
vnto
him
while
he
is
in
the
way
,
before
darknesse
too
fast
ouer-grow
our
soules
,
and
before
death
snatch
vs
away
into
the
graue
.
For
the
similitude
,
which
is
vers.
26.
obserue
onely
that
it
agreeth
not
in
all
points
,
for
the
soule
is
the
cause
of
the
life
of
the
body
,
but
so
are
not
good
works
the
cause
of
faith
,
but
only
an
effect
and
fruit
of
it
;
for
faith
giueth
life
to
good
works
,
and
faith
worketh
by
loue
in
the
person
instified
:
for
we
must
(
as
hath
bene
said
)
first
be
good
before
we
can
do
good
,
and
we
are
made
good
spiritually
by
our
regeneration
in
Christ
,
and
we
being
ingrafted
into
him
then
we
do
good
:
so
as
the
meaning
only
of
the
Apostle
,
is
,
by
this
similitude
to
shew
,
that
when
a
dead
man
being
dead
can
speake
,
which
is
impossible
,
then
faith
which
hath
no
workes
,
and
so
is
but
a
dead
faith
,
shall
iustifie
and
saue
vs
.
1.
IOHN
chap.
3.
vers.
9.10
.
verse
9
Whosoeuer
is
borne
of
God
,
sinneth
not
;
for
his
seed
remaineth
in
him
:
neither
can
he
sinne
,
because
he
is
borne
of
God
.
verse
10
In
this
are
the
children
of
God
knowen
,
and
the
children
of
the
diuell
:
who
so
doth
not
righteousnesse
,
is
not
of
God
,
neither
he
that
loueth
not
his
brother
.
THE
Apostle
in
the
beginning
of
this
chapter
first
setteth
downe
that
God
the
Father
by
his
euerlasting
loue
in
his
Sonne
hath
bestowed
vpon
the
faithfull
this
priuiledge
,
to
be
called
the
sonnes
of
God
in
the
sonne
of
God
Christ
Iesus
.
Secondly
,
that
this
dignity
to
bee
the
sonne
of
God
,
and
so
to
be
called
,
is
not
to
be
discerned
by
the
men
of
the
world
,
because
they
haue
not
knowen
the
Sonne
,
hauing
not
his
spirit
;
for
spirituall
things
cannot
be
discerned
by
them
that
haue
nothing
but
fleshly
policy
.
Thirdly
,
as
this
cannot
be
discerned
of
the
world
,
so
it
is
impossible
our selues
should
sufficiently
conceiue
of
it
while
we
remaine
in
the
tabernacle
of
this
life
,
because
there
is
another
glory
we
expect
,
vers.
2.
Fourthly
,
he
setteth
downe
an
effect
inseparable
from
this
adoption
,
As
many
as
are
the
sonnes
of
God
,
and
haue
this
hope
of
future
glory
,
they
striue
to
reformation
of
life
,
not
to
be
equally
pure
,
but
to
bee
like
pure
to
the
Lord
Iesus
.
This
hee
prooueth
,
first
from
the
institution
of
the
law
;
God
neuer
ordained
the
law
neither
after
our
creation
nor
after
our
redemption
but
to
bee
kept
,
and
the
reason
is
thus
;
The
breach
of
the
law
is
a
disparagement
swinge
,
and
sinne
it
perfect
strength
.
Thirdly
,
the
godly
e●e
said
not
to
sinne
,
be
〈◊〉
he
laboureth
to
walke
in
all
the
commandements
of
the
Lord
.
Now
he
that
walketh
in
the
right
way
may
somtime
fall
:
but
if
hee
doe
,
he●
striueth
to
regaine
it
by
greater
carefulnesse
and
speedier
passage●
:
but
the
wicked
goe
cleane
out
of
the
way
,
as
if
heauen
stood
at
hell
gate
.
Lastly
,
because
in
the
godly
there
is
a
combat
;
for
there
is
two
men
in
them
;
in
the
inward
man
they
would
faine
please
God
,
and
by
the
outward
,
(
as
Saint
Paul
saith
)
they
are
made
captiue
to
sinne
:
Rom.
