A
Treatise
or
Commentarie
vpon
the
first
Psalme
.
Psalme
I.
1
Blessed
is
the
man
that
walketh
not
in
the
Counsell
of
the
vngodly
,
nor
standeth
in
the
way
of
sinners
,
nor
sitteth
in
the
seate
of
the
scornefull
.
2
But
his
delight
is
in
the
Law
of
the
Lord
,
and
in
his
Law
doth
he
meditate
day
and
night
.
3
And
he
shall
be
like
a
tree
planted
by
the
rivers
of
water
,
that
bringeth
forth
his
fruite
in
his
season
,
his
leafe
also
shall
not
wither
,
and
whatsoever
he
doth
shall
prosper
.
4
The
vngodly
are
not
so
;
but
are
like
the
chaffe
which
the
winde
driveth
away
.
5
Therefore
the
vngodly
shall
not
stand
in
judgement
,
nor
sinners
in
the
Congregation
of
the
righteous
.
6
For
the
Lord
knoweth
the
way
of
the
righteous
,
and
the
way
of
the
wicked
shall
perish
.
BLessednesse
is
that
greatest
good
of
man
,
which
all
desire
and
seeke
for
it selfe
,
and
all
other
things
for
it
:
that
Haven
of
rest
,
to
which
man
driues
with
all
his
sailes
,
and
oares
,
and
there
vnfraughts
all
his
thoughts
and
actions
;
sits
downe
,
and
so
acquieteth
his
soule
,
Where
it
is
situate
,
and
how
to
shape
our
course
to
attaine
it
,
no
Card
or
Compasse
,
but
onely
Gods
Word
can
direct
vs
.
They
which
saile
thither
without
this
Needle
(
doe
but
obserue
them
)
after
with
their
guide
they
haue
compassed
Sea
and
Land
,
finish
their
voyage
in
the
dead
Sea
.
Most
men
,
and
almost
all
that
travaile
this
way
,
are
wasted
by
such
Pilots
,
that
it
is
no
maruaile
to
see
them
so
widely
or
wildely
to
erre
and
wander
.
The
Covetous
man
sets
Mammon
at
the
sterne
,
and
makes
no
doubt
,
but
to
arriue
safely
there
with
such
a
guide
The
Ambitious
chuseth
Lucifer
,
and
fully
perswades
himselfe
to
attaine
it
by
his
direction
.
The
Voluptuous
takes
along
Beliall
with
him
,
(
that
dissolute
and
vnthriftie
companion
)
and
feares
not
,
while
he
holds
the
rudder
,
to
touch
at
this
Land
of
Happinesse
.
The
very
best
,
and
wisest
not
onely
of
the
Heathen
,
but
worldly
Professours
resting
themselues
vpon
Morality
,
and
Forme
,
haue
seemed
to
themselues
and
others
a
long
time
to
make
a
good
voyage
,
but
all
at
length
split
at
one
rocke
,
and
meete
in
the
gulfe
of
destruction
.
Some
few
embarking
themselues
in
that
sure
,
but
despised
Vessell
of
Gods
word
,
and
vtterly
reiecting
all
other
Pilots
,
giving
vp
themselues
vnto
the
direction
of
the
blessed
Spirit
,
haue
,
not
indeed
without
many
stormes
,
yet
safely
landed
their
soules
in
that
blessed
Haven
,
and
possessed
the
inheritance
of
rest
and
promise
.
Wisedome
of
God
whose
delights
are
with
the
children
of
men
,
such
multitudes
scattered
,
and
wandring
as
sheepe
without
a
shepheard
,
hath
compassion
on
them
,
and
aswell
by
his
owne
,
as
by
this
his
King
of
Heralds
voyce
,
and
by
his
Sonne
(
the
wisest
type
of
Wisedome
)
calls
to
these
wandring
wretches
:
Forsake
your
way
yee
foolish
,
and
you
shall
liue
,
and
walke
in
the
way
of
vnderstanding
.
Now
of
this
Psalme
,
(
where
our
happy
estate
is
excellently
described
,
and
the
way
to
it
plainely
poynted
out
to
vs
)
it
is
fit
to
consider
aswell
the
Authour
as
the
matter
.
The
Authour
is
either
principall
,
or
subordinate
,
our
head
Iesus
Christ
,
who
by
his
Spirit
indited
it
,
and
the
Prophet
David
,
whom
he
vsed
as
his
Secretary
,
or
hand
to
write
it
.
The
scope
,
as
of
all
other
Scripture
,
is
to
be
a
lampe
vnto
our
feete
,
and
a
light
vnto
our
paths
,
walking
in
the
counsell
of
the
ungodly
;
2.
standing
in
the
way
of
sinners
;
3.
sitting
in
the
seate
of
the
scornefull
:
All
this
in
the
first
verse
.
Secondly
,
he
sets
out
the
true
way
to
happines
,
which
seemes
the
farthest
about
,
but
is
the
neerest
home●
and
our
severall
journies
in
it
,
which
are
but
two
:
first
delighting
;
secondly
,
meditating
in
Gods
word
,
which
is
amplified
from
the
time
,
day
and
night
:
And
this
is
contained
in
the
second
verse
.
Thirdly
,
in
the
next
place
he
more
distinctly
and
severally
discovers
this
happinesse
,
that
so
he
may
winne
us
to
it
;
First
,
by
a
most
familiar
and
elegant
similitude
of
a
tree
:
1.
planted
:
2.
watered
:
3.
fruitfull
:
4.
flourishing
:
then
by
a
part
of
it
namely
,
prosperity
.
This
in
the
3
verse
.
Fourthly
h●
displayes
the
woefull
estate
of
those
who
goe
the
other
way
;
first
negatiuely
,
They
are
not
so
:
not
blessed
,
not
planted
,
not
watered
,
not
fruitfull
,
not
flourishing
,
they
prosper
not
.
Againe
affirmatiuely
,
by
a
comparison
:
they
are
as
chaffe
blowne
away
with
the
wind
;
and
therefore
shall
be
separated
from
the
wheat
,
and
burnt
with
fire
.
This
is
deliver●d
in
the
4
and
5
v●rses
.
Lastly
in
the
sixt
,
he
giues
an
infallible
reason
of
all
he
speakes
,
namely
,
the
providence
of
God
over-looking
,
and
disposing
both
.
Now
as
a
Guide
,
who
undertakes
onely
to
bring
us
in
the
right
way
to
our
journies
end
,
in
our
passage
will
beguile
the
way
with
some
discourse
,
or
name
to
us
the
Townes
,
Castles
,
Rivers
,
&c.
by
which
we
passe
.
So
this
holy
Saint
leading
us
forward
,
entertaines
the
way
with
much
profitable
matter
:
pointing
out
though
obscurely
old
Babilon
,
and
new
Ierusalem
,
the
false
,
and
true
Church
with
their
lawes
and
manners
.
Having
thus
prepared
the
way
,
let
us
now
enter
upon
it
,
and
in
the
first
wee
'l
obserue
the
Guide
himselfe
;
from
whom
we
gather
this
proposition
.
The
Prophet
David
,
and
in
him
,
the
holy
Ghost
is
the
Author
of
this
Psalme
.
And
that
we
may
profit
the
more
by
this
Teacher
,
let
us
consider
how
he
is
qualified
for
this
office
:
wise
Princes
,
if
they
cannot
make
men
fit
for
any
place
,
will
chuse
such
as
are
already
made
to
their
hand
.
But
the
Lords
election
prepares
,
and
enables
his
servants
for
any
calling
in
his
Church
.
Let
us
then
behold
him
either
in
his
spirituall
or
temporall
estate
.
First
God
tooke
him
(
the
youngest
of
many
brethren
)
from
following
the
sheepe
,
and
made
him
a
Shepheard
of
men
;
King
over
his
onely
people
,
the
house
of
Israell
;
and
so
filled
his
heart
with
wisedome
,
valour
,
and
other
gifts
necessary
for
government
,
that
never
any
Prince
joyntly
in
them
all
,
was
more
,
or
indeed
equally
renowned
.
He
blessed
his
raigne
with
many
famous
victories
;
was
with
him
wheresoever
he
went
,
cut
off
all
his
enemies
,
and
made
him
a
great
name
,
like
the
name
of
the
great
men
which
are
on
the
earth
.
Secondly
,
his
spirituall
estate
may
be
considered
either
in
his
publike
office
,
Prophet
,
a
man
of
God
,
none
more
famous
among
the
Prophets
:
or
in
his
private
disposition
,
a
man
after
Gods
owne
heart
,
propounded
as
a
patterne
,
especially
to
Princes
;
whence
it
is
that
all
his
successours
are
either
condemned
for
not
following
him
,
or
commended
for
treading
in
his
footsteps
.
For
confirmation
of
this
Proposition
,
Holy
Ghost
is
the
prime
Author
of
the
Booke
of
Psalmes
:
For
all
Scripture
is
inspired
,
and
holy
men
spake
as
they
were
moved
by
the
holy
Ghost
.
The
Spirit
of
the
Lord
spoke
by
me
,
and
his
word
was
in
my
tongue
.
It
will
not
be
vnprofitable
to
lay
downe
some
reasons
or
grounds
of
this
action
,
He
reveales
and
conceales
these
things
,
because
it
so
pleaseth
him
.
See
also
Exod.
33.
13.
17.
and
Numb.
12.
6
,
7
,
8.
In
vs
whom
he
teacheth
,
there
are
some
occasions
,
as
1.
our
difficulty
in
learning
,
especially
things
spirituall
.
2.
our
naturall
delight
in
Musicke
.
3.
A
certaine
aptnesse
in
numbers
to
convey
to
our
mindes
,
and
settle
in
our
memories
these
profitablelessons
.
The
reasons
why
he
vseth
David
in
this
imployment
,
may
be
1.
the
gift
of
Musicke
,
in
which
he
excelled
.
2.
the
sanctifying
gifts
of
Gods
Spirit
,
which
afforded
ditties
to
his
notes
,
and
by
expressing
his
holy
affections
,
filled
others
,
on
all
o●casions
,
to
lay
open
,
and
poure
out
their
hearts
to
God
in
prayer
.
In
Dauid
the
cause
of
writing
may
be
1.
his
Faith
:
I
beleeved
therfore
I
spake
.
2.
his
loue
,
desiring
to
draw
others
on
to
that
happinesse
,
which
himselfe
had
found
.
Ioyne
these
together
,
and
we
shall
find
a
good
ground
of
this
action
.
We
are
vnapt
to
learne
,
there
is
an
aptnesse
in
this
kind
of
teaching
to
sinke
easier
,
and
deeper
into
our
mindes
:
God
knowes
in
his
wisedome
what
is
best
for
vs
,
and
his
loue
will
effect
it
;
therefore
having-fitted
David
with
this
qualitie
of
holy
Musicke
,
he
stirres
vp
his
heart
to
vtter
by
faith
,
what
he
had
learned
,
and
by
loue
to
draw
on
our
lagging
affections
to
the
like
gracious
practise
.
teaching
,
confuting
,
trying
,
comforting
,
and
exhorting
,
that
by
applying
it
partly
to
our
vnderstanding
,
we
might
grow
in
light
,
and
be
better
informed
in
our
judgement
,
partly
,
to
our
will
and
affections
,
we
might
be
reformed
,
let
vs
see
what
vse
we
may
make
of
this
point
,
and
first
for
our
instruction
.
Instruction
.
1.
Learne
then
here
,
that
man
is
of
an
indocible
nature
,
especially
in
things
spirituall
,
hard
to
conceive
,
prone
to
forget
;
why
else
should
God
himselfe
vndertake
this
Office
?
Why
should
he
employ
so
many
Writers
?
so
many
Speakers
?
furnish
them
with
all
multiplicity
of
learning
,
great
variety
of
gifts
,
singular
,
and
divers
vtterance
?
Had
we
a
good
capacity
to
conceive
the
lessons
of
the
Spirit
,
were
we
of
firme
memory
,
to
retaine
what
we
had
rightly
conceived
,
all
this
labour
had
bin
in
vaine
,
and
needlesse
.
No
surely
,
our
vnderstandings
are
over-whelmed
with
a
thicke
mist
,
an
AEgyptian
palpable
darkenesse
,
not
easily
dispelled
by
this
glorious
light
;
well
may
the
beames
of
Gods
word
shine
round
about
vs
,
Whom
shall
I
teach
knowledge
?
and
whom
shall
I
make
to
vnderstand
the
things
that
he
heareth
?
them
that
are
weaned
from
the
milke
,
and
drawne
from
the
breast
:
for
precept
must
be
vpon
praecept
,
praecept
vpon
praecept
,
line
vpon
line
,
line
vpon
line
,
here
a
little
and
there
a
little
:
for
with
stammering
lips
,
and
with
another
tongue
will
he
speake
to
this
people
.
Looke
as
we
t●ach
our
Infants
to
speake
,
we
meet
them
halfe
way
,
by
descending
to
their
stammering
speech
:
we
speake
like
children
,
that
they
may
learne
to
speake
like
men
;
wee
frame
our
words
,
and
fit
them
to
their
tongues
,
we
beate
speech
into
th●m
by
a
continuall
,
and
never
weary
repetition●
Thus
the
Lord
must
deale
with
vs●
He
comes
downe
to
our
infant
capacity
,
We
are
dull
of
hearing
,
when
we
ought
for
our
time
to
be
teachers
,
we
had
neede
to
be
ta●ght
againe
which
be
the
●irst
principles
of
the
oracles
of
God
.
we
are
teachers
in
Isra●ll
(
as
if
we
had
no
spirit
in
vs
)
we
dreame
of
a
carnall
re-entrance
into
the
●omb
;
and
when
it
is
further
opened
,
and
explained
,
how
these
things
can
be
?
When
Christ
so
plainely
and
frequently
vnfolds
the
mystery
of
his
death
and
resurrection
,
wee
(
though
his
Apostles
)
so
long
conversant
with
him
,
vnderstand
none
of
these
things
,
n●ither
perceive
the
things
which
are
spoken
.
Pharisaicall
leaven
,
our
mindes
are
presently
thinking
of
want
of
bread
:
Yet
are
we
not
more
hard
to
conceive
then
easie
to
forget
.
doe
wee
forget
the
consolation
,
which
speakes
to
vs
as
children
?
Can
a
maid
forget
her
ornament
,
or
a
bride
her
attire
?
yet
my
people
haue
forgotten
me
dayes
without
number
.
O
you
of
little
faith
,
why
doe
you
thinke
thus
?
Doe
you
not
yet
perceiue
,
nor
remember
?
Nay
many
times
we
inforce
him
,
When
God
speaks
once
,
or
twice
,
and
we
attend
not
,
to
open
our
eares
by
corrections
,
and
by
smart
to
quicken
us
.
Consider
here
,
as
well
Gods
wonderfull
patience
,
compassion
,
and
goodnes
to
us
,
in
admitting
to
his
schoole
such
untoward
scholars
,
and
our
happinesse
in
such
a
Teacher
.
Happy
is
the
child
,
who
being
rude
,
and
unteachable
,
dull
,
and
blockish
,
meets
with
a
Master
skilfull
to
handle
him
,
and
patient
in
his
defects
;
Our
Doctor
hath
the
keyes
of
David
,
not
onely
to
unseale
the
booke
,
but
to
unlock
our
mindes
,
able
to
make
poore
Fishermen
instructors
to
the
wisest
,
&
most
learned
of
all
the
world
.
Admi●●ble
is
his
patience
,
[
*
](A00980-e4650-b)
*
1
Pet.
3.
20
Gods
Spirit
.
The
consideration
of
the
writer
should
waken
our
eare
,
and
raise
up
our
hearts
to
diligent
attention
:
Doest
thou
heare
him
take
out
any
lesson
for
thee
of
instruction
,
shewing
thee
what
is
good
,
or
evill
,
what
way
leads
to
happines
,
what
carries
thee
to
perdition
:
what
thou
must
choose
,
and
practise
,
what
thou
must
reiect
,
and
avoid
?
Remember
then
,
and
say
with
thy selfe
:
It
is
that
Divine
wisedome
,
that
Spirit
of
Truth
,
to
lead
me
into
all
truth
;
it
is
even
he
that
reades
this
Lecture
to
me
;
and
he
hath
chosen
the
mouth
of
a
Kingly
Prophet
to
utter
it
,
who
having
past
through
all
estates
,
and
by
continuall
study
,
and
practise
in
the
word
of
God
,
being
growne
wiser
then
his
enemies
,
then
the
ancient
,
of
more
understanding
then
all
his
teachers
,
Speake
Lord
for
thy
Servant
heareth
.
Doest
thou
heare
him
,
reproving
openly
those
that
sinne
,
sharply
rebuking
,
that
men
may
be
sound
in
the
●aith
?
pure
Sp●rit
,
whose
eye
cannot
endure
sinne
and
iniquitie
,
Purge
me
with
Hysop
,
and
I
shall
be
cleane
,
wash
me
,
and
I
shall
be
whiter
then
snow
,
and
shall
I
not
heed
such
a
warning
?
I
will
heare
the
rod
,
and
who
hath
appointed
it
.
repentance
:
Take
words
to
thy selfe
,
and
say
.
This
is
that
glorious
Comforter
,
whom
my
Saviour
hath
sent
to
dwell
in
me
,
he
might
be
a
seale
,
and
earnest
of
his
promises
,
and
that
inheritance
purchased
with
his
blood
.
This
oyle
he
brings
to
my
bleeding
soule
in
that
horne
of
Dauid
,
an
horne
taken
from
his
Altar
,
consecrated
,
and
fitted
by
that
holy
Annointing
;
O
Lord
heale
me
for
my
bones
are
vexed
.
Let
thy
good
spirit
lead
me
into
the
land
of
righteousnesse
:
Draw
me
and
I
will
run
after
thee
.
O
enlarge
my
heart
,
and
I
will
runne
in
the
way
of
thy
Commandements
.
In
all
thy
course
let
this
thought
of
thy
Guide
never
depart
from
thee
,
but
commune
thus
with
thine
owne
heart
:
what
is
there
that
should
stop
me
in
this
way
?
What
is
there
that
should
not
rather
incite
and
hasten
me
?
Shall
I
say
?
I
have
great
possessions
,
promoted
to
some
high
o●fice
;
increased
in
children
,
keepe
a
great
familie
,
and
burdened
with
many
affaires
both
publike
and
private
?
But
how
farre
did
this
my
Guide
exceed
me
in
all
outward
blessings
?
Yet
I
find
that
every
where
he
useth
them
,
as
so
many
cords
to
pull
on
his
heart
with
more
force
to
the
practice
of
Godlinesse
.
Should
I
complaine
of
discouragements
,
trouble
,
contempt
,
poverty
,
affliction
?
They
had
almost
conumed
mee
upon
earth
,
but
I
forsooke
not
thy
precepts
:
The
proud
have
had
me
exceedingly
in
derision
,
yet
have
I
not
declined
from
thy
Law
.
I
am
small
,
and
despised
,
yet
doe
I
not
forget
thy
statutes
.
Trouble
and
anguish
are
come
upon
mee
,
yet
are
thy
Commandements
my
delight
.
Follow
therefore
cheerfully
so
good
a
Leader
,
and
learne
of
him
in
riches
,
be
rich
in
good
workes
,
in
poverty
,
to
be
poore
in
spirit
;
be
more
vile
,
and
low
in
thine
owne
eyes
.
2
Re●utation
.
Let
us
here
not
so
much
refute
,
as
detest
and
accurse
those
Popish
blasphemies
concerning
this
,
and
other
Scriptures
:
Surely
though
a
reverend
opinion
,
and
speech
of
the
written
Word
,
be
not
ever
an
infallible
signe
of
a
faithfull
Christian
,
yet
an
un-reverend
aestimation
,
contemptuous
,
and
disgracefull
speech
,
is
a
sure
argument
of
infidelity
,
and
Atheisme
.
The
Ancients
received
the
Scriptures
as
the
Iudge
sent
from
heaven
,
and
the
voyce
of
Christ
,
which
they
durst
not
censure
,
but
by
which
they
censured
all
other
writings
;
yeelding
to
the
Canonicall
Scriptures
,
and
to
them
alone
,
an
un-deniable
consent
.
Thus
Origen
,
thus
Austen
;
August
:
cont.
C●es
commu
.
l.
2●
c.
31.
32
And
above
other
Scriptures
,
they
wonderfully
extolled
the
Psalmes
:
affirming
the
Prophet
was
a
most
sweet
and
delightfull
companion
of
our
journey
,
relieving
,
and
helping
all
sorts
that
travaile
this
way
,
becomming
all
to
all
men
;
that
there
is
nothing
which
we
may
not
learne
in
the
Psalmes
;
that
such
as
with
a
faithfull
,
and
serious
mind
exercise
themselues
in
the
Psalmes
,
are
in
a
manner
fellowed
with
the
Angels
of
God
.
Thus
Nazianzen
,
Austen
,
Chrysostome
,
Bernard
.
Now
how
they
which
boast
so
much
of
Antiquitie
,
and
the
onely
Church
,
agree
with
the
Ancients
,
and
with
the
true
Church
,
we
may
perceive
in
this
particulars
.
It
is
almost
incredible
how
basely
,
and
despitefully
they
speake
of
the
Oracles
of
God
.
Let
me
cleare
this
point
a
little
.
1.
They
a●firme
the
Scriptures
[
*
](A00980-e5570-b)
*
Andrad
:
Orthod.
Rhem.
test
.
mistie
,
and
darke
,
despising
that
woe
pronounced
on
those
who
call
light
darkenesse
,
and
darkenesse
light
:
Spirit
of
truth
,
[
*
](A00980-e5650-b)
*
Concil.
Trid.
S●ss.
3.
Apocryphall
,
and
humane
writings
,
which
(
as
the
Moone
under
the
Sunne
mingled
with
the
word
of
truth
,
make
a
fearefull
Ecclipse
in
the
Church
:
commanding
those
Bastard
writings
to
be
received
as
the
Genuine
,
with
aequall
authority
and
estimation
.
3.
They
have
set
up
an
earthly
Meteor
,
exhaled
from
their
own
braine
to
be
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
another
counterfeit
Sunne
to
confront
the
true
,
in
pretence
,
to
supply
the
defects
of
it
.
This
is
their
[
*
](A00980-e5720-b)
*
Concil.
Triden
.
Sess
3.
Traditions
,
in
word
equaling
,
but
in
deed
,
preferring
them
before
the
Scripture
.
4.
The
better
to
depresse
the
splendour
of
it
,
they
haue
laboured
to
hide
it
under
a
bushell
,
under
the
veile
of
an
[
*
](A00980-e5750-b)
*
Ibid.
vnknowne
tongue
.
And
of
many
other
haue
they
chosen
the
Vulgar
translation
as
Authenticall
,
which
of
all
the
rest
is
knowne
,
and
by
some
of
their
own
confessed
,
to
be
the
most
barbarous
,
spotted
and
defectiue
,
commanding
it
(
under
censure
of
Anathema
)
to
be
received
,
and
in
no
pretence
whatsoever
,
in
any
thing
rejected
.
5.
They
affirme
the
Scripture
is
no
further
a
light
,
then
it
shall
please
the
Pope
to
kindle
,
and
light
it
up
by
his
breath
and
interpretation
;
[
*
](A00980-e5800-b)
*
Hosi●
de
expr
.
Dei
verb.
defining
,
that
whatsoever
hath
the
holy
Fathers
exposition
,
hath
the
very
word
of
God
,
though
he
know
not
whether
it
doe
,
nor
how
it
can
possibly
agree
with
the
word
expounded
:
peremptorily
decreeing
,
that
no
man
presume
to
receive
it
in
any
other
sense
,
then
the
holy
Mother
Church
interprets
it
,
whose
Prerogative
it
is
to
unfold
it
.
6.
With
monstrous
impudence
they
dare
maintaine
,
that
the
[
*
](A00980-e5830-b)
*
Bellar.
de
Sacram
lib.
2●
c.
25.
strength
of
all
former
Councels
(
and
if
of
all
,
then
of
that
Councell
also
,
which
was
held
by
the
Apostles
)
and
all
Doctrines
depends
upon
the
authority
of
the
present
Church
.
Lastly
they
reproach
and
revile
it
,
that
it
is
a
[
*
](A00980-e5880-b)
*
Pig●
.
de
Hi●rar
.
l.
3.
nose
of
waxe
,
a
Lesbian
,
or
leaden
rule
:
that
it
may
be
well
defended
,
as
godlily
spoken
,
that
the
Scriptures
without
the
Churches
authority
,
is
of
no
more
force
then
AEsops
fables
:
and
there
the
same
Hosius
stickes
not
plainely
to
say
,
Hosi
.
de
anchor
.
scrip
.
that
the
Scripture
should
have
little
waight
with
them
,
without
the
Churches
authority
.
Nay
,
a
Priest
in
a
controversie
with
my selfe
,
blasphemously
averres
(
which
testimony
of
Iesuiticall
doctrine
I
will
ever
keepe
by
me
)
that
the
Scripture
was
not
written
by
the
command
of
God
,
nor
of
set
purpose
,
but
by
chance
.
I
have
seene
some
so
grossely
painted
,
that
the
daubing
,
being
melted
in
the
Sunne
,
hath
hung
by
drops
upon
their
cheeks
,
discovering
their
deformitie
,
publishing
their
shame
:
Thus
it
is
with
this
painted
whore
of
Rome
.
As
thus
they
spue
out
their
gall
upon
the
Scriptures
in
generall
(
for
they
are
those
two
faithfull
witnesses
which
vex
these
earthly
men
)
tongue
of
the
Dragon
.
Reproofe
1.
First
,
those
are
here
to
be
rebuked
,
who
from
this
gracious
dealing
of
God
,
continually
plying
them
by
ceaseles
teaching
,
admoni●hing
,
and
exhorting
,
take
no
notice
of
their
indisposition
,
and
backwardnesse
,
nor
giue
any
credit
unto
this
truth
,
when
this
their
untowardnesse
is
evidently
discovered
unto
them
.
It
is
strange
to
see
what
strangers
men
are
at
home
;
like
some
idle
Gallants
,
who
wander
through
all
the
world
,
and
know
nothing
of
their
owne
Countrey
:
Salomons
fooles
,
their
eyes
walke
through
the
world
,
but
never
looke
into
their
owne
hearts
.
Surely
as
the
eyes
of
our
body
stand
naturally
outward
,
and
cannot
turne
themselues
to
spie
out
any
thing
within
;
so
the
mindes
of
naturall
men
can
rowle
themselues
every
way
,
but
haue
no
sight
inward
.
Hence
it
is
,
that
wicked
men
being
altogether
unacquainted
with
themselues
,
and
meere
forreiners
in
their
owne
hearts
,
cannot
endure
to
be
alone
:
(
which
the
Philosopher
giues
as
a
good
reason
,
why
impious
men
hate
solitarinesse
;
)
and
hence
flowes
that
vaine
,
and
proud
conceit
of
our
owne
abilities
,
despising
&
censuring
others
,
discerning
every
mote
in
our
neighbours
,
but
not
the
beame
in
our
owne
eye
.
How
scornfully
did
the
Pharises
heare
themselues
taxed
with
blindnesse
?
discerning
men
as
trees
:
so
while
we
lie
in
the
darkenesse
of
ignorance
,
we
discover
no
weaknesse
;
but
so
soone
as
the
light
of
Gods
spirit
enters
into
the
heart
,
we
presently
finde
out
a
world
of
wickednesse
:
what
man
is
able
(
till
God
set
in
his
hand
)
to
make
the
ignorant
man
see
and
acknowledge
his
ignorance
?
As
the
naturall
,
so
the
spirituall
foole
,
the
greater
ideot
he
is
,
the
better
hee
conceits
of
himselfe
,
as
wiser
then
seven
men
that
can
render
a
reason
.
Doe
but
you
(
say
they
to
Moses
)
heare
God
,
and
declare
it
to
us
,
and
wee
will
heare
and
doe
it
:
this
they
ignorantly
and
arrogantly
spake
of
themselues
,
when
yet
God
had
not
given
them
hearts
to
perceiue
,
eyes
to
see
,
eares
to
heare
unto
that
day
.
Thus
is
it
at
this
day
with
those
,
whose
eyes
,
eares
,
and
hearts
God
hath
not
opened
;
they
neither
doe
,
nor
can
perceiue
their
owne
wants
,
and
so
thinke
,
and
speake
proudly
of
themselues
,
that
they
haue
good
hearts
to
God
,
that
they
haue
good
intents
,
strong
faith
,
loue
to
God
with
all
their
soules
,
&c.
But
when
God
sheds
his
light
into
their
soules
,
what
a
cloud
of
ignorance
,
hardnes
of
heart
,
what
coldnesse
,
what
deadnes
,
what
unbeliefe
,
what
a
world
of
factious
flesh
rebelling
against
the
spirit
,
doe
they
perceiue
in
th●mselues
?
Take
heed
of
this
spirituall
pride
rooted
in
ignorance
;
for
as
the
corne
must
grow
downeward
,
before
it
can
shoot
upward
,
so
must
thou
fall
in
thy selfe
,
before
thou
canst
rise
in
Christ
,
dye
to
thy selfe
,
before
thou
canst
liue
to
him
;
learne
first
to
bee
a
foole
,
before
thou
canst
be
wise
.
Here
likewise
is
fit
occasion
to
reproue
that
heedlesse
disposition
,
never
considering
that
God
speakes
in
his
word
,
whither
we
heare
or
read●
If
Christ
had
not
known
both
our
carelesnesse
in
hearing
,
and
danger
of
this
negligence
;
he
would
not
need●esly
haue
warned
us
,
take
heed
how
you
heare
:
and
so
frequently
haue
wakened
our
attention
,
crying
out
,
he
that
hath
eares
to
heare
,
let
him
heare
.
Some
out
of
weakenesse
,
together
with
Satans
lying
in
waite
,
and
want
of
right
preparation
,
soone
forget
what
they
are
doing
;
never
imagining
that
the
work
of
their
salvation
is
in
hand
;
and
that
Christ
himselfe
by
the
mouth
of
his
mess●ngers
is
treating
with
them
.
When
we
read
the
word
,
too
seldome
doe
we
obserue
who
holds
the
hand
of
the
writer
,
and
thus
the
devill
steales
away
our
life
from
us
.
Certainely
most
hearers
are
as
the
high
way
,
their
hearts
and
eares
so
traversed
and
trampled
by
vaine
thoughts
,
and
worldly
cares
going
and
comming
,
and
continually
passing
to
and
fro
,
that
they
heare
little
,
obserue
lesse
,
profit
nothing
:
why
doe
not
we
spie
out
our
dissolute
behaviour
,
and
judge
our selues
before
God
?
deny
the
Lord
,
and
say
it
is
not
he
?
The
obstinate
resolution
of
many
to
continue
in
sinne
,
so
hardens
their
hearts
,
that
they
deny
their
own●
knowledge
,
and
will
not
beleeue
,
what
they
dare
not
,
nor
cannot
gaine-say
.
See
those
Israelites
;
they
knew
Ieremy
a
true
Prophet
,
(
for
they
had
a
deare-bought
experience
of
God
speaking
by
him
)
therefore
they
come
to
inquire
of
him
,
Thou
speakest
slalsly
.
Thus
when
the
covetous
heareth
the
thunders
of
the
word
against
riotours
,
or
the
riotour
against
the
niggard
,
they
can
yeeld
some
honour
to
it
,
and
at
least
in
word
acknowledge
the
voice
of
God
:
but
when
the
reproofe
is
brought
home
to
their
owne
doores
,
and
layd
to
their
hearts
,
then
presently
we
shall
heare
,
the
Prophets
shall
be
as
the
winde
,
the
word
is
not
in
them
,
thus
shall
it
be
to
them
.
If
we
could
but
open
our
eyes
to
see
the
danger
of
this
carelesse
behaviour
,
surely
it
would
provoke
us
to
more
diligence
;
the
danger
either
in
respect
of
God
or
the
creature
.
The
crowes
are
not
so
busie
in
thy
seed-time
,
as
these
wicked
spirits
in
this
heavenly
tillage
to
make
thee
a
fruitlesse
and
so
an
accursed
ground
.
How
lamentable
were
the
estate
of
a
Towne
halfe
affamished
,
and
round
beleagred
with
a
strong
enemy
,
who
kept
them
from
all
succour
,
that
they
might
see
even
at
their
gates
store
of
corne
sent
by
their
friends
,
but
no
entrance
for
it
by
reason
of
the
enemy
.
This
is
their
condition
:
The
food
of
eternall
life
is
sent
by
Christ
,
brought
by
his
messengers
,
stands
ready
at
the
eare
to
enter
,
but
the
devill
barres
the
gate
,
and
turnes
it
from
them
.
In
respect
of
God
the
danger
is
yet
greater
;
for
he
hath
protested
to
yeeld
us
the
like
measure
,
he
will
laugh
at
our
destruction
:
see
his
word
,
Prov.
1.
24
,
26
,
28.
and
the
deed
answering
it
,
Zach.
7.
12
,
13.
Exhortation
.
Let
us
therefore
shake
out
this
spirituall
drowsinesse
,
wake
our
eares
,
and
watch
them
to
keepe
them
waking
:
let
this
thought
be
ever
in
thy
heart
to
hold
them
open
;
I
see
indeed
a
man
,
but
I
heare
the
Lord
,
the
voice
is
mans
,
but
the
word
is
Gods
:
whether
I
consider
the
power
and
authoritie
,
or
the
loue
of
the
speaker
,
or
matter
of
the
speech
,
necessity
of
attention
lies
upon
my
soule
.
He
is
my
soveraigne
Lord
,
passing
knowledge
:
the
subject
of
his
speech
is
my
happinesse
,
laying
downe
plainely
before
mine
eyes
the
way
of
my
eternall
life
;
and
should
I
neglect
such
a
speech
,
and
such
a
speaker
?
Thus
when
we
haue
provoked
our
hearts
to
this
dutie
,
let
us
inquire
the
meanes
enabling
us
to
performe
it
,
and
constantly
practise
them
.
Meanes
1.
Labour
to
emptie
thy
heart
,
and
to
cast
out
the
ignorant
conceit
of
knowledge
;
he
feedes
the
hungry
:
Away
with
that
proud
opinion
of
goodnesse
and
abilitie
.
2.
Consider
the
necessitie
,
and
the
nature
of
the
word
,
purposely
sent
to
supply
it
,
wisedome
and
power
of
God
to
saluation
.
Verse
I.
Blessed
is
the
man
that
walketh
not
in
the
counsell
of
the
ungodly
,
nor
standeth
in
the
way
of
sinners
,
nor
sitteth
in
the
seate
of
the
scornfull
.
The
body
of
this
Psalme
hath
these
two
especiall
members
.
1.
The
double
estate
of
man
.
2.
The
cause
of
it
;
both
which
the
Holy
Ghost
propounds
as
the
strongest
incentiues
to
godlinesse
.
The
first
is
as
a
cord
of
loue
to
draw
;
the
second
as
a
whip
to
driue
us
.
The
estate
of
man
is
either
blessed
and
happy
,
or
cursed
and
miserable
.
The
blessed
described
first
more
confusedly
and
generally
,
in
that
word
Blessed
(
or
as
in
the
Hebrew
blessednesses
)
where
thus
God
reasons
with
us
;
Thou
desirest
to
be
blessed
,
all
thy
actions
,
all
thy
wishes
tend
to
this
issue
:
but
loe
yonder
is
true
blessednes
,
and
I
am
here
ready
to
be
thy
Guide
,
and
haue
to
this
end
lent
thee
my
word
,
to
be
a
lampe
to
thy
feete
,
and
a
light
to
thy
pathes
,
Secondly
,
he
points
out
the
way
to
attaine
it
:
and
first
that
which
must
be
left
and
forsaken
,
which
is
three
fold
;
1.
the
counsell
of
the
ungodly
:
2.
standing
with
sinners
.
3.
sitting
with
the
scornefull
.
Then
he
sets
out
the
path
,
which
we
must
take
,
and
walke
in
:
namely
,
the
Word
,
this
we
doe
as
well
by
delighting
,
as
meditating
in
it
:
these
are
the
two
feete
which
carry
us
in
the
way
to
happinesse
,
and
this
meditation
amplified
by
the
time
,
day
and
night
;
so
thus
God
pleads
with
us
,
would'st
thou
goe
in
the
strait
way
to
happinesse
?
the
shortest
cut
,
nay
the
onely
tract
is
by
holinesse
,
take
heed
therefore
of
those
three
left-hand
paths
:
thou
shalt
see
ungodly
men
walke
in
evill
counsell
,
obstinate
sinners
stand
in
perverse
wayes
,
mockers
sit
downe
in
the
chaire
of
scorning
:
all
these
may
seeme
to
flesh
and
bloud
faire
and
likely
;
but
take
thou
heed
,
turne
aside
,
and
enter
not
into
them
,
and
know
that
they
lead
thee
through
vanity
to
destruction
:
but
loe
,
there
lies
directly
before
thee
,
a
narrow
path
of
meditating
,
and
delighting
in
the
word
of
God
,
set
in
thy
foot
here
,
take
this
strait
way
,
and
it
shall
certainly
bring
thee
to
thy
desired
ends
:
and
know
howsoever
it
seemes
at
first
hard
,
and
much
about
,
thou
shalt
finde
it
pleasant
,
and
the
neerest
way
to
thy
home
.
Thirdly
,
this
happy
condition
of
man
is
more
particularly
set
out
to
the
view
,
and
clearely
revealed
unto
us
.
1.
by
a
most
elegant
similitude
of
a
tree
,
1.
planted
:
2
-
watered
:
3.
fruitfull
:
4.
ever
flourishing
:
2.
by
some
part
of
it
,
namely
Prosperitie
,
where
thus
againe
our
Guide
confers
with
us
;
Lift
up
thine
eyes
now
,
and
behold
right
before
thee
the
joy
of
life
,
the
crown
of
thy
labours
,
the
haven
of
all
thy
desires
;
see
how
directly
this
path
leads
thee
to
the
true
vine
Christ
Iesus
,
and
grafts
thee
in
him
,
in
whom
onely
thou
art
blessed
with
all
spirituall
blessings
:
behold
how
these
waters
of
the
Sanctuary
flowing
from
the
well
of
life
,
fill
thee
with
fruit
,
and
sustaine
thee
in
a
most
flourishing
estate
:
consider
from
the
time
thou
hast
constantly
set
thy
foote
in
this
way
,
I
will
blesse
thee
,
and
make
a●l
thy
wayes
to
prosper
.
In
the
next
place
the
cursed
state
of
man
is
laid
downe
1.
negatiuely
,
not
so
the
wicked
;
that
is
,
not
blessed
,
but
cursed
;
not
planted
,
but
wilde
;
not
watered
,
but
parched
;
not
fruitfull
,
but
barren
;
not
●lourishing
,
but
withering
,
and
blasted
;
not
prospering
,
but
confounded
:
2.
positiuely
,
1.
by
a
comparison
of
chaffe
,
driven
by
the
winde
:
2.
by
a
double
consequent
,
they
cannot
stand
in
the
day
of
judgement
,
nor
in
the
congregation
of
the
just
.
Lastly
he
shewes
the
cause
of
both●
namely
,
the
Providence
of
God
over-looking
and
over-ruling
all
creatures
where
yet
further
we
may
heare
our
gracious
God
instructing
us
:
Looke
yonder
,
and
view
well
the
issue
and
end
of
these
men
,
which
take
the
other
way
,
●●e
further
they
goe
,
the
further
they
wander
from
that
which
they
seeke
,
they
are
in
a
very
wildernes
,
wilde
,
dry
,
and
barren
,
see
there
how
they
are
stubbed
up
,
and
cast
into
the
fire
:
how
sodainly
are
they
destroyed
,
perished
,
&
horribly
consumed
?
