1.
Epist.
of
Peter
Cap.
1.
verse
3.
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
,
who
according
to
his
abundant
mercie
,
hath
begotten
vs
againe
vnto
a
lively
hope
,
by
the
resurrection
of
Iesus
from
the
dead
.
IT
is
most
true
which
the
Apostle
saith
to
the
Corinths
,
if
in
this
life
only
wee
haue
hope
in
Christ
,
wee
are
of
all
men
the
most
miserable
.
For
in
al
outward
things
concerning
this
present
life
,
the
wicked
,
for
the
most
part
,
are
in
much
better
case
then
the
godly
;
who
dayly
bearing
the
crosse
,
through
many
tribulations
and
afflictions
,
do
enter
in
the
kingdome
of
heaven
.
This
being
a
thing
necessarie
,
[
*
](B13585-e10290-b)
*
The
fight
of
things
invisible
sustaine
the
Saints
in
this
life
.
Knowing
that
in
this
life
there
is
nothing
,
no
not
the
very
inward
beginnings
of
grace
,
and
sense
of
the
goodnes
and
bountifulnes
of
God
,
&
of
the
peace
&
ioy
spirituall
,
that
is
able
to
vpholde
the
Saints
in
suffering
for
Christ
,
if
they
had
no
esperance
of
greater
and
more
excellent
things
after
this
life
in
the
world
to
come
.
Therefore
it
is
that
in
the
Scriptures
the
spirit
leadeth
the
Saints
alwayes
to
the
sight
of
the
glory
that
is
to
be
manifested
,
to
the
Price
of
their
high
calling
in
Iesus
,
and
to
the
recompence
of
reward
laid
vp
for
them
in
the
heauens
:
In
setting
downe
this
hope
,
the
Spirit
of
God
for
our
further
comfort
and
the
more
strong
inforcing
of
the
exhortation
builded
thereupon
,
doth
meete
the
chiefe
tentations
which
may
assault
our
weakenes
in
the
troubles
which
accompanie
the
profession
of
the
truth
:
of
which
three
are
touched
in
the
word
which
we
haue
read
.
The
one
concerneth
Life
it selfe
:
the
other
the
Qualitie
and
Condition
of
that
life
:
the
last
the
Certaintie
and
Assurance
of
it
.
So
first
because
the
Apostle
did
knowe
howe
hard
and
difficill
a
thing
it
is
to
perswade
man
to
forsake
this
present
world
,
the
life
,
the
glory
,
the
riches
,
the
reast
&
pleasures
of
it
,
except
hee
have
esperance
of
an
other
world
,
life
,
glory
,
riches
&
pleasure
.
Therfore
doth
hee
first
set
downe
the
exceeding
mercie
and
goodnes
of
God
in
begetting
vs
to
the
hope
of
life
in
the
heavens
.
Secondly
,
in
respect
the
naked
hope
of
an
other
life
is
not
sufficient
to
perswade
vs
to
forsake
this
life
,
nor
to
minister
solide
ioy
in
suffering
for
it
,
except
we
know
that
this
life
for
which
we
hope
,
be
much
more
excellent
and
precious
.
Therefore
in
the
second
place
the
Apostle
describeth
the
excellencie
of
this
life
hoped
for
.
Thirdly
,
seeing
for
the
solide
consolation
of
the
Saints
,
it
is
required
that
not
only
they
have
hope
of
life
and
knowe
the
excellencie
of
it
,
but
also
that
they
bee
sure
not
to
be
frustrat
nor
disappointed
of
their
hope
.
Therefore
in
the
third
place
hee
declareth
the
certaintie
&
infalliblenes
of
this
hope
.
In
these
three
points
consists
the
substance
of
the
worde
which
wee
have
read
:
whereof
wee
are
now
to
speake
,
as
the
Lord
shal
assist
by
his
grace
.
But
first
of
all
before
we
enter
to
speake
of
these
three
,
I
beleeved
and
therefore
I
spoke
:
The
Lord
hath
given
,
and
the
Lord
hath
taken
it
,
blessed
be
the
name
of
the
Lord
.
Beholde
hee
acknowledgeth
that
it
was
the
Lord
that
did
giue
,
&
it
was
the
Lord
that
did
take
,
and
hee
blessed
the
Lord
both
in
giuing
him
and
in
taking
from
him
.
If
then
the
very
Afflictions
&
chastisements
,
wherby
the
Lord
exerciseth
the
faith
and
tryeth
the
patience
of
his
Saints
,
bee
iust
matter
both
of
reioycing
,
as
Iames
saith
,
the
God
and
Father
of
our
Lord
Iesus
Christ
.
2.
The
cause
mouing
him
to
call
vs
to
so
excellent
a
blessing
,
to
wit
,
his
aboundant
mercie
.
3.
The
preparatiue
&
fitting
mindes
,
wherby
he
both
makes
vs
able
for
the
benefite
,
and
brings
vs
to
it
,
to
wit
,
The
begetting
of
vs
againe
.
4.
The
blessing
it selfe
,
to
wit
,
a
liuing
hope
,
or
the
hope
of
life
.
5.
And
last
,
the
ground
and
foundation
of
this
hope
,
to
wit
,
the
Resurrection
of
Christ
from
the
dead
.
Now
concerning
the
first
,
it
is
the
Father
who
is
the
Authour
of
this
blessing
,
as
he
is
the
God
&
Father
of
our
Lord
Iesus
Christ
.
Therefore
doth
the
Apostle
so
describe
him
in
this
place
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
:
and
as
hee
is
God
,
the
Father
is
his
Father
from
all
eternitie
.
The
second
teacheth
vs
that
wee
must
bee
of
the
number
of
these
who
are
giuen
by
the
Father
to
the
Sonne
,
and
for
whom
the
Sonne
hath
dyed
to
deliuer
them
out
of
the
handes
of
their
ennemies
,
that
they
should
serue
him
without
feare
al
the
dayes
of
their
life
in
holines
and
righteousnes
before
him
:
To
speak
a
litle
of
the
first
,
it
is
a
matter
of
great
admiration
to
see
the
love
of
the
Father
toward
man
so
great
that
he
would
haue
his
Sonne
abasing
himselfe
so
for
mans
redemption
,
that
he
would
have
him
become
a
seruant
and
subiect
to
obedience
as
other
men
.
So
speaketh
the
Father
by
the
Prophet
:
Behold
my
seruant
,
I
will
stay
vpon
him
mine
elect
in
whom
my
Soule
delighteth
:
&
not
only
that
,
but
much
more
that
which
him
so
abased
,
hee
would
establish
his
couenant
to
be
the
God
&
Father
of
Christ
as
hee
is
man
,
all
mankind
hauing
lost
that
felicity
in
the
fall
of
Adam
:
so
that
in
Christ
Iesus
,
who
being
in
the
forme
of
God
,
thought
it
no
robbery
to
be
equall
with
God
,
but
he
made
himselfe
of
no
reputation
,
and
tooke
on
him
the
forme
of
a
seruant
,
and
was
made
like
vnto
men
,
and
was
found
in
shape
as
a
man
;
hee
humbled
himselfe
and
became
obedient
vnto
the
death
,
even
the
death
of
the
Crosse
.
Hereby
it
cometh
to
passe
that
the
Sonne
of
God
becometh
our
brother
,
&
so
we
againe
,
in
Gods
infinite
mercie
,
I
wil
be
your
God
,
and
yee
shal
be
my
people
:
and
in
the
place
before
cited
out
of
the
2.
of
Sam.
cap.
7
I
wil
be
his
Father
,
and
he
shal
be
my
Sonne
.
Thus
none
in
all
the
world
of
all
the
posterity
of
Adam
was
worthy
,
with
whom
the
Lord
should
enter
in
covenant
,
but
his
Sonne
alone
,
in
whom
it
is
that
wee
are
made
the
children
of
God
,
hee
first
becoming
our
brother
.
Thus
it
is
evident
that
we
cannot
have
the
Lord
to
be
either
God
or
Father
to
vs
,
but
in
Christ
.
Therefore
he
sendeth
this
Message
with
Marie
to
his
Disciples
,
as
the
most
comfortable
that
he
could
sende
after
his
Resurrection
:
Goe
to
my
Brethren
and
say
to
them
,
I
assende
to
my
Father
,
and
your
Father
;
to
my
God
and
your
God
.
Therefore
the
nature
of
true
faith
is
alwayes
to
looke
to
God
in
Christ
,
&
to
behold
all
blessings
comming
from
the
Father
in
and
for
Christ
,
&
to
see
God
to
be
a
God
&
a
Father
in
him
alone
:
so
that
who
looketh
not
to
God
in
Christ
,
can
see
nothing
in
him
to
comfort
them
,
but
by
the
contrary
they
must
see
him
armed
with
wrath
and
iustice
to
their
everlasting
confusion
as
their
Iudge
and
not
as
their
God
.
The
second
is
that
they
doe
not
know
God
aright
vnto
salvation
,
who
only
know
him
as
the
Father
of
the
Sonne
,
and
doe
not
knowe
him
as
their
God
:
Thou
art
my
Sonne
,
this
day
haue
I
begotten
thee
.
Whereby
is
vnderstood
the
manifestation
of
the
sonne
in
the
flesh
,
and
declaration
of
him
now
to
bee
the
Sonne
of
God
.
The
third
vse
is
,
to
know
the
diuers
grounds
of
Gods
dispensation
of
his
benefites
to
man
,
which
are
two
:
The
first
is
in
his
Sonne
,
as
Creator
,
Ruler
,
Vpholder
of
the
world
,
in
whom
they
are
,
they
live
,
they
mooue
,
Thou
O
Lord
from
the
beginning
laydest
the
foundation
of
the
earth
,
and
the
heavens
are
the
workes
of
thy
handes
.
Further
it
is
said
concerning
his
authoritie
:
Thy
Throne
O
God
is
from
euerlasting
to
euerlasting
.
And
touching
the
same
,
and
the
second
also
,
in
the
first
to
the
Hebrues
it
is
said
,
that
by
him
God
made
the
world
:
&
therafter
,
that
he
sustaines
all
things
by
the
mightie
power
of
his
worde
.
Secondly
,
he
is
called
Lord
as
he
is
the
sonne
of
man
:
that
vnto
vs
,
there
is
but
one
God
,
which
is
that
Father
of
whome
are
all
things
,
and
wee
in
him
.
And
one
Lord
Iesus
Christ
,
by
whom
are
all
things
,
and
wee
by
him
.
So
that
wee
are
to
acknowledge
no
other
Lord
ouer
vs
,
as
wee
are
the
house
of
God
and
members
of
the
body
of
Christ
,
but
Christ
alone
:
since
none
but
Christ
alone
hath
bene
crucified
for
vs
.
The
vse
of
this
doctrine
is
twoofolde
:
First
,
it
warneth
vs
to
examine
our
hearts
,
if
Christ
haue
come
in
to
dwell
in
them
,
in
righteousnes
,
in
peace
,
and
ioy
of
the
holy
Ghost
,
and
so
haue
made
vs
partakers
of
his
death
and
life
,
and
giuen
vs
the
earnest
of
our
inheritance
,
even
the
holy
Spirit
of
promise
:
then
may
we
reioyce
trulie
,
and
then
shall
we
haue
iust
reason
to
glorie
in
the
hope
of
the
glorie
of
God
,
The
second
vse
of
this
point
is
,
to
teach
vs
to
know
,
if
our
thankesgiuing
to
God
,
be
rightlie
giuen
,
and
if
it
proceed
of
the
right
ground
.
The
Apostle
to
the
Ephesians
biddeth
vs
,
that
we
giue
thankes
at
all
times
and
for
all
things
.
To
him
,
sayeth
the
Apostle
,
who
is
God
&
Father
.
And
after
what
maner
?
that
doth
he
also
declare
,
saying
:
In
the
Name
of
our
Lord
Iesus
Christ
.
Whatsoeuer
blessing
then
it
be
which
we
receiue
from
God
,
be
it
bodily
or
spirituall
,
concerning
either
this
life
or
the
life
to
come
,
we
must
acknowledge
the
giuer
both
God
and
Father
:
thanke
him
as
God
and
Father
,
and
that
in
the
Name
of
Iesus
our
Lord
.
Therfore
they
doe
not
glorifie
God
aright
by
their
thankesgiuing
,
who
do
not
acknowledge
him
to
bestowe
these
benefites
vpon
them
as
their
God
and
Father
in
Christ
,
according
to
this
covenant
,
and
who
in
thankesgiuing
doe
not
glorifie
God
in
the
name
of
Iesus
,
as
their
Lord
.
For
this
cause
the
Apostle
to
the
Colossians
commaundeth
vs
:
that
whatsoeuer
wee
doe
in
word
or
deed
,
wee
doe
it
all
in
the
name
of
the
Lord
Iesus
:
and
thereto
more
particularly
hee
addeth
concerning
thankesgiuing
:
giving
thankes
to
God
the
Father
through
him
.
To
teach
vs
after
what
manner
we
should
thanke
God
aright
for
all
things
.
And
herevnto
agreeth
that
which
the
Apostle
to
the
Hebrues
teacheth
vs
,
when
hee
biddeth
vs
that
wee
should
haue
grace
in
our
heartes
,
I
beleeved
,
therefore
did
I
speake
,
2.
Cor.
Cap.
4.
vers.
13.
the
speach
to
God
,
or
of
God
.
That
which
proceedeth
not
from
faith
,
shall
neuer
bee
accepted
of
him
.
Therefore
is
it
that
the
Apostle
biddeth
vs
,
that
wee
should
abound
in
faith
with
thankesgiuing
,
to
informe
vs
,
that
all
true
thankesgiuing
must
be
accompanied
with
faith
,
and
flowe
therefrom
.
Thus
much
concerning
this
first
point
,
that
is
the
Authour
of
this
benefite
of
a
lively
hope
.
Nowe
followeth
the
second
point
,
touching
the
cause
moouing
God
the
Father
in
Christ
to
begett
vs
to
his
hope
,
and
that
is
his
aboundant
mercie
.
In
this
point
,
his
aboundant
mercie
.
As
touching
the
first
,
it
plainly
layeth
downe
before
vs
our
owne
miseries
:
First
,
in
that
we
were
such
as
had
need
to
be
pitied
,
&
vpon
whom
the
Lord
should
haue
compassion
,
as
being
in
miserable
cace
,
and
vnable
to
deliuer
our selues
from
our
miserie
:
For
where
there
is
no
helpe
left
but
that
which
standeth
in
the
mercie
of
our
Iudge
,
he
also
being
our
partie
,
the
case
must
needes
be
most
miserable
.