7.23
.
but
in
a
meere
naturall
man
there
is
nothing
but
flesh
,
and
so
no
combat
:
for
where
all
is
one
there
is
no
diuision
;
and
if
there
be
any
strife
in
him
,
it
is
betweene
his
conscience
and
himselfe
,
in
iudgement
conuincing
him
that
it
is
sinne
,
and
not
betweene
his
conscience
and
his
affection
,
misliking
it
as
it
is
sinne
:
for
this
is
easily
seene
by
his
often
relapse
into
the
same
sinne
.
Now
for
the
reason
:
hee
doth
not
sinne
,
because
the
holy
Ghost
which
is
the
seed
of
our
second
birth
remaineth
in
him
,
neither
can
he
sin
:
and
this
is
proued
by
two
places
of
scripture
:
first
,
Rom.
8.1
.
where
the
Apostle
proueth
these
two
graces
inseparable
:
iustification
from
sinne
,
and
sanctification
from
sinne
,
thus
:
There
is
no
condemnation
to
him
that
liueth
a
spirituall
man
:
this
is
proued
(
vers.
5.
)
by
contraries
,
They
that
liue
after
the
flesh
,
sauour
the
things
of
the
flesh
,
but
he
that
is
borne
of
God
cannot
doe
so
;
for
then
he
must
sauour
of
death
,
which
cannot
be
;
proued
by
this
:
The
wisedome
of
the
flesh
is
enmitie
to
God
;
but
he
that
is
borne
of
God
cannot
be
Gods
enemy
:
on
the
other
side
,
hee
that
walketh
in
the
wisedome
of
the
flesh
,
obeieth
not
the
law
of
God
,
and
by
consequent
(
saith
the
Apostle
)
cannot
but
sinne
.
Whereupon
it
followeth
,
that
they
that
liue
after
the
inclination
of
the
heart
of
man
,
cannot
please
God
,
and
so
cannot
bee
saued
:
now
hee
that
is
in
Christ
cannot
but
please
God
,
because
he
cannot
but
performe
his
will
.
Another
reason
,
that
being
a
true
Christian
,
a
man
cannot
but
amend
his
life
,
is
taken
out
of
Rom.
6.5
.
Whosoeuer
is
made
partaker
of
Christ
,
is
made
partaker
of
the
death
of
Christ
,
then
is
he
dead
to
sinne
,
proued
thus
:
Christ
by
his
death
deserued
not
onely
remission
of
our
sinnes
,
but
also
to
haue
the
holy
Ghost
in
those
that
bee
his
to
mortifie
their
sinne
:
and
this
spirit
cannot
bee
idle
,
but
worketh
,
and
his
worke
is
to
d●●troy
,
o●●●nemie
,
that
is
,
sinne
.
Lastly
,
it
is
proued
thus
,
Whosoeuer
is
in
Christ
,
hath
the
spirit
of
Christ
;
he
that
hath
this
spirit
,
liueth
in
the
spirit
:
for
the
life
of
the
spirituall
man
is
the
Lord
Iesus
,
euen
as
the
life
of
the
bodie
is
the
soule
,
and
hee
that
hath
a
soule
must
needs
breath
:
and
walking
(
Galat.
5.24
.
)
in
the
spirit
,
hee
cannot
fulfill
the
lustes
of
the
flesh
,
for
the
flesh
and
the
spirit
bee
contrary
.
And
vers.
24.
it
is
said
,
They
that
are
Christs
haue
crucified
the
flesh
with
the
affections
thereof
;
and
who
these
bee
,
appeareth
1.
Peter
4.2
.
such
as
suffer
in
the
flesh
,
and
these
be
they
that
cease
from
sinne
.
Now
then
for
thee
to
say
thou
art
flesh
and
blood
,
is
not
a
shelter
pleadable
when
thou
art
reprehended
for
sinne
;
for
he
that
is
a
good
Christian
cannot
but
forbeare
it
:
and
if
thou
art
all
flesh
and
blood
,
then
hast
thou
not
the
spirit
of
God
,
which
is
proued
1.
Corinth.
6.16
.
Do
you
not
know
how
he
that
coupleth
himselfe
with
a
harlot
is
one
flesh
with
her
,
and
hee
that
is
one
flesh
with
a
harlot
cannot
bee
one
spirit
with
Christ
Iesus
?