Know
then
the
pathes
of
men
are
directed
by
the
Lord
,
waite
thou
therefore
on
the
Lord
,
and
keepe
his
way
,
and
hee
shall
exalt
thee
,
and
thou
shalt
inherit
the
Land
:
when
the
wicked
men
shall
perish
,
thou
shalt
see
it
.
Now
in
this
first
verse
obserue
1.
the
way
:
2.
those
that
goe
in
it
:
3.
their
proceedings
or
journies
:
every
one
of
these
expressed
in
three
severall
degrees
;
In
the
way
marke
1.
the
entrance
,
counsell
:
2.
the
continuance
or
progresse
,
the
habituall
practise
of
sin
more
specially
here
called
the
way
:
3.
the
uttermost
extent
of
it
rest
or
seate
.
The
persons
of
wicked
men
going
in
this
way
,
are
either
the
ungodly
(
dissolute
careles
men
,
whose
belly
is
their
God
,
who
mind
earthly
things
)
hypocrites
and
Atheists
in
heart
,
who
haue
given
up
and
sold
themselues
unto
the
world
:
or
2.
the
sinner
,
the
notorious
customary
sinner
,
who
proclaimes
his
sinne
as
Sodome
:
3.
the
mocker
,
who
derides
,
and
makes
a
jest
of
Religion
:
Lastly
,
their
proceedings
are
metaphorically
expressed
by
those
three
positions
of
the
body
,
walking
,
standing
,
and
sitting
.
This
then
is
the
first
proposition
offering
it selfe
to
our
consideration
.
The
Prophet
pronounceth
them
blessed
who
walke
not
in
the
counsell
of
the
ungodly
.
Wh●re
some
words
had
need
to
be
unfolded
.
1.
That
word
Blessed
,
is
of
the
plurall
number
in
the
originall
,
and
literally
should
be
rendred
Blessednesses
:
for
blessednesse
is
the
summe
of
many
particular
blessings
,
and
may
be
considered
,
either
in
the
beginnings
or
perfection
of
it
.
The
perfect
blessednesse
consisteth
in
a
full
removall
of
all
evill
,
and
ceaseles
enjoying
all
that
good
of
which
we
are
●●pable
.
The
imperfect
blessednesse
may
stand
with
many
evils
,
but
requireth
such
proportion
of
good
which
out-weighs
the
evill
for
the
present
,
and
will
at
length
certainely
end
in
perfection
.
rejoyce
in
tribulation
,
and
the
present
afflictions
are
not
worthy
of
the
glory
which
shall
be
shewed
us
:
nay
,
he
affirmeth
those
that
mourne
blessed
;
hunger
and
thirst
for
righteousnesse
;
and
obserue
the
reason
there
given
by
our
Lord
,
because
(
though
they
are
not
yet
)
they
shall
bee
satisfied
.
Thus
the
eternall
Truth
,
who
is
blessed
for
ever
,
and
the
fountaine
of
all
blessings
,
and
blessednes
,
doubts
not
to
stile
those
blessed
,
who
prest
with
much
evill
,
yet
haue
more
comfort
,
and
though
yet
imperfect
,
shall
in
time
attaine
perfection
.
2
Walking
,
is
a
common
metaphor
in
Scripture
,
signifying
our
conversation
and
frame
of
life
.
The
body
is
said
to
walke
,
when
the
feete
carry
it
from
one
place
to
another
;
so
when
our
affections
and
desires
moue
us
from
the
practise
of
good
to
evill
,
or
from
evill
to
good
,
we
are
said
to
walk
in
it
:
thus
to
walke
after
the
Law
,
is
to
frame
our
conversation
to
the
direction
of
the
law
,
3.
Counsel
may
be
here
taken
either
for
the
devise
which
men
follow
themselues
,
or
advise
which
they
giue
us
.
4.
The
ungodly
are
such
who
haue
no
true
knowledg
of
God
,
to
feare
,
trust
,
and
loue
him
,
but
either
openly
in
word
(
as
some
)
or
as
more
in
their
deeds
proclaime
their
Atheisme
of
heart
,
or
else
closely
deceiving
others
,
and
many
times
th●mselues
(
as
those
Scribes
and
Pharises
hypocrites
)
under
profession
of
religion
bury
a
dead
&
rotten
heart
.
This
then
is
the
●ense
of
the
words
.
Whosoever
forsakes
the
advise
which
Atheists
and
hypocrites
take
themselues
,
and
giue
others
;
and
avoid
them
,
not
conversing
,
or
framing
his
life
with
them
in
their
course
,
he
is
already
in
a
blessed
estate
,
not
indeed
of
perfection
,
but
yet
such
as
here
out-weighing
any
evill
,
will
surely
bring
him
to
perfection
.
This
is
proved
by
frequent
testimonies
:
forsake
your
way
you
foolish
,
and
you
shall
li●e
and
walke
in
the
way
of
vnderstanding
.
He
that
desires
to
see
good
must
eschew
evill
:
blessed
are
you
when
they
separate
you
:
The
reasons
of
this
speech
in
the
Prophet
may
be
divers
1.
His
knowledge
gotten
in
the
Sanctuary
,
I
haue
seen
the
wicked
strong
,
and
spreading
himselfe
like
a
greene
bay
tree
,
yet
he
passed
away
,
and
lo●
he
was
gone
,
and
I
sought
him
,
but
he
could
not
be
found
.
3.
His
compassion
and
pittie
to
wandring
soules
,
carried
away
with
the
vaine
pompe
,
and
seeming
prosperity
of
the
wicked
.
4.
The
spreading
nature
of
grace
,
wherewith
his
heart
was
seasoned
,
which
contrary
to
earthly
happinesse
,
delights
lights
to
impart
it selfe
to
others
,
as
knowing
that
maine
difference
betwixt
earthly
and
heavenly
riches
,
that
the
earthly
are
diminished
,
the
heavenly
multiplied
by
distribution
.
As
long
as
thou
livest
in
this
wicked
world
,
thou
shalt
not
faile
to
heare
wicked
counsell
;
ungodly
men
will
be
at
both
eares
,
and
not
cease
to
giue
thee
such
advice
,
as
may
provoke
to
lewd
and
ungodly
courses
.
Thou
shalt
heare
the
profane
Atheist
(
perhaps
more
covertly
,
yet
to
the
same
purpose
)
perswade
thee
:
Who
is
the
Almighty
that
we
should
serue
him
,
and
what
profit
should
we
haue
if
we
should
pray
unto
him
?
It
is
in
vaine
to
serue
God
,
and
to
walke
humbly
before
him
:
the
proud
are
blessed
,
and
they
that
worke
wickednes
are
set
up
,
and
they
that
tempt
God
,
are
delivered
.
Thou
shalt
heare
the
unrighteous
man
intising
:
Come
with
us
,
we
will
lay
wait
for
bloud
,
and
lie
privily
for
the
innocent
without
a
cause
;
we
will
swallow
them
up
aliue
,
like
a
graue
,
even
whole
,
as
they
that
go
down
into
the
pit
:
we
shall
find
all
precious
riches
,
and
fill
our
houses
with
spoile
.
Cast
in
thy
lot
among
us
,
we
will
all
haue
one
purse
.
Thou
shalt
heare
the
intemperate
man
perswading
:
come
I
will
bring
wine
,
and
wee
will
fill
ourselues
with
strong
drinke
,
and
to
morrow
shall
be
as
this
day
and
much
more
abundant
:
Come
let
us
eat
and
drinke
,
for
to
morrow
we
shall
dye
.
That
malicious
enemy
of
man
is
a
cunning
fowler
;
he
hath
ever
his
stalking
horse
by
him
,
and
when
he
hath
taken
any
captiue
soule
,
he
makes
it
a
stall
to
invite
others
:
most
forcibly
he
allures
,
when
he
is
least
seene
;
therefore
will
he
ever
shroud
himselfe
there
,
where
he
is
least
suspected
:
he
will
hide
himselfe
behind
some
good
friend
,
who
wishes
us
well
;
Thus
he
covered
his
serpents
sting
in
Peters
tongue
,
Master
spare
thy selfe
:
tearing
,
and
ceasing
not
,
hate
there
,
where
thou
expectest
,
and
hast
hitherto
enjoyed
much
loue
,
and
perhaps
deserved
it
:
and
when
once
hee
hath
softned
thy
heart
by
these
,
and
many
other
such
suggestions
,
he
will
send
in
some
of
his
Agents
to
speake
for
him
,
and
strike
while
it
is
hot
:
many
times
such
,
nay
most
frequently
such
that
know
not
what
they
doe
,
a
parent
,
a
childe
,
a
friend
,
a
wife
,
that
shall
skrue
into
thy
heart
with
pleasing
insinuations
and
speake
words
welcome
to
●●●sh
and
bloud
:
as
,
why
will
you
enter
into
such
an
austere
and
sowre
kind
of
life
?
there
is
no
joy
,
no
solace
in
it
;
many
by
these
courses
haue
come
to
much
sorrow
of
mind
,
and
never
knew
merrie
houre
after
:
What
?
Thinke
you
that
none
but
such
strait-laced
creatures
can
enter
into
Gods
Kingdome
?
Doe
you
not
see
your
Father
,
a
wise
man
,
this
,
or
that
scholler
,
such
,
or
such
a
Minister
use
no
such
spiced
conscience
,
and
yet
make
no
doubt
but
to
do
as
well
as
you
,
and
come
to
heaven
before
you
?
It
is
not
amisse
,
will
some
say
,
that
you
are
turned
into
the
right
path
,
but
why
goe
you
so
fast
?
It
is
good
to
use
temper
and
moderation
,
Be
not
righteous
overmuch
;
such
hot
spirits
soonest
tire
,
and
seldome
hold
out
.
Thus
will
he
labour
to
quench
the
Spirit
,
and
first
●ndeavouring
to
rake
up
those
sparkes
of
that
fiery
Baptisme
,
under
the
cover
of
more
stayednesse
,
and
better
temper
,
will
soone
bring
thee
to
luke-warmnesse
,
and
a
little
after
drowne
and
freeze
thy
heart
in
a
deepe
securitie
,
and
so
one
devill
being
cast
out
a
while
,
brings
in
seaven
other
worse
then
himselfe
.
When
the
heart
is
salted
with
grace
,
it
seasons
not
onely
the
whole
man
,
but
desires
also
to
spread
it selfe
further
to
all
other
,
with
whom
he
converseth
.
Hence
the
Kingdome
of
God
is
compared
to
leaven
,
Philip
,
Philip
cals
Nathanaell
●
the
woman
of
Samaria
invites
all
her
Towns-men
.
Doe
but
find
one
gracious
man
,
who
hath
received
this
treasure
,
and
hides
it
up
in
a
napkin
?
No
certainely
;
Grace
is
a
Baptisme
of
fire
,
which
catcheth
any
thing
that
is
neere
,
and
kindles
it
with
the
same
flame
,
spreading
,
and
stretching
it selfe
round
about
.
And
as
the
naturall
life
in
all
creatures
desires
to
impart
it selfe
,
and
to
bring
forth
the
like
;
so
especially
in
this
new
creature
,
(
as
being
farre
more
good
,
and
therefore
more
communicatiue
.
)
Hence
also
is
it
,
that
the
Prophet
describes
the
calling
of
the
Gentiles
by
their
mutuall
exhortations
,
and
inciting
one
the
other
:
Come
let
us
goe
up
into
the
mountaine
of
the
Lord
,
and
he
will
teach
us
his
wayes
,
and
we
will
walke
in
his
pathes
,
and
presently
after
the
Prophet
from
an
holy
zeale
and
emulation
cals
out
to
his
Country-men
:
O
house
of
Iacob
,
come
,
and
let
us
walke
in
the
light
of
the
Lord
:
as
if
he
had
said
;
O
yee
Israelites
,
shall
the
Gentiles
,
forreiners
,
and
strangers
,
flocke
and
flow
to
the
house
of
God
,
to
giue
up
their
names
to
Christ
by
thousands
into
his
army
:
and
shall
we
Natives
,
his
owne
people
,
his
flesh
,
stand
still
?
Shall
the
wild
Olive
be
grafted
in
,
and
we
the
naturall
branches
be
cut
off
?
Shall
those
starved
creatures
,
from
their
hunger
,
crowd
him
,
thrust
and
throng
him
,
and
snatch
the
Kingdome
of
heaven
with
violence
:
and
shall
we
who
haue
tasted
and
knowne
his
infinite
sweetnesse
,
goe
away
emptie
?
O
no
;
for
shame
,
if
not
for
glory
,
plucke
up
your
feete
,
mend
your
pace
,
follow
me
,
and
let
us
never
suffer
,
that
we
who
haue
set
out
so
long
before
them
,
should
now
be
cast
behind
,
and
come
short
of
the
goale
.
Compare
that
parallell
place
with
this
:
Thus
saith
the
Lord
of
Hoasts
,
that
there
shall
yet
come
people
,
and
the
inhabitanes
of
great
Cities
:
and
they
that
are
in
one
Citie
,
shall
goe
to
another
,
saying
:
Vp
,
let
us
goe
and
pray
before
the
Lord
,
and
seeke
the
Lord
of
hosts
:
I
will
goe
also
.
In
which
words
he
that
hath
an
eare
cannot
but
heare
the
new-quickned
soule
,
enlivened
in
the
first
resurrection
,
call
unto
such
as
are
yet
dead
in
trespasses
,
and
buried
in
the
graue
of
their
lusts
:
How
long
wilt●
thou
sleepe
O
sluggard
?
●
when
wilt
thou
arise
out
of
sleepe
?
The
day
spring
from
on
high
hath
visited
us
;
Awake
thou
that
sleepest
,
rise
from
the
dead
,
and
Christ
shall
giue
thee
light
.
The
Lord
himselfe
is
descended
from
heaven
with
the
voice
of
that
Arch-angell
of
the
Covenant
,
and
with
the
trumpet
of
God
.
light
is
come
into
the
world
,
and
shall
we
loue
darkenes
more
then
light
,
Because
the
graue
could
not
rise
up
to
life
,
therfore
life
is
come
downe
into
the
graue
:
up
then
let
us
lay
downe
the
body
of
death
,
and
joyfully
together
runne
into
his
embraces
.
Certainely
as
that
woman
in
the
Gospell
,
I
beleeved
,
therefore
did
I
speake
)
so
will
it
be
with
the
faithfull
.
We
also
beleeve
,
and
therefore
we
speake
.
Whosoever
desires
to
be
happy
,
must
avoid
the
company
of
wicked
,
and
worldly
men
,
and
take
a
course
of
life
altogether
contrary
.
That
there
must
be
a
separation●
is
most
evident
;
Come
out
from
among
them
,
and
be
ye
separate
;
we
must
goe
out
of
the
world
,
if
we
thus
separate
.
2.
nor
much
lesse
in
exercise
of
Christian
duties
:
God
:
And
we
speake
wisedome
among
them
that
are
perfect
,
not
the
wisedome
of
this
world
,
&c.
but
we
speake
the
wisedome
of
God
:
here
is
a
manifest
separation
in
understanding
and
judgement
.
2.
The
carnall
person
savours
the
things
of
the
flesh
;
he
feeles
no
sweetnesse
,
no
relish
in
those
spiritual
dainties
,
savours
the
things
of
the
spirit
:
how
sweete
are
thy
words
unto
my
taste
,
yea
sweeter
then
honey
unto
my
mouth
!
Thy
testimonies
haue
I
taken
for
an
heritage
for
euer
:
for
they
are
the
rejoycing
of
my
heart
:
he
mindes
earthly
things
,
even
in
heavenly
affaires
;
but
the
others
conversation
is
in
heaven
.
Looke
first
to
their
speech●
an
open
sepulchre
belching
out
stinking
breath
in
oathes
,
curses
,
lies
,
slanders
,
making
nothing
of
idle
,
jesting
,
wanton
,
and
rotten
talke
:
but
even
vaine
,
and
idle
,
how
much
more
unsavoury
and
rotten
speech
must
not
once
bee
named
among
Saints
:
minister
grace
to
the
hearers
,
his
speec●
must
be
alwayes
in
grace
,
seasoned
with
that
salt
of
the
Sanctuary
,
that
it
may
bee
a
pleasing
and
acceptable
sacri●ice
:
untamed
monster
,
Set
a
watch
O
Lord
before
my
mouth
,
keepe
the
doore
of
my
lips
:
the
like
contrariety
shall
we
find
in
all
their
actions
.
In
their
society
also
and
company
there
must
be
a
separation
.
For
1.
in
generall
,
we
may
not
delight
in
such
(
as
they
are
such
)
with
some
we
may
&
ought
to
converse
,
while
we
haue
hope
to
do
them
good
:
thus
our
Saviour
with
Publicans
:
so
likewise
with
Princes
,
Parents
,
Masters
,
under
whose
authority
God
hath
subjected
us
.
2.
Howsoever
we
may
relieue
bodily
necessities
of
the
most
wicked
men
,
and
obstinate
in
their
wickednesse
,
of
whose
conversion
we
haue
no
hope
,
yet
must
we
(
as
much
as
duty
to
God
and
man
,
and
civility
will
giue
leaue
)
avoid
them
.
Reject
an
heretike
after
once
or
twice
admonition
:
but
now
haue
I
written
unto
you
,
not
to
keepe
companie
,
if
any
man
that
is
called
a
brother
bee
a
fornicatour
,
or
covetous
,
or
an
idolater
,
or
railer
,
or
a
drunkard
,
or
extortioner
,
with
such
an
one
no
not
to
eate
.
If
any
man
obey
not
our
word
,
note
that
man
,
and
keepe
not
company
with
him
.
Consider
the
disposition
of
this
man
,
man
after
Gods
owne
heart
:
O
that
thou
wouldest
slay
the
wicked
:
depart
from
m●e
you
bloudy
men
.
I
haue
not
sate
with
vaine
persons
,
neither
will
I
goe
in
with
dissemblers
.
I
hate
the
congregation
of
evill
doers
,
and
will
not
fit
with
the
wicked
.
●useb
.
l.
3.
●
.
25
It
is
recorded
of
S.
Iohn
the
Apostle
,
that
he
would
not
stay
in
the
bath
,
where
he
saw
C●rinthus
a
father
of
heretickes
:
Id.
l.
4.
c.
14.
and
of
Polycarpus
his
scholler
,
that
when
he
was
saluted
by
Marcion
,
a
notorious
hereticke
,
and
demanded
in
a
familiar
manner
if
he
knew
him
,
he
instantly
answered
,
I
know
thee
the
first-borne
of
Satan
:
so
Paphnutius
an
holy
Confessour
,
would
not
himselfe
,
nor
suffer
Maximus
Bishop
of
Ierusalem
to
tarry
in
the
Councell
assembled
against
Athanasius
.
Neither
should
any
man
thinke
this
strange
;
For
we
wonder
not
to
see
sheepe
runne
from
wolues
,
or
dogges
,
to
their
flockes
,
or
not
converse
with
swine
:
wel
might
we
wonder
to
see
doves
sort
themselues
with
kites
or
crowes
.
Christians
are
the
sheepe
of
Christ
(
Iohn
10.
11.
)
his
doves
,
(
Cant.
6.
8.
Isay
60.
8.
)
all
men
chuse
their
company
either
for
likenesse
of
affection
or
for
some
pleasure
,
or
profit
which
they
either
doe
,
or
hope
to
receiue
from
such
societie
.
But
as
Christians
are
new
creatures
,
most
contrary
to
other
men
,
(
these
darkenesse
,
those
light
,
Ephe.
5.
8.
)
so
can
they
expect
no
pleasure
or
profit
by
seeing
,
or
hearing
God
dishonoured
,
and
their
holy
profession
slandered
.
Remember
the
Apostles
admonition
,
Haue
no
fellowship
with
the
unfruitfull
workes
of
darkenesse
,
but
reproue
them
rather
:
for
it
is
a
shame
to
speake
of
those
things
,
which
are
done
of
them
in
secret
.
The
Elect
of
God
not
onely
shall
be
hereafter
,
but
are
already
blessed
.
For
as
here
the
Prophet
,
so
else-where
our
Saviour
determines
,
that
for
the
present
they
are
blessed
;
even
when
they
are
under
persecution
,
Blessed
are
you
when
men
persecute
you
,
&c.
Nay
,
without
all
question
,
if
in
this
respect
we
compare
them
with
other
men
,
though
it
may
seeme
a
paradoxe
,
it
cannot
be
denied
,
that
there
is
lesse
distance
betweene
a
Saint
on
earth
,
and
the
blessed
estate
of
Saints
in
heaven
,
then
betweene
the
condition
of
wicked
,
and
holy
men
even
in
this
world
.
Better
is
a
living
dog
,
then
a
dead
lyon
;
happier
is
the
poorest
Lazarus
raised
from
the
death
of
sinne
,
then
the
most
stately
Epicure
who
dead
in
sinnes
,
rots
in
the
graue
of
his
lusts
.
Who
can
deny
,
but
that
there
is
more
difference
betweene
the
dead
and
the
living
,
then
between
the
weake
&
strong
?
Now
the
blessednesse
of
man
consists
in
this
especially
,
that
he
is
partaker
of
the
divine
nature
,
and
the
life
of
God
.
As
therefore
the
new-borne
infant
hath
life
as
well
as
the
best
growne
,
so
hath
the
faithfull
,
who
is
begotten
of
God
,
and
borne
anew
,
the
true
blessednesse
,
though
he
is
short
of
perfection
.
True
it
is
that
to
a
carnall
eye
there
is
no
such
appearance
;
the
fleshly
and
worldly
man
discernes
no
such
thing
:
nay
,
he
takes
the
godly
man
to
be
the
most
miserable
on
earth
;
and
no
marvell
,
for
how
should
the
lower
nature
reach
up
to
the
higher
,
and
transcendent
?
How
should
a
tree
conceiue
of
sense
,
or
a
beast
of
reason
?
The
naturall
man
therefore
who
perceiues
not
this
spirituall
estate
,
nor
cannot
conceiue
aright
of
it
,
may
easily
applaud
himselfe
,
and
despise
that
which
he
knowes
not
:
but
the
higher
nature
comprehending
the
inferiour
,
can
rightly
judge
of
both
:
man
easily
discernes
betweene
sense
and
reason
,
and
knowes
well
which
is
to
be
preferd
.
Search
all
the
world
,
and
thou
shalt
never
find
a
Saint
,
blessed
are
they
that
mourne
:
he
feeles
this
godly
sorrow
to
be
such
,
as
he
repents
not
of
it
;
better
to
goe
to
the
house
of
mourning
,
then
to
the
house
of
feasting
.
life
,
nor
death
,
principalities
,
height
,
depth
,
things
present
,
or
to
come
shall
separate
him
from
the
loue
of
God
,
which
is
in
Christ
Iesus
our
Lord
.
Put
now
in
the
other
ballance
those
particular
blessings
which
make
up
his
happinesse
here
on
earth
:
doe
but
goe
along
with
him
,
while
he
leads
thee
through
the
pallace
,
or
rather
temple
which
God
hath
built
within
him
.
First
,
thou
shalt
see
a
little
heaven
in
his
understanding
,
wherein
all
those
bright
starres
of
the
Apostles
and
Prophets
shed
their
beames
,
nay
,
where
Christ
himselfe
,
that
great
Light
and
Sunne
of
the
world
is
risen
;
looke
into
his
heart
,
and
thou
shalt
see
a
little
paradise
,
planted
with
all
choice
,
immortall
,
and
heavenly
fruit
,
and
in
the
midst
God
himselfe
walking
;
even
a
third
heaven
,
where
in
the
throng
of
Saintly
thoughts
God
himselfe
hath
set
his
throne
.
Thou
mayest
(
perhaps
)
see
some
battles
against
sinne
,
wrastlings
with
corruption
,
combates
with
principalities
and
powers
,
but
with
God
a
most
sweet
peace
,
peace
which
passeth
all
understanding
.
In
a
word
,
thou
shalt
find
him
all
glorious
within
,
rich
,
and
stored
with
much
abundance
and
infinite
wealth
:
Whether
it
be
Paul
,
or
Apollos
,
or
Cephas
,
or
the
world
,
or
life
,
or
death
,
or
things
present
,
or
things
to
come
,
all
are
his
:
nay
,
he
that
is
all
in
all
,
God
is
his
.
The
Father
hath
already
begotten
him
to
himselfe
:
Christ
is
his
head
:
holy
Ghost
his
comforter
,
given
him
his
onely
beloved
Sonne
;
the
Sonne
so
honoured
him
,
that
he
hath
bestowed
his
life
upon
him
,
and
parted
with
him
his
Kingdome
:
the
holy
Ghost
so
delighted
in
him
,
that
he
dwels
in
him
,
enlivens
him
,
leads
,
sustaines
,
strengthens
,
and
will
never
forsake
him
,
till
he
is
enthroned
in
heaven
.
No
marveile
therefore
if
blessed
Augustine
feared
not
to
affirme
;
A●g
in
Psal.
148.
It
is
more
that
he
hath
already
done
for
thee
,
then
what
he
hath
promised
to
doe
:
what
hath
he
done
?
he
hath
died
for
thee
;
what
hath
he
promised
?
that
thou
shalt
liue
with
him
;
It
is
more
incredible
that
the
Eternall
should
once
die
,
then
that
thou
a
mortall
should'st
liue
for
ever
.
He
hath
promised
heaven
,
but
given
the
Lord
of
heaven
and
earth
;
Certainely
,
he
that
ponders
these
good
things
which
the
faithfull
already
possesse
,
shall
soone
find
them
more
weighty
,
then
any
evill
which
now
they
suffer
.
Every
teacher
may
here
learne
his
method
of
instructing
,
and
every
learner
is
here
taught
the
way
of
profiting
.
Dost
thou
teach
the
way
of
holinesse
?
Begin
with
the
end
of
the
way
,
&
make
thy
scholler
to
see
the
goale
,
before
he
sets
out
to
the
race
:
point
out
to
him
,
and
leaue
him
not
,
till
he
discovers
and
views
the
crowne
of
blessing
at
the
end
of
his
course
.
Art
thou
a
scholler
in
the
schoole
of
Christ
?
Get
this
first
lesson
by-heart
,
that
he
is
blessed
who
is
indeed
a
Christian
:
know
,
and
ever
remember
that
man
may
teach
thee
to
preserue
a
whole
,
or
repaire
a
decayed
body
;
how
to
secure
thy
earthly
estate
,
or
wring
it
out
of
the
hand
of
a
griping
oppressour
:
but
thy
soules
health
and
happinesse
is
onely
taught
by
God
:
and
no
humane
science
will
presume
to
lead
thee
●o
true
,
and
everlasting
blessednesse
,
but
one
,
even
this
of
the
heavenly
Doctor
:
thus
he
here
teacheth
thee
in
the
Psalmist
,
Blessed
is
the
man
,
&c.
Thus
also
that
Eternall
Wisedome
in
that
wise
Salomon
instructs
thee
,
blessed
is
the
man
,
that
keepes
my
wayes
,
blessed
are
they
that
heare
mee
,
watching
daily
at
my
gates
,
and
giving
attendance
at
the
posts
of
my
doores
,
for
he
that
findeth
me
,
findeth
life
.
Thus
when
himselfe
in
person
,
and
in
our
flesh
became
our
Teacher
,
hee
enters
us
with
this
first
lesson
;
Blessed
are
the
poore
in
spirit
,
for
theirs
is
the
Kingdome
of
heaven
:
Blessed
are
they
that
mourne
&c.
And
indeed
it
is
the
especiall
point
of
art
to
inflame
the
learner
,
and
fire
his
heart
with
desire
of
that
knowledge
,
which
we
professe
to
teach
:
which
cannot
be
otherwise
,
or
at
least
better
effected
,
then
by
propounding
some
necessary
or
excellent
fruit
,
or
consequent
of
it
.
And
in
every
reasonable
Agent
,
the
end
must
be
first
in
the
mind
,
nay
continually
in
the
memory
,
if
they
will
proceed
orderly
:
common
experience
makes
us
see
,
that
while
we
hunt
for
any
thing
upon
a
cold
sent
,
(
as
they
say
)
we
are
but
coldly
affected
,
but
when
we
are
in
view
,
we
follow
eagerly
.
When
Moses
had
him
in
his
eye
who
is
invisible
,
and
saw
in
his
hand
that
recompence
of
reward
,
God
,
indured
the
crosse
,
and
despised
the
shame
:
Scripture
was
given
to
instruct
,
that
the
man
of
God
,
might
be
perfect
in
every
good
worke
:
Blessed
is
the
man
that
walketh
not
in
the
counsell
of
the
ungodly
,
&c.
know
thou
knowest
nothing
as
thou
oughtest
to
know
?
callest
for
knowledge
,
and
cryest
for
unders●anding
:
thou
Sonne
of
David
haue
mercie
upon
me
.
If
men
discourage
and
rebuke
thee
,
dost
thou
so
much
more
cry
out
,
thou
Sonne
of
David
haue
mercie
upon
me
?
throw
away
all
impediments
to
come
unto
Christ
that
he
may
giue
thee
light
?
seeke
for
wisedome
as
for
silver
,
and
search
for
it
as
for
treasures
?
what
savour
hast
thou
in
spirituall
things
?
Is
the
loue
of
God
to
thee
better
then
life
?
honey-combe
?
more
precious
then
all
riches
?
Hast
thou
esteemed
the
word
of
his
mouth
more
then
thy
appointed
food
?
long
for
the
house
of
thy
God
?
having
chosen
him
the
portion
of
thine
inheritance
,
lines
are
fallen
unto
thee
in
pleasant
places
?
flesh
and
bloud
hath
not
wrought
this
in
thee
,
but
thy
Father
which
is
in
heaven
.
loved
the
Brethren
?
Is
thy
delight
in
the
Saints
,
and
them
that
excell
?
Though
thou
art
great
,
canst
thou
abase
thy selfe
to
bee
a
companion
of
all
those
that
feare
the
Lord
,
and
keepe
his
precepts
?
hate
those
that
hold
of
superstitious
vanities
,
and
say
,
away
from
me
you
wicked
,
for
I
will
keepe
the
Commandements
of
my
God
?
Is
a
vile
person
contemned
in
thine
eyes
,
but
thou
makest
much
of
them
that
feare
the
Lord
?
when
thou
chusest
a
companion
of
thy
life
,
canst
thou
thinke
favour
deceitfull
,
and
beautie
vanity
,
woman
that
feareth
the
Lord
?
when
thou
art
a
Master
,
dost
thou
set
this
as
a
law
,
there
shall
no
deceitfull
person
dwell
in
my
house
,
he
that
telleth
lies
shall
not
remaine
in
my
sight
?
Hee
hath
put
the
sword
of
Magistracie
into
thine
hand
,
wilt
thou
use
it
as
this
King
?
Him
that
privily
slandereth
his
neighbour
will
I
destroy
,
him
that
hath
a
proud
looke
,
and
an
high
heart
I
cannot
suffer
:
mine
eyes
shall
be
upon
the
faithfull
of
the
Land
.
Then
know
who
hath
separated
thee
,
even
that
great
Shepheard
,
who
hath
given
himselfe
for
our
sinnes
,
that
he
might
deliver
us
from
this
present
evill
world
.
But
if
it
bee
otherwise
with
thee
,
know
surely
,
thou
hast
not
yet
set
footing
in
this
way
of
happinesse
,
but
art
miserable
,
poore
,
blind
,
and
naked
.
Thus
the
brethren
of
Ioseph
counselled
,
and
encouraged
one
the
other
to
murther
.
Goe
behind
me
Satan
:
and
againe
when
he
was
rebuked
by
Paul
for
that
dissimulation
,
whereby
many
Iewes
and
Barnabas
himselfe
stept
not
with
a
right
foot
in
the
Gospell
.
These
may
justly
be
blamed
for
keeping
no
better
watch
over
Satans
enterprises
,
&
not
more
narrowly
marking
his
fingers
.
Thus
now
many
Saints
are
circumvented
by
him
.
To
instance
in
some
experienced
example
.
I
haue
knowne
a
soule
beaten
downe
by
the
word
of
God
,
and
caused
to
see
his
sinne
,
full
of
feare
and
trouble
,
repaire
to
a
faithfull
Minister
or
Brother
:
opens
his
heart
to
them
,
and
discovers
his
smarting
wound
:
they
being
cunningly
handled
by
Satan
,
begin
to
pittie
his
estate
,
and
out
of
compassion
think
it
a
great
sin
to
persecute
him
,
whom
God
hath
smitten
,
&
ad
sorrow
to
such
as
he
hath
wounded
.
Hence
setting
aside
the
wine
,
which
would
indeed
cause
some
smart
,
but
purge
the
evill
,
they
strait
powre
in
the
oyle
of
all
spirituall
comfort
,
and
so
dresse
the
wound
,
that
it
is
soon
skinned
,
but
after
breakes
forth
with
far
more
griefe
,
&
will
aske
much
more
time
,
and
labour
to
heale
.
Whereas
if
they
had
first
throughly
searched
,
&
ransacked
the
sore
with
the
knife
of
circumcision
,
and
clensed
it
well
with
further
reproofe
,
they
might
perhaps
haue
made
the
orifice
wider
,
and
the
wound
somewhat
deeper
,
but
much
more
soone
,
and
soundly
haue
cured
it
.
But
if
these
deserue
some
reproofe
,
what
rebuke
can
be
whetted
sharpe
enough
to
rake
those
ulcerous
soules
,
which
being
themselues
full
of
dead
flesh
,
infect
,
and
corrupt
others
by
their
rotten
stench
,
and
putrefaction
?
How
hellish
is
the
condition
of
that
man
,
whose
heart
is
the
mansion
,
whose
mouth
is
the
very
shop
of
the
Devill
?
where
he
forgeth
those
fiery
darts
,
whereby
he
assaulteth
the
faithfull
,
and
striketh
through
many
a
simple
and
unwarie
soule
.
Lamentable
is
it
to
see
,
that
many
,
who
from
faith
,
or
feare
to
man
detest
to
be
traitors
,
and
dare
not
perswade
a
subject
from
loyaltie
to
his
Prince
,
yet
without
feare
,
or
shame
will
employ
all
their
wit
,
&
engines
to
withdraw
a
Christian
from
his
allegeance
and
faithfull
service
to
Christ
.
Many
who
will
not
a
little
scorn
to
be
a
Baud
unto
a
man
,
will
ambitiously
pandare
for
the
Devill
.
O
let
Baal
plead
for
himself
●
wilt
thou
entise
a
soule
wedded
,
&
ready
to
be
bedded
with
Christ
,
from
his
armes
to
the
embraces
of
Mammon
:
&
dost
thou
not
feare
that
jealous
God
,
If
jealousie
be
the
rage
of
a
man
,
what
is
this
jealousie
of
God
?
but
the
divine
indignation
,
which
will
not
spare
in
the
day
of
vengeance
?
he
cannot
beare
the
sight
of
any
ransom
,
neither
wil
he
rest
contens
,
though
thou
givest
many
gifts
.
Secondly
,
the
fearefull
Christian
is
to
be
rebuked
,
who
by
vaine
terrors
&
bug-beares
is
driven
from
his
station
:
It
hath
beene
an
old
Stratagem
in
war
to
set
upon
their
beasts
of
carriage
the
Boyes
&
Skuls
,
which
followed
the
Camp
,
and
to
place
them
in
fit
distance
,
so
to
distract
the
enemy
,
&
terrifie
him
with
vain
numbers
.
This
was
ever
the
slight
of
Satan
,
&
though
it
be
his
continuall
practise
,
yet
men
seldome
obserue
it
.
Hee
sets
before
their
eyes
many
scar-crowes
,
losse
of
some
things
esteemed
good
,
and
contrary
evils
;
Thus
he
deales
with
the
Israelites
,
and
with
the
vaine
shew
of
walled
Cities
,
and
Giants
,
makes
them
forget
their
Rocke
,
good
word
,
who
is
himself
stark
naught
;
to
lose
a
companion
who
will
bring
us
to
the
gallowes
:
summe
up
thy
losse
,
&
thou
shalt
finde
this
is
the
totall
;
thou
loosest
death
and
hell
,
but
what
?
dost
thou
get
nothing
by
this
losse
?
thou
changest
fading
,
and
stinking
pleasures
,
for
the
pleasu●es
at
Gods
right
hand
:
thou
changest
earthly
riches
,
for
heavenly
;
reputation
among
men
,
for
the
praise
of
God
.
In
a
word
thou
changest
vanitie
and
vexation
of
spi●it
,
for
sound
and
everlasting
happinesse
,
and
even
dung
for
Christ
:
hee
that
winnes
the
whole
world
,
and
looseth
his
owne
soule
,
makes
but
a
fooles
ba●gaine
,
and
(
as
Deborah
sings
Iudg.
5.
19.
)
get
no
gaine
of
money
.
If
you
tell
a
true
Christian
that
he
hath
a
great
losse
in
forsaking
Father
,
Mother
,
&c.
he
will
but
pitty
thy
ignorance
,
Here
may
divers
Christians
take
good
occasion
to
chide
and
shame
themselues
in
their
own
hearts
:
when
they
looke
upon
their
sloathfulnesse
in
the
harvest
of
Christ
:
Haue
we
felt
the
sweetnesse
of
Christ
his
yoke
?
Haue
we
shaken
off
those
not
more
heavy
,
then
loathsome
chaines
of
Satan
?
doe
wee
feele
the
ease
of
this
heavenly
libertie
?
why
then
doe
we
not
call
on
others
,
and
invite
them
,
Tast
,
and
see
how
gracious
the
Lord
is
?
When
Christ
hath
taken
us
by
the
hand
why
doe
wee
not
catch
hold
on
others
,
such
especially
as
are
neere
us
?
when
hee
draweth
us
,
why
d●aw
not
wee
those
that
are
linked
with
us
in
kind●ed
,
friendship
,
acquaintance
,
and
pull
them
after
?
Though
the
labourers
reape
,
and
binde
the
sheaues
,
yet
even
children
gleane
and
gather
some
handfuls
to
carry
home
.
The
Minister
is
the
workman
hi●●d
by
God
to
gather
in
his
harvest
,
but
the
very
weakest
may
by
his
helpe
(
who
delights
to
glorifie
his
power
in
infirmitie
)
and
ought
in
private
to
helpe
forward
,
and
picke
up
some
●oo●e
and
straggling
soules
,
as
God
giues
them
opportun●ti●●
is
he
a
faithfull
servant
to
the
Lord
of
the
harvest
,
who
seeing
a
poore
soule
separated
from
the
sheaues
(
the
Church
of
God
)
lying
as
a
prey
to
that
Fowle
of
the
ayre
,
will
not
stretch
forth
his
hand
to
take
it
up
,
and
bring
it
home
?
Hath
he
any
charitie
,
who
suffers
a
weake
soule
bound
many
yeares
in
the
prison
of
Satan
,
and
pressed
under
the
burden
of
sin
,
to
lie
still
,
kept
downe
with
that
hellish
waight
,
and
puts
not
to
his
hand
to
raise
it
?
should'st
thou
see
thine
enemies
oxe
straying
,
wouldst
thou
not
driue
him
home
Sawest
thou
thine
enemies
Asse
fallen
under
his
load
,
would'st
thou
not
he●pe
him
up
?
if
thou
hast
loue
to
man
,
thou
wilt
;
if
obedience
to
God
thou
must
lend
him
thy
helpe
?
instruction
of
the
Lord
,
fit
and
commend
them
to
his
service
,
who
is
not
onely
ready
to
accept
them
,
but
to
giue
them
not
a
corruptible
living
,
but
eternall
life
,
not
a
poore
farme
,
but
a
rich
inheritance
,
to
instate
them
with
himselfe
in
a
Kingdome
of
glory
?