Nowe
it
is
playne
by
the
Apostle
,
that
if
God
had
not
had
pittie
and
compassion
on
vs
,
wee
had
neuer
attained
,
not
so
much
as
to
any
hope
or
esperance
of
eternall
life
,
seeing
nothing
els
but
his
owne
mercie
and
pitie
did
mooue
him
to
call
vs
to
this
blessed
hope
:
which
is
most
plainly
set
downe
by
the
Apostle
to
the
Ephesians
,
The
Lord
,
the
Lord
:
stronge
,
mercifull
and
gracious
:
slowe
to
anger
,
and
aboundant
in
goodnes
and
trueth
:
reseruing
mercie
for
thousandes
:
forgiuing
iniquitie
and
transgression
,
and
sinne
,
&c.
The
Lord
is
mercifull
and
righteous
,
and
our
God
is
full
of
compassion
.
And
againe
,
He
indureth
but
a
whyle
in
his
anger
,
but
in
his
favour
is
lyfe
.
Weeping
may
abyde
at
euening
,
but
ioy
commeth
in
the
morning
.
Also
he
inviteth
the
world
to
prooue
how
good
the
Lord
is
,
Saying
,
Taste
ye
and
see
how
gratious
the
Lord
is
.
And
for
this
cause
,
doth
Dauid
take
occasion
to
praise
the
Lord
,
and
to
resolve
with
him selfe
to
prayse
him
in
the
said
34.
Psalme
:
I
will
alway
giue
thankes
vnto
the
Lord
:
his
prayse
shal
be
in
my
mouth
continuallie
,
and
doth
inuite
and
wil
all
others
to
praise
the
Lord
with
him
,
saying
:
Prayse
the
Lord
with
mee
,
and
let
vs
magnifie
his
Name
together
.
And
further
hee
doth
resolue
,
to
reioyce
and
glory
in
the
Lord
,
&
in
his
mercie
,
saying
:
I
wil
be
glad
and
reioyce
in
his
mercie
.
And
againe
:
My
soule
shall
glory
in
the
Lord
.
And
also
exhorteth
the
righteous
and
Saints
to
loue
the
Lord
,
&
to
reioyce
in
him
,
because
of
his
mercie
,
saying
in
the
31.
Psalme
:
Loue
the
Lord
all
yee
Saintes
,
&c.
And
the
32.
Psalme
and
11.
verse
.
Bee
gladde
yee
righteous
,
and
reioyce
in
the
Lord
,
and
bee
ioyfull
all
yee
that
are
vpright
in
heart
.
And
so
in
the
beginning
of
the
33.
Psalme
,
and
many
other
Psalmes
.
The
vse
of
this
poynt
is
:
First
,
to
humble
vs
all
before
the
Lord
our
God
,
as
beeing
such
who
haue
forfaited
all
felicitie
,
that
there
is
no
hope
of
blessednes
,
God
hath
shut
vp
all
in
vnbeleefe
,
that
hee
might
haue
mercie
on
all
.
So
that
wee
must
all
confesse
with
the
Prophete
:
That
it
is
the
Lords
mercie
,
that
we
are
not
consumed
.
And
againe
:
Except
the
Lord
of
Hoastes
had
reserued
to
him
a
small
remnaunt
,
wee
should
haue
bene
as
Sodome
,
and
should
haue
bene
like
to
Gomora
.
For
as
the
Apostle
sayeth
:
All
both
Iewe
and
Gentile
are
vnder
sinne
:
there
is
none
righteous
:
no
,
not
one
,
&c.
For
all
haue
sinned
,
and
are
deprived
of
the
glorie
of
God
,
and
are
iustified
freelie
by
his
grace
.
Therefore
let
vs
all
learne
to
obey
the
exhortation
and
instruction
given
by
God
to
vs
,
by
the
mouth
of
his
Prophete
,
that
is
,
Let
vs
submit
our selues
to
God
,
for
hee
resisteth
the
proude
,
and
giueth
grace
to
the
humble
:
Let
vs
cast
downe
our selves
before
him
,
and
hee
will
lift
vs
vp
.
Herevpon
doth
follow
the
seconde
vse
,
which
is
,
to
conuince
all
them
that
put
the
cause
of
their
saluation
,
or
hope
of
saluation
,
either
in
the
power
of
their
free
will
,
or
in
the
merite
of
their
workes
,
or
any
other
thing
whatsoeuer
,
except
in
the
mercy
of
God
only
.
For
God
witnessed
of
himselfe
in
the
Prophete
Esaie
:
I
,
euen
I
,
am
hee
,
that
putteth
away
thine
iniquities
,
for
mine
owne
sake
,
Esa.
cap.
43.
vers.
25.
And
the
Apostle
plainly
testifieth
,
that
by
grace
wee
are
saued
through
faith
.
Ephes.
cap.
2.
vers.
8.
And
least
that
any
man
should
thinke
,
that
to
beleeue
were
in
his
owne
power
,
and
did
proceed
from
himselfe
,
&
therefore
that
his
safetie
were
of
himselfe
,
the
Apostle
addeth
,
and
that
not
of
our selues
,
it
is
the
gift
of
God
.
And
yet
further
to
make
it
more
cleare
,
hee
subioyneth
,
that
it
is
not
of
workes
,
that
we
are
saued
.
And
he
giueth
the
reason
twoofold
.
First
,
least
any
man
should
boast
himselfe
.
For
as
the
Apostle
in
an
other
Epistle
affirmeth
:
All
reioycing
,
all
gloriation
of
man
in
himselfe
,
is
excluded
,
and
that
by
the
law
of
faith
,
and
not
of
workes
:
The
second
reason
of
the
Apostle
to
the
Ephesians
,
Because
the
power
of
doing
good
,
is
not
of
our selues
,
nor
in
our selues
,
because
we
are
the
workmanship
of
God
,
created
to
good
workes
.
And
this
Creation
(
saith
the
Apostle
)
is
in
Christ
Iesus
,
&
therefore
not
in
our selues
.
Therfore
it
is
not
of
our selues
that
we
do
good
,
but
of
God
,
who
worketh
in
vs
both
the
will
and
the
deed
,
and
that
of
his
good
pleasure
.
Neither
haue
we
the
vertues
in
our selues
of
working
good
,
but
in
Christ
Iesus
,
that
we
iustly
say
with
the
Apostle
to
the
Galathians
,
It
is
not
we
that
liue
any
more
,
but
Christ
that
liueth
in
vs
.
And
therefore
with
the
same
Apostle
to
the
Corinthians
:
that
what
we
are
,
we
are
it
by
the
grace
of
God
:
And
when
we
labour
in
well
doing
,
it
is
not
we
,
but
the
grace
of
God
which
is
with
vs
.
This
serveth
to
vs
for
two
things
,
to
instruct
vs
,
not
with
Papist
or
other
whatsoeuer
,
to
asscribe
merites
to
our
workes
,
or
to
esteeme
the
cause
of
our
election
,
calling
,
iustification
,
or
glorification
to
be
in
our selues
or
our
workes
,
but
in
the
free
grace
of
God
.
Therfore
doth
the
Apostle
to
the
Romans
,
declare
,
that
the
remnant
which
are
saved
,
are
reserued
according
to
the
election
of
grace
:
and
thervpon
concludeth
,
that
if
election
bee
of
grace
,
it
is
no
more
of
workes
,
else
were
grace
no
more
grace
:
And
if
it
be
of
works
,
then
it
is
no
more
of
grace
,
or
els
,
workes
were
no
more
works
.
So
may
we
conclude
here
,
of
our
calling
to
the
hope
of
life
:
since
the
Apostle
saith
,
It
is
of
Gods
aboundant
mercy
,
than
it
is
not
of
merit
,
els
were
mercy
no
more
mercy
:
and
if
it
be
of
merite
,
it
is
no
more
mercy
,
or
els
merite
were
no
more
merite
.
The
cause
therefore
moouing
God
to
call
and
elect
vs
,
is
no
wayes
in
vs
,
but
in
God
himselfe
.
Therefore
doth
the
Apostle
say
to
the
Ephesians
,
(
According
to
the
good
pleasure
of
his
wil.
)
And
moreouer
in
the
next
verse
,
he
maketh
it
more
plaine
,
saying
:
That
it
is
his
grace
wherewith
hee
hath
made
vs
freely
accepted
in
his
beloved
:
&
yet
more
amplie
,
hee
cleareth
this
,
adding
in
the
7.
verse
,
That
the
redemption
which
we
haue
by
the
bloud
of
Iesus
Christ
,
is
also
according
to
his
rich
grace
.
Declaring
that
whither
wee
look
to
God
in
giuing
Christ
to
dye
for
vs
,
or
whither
wee
consider
God
iustifying
vs
in
Christ
,
and
accepting
of
vs
in
him
for
the
merite
of
his
death
,
applying
or
imputing
the
same
to
vs
:
There
was
,
nor
is
nothing
that
mooueth
him
to
doe
so
,
but
his
owne
grace
.
For
as
it
is
written
,
I
will
haue
mercy
vpon
him
,
to
whom
I
will
shew
mercie
:
&
wil
haue
compassion
vpon
him
on
whom
I
will
haue
compassion
.
So
that
it
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercie
.
And
therefore
hee
hath
mercy
on
whom
hee
will
,
and
whom
hee
will
,
hardeneth
.
The
second
thing
that
hereby
we
learne
is
,
that
comfortable
lesson
which
the
spirit
of
God
teacheth
vs
by
the
Apostle
to
the
Romanes
,
reasoning
from
this
mercie
and
loue
of
God
towardes
vs
in
Christ
,
who
when
wee
were
yet
of
no
strength
,
at
his
time
,
If
when
we
were
enemies
,
wee
were
reconciled
to
God
by
the
death
of
his
Sonne
,
much
more
being
re●ciled
,
we
shal
be
saved
by
his
life
.
For
that
mercy
that
mooued
God
when
we
were
dead
in
sinne
and
trespasse
,
being
by
nature
the
children
of
wrath
,
Therefore
neede
we
not
to
feare
what
man
,
yea
what
Deuills
can
doe
to
vs
:
For
neither
death
,
nor
life
,
nor
Angells
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
shal
be
able
to
seperate
vs
from
the
loue
of
God
,
which
is
in
Christ
Iesus
.
For
our
God
is
full
of
compassion
and
mercie
,
Now
come
we
to
the
qualitie
of
this
mercy
that
mooueth
God
to
cal
vs
to
the
hope
of
lyfe
.
The
Apostle
calleth
it
his
aboundant
mercie
.
It
is
most
certaine
,
that
all
the
creatures
of
God
,
doe
taste
of
his
mercie
towards
them
:
yea
the
very
reprobates
,
and
the
very
Deuils
themselues
.
For
it
is
a
great
mercie
that
they
are
referued
so
long
vnto
the
iudgement
of
the
great
day
,
and
that
they
and
the
wicked
are
so
long
spared
,
vncast
in
hell
fyre
.
His
mercie
is
great
aboue
the
heauens
.
And
again
:
As
high
as
the
heauen
is
aboue
the
earth
,
so
great
is
his
mercie
towards
them
that
feare
him
.
For
it
is
not
that
common
goodnes
and
general
mercie
of
God
to
all
his
Creatures
,
whereby
he
giveth
life
and
being
,
and
moouing
to
all
,
&
whereby
he
giveth
riches
and
honours
and
Kingdomes
,
that
mooveth
the
Lord
to
bestow
this
blessing
of
remission
of
sinnes
,
&
hope
of
eternal
life
.
This
teacheth
vs
neuer
to
content
our selues
with
that
sence
of
Gods
mercie
,
which
ariseth
only
vpon
the
enioying
of
temporall
blessings
,
be
they
neuer
so
great
,
though
he
should
giue
vs
the
whole
world
:
For
this
errour
doth
deceyve
many
,
who
thinke
the
man
to
bee
beloued
of
God
,
with
whom
he
dealeth
mercifully
in
things
belonging
to
this
lyfe
.
Albeit
it
bee
true
,
that
a
man
may
be
made
Monarch
of
the
whole
world
,
and
yet
bee
voyde
of
the
sauing
grace
and
mercie
of
God
.
The
true
reioycing
in
Gods
mercy
ariseth
vpon
the
hope
of
the
glory
of
God
,
builded
vpon
the
peace
which
we
haue
toward
God
through
Iesus
Christ
,
thou
knewest
,
that
gift
of
God
:
meaning
himself
:
&
shewing
vs
that
he
knoweth
nothing
of
the
sauing
mercie
of
God
,
nor
of
the
ground
,
or
warrant
of
eternall
lyfe
,
though
he
know
al
the
giftes
that
euer
God
did
giue
to
man
,
who
yet
knoweth
not
the
Lord
Iesus
,
and
hath
not
bene
a
feeling
partaker
of
the
mercy
of
God
which
is
in
him
,
&
through
him
.
This
serueth
to
moove
vs
to
esteeme
more
of
the
spirituall
blessings
of
God
,
then
of
all
earthly
things
.
to
lift
vp
the
light
of
his
coūtecance
on
vs
,
and
not
with
the
world
to
seeke
for
earthly
things
,
for
therby
shall
we
haue
more
ioy
of
heart
,
then
they
haue
,
when
their
wheate
and
their
wine
doeth
abound
.
The
vse
of
this
poynt
is
threefolde
:
It
serveth
for
Instruction
,
for
consolation
,
&
for
conviction
.
For
instruction
in
teaching
vs
,
seeing
it
is
an
aboundant
mercy
,
wherby
the
Lord
doth
call
vs
to
the
hope
of
lyfe
,
and
to
this
effect
begetteth
vs
to
bee
his
children
:
that
sinne
&
iniquitie
is
a
thing
most
detestable
before
God
,
since
that
generall
goodnes
of
God
that
mooueth
him
to
giue
all
earthly
things
to
man
,
maketh
him
not
to
giue
remission
of
sinnes
to
man
:
Therfore
should
wee
aboue
all
things
abhorre
sinne
,
&
by
all
meanes
indeuour
to
eschew
sinne
,
as
the
thing
most
daungerous
and
pernitious
to
man
.
For
although
thou
be
a
sinner
,
God
will
blesse
thee
with
honour
and
riches
of
this
lyfe
,
yet
will
giue
thee
no
portion
of
his
inheritance
in
the
heavens
.
He
promised
to
Abraham
,
when
hee
prayed
that
Ismaell
might
live
in
his
sight
,
That
we
let
no
man
deceyue
vs
with
vaine
words
.
For
,
for
such
things
(
sayeth
the
Apostle
)
cometh
the
wrath
of
God
vpon
the
children
of
disobedience
.