Euen
so
for
wrath
toward
thy
brother
;
thou
saiest
thou
canst
not
loue
him
.
Consider
that
if
the
Lord
should
iudge
thee
out
of
thine
owne
mouth
,
thou
couldest
not
bee
saued
.
Thou
wilt
say
,
the
iniury
is
so
great
as
no
man
can
put
it
vp
:
but
hee
that
is
more
then
a
man
can
doe
it
:
and
if
thou
beest
all
man
,
Christ
Iesus
will
neuer
put
vp
thy
name
among
the
Saints
.
Looke
1.
Ioh.
5.3
.
Hee
that
is
borne
againe
counteth
all
the
commandements
of
God
light
:
so
as
if
thou
be
of
God
,
it
is
an
easie
matter
to
forgiue
the
brother
.
If
he
repent
not
of
the
wrong
done
vnto
thee
,
leaue
the
vengeance
to
God
,
Rom.
12.20
.
and
heape
thou
coles
of
fire
on
his
head
:
and
if
he
do
repent
and
seeke
reconcilement
,
it
is
the
easier
to
forget
it
,
and
flesh
and
blood
doth
pity
the
case
of
the
suppliant
.
For
the
third
point
,
which
is
the
way
how
to
assure
our selues
to
be
the
sons
of
God
:
wee
must
learne
,
that
there
is
no
so
certaine
a
marke
to
discerne
a
man
to
be
of
God
,
as
holinesse
of
life
;
not
but
that
Gods
children
may
fall
most
grieuously
,
and
blemish
their
profession
most
foully
,
but
that
if
Sathan
happe
to
blindfold
them
that
they
goe
astray
,
yet
with
the
lost
sonne
they
will
returne
with
double
sorrow
,
and
vnfold
to
their
shame
their
owne
sinne
.
Example
w●●ere
●f
wee
haue
in
Dauid
,
who
though
he
was
ingaged
to
the
Lord
by
his
many
benefites
,
that
tooke
him
from
the
sheepe-hooke
and
g●●e
him
a
Scepter
;
that
by
his
protection
had
made
him
escape
the
snares
of
his
enemies
,
and
by
his
mercy
had
freed
him
from
many
tribulations
,
yet
did
he
fall
into
great
vncleannesse
,
euen
the
sinne
of
adulterie
,
2.
Sam.
11.4.5.6.7
.
which
by
the
law
of
God
deserued
depriuation
of
this
humane
life
.
When
he
had
done
this
,
hee
glauered
and
flattered
with
the
womans
husband
,
and
bad
him
goe
home
to
refresh
himselfe
with
his
wife
,
seeking
thereby
to
father
the
bastard
on
him
.
When
this
succeeded
not
,
he
thought
to
make
him
drunke
that
he
might
thereby
bee
more
irritable
to
lust
,
and
so
to
haue
gone
to
his
wife
.
And
though
Vriah
answered
hee
could
not
doe
it
,
because
the
Arke
of
the
Lord
was
in
the
field
:
which
had
not
Dauid
beene
desperatly
sicke
in
his
soule
,
how
could
he
haue
beene
so
forgetfull
of
the
Lord
,
as
to
haue
dealt
so
with
him
that
was
no
Iew
,
but
a
conuert
to
religion
,
heereby
to
make
the
name
of
the
Lord
euill
spoken
of
?
Yet
when
this
preuailed
not
,
hee
went
further
,
and
vnto
adultery
hee
added
murther
,
that
hee
might
make
his
sinne
knowen
,
and
his
vnholy
life
to
appeare
both
to
God
and
man
,
and
carry
as
the
greefe
of
it
in
his
heart
,
so
the
shame
of
it
in
his
fore-head
.
And
in
this
hee
wrought
worse
then
Iesabel
,
for
hee
made
Vriah
the
instrument
and
messenger
of
the
letters
for
his
owne
execution
;
yea
hee
sent
them
to
Ioab
who
had
himselfe
beene
a
murtherer
;
which
might
harden
his
heart
in
that
sinne
,
seeing
Dauid
that
was
the
King
,
not
onely
a
fauourer
but
the
cause
of
such
bloody
actions
.