What
is
the
cause
that
being
a
Husband
,
who
from
deare
loue
to
thy
wife
,
canst
purhase
her
a
joynter
,
whereby
shee
may
liue
comfortably
when
thou
art
dead
,
canst
not
draw
on
thy
yoke-fellow
to
this
partnership
with
Christ
?
Why
is
it
that
out
of
loue
to
thy
brethren
,
allies
,
friends
,
and
acquaintance
in
the
flesh
,
thou
canst
cheerefully
shew
them
all
civill
curtesies
,
ride
,
runne
,
sue
,
and
worke
out
some
good
for
them
,
mourne
with
them
in
their
sorrow
,
rejoyce
with
them
in
their
prosperitie
,
and
yet
thou
on
earth
worse
then
Dives
in
hell
,
It
is
a
propertie
of
goodnesse
to
bee
communicatiue
of
it selfe
,
which
effect
is
as
naturall
to
it
as
to
fire
to
warme
;
therefore
God
being
infinite
Goodnes
,
and
working
infinitely
,
communicates
himselfe
even
personally
to
his
creature
,
namely
,
to
the
humanitie
of
Christ
;
and
hath
by
him
united
all
the
Elect
to
himselfe
,
begotten
through
the
word
of
truth
,
in
his
owne
likenesse
;
divine
na●ure
cannot
but
communicate
it
with
others
,
Those
are
here
deepely
censured
,
who
stop
their
cares
against
the
warning
of
God
,
Come
out
from
among
them
and
separate
your selues
,
saith
the
Lord
:
That
Angell
of
God
,
to
whom
he
hath
given
great
power
,
hath
cried
out
migh●ily
,
it
is
fallen
,
it
is
fallen
,
Babilon
that
great
Citie
:
Goe
out
of
her
my
people
that
yee
bee
n●t
partakers
of
her
sinnes
:
Revel.
18.4
.
And
yet
how
many
still
cleaue
unto
her
,
and
dote
upon
her
wrinkles
?
Surely
if
Christ
had
not
so
painted
out
to
us
his
Rivall
,
the
Antichrist
,
almost
in
every
limbe
by
that
un-erring
finger
of
his
Spirit
,
or
had
not
wee
lived
in
those
times
,
when
the
accomplishment
of
those
predictions
hath
given
broad
light
to
these
misteries
;
did
not
that
Man
of
sinne
with
a
whorish
and
shameles
forehead
stand
out
to
accept
,
and
avouch
those
blasphemous
titles
,
the
Monarke
,
Spouse
,
and
onely
head
of
the
universall
Church
,
from
whom
it
receiues
even
spirituall
influence
:
did
hee
not
make
good
the
flatteries
of
his
slaues
,
in
receiving
,
and
justifying
the
Papall
Omnipotencie
,
challenging
to
be
Vice-God
,
there
might
bee
some
shew
of
excuse
in
these
blind
wretches
.
But
alas
!
what
hope
is
there
to
pull
them
from
the
embraces
of
this
spiritual
strumpet
,
when
they
are
so
strangely
bewitched
with
her
painted
face
:
that
they
make
,
and
imagine
the
beames
of
the
Sunne
to
borrow
light
from
her
eyes
,
even
the
Scriptures
to
receiue
authoritie
from
the
Church
,
and
that
the
Pope
only
must
giue
the
sense
,
catch
them
by
the
hand
,
and
lead
them
out
of
Sodome
.
So
likewise
halfe
-
Christians
,
halfe
-
Antichristians
;
some
that
would
be
Mediatours
betwixt
Christ
and
Antichrist
,
and
bring
them
together
to
make
them
friends
,
which
still
are
sicke
of
the
dregges
which
they
haue
drunke
in
her
cup
of
fornications
.
They
put
religion
in
superstitious
abstinence
from
meates
and
drinkes●
They
cannot
approue
the
marriage
of
Ministers
:
And
how
many
besides
these
,
who
haue
not
yet
made
any
separation
in
judgement
,
will
,
affection
,
or
practise
from
ungodly
men
,
minding
earthly
things
,
despising
the
riches
of
Gods
mercy
,
luke-warme
,
and
key-cold
,
heartlesse
to
any
good
dutie
,
and
even
frozen
in
their
dregs
,
whose
mouthes
are
ever
vomiting
unsauorie
and
rotten
speech
,
hands
full
of
oppression
,
bribery
and
gifts
,
feete
swift
to
evill
,
having
not
so
much
as
a
shew
of
godlines
,
whose
sinnes
goe
before
into
judgement
?
Nay
,
I
would
there
were
not
too
many
,
who
having
beside
these
outward
warnings
,
inward
checkes
of
conscience
(
shewing
the
scarres
of
former
wounds
received
by
wicked
companie
)
and
their
experienced
weakenesse
,
not
able
to
stand
out
in
tentation
,
calling
to
them
to
avoid
these
occasions
,
yet
still
linger
and
make
no
haste
to
get
away
.
Hence
it
comes
that
they
are
first
bruised
with
some
open
,
&
shamefull
fall
,
before
they
free
themselues
:
but
oh
remember
,
hate
father
,
mother
,
wife
and
children
,
brethren
and
sisters
,
credit
,
nay
,
living
,
and
life
for
Christ
,
thou
canst
not
bee
his
Disciple
.
Those
reputed
Christians
are
heere
condemned
,
and
may
iudge
how
farre
they
are
from
that
estate
they
professe
,
and
boast
of
,
who
finde
no
relish
of
happines
in
this
separation
,
but
rather
delight
themselues
in
worldly
,
and
sinfull
pleasures
.
As
for
that
libertie
of
Christ
,
his
easie
and
sweete
yoake
,
they
esteeme
it
a
burden
,
and
●ccount
that
strictnes
of
holy
life
,
and
waynednes
from
this
world
a
discomfortable
,
&
ioyles
condition
.
Hence
is
it
that
abusing
Christian
libertie
unto
fleshy
license
,
they
condemne
,
revile
,
and
scoffe
such
,
as
will
not
runne
with
them
to
the
same
excesse
of
riot
.
This
their
behaviour
openly
proclaimes
them
Infidels
,
and
those
fooles
which
say
in
their
hearts
,
there
is
no
God
.
For
a
Christian
beleeuer
knowes
that
the
Lord
is
the
Spirit
,
and
where
the
Spirit
of
the
Lord
is
,
there
is
libertie
.
Lord
Iesus
,
they
account
a
most
happy
,
and
pleasant
knot
.
And
contrary
the
rebellious
dispositions
of
their
nature
,
yet
cleaving
to
them
,
which
as
uneaven
nooks
,
and
corners
suffer
them
not
to
lie
so
close
to
the
foundation
,
they
deadly
hate
,
lament
,
and
giue
them
vp
to
the
hammer
of
Gods
word
to
be
hewen
off
;
I
cannot
therefore
but
marveile
which
way
these
men
goe
about
to
make
their
hearts
beleeve
,
that
they
are
Christians
;
Can
they
be
ignorant
that
in
the
death
,
buriall
,
and
resurrection
of
Christ
,
not
some
,
but
every
member
of
Christ
descended
into
his
graue
,
and
rose
againe
?
Why
do
they
,
or
how
can
they
thinke
that
man
a
member
of
Christ
,
who
was
never
conformable
to
his
death
,
by
dying
to
sinne
?
nor
felt
the
power
of
his
resurrection
,
through
that
quickning
Spirit
,
renewing
him
in
all
holinesse
,
and
righteousnes
?
world
,
and
the
world
to
him
:
are
risen
againe
with
Christ
haue
taken
off
their
affections
from
earthly
things
,
and
removed
them
to
their
due
place
,
even
where
Christ
sits
at
the
right
hand
of
God
,
world
as
not
abusing
it
.
Consolation
.
Whosoever
art
hated
in
this
world
,
separated
,
reviled
,
despised
,
and
reiected
of
earthly
men
;
whosoever
art
esteemd
a
strange
creature
,
in
that
thou
runnest
not
into
the
same
excesse
of
riot
with
the
wicked
:
comfort
thy selfe
:
Open
thine
eare
,
and
let
in
that
heavenly
voyce
,
lay
it
up
in
thy
heart
,
as
a
cordiall
;
Blessed
are
you
when
men
hate
,
separate
,
and
reproach
you
,
and
cast
out
your
name
for
evill
for
Christ
,
and
for
the
Gospell
:
rejoyce
in
that
day
,
and
leape
for
joy
,
for
behold
your
reward
is
great
in
heaven
.
Harken
unto
me
you
that
know
righteousnesse
,
the
people
in
whose
heart
is
my
Law
,
feare
you
not
the
reproch
of
men
,
neither
bee
afraid
of
their
rebukes
;
for
the
moth
shall
eate
them
up
as
a
garment
,
and
the
worme
shall
eate
them
like
wool
:
but
my
righteousnesse
shall
be
for
ever
,
and
my
salvation
from
generation
to
generation
.
I
am
hee
that
comfort
thee
,
who
art
thou
that
should'st
feare
a
mortall
man
,
and
the
sonne
of
man
that
shall
be
made
as
grasse
,
and
forgettest
the
Lord
thy
Maker
?
Exhortation
.
Exhort
,
and
awaken
thine
eare
to
hearken
unto
the
Wisedome
of
God
,
and
follow
his
direction
:
Enter
not
into
the
path
of
the
wicked
,
and
goe
not
in
the
way
of
evill
men
:
avoid
it
,
passe
not
by
it
,
turne
from
it
and
passe
away
:
let
them
turne
to
thee
,
but
turne
not
thou
to
them
.
And
for
quickning
to
this
dutie
,
1.
If
thou
goest
with
them
in
their
wayes
,
thou
shalt
with
them
meete
many
annoiances
:
He
that
walketh
with
the
wise
shall
be
wise
,
but
a
companion
of
fooles
shall
bee
afflicted
:
for
(
as
it
was
with
Balaam
,
when
his
way
was
not
straight
)
the
Angell
of
the
Lord
with
a
drawne
swo●d
comes
forth
to
withstand
thee
:
and
will
often
meete
thee
,
and
if
God
giue
leaue
,
cut
thee
off
in
the
midst
of
thy
journey
.
The
face
of
the
Lord
is
against
them
that
doe
evill
,
to
cut
off
their
remembrance
from
the
earth
.
Evill
doers
shall
be
cut
off
,
transgressors
shall
bee
destroyed
together
,
and
the
end
of
the
wicked
shall
be
cut
off
.
They
liue
not
out
halfe
their
dayes
.
Infinite
examples
wee
see
of
this
kinde
in
the
Scriptures
:
and
may
daily
by
experience
,
if
we
obserue
the
workes
of
God
,
his
fearefull
and
sudden
●udgements
upon
impenitent
and
godlesse
persons
:
certaine
is
it
,
thy
conscience
will
resist
,
strike
,
and
wound
thee
,
and
make
thy
course
very
troublesome
and
grievous
.
2.
If
thou
walkest
on
with
the
wicked
,
thou
shalt
surely
lodge
in
the
same
Inne
,
and
sinke
with
them
into
everlasting
destruction
:
so
that
if
thou
separatest
not
thy selfe
from
them
,
Christ
will
separate
thee
from
himselfe
,
and
from
his
flocke
for
ever
.
If
thou
departest
not
from
them
,
thou
shalt
perish
in
their
sinnes
:
partake
of
her
[
*
](A00980-e12780-b)
*
Reu.
18.4
.
plagues
.
Secondly
,
call
to
mind
the
great
profit
which
will
ensue
upon
this
separation
:
Evill
men
can
giue
good
things
to
their
children
:
Spirit
of
counsell
.
Doe
nothing
without
his
advise
.
Say
with
thy selfe
:
The
counsell
of
the
world
savours
well
to
flesh
and
blood
:
But
let
me
trie
it
,
and
see
how
it
agrees
with
his
advise
,
who
is
my
best
friend
.
Is
there
any
Father
like
to
my
heavenly
Father
,
any
friend
comparable
to
Christ
Iesus
?
Is
there
any
wisedome
like
●hat
of
the
Spirit
of
God
?
But
they
giue
me
other
counsell
;
O
therefore
farre
be
it
from
me
,
Lord
Iesus
.
Nay
in
this
respect
,
I
will
say
to
Father
,
and
Mother
,
I
haue
not
seene
you
,
and
to
my
brethren
,
I
know
you
not
:
but
I
will
obserue
his
word
,
and
keepe
his
covenant
.
Now
if
thou
desirest
to
know
what
course
must
be
taken
for
effecting
this
separation
:
know
first
,
it
is
the
worke
of
God
,
for
who
hath
separated
thee
?
They
take
away
the
precious
from
the
vile
:
therefore
so
often
compared
to
fire
,
which
separateth
the
drosse
from
the
purer
mettall
.
Hearken
therfore
conscionably
to
the
word
of
God
,
wait
upon
the
posts
of
his
doores
,
and
he
will
giue
the
will
and
the
deed
.
Proposition
II.
The
second
point
offered
to
us
in
this
verse
is
,
The
Prophet
pronounceth
him
blessed
,
who
stands
not
in
the
way
of
sinners
.
To
erre
from
the
right
way
,
especially
in
this
darknes
,
or
at
least
dimme
light
may
befall
any
man
,
but
to
per●ist
in
an
evill
way
when
it
is
discovered
,
is
the
part
of
a
brutish
,
not
reasonable
creature
:
the
Prophet
therefore
proceeds
to
that
further
degree
and
step
of
wickednesse
,
namely
,
wilfulnesse
and
obstinacie
,
after
reproofe
and
conviction
.
Let
us
first
cleere
some
of
the
words
,
that
wee
may
goe
on
with
more
profit
.
Sinners
;
Certaine
is
it
that
all
men
are
sinners
,
if
we
take
the
word
in
the
largest
sense
:
For
all
men
haue
sinned
,
and
are
deprived
of
the
glory
of
God
:
sinne
,
and
death
the
attendant
of
sinne
have
gone
over
all
men
:
in
which
sense
the
most
righteous
man
on
earth
may
be
called
a
sinner
.
But
this
word
is
often
vsed
in
Scripture
by
specialtie
,
for
notorious
sinners
,
Mary
Magdalen
before
her
conversion
,
sold
himselfe
to
worke
wickednesse
:
who
accustomed
to
sinne
,
follow
it
with
greedinesse
.
,
2
To
stand
,
is
such
a
position
of
the
body
,
wherein
it
begins
to
settle
it selfe
to
some
rest
:
and
therefore
by
a
metaphor
ordinarily
in
Scripture
is
taken
for
such
a
disposition
of
minde
,
whereby
resisting
all
opposition
,
or
perswasion
to
the
contrary
,
we
resolue
to
maintaine
the
course
we
haue
begun
.
Stand
in
the
faith
;
Lastly
,
the
way
argues
also
a
perseverance
,
and
proceeding
in
any
course
;
That
is
,
a
way
where
no
stoppage
is
,
but
a
path
continually
trodden
,
and
beaten
by
the
passenger
.
Now
evill
wayes
may
be
considered
either
in
doctrine
,
(
so
heresie
is
called
an
evill
way
)
or
in
manners
,
and
conversation
;
so
an
habituall
or
customarie
sin
is
an
evill
way
.
In
all
these
words
is
expressed
a
further
degree
of
sinne
.
A
sinner
in
this
sense
is
more
then
an
ungodly
man
,
the
way
more
then
counsell
,
standing
more
then
walking
.
And
every
one
of
these
words
imply
continuance
,
perseverance
,
and
stubbornesse
in
evill
.
This
then
is
the
meaning
of
the
words
:
Whosoever
doth
not
rest
in
sinne
,
nor
stubbornly
persist
in
the
rebellious
course
of
notorious
offenders
,
him
the
Prophet
pronounceth
blessed
.
No
proofe
shall
need
;
the
proposition
being
sufficiently
evidenced
in
it selfe
,
and
every
converted
sinner
a
strong
witnesse
for
it
.
The
grounds
or
reasons
may
bee
first
in
God
,
his
infinite
grace
,
which
opens
a
posterne
vnto
his
favour
,
for
those
that
unfainedly
returne
unto
him
,
and
forsake
their
evill
wayes
,
hee
covers
[
*
](A00980-e13440-b)
*
See
Ier.
3.1
.
12,13,14
.
all
their
past
rebellions
,
and
imputeth
not
sinne
unto
them
.
Secondly
,
considering
his
wayes
,
and
turning
his
feete
into
the
testimonies
of
his
Lord
;
he
found
mercy
and
favour
.
The
Prophet
therefore
first
knowing
,
blessed
is
the
man
whose
wickednesse
is
forgiven
,
to
whom
the
Lord
imputeth
no
sinne
.
Secondly
,
being
assured
by
an
infallible
and
inward
experience
,
when
we
hide
not
our
iniquitie
,
but
acknowledge
and
confesse
our
sinn●
,
the
Lord
forgiveth
the
punishment
,
and
compasseth
such
about
with
joyfull
deliverance
;
upon
these
grounds
builds
this
certaine
truth
,
that
the
man
is
blessed
,
who
although
he
haue
walked
in
the
counsell
of
the
ungodly
,
yet
being
reproved
,
stands
not
in
the
way
of
sinners
,
but
turnes
his
feet
into
the
old
and
good
way
.
Gather
hence
first
these
instructions
.
Instruction
1.
The
heart
of
man
(
as
it
is
in
nature
)
is
not
onely
prone
to
evill
,
but
resolute
in
it
:
resisting
all
meanes
of
recalling
,
and
hating
to
be
reformed
.
See
Psal.
50.
17.
Rom.
2.
5.
Men
will
harden
their
hearts
,
and
make
them
as
an
Adamant
,
Zechar.
7.
12.
and
by
no
meanes
will
yeeld
to
God
in
his
word
.
Some
perhaps
will
object
,
wee
may
see
many
wicked
men
of
better
temper
,
then
so
:
Thus
Rehoboam
obeyed
the
word
of
the
Lord
by
the
Prophet
Semajah
.
reverenced
the
Preacher
of
it
,
and
did
many
things
.
I
kept
thee
that
thou
should'st
not
sinne
against
mee
:
to
let
his
people
go
serue
him
,
he
defies
God
,
&
questions
who
he
is
,
he
sees
divers
miracles
,
but
is
moved
nothing
at
all
;
At
length
his
owne
Inchanters
tell
him
,
this
is
the
finger
of
God
,
speake
desperatly
,
;
surely
wee
will
walke
after
our
owne
imaginations
,
and
doe
euery
man
after
the
stubbornesse
of
his
wicked
heart
.
a
Prophet
,
a
Priest
,
a
Wise-man
:
yet
obstinately
conspire
against
him
,
and
against
the
word
.
Haue
not
wee
such
liue
among
us
?
Yes
,
thousands
of
swearers
,
drunkards
,
covetous
,
who
stand
out
against
God
,
his
word
,
their
owne
conscience
,
their
owne
good
and
happines
,
and
scorne
all
stoppage
.
Neither
is
there
any
meanes
(
without
the
power
of
God
concurring
and
working
with
it
)
which
can
prevaile
.
smitten
?
they
fall
away
more
and
more
:
breake
out
to
blasphemie
,
but
mend
not
.
Are
they
kindly
intreated
,
and
waged
with
blessings
?
The
fatter
they
grow
the
more
they
kicke
.
Deut.
32.
15.
Seing
man
is
not
onely
borne
in
sinne
,
but
bred
in
iniquitie
,
there
is
now
no
way
left
him
to
come
forth
unto
a
blessed
estate
,
but
onely
by
the
path
of
repentance
,
turning
the
heart
to
God
,
and
becomming
a
new
creature
.
See
Luk.
●3
.
3.5
.
Vnlesse
you
repent
,
you
shall
all
likewise
perish
.
All
men
naturally
are
going
in
the
broad
way
to
destruction
;
All
haue
sinned
,
and
are
deprived
of
the
glory
of
God
.
Iohn
the
Baptist
,
The
Kingdome
of
God
is
at
hand
,
repent
,
and
beleeue
the
Gospell
.
[
*
](A00980-e14340-b)
*
Gal.
k.
15.
Nothing
is
availeable
to
this
end
but
the
new
creature
,
neither
i●deed
can
we
be
in
Christ
,
holy
Ghost
hath
cast
us
,
we
are
transformed
into
the
same
fashion
.
Read
,
and
consider
well
that
similitude
,
where
the
Gospell
is
compared
to
a
mirrour
in
which
beholding
the
image
of
the
Lord
,
we
are
transformed
into
the
same
likenesse
.
esteemed
spirituall
(
even
Gods
)
wisedome
as
folly
,
refused
to
hearken
,
an●
pull'd
away
the
shoulder
,
Mary
hath
chosen
the
best
part
.
They
who
are
fleshly
savour
the
things
of
the
flesh
,
but
the
spirituall
man
savours
the
things
of
the
spirit
.
They
who
are
risen
with
Christ
,
take
off
their
affections
from
the
world
,
and
set
them
upon
Christ
.
The
last
transformation
is
in
the
outward
man
,
both
in
words
,
&
workes
,
see
Ephe.
4.
22
,
23
,
24
,
25
,
28.
the
like
read
Colos.
3.
8
,
9
,
10
,
12
,
14.
Man
therefore
by
consenting
to
the
Devill
,
and
revolting
from
God
,
lost
that
divine
image
which
was
printed
in
him
,
but
received
a
new
Character
of
Satan
,
being
wholy
conformed
to
that
Prince
of
darkenesse
.
But
God
in
much
mercy
having
compassion
on
men
,
and
chusing
them
to
his
glory
,
hath
set
out
his
word
as
a
fire
,
Stand
in
the
wayes
,
and
behold
,
and
aske
for
the
old
way
,
which
is
the
good
way
,
and
walke
therein
,
and
you
shall
find
rest
for
your
soules
:
his
power
to
salvation
:
so
that
as
in
the
creation
he
spoke
the
word
,
and
it
was
done
;
his
voyce
being
actiue
and
doing
what
is
commaunded
:
so
in
this
new
creation
,
when
he
speakes
the
word
,
let
there
be
light
,
let
there
be
fruit
,
instantly
light
,
and
fruit
insues
:
when
therefore
men
hearkning
unto
this
powerfull
word
,
working
salvation
,
are
renewed
in
their
mind
,
and
walke
in
newnesse
of
life
,
they
find
no
little
rest
and
peace
to
their
soules
for
the
present
,
and
are
in
the
way
to
that
eternall
and
glorious
rest
,
in
which
consists
the
supreame
perfection
,
and
happinesse
of
man
.
Wilfull
continuance
,
and
stubborne
perseverance
in
a
sinfull
course
,
after
warning
and
admonition
from
God
in
his
word
,
his
Maisters
will
,
and
doth
it
not
,
then
he
that
neither
doth
,
nor
knowes
it
:
rebellion
is
no
better
then
witchcraft
.
that
time
of
ignorance
God
regarded
not
)
though
they
cannot
be
wrested
to
any
connivence
of
God
,
as
if
he
winked
,
and
would
not
see
those
foule
sinnes
of
the
Heathen
,
yet
cannot
but
import
more
danger
to
such
as
continue
in
this
ignorance
,
when
God
hath
su●ficiently
revealed
himselfe
&
his
will
.
Lesse
excuse
haue
they
,
and
much
deeper
condemnation
,
light
appeared
,
loved
darkenesse
more
then
light
,
then
such
who
ever
sate
in
darkenes
,
and
the
shadow
of
death
.
The
long-suffering
of
God
manifests
it self
abundantly
in
bearing
,
&
forbearing
,
granting
longer
time
,
summoning
by
his
workes
,
and
warning
them
by
his
judgements
,
&
afflictions
,
but
especially
by
his
word
,
calling
out
to
them
and
shewing
their
danger
:
He
speakes
once
or
twice
;
hee
whets
his
sword
before
he
strikes
,
bends
his
bow
and
makes
it
ready
,
before
he
shootes
out
those
swift
arrowes
;
he
cuts
not
off
till
there
is
no
hope
of
healing
,
he
spares
till
there
is
no
remedy
.
you
only
haue
I
knowne
of
all
the
people
of
the
earth
,
therefore
will
I
visite
you
for
your
iniquities
.
This
certainely
is
the
reason
,
why
the
Israelites
before
the
comming
of
Christ
,
were
often
more
sharpely
visited
with
the
rod
,
then
any
other
Nation
,
their
neighbours
:
&
after
the
comming
of
Christ
,
haue
been
made
the
publike
spectacle
of
all
the
world
for
misery
,
because
in
the
time
of
the
Prophets
,
the
Lord
affoorded
them
many
glorious
beames
of
spirituall
light
,
more
then
to
all
other
people
,
and
afterwards
gaue
in
unto
them
that
great
Light
of
the
world
to
walke
openly
before
them
.
As
their
light
therefore
was
more
,
so
was
their
rebellion
,
as
their
rebellion
,
so
their
punishment
.
An
old
diseased
body
which
hath
worne
out
all
medicines
,
&
growes
still
worse
,
is
farthest
from
recoverie
and
health
.
When
that
g●eat
Husbandman
expostulates
with
his
Vineyard
,
what
could
haue
been
more
done
unto
my
vineyard
,
which
I
haue
not
done
to
it
?
it
brought
forth
wild
grapes
,
it
was
far
from
a
blessing
:
when
the
more
we
are
smitten
,
the
more
we
fall
away
,
so
that
from
the
head
to
the
foote
there
is
nothing
but
swellings
,
and
sores
,
full
of
corruption
,
we
are
far
from
health
.
When
we
turne
the
backe
not
the
face
to
God
,
let
us
know
it
had
beene
better
for
us
not
to
haue
known
the
way
of
righteousnesse
,
then
after
we
haue
knowne
it
to
turne
from
the
holy
Commandement
.
man
of
sinne
,
and
stand
fast
in
his
accursed
and
palpable
errours
.
Is
not
that
child
of
perdition
rev●aled
?
Hath
not
the
finger
of
God
in
his
word
painted
,
and
pointed
him
out
,
that
hee
who
even
shuts
his
eyes
,
cannot
but
grope
and
feele
him
?
Haue
not
his
stoutest
Champions
been
driven
by
dint
of
that
two-edged
sword
into
shamelesse
corners
,
and
beene
forced
in
his
defence
to
steele
their
fore-heads
,
and
without
blushing
to
d●ny
things
as
generally
knowne
,
confessed
,
and
openly
in
view
,
as
the
Sunne
in
his
brightnesse
?
As
namely
,
that
the
ancient
head-ship
or
government
of
Rome
by
Emperours
stands
yet
firme
,
that
the
Emperour
of
Germanie
is
the
Emperour
,
Commaunder
or
Head
of
Rome
,
who
yet
hath
lesse
to
doe
there
,
then
the
Popes
skullian
?
Are
they
not
compelled
to
deny
that
other
Kings
haue
shared
out
the
Empire
among
them
?
and
so
are
bound
to
maintaine
,
that
this
Territorie
subject
to
their
Emperour
(
which
is
hardly
equall
to
a
Dukedome
)
must
bee
divided
into
tenne
Kingdomes
?
a
mystery
of
iniquitie
,
but
an
heathen
persecution
?
Are
they
not
compelled
to
grant
and
maintaine
impossibilities
?
that
the
Devill
shall
beget
Antichrist
of
a
woman
,
&
this
woeman
must
be
of
the
tribe
of
Dan
?
that
in
three
yeares
and
an
halfe
Antichrist
shall
conquer
and
subdue
more
Countries
,
then
it
is
possible
for
any
man
in
that
space
to
travell
,
and
run
th●ough
?
Fitly
doth
the
Spirit
compare
the
Grecian
Monarchie
to
a
Leopard
,
Papisticall
A●tichrist
be
?
How
many
feete
must
he
haue
?
How
many
wings
?
Who
in
much
lesse
then
halfe
this
time
,
shall
bring
under
his
yoake
,
and
raigne
over
many
moe
Countries
and
people
then
ever
Antichrist
●new
.
Is
it
possible
in
reason
,
that
any
who
hath
not
pluckt
out
his
eyes
,
should
thinke
the
Pope
Christ
his
subject
?
nay
,
Deputie
?
who
opposeth
and
exalteth
himself
aboue
all
that
is
called
God
?
Doth
he
not
challenge
to
be
unto
the
Vniversall
Church
,
an
head
to
giue
influence
,
a
Monarch
to
giue
Lawes
,
nay
a
Spouse
,
to
giue
and
receiue
benevolence
:
so
that
to
be
subject
to
the
Pope
is
of
necessitie
to
salvation
:
nay
doth
he
not
usurpe
,
and
with
all
tyrannie
maintaine
a
Monarchicall
Omnipotencie
?
Surely
that
judgment
mentioned
by
Tertullian
is
fallen
upon
them
;
They
beleeve
without
Scriptures
,
that
they
may
beleeve
against
Scriptures
.
We
evidently
see
the
Prophesie
of
the
Apostle
fulfilled
in
them
,
Because
they
received
not
the
love
of
the
truth
,
that
they
might
be
saved
,
therefore
God
hath
sent
them
strong
delusions
,
that
they
should
beleeve
lies
,
that
all
they
might
be
damned
,
which
beleeved
not
the
truth
.
But
the
Popish
Faction
a●firme
,
that
they
cannot
bee
accounted
heretickes
,
because
they
haue
never
bee●e
convicted
,
nor
condemned
by
a
generall
Councill
,
But
first
it
is
su●ficient
conviction
to
proue
an
hereticke
,
that
his
errour
is
manifest●d
unto
him
by
the
Scripture
,
unlesse
wee
will
thinke
Simon
Magus
no
hereticke
,
untill
hee
was
dead
,
and
rotten
,
because
no
Councell
before
his
death
condemned
his
errours
.
Againe
the
Papists
maintaine
things
openly
interdicted
in
generall
Councels
.
Thus
they
use
,
&
defend
in
their
Pope
the
title
of
chiefe
or
highest
Priest
,
censured
,
and
forbidden
by
the
3.
Councell
of
Carthage
:
so
also
the
worship
of
Angels
is
by
them
stiffely
maintained
,
yet
condemned
plainly
by
the
Apostle
in
the
old
heretickes
,
Colos.
2.18
.
and
after
by
the
Councell
of
Laodicea
.
They
set
up
images
in
Churches
prohibited
by
the
Councell
of
Eliberis
.
But
what
hope
is
there
that
this
harlot
will
reforme
any
errour
,
who
in
her
head
Paul
4.
in
his
Epistle
to
Gropper
,
condemning
certaine
abuses
,
&
doctrines
,
Lords
Supper
.
Let
every
soule
try
here
his
claim
to
this
true
blessing
.
Two
notes
●re
here
offered
unto
us
,
by
which
we
may
come
to
an
infallible
knowledge
of
our
estate
.
1.
How
art
thou
disposed
to
that
word
of
God
which
cals
thee
out
of
thy
sinne
?
be
it
either
some
gracious
promise
,
or
sharpe
reproofe
,
how
standest
thou
affected
to
it
?
The
word
is
a
fire
to
melt
,
and
soften
the
iron
heart
of
man
,
that
it
may
be
fit
to
receiue
the
impression
of
Gods
image
.
Thus
Iosiah
melted
:
rebuke
of
Christ
:
as
Moses
who
preferred
it
before
the
treasures
of
AEgypt
?
or
as
Herod
who
beheaded
his
messenger
?
How
of●ē
hast
thou
heard
that
gentle
reprehension
,
joyned
with
a
gracious
invitaton
;
O
yee
disobedient
children
returne
,
and
I
will
heale
your
rebellions
?
Behold
we
come
unto
thee
;
for
thou
art
the
Lord
our
God
,
we
lie
down
in
our
eonfusion
,
and
our
shame
covereth
us
.
Ephraim
,
Thou
hast
corrected
me
,
and
I
was
chastised
:
Convert
thou
me
,
and
I
shall
be
converted
,
for
thou
art
the
Lord
my
God
.
Surely
after
I
converted
,
I
repented
,
&c.
will
lament
,
they
will
mourne
as
for
an
onely
sonne
:
they
will
abhorre
themselues
and
lye
downe
in
ashes
.
2.
Examine
thy
estate
by
thy
care
,
and
endeavour
to
rise
,
after
thou
art
slipt
and
fallen
.
Dost
thou
consider
thy
wayes
,
and
turne
thy
feete
into
the
testimonies
of
the
Lord
?
Dost
thou
make
hast
,
and
delayest
not
?
David
strucken
downe
with
that
sinne
of
adulterie
and
murder
,
and
benummed
with
so
many
blowes
of
Satan
,
lay
a
while
as
dead
;
but
when
the
rebuking
voyce
of
God
called
unto
him
,
and
testified
Thou
art
the
m●n
:
I
haue
sinned
?
As
thou
hast
fallen
with
that
Saint
,
so
hast
thou
risen
with
him
?
and
renewing
strength
hast
fortified
thy selfe
,
and
art
become
even
impregnable
on
that
side
?
The
more
foule
thy
sinnes
are
,
the
more
are
thy
teares
,
and
sorrow
,
the
more
thy
loue
to
thy
gracious
Lord
,
pardoning
such
,
and
so
many
offences
?
Obserue
every
where
this
disposition
in
the
Saints
,
and
happy
art
thou
,
if
thou
canst
finde
it
in
thy selfe
.
But
thou
shalt
see
Ahab
humble
himselfe
in
sackcloth
,
but
still
proudly
and
rebelliously
disposed
in
heart
.
Thou
shalt
heare
the
sinner
say
;
They
haue
stricken
mee
,
but
I
was
not
sicke
,
they
haue
beat●n
mee
,
but
I
knew
not
;
when
I
awoke
therefore
,
will
I
seeke
it
yet
still
.
I
will
heare
another
time
;
what
art
thou
better
,
nay
how
much
worse
then
that
Heathen
?
Consider
what
str●ames
of
teares
flowed
from
the
eyes
of
Mary
Magdalen
?
What
fire
of
loue
burned
in
her
heart
?
How
did
Paul
humble
himselfe
in
respect
of
his
pers●cution
?
How
ardent
his
loue
to
Christ
,
flaming
out
in
all
his
actions
?
Thus
will
thy
heart
be
affected
,
thus
thy
actions
directed
,
if
thou
art
in
the
same
estate
.
Prophesie
not
,
say
they
to
them
that
prophesie
,
they
shall
not
prophesie
to
them
,
that
they
shall
not
take
shame
.
This
is
a
rebellious
people
,
lying
children
,
children
that
will
not
heare
the
Law
of
the
Lord
;
which
say
unto
Seers
see
not
:
and
to
the
Prophets
,
prophesie
not
right
things
unto
us
:
speake
unto
us
smooth
things
,
prophesie
deceit
?
:
Goe
out
of
the
way
&c.
And
the
like
we
find
in
the
new
.
They
commaunded
them
not
to
speake
at
all
,
nor
teach
in
the
name
of
Iesus
.
But
when
the
Iewes
saw
the
multitudes
they
were
silled
with
envie
,
and
spake
against
those
things
,
contradicting
and
blaspheming
.
Againe
;
they
opposed
and
blasphemed
.
Such
we
see
every
where
,
corrupt
men
,
sold
under
sin
,
and
heardned
in
it
:
some
drowned
in
a
senselesse
ignorance
,
that
neither
doe
,
nor
will
know
any
necessitie
of
this
light
,
and
therefore
wholy
despising
all
prophecying
.
And
to
cover
their
shamefull
Atheisme
,
they
stand
much
upon
prayer
,
and
doe
not
a
little
magnifie
it
in
word
:
But
their
words
are
wind
:
they
doe
as
much
despise
prayer
indeed
,
and
as
openly
expresse
the
contempt
of
it
in
their
actions
as
of
preaching
.
Some
againe
of
more
knowledge
will
not
deny
the
necessitie
of
it
,
as
knowing
it
too
shamefull
to
affirme
there
is
no
need
of
that
,
which
Christ
openly
testifies
to
be
the
one
needfull
thing
.
Luk.
10.42
.
they
will
therefore
come
to
it
,
perhaps
frequent
it
,
it
may
be
pay
for
it
:
but
then
they
must
haue
preachers
acco●ding
to
their
owne
,
not
Gods
heart
.
If
he
will
spend
an
houre
in
the
pulpit
in
vaine
flourishes
of
humane
wisedome
,
keepe
off
from
their
conscience
,
and
two
or
three
houres
in
the
Ale-house
,
or
Wine-Taverne
,
this
is
the
good
Church-man
,
nothing
to
deare
for
him
.
But
if
he
be
such
as
dares
not
please
men
,
Lord
Iesus
,
they
will
not
abide
him
,
but
devise
an
hundred
slanderous
discouragements
,
and
use
all
even
the
most
wicked
meanes
to
stop
his
mouth
.
Many
other
are
there
,
which
not
so
openly
resist
the
word
,
yet
in
some
private
and
retired
actions
stand
out
in
rebellion
against
the
Lord
.
How
many
thousands
liue
among
us
,
convinced
of
their
sinnes
,
y●t
living
in
them
,
and
following
them
with
greedinesse
?
Doth
not
the
covetous
know
,
that
he
is
an
Idolat●r
:
that
extortioners
,
usurers
,
and
oppressours
shall
not
ent●r
into
the
Kingdome
of
God
?
doth
not
the
drunkard
,
swearer
curser
,
Sabboth-break●r
know
he
liues
in
sinne
,
and
is
under
the
curse
,
and
wrath
of
God
?
yet
doe
they
reforme
their
wayes
;
and
make
conscience
of
dutie
,
when
they
haue
warning
from
God
?
How
farre
are
th●y
from
it
?
Looke
to
the
meaner
sort
,
they
harden
themselues
in
ignorance
;
looke
to
the
great
ones
,
they
haue
altogether
broken
the
yoke
.
Oh!
that
these
would
turne
into
their
hearts
,
and
consider
what
they
doe
:
that
they
would
well
ponder
first
the
folly
,
then
the
heinousnesse
and
hatefulnesse
of
this
their
behaviour
:
certainely
nothing
can
be
invented
more
fooli●h
:
no
marveile
if
the
Wisedome
of
God
continually
deba●es
these
men
with
the
title
of
fooles
in
the
Proverbs
:
for
can
any
naturall
folly
be
compared
with
this
?
Find
in
all
th●
world
such
a
foole
,
that
wilfully
will
runne
into
knowne
and
confessed
destruction
?
that
will
struggle
with
his
Master
,
whom
he
knowes
stronger
,
and
able
to
over-master
him
.
And
doe
not
men
know
and
acknowledge
God
to
be
Almightie
,
not
to
be
resisted
?
yet
will
they
provoke
him
.
Are
we
not
naturally
afraid
of
those
who
can
kill
the
body
?
and
where
is
the
feare
of
him
who
can
kill
body
and
soule
?
Now
how
odious
it
is
and
hainous
,
may
appeare
in
two
circumstances
;
first
the
greatnesse
,
secondly
the
goodnesse
of
the
person
whom
we
offend
&
provoke
;
The
Lord
is
the
great
King
,
and
his
name
dreadfull
even
among
the
heathen
:
the
pure
Angels
,
nay
the
rebellious
devils
tremble
at
his
presence
.