Let
vs
therefore
learne
not
to
extenuate
sinne
,
nor
securelie
to
giue
our selves
to
sinne
,
since
no
common
mercie
,
but
an
superabundant
mercie
can
obtaine
remission
of
sinne
at
the
hands
of
our
God
.
This
poynt
serueth
next
for
consolation
to
all
penitent
sinners
,
how
wearie
and
loaden
soeuer
they
be
:
since
sinne
can
not
abound
in
so
great
measure
,
but
the
mercie
of
God
aboundeth
much
more
:
yea
this
is
the
very
custome
of
God
,
that
where
he
maketh
the
sence
and
sight
of
sinne
to
abound
,
there
he
maketh
also
the
sence
of
his
mercie
and
grace
to
abound
much
more
.
Let
vs
not
therfore
with
Cain
esteeme
our
sinne
greater
then
we
can
beare
and
distrust
in
the
mercies
of
God
,
seeing
the
Lord
himselfe
made
vs
this
promise
by
the
Prophet
Esai
:
Though
your
sinnes
were
as
crimsin
,
they
shal
be
made
white
as
the
snow
:
Though
they
were
redd
as
scarlet
,
they
shal
be
white
as
wooll
.
Therefore
is
it
that
God
hath
shewed
mercie
to
the
chiefest
sinners
,
that
we
should
not
dispair
in
Gods
mercies
,
though
our
iniquities
were
never
so
great
.
This
doeth
the
Apostle
Paule
plainely
teach
vs
by
his
owne
example
in
the
first
cha.
to
Tim.
that
Christ
Iesus
came
into
the
world
to
saue
sinners
.
Let
not
then
the
haynousnes
of
our
iniquities
dryue
vs
away
from
God
:
who
is
able
to
remooue
our
sinnes
from
vs
as
farre
as
is
the
East
from
the
West
.
That
hee
did
come
into
the
world
,
not
to
call
the
righteous
,
but
sinners
to
repentance
:
but
let
vs
rather
with
the
Psalmist
praye
,
that
the
Lord
will
remember
vs
with
the
fauour
of
his
people
,
and
visit
vs
with
his
saluation
,
that
wee
may
see
the
felicitie
of
his
chosen
,
and
reioyce
in
the
ioy
of
his
people
,
and
glorie
with
his
inheritance
.
For
although
we
haue
sinned
with
our
Fathers
,
&
haue
committed
iniquitie
,
and
done
wickedlie
,
yet
shall
hee
remember
his
couenant
,
and
call
backe
his
wrath
,
according
to
the
multitude
of
his
mercies
.
Thirdly
,
this
poynt
serueth
for
conuiction
of
all
who
doe
esteeme
that
it
behooueth
that
their
merites
bee
added
to
Gods
mercies
,
for
obtayning
of
eternall
lyfe
:
as
though
the
mercy
of
God
were
not
sufficient
alone
to
mooue
God
to
graunt
vs
this
benefite
.
For
if
grace
doth
abound
,
much
more
there
where
sin
hath
abounded
,
then
needeth
there
nothing
to
be
added
to
grace
,
since
the
measure
of
Gods
mercy
given
vs
in
Christ
,
doth
alwayes
exceed
the
measure
of
our
sinne
.
Therfore
doth
the
Apostle
reason
to
the
Romanes
from
this
aboundance
of
the
grace
of
God
,
the
fault
came
of
one
offence
to
condemnation
,
but
the
gift
is
of
many
offences
to
iustification
:
shewing
that
iustification
by
Christ
,
is
farre
more
large
then
the
cause
of
condemnation
in
Adam
.
Seeing
that
not
only
that
one
sinne
,
which
alone
hath
brought
condemnation
on
all
men
,
but
al
other
our
sinnes
are
forgiuen
in
Christ
:
&
so
the
gift
of
grace
aboundeth
much
more
,
&
is
of
greater
measure
than
the
guiltnes
of
the
sin
,
that
was
the
cause
of
all
mens
condemnation
.
Thirdlie
,
the
Apostle
reasoneth
from
the
difference
of
power
betwixt
the
death
that
followeth
vpon
the
guiltines
of
Adams
sinne
,
&
the
lyfe
that
is
given
to
them
that
are
iustified
by
the
righteousnes
or
obedience
of
Christ
Iesus
.
For
(
sayeth
he
)
If
by
one
offence
death
raigned
through
one
,
much
more
shall
they
which
receyue
that
aboundance
of
grace
:
and
of
that
gift
of
it
,
Righteousnes
raigne
in
life
through
one
,
that
is
,
Iesus
Christ
.
The
reason
is
implyed
in
this
sentence
taken
from
the
aboundance
of
grace
,
and
of
the
gift
of
that
righteousnes
.
By
al
which
the
Apostle
will
assure
our
heartes
,
that
we
,
who
are
partakers
of
the
grace
&
mercie
of
God
in
Christ
,
shal
be
saued
&
that
in
respect
.
Neither
is
Adams
sin
so
powerfull
to
make
guiltie
vnto
death
,
as
the
righteousnes
of
Christes
to
iustifie
vnto
lyfe
:
neither
is
the
guiltines
coming
from
Adams
only
sinne
,
so
aboundant
,
as
the
iustification
which
is
by
Christ
only
Obedience
:
seeing
our
guiltines
cometh
from
one
finne
,
but
our
iustification
is
not
only
from
that
sinne
and
guiltines
comming
from
that
sinne
but
from
all
sinnes
and
guiltines
of
them
all
:
Neither
is
death
which
followed
vpon
the
guiltines
of
that
one
sinne
of
Adams
vpon
all
men
,
of
such
force
to
raigne
,
as
the
lyfe
that
commeth
to
all
them
that
are
iustified
by
that
one
obedience
of
Christ
Iesus
:
seeing
the
causes
of
that
lyfe
are
more
aboundant
,
then
the
causes
of
that
death
,
&
therefore
th'
effect
,
that
is
the
lyfe
,
must
be
more
aboundant
or
powerful
in
raigning
:
Hereby
is
it
euident
,
that
they
haue
never
truely
tasted
of
the
sauing
mercie
of
God
in
Christ
,
who
doe
so
thinke
of
it
as
if
it
were
not
alone
,
without
adding
something
of
our
merite
,
sufficient
to
bring
vs
to
lyfe
.
Let
vs
therefore
magnifie
the
mercie
of
God
,
which
is
so
aboundant
,
plentifull
,
and
running
ouer
,
that
it
giueth
full
contentement
to
the
heart
,
&
perfite
peace
to
the
soule
of
man
:
and
let
vs
pray
for
our selves
,
as
the
Apostle
prayeth
for
the
Ephesians
,
that
being
rooted
and
grounded
in
loue
,
wee
may
be
able
to
comprehende
with
all
Saintes
what
is
the
bredth
,
and
length
,
and
depth
,
and
height
,
and
to
know
the
love
of
Iesus
Christ
,
which
passeth
knowledge
,
that
we
may
be
filled
with
all
fulnes
of
God
,
and
so
haue
our
soules
satisfied
with
his
goodnes
.
Now
followeth
the
third
poynt
,
Except
a
man
bee
borne
againe
,
he
can
not
see
the
kingdome
of
God
,
and
consequentlie
can
haue
no
hope
of
it
:
therefore
sayeth
the
Apostle
here
,
that
God
hath
begotten
vs
againe
to
hope
.
Here
haue
we
to
consider
two
things
.
First
,
what
this
begetting
is
.
And
secondly
,
why
it
is
called
our
begetting
againe
,
or
second
birth
.
Which
wordes
haue
a
manifest
relation
to
a
former
begetting
and
birth
.
As
touching
the
birth
,
it
is
fully
described
to
vs
in
the
word
of
God
.
The
Apostle
in
this
same
chapter
of
this
epistle
,
and
23.
verse
,
doth
shew
vs
the
sence
of
this
conception
and
birth
:
both
what
kinde
it
is
of
,
and
which
it
is
.
As
for
the
kinde
,
he
telleth
vs
,
it
is
not
mortall
,
and
so
perishing
as
all
flesh
is
,
but
immortall
,
which
liueth
and
endureth
for
ever
.
And
that
he
declareth
to
bee
the
word
of
God
,
which
was
preached
by
the
Apostle
to
the
world
.
Secondly
,
touching
the
mother
,
who
must
beare
vs
,
in
whose
wombe
this
seed
is
sowen
,
and
out
of
whose
bowelles
we
must
proceed
:
the
Apostle
to
the
Galathians
speaketh
plainlie
,
not
of
blood
,
nor
the
will
of
flesh
,
nor
the
will
of
man
,
but
God
only
.
The
first
teacheth
vs
,
to
esteeme
much
of
the
blessed
worde
of
God
,
since
without
it
,
there
is
no
Regeneration
,
and
so
no
hope
of
lyfe
.
That
there
is
no
Renovation
but
by
the
word
,
it
is
plaine
by
the
speach
of
Christ
him selfe
in
the
17.
chapter
of
Iohn
;
verse
17.
Sanctifie
them
with
the
trueth
:
thy
word
is
trueth
.
And
that
without
Regeneration
,
there
is
no
hope
,
it
is
manifest
both
by
the
Apostle
&
by
the
speach
aforsaid
of
Christ
to
Nicodemus
.
that
without
holines
,
no
man
shall
see
God
.
Therefore
should
we
al
indeuour
to
haue
the
word
of
God
abyding
in
vs
,
and
dwelling
in
vs
plenteouslie
,
according
to
the
exhortation
of
the
Apostle
to
the
Colossians
.
And
as
the
Apostle
sayth
in
the
next
chap.
We
should
as
newe
borne
babes
,
desire
that
sincere
milke
of
the
worde
,
that
we
may
growe
thereby
.
For
as
witnesseth
the
Apostle
to
the
Hebrues
:
we
can
not
escape
,
if
wee
neglect
so
great
a
saluation
,
which
at
the
first
began
to
be
preached
by
the
Lord
,
and
afterwards
was
confirmed
to
vs
by
them
that
heard
him
:
that
Iesus
Christ
at
his
appearing
,
shal
render
vengeance
to
al
that
obey
not
the
Gospel
.
The
second
point
teacheth
vs
,
not
to
forsake
nor
neglect
(
as
sayeth
the
Apostle
to
the
Hebr.
our
mutuall
gatherings
together
,
the
fellowship
that
wee
have
among
our selves
,
But
with
Dauid
:
Let
vs
desire
&
require
euen
this
one
thing
of
the
Lord
:
That
we
may
dwell
in
the
house
of
the
Lord
al
the
dayes
of
our
life
,
to
behold
the
beautie
of
the
Lord
,
and
to
visite
his
Temple
,
and
that
we
may
be
satisfied
with
the
fatnes
of
his
house
,
&
receyve
drinke
out
of
the
Riuers
of
his
pleasures
.
We
will
goe
vp
into
the
house
of
the
Lord
.
Our
feet
shall
stand
in
the
gates
of
Ierusalem
.
For
as
witnesseth
Dauid
:
Blessed
are
they
that
dwell
in
the
house
of
the
Lord
,
Because
a
day
in
the
Courtes
of
the
Lord
,
is
better
then
a
thousand
other
where
:
and
better
is
it
to
be
a
doore
keeper
in
the
house
of
the
Lord
,
then
to
dwell
in
the
tabernacles
of
wickednes
:
for
glorious
things
are
spoken
of
the
Citie
of
our
God
.
For
of
Zion
it
is
said
,
that
many
are
borne
in
her
.
Seeing
therefore
that
our
spirituall
birth
is
in
heauenly
Ierusalem
,
where
the
seed
of
Gods
worde
is
continually
sowen
.
The
third
poynt
touching
the
Lord
,
who
begetteth
vs
to
this
hope
,
doth
teach
vs
what
sort
of
generation
it
is
,
that
maketh
vs
to
haue
this
hope
,
to
wit
,
a
spirituall
,
and
no
fleshlie
birth
.
For
as
Christ
sayeth
to
Nicodemus
in
the
third
of
Iohn
:
That
which
is
borne
of
the
flesh
,
is
flesh
:
and
that
which
is
borne
of
the
spirit
,
is
spirit
.
And
it
is
playne
by
the
Apostle
to
the
Corinthians
:
That
flesh
and
blood
can
not
inherite
the
kingdome
of
God
.
Therefore
is
it
necessary
,
that
we
be
borne
(
as
sayeth
our
Sauiour
in
the
third
of
Iohn
)
by
water
and
of
the
spirit
,
that
is
of
the
spirit
of
God
:
who
is
of
the
same
force
and
nature
spirituall
toward
the
soule
,
touching
the
spirituall
filth
of
sinne
,
that
water
is
toward
the
body
in
bodily
filth
in
washing
and
purging
of
it
.
Therefore
also
is
the
same
spirit
in
the
4.
of
Esay
called
the
spirit
of
burning
,
because
as
fire
to
gold
,
so
the
spirit
to
vs
,
doeth
effectually
purge
the
drosse
of
sinne
.
For
this
cause
is
it
also
that
Iohn
the
Baptist
sayeth
,
That
Christ
shall
baptize
vs
with
the
holy
spirit
and
fire
:
for
we
must
be
the
children
of
God
,
that
he
hath
begetten
vs
,
and
so
hath
made
vs
his
children
,
that
we
may
haue
hope
to
inherite
his
kingdome
.
The
vse
hereof
is
,
to
learne
,
that
it
is
the
greatest
dignitie
,
and
highest
prerogatiue
that
man
can
attaine
too
,
to
be
made
the
children
of
God
.
Therfore
doth
Iohn
call
this
a
gift
of
power
,
in
the
first
of
his
Gospell
,
saying
to
those
that
receyved
him
,
he
gaue
them
this
power
to
be
the
sonnes
of
God
.
And
in
the
third
Chapter
of
his
first
Epistle
,
he
esteemeth
it
the
testimony
of
Gods
greatest
love
to
man
,
saying
:
Beholde
brethren
,
howe
great
a
love
the
Father
hath
given
vs
,
that
we
should
bee
called
the
sonnes
of
God
.
We
haue
next
to
consider
,
that
this
birth
must
bee
after
a
former
birth
,
because
it
is
said
,
that
God
hath
begotten
vs
againe
.
And
Christ
to
Nicodemus
saith
plainelie
,
that
he
that
is
not
borne
againe
,
can
not
see
the
kingdome
of
God
.
For
our
first
birth
neither
maketh
vs
the
children
of
God
:
neither
putteth
vs
in
hope
of
eternall
life
.