And
after
what
manner
should
this
be
done
?
namely
,
that
hee
should
fall
by
the
sword
of
the
vncircumcised
,
a
most
ignominious
,
and
shamefull
,
and
grieuous
death
for
so
Christian
a
Gentleman
;
and
that
hee
should
so
murder
him
,
as
to
colour
the
grieuousnesse
of
his
fault
,
not
hee
alone
but
many
other
should
die
innocent
;
and
that
hee
should
continue
senslesse
in
this
sinnefull
course
by
the
space
of
a
yeere
;
yet
when
it
pleased
God
to
cure
his
disease
of
hypocrisie
,
and
to
cleare
his
eyes
that
hee
saw
not
his
sinne
.
but
his
chaine
of
sinnes
be●●●●●im
,
then
he
calleth
himselfe
not
a
man
of
blood
but
of
blo●●●
;
●nd
then
●is
conscience
is
open
to
grieue
for
it
,
and
then
with
his
teares
he
washeth
away
his
vncleannesse
,
and
wall●●●●●s
a
man
cleansed
and
purged
from
his
filthinesse
.
So
as
if
a●y
bee
a
whoore
,
let
her
remember
the
teares
of
Mary
M●g●alene
:
if
a
persecuter
of
the
Saints
,
let
him
repent
with
Pa●●
:
Luk.
7.38
.
Gal.
1.15
.
Mat.
26.75
.
if
a
murtherer
,
let
him
soundly
confesse
his
sinne
with
Dauid
:
and
if
he
be
Apostasied
,
weepe
with
Peter
;
for
these
be
the
workes
of
righteousnesse
whereby
they
are
knowen
to
be
of
God
.
And
seeing
others
deliuered
from
the
pit
,
wee
must
learne
(
as
Dauid
saith
Psal.
56.3
.
)
to
feare
and
to
trust
:
so
as
wee
must
alwaies
feare
to
fall
into
the
sinne
,
before
being
fallen
we
can
trust
to
bee
deliuered
,
for
this
is
one
part
of
the
righteousnesse
of
Gods
children
,
to
tremble
at
the
sight
of
sinne
,
and
then
shall
wee
neuer
swallow
it
without
remorse
.
Secondly
,
from
hence
learne
,
that
a
man
may
know
in
what
state
another
man
is
.
If
I
see
thee
a
despiser
of
religion
,
a
profaner
of
the
Sabbath
,
a
butcher
to
the
poore
,
and
an
vncleane
liuer
,
what
shall
I
beleeue
thee
to
be
,
but
the
child
of
the
diuell
?
for
this
may
I
know
by
thy
fruites
.
Why
,
but
loue
biddeth
you
hope
the
best
,
1.
Cor.
13.7
.
and
beleeue
the
best
.
True
it
is
,
loue
biddeth
me
beleeue
all
things
;
but
not
a
sow
to
bee
cleane
wallowing
in
the
mire
,
or
a
dogge
not
to
bee
filthy
that
is
regorging
vp
his
stomacke
,
Mar.
6.44
.
or
that
grapes
can
grow
vpon
brambles
,
or
that
mercy
can
bee
found
in
the
heart
of
an
vsurer
,
or
that
thornes
may
bee
touched
and
will
not
pricke
.
For
as
loue
bids
mee
not
to
determine
too
soone
,
so
not
to
bee
abused
too
late
:
and
God
bids
me
looke
vpon
the
tree
to
iudge
of
the
fruite
.
I
may
say
,
thou
art
in
the
state
of
damnation
:
for
by
thy
snarling
I
know
thee
to
bee
a
dogge
,
Mat.
7.6
.
and
I
see
thy
heart
through
thy
hands
;
but
whether
thou
shalt
be
finally
damned
,
I
leaue
thee
there
:
for
the
Lord
may
haue
mercy
on
thee
vpon
thy
repentance
.
I
may
come
to
the
tree
and
say
,
heere
is
no
fruite
,
or
here
is
small
fruit
,
or
heere
is
bad
fruit
;
but
I
cannot
say
,
Neuer
fruit
grow
on
thee
heereafter
,
as
Christ
did
Mark.
11.13
.
And
it
is
not
the
commers
to
Sermons
,
but
the
doers
of
Sermons