His
goodnesse
to
us
is
unutterable
;
he
is
our
Father
,
the
fountaine
of
our
life
,
and
all
blessings
which
we
enjoy
,
expect
,
or
desire
.
How
great
an
offence
is
treason
against
a
King
,
the
Lords
annointed
?
how
hainous
the
rebellion
of
a
child
against
a
father
?
how
detestable
the
insurrection
of
unnaturall
Absolon
against
David
his
King
and
Father
?
so
compleate
a
King
,
so
loving
a
Father
?
how
grievous
to
thy
soule
is
the
rebellion
of
thy
wife
,
child
,
or
servant
?
hence
God
compares
it
to
witchcraft
;
What
tongue
can
sharpen
it selfe
sufficiently
vpon
this
occasion
to
cut
a
passage
through
rockes
,
and
Adamants
,
unto
the
secure
and
carelesse
hearts
of
men
?
what
trumpet
can
sound
loud
enough
to
awake
their
dead
spirits
?
God
created
us
most
blessed
,
and
gaue
us
power
to
stand
in
that
happy
estate
:
we
wilfully
forsooke
the
meanes
and
it
:
Since
,
when
we
were
carried
downe
in
the
torrent
of
our
lusts
,
into
utter
destruction
,
and
are
even
sinking
into
that
bottomlesse
pit
;
he
casteth
out
to
us
the
cords
of
his
loue
,
to
draw
us
,
haleth
to
us
with
a
loud
voyce
to
looke
about
,
to
see
,
and
consider
our
danger
;
betimes
to
take
hold
of
mercy
,
before
we
sinke
and
are
past
recoverie
.
In
the
meane
time
,
as
if
we
were
rather
bathing
in
the
very
fountaines
of
all
felicitie
,
then
swallowed
in
these
whirl-pools
of
death
and
hell
,
we
passe
along
plesantly
,
never
o●ce
respecting
his
voyce
or
dreaming
of
any
danger
.
The
Lord
hath
sent
in
among
us
his
Heralds
never
so
many
,
never
so
loud
;
they
haue
cryed
out
to
us
,
they
haue
lifted
up
their
voices
like
trumpets
,
and
haue
shewed
us
our
crying
sinnes
:
what
hath
followed
?
Some
few
(
as
the
shaking
of
an
Oliue
tree
,
two
or
three
berries
in
the
utmost
boughs
)
haue
hearkened
and
trembled
at
the
word
;
and
taking
hold
of
the
rocke
of
their
salvation
,
haue
tu●ned
their
feete
into
the
old
and
good
way
:
some
haue
obtained
,
but
the
rest
are
hardened
.
How
lamentable
a
spectacle
is
ready
to
meete
us
at
every
turne
?
numberles
numbers
of
men
and
women
,
young
and
old
,
rich
and
poore
running
a
vie
,
who
shall
safest
plie
himselfe
in
the
waye●
of
sinne
,
and
who
shall
first
&
deepest
plunge
himselfe
into
hell
.
Surely
as
the
men
of
God
were
wont
to
go
to
the
house
of
the
Lord
,
(
Psal.
42.
4
)
so
go
these
men
to
the
chambers
of
death
,
with
the
voice
of
singing
,
as
a
multitude
that
keepeth
a
feast
:
how
truly
may
God
expostulate
with
us
,
as
once
with
his
people
?
by
swearing
,
&
lying
,
and
killing
,
&
stealing
they
break
out
,
and
bloud
toucheth
bloud
:
Gods
,
how
long
will
you
judge
unjustly
,
and
accept
the
persons
of
the
wicked
?
Doe
right
to
the
poore
,
and
fatherlesse
;
doe
justice
to
the
afflicted
and
needie
:
If
not
I
haue
said
you
are
Gods
,
and
the
children
of
the
most
high
,
but
you
shall
die
as
a
man
,
and
you
Princes
shall
fall
like
other
.
In
thee
haue
they
oppressed
the
stranger
,
in
thee
haue
they
vexed
the
fatherlesse
and
widdow
?
How
frequently
and
earnestly
hath
the
great
Iudge
of
all
the
world
in
his
Law
charged
Lawyers
.
Thou
shalt
not
overthrow
the
right
of
the
poore
in
his
suit
.
Thou
shalt
keepe
thee
from
a
false
matter
:
Thou
shalt
take
no
gift
,
for
the
gift
blindeth
the
wise
,
&
perverteth
the
way
of
the
righteous
.
shall
they
not
take
up
a
taunting
proverbe
against
you
,
and
say
;
hoe
they
increase
that
which
is
not
their
owne
:
how
long
?
and
he
that
ladeth
himselfe
with
thicke
clay
?
yet
still
is
it
true
;
in
thee
haue
they
taken
gifts
to
shed
bloud
:
and
they
loue
to
say
with
shame
bring
you
:
they
eate
up
the
people
as
bread
:
How
straitly
hath
God
commaunded
the
rich
,
thou
shalt
open
thy
hand
to
thy
poore
brother
,
and
lend
him
sufficient
for
his
need
.
Thou
shalt
not
giue
to
vsury
to
thy
brother
,
vsury
of
money
,
vsury
of
meat
,
or
vsury
of
any
thing
that
is
put
to
vsury
:
thou
shalt
releeue
thy
brother
,
thou
shalt
take
no
vsury
nor
vantage
.
He
that
was
infinitely
rich
became
poore
for
our
sakes
,
that
we
through
his
povertie
might
bee
made
rich
.
Sell
that
you
haue
,
and
giue
almes
,
make
you
bags
which
wax
not
old
,
a
treasure
that
can
never
faile
in
heaven
.
or
Extortioner
shall
never
enter
upon
my
mount
:
Know
that
thou
shalt
weepe
and
howle
,
and
the
rust
of
thy
treasure
shall
eate
thy
soule
like
fire
:
treasures
of
wrath
against
the
day
of
wrath
.
thou
hast
taken
vsury
and
increase
,
thou
hast
defrauded
thy
neighbour
by
extortion
,
and
hast
forgotten
me
saith
the
Lord
God
.
How
many
that
buy
the
poore
for
silver
,
and
the
needie
for
shoes
?
Take
not
my
name
in
vaine
;
sweare
not
at
all
:
aboue
all
things
sweare
not
.
O
doe
not
this
abominable
thing
,
which
my
soule
hateth
.
calves
of
thy
lippes
my
due
sacrifice
,
to
dogges
or
hell-hounds
barking
against
thy
Creatour
?
Remember
thy selfe
and
me
,
feares
an
oath
.
How
loud
hath
God
th●ndered
his
woes
against
i●temperate
persons
?
Woe
to
them
that
rise
up
earely
to
follow
drunkennesse
,
and
continue
till
night
vntill
the
wine
doe
inflame
them
:
woe
to
them
that
are
mightie
to
drinke
wine
,
and
strong
to
powre
in
strong
drinke
:
woe
to
the
drunkards
of
Ephraim
.
Hee
counselleth
,
looke
not
on
the
wine
when
it
is
red
,
and
sheweth
his
colour
in
the
cup.
Take
heed
least
your
hearts
be
oppressed
with
surfeting
and
drunkennesse
.
If
not
;
know
that
day
will
come
upon
you
unawares
:
no
drunkard
shall
enter
into
the
Kingdome
of
heaven
●
all
haue
erred
because
of
wine
,
and
are
out
of
the
way
because
of
strong
drinke
:
for
all
their
tables
are
full
of
filthy
vomiting
,
and
no
place
is
cleane
:
the
Dutch
manners
haue
followed
the
Dutch
errours
,
and
the
stench
of
it
is
gone
vp
to
heaven
,
&
incessantly
cals
vpon
the
justice
of
God
for
vengeance
.
Even
then
when
all
Religion
and
Charitie
lamentably
implored
our
helpe
in
fasting
,
praying
,
and
humbling
our
soules
,
to
intreat
the
Lord
for
his
afflicted
Church
:
when
the
Adversaries
roared
in
the
midst
of
the
Congregation
and
set
up
their
banners
for
signes
,
for
not
going
to
helpe
the
Lord
against
the
mighty
,
or
at
least
striving
for
them
by
prayers
&
h●miliation
,
when
God
called
to
weeping
and
mourning
,
behold
joy
and
gladnesse
,
slaying
oxen
,
killing
sheepe
,
eating
and
drinking
,
for
to
morrow
we
shall
die
.
Doth
not
the
word
daily
sound
in
our
eares
?
Drinke
the
waters
of
thine
owne
cistern
:
rejoyce
with
the
wife
of
thy
youth
,
let
her
breasts
satisfie
thee
at
all
time
:
but
keepe
thee
farre
from
the
strange
woman
,
and
come
not
neere
the
doores
of
her
house
:
desire
not
her
beautie
in
thy
heart
,
else
shalt
thou
bee
brought
to
a
peice
of
bread
.
Thou
shalt
mourne
in
the
end
,
when
thou
hast
consumed
thy
flesh
and
thy
body
:
yet
what
fruit
haue
we
returned
to
God
from
the
fulnes
of
our
long
peace
,
but
this
,
I
have
fed
them
to
the
full
,
yet
committed
they
adulterie
,
and
assembled
themselues
by
companies
in
harlots
houses
;
They
rose
up
like
fed
horses
,
every
one
neighed
after
his
neighbours
wife
:
and
what
followes
but
even
that
threatning
,
shall
I
no●
visit
for
these
things
,
shall
not
my
soule
be
avenged
on
such
a
Nation
as
this
?
To
draw
a
little
neerer
to
our selues
in
particular
;
doe
not
the
Messengers
of
Christ
sojourning
among
us
,
as
his
Leigers
,
daily
call
,
intreat
,
and
invite
us
to
repentance
?
Turne
you
,
cast
away
all
your
transgressions
,
make
you
a
new
heart
,
and
a
new
spirit
,
for
why
will
you
dye
?
I
charge
thee
by
God
,
and
the
comming
of
the
Lord
Iesus
Christ
,
preach
the
word
,
be
instant
in
season
,
out
of
season
:
and
so
often
and
strictly
charged
you
,
bee
slow
to
speake
,
but
swift
to
heare
:
long
for
the
sincere
milke
of
the
Gospell
,
that
thou
mayest
grow
by
it
.
Take
heed
how
thou
hearest
:
why
doe
wee
n●glect
Christ
Iesus
speaking
to
us
in
these
glad
tydings
of
salvation
?
Iewes
,
we
are
Lords
,
wee
will
no
more
come
at
thee
?
When
we
admonish
you
,
Speake
every
man
the
truth
unto
his
neighbour
:
let
no
corrupt
communication
proceed
out
of
your
mouth
,
but
that
which
tends
to
edifying
:
Put
away
bitternesse
,
anger
,
and
all
evill
speaking
:
let
no
uncleannes
be
so
much
as
named
among
you
,
as
becommeth
Saints
,
for
none
such
haue
inheritance
with
God
.
Clense
thy
heart
from
the
leaven
of
maliciousnesse
;
purge
thy
tongue
from
railing
,
reviling
,
slandering
,
when
wee
are
thus
earnest
with
you
,
what
fruit
reape
wee
from
all
our
labour
?
we
speake
in
the
ayre
,
we
see
these
sinnes
,
and
many
other
spring
,
grow
,
and
flourish
among
you
.
Some
very
few
haue
their
hearts
opened
,
but
most
shut
up
their
eares
and
hearts
,
least
Christ
knocking
by
his
word
should
enter
:
and
while
wee
mourne
for
them
in
secret
,
they
openly
laugh
at
us
,
while
we
pray
for
them
,
they
mocke
and
flout
us
.
But
what
will
you
doe
in
the
end
thereof
?
Know
assuredly
(
and
oh
that
he
who
hath
the
keyes
of
David
would
let
this
knowledge
into
thy
heart
)
Thine
owne
wickednes
shall
correct
thee
,
and
thy
turnings
backe
shall
reproue
thee
.
Know
therefore
and
behold
it
is
an
evill
thing
and
bitter
,
that
thou
hast
forsaken
the
Lord
thy
God
,
and
that
my
feare
is
not
in
thee
,
saith
the
Lord
of
Hoasts
.
Lord
,
God
hath
not
cast
away
sinners
,
but
hath
purposely
sent
his
sonne
to
heale
and
saue
them
.
Therfore
he
is
annointed
,
and
made
the
Christ
of
God
,
The
Lord
hath
opened
unto
us
a
passage
to
returne
to
his
grace
by
Christ
,
and
to
eternall
happinesse
.
But
some
dejected
soule
will
say
,
O
I
haue
walked
in
the
counsell
of
the
ungodly
,
I
haue
not
onely
delighted
in
wicked
companie
,
but
all
my
life
haue
I
spent
in
vanitie
,
and
noisome
lusts
.
I
haue
greedily
followed
the
pleasures
of
youth
,
and
haue
not
with-held
from
mine
eyes
whatsoever
they
haue
desired
:
when
my
pleasures
grew
loathsome
,
then
with
as
much
violence
I
pursued
the
world
,
and
the
covetous
desires
of
it
;
and
all
my
care
and
delight
was
here
on
earth
to
plant
,
build
,
and
purchase
for
my selfe
an
earthly
convenience
.
As
for
those
fruits
of
the
Spirit
,
that
house
made
without
hands
,
eternall
in
the
heavens
,
the
inheritance
of
the
Saints
in
light
,
I
seldome
dreamed
of
it
,
but
neglected
the
gracious
offers
of
God
.
But
let
me
aske
thee
;
Dost
thou
not
still
persevere
in
the
way
of
sinners
?
Now
that
thine
eyes
are
opened
to
see
thy
vanitie
,
dost
thou
lament
thy
folly
,
turne
thy
feet
with
hast
into
the
good
way
?
O
Lord
I
know
that
the
way
of
man
is
not
in
himselfe
,
neither
is
it
in
man
to
walke
and
direct
his
steppes
;
O
therfore
turne
thou
mine
eyes
away
from
vanitie
,
and
quicken
thou
me
in
the
way
.
Come
un●to
me
all
you
that
are
wearie
and
heavie
laden
,
and
I
will
ease
you
.
Cast
away
this
cloke
of
s●ame
,
and
come
unto
thy
Saviour
.
But
I
am
the
chiefe
of
sinners
.
Another
claimes
this
precedencie
,
who
was
yet
the
chiefe
of
Saints
.
For
this
cause
heinous
offenders
haue
beene
received
to
m●rcie
,
that
,
that
for
thy
example
Christ
should
shew
all
long
suffering
to
those
which
should
beleeve
in
his
name
:
beleeve
therefore
,
and
thou
shalt
be
saved
.
O
but
my
time
is
past
:
I
haue
not
regarded
God
heretofore
in
his
word
,
and
now
I
am
shut
out
foe
ever
.
No
time
is
past
,
while
thou
hast
any
time
,
God
hath
not
tied
himself
unto
thy
times
,
but
hath
put
them
into
his
owne
hand
:
So
long
as
he
lends
his
voyce
to
call
,
thy
time
is
not
past
.
But
alas
I
feele
a
world
of
sinful
filthines
still
dwelling
,
&
rebelling
in
me
,
now
more
then
ever
.
Know
this
is
rather
a
symptome
of
health
,
then
sicknes
.
Thou
feelest
sinne
more
now
,
not
because
it
,
but
because
thy
health
,
and
sense
of
Spirit
increases
:
diseases
in
their
strength
dead
the
senses
,
so
that
little
paine
is
felt
,
but
when
life
prevailes
,
and
begins
to
expell
the
sicke
matter
,
our
paine
with
our
sense
returnes
.
Know
assuredly
,
he
that
hath
dethroned
sinne
raigning
in
thee
,
can
easily
subdue
sinne
fighting
against
thee
.
Look
then
into
thy
bosome
,
if
thou
findest
there
an
heart
melting
,
and
trembling
at
the
word
,
thrusting
it selfe
with
all
humble
subjection
into
the
yoake
of
Christ
:
answering
to
his
call
,
Seeke
my
face
,
Lord
thy
face
will
I
seek
,
thou
art
then
in
that
true
way
which
leads
to
blessednes
,
nay
that
way
which
is
blessednesse
,
even
Iesus
Christ
thy
head
.
God
,
If
sinners
entise
thee
,
consent
thou
not
,
walke
not
thou
in
the
way
with
them
,
&c
,
thou
hast
●●ken
pleasure
in
pleasant
things
,
thou
hast
proved
thy selfe
with
joy
,
and
when
thou
hast
caught
it
,
thou
hast
found
it
vanitie
:
thou
hast
said
of
laughter
thou
art
mad
;
and
of
joy
,
what
is
it
that
thou
doest
?
thou
hast
gathered
to
thy selfe
silver
and
gold
and
chiefe
treasures
:
thou
art
wonderfully
increased
,
and
behold
all
is
vanitie
and
vexation
of
spirit
.
Say
unto
the
world
,
so
many
yeares
haue
I
served
thee
in
all
thy
profits
and
pleasures
;
I
was
in
the
day
consumed
with
heat
,
and
with
frosts
in
the
night
:
my
sleep
departed
from
mine
eyes
,
and
thou
hast
changed
my
wages
tenne
times
:
(
Gen.
31.
7
40.
)
my
childhood
I
gaue
thee
for
babies
,
my
youth
for
wantones
,
my
riper
age
for
riches
,
&
behold
all
is
vanitie
:
and
now
except
my
God
had
beene
with
mee
,
thou
hadst
sent
me
away
empty
(
Gen.
31.42
.
)
Say
unto
sinne
,
O
thou
wicked
and
bewitching
strumpet
thus
long
haue
I
waited
upon
thy
pleasures
,
and
fulfilled
thy
sinfull
lusts
,
I
haue
polluted
my selfe
,
and
am
become
as
an
AEthiopian
;
I
haue
doted
upon
thee
,
&
served
thee
with
greedinesse
:
for
thee
had
I
forsaken
all
those
rich
graces
,
and
hopes
layd
up
for
me
in
heaven
:
and
what
haue
I
gained
,
I
haue
sowen
the
wind
,
and
reaped
the
whirlwind
;
I
haue
sowen
to
the
flesh
,
and
reap●d
corruption
:
all
my
wages
are
nothing
else
but
death
and
hell
,
and
should
I
serue
thee
any
longer
?
Say
unto
the
Lord
Iesus
,
I
come
unto
thee
most
blessed
Saviour
,
full
of
confusion
,
that
so
late
I
come
unto
thee
,
whose
service
is
glorious
freedome
,
whose
wages
everlasting
happinesse
:
take
away
all
mine
iniquitie
,
and
receiue
me
graciously
,
so
shall
I
offer
the
calves
of
my
lips
.
But
if
thou
findest
thy
heart
still
lingring
and
prolonging
the
time
in
this
Sodome
,
quicken
it
with
these
motiues
.
Doe
I
mocke
at
his
idle
paines
,
who
spreads
a
fishing
net
upon
the
mountaines
,
plowes
the
sands
,
or
sowes
the
seas
?
Can
I
forbeare
laughing
to
see
a
man
seeke
for
grapes
among
thornes
,
or
figs
from
thistles
?
&
shall
I
practise
my selfe
what
I
deride
in
others
?
seeke
now
for
an
earthly
paradise
?
heaven
in
earth
?
happinesse
in
worldly
misery
?
Doe
I
thinke
he
deserues
to
be
deceived
,
who
being
often
abused
with
lies
,
will
still
trust
?
&
shall
I
giue
credit
to
the
worlds
lying
flatteries
?
hath
not
all
my
life
beene
fed
with
vaine
promises
?
every
state
I
found
full
of
vanity
for
the
present
,
but
still
bearing
me
in
hand
that
better
was
comming
.
My
childhood
seemed
grievous
,
being
kept
from
liberty
,
and
prisoned
in
continuall
feare
and
subjection
:
but
it
promised
much
happinesse
in
youth
.
My
youth
I
found
much
worse
,
full
of
labour
and
travell
without
,
hurried
with
lusts
within
:
but
an
haven
was
shewed
me
in
marriage
,
&
riper
age
:
but
this
incresed
my
cares
within
,
and
paines
without
:
and
what
shall
I
hope
farther
?
Open
to
me
my
love
,
my
head
is
full
of
the
dew
,
and
my
locks
with
drops
of
the
night
,
[
*
](A00980-e18350-b)
*
Hildebrand
or
Gregory
7.
pope
of
Rome
.
Antichristian
Prelate
,
who
exalting
himself
aboue
not
only
the
meaner
,
but
the
higher
Gods
on
earth
,
nay
even
the
Augustus
,
enforced
the
Emperor
to
stand
without●
begging
entrance
,
and
pardon
,
while
he
solaced
himselfe
with
his
Matilda
,
and
shall
I
proud
worme
,
dare
to
hold
out
the
Creator
,
&
Lord
of
all
things
,
who
stands
&
intreats
for
entrance
into
my
heart
,
and
beseeches
me
(
me
vile
earth
&
ashes
)
to
be
reconciled
to
him
?
When
his
own
deere
Spouse
deferred
him
,
did
she
not
seeke
long
before
she
could
find
him
:
but
the
watchmen
soon
found
her
,
smote
her
,
&
wounded
her
:
&
if
it
were
done
thus
to
the
greene
tree
,
what
shall
be
done
to
the
dry
?
God
.
Lord
I
will
wait
for
thee
in
the
way
of
thy
judgements
,
the
desire
of
my
soule
is
to
thy
na●e
,
&
to
the
remembrance
of
thee
.
Other
Lords
●aue
ruled
me
,
but
I
will
remember
onely
thy
name
.
Teach
me
to
do
thy
will
,
for
thou
art
my
Lord
,
lead
me
by
thy
spirit
into
the
land
of
uprightnesse
.
Nor
sitteth
in
the
seat
of
the
scornfull
.
As
in
earthly
possessions
,
men
first
trade
&
busie
themselues
in
the
world
,
and
●mploying
what
they
get
,
begin
to
gather
stocke
,
&
increase
their
substance
;
Lastly
being
now
full
,
&
well
furnished
,
they
purchase
,
plant
,
build
,
settle
themselues
&
their
estates
:
so
is
it
in
spirituall
evils
,
and
that
sinfull
condition
of
man
.
The
portion
of
sinne
bequeathed
us
by
the
first
Adam
we
employ
,
&
tra●fick
with
it
:
and
so
we
soon
grow
to
more
fulnes
of
evill
,
come
on
to
habituall
,
customary
,
and
notorious
wickednes
:
at
length
we
write
our
sins
with
a
pen
of
iron
,
&
with
the
point
of
a
diamond
,
David
pronounceth
that
man
blessed
who
sits
not
in
the
seat
or
chaire
of
scorners
.
For
some
opening
of
these
words
,
consider
what
is
here
meant
by
sitting
,
what
by
a
seat
or
chaire
,
lastly
who
are
scorners
.
A
seat
or
chaire
(
as
wee
know
)
properly
taken
,
is
some
frame
of
wood
,
or
other
matter
purposely
made
for
the
resting
of
the
body
;
and
by
Metonymie
(
because
Princes
&
Iudges
had
thrones
and
chaires
of
state
,
where
the
people
being
assembled
,
and
standing
about
them
received
judgement
:
see
Psal.
122.
5.
and
Exod.
18.
13.
)
hence
a
seat
is
taken
for
precedencie
,
power
,
&
authoritie
.
Thus
the
seat
of
Moses
is
used
for
his
power
,
and
authoritie
in
the
word
,
I
sit
as
Queene
.
The
Lord
saith
to
my
Lord
,
sit
at
my
right
hand
:
Lord
of
anger
,
a
Lord
of
appetite
,
(
for
so
is
the
word
,
Prov.
22.
34.
and
23.
2.
)
so
then
to
sit
in
the
seat
,
may
intend
,
both
that
securitie
of
wicked
men
,
whereby
they
sleepe
in
sinne
,
and
resolue
to
rest
in
it
,
and
also
for
that
lifting
vp
,
and
pride
,
shaking
off
the
yoak
of
Christ
,
iudging
,
and
p●osecuting
the
good
,
and
Godly
.
Lastly
scorning
is
an
action
of
men
,
wherey
they
thinke
,
and
speake
basely
of
any
thing
,
and
from
contempt
,
rising
out
of
pride
,
reiect
it●
A
scorner
therefore
every
where
in
Scripture
,
is
taken
for
such
a
sinner
,
who
being
flesht
in
all
wickednesse
,
fild
,
and
puft
with
pride
,
and
vaine
conceit
of
his
owne
wit
,
despiseth
the
wisedome
of
God
in
the
word
,
and
makes
a
jest
of
sinne
,
the
reprover
,
and
reproofe
of
it
,
see
Pro.
1.
22.
and
14.9
.
when
men
conceive
well
of
their
owne
wayes
,
and
are
bladderd
vp
with
a
windie
opinion
of
wisedome
in
themselues
,
then
they
basely
esteeme
of
other
counsell
,
mocke
,
and
deride
whatsoever
comes
crosse
of
their
owne
praejudging
conceits
.
The
sence
then
of
this
proposition
is
.
Although
thou
hast
sorted
thy selfe
with
worldlings
,
and
hast
beene
misled
in
their
vngodly
courses
,
although
after
many
reproofs
,
thou
hast
neglected
the
grace
which
was
offered
;
and
hast
now
long
continued
in
thy
folly
,
even
despising
in
thy
carnall
conceit
the
wisedome
of
God
in
his
word
,
yet
if
thou
now
returnest
,
leanest
not
still
to
thine
owne
wit
,
but
yeeldest
vp
thy selfe
to
the
yoke
of
Christ
,
thou
art
heere
already
,
and
shalt
be
must
more
heereafter
happy
,
and
blessed
.
To
witnes
this
truth
(
beside
many
other
)
the
whole
15.
chap.
of
S.
Lukes
Gospell
may
be
fitly
cited
:
where
in
those
parables
,
especially
that
of
the
Prodigal
(
spending
,
rioting
,
never
returning
,
till
by
extreme
miserie
he
was
scourged
home
,
yet
then
graciously
receiued
,
entertained
with
a
feast
,
and
clothed
with
the
best
robe
)
our
Saviour
a●firms
much
ioy
to
be
in
heaven
for
one
sinner
,
that
converteth
.
Even
scorners
are
called
to
repentance
,
and
grace
offered
;
and
the
Prophet
invites
,
and
cals
to
such
,
Be
no
more
mockers
least
your
bonds
increase
.
and
pricked
in
their
hearts
,
baptised
and
saved
.
The
grounds
and
reasons
of
this
(
as
the
former
)
proposition
may
be
.
1.
In
God
,
his
infinite
and
unutterable
mercie
,
taking
no
delight
in
the
death
of
the
sinner
,
but
calling
to
returne
,
and
ready
to
receiue
.
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
and
let
him
returne
unto
the
Lord
,
and
he
will
haue
mercy
upon
him
,
and
to
our
God
,
for
he
will
abundantly
pardon
.
2.
In
David
,
who
had
both
by
the
word
,
and
no
question
by
experience
,
seene
this
worke
of
Gods
mercie
in
many
notorious
sinners
.
burnt
with
fire
.
So
the
excellencie
of
the
person
offended
aggravates
the
offence
;
reviling
the
Prince
,
more
then
railing
at
a
subject
;
blaspheming
God
,
worse
then
slandering
man
.
Many
circumstances
there
are
which
lessen
a
trespasse
,
or
increase
it
;
whence
our
Saviour
more
deeply
censures
the
Iewes
then
Pilate
,
they
Gods
people
,
he
an
heathen
;
they
from
outrage
,
and
furious
malice
,
with
threats
,
and
tumult
driue
him
against
his
judgment
,
to
corrupt
judgement
,
and
abuse
the
Ordinance
of
God
,
even
his
justice
;
but
he
desirous
to
content
the
people
,
fearefull
to
incurre
Caesars
displeasure
,
had
they
the
greater
sin
.
Verily
the
justice
of
God
,
proportioning
a
greater
measure
of
damnation
to
some
,
then
others
,
necessarily
argues
the
sinnes
of
men
to
be
of
divers
size
and
measure
.
The
sinne
of
Bethsaida
,
Capernaum
,
Chorazin
,
more
intollerable
then
those
of
Tyre
,
Sidon
,
Sodome
or
Gomorra
.
Sinnes
and
sinners
may
well
be
resembled
to
diseases
,
and
diseased
bodies
.
Every
disease
as
it
more
distempers
the
body
,
and
disturbs
that
just
proportion
,
and
mixture
of
humours
convenient
,
and
agreeable
to
nature
,
so
is
it
more
grievous
:
some
so
strong
,
that
they
catch
,
and
infect
;
&
the
bodies
infected
sonoysome
,
that
they
spread
their
poyson
,
and
even
dart●out
venome
to
wound
others
,
with
whom
they
converse
.
Thus
every
sinfull
disease
of
the
soule
,
as
it
is
more
contrary
to
that
spirituall
crasis
,
or
temper
of
life
,
in
which
God
created
it
,
is
more
foule
,
dangerous
,
and
even
infectious
.
And
surely
as
any
sin
is
more
heinous
,
foule
,
and
abominable
,
so
is
it
more
strong
to
infect
:
witnes
that
monster
of
idolatrie
,
which
how
soon
it
poysoned
the
whole
world
,
and
how
easily
yet
it
sh●ds
its
venome
into
the
hearts
of
men
,
the
old
heathenish
,
Iewish
,
and
now
Popish
Idolaters
su●●iciently
testifie
:
no
lesse
contagious
is
swearing
,
drunkennesse
,
cursing
,
and
such
other
:
what
reasonable
man
can
deny
these
sinnes
to
be
as
catching
,
as
pox
,
plague
,
or
any
like
disease
of
the
body
.
No
sooner
entr●d
that
image
worship
into
the
earth
,
but
it
shed
it selfe
into
the
whole
body
of
the
world
,
and
hardly
one
member
even
Abraham
escaped
,
and
even
he
not
untainted
.
In
the
time
of
Ieremie
the
land
mourned
for
oathes
,
in
our
time
it
is
to
be
wondred
,
that
the
land
sinkes
not
to
hell
under
the
burden
of
this
sinne
:
there
is
hardly
one
of
an
hundred
that
makes
conscience
of
all
oathes
:
they
haue
pettie
oathes
(
as
they
account
them
)
and
coyne
strange
Gods
to
sweare
by
,
the
Masse
,
Ladikin
,
or
Lakin
,
and
much
like
grosse
profanenesse
they
continually
use
without
feare
or
wit
:
yet
is
cursing
as
ordinary
as
swearing
,
and
d●unk●nnesse
comes
not
behind
any
of
them
,
how
gen●rall
it
is
,
and
how
it
hath
,
and
doth
infect
,
witnesse
the
ruine
of
many
families
,
the
pining
and
leane
cheekes
of
many
wiues
and
children
,
and
the
loathsome
stinke
of
it
in
every
corner
.
One
degree
of
sinne
is
but
a
step
to
another
,
leading
or
rather
driving
to
further
iniquity
;
look
as
it
is
with
these
positions
of
the
body
,
when
we
haue
long
walked
,
wee
desire
to
make
some
stand
;
when
we
haue
stood
a
while
,
we
will
set
downe
and
compose
our selues
to
more
rest
:
so
is
it
with
the
soule
in
these
sinfull
dispositions
,
when
it
hath
walked
in
the
counsels
of
ungodly
men
,
it
will
stand
with
sinners
in
their
obstina●e
disobedience
,
and
when
it
hath
stood
in
those
rebellious
wayes
,
it
will
sit
down
with
mockers
,
&
rest
it selfe
in
the
chaire
of
scorning
.
Certainely
as
that
pure
a●d
glorious
Spirit
(
when
he
enters
into
the
heart
of
man
,
and
●nlivens
him
with
his
gracious
presence
)
leads
him
through
every
good
path
,
stirres
up
,
directs
,
and
strengthens
him
to
walke
in
the
counsell
of
God
,
to
stand
in
the
old
and
good
way
,
and
leaues
him
not
till
he
hath
seated
him
in
fulnesse
of
grace
,
and
glory
:
so
when
those
spirituall
wickednesses
in
high
places
,
Satan
with
his
legions
,
enters
and
possesses
the
heart
of
any
man
,
he
driues
him
th●ough
all
the
degrees
of
sinne
,
carries
him
headlong
,
and
suff●rs
him
not
to
stoppe
(
unlesse
the
Lord
over-rule
him
)
till
hee
bee
plunged
in
the
bottomlesse
pit
.
Hence
it
is
,
that
the
faithfull
are
first
awaked
,
goe
from
strength
to
strength
,
till
they
appeare
all
of
them
before
the
Lord
in
Sion
.
They
mend
their
speed
,
and
runne
in
the
way
of
Gods
commandements
;
burning
in
loue
,
they
forget
what
is
behind
,
reach
forth
to
that
which
is
before
,
&
presse
hard
toward
the
marke
for
the
price
of
the
high
calling
of
God
in
Christ
Iesus
.
wicked
men
wax
worse
and
worse
,
rush
into
all
impietie
,
as
an
horse
to
the
battell
,
and
being
caught
and
violently
driven
(
as
a
ship
in
a
storme
)
with
the
tempest
of
their
sensuall
desires
,
never
stop
but
in
eternall
death
.
hurried
with
sensualitie
they
cannot
cease
to
sinne
,
drinke
iniquitie
as
a
thirstie
man
water
:
as
it
drawes
them
,
so
they
draw
it
with
cart-ropes
:
they
will
take
great
paines
to
doe
●ickedly
.
Obserue
it
in
some
particulars
;
When
Satan
had
kindled
in
the
heart
of
Cain
that
hellish
brand
of
anger
,
it
could
not
be
quenched
with
the
neerenesse
of
bloud
,
and
deere
relation
of
an
onely
Brother
,
till
anger
had
enflamed
it
with
hatred
,
and
hatred
broke
out
into
actuall
murder
.
So
in
Sodome
fulnesse
of
bread
,
or
luxury
breedes
idlenesse
,
idlenesse
lust
,
and
lust
rushes
into
that
bestiall
filthinesse
against
nature
.
And
would
to
God
some
remnants
of
this
cursed
disposition
remained
not
still
in
the
faithfull
;
howsoever
it
be
over-mastered
by
his
Spirit
dwelling
in
them
,
and
raigning
for
Christ
.
When
David
gaue
his
eyes
leaue
to
wander
in
wanton
lookes
,
his
eyes
draw
his
heart
to
wanton
thoughts
and
desires
,
and
his
heart
driues
on
his
body
to
actuall
uncleannesse
.
Thus
was
he
carried
headlong
to
adultery
:
adultery
puls
him
on
(
under
pretence
of
saving
his
credit
)
to
make
Vriah
drunke
,
and
at
length
to
murder
him
.
Consider
this
with
feare
,
and
not
onely
know
the
falsenesse
and
cunning
deceiveablenes
of
the
heart
,
but
remember
that
when
men
even
Gods
chosen
giue
way
to
sinne
,
God
often
suffers
them
to
be
carried
down
in
the
current
of
it
,
that
before
they
can
thinke
of
it
,
they
are
almost
sunke
,
and
swallowed
in
death
and
despaire
.
There
is
that
vnmeasurable
pride
in
the
heart
of
man
that
it
will
with
no
great
difficultie
be
brought
to
mock
God
in
his
word
,
in
his
works
,
in
his
Saints
.
For
as
God
is
denied
,
so
is
he
derided
,
eyther
in
word
,
and
open
profession
of
Atheism
,
or
more
secretly
,
in
rebellious
actions
,
proceeding
from
inward
contempt
of
God
.
As
there
are
some
which
haue
denied
God
in
words
,
through
feare
,
and
weakenes
,
which
yet
confessed
him
in
their
heart
:
professing
God
in
their
words
,
deny
him
in
workes
,
being
altogether
abominable
,
disobedient
,
and
to
every
good
worke
reprobate
.
Neither
are
these
Atheists
to
be
found
among
Heathens
onely
,
I
am
in
derision
daily
;
every
one
mocketh
me
,
the
word
of
God
was
made
a
reproach
to
me
,
and
a
derision
daily
:
They
say
unto
me
,
where
is
the
word
of
the
Lord
?
let
it
come
now
.
Thus
Ezekiell
chap.
33.
32.
So
likewise
God
is
mocked
in
his
workes
by
those
Atheists
,
which
being
foretold
by
the
Apostles
,
wee
see
daily
walking
after
their
lusts
.
Numberles
are
they
that
mocke
God
in
his
Saints
;
see
Psal.
14.
6.
and
69.
7.
9.
11.
12.
It
might
seeme
a
strange
and
marveilous
thing
,
that
even
those
who
professe
Christ
should
mocke
him
:
should
mocke
him
in
his
word
,
and
despise
his
wisedome
in
those
ordinances
which
himselfe
appointed
,
and
commended
to
his
Church
:
unlesse
the
Spirit
had
shewed
us
the
cause
of
it
;
namely
,
the
naturall
man
discernes
not
the
things
of
God
,
but
judges
them
folly
:
now
we
know
that
folly
is
the
most
proper
object
of
scorne
.
And
many
hipocrites
are
in
the
visible
Church
,
who
haue
Lord
often
in
their
mouthes
,
yet
never
in
their
hearts
;
but
are
in
deed
,
howsoever
in
shew
they
seeme
otherwise
,
naturall
,
sensuall
and
divellish
.
Doe
but
obserue
the
ordinarie
behaviour
of
men
in
this
open
light
;
how
common
is
it
for
men
to
absent
themselues
from
the
publike
service
of
God
in
the
Sabboth
,
never
blushing
in
plaine
termes
to
prefer
their
owne
vaine
conceits
before
the
ordinances
of
God
?
affirming
and
maintaining
,
that
they
can
serue
God
as
well
at
home
,
and
in
the
chimney
corner
,
by
reading
some
good
booke
,
&c.
as
in
the
Church
by
hearing
the
Preacher
?
And
so
wilfully
blind
are
they
,
that
they
cannot
see
how
basely
in
this
they
esteeme
of
Gods
wisedome
,
who
continually
employes
his
servants
,
and
commands
them
to
be
instant
:
the
wisedome
of
God
sends
them
Prophets
,
Apostles
,
wise
men
,
&c.
the
power
of
God
to
salvation
?
This
behaviour
were
intollerable
toward
men
,
yet
God
must
take
it
at
our
hand
.
How
palpable
then
is
our
base
conceit
of
God
,
and
his
words
,
that
when
we
heare
his
Wisedome
affirming
,
blessed
are
they
that
heare
me
,
&
wait
upon
the
posts
of
my
doors
,
(
if
thou
wouldest
finde
me
)
by
the
steppes
of
the
flocks
,
and
feed
thy
kids
by
the
tents
of
the
shepheards
;
not
to
forsake
the
Assemblies
,
dare
reply
againe
,
I
shall
doe
as
well
at
home
in
mine
owne
house
,
as
in
his
Courts
,
I
shall
as
soone
finde
him
in
my
private
walkes
,
as
among
the
flockes
and
shepheards
.
The
cause
of
this
contempt
questionlesse
is
,
that
soveraigntie
,
and
dominion
of
lust
in
the
heart
,
which
swayeth
the
whole
man
,
yea
even
rides
him
,
as
with
a
snaffle
,
turning
him
from
the
way
it
liketh
not
,
and
driving
him
as
with
a
spur
,
to
any
action
,
though
never
so
unreasonable
.
This
the
Apostle
intimates
,
their
following
of
lusts
:
&
more
particularly
those
worldly
lusts
of
covetousnesse
are
most
strong
this
way
to
draw
the
heart
unto
this
despising
of
the
word
.