Wee
may
well
be
the
children
of
Kings
,
of
great
Lords
,
and
Princes
,
and
so
haue
hope
of
their
inheritance
by
our
first
birth
,
but
though
an
Emperour
haue
begotten
thee
,
it
maketh
thee
not
the
sonne
of
God
,
nor
heire
of
his
kingdome
.
And
though
a
begger
have
begotten
thee
,
thou
art
no
farther
from
the
kingdom
of
God
,
then
he
that
is
borne
of
a
king
:
seeing
the
first
birth
helpeth
nothing
to
this
prerogatiue
,
but
it
is
the
second
birth
that
giveth
it
.
The
estate
of
man
,
be
he
what
hee
will
,
Iewe
or
Gentile
,
great
or
small
,
poore
or
riche
,
noble
or
ignoble
in
his
first
birth
,
which
is
declared
by
the
Apostle
to
the
Ephesians
,
to
wit
,
that
he
is
the
child
of
wrath
by
nature
:
&
therefore
can
haue
no
hope
but
of
wrath
.
For
as
David
confesseth
of
himselfe
,
it
is
true
of
all
flesh
:
Beholde
I
was
borne
in
iniquitie
,
and
in
sinne
hath
my
mother
conceyved
me
:
and
the
wages
of
sinne
(
sayeth
the
Apostle
)
is
death
:
this
is
the
inheritance
that
cometh
to
vs
by
our
earthly
and
naturall
Parentes
,
of
what
degree
,
dignity
,
or
estate
soeuer
they
be
in
this
world
.
The
vse
hereof
of
is
twofolde
.
First
,
it
serveth
to
beate
downe
the
pride
of
al
flesh
,
&
to
teach
men
not
to
glorie
in
their
bloud
,
nor
kinred
:
seeing
it
is
not
by
bloud
,
nor
by
the
will
of
man
,
nor
by
the
will
of
flesh
that
we
are
borne
the
children
of
God
.
For
though
a
man
might
reckon
to
Abraham
,
as
did
the
Scribes
&
Pharisees
in
the
8.
of
Iohn
,
as
to
their
Father
in
the
flesh
,
yet
may
hee
be
still
the
childe
of
the
Devill
,
as
witnesseth
Christ
of
them selves
in
that
same
place
.
For
as
the
Apostle
sayeth
:
They
are
not
all
Israell
that
are
of
Israell
:
neyther
are
they
all
children
,
that
are
of
the
seed
of
Abraham
.
Yea
though
a
man
might
reckon
his
kinred
to
Adam
,
yet
hath
he
not
wherin
to
glorie
:
seeing
(
as
sayeth
the
Apostle
to
the
Romanes
)
by
that
one
Man
sinne
entred
into
the
world
,
and
by
sinne
death
,
and
not
only
entred
,
but
by
his
only
sinne
,
all
are
made
sinners
,
&
death
went
over
all
men
.
Therfore
let
vs
learne
the
lesson
which
Iohn
the
Baptist
teacheth
the
Pharisees
and
Sadducees
in
the
Gospell
according
to
Matthew
:
Let
vs
not
thinke
to
say
with
our selves
,
We
haue
Abraham
to
our
Father
:
For
God
is
able
of
stones
to
raise
vp
children
to
Abraham
:
but
rather
with
the
Apostle
Paul
to
the
Philippians
:
Let
vs
glorie
in
Christ
Iesus
,
and
put
no
confidence
in
the
flesh
,
although
we
had
all
matter
of
glorying
in
the
flesh
that
ever
man
had
.
Let
vs
learn
with
the
Apostle
in
that
place
To
esteeme
all
fleshly
prerogative
to
bee
losse
:
yea
to
be
dunge
,
for
Chrisles
sake
,
that
we
may
gaine
him
.
The
second
vse
hereof
is
,
to
teach
vs
,
that
there
can
be
no
hope
of
life
in
a
man
,
who
is
not
Regenerate
by
God
,
and
begotten
of
him
againe
:
seeing
this
is
the
meane
by
which
the
the
Lord
bringeth
vs
to
this
hope
:
and
therefore
the
boasting
of
the
wicked
,
that
they
hope
to
goe
to
heauen
,
is
nothing
but
vanitie
:
and
all
the
confidence
they
haue
,
is
nothing
els
but
a
vaine
and
deceitfull
thought
of
a
blinde
&
foolish
braine
:
thinking
they
shall
goe
to
heaven
,
because
Christ
dyed
for
sinners
,
not
remembring
that
all
who
are
partakers
of
his
death
,
must
needes
be
renewed
in
the
spirit
of
their
minde
to
the
Image
of
God
:
and
must
finde
themselves
cast
in
a
new
moulde
,
and
fashioned
to
another
shape
,
and
borne
over
againe
.
Therefore
we
should
diligently
trye
our selves
,
and
consider
if
God
at
any
time
hath
bin
effectuall
in
vs
to
the
alteration
of
the
spirit
of
our
minde
,
&
renovation
of
our
soules
:
and
if
his
spirit
doth
possesse
and
lead
vs
so
,
that
our
conversation
be
after
the
spirit
,
and
not
after
the
flesh
.
And
as
the
Apostle
Peter
in
his
second
epistle
,
exhorteth
vs
,
Wee
should
studie
to
make
our
calling
and
election
sure
,
by
adding
to
our
faith
,
vertue
,
and
so
foorth
.
For
they
can
haue
no
certaintie
of
their
calling
,
that
are
not
sanctified
,
and
therefore
no
assured
hope
.
For
when
God
maketh
vs
his
sonnes
,
Abba
,
Father
,
For
if
any
have
not
the
spirit
of
Christ
,
he
is
not
his
,
sayeth
the
Apostle
to
the
Romanes
.
And
if
the
spirit
of
Christ
be
in
vs
(
sayeth
the
same
Apostle
)
the
same
body
is
dead
,
because
of
sinne
:
the
spirit
is
lyfe
because
of
Righteousnes
.
Therefore
we
may
iustly
conclude
with
the
Apostle
Pieter
in
the
first
chapter
aforsaid
of
his
second
epistle
,
after
hee
hath
exhorted
vs
to
ioyne
vertue
to
our
faith
,
and
to
vertue
knowledge
,
&
to
knowledge
temperance
,
For
if
any
man
be
in
Christ
Iesus
,
he
is
a
new
creature
,
sayeth
the
Apostle
to
the
Corinthes
.
So
to
conclude
this
point
,
it
were
better
to
a
man
never
to
have
bene
borne
in
this
worlde
,
then
after
he
is
borne
,
not
to
bee
borne
over
againe
by
God
:
And
woe
is
the
man
,
who
before
the
laying
downe
of
this
naturall
life
,
hath
not
obtayned
another
which
is
spirituall
.
Now
followeth
the
fourth
point
,
he
begetteth
vs
to
hope
,
therefore
where
hope
is
not
,
there
is
no
new
birth
,
for
the
Lord
can
not
bee
frustrate
of
the
ende
of
his
worke
:
for
hee
that
renewes
vs
vnto
hope
with
renovation
gives
hope
:
Therefore
the
sanctified
man
in
Christ
,
may
be
sure
of
glorie
,
and
lyfe
everlasting
,
according
as
the
Apostle
sheweth
vs
:
Whom
he
calleth
,
hee
iustifienh
:
and
whom
hee
iustifieth
,
him
hee
glorifieth
.
In
this
benefite
wee
have
two
things
to
consider
.
First
,
what
is
the
blessing
,
tot
wit
,
hope
.
Next
,
what
is
meant
by
the
propertie
of
this
hope
,
in
that
it
is
called
,
a
lively
hope
.
Concerning
the
firist
,
the
Apostle
describing
our
estate
before
the
Lord
doe
beget
vs
,
and
make
vs
partakers
of
the
adoption
,
doth
declare
,
that
among
the
rest
of
our
miseries
,
this
was
one
,
that
we
had
no
hope
.
For
when
he
hath
expounded
to
vs
the
mercy
of
God
in
our
salvation
and
regeneration
,
shewing
that
we
are
his
workmanship
created
in
Christ
Iesus
vnto
good
workes
,
which
God
had
ordayned
that
we
should
walke
in
them
being
iustified
by
faith
,
he
willeth
vs
to
remember
what
we
were
before
,
saying
:
Remember
that
ye
beeing
in
time
past
Gentiles
in
the
flesh
,
&
called
vncircumcision
of
them
which
are
called
circumcision
in
the
flesh
,
made
with
handes
,
that
yee
were
,
I
say
,
at
that
time
without
Christ
,
&
were
aliaunts
from
the
common
wealth
of
Israel
,
and
were
strangers
from
the
couenants
of
promise
,
and
had
no
hope
,
and
were
without
God
in
the
world
.
This
is
the
miserable
estate
of
vs
all
,
before
wee
be
called
of
God
to
the
adoption
of
his
sonnes
,
and
be
begotten
of
him
againe
,
wee
are
all
without
Christ
,
without
hope
,
and
without
God
in
the
world
.
What
greater
miserie
can
there
be
,
our
being
,
our
lyfe
,
our
moving
,
and
all
things
,
as
the
Apostle
sayeth
in
the
Actes
:
And
knowing
that
we
must
depart
from
this
life
,
to
have
no
hope
of
lyfe
thereafter
.
Miserable
indeed
is
our
estate
by
nature
,
how
much
soever
we
glorie
in
it
,
so
much
the
more
miserable
:
that
wee
have
neither
sense
nor
sorrow
of
this
our
miserie
.
Who
is
he
that
can
reioyce
in
any
thing
,
while
hee
abydeth
without
him
,
in
whom
are
all
things
?
And
howe
can
the
heart
sufficiently
praise
,
love
and
magnifie
the
Lord
,
when
it
tasted
of
this
his
goodnes
,
in
begetting
vs
againe
?
And
so
consequently
,
taking
from
vs
all
our
miseries
,
&
making
vs
blessed
in
giving
vs
hope
,
and
himselfe
to
bee
our
God
and
Father
in
Christ
:
through
whom
(
sayeth
the
Apostle
to
the
Ephesians
)
we
both
,
haue
one
entrance
vnto
the
Father
by
one
spirit
,
and
are
no
more
strangers
&
forreners
,
but
citizens
with
the
Saints
,
and
of
the
houshold
of
God
,
and
in
whom
wee
are
build
together
to
bee
the
habitation
of
God
by
the
spirit
.
It
is
not
without
good
reason
,
that
the
Apostle
here
in
this
place
can
not
speake
of
this
mercie
,
without
blessing
him
,
who
hath
brought
vs
to
this
blessed
estate
of
hope
.
And
great
matter
have
we
of
reioycing
who
have
tasted
of
the
like
mercie
,
If
wee
consider
that
which
the
Apostle
saith
to
the
Romanes
,
That
wee
are
saved
by
hope
.
We
walke
here
by
faith
,
and
not
by
sight
,
and
therfore
taking
from
vs
hope
,
our
salvation
and
lyfe
is
taken
from
vs
,
which
wee
doe
possesse
by
hope
:
for
this
is
the
difference
of
faith
and
hope
,
that
by
faith
we
beleeue
the
promises
of
salvation
in
Christ
,
which
hope
waiteth
for
:
so
that
faith
hath
respect
to
lyfe
and
salvation
,
as
it
is
embraced
by
vs
here
in
this
world
:
Hope
,
hath
relation
to
them
as
wee
shall
possesse
them
in
the
world
to
come
,
so
that
hope
doeth
alwayes
follow
faith
,
&
hangeth
vpon
it
,
although
they
be
often
times
taken
in
the
scripture
the
one
for
the
other
indifferently
:
The
one
looketh
to
lyfe
,
&
apprehendeth
it
promised
in
the
world
,
the
other
wayteth
for
the
revelation
of
it
from
heaven
,
as
it
is
possessed
by
Christ
at
the
right
hande
of
the
Father
.
This
is
now
the
blessing
vnto
the
which
the
Lord
begetteth
vs
againe
,
so
that
without
Regeneration
we
are
hopeles
,
and
so
without
happines
,
&
being
borne
againe
.
Wee
may
have
faith
and
hope
in
God
,
according
as
saith
this
same
Apostle
in
this
same
Chapter
,
which
by
his
meanes
doe
beleeve
in
God
that
raysed
him
from
the
dead
,
and
gave
him
glorie
,
that
your
faith
and
hope
might
bee
in
God
:
having
purified
your
soules
in
obeying
the
trueth
,
through
the
spirit
:
(
&
further
)
being
borne
a
new
,
not
of
mortall
seed
,
but
of
immortall
by
the
word
of
God
.
Whereby
it
is
plaine
,
that
as
Christ
is
send
into
the
world
for
none
but
such
as
doe
beleeve
in
God
by
his
meanes
,
so
none
can
have
any
faith
or
hope
but
they
,
who
have
their
soules
purified
&
borne
a
new
.
The
propertie
of
this
hope
is
,
your
effectuall
faith
,
your
diligent
love
,
and
your
patient
hope
in
the
Lord
Iesus
.
That
whosoever
hath
this
hope
,
purgeth
himselfe
,
as
he
is
pure
.
For
this
is
the
nature
of
their
spirituall
blessings
,
that
they
themselves
have
lyfe
in
them
:
and
doth
quicken
the
soule
in
which
they
are
.
For
God
exerciseth
his
saving
power
by
them
in
the
hearts
of
his
Saintes
.
Therfore
saith
the
Apostle
hereafter
,
That
we
are
kept
by
the
power
of
God
through
faith
.
And
the
Apostle
Paul
to
the
Colossians
,
doth
say
:
That
we
are
raised
againe
from
the
dead
in
Christ
,
by
the
effectuall
working
of
God
,
or
by
the
faith
of
God
which
worketh
mightilie
,
so
that
we
may
iustly
saye
,
that
as
the
faith
is
dead
,
which
hath
no
working
,
so
hee
also
is
yet
without
faith
,
who
albeit
hee
professeth
faith
,
yet
is
not
quickned
to
the
lyfe
of
God
thereby
:
for
even
in
this
life
by
faith
and
hope
wee
beganne
to
live
that
life
,
which
shal
be
made
perfite
in
vs
in
the
world
to
come
.
The
third
respect
is
,
because
that
eternall
life
and
glory
which
as
yet
is
not
manifested
,
but
is
referved
in
the
heavens
to
the
appearing
of
our
Lord
and
Saviour
Iesus
Christ
,
is
nowe
possessed
by
hope
,
so
that
we
lay
hold
vpon
it
,
and
are
made
pertakers
of
it
,
albeit
as
yet
not
manifested
.
Therefore
is
it
that
the
Apostle
to
the
Romans
saith
:
That
by
hope
we
are
saved
:
for
no
man
hopeth
for
the
thing
which
he
seeth
.
Hereby
teaching
vs
,
that
albeit
our
lyfe
be
hidd
with
Christ
in
God
,
yet
by
hope
we
possesse
it
.
According
as
the
Apostle
to
the
Ephesians
declareth
the
estate
of
the
Saints
in
Christ
,
by
the
mightie
power
of
God
which
is
in
them
,
to
wit
,
that
they
are
lifted
vp
with
him
,
and
sett
with
him
at
the
right
hande
of
the
maiestie
in
the
highest
places
.
As
like
wise
the
same
Apostle
Peter
in
this
same
chapter
,
declaring
the
cause
why
they
that
beleeue
in
Christ
,
albeit
they
see
him
not
,
doe
reioyce
with
a
ioy
vnspeakable
and
glorious
,
sayth
.
It
is
because
that
they
receyue
the
end
of
their
faith
,
the
salvation
of
their
soules
.
To
these
three
we
may
add
the
4.
respect
,
why
this
hope
is
called
livelie
,
and
that
is
,
because
in
all
the
tribulations
and
sorrowes
of
this
life
,
it
is
the
onely
thing
that
sustaineth
vs
,
and
maketh
vs
in
death
it selfe
,
to
live
and
reioyce
,
knowing
what
is
layed
vp
for
vs
in
the
heavens
.
For
the
only
thing
that
maketh
the
Saints
indure
patientlie
,
vea
and
ioyfully
,
this
troubles
which
swallow
vp
the
wicked
,
is
the
blessed
hope
.
The
Apostle
to
the
Hebrues
confirmeth
this
,
have
strong
consolation
.
to
holde
fast
the
profession
of
our
hope
,
without
wavering
,
seeing
therin
consisteth
both
our
life
and
consolation
,
and
constantlie
to
awaite
for
the
appearing
of
it
:
That
we
may
in
patience
possesse
our
soules
,
and
ioyfullie
indure
all
afflictions
of
this
life
,
since
hauing
hope
,
we
can
not
be
spoyled
of
lyfe
.
Now
followeth
the
last
point
to
be
considered
in
this
first
part
touching
the
benefite
whervnto
we
are
begotten
againe
by
God
:
If
Christ
bee
not
raysed
from
the
dead
,
our
faith
is
vaine
,
we
are
yet
in
our
sinnes
.
For
we
must
vnderstand
,
first
,
that
the
confort
of
hope
consisteth
in
the
resurrection
from
the
dead
:
which
being
taken
from
vs
,
wee
are
of
all
men
the
most
miserable
.
Seeing
,
as
saith
the
Apostle
to
the
Corinthians
:
If
in
this
life
only
we
have
hope
in
Christ
,
we
are
of
all
men
the
most
miserable
:
for
besides
the
crosses
and
calamities
wherevnto
we
are
subiect
in
this
life
,
death
cometh
in
betwixt
vs
,
&
our
hope
in
Christ
,
and
it
seemeth
to
cutt
vs
vtterlie
from
him
,
&
all
fruition
of
his
blisse
.
For
if
death
had
dominion
over
vs
,
so
that
the
sorrowes
thereof
could
not
be
loosed
but
that
we
should
be
holden
of
it
,
what
avayled
it
vs
to
be
in
ieopardie
everie
houre
?
for
all
that
sleepe
in
him
were
perished
,
as
saith
the
Apostle
in
the
same
place
to
the
Corinthians
,
If
there
were
no
Resurrection
,
Therefore
to
comfort
vs
not
only
againstal
the
afflictions
of
this
present
life
,
but
chieflie
against
that
last
and
most
fearfull
tentation
of
death
,
the
Lord
doth
instruct
vs
in
the
resurrection
from
the
dead
.
This
was
the
comfort
that
Iob
had
in
all
his
miseries
,
as
he
saieth
himself
,
That
although
after
his
skinne
,
wormes
destroy
his
bodie
,
yet
shall
I
see
God
in
my
flesh
,
whom
I
my selfe
shall
see
,
and
my
eyes
beholde
,
and
none
other
for
me
,
though
my
reynes
are
consumed
within
me
.
This
also
saith
the
Apostle
to
the
Corinthi
.
was
the
cause
which
made
him
not
onely
to
faint
,
Desiring
to
be
dissolved
,
even
because
he
did
know
,
If
this
earthly
house
of
this
tabernacle
were
destroyed
,
he
had
a
building
given
vs
of
God
,
an
house
not
made
with
handes
,
but
eternall
in
the
heavens
:
So
that
death
was
no
terrour
at
all
to
him
,
who
did
know
,
that
he
which
raised
the
Lord
Iesus
,
should
raise
him
vp
also
,
and
give
him
a
glorious
bodie
.
And
for
this
cause
is
it
that
Christ
Iesus
in
the
sixt
chap.
of
Iohn
,
willing
to
confirme
his
assertion
,
and
saying
:
That
of
all
which
the
Father
had
given
him
,
he
should
loose
nothing
.
so
oft
bringeth
in
this
promise
:
And
I
will
raise
him
vp
at
the
last
day
.
And
with
this
he
comforted
Martha
,
Thy
brother
shal
rise
againe
.
And
the
Apostle
Paul
writing
to
the
Thessalonians
,
willing
to
comfort
them
,
&
to
stay
their
excessiue
mourning
for
the
dead
,
doth
bring
in
this
same
reason
,
That
they
which
are
a
sleepe
,
shal
rise
at
the
comming
of
the
Lord
.
This
point
therefore
must
we
carefullie
hold
,
since
without
it
we
can
haue
no
comfort
.
And
to
this
effect
we
haue
next
to
consider
,
what
it
is
that
doth
assure
vs
and
certifie
our
soules
,
that
we
shall
rise
againe
.
For
it
is
a
matter
harde
to
be
beleeved
,
for
in
all
things
he
hath
the
preheminence
,
as
saith
the
Apostle
to
the
Colossians
:
therefore
also
is
hee
the
beginning
,
and
first
begotten
,
among
the
dead
.
And
againe
,
to
the
Corinthians
,
the
Apostle
sheweth
vs
that
he
is
made
the
first
frutes
of
them
that
sleepe
.
As
by
man
came
death
:
so
also
by
man
cometh
the
resurrection
from
the
dead
.
For
as
in
Adam
all
dye
,
so
in
Christ
shall
all
be
made
aliue
:
but
euerie
one
(
saith
he
)
in
his
owne
order
:
the
first
fruites
is
Christ
,
thereafter
they
that
are
Christes
at
his
appearing
.
Therefore
doeth
he
call
him selfe
in
the
11.
The
Resurrection
and
Lyfe
.
Herof
it
followeth
,
that
he
who
knoweth
not
Christ
to
be
risen
from
the
dead
,
and
beleeveth
not
that
he
is
risen
,
can
no
wayes
beleeve
that
ever
he
shall
rise
againe
to
life
.
God
hath
raised
Christ
from
the
dead
,
and
hath
giuen
him
glorie
,
that
our
faith
&
hope
should
be
in
God
.
Wherby
he
teacheth
vs
two
things
concerning
our
hope
.
First
,
that
it
must
bee
in
God
.
Secondlie
,
that
it
can
not
bee
in
God
,
but
through
Christ
:
and
therefore
that
wee
could
not
hope
in
God
that
he
would
raise
vs
from
the
dead
,
if
he
had
not
first
raised
Christ
our
head
:
seeing
wee
must
beleeve
in
God
through
him
.
The
vse
of
this
point
is
twofolde
.
First
,
it
learneth
vs
to
discerne
the
trueth
and
veritie
of
our
hope
,
from
the
right
ground
and
foundation
of
it
.
our
faith
and
hope
is
the
foundation
whereby
we
are
vpholden
,
as
saith
the
Apostle
to
the
Colossians
.
From
the
which
,
if
we
fall
,
we
fall
from
God
,
and
from
life
:
so
our
hope
hath
the
same
foundation
,
whereby
it
is
vpholden
in
vs
,
that
wee
doe
not
cast
away
our
confidence
and
reioycing
of
our
hope
,
albeit
assailed
with
innumerable
and
grievous
tentations
:
this
foundation
is
Christ
himself
.
And
therfore
whyle
the
Apostle
doth
exhort
vs
to
constancy
in
our
hope
,
and
patient
running
of
the
race
that
is
layed
before
vs
vnto
the
end
,
he
willeth
vs
to
looke
still
vpon
Iesus
Christ
,
the
authour
&
finisher
of
our
faith
.
For
if
our
sight
be
cast
vpon
any
thing
besides
him
,
in
whom
all
the
promises
of
God
are
Yea
and
Amen
,
as
saith
the
Apostle
to
the
Corinth
.
we
finde
sufficient
reason
and
grounde
to
beleeve
the
Resurrection
from
the
dead
.
Seeing
he
who
was
made
man
like
to
his
brethren
in
all
things
,
except
sinne
,
albeit
walking
in
the
similitude
of
sinfull
fleshe
,
being
put
to
death
,
did
loose
the
sorrowes
of
death
,
and
was
declared
mightilie
to
be
the
sonne
of
God
,
touching
the
spirit
of
sanctification
by
the
resutrection
from
the
dead
.
knowing
that
he
which
hath
raised
vp
the
Lord
Iesus
,
shall
raise
vs
vp
also
by
Iesus
,
and
set
vs
with
him
.
So
it
is
evident
,
that
the
Resurrection
of
Iesus
from
the
death
,
is
the
ground
and
foundation
of
the
hope
of
Resurrection
from
the
dead
to
all
that
have
the
same
spirit
of
life
that
is
in
Christ
Iesus
dwelling
in
them
:
for
the
law
of
that
spirit
of
life
which
is
in
Christ
Iesus
,
doth
free
all
those
in
whom
he
dwelleth
,
from
the
law
both
of
sinne
and
death
,
For
God
hee
predestinateth
all
those
whom
he
hath
foreknowen
to
be
made
like
to
the
Image
of
his
Sonne
,
that
he
might
be
the
first
born
among
manie
brethren
.
And
therfor
the
knowledge
of
Christ
should
be
to
vs
most
pretious
,
since
we
can
know
no
more
,
nor
hope
for
no
more
blessing
from
God
,
then
we
first
knew
to
have
been
bestowed
on
Iesus
Christ
our
head
,
the
spirit
of
wisedome
and
revelation
,
to
that
same
effect
that
they
might
know
distinctly
the
parts
of
his
working
in
them
that
beleeve
,
and
shewing
them
perticularly
certaine
of
the
said
effectes
of
his
power
:
First
,
their
quickning
with
Christ
:
Secondly
,
the
raysing
of
them
vp
together
with
Christ
:
and
thirdly
,
the
making
of
them
to
sitt
together
with
him
in
the
heavenly
places
in
Christ
Iesus
.
And
the
same
Apostle
writing
to
the
Colossians
,
and
shewing
that
we
are
accomplished
and
perfited
in
him
alone
,
doth
manifest
the
same
by
perticular
induction
,
in
these
wordes
:
In
whom
(
sayeth
hee
)
yee
are
etrcumcised
with
circumcision
made
without
handes
,
by
putting
off
the
sinfull
bodie
of
the
flesh
,
through
the
circumcision
of
Christ
,
which
hee
expoundeth
thereafter
more
perticularlie
in
the
partes
of
this
circumcision
,
and
severall
groundes
of
everie
part
,
saying
,
in
that
ye
are
buried
with
him
through
baptisme
.
Secondlie
,
in
whom
yee
are
also
raised
vp
together
through
the
faith
of
the
operation
of
God
,
which
raised
him
from
the
dead
.
Thirdlie
,
and
you
which
were
dead
in
sinne
,
and
in
the
vncircumcision
of
the
fleshe
,
hath
he
quickened
togither
with
him
,
forgiving
you
al
your
sinns
.
Fourthlie
,
and
putting
out
the
hand-writing
that
was
against
vs
,
which
was
contrarie
to
vs
,
he
even
tooke
it
out
of
the
way
,
and
fastened
it
on
the
Crosse
.
And
fiftlie
,
he
spoiled
the
Principalities
and
Powers
,
&
hath
made
a
shewe
of
them
openly
,
and
hath
triumphed
over
them
in
the
same
Crosse
.
Thus
doeth
the
Apostle
leade
vs
to
the
sight
of
our
death
and
buriall
spirituall
to
sinne
:
of
our
rising
from
the
dead
:
of
our
spiritual
quickening
with
the
life
of
God
:
of
the
abolishing
of
our
debt
and
dittay
:
in
abrogation
of
the
Law
,
which
was
contrarie
to
vs
:
and
of
the
vtter
overthrow
of
our
spirituall
enemies
,
and
our
glorious
triumph
over
them
all
in
Christ
Iesus
our
Lord
:
which
at
length
our
God
shall
fullie
accomplishe
in
everie
one
of
vs
,
in
the
glorious
appearing
of
Iesus
Christ
our
Saviour
,
whose
Name
be
blessed
for
ever
.
AMEN
.
The
second
Sermon
.
1.
Epist.
of
Pet.
Cap.
1.
verses
.
4.
To
an
inheritance
immortall
and
vndefiled
,
and
that
withereth
not
,
reserveth
in
heaven
for
vs
:
5.
Which
are
kept
by
the
power
of
God
thorow
faith
vnto
salvation
,
which
is
prepared
to
be
shewed
in
the
last
time
.
WE
must
remember
the
trueth
of
that
which
the
Apostle
speaketh
to
the
Corinthians
,
to
an
inheritance
immortall
and
vndefiled
,
and
that
withered
not
.
The
other
,
in
the
rest
of
the
words
which
we
have
read
.
In
the
first
point
we
have
two
things
to
consider
:
one
is
the
title
or
name
which
the
Apostle
giveth
to
our
hope
or
life
:
the
other
is
,
the
properties
which
he
attributeth
to
it
,
by
which
he
setteth
before
vs
the
preciousnes
&
excellency
of
it
:
The
title
which
he
giveth
it
,
is
,
That
it
is
an
inheritance
.
The
properties
are
three
,
eternitie
,
puritie
,
and
vnchangeablenes
.
To
speake
then
of
the
first
:
The
Apostle
calleth
eternall
life
,
Abba
Father
.
Thus
by
Iesus
the
only
sonne
of
God
,
&
so
consequentlie
,
his
only
heire
by
nature
,
we
are
first
made
the
sonnes
of
God
,
and
so
also
the
heires
of
this
in
heritance
of
God
.
The
vse
of
this
point
is
,
to
instruct
vs
that
we
must
not
think
to
enioy
eternall
life
as
the
reward
of
our
service
,
but
as
the
right
of
heires
,
being
made
the
children
of
God
:
Christ
in
the
eight
of
Iohn
saith
,
that
the
servaunt
abideth
not
in
the
house
for
ever
,
but
the
sonne
abideth
for
ever
.