All
this
heard
the
Pharises
,
who
were
covetous
,
and
they
mocked
him
.
Thus
those
mockers
Ez●k.
33.
31.
Howsoever
it
pleaseth
the
Lord
sometimes
even
out
of
the
chaire
of
scorning
,
to
bring
some
home
to
his
own
dominion
(
so
to
manifest
the
power
of
his
word
,
and
the
wonders
of
his
grace
)
yet
certainly
such
are
farthest
off
from
his
kingdome
,
and
in
a
more
remote
distance
from
happinesse
,
then
other
degrees
of
sinners
.
For
in
some
kindes
it
is
not
with
sinfull
dispositions
,
as
with
these
postures
of
the
body
:
the
body
which
walkes
,
neither
stands
,
nor
sits
;
the
body
which
stands
,
neither
sits
,
nor
walkes
;
and
that
which
sits
,
neither
walkes
,
nor
stands
:
but
that
soule
which
stands
in
the
way
of
sinners
,
walks
in
the
counsell
of
the
ungodly
,
and
hee
which
sits
with
scorners
,
both
walkes
and
stands
with
sinners
.
For
as
a
reasonable
creature
includes
and
comprehends
both
vegetation
and
sense
,
and
as
higher
degrees
of
holines
containe
the
lower
:
so
in
sin
,
he
that
sit●
in
the
seate
of
mockers
,
in
the
same
instant
walkes
in
the
counsell
of
the
ungodly
,
and
stands
also
in
the
way
of
sinners
.
Mocking
of
Gods
Messengers
,
and
despising
the
word
is
expressed
by
God
to
be
the
last
and
lowest
degree
of
sinne
in
his
people
,
immediately
going
before
destruction
.
2
Chron.
36.
16.
scorners
are
an
abomination
to
men
:
the
ravens
of
the
valley
shall
picke
out
his
eyes
.
Surely
then
that
soule
which
mocketh
his
Creatour
,
and
despiseth
the
instruction
of
the
heavenly
Ierusalem
,
that
fowle
of
the
ayre
,
who
pickes
up
that
good
seed
,
shall
devoure
it
.
but
a
step
betwixt
death
and
thee
,
and
if
thou
dost
not
quickly
draw
backe
thy
foote
,
thou
wilt
soone
fall
into
a
bottomlesse
perdition
.
Now
because
every
one
flatters
himselfe
,
and
drawes
out
his
name
from
this
number
,
remember
(
as
before
was
shewed
)
that
God
is
mocked
in
his
workes
,
Michal
despised
David
in
her
heart
;
come
up
thou
bald
head
,
come
up
thou
bald
head
)
or
by
actions
and
gestures
,
as
Christ
was
derided
by
the
Souldiers
,
they
cloth
him
with
purple
,
they
crowne
him
with
thornes
,
they
bend
the
knee
&c.
Now
then
consider
thy
wayes
.
The
Lord
in
the
Sabbath
calls
thee
to
remembrance
of
that
great
worke
,
the
creation
of
thee
,
and
all
the
world
,
&
that
greater
,
of
thy
redemption
by
Christ
:
hast
thou
not
here
sate
with
scorners
?
For
hast
thou
neither
in
thy
heart
lightly
esteem'd
,
nor
in
thy
words
jested
,
nor
in
thy
actions
slighted
this
solemne
day
?
and
so
scorned
that
great
work
of
God
offering
grace
unto
thee
in
his
Ordinances
?
How
many
must
confesse
themselues
guiltie
of
this
sinne
?
For
the
word
;
when
thou
hast
heard
it
sometime
threatning
,
sometime
promising
,
hast
thou
not
set
it
at
thy
heeles
?
hast
thou
neither
in
thought
,
word
,
or
action
sleighted
it
?
When
thou
hast
conversed
with
the
Saints
,
hast
thou
not
despised
that
holy
fellowship
,
and
skoffed
like
profane
Ismael
?
Common
and
ordinary
is
this
abuse
,
and
too
few
who
can
exempt
themselues
from
this
sinne
.
Looke
therfore
about
thee
,
and
quickly
retire
thy
se●fe
,
least
thou
fall
into
that
pit
,
whence
there
is
no
returning
:
for
if
thou
continuest
to
goe
on
in
this
last
degree
,
thou
maiest
soon
proceed
so
farre
that
thou
shalt
never
be
able
to
retire
.
Certainely
to
crucifie
Christ
againe
,
to
make
a
mocke
of
him
to
forsake
the
holy
fellowship
of
the
Saints
,
and
after
knowledge
wilfully
to
plunge
our selues
into
sinne
;
not
some
particular
sinne
,
but
that
generall
renounci●g
of
our
holy
profession
(
which
will
easily
,
and
soone
insue
upon
this
scorning
,
and
is
but
the
last
degree
of
it
)
is
a
state
,
not
onely
dangerous
,
but
desperate
,
see
Heb.
6.
6.
and
10.
25.
26.
27.
despise
the
wisdome
of
the
poore
?
The
poore
which
walketh
in
his
uprightnes
,
is
a
better
man
then
the
rich
which
peruerteth
his
way
,
yet
will
not
men
beleeve
it
.
For
the
better
man
ought
to
haue
more
respect
:
we
finde
it
by
experience
too
true
:
that
friends
,
and
Brethren
reiect
th●
poore
,
be
they
never
so
instant
with
them
:
The
sinner
despiseth
his
neighbour
,
but
he
that
hath
mercy
on
the
poore
is
blessed
,
where
despising
and
shewing
mercy
being
opposed
by
God
,
teacheth
us
,
that
when
wee
withdraw
our
hand
from
doing
them
good
,
or
oppresse
them
then
we
despise
them
:
and
this
despising
is
not
onely
,
sinfull
,
but
rises
from
grosse
,
customary
sin
:
so
that
when
we
are
hardned
in
rebellion
,
then
we
proceed
to
despise
the
poore
,
and
God
in
him
:
But
oh
,
thou
vaine
man
,
thou
proud
earth
,
art
not
thou
the
same
clay
of
the
same
potter
?
and
who
hath
separated
thee
?
who
makes
rich
,
and
poore
.
How
presumest
thou
to
despise
the
worke
of
God
,
being
thy selfe
the
worke
of
his
hands
?
Looke
to
thy
beginning
and
ending
,
and
spie
out
(
if
thou
canst
)
any
difference
betwixt
thee
and
the
poorest
.
Art
thou
not
servant
to
the
same
Lord
,
wearest
thou
not
the
same
livery
of
skin
and
flesh
?
dost
thou
not
sleepe
in
the
same
dust
and
nakednesse
?
wa
st
thou
borne
with
lands
,
treasure
,
or
scepters
in
thy
hand
?
what
difference
in
the
graue
betweene
thy
mace
and
his
mattocke
?
Oh
if
thou
hast
so
much
light
,
looke
a
little
into
thy
heart
,
and
see
there
a
farre
more
miserable
and
desperate
povertie
.
How
poore
is
thy
understanding
in
spirituall
light
,
and
treasures
of
knowledge
?
how
poore
thy
heart
in
bowels
of
mercie
?
how
needie
art
thou
in
faith
,
loue
,
and
those
heavenly
riches
?
Thou
which
art
beggerly
in
the
true
,
canst
thou
despise
the
want
of
[
*
](A00980-e21100-b)
*
Luke
16.11
.
wicked
riches
?
Hast
thou
not
received
all
from
God
?
Art
thou
not
his
debtour
?
why
boastest
thou
of
thy
debts
?
of
that
,
of
which
thou
art
onely
a
Steward
,
and
accountable
to
thy
Master
?
Certainly
as
that
earth
which
is
replenished
with
precious
mettals
,
is
altogether
in
the
superficies
barren
and
unfruitfull
,
so
is
it
with
●arthly
men
,
who
when
they
are
swolne
up
with
this
worldly
wealth
,
are
most
miserable
beggers
in
the
true
and
durable
riches
:
insomuch
that
the
Truth
himselfe
hath
spoken
it
,
a
Camell
shall
as
soone
be
drawne
through
the
eye
of
a
needle
,
as
those
men
into
the
Kingdome
of
God
.
Boldly
I
dare
a●firme
it
,
that
he
hath
never
felt
his
inward
miserie
,
who
despiseth
outward
povertie
.
Againe
consider
how
contemptuously
other
workes
of
God
are
used
by
most
men
;
for
to
omit
many
;
that
worke
of
his
mercy
in
having
patience
with
us
,
and
forbearing
us
,
how
is
it
despised
,
how
scornfully
abused
?
May
we
not
say
to
thousands
with
the
Apostle
,
thou
despisest
the
riches
of
his
bountifulnesse
,
and
patience
,
and
long-suffering
:
doe
we
not
see
with
our
eyes
the
complaint
of
Salomon
verified
among
us
?
because
sentence
against
an
evill
worke
is
not
speedily
executed
,
therefore
the
heart
of
men
is
fully
set
in
them
to
doe
evill
.
Nay
certainely
so
profane
is
the
heart
and
so
full
of
cursed
Atheisme
,
that
when
the
Lord
holds
his
tongue
,
men
begin
to
thinke
that
God
is
like
to
themselues
.
But
surely
in
nothing
more
palpably
appeares
our
contempt
of
God
in
his
workes
then
in
the
open
,
wilfull
,
&
even
despitefull
breach
of
the
Sabbath
,
so
often
,
and
n●ver
enough
reproved
.
For
first
it
is
a
day
consecrated
,
and
set
out
by
God
as
holy
,
for
remembrance
of
those
two
greatest
workes
of
Gods
power
,
wisedome
,
and
goodnesse
towards
us
,
namely
the
Creation
and
Redemption
.
Againe
it selfe
is
one
of
those
workes
of
God
,
which
especially
manifesteth
his
grace
towards
us
,
and
is
one
of
his
loue-tokens
,
in
that
he
hath
set
out
this
day
as
a
signe
,
a
working
and
e●fectuall
signe
,
whereby
we
in
●anctifying
it
to
him
,
shall
finde
and
feele
he
is
our
God
,
Christ
Iesus
)
regard
not
his
day
,
but
abuse
it
,
&
maintain
the
abuse
to
any
journey
,
or
other
affaires
,
but
deifying
the
Saints
,
most
superstitiously
obserue
dayes
by
the
Pope
dedicated
to
their
service
:
)
l●t
us
look
unto
our selues
.
Are
not
Ministers
charged
,
nay
fearfully
adjured
to
preach
the
word
,
to
be
instant
in
season
,
&
out
of
season
:
Whence
can
this
behaviour
proceede
,
but
from
a
notorious
contempt
of
God
?
from
a
grounded
Atheism
and
wilfull
unbeliefe
of
heart
?
And
what
?
Art
thou
indeed
stronger
then
God
?
Dost
thou
provoke
him
to
anger
,
and
dost
thou
not
provoke
thy selfe
to
confusion
of
face
?
Oh!
know
and
remember
God
is
not
mocked
,
and
when
hee
denounceth
so
frequently
unto
thee
for
this
sinne
destruction
of
body
and
soule
,
he
[
*
](A00980-e21470-b)
*
See
Esay
29
20.
mockes
thee
not
.
Thine
owne
reason
will
teach
thee
;
as
thou
sowest
,
so
shalt
thou
reape
:
if
thou
sowest
the
wind
,
thou
shalt
reape
the
whirlwinde
,
if
thou
sowest
contempt
,
thou
shalt
reape
derision
:
with
the
scorner
hee
scorneth
.
2.
Mocking
God
in
his
Saints
must
here
bee
reproved
,
the
most
common
sinne
of
this
Age.
Everie
abject
scornes
Christ
in
his
members
,
and
indeede
despiseth
not
so
much
the
person
,
as
holinesse
in
the
person
.
Holinesse
without
all
question
is
that
Attribute
of
God
in
which
he
most
excells
,
and
delights
,
the
very
beautie
of
the
Lord
.
Here
wee
admire
his
power
,
grace
,
mercy
,
but
in
heaven
the
Saints
and
glorious
Angels
beholding
his
face
,
are
ravished
with
that
beautie
of
his
holinesse
,
and
in
their
prayse
,
double
this
propertie
,
Holy
,
holy
,
holy
,
Lord
God
of
Hosts
:
In
man
it
is
the
very
image
,
wee
shall
never
see
his
face
;
Gods
Spirit
dwelling
in
us
.
very
nature
of
God
communicated
to
us
.
There
is
no
sinne
therefore
which
more
evidently
exalts
it selfe
against
Christ
,
none
that
reacheth
so
high
toward
heaven
in
defiance
of
God
,
as
this
,
when
men
despise
in
heart
this
image
and
nature
of
God
,
and
in
despitefull
termes
and
gestures
publish
themselues
the
scornefull
enemies
of
holinesse
.
How
common
this
divellish
profanenesse
is
,
may
easily
bee
seene
;
first
in
fastning
the
odious
name
of
Sectaries
and
Heretickes
upon
those
which
desire
and
endeavour
to
flie
the
corruption
which
is
in
the
world
through
lust
,
and
in
truth
of
heart
to
follow
after
righteousnesse
:
for
if
a
man
with
feare
and
trembling
striues
to
eschew
evill
,
and
doe
good
,
and
hath
set
up
his
resolution
to
walke
godlily
,
righteously
,
and
soberly
in
this
present
world
;
how
soone
is
hee
branded
by
worldly
and
wicked
men
with
the
name
of
a
Puritane
?
Which
being
ancient
Heretikes
,
sheltring
their
ranke
and
stinking
sinnes
under
that
abuse
of
Scripture
,
To
the
pure
all
things
are
pure
:
pretended
themselues
to
be
cleane
,
pure
,
and
holy
in
the
practise
of
all
filthinesse
.
Nay
,
they
are
not
afraid
(
if
they
discerne
in
any
more
shewes
of
godlinesse
then
ordinary
)
to
deride
him
,
by
applying
to
him
that
title
,
which
is
the
most
honourable
,
that
belongs
to
a
Christian
,
as
,
This
is
one
of
the
holy
Brotherhood
,
one
of
the
holy
Sisters
:
Surely
if
they
think
them
not
such
,
and
speake
ironically
,
accounting
them
hipocrites
of
whome
they
thus
speake
,
(
for
thus
they
excuse
themselves
)
then
are
they
most
vnexcusable
,
who
dare
abuse
to
mockery
the
greatest
honour
,
that
ever
God
vouchsafed
the
creature
:
to
be
a
Brother
,
and
heire
with
Christ
,
and
to
apply
a
name
appropriate
to
Gods
Saints
unto
such
,
as
they
esteeme
no
better
then
whited
tombes
,
and
painted
sepulchers
.
And
because
folly
is
the
especiall
object
of
contempt
,
they
are
come
to
that
height
of
bold
Atheisme
,
that
they
will
impudently
terme
such
Gods
fooles
.
But
as
the
Apostle
affirmes
the
folly
of
God
to
be
farre
aboue
the
wisedome
of
men
:
so
these
fooles
(
as
they
call
them
)
of
God
,
are
farre
aboue
these
worldly
wise
Achitophels
,
who
with
all
their
policie
can
never
escape
,
nay
by
it
runne
into
destruction
and
perdition
of
body
and
soule
.
That
these
should
be
Christians
,
who
mocke
Christianitie
,
that
these
should
bee
children
of
God
,
who
scoffe
at
the
Brotherhood
of
Christ
,
let
them
beleeue
who
can
;
for
my selfe
I
cannot
see
how
the
greatest
charitie
(
which
is
alwayes
joyned
with
wisedome
)
can
otherwise
account
of
these
men
,
then
of
most
wretched
Infidels
,
filled
with
contempt
of
Christ
,
and
hellish
Atheisme
:
well
therefore
may
we
pray
against
their
wickednesse
;
let
the
lying
lips
be
made
dumbe
,
which
speake
grievous
things
proudly
,
&
contemptuously
against
the
righteous
.
We
are
a
reproach
to
our
neighbours
:
a
scorne
and
derision
to
those
that
are
round
about
us
:
Render
seven
fold
into
their
bosome
the
reproch
,
wherewith
they
haue
reproched
thee
O
Lord
.
Those
that
despise
the
word
of
God
,
and
him
in
this
his
Ordinance
,
are
here
evidently
condemned
.
Let
such
know
it
is
impossible
to
separate
the
despising
of
the
meanest
in
Gods
Ministrie
,
from
the
contempt
of
Christ
,
and
God
his
Father
,
he
that
despiseth
you
despiseth
me
,
and
he
that
despiseth
mee
,
despiseth
him
that
sent
mee
:
where
Christ
in
generall
speaketh
of
all
Ministers
,
whom
hee
employeth
in
the
glad
tydings
of
salvation
,
and
particularly
of
such
as
were
not
Apostles
,
but
the
seventie
Disciples
,
who
(
if
we
consider
them
at
that
time
)
in
the
knowledge
of
Christian
mysteries
of
faith
were
farre
inferiour
to
the
most
ordinary
Professours
at
this
day
.
In
vaine
therefore
shall
men
plead
before
the
tribunall
of
Christ
;
Lord
when
did
we
heare
thee
preaching
unto
us
,
and
scorned
thy
word
?
for
he
will
,
nay
hath
already
answered
,
he
that
heareth
whom
I
send
,
heareth
me
:
and
therefore
what
you
haue
done
to
the
lowest
of
these
my
messengers
,
you
haue
done
unto
mee
.
Moreover
there
is
nothing
more
certaine
then
this
judgement
of
God
,
that
hee
will
mock●
,
and
scorne
thy
word
,
when
thou
with
as
much
earnestnes
shalt
sue
to
him
,
as
he
now
to
thee
.
B●cause
you
despised
all
my
counsell
,
I
will
laugh
at
your
destruction
,
and
mocke
when
your
feare
comm●th
:
See
also
Psalme
2.
vers.
4.
And
herein
the
Romish
Church
manifesteth
her
whordome
,
in
that
shee
hath
,
and
still
doth
make
a
mocke
of
that
most
holy
word
of
Christ
.
Surely
that
which
Pope
Leo
10.
spoke
,
the
rest
of
that
Hierarchie
thinke
,
and
are
not
dainty
to
expresse
their
thoughts
in
their
actions
,
who
blasphemously
boasted
,
that
the
fable
,
or
tale
of
Christ
had
brought
them
no
small
advantage
.
Evidently
in
those
two
actions
doe
they
discover
themselues
what
they
thinke
of
Religion
.
-
1.
That
they
turne
the
whole
streame
of
it
into
the
bottomlesse
gulfe
of
their
covetousnesse
and
ambition
,
&
frame
it
wholy
to
earthly
ends
,
accepting
no
doctrine
,
nor
allowing
it
as
good
,
which
tends
not
to
the
advancement
of
the
Clergie
,
and
either
directly
,
or
by
some
fetching
about
,
brings
them
in
profit
or
honour
.
This
cannot
but
appeare
to
any
man
,
who
doth
not
winke
,
or
lookes
not
through
Iesuiticall
spectacles
.
-
2.
In
that
they
equall
such
humane
writings
with
the
divine
,
in
which
shines
no
sparke
of
divine
light
,
but
are
branded
with
manifest
untruths
and
impossibilities
,
and
ascribe
such
workes
to
the
holy
Ghost
,
wherein
the
Authour
protests
his
end
of
writing
,
delight
the
eare
of
the
reader
,
nay
desires
to
be
excused
for
slender
and
bare
speaking
.
I
am
chiefe
of
sinners
.
How
farre
soever
thou
hast
gone
in
evill
,
if
thou
turne
from
it
,
and
●efusest
any
longer
to
sit
in
the
chaire
of
scorning
,
thou
shalt
be
accepted
and
blessed
.
There
are
three
degrees
of
men
departed
this
life
:
the
first
,
when
a
man
is
newly
dead
and
layd
out
;
another
cos●in'd
,
and
going
to
the
graue
;
a
third
buried
,
and
stinking
in
the
tombe
.
Christ
raised
all
these
:
Iairus
daughter
in
the
house
:
the
widowes
son
upon
the
beare
,
going
to
the
graue
:
quickens
by
his
spirit
,
not
only
those
that
are
dead
,
but
buried
also
in
sinnes
and
trespasses
.
Feare
not
therefore
but
come
unto
Christ
,
or
rather
receiue
Christ
comming
to
thee
:
beleeue
onely
,
and
thou
shalt
liue
.
be
no
more
a
mocker
,
least
thy
bonds
increase
.
Thou
canst
not
but
see
every
where
profane
men
(
the
plague
of
these
last
times
)
making
a
jest
of
Religion
,
And
for
a
motiue
to
stop
thee
from
this
course
,
consider
thei●
steppes
,
how
many
feete
haue
gone
that
way
,
how
few
returned
?
Thou
shalt
find
they
perish
by
skores
(
2
King
.
2.
24.
)
but
hardly
one
or
two
single
soules
retyring
safely
from
this
last
steppe
of
sinne
.
But
especially
awaken
thy
soule
from
this
sinne
,
with
assurance
of
like
measure
from
God
:
O
seriously
thinke
with
thy selfe
;
will
not
the
day
come
,
is
it
not
running
poast
toward
me
,
and
I
know
not
how
neere
,
when
I
shall
fi●de
no
comfort
but
onely
in
peace
with
God
?
My
pleasures
,
my
wealth
will
forsake
me
,
my
friends
will
weepe
for
mee
,
my
body
full
of
deadly
griefes
,
my
soule
pinched
with
thousand
pangs
of
conscience
,
the
bell
summoning
me
,
the
graue
gaping
for
me
,
my
accusers
one
without
,
another
within
mee
,
and
the
Iudge
who
cannot
bee
bribed
,
much
lesse
any
longer
mocked
,
●eady
to
arraine
me
.
Oh
then
how
welcome
to
mee
will
be
the
least
hope
,
that
God
would
lend
me
a
mercifull
eare
to
heare
me
?
If
hee
should
then
deride
my
petition
,
scorne
my
supplication
,
and
laugh
at
my
miserie
,
what
can
be
expected
but
a
fearfull
instant
damnation
?
how
soone
would
those
foule
spirits
plunge
my
desolate
soule
into
that
eternall
torment
,
that
lake
of
fire
&
brimstone
?
Shall
I
then
willingly
plucke
this
infinite
misery
upon
my
head
?
Hath
not
the
Truth
,
which
cannot
lie
assured
me
,
and
will
not
my
reason
confirme
it
,
that
he
scornes
the
scorner
?
How
should
I
looke
upon
his
face
when
he
must
be
my
Iudge
,
whom
I
scorned
to
be
my
friend
?
How
shall
I
stand
before
his
wrath
,
whose
grace
I
d●rided
?
O
therfore
my
soule
prevent
this
mischiefe
betimes
,
accept
of
grace
while
he
offers
it
:
seeke
,
search
sue
for
it
now
,
that
thou
mayest
then
assuredly
finde
it
:
goe
forth
to
meete
it
,
which
is
sent
to
meete
thee
:
take
hold
of
it
and
leaue
it
not
,
which
will
hold
up
thy
head
at
that
day
,
&
will
never
leaue
thee
,
till
thou
art
seated
in
eternall
happinesse
.
Psalme
I.
Ver.
2.
But
his
delight
is
in
the
Law
of
the
Lord
,
and
in
his
Law
doth
he
meditate
day
and
night
.
THE
Prophet
having
in
the
former
verse
layd
downe
the
way
which
must
bee
declined
by
all
those
which
would
come
to
happinesse
;
in
this
,
propounds
positiuely
the
path
which
without
faile
wil
bring
us
to
it
,
if
we
follow
it
to
the
end
.
In
this
way
he
sets
out
two
periods
:
1.
delighting
in
Gods
Law
;
2.
meditating
in
it
day
&
night
:
from
which
issue
two
points
of
doctrine
.
-
The
Prophet
affirmes
him
blessed
,
who
delights
in
the
law
of
God
.
-
2.
The
Psalmist
pronounceth
him
blessed
,
who
meditates
day
and
night
in
the
law
of
the
Lord
.
In
the
former
these
particulars
must
bee
opened●
1.
what
is
the
law
of
the
Lord
:
2.
what
this
delight
in
the
law
.
The
law
is
sometime
strictly
taken
for
the
first
scriptures
,
the
fiue
books
of
Moses
:
and
then
ordinarily
distinguished
,
either
from
the
writer
,
and
called
the
Law
of
Moses
;
the
law
and
the
Prophets
:
sometime
it
is
more
largely
extended
,
as
comprehending
all
the
propheticall
writings
of
the
old
Testament
:
as
is
manifest
Iohn
10.
34.
where
the
booke
of
Psalmes
is
made
part
of
the
Law
.
But
the
word
here
used
properly
signifieth
doctrine
,
yet
is
generally
and
rightly
translated
Law
,
because
whatsoever
God
would
haue
us
know
concerning
his
will
and
pleasure
,
is
there
by
himselfe
taught
,
revealed
,
and
promulgated
,
Deut.
29.29
.
so
that
he
appointeth
it
the
only
ordinary
meanes
of
life
.
Luke
16.
29
,
30
,
31.
2.
because
all
doctrines
delivered
in
the
word
,
are
so
many
sanctions
of
the
supreame
Majestie
,
binding
the
conscience
to
all
obedience
,
and
perfect
subjection
.
Againe
his
delight
is
by
some
translated
his
will
,
the
word
signifying
that
action
of
the
mind
,
whereby
willingly
,
pleasingly
,
and
with
loue
the
heart
cleaues
to
any
thing
:
so
used
Gen.
34.
19.
This
then
is
the
meaning
of
the
words
;
Whosoever
loues
the
Law
,
or
word
of
God
,
cleaues
to
it
,
takes
pleasure
in
that
which
God
there
commandeth
:
he
is
entred
already
into
a
blessed
estate
.
This
as
it
is
here
plainly
testified
,
so
also
the
Apostle
addes
his
suffrage
unto
it
,
evidently
affirming
that
as
his
misery
consisteth
in
being
vexed
with
the
body
of
death
,
resisting
the
law
of
God
:
delighting
in
that
law
concerning
the
inward
man
.
The
grounds
or
reasons
of
this
testimonie
in
David
are
,
1.
his
knowledge
in
the
word
of
God
,
able
to
make
wise
to
salvation
,
&
profitable
to
instruct
,
&c.
so
farre
,
that
the
man
of
God
may
be
perfect
in
every
good
worke
.
And
hence
is
it
,
that
when
God
by
Moses
had
written
this
law
,
and
delivered
it
to
the
people
he
straitly
charg●th
th●m
to
adde
nothing
to
it
,
nor
take
any
thing
from
it
,
chosen
Vessell
,
they
said
no
other
things
,
then
those
which
Moses
and
the
Prophets
did
say
should
come
.
Certainly
as
in
the
creation
of
the
bodily
light
,
the
Lord
made
&
spread
over
the
world
a
generall
brightnesse
:
which
after
he
gathered
into
one
body
(
the
Sunne
)
and
made
it
as
a
fountaine
,
from
whose
beames
not
onely
other
creatures
,
but
the
heavenly
lights
themselues
should
borrow
all
their
splendour
,
even
the
Moone
and
starres
.
So
having
in
this
little
world
of
man
created
a
spirituall
light
of
wisdome
and
knowledge
in
his
understanding
,
diffused
and
spread
it
over
mankind
,
and
for
some
ages
of
the
world
derived
both
by
tradition
,
(
as
we
may
more
then
probably
gather
)
from
one
to
another
:
but
especially
to
the
Patriarchs
,
by
inspiration
and
gift
of
Prophecie
:
But
in
processe
of
time
when
he
had
called
out
a
Nation
,
&
sanctified
them
to
himselfe
to
be
his
Church
and
people
,
he
contracted
this
spirituall
light
into
the
body
of
the
Scripture
,
and
appointed
not
onely
the
people
in
his
Chu●ch
,
but
even
the
Starres
,
the
Ministers
to
take
from
it
what
they
brought
to
us
,
and
to
shine
with
no
other
beames
to
the
people
,
then
which
they
drew
from
the
word
.
Hence
the
Prophet
recals
the
people
to
this
fountaine
of
light
,
to
the
law
,
to
the
testimonie
,
if
they
speake
not
according
to
this
word
,
it
is
because
there
is
no
light●
in
them
.
Hence
so
often
called
Light
:
and
the
Apostle
(
as
before
)
witnesseth
that
the
Minister
is
made
wise
to
salvation
,
and
perfect
to
every
good
worke
by
it
.
As
therefore
the
Creatour
framed
one
great
originall
light
,
to
rule
the
day
,
so
that
by
the
beames
of
it
the
creature
might
haue
power
to
discerne
all
things
necessarie
to
be
seene
:
so
to
this
end
he
calleth
the
Scripture
light
,
because
he
hath
given
it
a
lightsome
qualitie
,
whereby
it
discovers
unto
us
whatsoever
is
necessary
to
eternall
life
;
and
it
might
direct
and
instruct
us
in
every
good
way
and
worke
:
for
surely
words
are
to
the
eare
the
same
,
that
light
is
to
the
eye
;
the
eye
by
light
discerneth
things
visible
,
and
distinguisheth
every
creature
which
it
seeth
:
so
the
word
of
man
opens
his
intention
to
us
,
which
else
lieth
hidden
in
his
heart
;
and
is
altogether
imperceptible
.
Thus
the
word
of
God
doth
manifest
unto
us
the
will
and
purpose
of
God
,
and
cleerely
reveales
to
all
and
every
one
,
what
is
necessary
for
them
to
know
;
as
being
all
plaine
to
them
that
will
understand
.
2.
The
word
,
whether
that
which
God
hath
written
downe
for
our
eyes
,
by
the
hands
of
his
Secretaries
,
or
that
,
which
he
speaketh
to
our
●ares
,
by
the
mouth
of
his
Messengers
,
is
the
very
law
,
doctrine
,
and
word
of
that
great
Iehova
,
the
Lord
of
all
,
and
therefore
so
to
be
received
,
with
more
reverence
,
and
subjection
,
then
any
word
or
law
of
any
creature
.
The
first
of
these
is
evidently
affirmed
here
,
namely
that
this
doctrine
is
the
law
of
the
Lord
:
the
second
necessarily
deducted
,
that
therfore
it
must
bee
received
with
all
submission
and
obedience
,
which
becomes
us
servants
to
so
great
a
Lord
.
Neither
can
this
doctrine
be
confined
to
the
Scriptures
onely
,
seing
God
doth
not
onely
by
writing
,
but
by
preaching
teach
us
the
way
to
happinesse
,
God
,
and
by
the
moving
of
the
holy
Ghost
,
Paul
was
a
singular
Apostle
in
doctrine
,
and
miracles
,
&c.
yet
did
not
the
faithfull
take
his
word
at
adventure
,
but
tryed
it
by
the
Scripture
,
and
then
gaue
credit
to
it
.
Acts
17.
11.
Nay
certainly
had
even
these
men
(
though
knowne
Apostles
)
preached
other
doctrine
,
Thou
art
the
holy
one
of
God
,
was
it
not
the
truth
?
When
Balaam
a
false
Prophet
,
over-ruled
by
God
,
prophecied
,
was
not
the
prophecietrue
,
because
the
tongue
was
false
,
and
might
,
nay
often
did
speake
lies
?
How
much
more
is
that
word
to
be
received
as
the
truth
of
God
,
which
being
spoken
by
his
Messengers
,
is
no
other
then
himselfe
hath
written
?
In
the
time
of
the
Law
,
as
there
were
some
extraordinary
Ministers
,
(
as
Prophets
)
so
were
there
ordinary
Teachers
(
the
Levites
)
who
expounded
the
Law
,
&
instructed
the
people
:
and
dare
any
man
deny
their
preaching
to
be
the
word
of
God
?
So
was
it
likewise
in
the
times
of
the
Apostles
.
They
ordained
Ministers
in
every
congregation
,
and
was
not
their
word
the
embassage
of
God
?
Epaphras
no
Apostle
,
and
(
as
farre
as
wee
can
gather
)
no
inspired
Preacher
,
yet
planted
the
Church
of
the
Colossians
;
word
of
truth
.
To
conclude
this
point
;
Hence
the
word
delivered
by
Timothy
,
an
inferiour
Minister
,
was
equally
the
word
of
God
,
as
if
it
had
beene
uttered
by
the
Apostle
:
see
1
Thes.
2.
13.
Nay
it
must
be
remembred
,
that
those
words
of
our
Saviour
,
he
that
heareth
you
,
heareth
me
,
and
he
that
despiseth
you
,
despiseth
me
,
were
not
spoken
to
the
Apostles
,
but
to
the
seventie
Disciples
;
and
then
,
when
as
yet
the
holy
Ghost
was
not
given
;
nay
,
when
as
yet
the
Apostles
themselues
were
altogether
unacquainted
with
the
chiefe
mysteries
of
salvation
,
even
the
death
and
resurrection
of
Christ
.
But
if
any
man
reply
,
that
he
cannot
giue
so
assured
assent
unto
the
word
now
preached
,
as
to
that
of
the
Apostles
,
let
him
know
the
fault
is
in
himselfe
not
in
the
word
,
3.
The
Law
or
word
of
God
is
full
of
sweetnesse
,
and
pleasure
:
containing
in
it
whatsoever
may
giue
content
or
joy
to
the
heart
of
man
;
This
truth
evidently
appeares
in
this
place
,
seeing
delight
in
it
is
here
required
of
all
those
which
shall
be
blessed
;
The
experience
of
Gods
Saints
,
and
their
profession
approues
it
;
They
rejoyce
in
heart
:
Sweeter
then
the
hony
or
the
hony
combe
:
They
are
the
joy
of
our
hearts
.
the
mouth
of
Christ
to
be
as
sweet
things
.
the
Law
of
libertie
.
preach
libertie
to
the
captiues
.
light
is
a
pleasant
thing
,
and
it
is
a
good
thing
to
the
eyes
to
see
the
Sunne
,
heavinesse
in
the
heart
of
man
doth
bring
it
downe
,
but
a
good
word
reioyceth
it
:
haue
forgotten
our
owne
people
,
and
our
fathers
house
,
yet
of
strangers
and
forreiners
we
are
entred
into
the
household
of
God
,
and
haue
found
the
Lord
Iesus
so
sure
and
fast
a
friend
to
our
soules
,
how
much
more
joy
and
cheerfulnesse
will
this
put
into
us
?
How
doe
coole
waters
refresh
a
wearie
Pilgrime
toiled
in
dust
and
travaile
?
glad
newes
from
a
farre
Countrey
.
Surely
when
the
soule
hath
wearied
it selfe
,
and
found
nothing
;
when
it
is
tired
in
the
travaile
,
dust
,
and
sweate
of
the
world
,
and
hath
found
all
to
be
vanitie
and
vexation
of
spirit
:
how
welcome
are
those
waters
of
life
,
flowing
from
the
Sanctuary
?
how
ravishing
those
glad
tydings
of
p●ace
sent
downe
from
heaven
by
the
Lord
Iesus
Christ
,
and
brought
home
to
●his
heart
by
the
blessed
Spirit
in
the
ministerie
of
the
Gospell
,
which
is
the
power
of
God
to
salvation
.
4.
It
is
not
onely
the
dutie
of
such
who
desire
happinesse
,
to
exercise
their
senses
in
the
word
of
God
,
but
to
doe
it
with
delight
;
that
their
hearts
should
stand
so
affected
to
the
word
as
to
their
refreshing
and
pleasure
:
for
here
is
the
feast
of
fat
things
,
which
the
Lord
maketh
for
all
nations
,
and
therefore
inviteth
to
come
cheerefully
unto
it
,
being
free
and
costing
us
nothing
:
delight
our
soules
in
fatnesse
:
delighting
our selues
in
the
Lord
is
confined
to
that
dutie
of
delighting
in
these
duties
.
And
indeed
this
delight
being
nothing
else
,
but
that
willingnesse
of
minde
pleasing
it selfe
in
this
action
,
infinite
passages
shall
we
finde
in
the
scripture
bending
this
way
,
and
exhorting
us
to
embrace
the
word
with
this
willing
cheerefulnesse
.
Bee
swift
to
heare
.
Be
more
ready
to
heare
,
&c.
most
godly
wise
.
3.
Especially
the
very
object
of
delight
being
goodnes
,
hence
the
wil
is
necessitated
to
take
pleasure
in
it
.
It
proceeds
from
God
the
infinite
good●
it
is
in
its
kind
infinitly
good
,
therfore
called
the
good
word
of
God
:
the
savour
of
death
?
No
otherwise
then
Christ
is
a
rocke
of
stumbling
,
not
in
it selfe
,
but
by
the
perversnesse
of
man
.
Nay
rather
this
argueth
the
goodnesse
of
it
;
because
as
a
thing
is
more
good
,
so
the
abuse
of
it
is
more
dangerous
.
In
a
word
;
whatsoever
goodnesse
is
in
any
creature
,
whereby
the
bodily
sense
and
life
is
refreshed
,
all
this
in
a
farre
more
excellent
manner
,
and
measure
is
comprised
in
the
word
.
The
fleshly
eye
is
ravished
with
beautifull
colours
,
and
corporall
fairenesse
,
but
the
understanding
is
that
eye
of
the
soule
to
which
truth
is
the
most
proper
and
pleasing
object
:
the
feete
beautifull
that
bring
it
.
The
eare
is
pleased
with
sweete
words
,
and
●loquent
speeches
;
upright
writing
,
the
words
of
truth
?
The
tast
is
delighted
with
sweet
meats
;
but
the
word
is
hony
,
and
●he
hony
combe
to
the
mouth
of
the
soule
.
How
delightfull
is
gaine
and
profit
to
a
worldly
heart
?
But
this
word
is
the
curr●nt
coyne
of
that
heavenly
Kingdome
,
which
stocketh
the
heart
with
the
treasures
of
grace
,
and
bringeth
us
to
those
full
riches
,
and
inheritance
of
glory
.
It
is
therefore
our
dutie
to
draw
our
averse
hearts
to
delight
in
it
,
and
not
onely
necessarily
,
but
joyfully
to
converse
with
it
.
all-wise
Creatour
disposed
,
that
there
shall
be
a
kind
of
aptnesse
,
and
affection
in
one
creature
to
sustaine
and
beare
up
the
nature
of
another
.
Now
as
he
hath
given
to
the
creatures
severall
natures
,
and
fitted
them
with
severall
nourishments
answearable
to
their
constitutions
;
so
also
hath
he
so
tempered
their
complexions
,
that
they
are
necessarily
,
and
strongly
carried
by
their
appetite
to
desire
those
things
,
whereby
their
nature
is
sustained
and
comforted
:
applying
their
tast
to
delight
in
those
nourishments
.
Thus
in
thy
bodily
life
he
hath
given
bread
and
wine
for
thy
sustenance
,
and
so
ordained
,
that
by
his
blessing
there
is
in
this
food
a
power
of
increasing
,
and
strengthning
the
body
,
and
in
the
body
a
necessary
and
earnest
desire
of
these
aliments
,
and
in
the
tast
a
pleasure
to
receiue
them
.
Thus
now
is
it
with
thy
soule
.
If
thou
art
entred
into
this
new
life
;
Christ
Iesus
is
that
bread
which
came
downe
from
heaven
,
the
bread
and
water
of
life
,
the
true
vine
,
which
cheeres
up
thy
soule
:
hee
is
brought
home
to
thee
in
his
word
,
which
word
God
hath
purposely
given
to
be
the
meanes
of
spirituall
life
,
and
hath
put
into
it
his
power
to
salvation
:
therefore
as
he
hath
given
to
the
spirituall
man
an
unseparable
appetite
to
hunger
and
thirst
after
it
;
so
likewise
hath
he
given
a
spirituall
tast
,
to
which
this
good
and
wholesome
word
is
as
hony
and
the
hony
combe
,
so
that
they
are
not
a
little
delighted
and
pleased
with
it
.