Thereby
informing
vs
,
that
hee
who
thinketh
to
dwell
with
God
in
his
house
eternallie
,
must
needes
be
his
son
,
so
doeth
the
Apostle
here
teach
vs
,
when
he
sayth
,
that
God
begetteth
vs
againe
to
the
hope
of
lyfe
:
declaring
that
wee
must
be
borne
of
God
,
and
so
made
the
Sonnes
of
God
,
before
wee
can
hope
to
inherite
eternall
lyfe
.
For
whosoever
doth
remaine
in
the
house
of
God
,
noe
other
wayes
,
but
as
a
servaunt
,
he
shall
at
length
be
cast
out
,
and
shal
be
deprived
of
eternall
lyfe
,
which
is
the
inheritance
of
the
sonnes
.
Christ
himselfe
sheweth
,
that
al
our
service
is
vnprofitable
,
even
when
wee
have
done
all
that
wee
can
doe
,
if
wee
respect
the
merit
of
it
.
And
the
Saints
themselves
confesse
,
that
even
their
righteousnes
is
polluted
,
Cast
out
,
sayeth
the
scripture
,
the
servaunt
with
her
sonne
:
for
the
sonne
of
the
seruant
shall
not
be
heire
with
the
sonne
of
the
free
woman
.
Now
we
come
to
the
properties
of
this
inheritance
,
immortal
,
vndefiled
,
&
which
withereth
not
.
These
are
the
speciall
things
which
make
a
life
happie
and
blessed
:
and
the
three
contraries
do
make
it
miserable
and
cursed
.
The
three
which
make
it
happie
are
eternitie
,
purirte
,
and
vnchangeablenes
.
The
three
contraries
which
make
it
miserable
,
are
mortalitie
or
death
,
sinne
or
vneleannes
,
and
chaungeablenes
or
instabilstie
.
The
spirit
of
God
therefore
by
attributing
those
three
properties
to
our
inheritance
&
life
which
we
hope
for
,
doeth
shew
vs
the
excellencie
&
blessednes
of
our
life
wherevnto
the
Lord
doth
begett
vs
againe
:
thereby
to
teach
vs
that
we
lose
nothing
,
albeit
wee
loose
all
things
,
if
so
be
we
gaine
this
life
and
inheritance
.
Let
vs
therefore
consider
those
properties
severallie
.
The
first
is
immortalitie
,
vnto
an
inheritance
immortall
,
that
is
,
eternall
life
,
to
distinguish
it
not
only
from
the
life
of
beastes
and
other
creatures
,
but
even
from
the
life
of
man
himself
,
which
he
hath
by
nature
in
this
world
We
shall
the
more
clearlie
perceive
the
comfort
of
this
poynt
,
if
we
consider
two
things
which
the
scriptures
lay
before
our
eyes
.
The
first
is
,
concerning
that
which
is
in
greatest
price
with
man
,
for
which
hee
laboureth
chieflie
,
as
the
principall
end
of
all
his
travels
.
The
second
is
the
vanitie
of
his
labor
as
touching
that
end
,
&
vnprofitablenes
of
al
his
paines
,
&
so
consequently
the
vnspeakeable
grief
and
sorrow
wherewith
his
soule
is
pearched
,
when
he
findeth
himself
frustrat
of
his
end
.
As
for
the
first
,
The
thing
in
the
worlde
most
deare
to
a
man
,
is
his
life
,
which
gladly
he
would
preserve
with
the
losse
of
al
that
ever
he
hath
.
Sathan
did
know
this
,
when
to
provoke
the
Lord
against
Iob
he
vseth
this
argument
:
skinne
for
skinne
,
and
all
that
ever
a
man
hath
,
will
he
giue
for
his
life
.
And
Christ
our
Saviour
,
knowing
that
the
love
of
this
life
doeth
most
of
all
sway
our
actions
,
perceyving
this
foolish
solicitude
in
Peter
even
towards
him
,
he
sheweth
his
Apost.
that
who
soever
will
saue
his
life
shall
lose
it
.
The
honour
,
ritches
and
pleasures
of
this
world
,
perish
:
but
in
heaven
there
is
prepared
for
vs
an
induring
substance
,
And
the
pleasures
which
are
at
the
right
hand
of
God
,
are
for
evermore
,
saith
David
:
These
heavens
shall
passe
away
,
and
the
elements
shall
melt
with
heate
,
and
this
earth
with
the
workes
that
are
therein
shal
be
burnt
vp
,
sayeth
Peter
:
For
this
corruptible
shall
put
on
incorruption
,
and
this
mortall
shal
put
on
immortality
,
and
then
shall
death
be
swallowed
vp
into
victory
,
&
mortality
shal
be
swallowed
vp
of
lyfe
,
O
death
where
is
they
sting
:
O
grave
wher
is
thy
victory
:
Thus
this
first
point
doth
enceedingly
comfort
vs
,
&
giveth
vs
ample
matter
of
glorifying
God
,
that
hee
called
vs
,
who
are
mortall
and
corruptible
creatures
,
from
this
miserable
estate
,
to
a
life
that
endureth
for
ever
:
yet
doth
this
next
property
of
this
life
and
inheritance
much
more
comfort
the
true
children
of
God
,
who
have
no
further
pleasure
in
life
it self
,
then
so
farre
as
it
doeth
serve
to
the
glory
of
God
,
albeit
the
wicked
take
no
care
of
dishonoring
God
,
so
being
they
may
live
.
For
hee
that
is
truely
wyse
,
knoweth
that
the
life
which
serveth
no
wayes
to
the
honour
of
God
,
shall
never
procure
honour
to
him
that
enioyeth
it
.
And
when
the
Authour
of
his
lyfe
is
nothing
benefited
by
his
lyfe
,
it
were
better
for
him
never
to
have
had
lyfe
,
seeing
it
must
needes
in
the
end
procure
his
greater
harme
,
and
therefore
seeing
God
is
holines
it selfe
,
and
so
by
consequence
,
a
mortall
enemie
of
all
vncleannes
,
there
can
be
no
happines
in
a
lyfe
that
is
vncleane
and
polluted
.
For
it
standeth
sure
which
the
Apostle
sayeth
,
That
without
holines
,
no
man
shall
see
God
.
For
this
cause
it
is
,
that
the
Saints
sighe
continuallie
in
this
life
,
O
wretched
men
that
we
are
,
who
shall
deliver
vs
from
this
body
of
death
,
ever
wishing
and
desiring
to
be
freed
from
this
lyfe
that
is
polluted
,
and
in
the
which
wee
can
not
preserve
our selves
from
vncleanes
.
And
this
is
the
second
cause
why
this
present
life
is
miserable
in
all
men
,
of
what
soever
estate
they
be
:
all
men
without
exception
being
defiled
with
sinne
,
even
from
their
first
conception
,
as
being
both
conceyved
and
berne
in
sinne
:
and
therefore
is
it
that
the
Saintes
desire
to
be
dissolved
,
because
they
know
(
as
saith
the
Apostle
)
that
if
their
earthlie
house
of
this
tabernacle
were
destroyed
,
they
haue
a
building
given
of
God
,
that
is
an
house
not
made
with
handes
,
but
eternal
in
the
heavens
:
In
which
house
they
shall
sinne
no
more
,
because
corruption
shal
be
swallowed
vp
of
incorruption
.
By
this
difference
now
,
betwixt
this
present
sinful
life
,
&
that
blessed
life
in
holines
,
to
the
which
wee
are
begotten
againe
,
doeth
appeare
the
excellencie
of
the
one
aboue
the
other
,
&
so
doth
give
iust
occasion
to
al
the
godlie
to
cast
the
love
of
this
life
,
&
all
things
in
it
farre
from
them
:
being
so
disposed
by
the
grace
of
God
,
that
they
can
not
love
,
nor
like
that
,
whereby
their
God
is
dishonored
,
&
with
as
earnest
diligence
to
preasse
forward
to
that
other
lyfe
,
which
they
see
to
be
freed
from
all
vncleannes
,
&
so
from
all
occasion
of
offending
or
dishonoring
their
God
.
And
yet
further
to
weigh
the
confort
of
this
point
,
we
must
remember
that
which
is
contained
in
the
former
,
which
instructeth
vs
that
this
inheritance
is
immortall
.
These
two
,
so
still
accompanie
one
another
,
that
the
one
that
is
immortality
,
can
not
be
without
this
other
property
of
vndefilednes
.
For
death
is
the
rewarde
of
sinne
,
for
sinne
is
the
sting
of
death
,
O
miserable
man
that
I
am
,
who
shal
deliver
me
from
the
body
of
this
death
?
Looking
to
that
blessed
estate
of
perfect
holines
,
vnto
the
which
we
were
called
by
God
in
Christ
,
he
addeth
these
wordes
of
consolation
,
to
recreate
his
owne
soule
:
I
thanke
my
God
through
Iesus
Christ
my
Lorde
.
This
maketh
the
heart
to
reioyce
,
which
never
could
otherwayes
have
perfite
pleasure
nor
ioy
in
the
beginnings
of
grace
,
righteousnes
and
holines
graunted
in
this
lyfe
,
no
not
in
the
greatest
measure
,
that
ever
was
given
by
Christ
Iesus
to
any
creature
:
but
this
hope
of
victorie
maketh
vs
not
to
faint
nor
wearie
in
our
mindes
,
striving
against
sinne
,
but
patiently
to
fight
vnto
the
end
,
wayting
for
that
blessed
hope
.
Now
if
man
looke
further
vnto
that
case
wherein
Adam
was
in
Paradise
albeit
in
the
estate
of
perfection
without
sinne
,
yet
sinne
did
prevayle
over
him
,
and
did
both
defile
him
,
and
all
other
things
to
him
.
Furthermore
,
the
Angels
that
were
created
in
perfection
,
yet
did
not
stand
in
their
first
estate
,
but
were
overcome
by
sinn
.
So
strong
a
thing
is
sin
,
that
neither
man
in
his
integritie
,
nor
Angells
in
their
glorie
,
were
able
to
resist
it
.
Here
now
appeareth
vpon
the
consideration
of
this
propertie
of
our
inheritance
,
how
exceeding
more
happie
is
our
estate
in
Christ
,
then
was
the
estate
of
Adam
by
creation
:
yea
the
estate
of
Angells
in
glorie
.
Their
estate
was
subiect
to
falling
,
as
doleful
experience
in
both
did
prove
,
but
in
this
estate
wherevnto
wee
are
renewed
in
Christ
,
there
is
no
possibilitie
of
sinning
any
more
,
after
we
are
possest
with
our
life
in
the
heavens
and
so
the
feare
of
the
like
miserie
which
might
arise
in
our
heartes
vpon
their
fall
,
is
quite
taken
away
:
for
our
life
and
inheritance
is
vndefiled
.
For
when
we
shal
enioy
the
fruite
of
our
high
Priestes
oblation
and
reconciliation
,
that
it
withereth
not
.
This
maketh
vp
the
perfection
of
our
estate
in
heaven
:
for
nothing
can
make
a
man
happie
,
which
is
not
constant
and
stable
without
change
.
The
rich
man
is
not
made
happie
by
his
vncertaine
riches
,
because
as
Iob
,
he
may
be
turned
to
povertie
,
and
his
habitation
made
desolate
.
So
is
it
of
all
things
earthlie
:
for
there
is
nothing
constant
vnder
the
sunne
,
therfore
all
is
but
vanitie
.
It
is
true
that
not
only
the
wicked
but
even
sometimes
the
children
of
God
,
being
in
prosperite
,
wil
be
brought
to
say
:
That
they
shall
dye
in
their
Nest
:
that
their
roote
is
spread
out
by
the
water
,
and
therefore
they
shall
never
be
mooved
,
nor
suffer
any
changes
,
but
they
finde
when
the
Lord
shall
hide
his
face
,
that
they
are
troubled
and
their
estate
changed
.
Moreover
,
albeit
all
other
things
should
continew
after
one
,
yet
mans
owne
frayeltie
maketh
his
life
miserable
:
for
albeit
he
grew
vp
in
strength
and
activenes
,
yet
age
cometh
&
changeth
him
:
So
that
the
moysture
of
his
life
being
dried
vp
,
they
wither
as
grasse
,
even
as
the
herbe
and
grasse
of
the
field
,
&
trees
of
the
forrest
,
albeit
they
florish
in
summer
,
yet
in
winter
they
wither
,
and
loose
all
their
beautie
of
their
life
.
the
time
of
our
life
is
threescore
yeares
and
tenne
,
and
if
they
be
of
strength
,
foure
score
yeares
:
yet
the
strength
is
but
labour
and
sorrow
,
for
it
is
cut
of
quicklie
,
and
we
flie
away
.
Now
although
a
life
were
everlasting
and
exempt
from
sinne
,
yet
could
it
not
bring
perfect
contentement
to
man
,
except
it
were
such
as
could
suffer
no
alteration
.
If
the
strong
man
could
continew
eternallie
in
his
strength
,
and
not
become
weake
,
he
might
have
ioy
in
his
estate
:
and
so
also
the
beautifull
man
:
the
rich
man
:
the
honorable
man
,
&c.
but
let
a
man
be
in
never
so
good
estate
,
in
this
life
,
and
as
contented
with
his
estae
,
as
flesh
can
be
,
yet
all
his
contentement
is
taken
from
him
by
the
necessitie
of
Change
,
whereto
all
things
vnder
the
sunne
are
subiect
.
Therefore
for
fulfilling
of
our
ioye
,
our
God
hath
prepared
a
life
and
inheritance
for
vs
in
Christ
,
which
withereth
not
:
but
looke
what
glorie
,
strength
,
power
and
maiestie
wee
shal
be
indewed
with
at
the
comming
of
Christ
in
that
same
glorie
,
strentgh
,
power
,
and
beautie
of
life
,
and
in
that
same
measure
wee
shall
continew
for
ever
without
changes
:
our
life
and
inheritance
suffering
neither
diminution
nor
alteration
of
strength
,
nor
beautie
,
nor
glorie
,
but
still
florishing
in
the
perfection
of
strength
,
beautie
,
glorie
,
and
riches
,
and
honour
.
This
sheweth
and
teacheth
vs
what
is
the
difference
betwixt
this
present
life
and
the
life
to
come
.
This
life
is
not
perfited
at
the
first
,
but
receyved
increase
and
grouth
,
till
we
come
to
the
perfite
stature
and
strength
of
a
man
.