If
therefore
thou
canst
finde
in
thee
this
spirituall
tast
,
constantly
delighting
in
the
word
;
it
is
a
sure
note
of
life
.
But
had
not
Herod
,
and
haue
not
temporary
beleevers
a
tast
,
yea
a
delighting
tast
in
the
word
?
Yes
:
but
1.
not
constantly
;
no
not
in
the
promise
.
3.
The
delight
which
they
haue
,
is
not
indeed
in
the
word
,
but
in
their
owne
conceits
falsly
drawne
from
it
:
as
remission
of
sinnes
at
all
adventure
;
mercy
and
grace
without
any
true
change
or
repentance
,
and
such
like
;
yea
even
then
many
things
of
Gods
law
they
spit
out
as
bitter
and
unsavory
.
But
the
true
Beleever
hath
this
tast
in
him
constantly
,
though
sometimes
dulled
by
tentation
;
and
rejoyceth
not
onely
in
those
sweet
promises
which
nourish
him
,
but
even
in
those
bitter
reproofes
;
as
in
sowre
,
but
wholesome
salets
,
provoking
to
appetite
,
and
clensing
the
stomacke
.
So
likewise
all
the
wayes
of
heauenly
wisedome
pointed
out
to
him
are
wayes
of
pleasure
.
The
way
of
godlinesse
,
righteousnesse
,
sobrietie
are
all
delightfull
.
This
is
not
so
with
the
wicked
man
,
who
may
please
himselfe
(
or
at
least
seeme
so
)
in
some
of
these
:
but
hath
no
heart
to
many
necessary
duties
,
nay
utterly
d●tests
and
abhors
them
.
The
most
civill
man
will
take
much
libertie
not
onely
in
omission
of
pious
duties
,
as
of
prayer
in
his
closet
and
familie
,
breach
of
some
part
of
the
Sabboth
,
but
●steems
it
a
light
matter
to
breake
out
into
commission
of
some
ungodlines
,
as
oaths
so
they
be
not
frequent
,
nor
of
the
greater
size
in
his
measure
:
but
especially
in
shaping
a
religion
,
and
worship
of
God
after
his
owne
fancie
,
neglecting
,
nay
even
despising
the
rule
of
God
,
at
least
precisenesse
of
that
rule
.
The
hypocrite
will
gild
over
his
out-side
with
a
faire
resemblance
of
pietie
to
God
,
and
the
eye
must
be
very
sharpe
to
spie
out
a
fault
in
the
outward
forme
of
his
profession
,
but
is
far
from
that
seeming
care
of
righteousnesse
,
and
just
dealing
with
men
,
but
that
we
may
easily
discerne
grosse
neglect
of
such
duties
.
But
he
that
delighteth
in
the
Law
of
God
cannot
be
thus
disposed
.
But
as
he
loues
the
Lord
for
himselfe
,
and
delights
his
soule
in
rendring
to
God
that
which
is
his
:
so
doth
he
loue
his
brother
for
God
,
and
will
carefully
obserue
his
respects
unto
him
.
The
Law
of
the
Lord
is
perfect
.
2.
By
many
necessary
arguments
it
may
be
proved
:
for
that
is
perfect
to
which
nothing
may
be
added
,
or
from
it
detracted
:
and
thus
is
it
with
the
Scripture
.
Deut.
4.2
.
and
12.
32.
Prov.
30.6
.
Rev.
22.
18.
19.
And
very
idle
is
the
cavill
of
the
Papists
,
who
affirme
that
the
Prophets
and
Apostles
added
many
things
:
But
first
for
the
Prophets
,
it
is
cleere
that
they
added
no
new
doctrine
(
as
was
said
before
)
but
in
their
prophecies
largely
expounded
,
&
further
enforced
the
duties
before
commanded
:
&
not
the
most
prying
●apist
is
able
to
shew
any
new
doctrine
in
any
Prophet
which
before
by
Moses
was
not
delivered
.
The
Apostles
disclaime
all
addition
:
as
before
we
saw
Act.
26.22
.
Againe
that
which
is
able
to
make
wise
to
salvation
through
faith
,
that
is
a
perfect
rule
&
doctrine
;
such
is
the
Scripture
.
Nay
that
which
is
inspired
by
God
to
this
end
,
that
the
man
of
God
even
every
faithfull
Minister
,
may
be
made
perfect
in
his
office
,
to
instruct
,
refute
,
exhort
,
&c.
that
surely
is
a
perfect
rule
;
but
such
is
the
Scripture
:
see
2
Tim.
3●15
.
16.17
.
Let
contentious
heretickes
search
their
braines
to
finde
out
thorny
distin●tions
,
and
subtile
shifts
to
delude
the
truth
:
But
farre
be
it
from
any
who
truely
feareth
God
,
and
hath
tasted
his
loue
,
once
to
imagine
,
that
he
hath
given
to
the
wicked
world
a
perfect
light
(
beside
the
lesser
lights
)
that
he
mad●
al
things
even
the
most
abject
creatures
perfect
in
their
kind
,
but
gaue
his
Elect
an
imperfect
light
,
not
able
to
direct
them
sufficiently
to
life●
that
he
made
his
word
(
so
excellent
a
creature
)
lame
and
imperfect
.
Surely
though
the
Lord
hath
appointed
Ministers
as
lesser
lights
,
and
left
some
glimmering
traditions
,
to
cleare
some
darker
poynts
;
yet
he
is
wilfully
blind
,
that
will
not
confesse
the
Scripture
to
be
that
great
,
and
set
light
,
from
whose
beames
all
other
receiue
their
lustre
:
so
that
whatsoever
shines
not
with
this
light
,
is
but
as
rotten
wood
,
glaring
in
●he
night
to
such
as
erre
in
darkenesse
;
bnt
when
it
is
brought
to
the
light
is
indeed
very
dirt
,
and
of
no
use
for
any
direction
:
see
Esay
8.
20.
&
2
Pet.
1.
13.
This
fault
is
not
onely
palpable
among
the
Antichri●stian
Papists
,
who
haue
add●d
Lawes
of
perfection
,
and
rules
of
religion
which
they
magnifie
,
and
extoll
aboue
the
rule
of
Christ
,
as
of
Dominicke
,
Francis
,
&c.
and
place
the
top
,
and
pitch
of
their
devotion
in
abstinence
from
meat●s
,
marriage
,
and
other
lawfull
and
holy
ordinances
of
God
:
l●aving
the
meaner
degrees
of
holinesse
to
Laiks
,
which
consisteth
in
keeping
the
commandments
of
God
;
but
challenging
the
height
of
perfection
to
their
religious
orders
,
Friers
,
Nunnes
,
&c.
standing
only
in
wil-worship
and
devices
of
men
.
So
also
they
make
light
account
of
many
precepts
,
insomuch
that
they
place
among
their
veniall
sins
,
divers
grievous
and
enormous
transgressions
of
the
Law
,
as
well
against
God
,
as
man
;
affirming
that
they
need
no
repentance
,
but
are
taken
off
by
sprinkling
holy
water
,
the
Bishops
blessing
,
&
saying
a
Pater
noster
,
although
the
person
mindeth
not
what
he
sayes
;
Thus
it
seemes
that
with
them
,
one
grosse
sinne
may
take
away
another
.
But
this
offence
is
common
also
among
many
other
ignorant
people
,
who
are
ever
learning
,
and
never
come
to
the
knowledge
of
the
truth
.
Thus
some
put
all
their
religion
into
their
good
meaning
:
some
place
it
in
the
outward
and
formall
performance
of
some
duties
:
Many
savoring
strongly
of
the
old
leaven
,
imagine
they
doe
not
a
little
please
God
in
abstaining
from
some
meates
in
the
time
of
Lent
.
They
will
serue
God
at
home
when
they
should
be
employed
in
his
publike
service
,
by
reading
some
good
booke
,
and
saying
some
good
prayers
in
their
chimney
corner
,
nay
even
in
the
place
and
season
of
hearing
,
they
will
be
reading
,
and
so
plucke
down
that
curse
on
their
heads
;
He
that
turneth
away
his
eare
from
hearing
,
even
his
prayer
shall
be
abominable
.
There
is
no
more
common
sinne
th●n
this
presumption
,
to
prescribe
unto
God
a
worship
of
their
owne
devising
,
and
despise
that
wisedome
of
God
in
his
perfect
law
by
prefer●ing
their
owne
conceits
before
it
:
curtailing
his
worship
,
and
cutting
it
off
at
their
pleasure
,
and
piecing
it
out
,
and
lengthning
it
againe
with
their
owne
inventions
.
This
rebel●ion
as
it
raigned
among
the
heathens
,
so
it
prevailed
even
among
Gods
people
so
farre
,
that
it
made
all
their
service
,
and
their
persons
also
most
odious
,
and
abhorr●d
to
God
:
as
we
may
see
Psal.
106.
29.
30.
Esay
1.11.12.13.14.15
.
What
Prince
will
endure
lawes
to
be
by
his
subje●ts
prescribed
to
him
?
what
Father
,
or
Master
will
be
obeyed
at
his
childs
or
servants
discretion
?
How
strange
is
this
pride
,
that
we
should
disdaine
to
receiue
from
a
fellow-creature
,
whom
we
wage
for
a
f●w
p●nce
,
that
usage
&
service
,
which
we
wil
put
upon
God
?
&
what
madn●s
in
men
to
thinke
,
that
either
they
should
know
better
then
God
,
how
he
should
be
worshipped
,
or
that
God
will
take
this
insolent
carriage
at
their
hands
to
giue
him
what
they
list
?
2.
Here
comes
under
censure
that
impudence
of
men
,
which
deny
God
in
his
word
;
some
more
grosly
in
speech
,
others
little
l●sse
palpably
,
altogether
as
lewdly
in
their
workes
.
Oh!
how
many
are
there
in
every
Congregation
which
deny
the
Lord
,
It
is
not
he
:
The
Prophets
shall
be
as
the
winde
,
and
the
word
is
not
in
them
.
The
generalitie
of
men
are
like
Ahab
,
2
King
.
22.
greedily
they
drinke
in
any
flattery
of
Sycophants
,
but
if
any
speake
to
them
that
which
is
evill
,
that
is
,
if
we
tell
them
they
shall
not
pro●per
in
their
wickednes
,
in
their
swearing
,
oppression
,
drunknes
,
presently
they
hate
both
the
word
&
speaker
:
and
are
ready
to
reply
with
those
proud
men
,
thou
speakest
falsly
:
the
Lord
our
God
hath
not
sent
thee
:
It
is
with
the
Ministers
of
Christ
,
as
sometimes
it
was
with
his
owne
person
.
Luke
4.
22.23.24
.
&c.
At
first
they
all
gaue
witnes
to
him
,
&
wondered
at
the
gracious
words
which
he
spake
:
but
when
he
came
neere
the
quicke
,
and
began
to
grate
upon
their
galled
consciences
,
presently
they
thrust
him
out
of
their
Citie
,
&
would
haue
slung
him
headlong
from
the
brow
of
the
hill
.
Thus
also
in●inite
numbers
of
people
deny
him
in
their
workes
:
utterly
refusing
to
square
their
life
&
practice
according
to
this
rule
of
Gods
word
,
whereby
the
Lord
is
manifestly
denied
.
For
when
they
confesse
with
their
tongues
,
that
it
is
Gods
will
,
y●t
resolue
in
their
hearts
to
doe
their
own
;
their
practice
is
as
an
hundred
tongues
to
proclaime
their
deniall
of
God
.
Certainly
the
ground
of
this
disobedience
and
rebellion
,
is
grosse
infidelitie
,
even
a
resolute
unbeliefe
of
Scripture
.
Had
the
Iewes
beleeved
Moses
,
then
would
they
also
haue
beleeved
Christ
.
But
if
they
beleeved
not
his
writings
,
they
could
not
beleeve
Christ
his
preaching
:
how
truely
may
we
apply
this
sentence
of
our
Saviour
to
this
unbeleeving
generation
?
Had
you
beleeved
Christ
,
you
would
haue
beleeved
us
;
for
he
spok●
of
us
,
and
hath
told
you
:
He
that
heareth
you
,
heareth
me
.
But
if
you
beleeve
not
his
writing
,
how
should
you
beleeve
our
preaching
?
If
you
despise
his
word
in
his
hand
,
you
will
easily
scorn
it
in
our
mouthes
.
And
indeed
this
unbeliefe
is
more
apparent
,
because
the
more
men
urge
and
presse
the
Scripture
on
the
conscience
,
and
practise
of
men
,
(
observing
the
rule
of
his
Spirit
in
preaching
to
edification
,
and
labouring
to
beat
downe
whatsoever
exalts
it selfe
against
Christ
,
that
everie
thought
may
be
subjected
to
his
Scepter
)
the
lesse
credit
estimation
,
and
good
opinion
they
gaine
among
men
:
the
lesse
their
doctrine
and
persons
regarded
.
But
if
neglecting
the
evidence
of
the
Spirit
,
they
sticke
their
sermons
full
of
Rhetoricall
flowers
,
and
witty
conceits
of
men
:
if
they
come
in
ostentation
of
much
reading
,
stored
with
the
citations
of
Poets
,
Rabbies
,
Schoolemen
,
and
with
the
sentences
of
ancient
Doctors
(
of
whom
there
is
no
doubt
,
very
good
and
much
profitable
use
in
their
season
)
the
more
they
goe
on
in
this
course
,
where
the
conscience
is
not
stirr'd
,
(
as
being
altogether
loose
from
man
)
the
more
are
they
admired
,
reputed
,
and
followed
.
Oh
this
word
of
God
is
sharpe
,
a
two-edged
,
deepe-cutting
sword
,
whose
downe-right
blowes
cleaue
the
heart
of
our
sinfull
nature
;
when
those
vaine
flourishes
never
moue
us
:
hence
it
is
feared
,
and
hated
by
those
who
liue
in
sinne
,
and
resolue
to
rest
in
the
forme
of
godlinesse
.
Therefore
that
most
fearefull
judgement
fals
often
upon
them
;
there
shall
bee
like
people
,
like
priest
.
The
people
rise
up
earely
to
follow
drunkennes
,
Come
I
will
bring
wine
,
and
we
will
fill
our selues
with
strong
drinke
:
when
the
people
are
deafe
,
the
pastor
is
blind
;
they
desire
to
be
soothed
,
he
fills
his
tongue
with
flatt●ry
.
The
people
desire
,
Cause
the
holy
One
of
Israell
to
cease
from
us
:
and
the
Lord
justly
giues
them
up
to
the
doctrines
of
men
,
and
vaine
flourishes
of
humane
wisedome
.
In
a
word
as
they
wish
,
so
they
receiue
from
God
(
in
his
just
judgement
)
Ministers
,
not
after
Gods
,
but
their
owne
hearts
,
that
they
who
haue
no
pleasure
in
the
truth
may
beleeve
lies
,
and
vanities
,
power
of
Gods
salvation
,
may
sinke
in
their
owne
perdition
.
3.
Those
are
here
sharpely
to
be
rebuked
,
who
haue
no
relish
in
the
word
of
God
,
no●
finde
any
sweetnesse
in
it
.
The
complaint
of
the
Prophet
is
now
verified
in
many
,
who
make
no
question
but
they
are
Christians
good
enough
.
They
haue
uncircumcised
eares
,
they
cannot
heare
;
the
word
os
the
Lord
is
unto
them
as
a
reproach
:
they
haue
no
delight
in
it
.
How
woefull
is
their
estate
,
if
they
had
any
sense
to
apprehend
it
?
and
how
much
more
woefull
,
that
they
haue
no
feeling
of
this
their
woefull
miserie
?
That
man
is
farre
spent
,
who
being
diseased
cannot
abide
either
good
physike
,
or
wholesome
meat
,
but
wholy
delights
in
such
a
diet
,
as
is
prescribed
him
by
his
distemper
:
and
how
neere
is
that
soule
to
hell
,
who
loathing
all
remedie
,
cannot
tast
any
thing
which
should
doe
it
good
,
but
longs
for
all
sinfull
matter
,
whereby
it
is
every
houre
made
riper
for
hell
.
Certainely
where
the
conscience
cannot
but
confesse
a
life
to
come
,
how
fearefull
is
this
condition
,
which
evidently
shewes
the
soule
to
be
dead
unto
that
life
,
dead
in
sinnes
and
trespasses
?
for
what
life
can
be
in
any
creature
,
which
desires
not
(
and
that
necessarily
)
the
meanes
whereby
this
life
is
maintained
,
thriues
,
and
prospers
?
what
affection
of
life
,
where
we
delight
not
in
that
which
preserues
it
?
Now
were
this
death
(
as
in
the
death
of
beasts
)
the
deprivation
onely
of
life
,
and
so
a
perpetuall
sleepe
without
dreams
,
a
senselesnesse
without
any
either
pleasure
or
trouble
,
it
were
the
lesse
miserable
.
But
when
the
heart
knowes
that
after
this
life
so
short
,
there
succeeds
another
,
which
is
endlesse
,
where
both
soule
and
body
againe
united
shall
continue
for
ever
,
either
in
a
most
joyfull
glory
,
or
an
hellish
torment
,
no
hope
of
change
?
how
miserable
is
this
estate
,
which
testifieth
to
our
face
,
that
we
haue
no
signe
of
this
life
,
but
are
marked
to
that
endlesse
and
fearefull
perdition
?
Thy
word
was
found
by
me
,
and
I
did
eate
it
;
and
it
was
the
joy
and
rejoycing
of
my
heart
,
Thou
shalt
be
blessed
.
Surely
even
then
when
thy
disquiet
soule
,
working
in
thee
,
boiles
in
griefe
,
and
vexation
to
see
that
law
of
thy
members
rebelling
against
the
Spirit
;
and
so
strongly
opposing
,
that
thou
canst
not
do
the
good
thing
which
thou
wouldest
,
then
this
delight
in
the
law
concerning
the
inward
man
,
will
be
a
soveraigne
comfort
to
thy
afflicted
spirit
;
so
that
thou
wilt
be
able
(
with
peace
)
to
say
,
It
is
not
I
,
but
sinne
that
dwells
in
me
:
neither
shall
it
be
imputed
to
me
,
but
to
the
enemie
prevailing
against
me
.
But
what
meanes
should
we
use
to
worke
our
soules
unto
this
delight
in
the
word
of
God
.
1.
Thou
must
purge
thy
tast
from
delight
in
sin
:
when
wickednesse
is
sweet
in
thy
mouth
,
and
thou
hidest
it
under
thy
tongue
,
when
thou
favourest
it
,
and
wilt
not
forsake
it
,
thou
canst
not
possibly
favour
the
word
of
God
.
2.
Thou
must
earnestly
intreat
the
Lord
to
open
thine
eyes
,
that
thou
maiest
see
thy
estate
,
how
naked
,
blind
,
poore
and
miserable
thou
art
in
nature
,
that
so
thou
mayest
haue
more
sense
how
necessary
this
Ordinance
of
God
is
,
and
how
wretched
thou
art
without
it
.
Be
instant
therefore
with
the
Lord
to
giue
thee
this
hunger
and
thirst
:
This
will
make
that
reproofe
which
to
flesh
and
bloud
is
most
bitter
,
sweet
and
pleasant
:
for
the
person
that
is
full
,
despiseth
the
hony
combe
:
but
to
the
hungry
soule
every
bitter
thing
is
sweete
.
Proposition
2.
Now
follows
the
second
proposition
arising
from
this
verse
,
namely
;
The
Psalmist
pronounceth
him
blessed
,
who
day
and
night
meditateth
in
the
word
of
God
.
Where
is
no
need
to
expound
many
words
:
for
some
are
cleere
enough
of
themselues
,
and
othersome
haue
before
beene
sufficiently
explained
.
Here
onely
consider
what
is
this
meditation
;
and
how
that
phrase
day
and
night
(
expressing
the
continuance
of
this
duty
)
is
to
bee
understood
.
This
word
meditation
implies
a
vehement
motion
of
the
minde
,
breaking
forth
into
action
.
The
best
Interpreter
even
the
holy
Ghost
thus
explaines
this
word
in
another
place
.
Let
not
this
booke
of
the
law
depart
out
of
thy
mouth
,
but
meditate
therein
day
and
night
:
that
thou
mayest
obserue
and
doe
according
to
all
that
is
written
therein
.
Where
we
see
the
nature
of
meditation
rightly
unfolded
;
consisting
1.
in
observation
,
that
includes
diligent
attending
,
marking
,
and
remembring
;
2.
in
practising
:
so
what
he
there
particulary
commends
to
Ioshua
,
he
inforceth
other
where
generally
upon
all
:
Deut.
6.
3
,
4
,
5
6●
7.
&c.
where
we
are
commanded
to
get
these
words
by
heart
,
to
teach
them
others
,
continually
to
thinke
of
them
,
that
we
may
bring
our
hearts
to
the
loue
of
God
.
2.
Night
and
day
is
a
phrase
of
speech
,
implying
not
onely
frequencie
,
but
such
a
continuance
,
as
(
though
it
be
not
without
some
intermission
,
yet
)
is
without
negligence
carefully
,
and
cheerefully
performed
in
the
season
of
it
.
Some
haue
thought
that
night
signifies
the
time
of
affliction
and
trouble
,
day
the
time
of
our
prosperitie
,
and
gladnesse
:
and
no
doubt
but
darkenesse
is
in
Scripture
often
taken
for
grievance
,
and
trouble
;
light
for
solace
and
comfort
.
No
question
also
,
but
it
is
our
dutie
in
the
evill
day
,
and
in
all
our
rejoycing
to
meditate
in
this
word
:
but
seeing
the
former
is
not
onely
the
genuine
,
or
naturall
interpretation
of
the
words
,
but
also
includes
the
latter
;
by
night
and
day
must
here
bee
understood
a
continuall
revolving
of
the
will
of
God
,
sometime
in
hearing
it
when
the
season
giues
leaue
,
sometime
reading
it
,
frequently
recollecting
it
in
our
memorie
,
and
without
intermission
expressing
it
in
all
our
actions
and
constant
practise
.
Thus
then
runne
the
words
:
Whosoever
with
a
fervent
and
zealous
heart
giues
up
himselfe
to
the
word
of
God
,
to
heare
,
read
,
thinke
of
it
to
practice
and
doe
it
:
and
that
not
by
starts
,
but
in
a
continuall
course
of
life
and
conversation
:
this
man
is
already
blessed
,
and
shall
at
length
attaine
to
perfect
happinesse
.
Blessed
is
the
man
that
heareth
mee
,
watching
daily
at
my
gates
,
and
attending
at
the
posts
of
my
doores
.
Blessed
are
they
that
heare
the
word
of
God
,
and
keepe
it
.
He
that
looketh
in
the
perfect
law
of
libertie
,
&
continueth
therin
,
not
being
a
forgetfull
hearer
,
but
a
doer
of
the
worke
shall
be
blessed
in
his
deed
.
The
grounds
or
reasons
may
be
,
1.
in
the
nature
of
the
word
.2
.
in
God
ordering
it
,
and
working
with
it
.
First
therefore
as
God
hath
given
to
every
creature
a
certaine
nature
,
wherby
it
is
fitted
for
any
worke
or
end
,
and
hath
in
it selfe
a
power
to
worke
unto
that
end
:
(
as
to
light
to
discover
,
2.
In
us
who
are
wholly
dead
in
nature
,
and
haue
no
power
in
our selues
to
worke
out
our
owne
salvation
;
but
as
since
the
curse
,
the
earth
must
with
much
labour
be
ordered
and
fitted
,
before
it
can
be
fruitfull
;
so
since
our
cursed
fall
,
we
cannot
attaine
this
fruit
,
but
with
this
spirituall
labour
and
tillage
.
3.
In
God
,
working
in
his
owne
institution
:
he
is
the
great
Husbandman
Iohn
15.
1.
he
that
giues
the
increase
,
1
Cor.
3.
6.
and
15.
10.
Now
therefore
as
no
instrument
hath
power
in
it selfe
to
worke
to
its
end
,
but
must
be
used
,
applyed
,
and
directed
by
the
hand
of
the
workman
:
so
here
unlesse
the
Spirit
use
this
hammer
,
it
breakes
not
the
stone
in
our
hearts
.
Looke
then
as
in
earthly
tillage
the
ground
must
be
first
plowed
up
and
prepared
,
the
labourer
must
cast
in
good
seed
,
harrow
,
weed
,
&c.
and
yet
still
without
the
former
and
latter
raine
,
and
the
blessing
of
that
Almighty
Creatour
,
and
Governour
all
is
in
vaine
;
thus
God
hath
made
the
Law
to
be
as
a
Coulter
to
breake
up
this
fallow
ground
of
our
hearts
,
sent
in
his
Ministers
with
this
his
plough
,
to
prepare
and
fit
it
:
so
he
giues
his
Gospell
to
be
the
seed
of
life
,
causeth
his
servants
to
scatter
it
,
nay
makes
the
same
Ordinance
to
bee
as
raine
and
heate
to
draw
out
the
vertue
and
power
of
it
into
our
practice
:
yet
all
this
is
done
by
his
blessing
,
he
onely
giues
all
the
successe
,
and
causeth
it
to
worke
to
salvation
.
Vse
this
first
for
Instruction
;
-
power
if
God
to
salvation
.
Rom.
1.
16.
1
Cor.
1.18
.
Hence
it
is
by
the
Spirit
resembled
to
such
things
,
as
are
most
necessary
causes
and
helpes
of
life
.
Before
we
attaine
the
life
of
God
,
it
is
as
seed
to
beget
us
,
1
Pet.
1.
23.
Iam.
1.
18.
when
we
are
borne
againe
,
it
is
food
:
milke
while
we
are
babes
,
that
we
may
grow
;
1
Pet.
2.
2.
stronger
meate
to
establish
us
(
Heb.
5.13.14
.
)
when
we
attaine
more
ripenesse
.
Obserue
continually
,
that
when
the
Lord
compares
this
our
happines
to
any
earthly
thing
,
still
the
word
of
God
holds
that
part
in
the
similitude
,
which
evidently
sheweth
it
to
be
his
instrument
,
wherby
he
begins
&
perfects
this
worke
in
us
.
Temple
of
God
,
liuely
stone
,
word
to
an
hammer
that
breaketh
the
stone
,
morter
,
which
holds
us
in
this
building
;
God
builds
further
.
When
our
happinesse
is
compared
to
an
harvest
,
then
the
word
is
called
seed
,
inheritance
with
the
Saints
.
Very
frequent
are
these
similitudes
in
the
Scripture
.
Looke
therefore
,
as
in
all
creatures
God
hath
ordained
the
fruit
,
and
ther●fore
appointed
the
meanes
,
which
being
blessed
by
him
,
bring
forth
their
●ff●cts
:
so
in
this
kinde
,
whom
God
hath
ordained
unto
eternall
life
,
to
them
he
sends
his
word
,
blesseth
it
,
and
so
produceth
the
effect
purposed
by
himselfe
.
As
when
he
created
the
first
Adam
,
he
created
no
more
(
though
he
were
Almighty
to
haue
of
nothing
framed
many
millions
)
but
appointed
all
other
men
,
yea
even
Eve
her
self
to
flow
from
his
loynes
:
so
when
he
gaue
our
Lord
to
be
the
second
Adam
,
he
decreed
that
all
his
Elect
should
flow
from
him
,
&
s●t
out
this
immortall
seed
to
this
end
:
&
though
he
be
able
of
stones
to
raise
up
children
unto
Abraham
,
yet
doth
he
use
no
other
means
then
this
,
appointed
by
his
own
wisdom
,
either
to
giue
this
life
,
or
to
nourish
it
.
-
2.
Seing
the
word
of
God
is
the
Guide
,
which
leades
us
to
happinesse
,
we
learne
also
hence
one
of
the
most
principal
duties
of
man
;
namely
to
heare
,
read
,
record
,
and
converse
with
it
,
imploying
his
time
in
it
.
Art
thou
a
Minister
of
the
word
?
then
hast
thou
this
precept
from
God
,
giue
attendance
to
reading
:
take
heed
unto
learning
&
continue
therein
.
Art
thou
an
hearer
?
Thou
must
be
swift
to
heare
.
He
shall
write
him
this
law
repeated
in
a
booke
,
and
it
shall
be
with
him
:
and
he
shall
read
therein
all
the
dayes
of
his
life
,
that
he
may
learne
to
feare
the
Lord
.
All
these
words
which
I
command
thee
this
day
shall
be
in
thy
heart
,
and
thou
shalt
rehearse
them
continually
.
My
sonne
hearken
unto
my
words
incline
thine
eare
unto
my
sayings
.
Let
them
not
depart
from
thine
eyes
,
but
keepe
them
in
the
midst
of
thy
heart
.
Let
the
word
of
God
dwell
in
you
richly
.
The
practise
of
the
Saints
answereth
this
precept
:
David
;
he
loves
the
Law
;
this
constant
love
brought
forth
continuall
meditation
.
So
Ieremie
and
Iob
,
Ier.
15.
16.
Iob
23.
12.
And
even
our
reason
it selfe
(
if
we
hearken
to
it
)
will
strongly
enforce
this
dutie
upon
us
.
Our
owne
sense
will
tell
us
,
that
an
excellent
object
of
the
eye
is
the
writings
of
m●n
skilfull
,
wittie
,
and
learned
:
whereby
with
little
paines
we
come
to
know
all
the
fruit
of
their
studies
,
and
reape
in
a
few
houres
,
what
they
haue
laboured
many
yeares
.
Now
if
the
writings
of
prudent
and
understanding
men
,
in
which
all
their
wisedome
,
and
their
very
soules
are
opened
and
discovered
to
us
,
be
the
most
noble
object
of
a
reasonable
creatures
eye
;
then
certainely
the
most
excelling
object
of
a
Christian
eye
is
the
written
word
of
God
;
which
unlocks
,
and
brings
forth
unto
our
view
the
glorious
wisedome
of
our
God
.
Thy
reason
therfore
will
frame
this
argument
.
Every
creature
ought
principally
to
employ
it selfe
in
that
,
which
is
the
most
excellent
object
of
it
:
but
the
Scripture
is
the
most
excellent
object
of
the
eye
,
therefore
the
eye
must
especially
busie
and
employ
it selfe
in
conversing
with
the
Scripture
.
So
likewise
the
most
proper
object
of
the
eare
is
sound
,
the
most
excellent
object
of
the
eare
is
the
voice
of
man
,
and
words
expressing
their
notions
:
but
that
which
infinitely
excells
it
,
is
the
word
of
God
,
and
his
voice
,
unfolding
his
gracious
purpose
towards
us
,
and
therefore
aboue
all
other
to
be
most
attended
&
followed
.
The
most
proper
object
of
the
understanding
is
truth
,
the
most
excellent
then
must
be
the
truth
of
God
.
Certainly
the
highest
degree
of
happinesse
consisteth
in
our
likenesse
to
God
:
and
therefore
our
beholding
him
as
he
is
,
being
the
meanes
whereby
we
are
conformed
to
his
image
,
is
of
all
other
things
most
to
bee
desired
.
When
therefore
we
shall
see
him
face
to
face
,
and
know
him
as
we
are
knowne
,
then
shall
we
in
our
measure
be
perfected
after
the
similitude
of
his
glory
:
see
1
Iohn
3.
2.
Thus
when
Moses
desired
to
see
the
glory
of
God
,
Aaron
feared
to
come
neere
him
.
Our
imperfect
happinesse
then
to
which
we
may
attaine
on
earth
is
,
to
bee
imperfectly
conformed
to
his
likenesse
in
some
degree
of
holinesse
,
which
is
effected
by
beholding
him
in
his
word
.
For
now
in
the
pr●ached
word
of
God
we
see
him
,
not
indeed
face
to
face
,
yet
not
(
as
the
Iewes
)
veiled
,
but
with
open
face
,
and
so
by
looking
into
that
perfect
myrrour
,
wherin
he
shines
forth
unto
us
in
his
grace
,
are
changed
into
the
same
image
by
the
spirit
of
the
Lord
.
Looke
as
the
eye
receiues
into
it selfe
the
object
or
thing
it
sees
(
so
that
it
may
be
seene
in
the
eye
)
so
the
understanding
being
(
as
the
Philosopher
speakes
)
all
to
all
,
taking
into
it selfe
the
image
of
God
,
expressed
in
his
word
,
is
more
&
more
conformed
unto
it
.
A
seale
joyned
to
waxe
brings
forth
the
same
impressure
;
when
therefore
the
Spirit
,
having
graven
this
image
of
God
in
his
holy
word
,
th●n
applies
it
effectually
to
the
understanding
,
it
cannot
but
produce
the
same
image
and
stampe
.
If
therefore
we
would
diligently
consider
,
and
compare
those
places
,
I●r.
9.23.24
.
and
Rom.
10.
14.
we
would
soone
confesse
;
1.
that
all
our
good
consisteth
in
the
knowledge
of
God
:
and
2.
that
the
knowledge
of
God
depends
on
his
word
:
and
then
necessarily
acknowledge
,
that
it
is
a
maine
dutie
of
every
man
to
converse
with
the
word
of
God
,
and
continually
to
meditate
in
it
.
-
3.
It
is
also
a
second
dutie
belonging
to
every
Christian
,
to
bring
forth
this
word
which
he
hath
layd
up
in
his
heart
,
for
the
edification
of
others
,
as
occasion
shall
bee
offered
:
this
is
especially
intended
by
the
Apostle
;
Let
every
man
as
he
hath
received
the
gift
,
minister
the
same
one
to
another
.
feede
the
flocke
,
to
be
instant
in
season
and
out
of
season
.
If
thou
art
one
of
the
sheepe
of
Christ
,
yet
common
is
this
precept
,
to
be
in
some
kinde
a
builder
:
But
you
Beloved
,
build
up
your selues
in
you●
most
holy
faith
.
teach
and
admonish
one
another
:
exhort
one
another
,
and
edifie
one
another
.
many
hands
make
light
worke
:
members
one
of
the
other
,
if
not
in
this
respect
?
The
principall
m●mbers
are
especially
appointed
for
the
good
of
the
rest
,
but
no
member
unprofitable
in
the
co●mon
good
of
the
bodie
.
The
head
conveyes
sense
and
motion
,
the
heart
life
to
the
more
speciall
parts
:
but
these
deriue
it
to
others
,
and
those
other
to
the
rest
.
Thus
is
it
in
the
mysticall
body
.
Againe
the
more
we
build
up
others
,
the
more
our selues
are
builded
up
in
faith
and
every
grace
.
Thus
the
Apostle
knew
that
by
strengthning
the
Romans
,
himselfe
should
receiue
further
strength
and
comfort
:
bring
forth
old
and
new
as
a
good
Scribe
;
to
shew
the
light
of
the
word
to
those
that
sit
in
darkenesse
,
for
instruction
to
the
ignorant
for
refutation
to
those
that
erre
,
for
reproofe
against
such
as
sinne
,
for
comfort
to
the
afflicted
,
for
exhortation
to
the
sloathfull
;
so
likewise
is
every
Christian
bound
,
as
God
giues
abilitie
and
opportunitie
to
apply
the
same
word
to
the
same
ends
,
where
they
see
need
of
it
.
Surely
if
men
that
are
rich
in
this
unrighteous
Mammon
,
are
charged
not
to
store
it
up
in
chests
,
but
in
those
living
bags
,
even
everie
needie
Christian
;
how
much
more
doth
the
Lord
require
it
as
an
especial
dutie
at
our
hand
,
to
succour
any
Brother
,
distressed
in
any
spirituall
want
,
so
far
as
he
enableth
us
with
the
riches
of
his
grace
?
-
4.
It
is
not
enough
for
a
Christian
to
heare
,
and
read
the
word
,
frequently
to
thinke
and
speake
of
it
,
to
apply
it
to
others
,
but
he
must
also
bring
it
out
into
his
practise
,
and
must
in
all
his
carriage
and
conversation
shew
forth
the
fruit
of
this
good
seed
.
Thus
the
Apostles
are
commaunded
both
to
haue
this
light
kindled
up
in
their
own
hearts
,
and
to
set
it
out
in
their
good
workes
.
So
the
Apostles
commaund
others
,
it
must
dwell
richly
within
them
,
but
also
to
hold
forth
the
word
of
life
.
-
1.
God
therefore
reveales
and
teacheth
us
his
will
,
to
that
very
end
,
that
wee
may
doe
it
.
See
Deut.
6.1
.
and
29.
29.
Now
then
seeing
the
end
of
any
action
is
the
accomplishment
and
perfection
of
it
;
that
man
is
an
unreasonable
creature
,
who
would
doe
a
thing
to
no
end
,
and
no
better
then
a
foole
,
that
will
doe
it
but
to
a
wrong
end
.
-
2.
It
is
not
the
hearing
,
but
the
doing
of
the
word
which
makes
us
blessed
:
see
Mat.
7.
21.
Iam.
1.
25.
hearing
indeed
is
the
way
to
doing
,
but
doing
the
way
to
happinesse
.
-
3.
Learning
without
doing
,
will
heape
up
more
vengeance
.
Luke
12.
47.
For
when
we
know
the
will
of
our
Prince
,
Father
,
Master
,
this
makes
our
negligence
to
bee
contempt
,
not
onely
unexcusable
,
but
heynous
.
It
was
a
good
advice
of
a
Morall
Philosopher
,
who
counselled
not
onely
women
,
but
even
men
also
to
carry
a
looking-glasse
continually
about
them
:
but
to
this
end
,
that
often
beholding
their
feature
and
forme
in
it
,
if
they
found
the
outward
proportion
comely
,
then
to
labour
that
the
inside
might
be
correspondent
:
but
if
they
perceived
any
naturall
deformitie
in
the
body
,
then
to
stri●e
to
hide
or
out-shine
it
with
inward
beautie
.
How
good
counsell
is
this
for
a
Christian
with
a
little
change
?
wee
should
ever
haue
this
excellent
mirrour
about
us
,
to
this
end
,
that
by
it
we
might
mend
all
our
imperfections
,
and
take
away
the
spots
of
our
defiled
nature
.
For
certainely
to
little
purpose
doth
that
man
behold
himselfe
in
this
Glasse
,
who
when
he
hath
seene
any
blots
or
filthinesse
in
himselfe
,
doth
not
presently
employ
his
best
endevors
to
wash
and
clense
his
soule
.
Verily
there
is
nothing
that
settles
and
rootes
the
word
in
the
heart
of
man
but
this
practise
.
For
as
in
any
other
trade
or
Art
,
when
any
precept
is
layd
downe
to
us
,
and
we
presently
put
it
in
practise
,
we
make
it
our
owne
for
ever
:
but
if
our
practise
follow
not
our
Masters
instruction
,
we
soone
forget
it
:
so
is
it
here
:
see
Iames
1.
23.
24.
-
5.
A
Christian
that
intends
to
come
to
this
happy
estate
,
must
continually
meditate
in
the
word
of
God
:
that
is
,
he
must
heare
,
read
,
thinke
of
,
speake
and
practice
this
word
frequently
,
at
all
occasions
,
not
neglecting
any
opportunitie
:
sometime
he
cannot
heare
,
but
then
hee
may
read
;
sometimes
he
may
not
read
,
but
then
he
may
heare
:
sometimes
neither
of
both
,
but
then
hee
may
thinke
of
it
,
recall
it
into
his
memorie
,
and
even
digest
it
:
sometime
he
hath
fit
opportunitie
to
speake
of
it
,
conferring
with
others
,
when
none
of
the
other
can
bee
used
.