Therefore
it
continueth
not
so
,
but
admitteth
decrease
&
daylie
diminution
,
till
at
length
after
long
withering
,
it
bee
all
consumed
,
but
in
heaven
at
the
first
we
are
exalted
to
the
accomplished
perfection
of
felicite
:
&
in
that
perfection
we
shal
continew
etenallie
:
our
glorie
never
becomming
lesse
:
our
ioye
never
diminishing
:
our
beautie
never
fading
:
our
strength
never
impairing
.
What
would
not
a
man
suffer
for
such
a
life
,
and
what
would
he
not
forsake
,
to
the
end
he
might
enioy
this
life
.
The
world
must
either
bee
blinde
,
or
beastlie
without
measure
,
that
doth
not
long
to
be
out
of
this
world
,
that
they
may
enioye
this
blessed
estate
,
that
never
changeth
.
This
serveth
to
comfort
vs
in
the
changes
of
this
present
lyfe
,
because
we
know
that
our
estate
in
heaven
shal
be
exempt
from
all
changes
,
and
to
incourage
vs
against
al
feare
that
can
come
vpon
the
change
that
came
vpon
Adam
his
life
in
Paradise
:
who
being
without
shame
,
yet
was
turned
to
a
shamefull
state
.
But
to
conclude
this
point
,
the
Apostle
to
the
Corinthes
setteth
forth
most
livelie
these
three
properties
of
our
estate
in
heaven
,
in
the
description
of
our
Resurrection
from
the
dead
,
opponing
the
present
condition
of
our
bodies
to
the
future
qualities
in
heaven
,
and
comprehendeth
the
difference
in
these
three
speciallie
:
That
our
bodies
are
sowen
in
corruption
,
&
are
raised
in
incorruption
:
they
are
sowen
in
dishonour
,
&
are
raised
in
glorie
:
they
are
sowen
in
weaknes
,
&
raysed
in
power
.
And
he
concludeth
by
the
fourth
point
,
which
is
as
it
were
the
cause
of
the
other
three
,
to
wit
,
that
they
are
sowen
naturall
bodies
,
&
are
raised
spirituall
bodyes
.
Hereby
incorruption
is
expressed
,
the
first
propertie
of
our
inheritance
here
mentioned
,
which
is
immortalitie
:
&
in
the
second
is
comprehended
vndefilednes
:
and
in
the
third
this
vnchangeablenes
.
For
our
lyfe
shal
be
immortall
,
because
we
shal
be
raised
in
incorruption
:
and
our
vile
bodies
,
dishonorable
for
sinne
and
frutes
thereof
,
shal
be
raised
in
glorie
,
and
therefore
free
from
being
defiled
any
more
:
&
the
cause
why
our
life
shall
not
wither
,
is
,
because
that
our
bodyes
that
are
here
weake
,
shal
be
raised
in
power
,
&
the
cause
of
all
these
three
consisteth
,
in
the
different
manner
of
living
that
we
have
here
,
and
shall
have
in
the
heavens
,
because
our
bodies
here
are
naturall
bodies
,
or
animate
bodies
after
the
life
of
Adam
,
who
was
created
a
living
soule
:
therfore
is
our
lyfe
subiect
to
mortalitie
,
dishonour
and
changes
,
for
a
soule
can
not
give
immortalitie
,
puritie
,
nor
vnchangeablenes
to
a
body
,
but
in
the
heavens
our
bodyes
shal
be
spirituall
bodyes
,
after
the
life
of
Christ
,
who
was
made
a
quickening
spirit
:
for
by
the
spirit
of
life
that
is
in
Christ
Iesus
,
shall
wee
live
altogither
in
heaven
,
God
being
all
in
all
.
The
principall
vse
of
this
poynt
,
besides
these
before
spoken
,
is
to
comfort
vs
in
tentations
of
this
present
life
,
when
we
finde
our
spirituall
changes
,
even
of
our
life
in
Christ
:
for
the
spirituall
man
is
not
at
all
tymes
alike
,
his
faith
being
sometimes
so
strong
,
that
he
dareth
boast
with
David
,
that
although
he
walked
throw
the
Galley
of
the
shadow
of
death
,
yet
would
he
feare
none
evill
:
and
though
an
hoast
pitcheth
against
him
,
yet
his
hart
should
not
be
afraid
.
At
other
times
his
faith
becommeth
so
weake
,
being
sore
assaulted
,
that
his
heart
fayleth
him
:
yea
even
at
small
occasions
.
Peter
that
even
now
did
boast
,
though
all
the
world
should
forsake
his
Lord
,
yet
would
he
never
forsake
him
.
At
the
voyce
of
a
maide
,
is
brought
to
forsweare
him
.
The
spirituall
man
sustayning
the
same
changes
that
doth
the
naturall
man
The
naturall
life
which
now
doth
florish
in
strength
and
beautie
,
doth
suffer
changes
by
sicknes
,
by
age
,
and
by
affliction
,
that
sometimes
it
weakneth
,
sometimes
it
seemeth
to
be
quite
away
,
when
it
is
oppressed
,
so
that
the
body
lyeth
as
dead
in
a
tranuce
,
even
so
the
spirituall
lyfe
hath
the
same
fits
,
sometimes
the
Christian
having
great
difficultie
to
hold
his
hope
,
and
sometimes
being
forced
to
mourne
,
as
one
alreadie
among
the
dead
,
and
one
casteth
cleane
away
from
the
presence
of
God
,
all
sence
of
the
life
of
God
being
removed
by
some
extraordinarie
tentation
,
or
to
great
securitie
in
spirituall
exercises
.
This
doth
even
the
spirituall
man
finde
,
that
in
his
spirituall
life
,
although
it
never
be
taken
away
,
yet
doth
it
many
wayes
seeme
to
decay
,
and
sometymes
vtterlie
to
be
gone
:
against
this
griefe
have
we
to
comfort
our selves
with
the
hope
of
this
estate
in
the
which
our
life
shall
never
any
more
be
subiect
to
changes
,
willing
more
aboundantlie
to
shew
vnto
the
hetres
of
promise
the
stablenes
of
his
counsell
,
bound
him selfe
by
an
each
,
that
by
two
immutable
things
,
wherein
it
is
impossible
that
God
should
lie
,
we
might
have
strong
consolation
:
who
haue
our
refuge
,
to
lay
holde
vpon
that
hope
,
that
is
set
before
vs
.
Declaring
hereby
that
the
strength
of
our
ioye
,
dependeth
vpon
the
infalliblenes
of
our
hope
.
Therfore
is
it
,
that
David
doeth
pray
to
God
in
the
hundreth
and
sixt
Psalme
,
That
he
would
remember
him
with
the
favour
of
his
people
,
&
that
hee
would
visitie
him
with
his
salvation
.
To
that
end
he
subioyneh
himselfe
that
sayth
.
That
I
may
see
the
felicitie
of
thy
chosen
,
&
so
reioyce
in
the
ioy
of
thy
people
,
and
glorie
with
thine
inheritance
.
Shewing
that
without
sight
of
this
felicitie
and
certaine
assurance
of
it
,
no
heart
can
ioy
nor
glorie
,
as
doe
the
children
of
God
.
We
come
therefore
to
consider
this
poynt
,
which
is
set
downe
to
vs
in
two
partes
,
according
to
the
two
folde
daunger
which
may
seeme
to
be
in
the
attayning
to
this
life
.
The
first
is
,
in
the
life
it selfe
,
to
know
that
it
be
sure
.
The
second
is
in
vs
,
to
know
that
wee
be
sure
to
that
life
.
For
if
either
that
life
might
be
taken
away
from
vs
,
or
yet
that
we
could
be
taken
away
from
enioying
that
life
,
there
could
bee
no
certaintie
of
it
to
our
soules
.
Therefore
first
the
Apostle
declareth
,
how
this
life
is
kept
for
vs
.
Next
,
he
sheweth
how
we
are
kept
for
it
:
that
neither
it
can
be
taken
away
from
vs
,
nor
wee
from
it
.
The
keeping
of
it
is
set
downe
in
these
wordes
:
Reserved
in
the
heavens
for
vs
:
and
the
keeping
of
vs
to
it
,
in
the
wordes
following
:
who
are
kept
by
the
power
of
God
through
faith
vnto
salvation
.
And
lastlie
,
the
time
of
the
manifestation
of
it
,
is
set
downe
to
vs
by
the
Apostle
,
saying
:
Which
is
prepared
to
be
shewed
in
the
last
time
.
As
touching
the
first
parte
of
the
suretie
of
our
life
,
it
consisteth
first
in
the
keeping
of
it
.
It
is
kept
(
sayeth
the
Apostle
)
in
the
heaven
,
and
that
for
vs
.
First
then
we
will
speake
of
the
keeping
of
it
,
which
bringeth
great
consolation
to
the
beleeving
soule
.
Angells
lost
their
life
,
because
the
Lord
did
not
keepe
it
to
them
:
And
Adam
lost
his
life
likewise
,
because
it
was
committed
to
his
owne
keeping
.
But
now
the
Lord
doth
no
more
commit
the
keeping
of
our
life
in
Christ
to
our selves
,
because
we
should
doubtlesse
loose
it
againe
.
For
if
man
in
his
integritie
was
not
able
to
keepe
his
life
:
how
much
lesse
is
he
able
to
doe
it
in
his
corruption
and
infirmitie
?
yea
the
verie
Angels
,
that
yet
doe
continew
in
the
life
of
God
,
were
not
able
to
indure
,
if
God
did
not
preserve
them
in
that
life
.
Blessed
therfor
be
God
,
who
hath
taken
in
his
owne
hande
the
custodie
of
our
life
.
The
Apostle
doeth
herein
confort
him selfe
against
the
shame
of
the
Crosse
,
which
he
did
suffer
for
preaching
the
gospell
,
saying
:
For
which
cause
I
also
suffer
these
things
:
But
I
am
not
ashamed
,
for
I
know
whom
I
haue
beleeved
,
&c.
This
made
Paul
reioyce
,
that
God
was
able
to
keep
his
life
,
to
whom
he
had
committed
it
.
And
this
is
the
great
mercie
of
our
God
towards
vs
,
that
he
doth
take
the
care
of
keeping
our
life
him self
.
Sathan
is
most
carefull
,
sometimes
against
〈◊〉
selves
,
sometimes
against
our
life
:
for
when
he
can
not
prevaile
against
the
person
to
entise
him
to
sinne
,
and
so
to
death
,
then
doth
he
assaile
his
life
,
putting
at
his
faith
,
to
see
if
he
can
wrest
from
him
his
confidence
in
God
:
knowing
that
the
destruction
of
our
persons
followeth
the
losse
of
our
spirituall
life
in
Christ
.
But
thankes
be
to
God
,
that
it
is
not
in
our
hande
to
loose
our
life
,
since
it
is
not
committed
to
our
keeping
.
And
therefore
in
our
greatest
tentations
,
when
it
seemeth
,
according
to
our
sense
and
feeling
,
that
Sathan
hath
taken
from
vs
,
our
peace
,
our
ioy
,
our
righteousnes
,
our
confidence
,
our
light
,
and
communion
with
our
God
:
so
that
it
appeareth
to
vs
,
that
we
are
vtterlie
forgotten
of
God
,
&
all
hope
of
life
taken
from
vs
:
yet
we
may
boldlie
answere
,
that
our
life
is
not
lost
,
although
all
sense
be
taken
from
vs
of
it
:
for
our
life
is
not
in
our
keeping
,
but
in
his
,
who
is
stronger
then
all
,
&
therefore
no
tentation
is
able
so
to
overcome
vs
,
that
we
bee
compelled
to
cast
away
our
confidence
in
God
,
who
is
faithfull
,
vnto
whom
in
all
our
sufferings
according
to
his
will
,
we
commit
our
soules
in
wel
doing
,
as
to
a
faithfull
Creator
:
according
to
the
exhortation
of
the
Apost.
Pet.
in
his
1.
Epi.
cha.
4.
&
19.
verse
.
For
he
doth
not
expone
our
life
to
hazard
,
as
he
did
the
life
of
Angels
&
of
Adam
in
paradise
.
The
gates
of
hel
are
not
able
to
prevail
against
the
elect
of
God
in
Christ
,
since
God
him selfe
is
the
keeper
of
their
life
.
The
second
part
is
,
That
we
are
dead
,
and
that
our
lyse
is
hid
with
Christ
in
God
.
The
vse
of
this
point
is
,
to
make
vs
lift
vp
our
mind
to
those
things
which
are
aboue
,
as
the
Apostle
in
that
same
place
exhorteth
vs
,
and
to
set
our
affections
on
these
things
which
are
aboue
,
because
our
lyfe
is
above
with
Christ
,
and
therefore
it
becommeth
vs
to
have
our
conversation
,
It
is
(
saith
he
)
hid
with
Christ
in
God
.
never
eye
did
see
,
nor
eare
hath
heard
,
neither
came
in
mans
heart
,
thethings
which
God
hath
prepared
for
them
that
love
him
:
much
more
then
is
it
hid
from
Sathan
,
that
he
can
not
see
it
.
Secondly
,
it
is
hid
with
Christ
,
even
with
him
who
hath
given
his
life
for
it
,
and
purchased
it
to
vs
by
his
owne
death
.
It
can
bee
with
none
to
whom
we
can
more
securely
credit
it
,
or
who
can
have
more
care
to
preserve
it
.
They
have
oftentymes
afflicted
mee
from
my
youth
,
May
Israell
now
say
.
They
have
oftentimes
afflicted
mee
from
my
youth
,
but
they
could
not
prevaile
against
me
.
For
the
same
God
,
who
hath
taken
the
keeping
of
ourlyfe
,
hath
also
taken
the
keeping
of
vs
to
that
lyfe
.
Therefore
the
Apostle
Paul
,
who
reioyceth
in
this
,
My
Father
(
saith
he
)
which
gave
them
mee
,
is
greater
then
all
:
and
none
is
able
to
take
them
out
of
my
Fathers
hande
.
Neither
(
sayeth
he
)
shal
one
plucke
them
out
of
my
handes
.
And
he
addeth
likewyse
the
reason
.
For
I
(
saith
he
)
and
my
Father
(
who
is
stronger
then
all
)
are
one
.
we
wrestle
not
against
fleshe
and
blood
,
but
against
Principalities
,
against
Powers
,
&
against
worldly
Governours
,
the
princes
of
darknes
of
this
world
,
against
spirituall
wickednesses
,
which
are
in
the
high
places
.
Therefore
he
biddeth
vs
,
To
take
the
whole
armour
of
God
.