All
these
haue
,
or
ought
to
haue
their
seasons
.
For
the
former
,
we
must
set
out
some
times
for
them
:
but
in
practice
no
time
omitted
.
This
part
of
meditation
in
the
word
must
be
without
intermission
.
Thus
are
we
commaunded
;
Read
all
the
dayes
of
thy
life
,
Deut.
17.
19.
Rehearse
them
continually
:
Talke
of
them
sitting
downe
,
rising
up
,
lying
downe
,
walking
abroad
.
Deut.
6.
7.
Meditate
day
and
night
,
Ioshua
1.
8.
Heare
as
new
borne
babes
,
1
Pet.
2.
2.
Doe
and
keepe
them
all
the
dayes
of
our
life
,
Deut.
6.
1.
2.
Thus
likewise
the
Ministers
are
commaunded
,
to
bee
instant
in
season
,
out
of
season
:
2
Tim.
4.
2.
In
the
morning
to
sow
their
seede
,
and
in
the
evening
not
to
cease
.
Eccle.
11.
6.
Our
reason
also
will
perswade
this
frequency
and
continuance
.
For
,
-
1.
We
know
not
which
the
Lord
will
blesse
,
which
shall
prosper
,
whether
this
,
or
that
;
or
whether
both
shall
be
good
a-like
.
Wee
know
not
the
way
of
the
Spirit
.
Eccles.
11.5
.
6.
-
2.
We
are
very
forgetfull
in
nature
,
even
in
civill
affaires
;
but
much
more
in
spirituall
:
you
haue
forgotten
the
consolation
,
Heb.
12.
5.
The
Israelites
forgot
the
workes
of
God
.
Psal.
78.
11.
42.
The
very
Apostles
very
forgetfull
.
Mat.
16.
9.
-
3.
We
are
dull
of
hearing
;
hard
to
conceiue
these
spirituall
lessons
.
Heb.
5.
11.
The
Apostles
perceived
not
the
miracle
of
the
loaues
.
Mat.
16.
9.
when
Christ
spake
most
plainely
,
they
vnderstood
him
not
.
Luke
18.
31
,
32
,
33,34
.
Looke
as
a
man
travelling
in
a
journey
,
howsoever
for
a
night
he
takes
vp
his
Inne
,
yet
if
he
doe
not
continually
goe
on
,
and
in
the
morning
set
forward
againe
,
he
cannot
come
home
;
so
here
much
more
.
Had
the
Israelites
returned
to
AEgypt
,
had
they
sate
downe
in
the
Wildernesse
,
had
they
not
in
due
season
still
made
on
:
they
could
not
haue
come
to
the
Land
of
rest
and
promise
.
holy
Ghost
,
speaking
in
his
word
.
See
Esay
63.
10
,
Act.
7.
51.
This
rebellious
affection
our
Saviour
noted
in
those
Iewes
,
I
am
come
in
my
Fathers
name
and
you
receiue
me
not
,
if
any
come
in
his
owne
name
him
will
you
receiue
.
When
any
lie
is
brought
to
us
by
Satan
,
the
world
,
or
our
deceitful
hearts
,
how
easily
is
it
entertain●d
?
little
perswasion
needes
to
draw
it
on
:
(
as
)
that
God
will
be
mercifull
,
even
to
those
which
adde
drunkennesse
to
thirst
:
(
see
Deut.
29●19
.
20
.
)
that
by
our
good
meaning
and
honest
intent
wee
shall
com●
to
heaven
;
that
in
grosse
ignorance
,
neglect
,
and
contempt
of
the
word
,
we
shall
be
saved
:
such
●ies
easily
find
an
open
doore
in
the
heart
of
man
,
soone
enter
,
and
settle
there
;
so
that
it
is
impossible
almost
to
driue
them
thence
.
But
when
God
tell
us
;
There
is
no
name
under
heaven
by
which
thou
canst
be
saved
,
but
onely
by
Christ
;
only
by
faith
:
nothing
can
worke
faith
but
hearing
the
word
;
let
argument
be
heaped
vpon
argument
,
proofe
vpon
proofe
;
make
it
never
so
plaine
,
that
now
the
conscience
is
utterly
convinced
,
yet
are
men
resolved
to
stand
out
,
and
deny
the
conclusion
.
The
more
foole
any
man
is
,
the
more
conceit
hath
he
of
wisedome
in
himselfe
;
hence
it
is
,
that
the
wisedome
of
God
is
despised
in
the
eyes
of
a
car●all
proud
man
.
Suppose
any
of
these
men
were
to
travaile
a
long
and
dangerous
journey
,
of
which
he
knew
not
one
step
:
if
then
a
friend
should
tell
him
;
I
haue
a
servant
throughly
acquainted
with
every
foote
of
that
way
,
who
wil
bring
you
thither
safely
;
take
him
along
with
you
,
&
vse
him
on
this
occasion
:
who
would
refuse
such
a
favour
?
how
thankfull
would
we
be
to
the
Maister
?
how
carefull
to
follow
this
Guide
?
how
much
would
wee
make
of
him
?
But
when
the
Lord
our
best
friend
,
giues
us
his
word
,
the
onely
Guide
,
to
conduct
us
to
himselfe
,
and
in
himselfe
(
who
is
both
the
way
,
and
our
happines
at
the
end
of
it
)
we
cannot
be
perswaded
to
make
any
,
or
at
least
any
right
vse
of
it
:
we
thinke
we
can
tell
the
way
as
well
as
he
,
though
indeed
we
never
knew
,
nor
trod
any
one
step
in
it
;
and
in
this
our
wilfulnesse
we
goe
headlong
to
our
destruction
.
2.
That
strange
neglect
of
this
great
dutie
,
hearing
,
reading
,
remembring
and
repeating
in
our
hearts
what
we
haue
heard
,
is
here
to
be
censured
.
The
times
which
God
himselfe
hath
sanctified
for
the
hearing
of
his
word
,
is
it
carefully
observed
and
spent
in
this
employment
?
As
any
man
is
more
vile
and
abject
,
so
doth
he
more
vilely
esteeme
,
and
cast
behind
his
backe
this
commandement
of
God
.
Israelits
,
Wee
are
Lords
wee
will
come
no
more
at
thee
?
Were
it
a
matter
of
profit
or
merriment
,
men
could
not
be
kept
nor
staved
off
from
it
.
Certainly
men
in
this
openly
shew
,
that
they
haue
lesse
faith
then
the
Devils
.
For
even
these
cursed
spirits
both
know
the
necessitie
of
the
word
preached
,
and
are
perswaded
that
by
it
men
attaine
a
blessed
estate
:
but
these
brute
beasts
(
and
far
worse
)
giue
no
credit
to
God
himselfe
,
professing
to
them
this
truth
.
So
also
the
reading
of
the
word
how
is
it
slighted
by
men
?
Who
sets
out
a
time
,
and
resolues
to
spend
it
in
this
dutie
?
Alas
!
it
is
shouldred
out
by
every
idle
occasion
:
some
haue
farmes
,
some
haue
bought
oxen
,
some
are
married
;
any
frivolous
excuse
is
good
enough
;
the
common
plea
is
businesse
.
One
hath
a
great
charge
,
and
family
he
must
provide
for
it
:
another
is
taken
up
with
publike
affaires
;
he
can
spare
no
time
:
a
third
is
a
poore
man
,
liues
by
his
labour
,
he
can
hardly
get
himselfe
bread
,
&c.
But
1.
Know
all
excuses
are
vaine
,
and
cannot
put
off
the
expresse
command
of
God
.
Thou
followest
thy
publike
businesse
:
why
so
?
Perhaps
thy
Prince
commaunds
and
expects
it
.
And
is
Gods
commaund
of
no
force
with
thee
?
Thou
art
a
poore
man
,
need
driues
thee
to
worke
for
thy
living
;
and
art
thou
not
more
poore
,
and
beggerly
in
spirit
?
and
wilt
thou
not
supply
thy
necessitie
?
Thou
must
provide
for
thy
familie
:
why
so
?
God
commaunds
it
:
and
doth
not
the
same
God
commaund
thee
to
read
his
word
,
and
exercise
thy selfe
in
it
?
Is
it
not
a
more
evident
token
of
an
Infidell
to
neglect
the
labour
in
thy
heavenly
,
then
in
thy
●arthly
calling
?
2.
Can
businesse
excuse
thee
?
Is
then
the
word
of
God
an
idle
matter
?
and
onely
for
idle
times
?
Must
this
chiefe
and
speciall
action
of
thy
life
,
giue
place
to
every
vaine
occasion
?
Should
we
heare
a
Husbandman
professe
,
that
he
had
so
much
businesse
,
that
he
could
find
no
time
to
plow
or
sow
,
who
would
not
thinke
the
man
mad
?
And
art
thou
better
in
thy
wits
,
who
prosessing
Christianitie
,
pleadest
thou
hast
no
leasure
,
by
reaso●
of
other
employments
,
to
busie
thy selfe
in
the
word
of
God
.
3.
Businesse
cannot
excuse
,
but
must
incite
rather
to
this
dutie
.
The
affaires
of
Princes
are
endlesse
,
yet
giue
them
no
exemption
from
this
practice
all
the
dayes
of
their
life
:
as
we
heard
before
Deut.
17.
19.
C●rtainely
the
more
businesse
thou
hast
,
and
employment
in
earthly
matters
,
the
more
need
hast
thou
of
conversing
with
the
word
,
as
being
thy
Guide
,
directing
thee
how
to
passe
through
these
cares
with
a
good
,
cleere
,
and
cheerefull
conscience
,
as
also
a
meanes
to
make
all
thy
affaires
to
prosper
.
4.
Thine
owne
practise
will
condemne
thee
;
There
is
a
time
for
every
purpose
under
the
Sunne
;
and
thou
will
not
suffer
any
one
employment
so
to
engrosse
thy
time
,
but
that
other
occasions
shall
be
served
in
their
season
.
And
wilt
thou
take
from
one
businesse
to
giue
to
another
?
and
yet
so
little
regard
this
dutie
,
as
to
make
it
waite
vpon
thy
leasure
,
nay
utterly
neglect
,
and
exclude
it
.
Lastly
,
thine
owne
heart
tells
thee
it
is
false
,
when
thou
pleadest
thou
hast
no
time
:
youth
will
finde
time
enough
for
their
sports
;
elder
men
to
confer
of
worldly
affaires
;
and
the
oldest
to
prattle
of
things
long
since
out
of
remembrance
:
and
hadst
thou
as
much
will
,
as
time
,
thou
wouldest
finde
sufficient
leasure
for
this
dutie
.
But
there
is
something
to
be
gotten
by
diligence
,
and
labour
in
our
earthly
callings
.
soule
of
the
di●●gent
shall
haue
plentie
:
But
what
?
Is
there
nothing
to
be
gotten
by
this
spirituall
diligence
?
by
a
frequent
conversing
with
God
in
his
word
?
no
riches
?
no
honour
?
or
pref●●m●nt
?
Is
Christ
no
riches
?
is
it
no
honour
to
be
the
Sonne
of
God
?
an
heire
with
Christ
?
And
is
not
this
obtained
by
the
word
,
and
by
it
onely
?
Search
all
the
earth
,
and
see
if
thou
canst
find
one
faithfull
Christian
,
who
when
thou
hast
gott●n
all
the
world
before
thee
,
will
change
the
least
portion
of
grace
gotten
in
the
use
of
the
word
,
for
all
thy
honour
and
wealth
.
For
that
other
part
of
meditation
most
properly
so
called
,
that
is
recollecting
,
and
recalling
to
●ur
mindes
what
we
haue
read
or
heard
,
(
which
settles
the
other
,
and
is
as
the
covering
this
good
seed
in
our
hearts
,
and
hiding
it
vp
for
fruitfull
practise
)
it
is
hardly
thought
on
.
How
few
account
it
needful
?
how
very
few
that
practise
it
?
For
the
most
part
;
as
soone
as
men
come
out
of
the
Church
,
they
fare
as
boyes
,
that
come
out
of
Schoole
.
The
younger
sort
fall
to
sport
and
play
;
the
elder
to
confer
of
some
weekely
matters
;
and
thus
if
any
of
that
good
word
clea●e
unto
them
they
cast
it
out
,
and
giue
it
up
as
a
prey
to
the
Devill
.
Surely
,
as
those
greedy
and
noisome
fowles
wait
upon
us
in
our
seed
times
,
and
lie
by
shoals
upon
our
Lands
to
devoure
the
good
seed
,
which
is
cast
into
the
●urrow
;
so
these
foule
spirits
then
especially
by
legions
,
waite
,
and
watch
us
,
when
we
come
to
this
seed
time
of
eternall
life
:
and
being
full
of
envie
and
malice
,
labour
with
all
their
craft
either
to
turne
away
our
eares
from
it
,
or
else
by
vaine
thoughts
or
other
id●e
matters
to
steale
it
away
from
us
,
that
we
may
be
wholy
barren
and
unfruitfull
.
Now
then
how
lamentable
is
it
to
see
men
so
carefull
in
this
earthly
seed
,
which
sustaines
their
temporall
life
and
estate
,
so
very
carefull
,
that
they
set
up
s●arcrowes
,
they
watch
their
lands
,
they
haue
children
with
clacks
and
slings
to
fright
the
ravening
fowle
,
and
keepe
off
the
vermine
:
but
for
this
heavenly
fruit
,
wher●by
they
enter
and
grow
in
life
ete●nall
,
they
are
wholy
careless●
of
it
:
s●me
by
sleepe
and
drowsinesse
invite
the
Devill
to
come
upon
them
:
some
by
stubbornes
&
stonines
of
heart
joyne
with
the
Devill
to
keepe
it
out
from
the
soule
,
●specially
by
neglect
of
meditation
they
betray
themselues
,
and
even
offer
up
this
precious
seed
to
that
foule
Spirit
.
3.
Those
are
here
reproved
,
who
instruct
not
others
(
as
they
are
able
)
in
the
word
.
If
they
haue
knowledge
they
laugh
and
despise
,
but
teach
not
the
ignorant
.
Haue
they
servants
grosly
blind
,
so
let
them
lie
:
they
will
never
offer
to
bring
them
out
of
this
darkenesse
:
nay
even
wi●es
and
children
they
instruct
not
:
hence
God
curseth
them
with
eye-servants
,
untoward
and
froward
women
,
disobedient
children
.
If
they
see
a
Brother
sinne
,
doe
they
apply
a
seasonable
and
loving
reproofe
or
admonition
?
when
they
see
men
over-seene
in
drinke
,
heare
others
sweare
;
doe
they
reproue
the
offender
,
that
he
may
be
found
in
the
faith
?
No
such
matter
.
They
make
themselues
merrie
with
such
enormous
sins
by
which
God
is
made
angry
,
&
his
wrath
provoked
;
by
which
they
evidently
discover
themselues
,
that
they
are
not
seasoned
with
any
one
graine
of
true
and
saving
grace
,
which
is
as
a
leaven
spreading
,
and
catching
like
fire
,
ever
communicating
it selfe
,
as
it
hath
power
,
to
any
with
whom
we
liue
and
converse
.
If
wee
see
a
man
able
(
though
not
bound
to
it
)
neglect
a
common
worke
,
we
will
thinke
and
judge
hardly
:
and
how
are
we
to
be
blamed
,
who
neglect
this
common
worke
belonging
to
all
Christians
,
especially
being
bound
to
it
as
well
in
charitie
to
our
Brethren
,
as
by
the
evident
and
peremptory
commaund
of
God
,
Levit.
19.
17.
When
we
see
any
dejected
with
the
sight
of
sinne
,
we
will
either
jest
at
it
,
or
perswade
him
it
is
melancholie
,
draw
him
to
companie
,
so
to
driue
out
the
worke
of
Gods
Spirit
with
some
worke
of
Satan
.
Thus
we
are
so
farre
from
provoking
such
as
goe
slowly
by
exhortation
to
mend
their
pace
,
that
rather
we
discourage
them
in
their
beginnings
,
and
by
opposing
our selues
would
stop
and
turne
them
backe
to
their
former
deadnesse
.
Oh!
if
men
,
especially
those
who
are
of
more
knowledge
,
and
greater
place
,
would
joyne
in
this
worke
of
God
with
his
builders
,
how
fast
would
the
Temple
of
the
Lord
rise
,
and
goe
forward
?
how
blessed
would
this
Nation
and
Church
be
?
But
now
when
the
Minister
is
forsaken
,
and
left
alone
to
all
this
busines
,
having
so
many
lets
and
opposites
,
it
is
no
marvaile
if
the
building
goe
on
very
slowly
.
But
let
us
take
good
heed
to
our selues
:
marke
the
cheerfull
disposition
of
the
people
toward
the
rearing
up
the
Tabernacle
.
Such
was
their
willing
liberalitie
,
that
Moses
was
enforced
by
proclamation
to
restraine
their
readinesse
in
offering
.
Compare
Exod.
35.
5.
6.
21.22
.
23.
with
chap.
36.
5.
6.
How
shall
they
condemne
this
generation
who
utterly
withdraw
their
hand
from
this
holy
worke
,
and
will
not
so
much
as
lend
us
a
copie
of
their
countenance
,
toward
the
rearing
of
Gods
living
Temples
.
How
lewdly
doe
many
neglect
the
practise
of
this
divine
law
?
Certainely
as
any
dutie
is
more
for
Gods
honour
,
and
their
profit
,
so
is
it
by
them
more
despised
:
they
will
read
rather
then
heare
,
heare
rather
then
practise
:
the
corrupt
nature
of
man
detesteth
this
subjection
.
Rom.
8.
7.
If
God
commaund
any
thing
,
be
it
never
so
easie
or
delightfull
,
it
is
hated
:
so
the
Sabboth
:
but
what
he
forbids
,
be
it
never
so
grievous
,
they
will
doe
it
:
as
kill
themselues
;
sacrifice
their
children
to
Divels
.
Very
many
are
open
Rebels
,
and
though
they
are
called
,
and
would
be
counted
Christians
,
yet
resolutely
refuse
to
yeeld
subjection
to
the
law
of
Christ
:
and
will
not
sticke
plainely
to
proclaime
it
.
The
word
which
thou
hast
spoken
to
us
in
the
name
of
the
Lord
,
wee
will
not
heare
it
of
thee
,
but
wee
will
doe
whatsoever
thing
goeth
out
of
our
mouth
:
and
so
palpably
doe
they
trangresse
,
that
when
they
haue
sworne
obedience
and
professe
it
in
generall
,
they
will
utterly
deny
it
in
the
particulars
:
compare
Ier.
42.
5.
6.
with
that
43.
2.
4.
especially
where
they
are
crost
in
those
things
,
which
their
owne
wicked
hearts
haue
determined
.
Others
are
not
so
open
,
but
will
make
good
shewes
in
civill
,
nay
perhaps
(
outwardly
)
religious
carriage
;
yet
are
but
hypocrites
;
of
whom
our
Saviour
speakes
Mat.
7.
26.
They
are
no
better
then
very
Idiots
,
they
would
attaine
and
possesse
the
house
not
made
with
hand
,
but
lay
no
foundation
.
Christ
there
distinguisheth
the
faithfull
from
the
hypocriticall
hearer
,
and
seeming
Christian
:
looke
on
them
with
a
lesse
heedfull
eye
,
both
will
seeme
alike
,
both
as
well
builded
houses
;
but
one
with
a
foundation
,
the
other
without
it
:
now
that
ungrounded
building
may
stand
,
till
a
tempest
come
,
but
no
longer
.
Thus
here
,
an
hypocrite
will
repaire
to
the
word
as
readily
,
will
sit
as
orderly
,
seeme
as
greedy
in
outward
attention
as
the
best
:
but
he
never
layeth
the
foundation
by
digging
out
his
owne
earthly
heart
,
and
setling
there
that
corner
stone
,
by
denying
himselfe
for
Christ
,
and
renouncing
his
owne
will
and
affections
.
God
:
Bee
swift
to
heare
.
Be
not
a
forgetfull
hearer
.
Thirst
,
as
a
new
borne
babe
for
the
sincere
milke
of
the
Gospell
,
to
grow
by
it
.
Adde
to
this
,
the
danger
of
thy
neglect
.
Thou
shalt
find
no
favour
from
God
in
that
evill
day
,
if
thou
despise
this
dutie
;
remember
,
Hee
that
with-draweth
his
eare
from
hearing
the
Law
,
his
prayer
shall
be
abominable
.
But
what
meanes
should
we
use
to
bring
our
hearts
to
this
dutie
.
1.
Remoue
that
pride
of
heart
,
and
conceit
of
being
increased
in
goods
,
and
wanting
nothing
:
full
stomacke
despiseth
an
honey
combe
:
Psalme
I.
Verse
iij.
And
hee
shall
bee
like
a
tree
planted
by
the
rivers
of
water
,
that
bringeth
forth
his
fruit
in
his
season
,
his
leafe
also
shall
not
wither
,
and
whatsoever
hee
doth
shall
prosper
.
LOOKE
as
men
,
confident
that
their
wares
are
good
which
they
would
vent
,
will
not
sticke
to
giue
us
a
tast
,
nay
call
and
invite
us
to
assay
their
wine
or
any
such
commoditie
;
or
rather
,
as
a
friend
who
having
purchased
a
goodly
seat
,
and
desires
to
joyne
some
deere
friend
or
brother
as
purchaser
with
him
,
will
first
propound
it
in
generall
,
and
commend
it
as
worth
his
money
,
and
after
parcell
it
out
in
the
particulars
;
so
here
the
Pro●het
,
or
rather
Christ
in
him
,
having
in
the
first
word
of
this
Psalme
orderly
set
before
us
in
generall
,
and
more
confusedly
that
end
of
man
,
which
by
all
is
desired
,
and
then
described
the
way
,
which
leads
either
from
it
,
or
to
it
;
now
more
distinctly
discovers
the
particulars
of
this
happy
estate
,
that
hee
may
more
strongly
incite
our
slow
feete
to
runne
in
this
way
,
and
so
attaine
our
desires
.
the
things
which
God
hath
prepared
for
them
that
loue
him
,
eye
hath
not
seene
,
eare
hath
not
heard
,
neither
haue
entred
into
the
heart
of
man
:
hence
the
Wisedome
of
God
descending
to
our
weakenesse
,
hath
expressed
them
to
us
:
1.
by
a
comparison
,
such
as
being
very
familiar
,
and
in
every
eye
might
worke
the
better
upon
the
beholder
.
And
because
it
was
impossible
in
any
one
,
or
very
many
similitudes
to
set
forth
all
the
particulars
of
this
blessed
condition
,
hee
instanceth
onely
in
some
,
such
as
are
eminent
,
and
such
as
when
they
are
well
considered
are
most
fit
to
worke
upon
our
affections
,
and
fasten
them
unto
it
.
First
therefore
he
layeth
out
this
happinesse
by
a
resemblance
of
a
plant
;
which
he
describes
by
some
circumstances
.
2.
By
some
effects
or
properties
;
A
tree
not
wild
,
but
husbanded
,
planted
,
and
(
as
some
render
it
)
transplanted
.
3.
By
the
place
where
it
is
seated
,
by
the
rivers
of
water
.
The
effects
are
likewise
two
;
1.
fruitfulnesse
;
2.
a
perpetuall
flourishing
.
The
sense
then
is
.
As
you
see
a
tree
,
digged
out
of
a
barren
and
thirstie
land
,
transplanted
to
a
fat
,
and
fruitfull
soile
,
and
rooted
by
a
running
water
,
is
even
laden
with
choice
fruit
,
and
keepeth
it selfe
in
a
flourishing
estate
;
so
is
it
with
those
,
who
having
forsaken
the
dry
wildernesse
of
sinne
,
where
they
either
walked
in
the
counsell
of
the
ungodly
,
stood
in
the
way
of
sinners
,
or
sate
in
the
seate
of
the
scornefull
,
and
are
now
by
the
hand
of
that
great
Husbandman
transplanted
,
and
seated
by
those
fountaines
and
rivers
of
his
word
,
they
grow
fruitfull
in
grace
,
and
are
entred
into
an
inde-flourishing
estate
,
that
neither
their
profession
,
nor
fruit
shall
fade
,
till
they
attaine
to
the
fulnesse
of
happinesse
with
Christ
in
glory
.
Secondly
the
Prophet
describes
this
happinesse
,
by
one
especiall
part
of
it
:
whatsoever
he
doth
shall
prosper
.
From
the
similitude
two
propositions
may
be
gathered
:
the
first
from
the
circumstances
.
Hee
that
forsaketh
wicked
wayes
,
and
delighteth
and
meditateth
constantly
in
the
word
of
God
,
is
like
a
tree
planted
by
the
rivers
side
.
The
second
from
the
effects
.
Hee
that
forsaketh
the
way
of
sinne
,
delights
and
meditates
in
Gods
word
,
is
like
a
tree
which
bringeth
forth
fruit
in
season
,
whose
leafe
shall
not
fade
.
In
the
former
three
things
must
be
unfolded
.
1.
what
kind
of
tree
is
here
intended
.
2.
in
what
respect
the
faithfull
are
compared
to
a
tree
planted
.
3.
what
it
is
which
answers
to
the
rivers
of
water
in
this
similitude
.
For
the
first
;
The
kind
is
set
downe
(
in
generall
onely
)
a
tree
;
but
by
all
probabilitie
the
Palme-tree
especially
intended
.
This
may
appeare
1.
by
some
circumstances
from
this
place
:
1.
because
(
as
Plinie
affirmes
)
the
Palme
delights
in
running
waters
;
and
desires
continually
to
drinke
;
2.
because
the
fruit
of
the
Palme
is
ever
in
waxing
:
some
budding
,
while
others
are
growing
,
and
while
these
grow
,
others
ripen
:
so
that
they
are
three
yeares
before
they
come
to
any
perfection
.
Lastly
the
leafe
of
the
Palme
withers
not
,
but
continues
greene
,
even
in
winter
.
2.
In
other
places
we
find
this
comparison
more
plainely
specified
:
The
righteous
flourish
like
the
Palme
tree
.
For
the
second
,
in
what
regard
the
faithfull
are
thus
compared
,
is
very
plaine
.
Trees
are
planted
,
either
by
being
wholy
removed
from
one
place
to
another
,
or
when
a
sience
is
cut
off
from
one
stocke
,
and
grafted
into
another
.
Thus
in
the
Scripture
we
shall
find
,
that
men
are
taken
out
of
the
world
,
and
removed
to
the
house
of
God
;
and
especially
we
shall
often
read
the
similitude
of
grafting
applied
to
the
Saints
;
because
growing
naturally
in
the
first
Adam
,
we
are
cut
off
from
that
wild
stocke
,
and
are
implanted
into
the
second
●dam
,
Christ
Iesus
.
3.
Lastly
waters
may
be
here
taken
for
the
word
of
God
,
the
water
of
the
Sanctuary
:
Whosoever
forsaketh
the
way
of
wickednesse
,
and
constantly
delights
in
the
word
,
and
meditates
in
it
,
is
like
to
a
palme
,
which
a
man
transplanteth
into
a
fertile
soile
,
hee
shall
bee
nourished
with
those
pure
rivers
of
the
Sanctuary
:
hee
shall
be
watered
by
the
Spirit
of
grace
.
Proofe
.
Ier.
17●
7.
8.
and
Rom.
11.
23.
As
for
grounds
,
we
shall
not
need
to
insist
on
any
.
Sufficient
is
it
to
name
those
,
which
the
Spirit
himselfe
hath
mentioned
;
the
bountie
and
goodnesse
of
God
.
Rom.
11.22
.
Apply
this
1.
for
Instruction
.
be
changed
or
metamorphosed
(
as
Rom.
12.
2
)
even
moulded
or
stamped
;
and
so
to
be
fashion●d
after
the
image
of
the
Lord
,
2
Cor.
3.
18.
So
likewise
that
word
which
is
used
most
commonly
for
repentance
,
as
Mark
1.
15.
signifies
a
change
of
the
mind
,
that
as
repentance
is
the
first
evidence
of
our
happinesse
,
so
it
consisteth
of
a
through
alteration
both
of
the
inward
and
outward
man
.
Thus
also
by
metaphors
,
and
many
full
similitudes
it
is
frequently
described
by
the
Spirit
.
The
former
estate
of
man
is
called
darkenesse
,
the
new
light
:
Now
this
darkenesse
intends
.
1.
A
grosse
ignorance
of
God
,
and
of
his
will
,
which
is
the
cause
of
all
miserie
.
For
as
to
know
God
is
the
onely
happinesse
,
and
nothing
else
worth
the
rejoycing
;
The
naturall
man
doth
not
,
cannot
discerne
the
things
of
God
,
as
being
spiritually
discerned
:
the
spirituall
man
discerneth
all
things
.
2.
Darkenesse
is
taken
in
the
word
for
that
sinfull
filthinesse
,
which
abhorres
the
light
:
and
for
all
manner
of
hatefull
and
abominable
iniquitie
:
see
Ioh.
3.
19.
called
therefore
the
workes
of
night
,
and
of
darkenesse
.
new
man
and
a
new
creature
.
But
to
passe
by
very
many
similitudes
,
none
is
more
frequent
then
this
of
grafting
:
And
as
grafting
is
double
,
either
by
implanting
a
base
sience
into
a
noble
and
generous
stocke
,
or
letting
a
good
and
pleasant
sience
into
a
base
and
sower
stocke
:
so
in
this
spirituall
planting
,
we
shall
find
sometime
the
stocke
to
be
Christ
,
(
the
true
vine
,
and
naturall
Olive
)
sometime
our
cursed
nature
is
compared
to
the
body
of
tree
,
and
the
word
of
God
resembled
to
the
graft
,
as
Iam.
1.
21.
so
then
as
a
wild
oliue
grafted
into
a
true
,
is
partaker
of
the
sap
,
and
fruit
of
the
good
Oliue
,
and
is
utterly
changed
,
and
becomes
of
another
nature
and
tast
;
so
when
we
are
grafted
into
Christ
,
wee
receiue
all
spirituall
influence
from
him
,
whereby
ws
are
fruitfull
:
for
without
him
we
can
do●
nothing
Iohn
15.
5.
Likewise
as
when
a
good
graft
is
let
into
a
wild
crab-stocke
,
the
sience
so
alters
and
sweetens
that
sower
and
harsh
juice
of
the
stocke
,
that
the
fruit
becomes
altogether
contrary
to
the
former
,
and
is
very
pleasant
:
so
when
the
word
is
grafted
into
us
it
so
changes
our
affections
,
and
all
the
inward
man
,
that
we
bring
forrh
(
cleane
contrary
to
our
corrupt
nature●
)
the
pleasant
fruit
of
righteousnesse
.
There
must
bee
therefore
,
and
certainely
is
,
a
change
in
man
before
he
can
attaine
any
happinesse
What
it
is
,
may
be
gathered
by
that
which
hath
beene
spoken
,
and
specially
from
this
comparison
:
for
when
we
transplant
any
tree
,
wee
doe
it
to
this
end
,
that
wee
may
enjoy
better
fruit
of
it
,
as
disliking
that
which
is
naturall
to
it
.
To
open
it
yet
morefully
,
the
former
similitudes
excellently
set
it
out
unto
our
eyes
.
As
first
that
metaphor
of
light
,
that
by
nature
wee
are
even
naturalls
,
or
mad
men
,
in
respect
of
spirituall
understanding
:
hauing
the
eye
of
supernaturall
reason
in
the
knowledge
of
God
quite
put
out
,
and
in
the
stead
of
that
lightsome
eye
representing
spiritualll
things
,
an
hellish
,
darke
,
and
divelli●h
eye
,
full
of
lies
,
succeeds
it
.
The
losse
of
the
former
necessarily
inferres
ignorance
of
good
;
the
other
presents
to
us
evill
in
the
forme
,
and
appearance
of
good
;
As
fooles
,
by
want
of
naturall
wisedome
,
know
not
the
worth
of
things
excellent
,
and
by
a
childish
folly
esteeme
highly
of
vaine
,
uselesse
,
and
unprofitable
things
:
or
as
mad
men
,
that
haue
no
knowledge
of
their
friends
but
esteeme
them
enemies
,
and
desperately
in
spight
of
all
good
counsell
,
runne
into
any
danger
,
or
mischiefe
:
so
senselesse
man
hating
indeed
God
himselfe
,
and
all
the
meanes
and
offers
of
life
,
willingly
followes
the
Devill
through
sinne
unto
hell
;
can
discerne
no
goodnes
in
that
which
is
truely
good
,
but
seemes
to
see
much
content
in
vanitie
;
and
that
which
leads
him
to
destruction
.
In
a
word
before
our
transplantation
our
fruits
are
described
by
the
Spirit
,
adulterie
,
fornication
,
uncleannesse
,
lasciviousnesse
,
Idolatry
,
withcraft
,
hatred
,
variance
,
emulation
,
wrath
,
strife
,
seditions
,
heresies
,
envyings
,
murthers
,
drunkennesse
,
revilings
,
and
such
like
:
after
our
implanting
we
may
see
the
spirituall
fruits
set
out
in
the
same
place
:
love
,
joy
,
peace
,
long
suffering
,
gentlenesse
,
goodnesse
,
faith
,
meekenesse
,
temperanee
,
and
such
like
:
see
also
1
Cor.
6.
9.
10.
11.
Necessary
is
this
change
,
seing
we
are
all
naturally
accursed
,
but
without
it
there
can
be
no
passage
from
cursing
to
blessing
,
from
one
contrary
to
another
.
Againe
God
the
Father
hath
decreed
for
the
honour
of
the
Sonne
,
that
all
nations
shall
bee
blessed
in
him
,
and
none
saved
but
by
his
name
;
that
he
shall
bee
the
head
of
every
creature
;
Now
then
wee
must
of
necessitie
be
cut
off
from
the
first
Adam
,
before
we
can
be
grafted
into
the
second
Adam
,
and
cannot
be
blessed
in
him
,
till
we
be
grafted
into
him
.
2.
Whosoever
forsakes
his
sinne
,
and
with
delight
meditates
in
the
word
of
God
day
and
night
,
that
word
shall
bee
to
him
as
water
to
a
plant
,
it
shall
continually
nourish
him
in
the
life
of
grace
,
and
that
gracious
and
holy
Spirit
shall
as
a
River
feede
and
sustaine
him
in
this
blessed
life
,
that
he
may
continue
and
daily
encrease
in
this
spirituall
fruitfulnesse
.
This
is
here
evidently
a●firmed
by
the
Psalmist
;
often
and
strongly
confirmed
by
other
Scriptures
,
and
the
examples
of
the
Saints
.
He
that
heareth
me
hath
everlasting
life
.
He
makes
them
to
rest
in
green
pastures
,
and
leads
them
by
the
still
waters
;
They
shall
bee
as
a
watered
garden
,
and
like
a
spring
of
water
,
whose
waters
faile
not
.
Their
soule
shall
be
as
a
watered
garden
.
Certainely
that
holy
Spirit
himselfe
enters
into
us
by
his
word
.
Gal.
3.
2.
Acts
10.
33.44
And
even
hence
is
it
,
that
the
Spirit
compareth
the
word
so
often
to
seed
,
and
food
:
as
the
meanes
whereby
life
,
growth
,
and
strength
spirituall
is
given
us
.
Every
severall
creature
hath
his
peculiar
nourishment
,
but
this
onely
is
the
food
which
nourishes
the
new
creature
to
life
eternall
.
True
is
it
of
the
bodily
,
much
more
of
spirituall
life
,
that
man
liues
not
by
bread
onely
,
but
by
every
word
that
commeth
out
of
the
mouth
of
God
.
Thus
when
the
Thessalonians
received
the
word
,
not
as
mans
,
but
Gods
,
it
was
effectuall
,
and
wrought
mightily
in
them
.
●
Thes.
2.13
.
Thus
whensoever
the
Prophet
●
found
himselfe
dull
,
heartlesse
,
and
dead
in
performance
of
any
dutie
,
he
had
recourse
to
this
word
,
and
found
quickning
grace
.
Psal.
119.
50.93
.
And
indeed
as
every
creature
hath
his
force
and
worke
by
Gods
appointment
and
ordinance
,
and
not
by
any
thing
of
it selfe
,
and
therefore
worketh
only
to
that
end
,
which
he
hath
set
out
for
it
;
so
this
word
is
by
him
ordained
to
this
purpose
,
namely
to
giue
and
maintaine
spirituall
life
,
and
hence
it
powerfully
worketh
,
and
misseth
not
this
effect
.
Manifest
is
it
,
that
in
the
word
written
,
the
image
of
the
essentiall
word
,
even
of
Christ
is
engraven
and
figured
by
the
Spirit
of
God
;
and
evident
,
that
our
soules
are
as
waxe
,
liable
to
any
impression
good
or
bad
.
Now
then
when
that
blessed
Spirit
applieth
this
word
to
our
hearts
,
having
before
prepared
and
fitted
them
for
it
,
and
often
by
delight
and
meditation
renewes
this
impression
;
hee
will
bring
in
us
,
still
continue
,
and
daily
renew
the
same
forme
and
image
in
our
soules
.
3.
Wheresoever
this
word
hath
made
an
effectuall
entrance
,
and
brought
in
with
it
the
spirit
of
grace
;
that
word
and
Spirit
shall
be
not
onely
as
water
,
but
as
rivers
of
water
.
Standing
waters
will
soone
be
corrupt
,
stinke
,
and
become
unhealthfull
,
and
noysome
to
the
body
;
but
running
waters
are
ever
sweete
and
wholesome
.
Standing
waters
will
dry
up
and
faile
,
but
the
Rivers
(
fed
with
living
Springs
)
continue
and
endure
,
even
in
heat
and
drought
;
Such
as
forsaking
this
word
,
follow
their
owne
devices
,
are
like
those
who
make
pits
,
and
forsake
the
rivers
:
their
pits
yeeld
unwholesome
and
poysonous
waters
,
and
soone
are
dryed
up
and
faile
;
but
hee
that
cleaues
to
the
word
,
and
Spirit
working
in
it
,
shall
be
certaine
to
finde
health
and
continuall
supply
.
This
comparison
is
used
by
the
Spirit
Ier.
2.
13.
Obserue
those
words
in
the
Prophet
,
Ezek.
47.
8.
9.
11.
There
we
shall
perceiue
,
that
those
running
waters
of
the
Sanctuary
are
very
healthfull
,
but
when
wretched
men
mingle
them
with
their
owne
mire
,
their
owne
muddie
braines
and
inventions
,
they
shall
be
as
salt
pits
,
not
healed
.
There
is
no
doubt
but
these
waters
are
the
Apostolicall
doctrines
,
delivered
by
them
first
in
preaching
,
secondly
in
writing
:
This
is
that
wholesome
doctrine
so
often
commended
to
the
Ministers
of
God
.
1
Tim.
1.
10.
and
6.
3.
2
Tim.
1.13
.
Tit.
1.9
.
and
2.
1.
So
likewise
it
continues
and
stayes
by
us
:
when
this
seed
is
sowen
it
abideth
in
us
,
It
shall
not
be
taken
from
us
.
God
.
He
puts
his
law
into
the
hearts
of
the
faithfull
,
and
writes
it
in
their
inward
parts
,
so
that
this
law
shall
not
be
razed
out
,
nor
the
Covenant
broken
,
as
the
former
,
but
such
a
feare
of
his
name
there
setled
,
that
they
shall
never
depart
from
God
.