If
wee
had
only
to
doe
with
flesh
and
blood
,
it
might
be
that
the
power
of
flesh
&
blood
might
be
sufficient
for
vs
,
to
defend
vs
:
for
ther
is
not
,
nor
hath
bene
,
any
power
of
man
so
great
,
but
there
hath
bene
and
shal
be
a
power
of
man
able
to
withstande
it
.
So
if
a
Prince
did
ryse
against
vs
,
we
might
flie
vnder
the
shadow
of
another
Princes
winges
for
our
securitie
,
but
no
man
,
in
the
world
,
how
great
so
ever
he
be
,
is
abls
to
defend
him selfe
,
much
lesse
others
,
from
the
assaultes
of
Sathan
,
sinne
,
and
death
.
These
three
are
stronger
then
any
creature
.
for
sinne
hath
overcome
both
Man
and
Angell
and
death
,
by
sinne
,
and
Sathan
prevailed
against
man
in
his
integritie
.
Therefore
it
is
most
needfull
that
wee
bee
guarded
by
another
power
stronger
then
the
power
of
man
,
yea
stronger
then
the
power
of
Angells
,
and
yet
stronger
then
the
power
of
sinne
and
death
,
which
haue
gotten
dominion
over
all
men
,
and
over
a
great
many
Angells
.
Now
,
a
greater
power
then
these
is
not
,
except
only
the
power
of
God
:
who
is
able
only
to
subdue
all
things
to
himselfe
,
by
the
power
of
his
might
.
This
serveth
first
to
confort
vs
against
all
terrour
of
the
Divells
power
and
malice
,
Goeth
about
like
a
roaring
Lyon
,
seeking
whom
he
may
devoure
.
knowing
that
we
are
kept
by
that
stronger
one
,
who
is
able
to
binde
that
strong
one
,
that
is
,
The
faith
of
the
operation
of
God
:
or
rather
,
of
the
effectuall
working
of
God
.
In
the
which
place
the
Apostle
sheweth
plainlie
,
that
it
is
through
this
faith
of
the
operation
of
God
,
that
God
doth
raise
vs
from
the
dead
,
as
he
did
Christ
.
Letting
vs
knowe
,
that
as
it
is
the
power
of
God
onely
,
that
is
able
to
worke
these
things
in
vs
that
concerne
eternall
life
:
so
this
power
is
never
performed
,
nor
practised
in
vs
,
but
throw
faith
.
For
this
cause
is
it
that
the
Apostle
to
the
Philippians
,
This
is
that
victorie
,
that
overcometh
this
world
,
even
our
faith
.
For
who
is
it
that
overcommeth
this
world
,
but
he
which
beleeveth
that
Iesus
is
that
sonne
of
God
.
And
the
Apostle
to
the
Ephesians
cap.
6.
vers.
16.
knowing
that
our
chief
strength
standeth
in
our
faith
,
biddeth
vs
above
all
other
partes
of
our
spirituall
armour
,
to
take
the
shield
of
faith
,
wherewith
wee
may
quenche
all
the
firie
dartes
of
the
wicked
.
And
Christ
when
hee
declareth
vnto
his
Disciples
,
but
I
have
prayed
for
thee
,
that
thy
faith
faile
not
.
Hereby
shewing
,
that
howsoever
the
Devill
assault
vs
,
&
buffet
vs
,
yet
in
none
of
our
slydings
obtaineth
he
a
full
victorie
,
so
long
as
our
faith
faileth
not
:
and
that
in
the
sure
continuance
of
our
faith
,
standeth
our
sure
keeping
from
all
the
Devills
sifting
and
winowing
of
vs
.
Hereby
it
is
manifest
,
that
they
which
never
beleved
,
had
never
proofe
of
the
saving
power
of
God
,
and
that
they
whose
faith
is
nothing
powerful
in
operation
against
Sathan
,
and
sinne
,
never
had
anie
true
faith
:
but
as
Iames
saieth
,
Their
faith
is
nothing
but
a
dead
faith
.
For
they
who
truely
beleeve
,
doe
finde
in
them selves
a
power
effectuall
,
whereby
they
are
made
able
to
fight
against
all
Principalities
and
spirituall
wickednesses
:
and
not
only
to
fight
,
but
also
to
overcome
them
.
So
that
even
it
is
a
wonder
to
the
Saintes
themselves
,
who
knowe
their
weacknes
naturall
,
that
they
shold
be
so
strengthned
by
grace
,
that
nothing
is
able
to
overcome
them
.
The
vse
of
all
this
is
,
to
teach
vs
,
that
aboue
all
things
,
we
should
pray
to
God
,
to
strengthen
our
faith
,
and
to
preserve
it
,
that
it
fayle
not
.
For
according
to
the
measure
of
our
faith
,
so
is
the
measure
of
our
strength
:
and
according
as
we
continew
in
faith
,
so
doth
our
strength
continue
with
vs
.
As
by
the
contrarie
,
our
faith
fayling
,
our
strength
faileth
vs
.
Therefore
was
it
that
Peter
,
albeit
he
receyved
a
great
foyle
from
the
Devill
in
denying
his
Lord
,
yet
did
he
at
length
overcome
the
Devill
,
because
his
faith
failed
not
,
though
hee
failed
in
confession
.
The
spirit
of
God
in
the
11.
Chapter
to
the
Hebrewes
sheweth
that
whatsoever
the
Saintes
were
able
to
doe
or
suffer
for
the
glory
of
God
,
it
was
by
faith
:
&
therefore
is
it
no
wonder
,
although
the
wicked
be
overcome
with
every
tentation
,
to
lust
,
to
drunkenes
,
to
chambering
,
to
wantonnes
,
pryde
and
covetousnes
,
&c.
seeing
the
power
of
God
,
by
which
these
things
only
can
be
overcome
,
is
not
in
them
,
they
being
without
faith
.
Now
have
we
to
speak
of
the
end
wherto
we
are
kept
,
vnto
salvation
,
as
we
said
before
of
the
keeping
of
our
life
:
That
it
were
no
comfort
to
vs
,
except
it
were
kept
for
vs
.
So
likewise
of
vs
,
it
were
no
matter
of
ioy
to
vs
,
that
wee
are
kept
,
if
it
were
not
to
salvation
that
we
are
kept
.
For
God
doth
keepe
the
very
Devills
in
chaines
vnder
darknes
.
But
whereto
,
a
lively
hope
,
and
an
inheritance
immortall
,
&c.
that
same
doth
hee
call
nowe
,
salvation
:
to
teach
vs
,
that
our
inheritance
is
salvation
,
and
that
salvation
is
our
inheritance
.
For
no
man
can
bee
Gods
heire
,
but
he
must
inherite
life
:
and
none
can
inherite
lyfe
,
but
hee
must
bee
the
heire
of
GOD
,
and
Coheire
with
Christ
.
This
for
the
surety
of
this
lyfe
,
to
the
hope
wherof
the
Lord
our
God
begetteth
vs
.
Now
the
last
poynt
is
,
concerning
the
manifestation
of
this
salvation
.
Touching
the
which
there
is
three
things
to
be
marked
.
First
,
that
this
salvation
is
alreadie
prepared
.
Secondlie
,
that
it
is
to
be
revealed
.
And
thirdlie
,
the
time
of
the
revealing
of
it
,
is
the
last
day
.
To
come
to
the
first
,
it
is
not
to
be
thought
that
our
salvation
is
not
yet
readie
,
the
time
of
Reformation
:
for
the
way
to
the
most
holy
place
was
not
yet
opened
,
whyle
as
yet
the
first
tabernacle
was
standing
,
neither
was
that
sacrifice
offered
that
doth
purge
our
consciences
from
dead
workes
,
to
serve
the
living
God
,
and
wherby
eternall
redemption
is
purchased
.
Neither
was
our
forerunner
entred
in
before
vs
into
the
heavens
for
vs
,
to
prepare
a
place
for
vs
,
in
purifying
the
heavenly
things
themselves
with
his
owne
sacrifice
.
For
the
Lawe
had
but
the
shadow
of
good
things
to
come
,
and
not
the
verie
Image
of
the
things
.
But
nowe
since
our
Passeover
is
offered
,
and
our
Advocat
entred
into
the
heavens
,
and
crowned
with
glorie
and
honour
in
the
flesh
,
so
taking
possession
in
his
very
manhood
,
of
this
inheritance
immortall
,
vndefiled
,
and
which
withereth
not
.
Now
,
I
say
,
saluation
is
made
readie
.
Neither
is
it
holden
back
from
vs
,
nor
we
from
it
,
because
it
is
not
yet
prepared
,
but
because
the
time
is
not
yet
come
in
the
which
we
must
receyve
it
.
How
long
Lord
which
art
holy
and
true
,
doest
not
thou
iudge
and
avenge
our
blood
on
them
that
dwell
on
the
earth
?
It
was
answered
to
them
,
That
they
should
rest
for
a
little
season
,
vntill
their
fellow
servaunts
and
their
brethren
,
that
should
be
killed
even
as
they
,
were
fulfilled
.
For
both
the
full
vengeance
of
the
wicked
,
and
full
glorification
and
redemption
of
the
Saints
,
is
delayed
vntill
the
number
,
both
of
the
wicked
and
redeemed
,
bee
fulfilled
.
This
serveth
to
comfort
vs
,
when
we
know
that
our
salvation
is
not
now
to
be
prepared
,
&
to
be
purchased
as
yet
,
but
that
it
is
readie
and
prepared
already
:
So
that
,
if
we
were
ready
for
it
,
it
is
ready
for
vs
.
There
is
no
lett
therefore
in
our
salvation
,
why
we
enioy
it
not
,
for
it
is
ready
prepared
,
even
as
a
bryd
ready
for
her
bridgrome
,
but
we
are
not
yet
readie
,
because
we
wante
yet
a
number
of
those
with
whom
we
must
enioy
it
,
&
who
with
vs
must
enioy
it
.
For
it
is
not
kept
for
me
alone
,
nor
for
vs
of
this
age
alone
,
or
for
vs
of
this
or
that
Nation
alone
,
but
it
is
kept
for
vs
al
who
belong
to
Iesus
Christ
,
as
members
of
his
bodie
:
which
must
bee
completed
and
accomplished
in
all
the
members
,
not
one
wanting
,
before
it
put
on
the
glorie
of
the
head
.
Next
saith
the
Apostle
,
It
is
prepared
to
be
revealed
or
shewed
.
This
yet
serveth
to
increase
our
ioy
.
It
was
doubtles
a
forcible
argument
,
that
Christ
vsed
,
to
ease
the
hearts
of
the
Apostles
,
That
he
did
goe
to
prepare
a
place
for
them
:
but
it
doubled
their
ioye
,
That
he
would
come
againe
,
and
receive
them
vnto
himself
,
that
where
he
is
,
they
might
be
also
.
So
doubtles
it
is
with
vs
.
It
is
no
smal
matter
of
Consolation
,
when
we
know
that
salvation
is
prepared
for
vs
by
Iesus
Christ
in
the
heavens
:
but
it
doeth
much
more
glad
our
heartes
,
when
it
is
tolde
vs
that
this
salvation
of
ours
,
which
now
is
hid
from
our
eyes
,
shal
be
shewed
to
vs
,
that
wee
may
see
it
with
our
eyes
.
Simeon
with
al
the
rest
of
the
faithfull
,
reioyced
in
the
promise
made
to
them
of
the
Messias
.
But
Simeon
had
this
more
then
the
rest
,
that
he
had
this
promise
,
that
hee
should
not
see
death
,
before
hee
had
seene
the
annoynted
of
the
Lord
:
&
therefore
as
all
did
die
with
ioy
sufficient
in
the
promise
of
his
comming
,
yet
Simeon
behoved
to
have
more
ioy
in
his
death
,
when
he
said
:
Lord
now
lettest
thou
thy
servaunt
depart
in
peace
,
according
to
thy
worde
:
For
my
eyes
have
seene
thy
salvation
.
No
surely
,
it
were
no
comfort
to
vs
to
know
that
there
is
salvation
in
the
heavens
,
if
we
were
secluded
for
ever
from
seeing
that
salvation
:
yea
it
were
better
for
the
wicked
never
to
have
known
there
were
a
God
:
yea
that
there
were
not
a
God
at
all
,
then
to
be
banished
from
the
presence
of
that
God
for
ever
,
as
they
shall
be
.
The
vse
hereof
is
,
to
comfort
vs
against
the
present
longinge
and
earnest
desire
wee
have
of
the
sight
of
God
,
and
of
our
Saviour
,
and
of
that
glory
,
Come
Lord
Iesus
,
come
:
and
that
that
day
,
which
is
the
last
of
al
days
,
may
come
,
because
they
know
their
life
can
not
be
revealed
till
that
day
.
This
day
of
all
dayes
is
the
most
longed
for
by
the
godlie
:
and
of
all
dayes
least
desired
or
wished
of
the
worlde
.
The
reason
is
evident
,
The
godlie
doe
know
that
that
bringeth
to
them
the
end
of
all
miserie
,
and
everlasting
ioye
:
whereas
to
the
wicked
it
bringeth
an
end
of
al
their
flesh
lie
pleasures
and
worldlie
delites
,
wherein
they
did
put
their
felicitie
,
and
doth
begin
their
endles
damnation
,
Therefore
would
they
wish
it
never
came
:
So
contrarie
is
the
desire
of
Gods
children
to
the
desire
of
the
wicked
.
For
ther
shal
be
two
things
in
that
day
revealed
that
never
were
seen
before
,
that
is
,
the
salvation
of
the
elect
,
and
the
vengeance
prepared
for
the
wicked
.
It
is
true
in
deed
that
God
sheweth
his
salvation
,
even
in
this
world
,
in
all
the
deliverances
of
his
children
,
like
as
hee
sheweth
his
vengeance
in
al
plagues
powred
vpon
the
wicked
:
but
we
must
distinguish
betwixt
al
salvation
enioyed
in
this
life
,
&
that
salvation
which
is
to
be
manifested
in
the
comming
of
Christ
:
and
betwixt
all
iudgements
in
this
life
,
&
that
iudgement
that
shal
be
revealed
in
the
appearing
of
the
Lord
in
flaming
fire
.
For
neither
is
the
first
that
full
fruit
of
Gods
mercie
purchased
by
Christ
,
neither
is
the
other
the
iust
recompence
of
Gods
Iustice
to
the
wicked
.
And
therefore
is
it
in
the
script
.
that
the
life
of
the
Saints
,
is
said
to
be
hid
vntill
the
last
time
:
and
the
wrath
of
God
and
his
Iustice
to
be
hid
vnto
the
day
of
wrath
,
and
manifestation
of
the
iust
iudgement
of
God
.
FINIS
.