Read
Ier.
31.
33.
and
32.40
.
It
shall
be
as
a
living
fountaine
in
the
heart
,
springing
up
to
life
eternall
.
See
Iohn
4.
14.
and
7.
38.
39.
The
word
of
God
is
an
immortall
seed
,
and
abides
for
ever
,
earthen
vessels
,
As
for
me
,
this
is
my
covenant
with
them
saith
the
Lord
;
My
spirit
which
is
upon
thee
,
and
my
words
which
I
haue
put
into
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
and
out
of
the
mouth
of
thy
seed
,
nor
out
of
the
mouth
of
thy
seeds
seed
,
sayth
the
Lord
,
from
henceforth
,
and
for
ever
.
not
in
gluttony
and
drunkennesse
,
not
in
chambering
and
wantonnesse
,
strife
,
and
envying
Rom.
13.
12.
13.
hast
not
the
life
of
God
.
art
yet
of
the
world
.
But
dost
thou
find
the
word
of
God
spring
in
thy
heart
?
dost
thou
feele
that
holy
Spirit
continually
sending
forth
those
streames
of
grace
,
nourishing
thee
to
life
?
then
hast
thou
right
to
this
happy
estate
:
but
take
good
heed
least
thy
fal●e
heart
beguile
thee
:
perhaps
some
fits
&
pangs
of
conscience
haue
for
a
season
made
thee
more
temperate
,
more
carefull
of
dutie
to
God
and
man
;
This
may
be
in
an
hypocrite
,
and
was
in
those
false-hearted
Iewes
:
When
God
slew
them
,
then
they
sought
him
,
then
they
remembred
God
was
their
strength
:
but
they
did
but
●latter
and
dissemble
.
Thus
their
children
,
over-flowed
all
his
bankes
:
As
the
sufferings
of
Christ
abound
in
us
,
so
our
consolation
also
aboundeth
by
Christ
.
dead
in
sinnes
and
trespasses
,
and
what
now
?
but
more
rotten
,
and
stinking
;
the
very
wormes
of
hell
crawling
upon
them
,
and
eating
their
soules
.
Before
they
neglected
goodnesse
in
themselues
,
now
they
despise
and
deride
it
in
others
.
When
they
are
called
to
come
out
of
this
miserable
estate
,
and
the
Spirit
in
the
Ministery
of
the
word
cryes
aloud
unto
them
:
Turne
you
,
why
will
yee
dye
?
they
desperately
answer
,
not
in
their
hearts
onely
,
and
in
secret
,
but
openly
in
their
rebellious
actions
,
nay
some
impudently
in
their
words
;
Surely
wee
will
walke
after
our
owne
imaginations
,
and
doe
every
man
after
the
stubbornesse
of
his
owne
wicked
heart
.
Oh
woefull
,
oh
miserable
,
and
desperate
estate
!
when
wee
read
of
those
poore
wretches
possessed
with
legions
of
Devils
,
loue
is
better
then
life
.
And
now
see
yonder
the
Lord
Iesus
offereth
himselfe
unto
me
for
my
salvation
:
Shall
I
be
worse
then
that
Daemoniake
?
Shall
I
not
flye
to
him
for
succour
?
Nay
he
invites
me
,
and
shall
I
refuse
him
?
Alas
!
we
haue
no
sense
thus
to
put
on
our
soules
;
but
while
the
strong
man
holds
possession
,
all
is
at
peace
.
Those
likewise
are
here
sharply
to
be
rebuked
,
who
esteeme
little
of
the
Sabboth
,
and
those
holy
duties
belonging
to
it
,
even
the
service
of
the
most
holy
God
,
and
thinke
nothing
else
of
it
,
but
of
a
custome
and
common
use
of
men
.
As
many
who
come
to
the
Courts
of
earthly
Lords
for
fashion
,
and
feare
of
amercement
,
or
some
like
respect
;
so
doe
most
Christians
draw
neere
to
the
Courts
of
the
Lord
of
heaven
;
many
seldome
,
nay
most
never
considering
the
cause
of
this
Ordinance
,
either
why
,
or
by
whom
it
was
commanded
.
Surely
if
onely
our
service
,
and
homage
(
which
thus
we
acknowledge
)
should
call
for
it
,
and
there
were
no
other
end
,
but
onely
the
honour
and
glory
of
our
Creatour
,
and
Redeemer
,
were
not
this
sufficient
,
nay
abundant
to
draw
us
to
a
diligent
performance
of
this
dutie
?
He●
hath
made
us
the
most
excellent
creatures
upon
earth
,
and
out
of
the
dust
hath
promoted
us
to
this
dignitie
,
redeemed
us
from
a
woefull
captivitie
,
into
which
we
were
fallen
by
our
owne
folly
in
us
,
and
our
rebellion
against
him
:
and
would
not
this
challenge
a
much
greater
matter
at
our
hand
,
then
to
come
into
his
presence
,
there
to
honour
him
,
there
to
heare
him
informe
us
in
his
will
,
and
to
put
up
our
complaints
and
petitions
to
him
,
by
which
we
acknowledge
him
our
Lord
and
Soveraign
?
which
indeed
is
rather
a
gr●at
privil●dge
,
then
any
burdensome
service
.
But
when
our
profit
is
joyned
with
his
glory
,
and
as
he
receiues
some
honour
from
us
,
so
we
receiue
infinite
blessings
from
him
;
when
our
necessitie
(
if
we
haue
any
sense
of
it
)
the
most
mise●able
povertie
of
our
soules
,
so
many
grievances
,
nakednesse
,
blindnes
,
nay
a
very
hell
upon
earth
thrusteth
us
forward
,
and
tels
us
to
our
face
,
there
is
no
helpe
in
us
,
but
points
us
out
to
him
,
and
to
his
Courts
,
which
he
hath
made
his
Store-house
,
there
to
cover
our
filthy
nakednesse
by
putting
on
Christ
,
so
glorious
cloathing
,
there
to
giue
light
to
our
eyes
,
there
to
poure
out
to
us
the
great
riches
of
his
grace
,
there
by
waiting
on
the
posts
of
his
doores
to
make
us
blessed
and
happy
;
In
a
word
,
by
observing
a
temporall
rest
of
grace
,
to
bring
us
to
his
eternall
rest
of
glory
:
what
contempt
of
God
,
what
cursed
Atheisme
,
nay
what
spirituall
madnesse
drawes
away
our
hearts
from
this
dutie
?
It
is
indeed
no
marvaile
to
see
a
foole
,
or
distracted
man
neglect
those
persons
,
and
duties
in
which
consists
their
well-being
:
for
the
cause
is
evident
,
the
want
or
deprivation
of
that
reason
,
which
should
guide
them
in
such
actions
;
but
to
heare
a
man
confesse
,
my
experience
teacheth
me
,
that
all
earthly
things
(
so
farre
as
I
haue
enjoyed
them
)
are
vanitie
and
vexation
:
the
Scripture
teacheth
me
,
that
there
is
no
happinesse
,
no
nor
content
for
man
,
but
onely
the
enjoying
God
,
who
is
indeed
the
onely
supreme
good
;
I
cannot
enjoy
God
,
nor
ever
see
him
with
comfort
,
but
onely
by
holinesse
:
Heb.
12.
14.
I
cannot
attaine
to
holinesse
,
but
onely
by
the
truth
,
which
is
the
word
of
God
:
Iohn
17.
17.
and
aboue
all
things
I
desire
to
be
happy
;
to
see
now
this
man
despise
the
word
of
God
,
and
set
more
light
by
it
then
by
his
old
shooes
,
how
can
we
wonder
enough
at
such
a
disposition
?
Oh
you
heavens
be
astonied
at
this
,
be
afraid
and
utterly
confounded
saith
the
Lord
:
for
my
people
haue
committed
two
evils
,
they
haue
forsaken
me
the
fountaine
of
living
waters
,
and
digged
them
pits
,
even
broken
pits
which
will
hold
no
water
.
What
creature
(
even
the
heaven
it
●elfe
)
may
not
wonder
,
and
tremble
to
thinke
,
that
those
who
professe
themselues
Gods
people
,
and
confesse
him
their
fountaine
of
all
life
and
comfort
,
should
yet
forsake
him
,
even
in
those
Ordinances
,
whereby
as
by
pipes
,
he
conveyes
his
grace
,
and
imparts
himselfe
to
them
,
drawes
them
home
,
and
unites
them
to
himselfe
,
and
should
cleaue
unto
their
vanities
,
which
their
owne
sense
and
experience
will
tell
them
are
but
meere
deceits
,
and
lyes
promising
much
happinesse
,
performing
all
miserie
;
here
vexation
,
hereafter
damnation
.
inward
man
,
and
rather
a
desire
,
then
a
power
to
meditate
in
it
,
is
not
a
little
grieved
,
yea
amazed
.
He
lookes
into
his
soule
,
findes
there
many
sinfull
infirmities
,
nay
fleshly
rebellions
against
the
Spirit
,
standing
out
,
and
not
yeelding
to
the
law
of
God
;
sometime
leading
him
captiue
to
the
law
of
sinne
;
and
in
this
particular
,
although
he
find
a
thirst
of
the
word
,
before
he
come
;
comfort
and
delight
in
hearing
,
yet
both
when
hee
is
in
the
house
of
God
,
many
times
distractions
of
vaine
thoughts
withdraw
his
eare
;
and
when
he
is
gone
,
waut
of
memorie
makes
the
word
nothing
so
fruitfull
as
it
should
be
:
and
to
weigh
downe
all
this
evill
,
he
sees
no
other
good
,
but
onely
his
delight
in
the
law
of
God
,
and
some
fruits
of
it
,
as
lamenting
his
sinfull
estate
,
wrastling
against
his
cursed
nature
;
and
hence
he
is
not
a
little
troubled
,
and
many
times
grievously
affrighted
.
But
know
1.
it
is
thus
with
Gods
dearest
children
,
as
with
the
Apostle
.
He
could
not
doe
the
good
thing
he
would
.
That
measure
of
obedience
in
hearing
,
and
doing
the
will
of
God
,
which
he
desired
to
giue
,
he
could
not
giue
it
:
the
evill
which
hee
would
not
doe
,
hee
did
:
perhaps
vaine
thoughts
in
hearing
God
,
and
speaking
from
him
,
and
such
like
sinfull
infirmities
faine
he
would
haue
utterly
cast
off
but
could
not
:
he
saw
much
miserie
in
his
nature
,
sinfull
rebellion
against
the
law
of
God
;
to
answere
all
this
,
he
found
nothing
but
his
delight
in
the
law
of
God
,
yet
was
hee
a
most
deere
child
of
God
,
and
in
an
happy
estate
.
2.
Remember
that
where
once
the
Spirit
hath
made
a
channell
to
convey
into
any
heart
his
word
and
grace
,
he
never
leaues
it
dry
.
This
good
part
shall
not
bee
taken
from
thee
:
This
seed
shall
remaine
in
thee
:
This
water
shall
spring
to
everlasting
life
.
and
to
bring
forth
fruit
with
patience
,
Luke
8.
15.
How
long
doth
many
a
good
Minister
preach
with
diligence
,
before
he
sees
the
least
hope
of
fruit
?
At
length
some
few
blades
spring
up
here
and
there
:
why
then
shouldest
thou
expect
seede
time
and
harvest
all
in
a
day
?
Consider
the
exhortation
Iames
5.
7.
The
Husbandman
waiteth
for
the
precious
(
yet
corruptible
)
fruit
of
the
earth
,
and
hath
long
patience
:
shouldst
not
thou
with
more
comfort
and
patience
wait
for
that
incorruptible
and
heavenly
fruit
promised
in
fulnesse
to
those
that
hunger
for
it
?
Dost
thou
then
find
that
good
seed
cast
into
thy
heart
?
Dost
thou
feele
it
begin
to
roote
it selfe
in
a
constant
delight
?
Doth
it
send
forth
any
fruit
,
and
shew
it selfe
,
though
yet
weakly
?
Remember
thy
harvest
is
but
in
the
blade
as
yet
,
and
thy
faith
a
graine
of
mustard
seed
,
the
least
of
seeds
,
but
when
once
growne
,
the
greatest
among
hearbs
.
Mat.
13.
32.
And
for
motiues
,
consider
the
di●ference
betwixt
these
conditions
and
estates
of
men
,
excellently
resembled
in
(
those
two
types
)
those
two
Countries
so
contrary
,
AEgypt
and
Canaan
.
Read
it
set
out
to
thee
Deut.
11.
10.11
.
12.
2.
Consider
the
disposition
of
every
creature
;
No
man
will
refuse
to
flit
from
a
dwelling
,
in
which
he
sees
and
findes
many
discommodities
,
to
a
place
wher
he
shall
enjoy
an
happy
estate
,
and
liue
in
health
and
plentie
.
If
thou
desirest
to
know
the
meanes
;
it
is
by
receiving
the
word
grafted
with
meekenesse
Iam.
1.21
.
Now
this
meeknesse
is
that
Christian
vertue
which
proceeding
from
humilitie
,
and
being
opposite
to
frowardnesse
and
stubbornnesse
of
heart
,
bends
,
and
bowes
our
soules
in
all
gentlenesse
to
the
yoake
of
Christ
,
as
acknowledging
him
the
just
Commaunder
,
our selues
his
subjects
and
servants
.
Proposition
2.
Hee
that
delights
and
meditates
in
the
word
of
God
day
&
night
,
is
like
to
a
tree
that
bringeth
forth
fruit
in
season
,
whose
leafe
shall
never
fade
.
In
which
are
two
especiall
things
,
making
up
and
accomplishing
the
happinesse
of
the
faithfull
soule
,
which
seekes
the
Lord
in
his
word
:
1.
The
effects
and
fruits
following
this
planting
and
watering
:
2.
The
perseverance
or
continuance
in
this
estate
.
The
effects
are
two
;
1.
in
this
life
the
fruit
of
grace
:
2.
in
the
other
the
fruition
of
glory
.
For
I
take
it
as
certaine
that
the
Spirit
here
intendeth
both
:
as
well
because
glory
is
the
especiall
part
of
our
blessednesse
here
described
;
as
also
because
this
bringing
forth
fruit
in
season
will
rather
agree
to
that
perfect
fruit
which
we
receiue
in
glory
,
then
the
other
.
No
sooner
is
the
tree
transplanted
,
but
fruit
instantly
followes
;
but
the
perfection
and
full
ripenesse
of
it
is
not
here
gathered
,
but
hereafter
in
heaven
.
Some
here
resemble
faith
to
the
leafe
,
but
that
being
the
speciall
fruit
of
grace
,
cannot
fitly
be
thus
compared
.
The
purpose
of
the
Spirit
without
all
question
,
by
the
never-fading
leafe
,
is
to
expresse
the
ever-flourishing
estate
,
and
life
of
the
godly
.
It
is
not
therefore
necessary
to
descend
to
any
particular
,
and
in
this
similitude
to
liken
any
one
thing
in
the
faithfull
to
this
leafe
,
but
sufficient
,
that
as
the
tree
whose
leafe
is
ever
green
,
continually
flourisheth
and
even
in
the
midst
of
winter
liues
and
prospers
;
so
the
godly
in
the
most
troublesome
stormes
of
all
tryall
and
tentation
,
shall
p●rsevere
in
this
spirituall
life
,
and
even
then
shall
sucke
that
heavenly
sap
from
Christ
,
and
openly
flourish
in
an
holy
profession
.
Now
I
see
not
any
difficultie
in
these
words
,
but
onely
it
may
seeme
doubtfull
,
in
what
sense
these
f●uits
of
grace
and
glory
are
said
to
bee
produced
in
season
.
For
that
of
glory
,
the
season
is
only
knowne
to
God
,
who
hath
put
the
times
and
seasons
in
his
owne
power
,
and
brings
forth
this
fruit
in
some
sooner
,
in
some
later
,
as
seemes
best
to
his
owne
wisedome
:
onely
this
may
bee
observed
,
that
as
the
Palm●
ripens
his
fruit
not
suddainely
,
but
is
three
yeeres
(
longer
then
any
tree
)
concocting
and
mellowing
it
,
before
it
come
to
full
maturitie
;
so
it
pleaseth
the
Lord
not
instantly
to
ripen
this
fruit
of
his
Spirit
,
and
perfect
us
in
compleat
holinesse
,
but
often
by
a
slow
progresse
,
and
no
hasty
growth
brings
us
to
that
supreame
happines
and
full
perfection
.
For
that
other
fruit
namely
of
grace
:
ordinarily
it
is
interpreted
,
as
opposed
too
those
to
hasty
fruits
,
which
suddainely
ripening
,
and
before
due
time
,
are
of
no
use
but
sowre
and
unsauorie
:
of
which
we
use
to
say
in
the
proverbe
;
soone
ripe
,
soone
rotten
.
Leaving
to
every
one
his
owne
sense
,
so
farre
as
it
is
not
repugna●t
to
the
rule
of
faith
,
I
doe
not
willingly
consent
to
this
interpretation
.
First
because
I
cannot
easily
beleeue
,
that
any
spirituall
fruit
can
either
spring
,
grow
,
or
ripen
too
soone
;
and
am
perswaded
,
that
it
is
the
proverbe
of
Satan
hatched
in
hell
,
A
young
Saint
,
an
old
Divell
.
Secondly
because
even
that
ca●kasse
of
faith
,
which
is
in
hypocrites
,
He
that
delights
and
meditates
in
the
word
,
shall
not
onely
fructisie
in
grace
,
and
attaine
in
good
time
every
good
gift
of
the
Spirit
,
but
shall
certainly
in
Gods
season
grow
to
a
further
degree
of
ripenesse
,
and
at
length
to
a
full
maturitie
,
and
glorious
holinesse
,
and
this
fruitfull
and
glorio●s
estate
shall
not
decay
:
the
fruit
of
grace
shall
not
utterly
perish
,
but
shall
surely
end
in
endlesse
and
perfect
glory
.
See
for
proofe
Ierem.
17.
8.
everlasting
life
,
Iohn
4.
24.
you
haue
not
chosen
mee
,
but
I
haue
chosen
you
,
and
ordained
,
that
you
should
bring
forth
fruit
,
and
your
fruit
shall
remaine
.
2.
The
blessed
Spirit
working
in
it
.
Gal.
5.22
.
3.
The
nature
of
the
word
,
which
God
hath
made
to
be
as
seed
:
4.
The
materiall
and
maine
cause
is
the
roote
that
beareth
us
,
even
Christ
Rom.
11.
18.
see
Iohn
15.4.5
.
Looke
then
as
the
tree
,
such
is
the
branch
:
thus
the
Lord
Iesus
being
full
of
grace
,
which
was
delt
unto
him
not
by
measure
,
Iohn
3.
34.
distributes
to
every
one
,
which
is
grafted
into
him
that
measure
which
is
requisite
for
that
part
,
which
he
holds
in
his
body
:
Iohn
1.
16.
Ephe.
4.
16.
And
seeing
himselfe
,
being
risen
from
the
dead
dieth
no
more
(
Rom.
6.
9.
)
he
giues
this
never-fading
life
to
those
who
are
his
members
,
Iohn
6.
37.
56.
57.
58.
godlinesse
,
righteousnes
,
and
sobrie●ie
.
In
godlinesse
sundry
and
divers
particulars
;
some
which
we
receiue
and
returne
not
,
some
which
we
both
receiue
and
returne
.
Of
the
first
sort
the
chiefe
is
peace
,
a
fruit
wonderfully
pleasant
.
I
haue
read
of
some
fruits
which
haue
so
affected
the
tast
,
that
the
whole
body
hath
instantly
felt
a
sudden
alteration
,
and
even
shook
and
shuddered
with
the
delight
it
received
.
Sure
I
am
,
no
fruit
in
earthly
Paradise
could
compare
with
this
peace
.
Oh
when
an
afflicted
soule
,
which
hath
beene
long
schorched
with
that
hellish
flame
,
the
sense
of
Gods
wrath
for
sinne
,
drinkes
downe
this
peace
in
a
full
draught
of
that
bloud
,
which
is
drinke
indeed
,
Peace
on
earth
,
good
will
toward
men
?
It
is
unspeakable
and
glorious
.
For
the
grace
of
God
which
bringeth
salvation
,
teacheth
us
to
deny
ungodlines
and
worldly
lusts
,
and
that
we
should
liue
godlily
,
righteousty
,
&
soberly
in
this
present
world
.
Let
us
descend
to
the
particulars
.
1.
Peace
is
brought
home
to
us
by
the
word
preached
:
Ephe.
2.
17.
2
Cor.
5.
19.
so
likewise
joy
instantly
followes
the
word
,
and
accompanies
it
,
and
enters
with
it
into
Cities
,
Families
,
and
the
hearts
of
people
:
see
Acts
8.
8.
39.
and
16.
34.
Iohn
15.
11.
So
also
for
the
knowledge
o●
God
,
it
comes
onely
from
the
word
,
and
our
exercising
our selues
in
it
;
hence
called
the
word
of
knowledge
.
Gospell
:
Rom.
16.
25.
26.
see
Iohn
17.
6.
7.
8.
Thus
meditation
in
the
word
teacheth
us
the
feare
of
the
Lord
Deut.
17.
19.
and
31.
12.
13.
So
to
loue
the
Lord
is
the
maine
lesson
,
which
is
continually
pressed
upon
us
by
the
word
,
and
which
enters
with
it
where
it
is
effectually
received
:
see
Iohn
15.
10.
so
Faith
comes
by
hearing
,
and
hearing
by
the
word
.
Sabboth
,
wee
come
to
delight
in
God
,
Esay
58.
13.
14.
Thus
brotherly
loue
,
and
all
the
fruits
proceeding
from
it
,
come
by
the
word
1
Thes.
4.9
.
Thus
likewise
that
sobrietie
and
temperance
in
the
use
of
the
creature
,
is
taught
us
by
that
word
,
and
he
that
is
taught
as
the
truth
is
in
Iesus
,
cannot
liue
wantonly
,
Ephe.
4.
19.
20.
21.
So
when
the
Gospell
had
a
right
passage
in
the
Colossians
,
it
was
fruitfull
among
them
,
and
all
that
heard
it
:
see
Colos.
1.
6.
He
that
heareth
and
understandeth
the
word
will
be
fruitfull
:
Mat.
13.
23.
Sure
it
is
,
that
every
naturall
cause
will
bring
forth
his
ordinary
effect
,
if
it
be
not
over-ruled
by
some
higher
power
;
or
hindered
in
working
by
some
defect
in
it selfe
,
or
want
of
some
helpe
necessary
to
concurre
with
it
.
Now
then
this
seed
of
Gods
word
being
his
power
to
salvation
,
and
used
by
his
Spirit
not
onely
as
seed
,
but
as
water
,
nay
as
fire
also
,
to
ca●l
forth
●he
vertue
of
that
which
is
sowen
;
being
assisted
by
such
an
Husbandman
,
who
both
knows
how
to
use
it
;
and
can
resist
all
impediments
,
cannot
but
yeeld
that
fruit
which
hee
intends
and
appoints
.
Esay
55.
10.
11.
Iohn
15.
1.
2.
The●e
is
no
study
but
will
to
a
man
very
dull
(
if
he
employ
his
time
much
in
it
)
bring
some
profit
:
certaine
therefore
it
is
,
that
the
heart
which
with
delight
,
and
continuall
meditation
doth
exercise
himselfe
in
that
word
,
which
God
hath
given
to
bee
his
wisedome
,
to
traine
us
up
in
the
right
knowledge
of
God
,
and
in
the
practice
of
a
Christian
life
,
will
bring
us
,
though
in
nature
dull
of
hearing
,
and
very
fooles
in
understanding
,
to
some
good
measure
of
knowledge
,
and
by
continuall
use
increase
that
wisdome
,
which
it
hath
begun
to
worke
in
us
.
Psal.
19.
7.
and
119.98
.
99.
2.
In
that
the
spirituall
fruit
is
compared
to
the
fruit
of
the
Palme
,
let
us
especially
learne
in
this
similitude
,
that
as
the
fruit
of
that
tree
is
some
yeares
before
it
come
to
perfection
,
and
is
much
longer
ripening
then
any
other
:
so
the
fruit
of
the
Spirit
doth
not
presently
attaine
to
maturitie
,
but
very
often
incr●aseth
very
slowly
,
and
is
long
before
it
come
to
that
full
growth
and
perfection
,
to
which
it
is
ordained
:
in
which
respect
the
Kingdome
of
God
is
compared
to
a
graine
o●
mustard
seed
,
the
least
of
seeds
,
and
the
greatest
of
herbes
;
the
beginnings
of
it
are
but
weake
,
had
not
attained
,
but
followes
hard
,
this
truth
is
manifestly
cleered
unto
us
.
Let
none
marveil
at
this
,
for
we
see
the
like
in
all
creatures
;
As
any
is
more
excellent
then
other
,
and
longer
lived
,
so
is
he
more
slow
in
growing
and
attaining
his
perfection
.
Those
beasts
which
liue
but
a
shorter
time
,
sooner
come
to
ripenesse
;
but
as
man
is
farre
beyond
them
,
so
is
hee
more
slow
of
growth
:
and
even
in
man
we
may
obserue
,
that
in
the
beginning
,
when
they
lived
eight
or
nine
hundred
yeares
,
they
slowly
attained
to
ripenes
and
full
age
,
and
were
commonly
an
hundred
,
or
sixtie
yeares
,
before
they
had
any
children
.
Gen.
5.
Seing
therfore
this
new
creature
is
far
the
most
excellent
,
&
of
long
life
,
even
for
ever
and
ever
,
we
cannot
wonder
if
it
come
on
in
some
very
slowly
.
Again
as
any
creature
receiveth
&
digesteth
more
or
lesse
sustenance
,
so
is
it
more
or
lesse
speedy
in
growth
:
now
the
word
of
God
which
is
the
nourishment
of
the
new
man
,
is
both
ministred
and
received
neither
in
frequency
or
quantitie
as
the
corporall
:
One
meale
or
two
a
weeke
,
and
even
then
we
are
dull
of
hearing
:
yet
further
,
there
are
many
impediments
as
in
the
earthly
,
so
in
the
heavenly
growth
:
without
,
the
Fowle
of
the
Ayre
,
those
cursed
Spirits
hind●ing
by
all
meanes
,
and
snatching
like
Harpies
our
food
from
our
mouths
:
within
,
thornes
and
briars
,
and
heart
too
hard
at
the
softest
.
These
are
great
impediments
to
our
spirituall
growth
,
but
this
is
sure
,
that
we
shall
grow
;
A
Palme
the
more
it
is
pressed
,
the
more
it
will
spread
itselfe
.
3.
He
that
thus
with
delight
meditates
in
Gods
word
shall
not
onely
be
fruitfull
in
grace
,
but
in
glory
also
:
compare
Iohn
17.
8.
with
the
22.
verse
of
the
same
chapter
.
The
same
is
confirmed
by
all
those
places
of
Scripture
,
which
pronounce
the
man
blessed
who
heares
the
word
of
God
,
and
keepes
it
:
for
the
blessednesse
of
man
consists
in
this
glory
,
which
God
vouchsafeth
his
chosen
.
And
although
we
are
in
some
measure
blessed
,
who
in
this
life
enjoy
the
favour
and
presence
of
God
dwelling
in
them
,
yet
could
this
be
divid●d
from
the
other
,
that
estate
were
not
compleatly
blessed
:
and
indeed
the
very
end
why
God
giues
his
word
to
man
is
,
not
to
lead
him
some
part
of
the
way
,
but
to
bring
him
home
to
himselfe
,
and
to
goe
along
with
him
till
he
be
perfected
.
Ephe.
4.
11.
13.
But
the
perfection
of
man
consists
especially
in
this
glorious
estate
;
the
full
happinesse
of
man
stands
in
being
as
like
unto
God
,
as
his
nature
will
permit
;
like
in
soule
by
a
perfect
holinesse
,
like
in
body
by
being
conformed
to
the
body
of
Christ
.
This
condition
wee
obtaine
by
the
word
,
which
even
here
for
the
present
begins
to
forme
our
soules
to
this
image
,
and
every
day
more
,
and
more
renewes
us
after
the
same
Image
.
Lastly
,
see
here
that
fulnesse
of
happinesse
which
we
receiue
in
the
new
Covenant
by
the
blood
of
Christ
,
namely
that
great
priviledge
of
the
faithfull
,
that
they
shall
never
fall
from
this
blessed
estate
,
into
which
they
are
entred
by
the
word
of
God
,
but
shall
continu●
,
and
increase
till
they
attaine
that
perfe●t
and
endlesse
beatitude
.
This
perseverance
as
it
is
here
more
obscu●ely
figured
out
by
the
leafe
never
fading
,
so
is
it
else-where
frequently
cleered
,
and
more
plainely
expressed
,
then
can
with
any
face
be
denied
.
Of
many
places
I
will
chuse
out
some
few
,
yet
su●ficient
to
perswade
such
as
will
not
bee
contentious
.
Such
as
be
planted
in
the
house
of
the
Lord
,
shall
flourish
in
the
courts
of
our
God
,
they
shall
bring
forth
fruit
in
old
age
,
they
shall
bee
fat
and
flourishing
,
to
shew
that
the
Lord
is
upright
and
faithfull
.
Where
the
Prophet
doth
not
onely
in
v●ry
plaine
words
a●firme
this
truth
,
but
giues
an
excell●nt
r●ason
of
it
:
So
likewise
Psal.
125.
1.
and
84.
7.
the
way
of
the
righteous
shineth
as
the
light
that
shin●th
more
and
more
untill
the
perfect
day
.
So
the
Prophet
sette●h
downe
this
continuance
,
as
a
diff●rence
betweene
the
old
and
new
Covenant
.
He
that
heareth
my
word
,
and
b●leeveth
in
mee
,
hath
everlasting
life
and
shall
not
come
into
condemnation
:
and
againe
My
sheepe
heare
my
voice
,
and
follow
mee
,
and
I
giue
them
everlasting
life
,
and
they
shall
never
perish
:
I
haue
ordained
that
you
should
bring
forth
fruit
,
and
that
your
fruit
should
remaine
.
Many
such
places
might
be
alledged
,
but
these
are
sufficient
for
those
that
loue
the
truth
.
The
foundation
also
of
this
perseverance
,
upon
which
the
Spirit
in
the
Scripture
layes
it
,
will
further
confirme
it
;
For
1.
it
is
the
condition
of
the
Covenant
made
in
Christ
:
see
Esay
59.21
.
2.
God
is
faithfull
and
upright
,
and
able
to
make
it
good
Psal.
92.
15.
so
Heb.
10.23
.
and
Iohn
10.
28.
29.
They
must
be
plucked
out
,
if
ever
they
come
out
of
his
hands
.
3.
The
intercession
likewise
of
Christ
,
as
for
Peter
:
Luke
22.
32.
so
for
all
the
faithfull
,
Rom.
8.
34.
Now
he
is
ever
heard
Ioh.
11.42
.
This
perseverance
in
the
new
Covenant
,
purchased
for
us
by
the
blood
of
Christ
,
is
a
most
glorious
prerogatiue
of
the
faithfull
,
beyond
any
thing
in
their
creation
:
then
had
they
life
given
and
immortalitie
,
but
not
setled
upon
them
;
onely
promised
,
and
that
upon
a
condition
,
which
they
might
,
and
soone
did
breake
.
up
with
Christ
in
God
;
where
no
thiefe
can
digge
through
or
steale
,
where
it
cannot
corrupt
.
Looke
as
it
is
with
children
that
are
heires
,
yet
under-age
,
and
their
parents
living
,
they
cannot
bee
cheated
of
their
inheritance
,
nor
make
it
away
;
To
Adam
was
given
(
saith
Augustine
)
power
to
persevere
if
hee
would
,
De
correp
.
&
gra●
.
11.
but
not
will
to
doe
what
hee
might
,
but
to
us
who
are
grafted
in
by
faith
,
is
given
both
will
and
power
to
persevere
.
But
some
perhaps
will
say
,
if
a
man
cannot
fall
from
this
grace
,
then
although
wee
should
shake
off
all
feare
and
care
of
God
,
wee
should
still
continue
in
his
favour
.
Nay
this
doctrine
(
say
the
Papists
,
and
others
)
opens
a
wide
gate
,
and
intiseth
us
to
all
sinfull
libertie
.
No
such
matter
.
For
1.
2.
Is
there
nothing
to
maintaine
this
godly
feare
but
losse
of
glory
?
will
onely
dis-inheriting
affright
an
ingenuous
ch●ld
?
nay
the
very
frownes
of
his
Father
,
and
feare
of
chiding
(
much
more
severer
correction
)
will
hold
him
strongly
enough
in
that
filiall
awe
,
which
is
due
to
his
parent
:
and
shall
not
the
feare
of
Gods
anger
,
hiding
his
face
,
God
?
Psal.
37.
23.
how
shall
he
lose
his
way
,
whose
wayes
are
preserved
by
God
?
Prov.
2.
8.
and
to
whom
purposely
is
given
wisedome
,
and
knowledge
to
keepe
him
in
the
good
way
,
and
to
deliver
him
from
evill
wayes
,
and
evill
men
.
Pro.
2.
10.
11.
12.
13.
14.
God
.
They
that
are
planted
in
the
house
of
the
Lord
,
shall
flourish
in
the
Courts
of
the
house
of
our
God
:
they
shall
bee
fruitfull
&c.
Looke
now
into
thine
heart
,
and
consider
what
fruit
thou
findest
there
.
Doth
that
peace
of
God
rule
in
thy
heart
?
Hast
thou
striken
a
covenant
with
the
Lord
?
Art
thou
washed
in
the
blood
of
the
Covenant
,
&
so
hast
received
reconciliation
?
This
is
a
sure
fruit
of
thy
transplantation
.
But
take
heed
least
thy
peace
bee
with
Satan
,
&
thy
covenant
with
hell
:
if
thou
art
at
peace
with
the
world
,
and
the
world
with
thee
;
if
thou
art
in
league
with
sinne
,
thou
hast
no
peace
with
God
.
2.
See
where
thy
joyes
are
seated
.
If
thy
joy
haue
the
root
in
the
Spirit
,
it
is
busied
in
spirituall
objects
.
Obserue
then
what
is
that
which
stirs
up
thy
heart
to
rejoyce●
if
the
loue
of
God
to
thee
in
Christ
,
if
the
loue
of
thy
soule
to
God
,
if
other
gifts
of
the
Spirit
,
if
the
promises
of
God
in
Christ
applied
and
brought
home
to
thy
heart
by
faith
,
this
joy
is
a
fruit
of
the
Spirit
:
but
if
thy
joy
be
earthly
,
so
art
thou
:
if
thy
joy
sinfull
,
thou
art
no
other
:
thou
rejoycest
because
the
world
comes
in
upon
thee
,
it
makes
thee
to
smile
to
see
the
world
smile
on
thee
:
thou
rejoycest
when
thou
dost
evill
,
and
when
thou
prosperest
in
the
evill
which
thou
dost
,
thy
joy
is
sensuall
and
divellish
.
Thus
is
it
in
the
rest
.
Dost
thou
cry
for
knowledge
?
dost
thou
blow
up
thy
loue
to
God
?
labouring
to
fasten
thy
soule
to
Christ
in
that
feare
,
the
bond
of
our
covenant
?
Dost
thou
sigh
and
grone
under
the
burden
of
unbeliefe
?
Dost
thou
stirre
up
thy
soule
to
hold
Christ
,
and
rest
upon
him
?
Dost
thou
bring
on
thy
soule
to
delight
in
the
Lord
?
These
are
the
fruits
of
the
Spirit
,
the
contrary
certaine
signes
of
a
naturall
man
.
So
is
it
in
those
fruits
of
righteousnesse
and
sobrietle
:
If
thou
findest
thy
soule
make
on
in
this
way
,
all
is
well
:
but
if
thou
flatterest
thy selfe
in
thy
sinne
,
if
thou
livest
in
thy
unrighteousnesse
,
in
intemperance
,
thou
canst
not
inherite
the
Kingdome
of
God
.
it
giues
wisedome
to
the
simple
)
Nay
further
write
,
that
to
giue
this
generall
libertie
to
people
of
conversing
with
the
Scripture
is
to
shew
our selues
friends
to
heresie
,
that
it
is
pernicious
and
impious
.
But
our
carelesse
Professours
,
negligent
in
this
duty
,
are
here
to
consider
their
folly
and
hypo●risie
,
dissembling
with
God
and
man
,
professing
that
with
their
mouth
,
which
is
farre
from
their
heart
:
For
aske
them
;
doe
you
desire
to
be
fruitfull
in
grace
and
glory
?
Truth
will
make
them
confesse
the
one●
and
shame
the
other
:
and
doe
you
beleeue
God
witnessing
,
that
by
delight
and
meditation
in
the
word
of
God
you
shall
attaine
this
fruit
?
this
they
dare
not
deny
:
and
why
then
doe
you
not
use
this
meanes
?
why
are
you
so
negligent
and
averse
from
this
practice
that
you
cannot
be
drawne
to
it
,
that
so
many
exhortations
haue
beene
spent
in
vaine
upon
you
?
Is
not
this
most
grosse
hypocrisie
?
Should
a
man
make
solemne
protestation
of
earnest
desires
to
doe
us
good
;
yet
if
some
easie
meanes
were
shewed
him
of
doing
what
he
promises
,
and
he
neglects
them
,
will
not
every
man
know
his
former
words
were
nothing
but
complement
and
dissembling
.
And
is
it
not
so
with
these
,
who
affirme
that
they
indeed
desire
to
be
fruitfull
in
grace
,
but
yet
when
the
Lord
propounds
so
easie
a
way
through
his
blessing
to
obtaine
it
,
neglect
this
meanes
,
and
goe
on
in
a
contrary
course
?
Oh
this
is
not
our
practice
in
earthly
affaires
and
profits
.
The
Husbandman
upon
hope
of
fruit
will
take
sore
paines
and
tarry
long
:
the
Merchant
will
venter
life
and
goods
upon
likelihood
of
increase
;
Men
will
labour
hard
in
studying
Physicke
,
Law
,
or
other
Arts
,
by
which
they
may
reape
knowledge
and
profit
in
those
sciences
.
Had
therefore
thy
heart
received
this
truth
of
God
,
with
as
much
faith
as
the
Devils
,
that
thou
thoughtest
it
true
,
and
then
there
were
grounded
in
thee
,
a
desire
of
this
fruit
,
it
were
not
possible
,
but
thou
shouldest
set
thy selfe
to
this
endeavour
,
especially
knowing
the
fruit
is
everlasting
and
glorious
,
&
the
meanes
easie
and
certaine
.
2.
Here
many
of
the
Saints
are
to
be
reproved
,
whose
longings
make
them
so
hastie
in
these
fruits
,
that
they
expect
a
full
growth
,
as
soone
as
they
are
blossomd
,
or
knit
,
that
they
should
be
ripe
,
before
they
are
growne
.
But
why
doth
the
Lord
so
often
,
and
almost
continually
compare
them
to
fruits
,
but
to
teach
us
,
that
they
must
haue
time
to
grow
up
and
ripen
.
Now
then
as
he
would
shew
no
little
folly
,
who
as
soone
as
his
corne
is
put
into
the
ground
,
expects
it
should
presently
be
fit
to
reape
:
so
men
shew
more
passion
,
then
wisedome
,
who
are
ready
to
repine
,
that
the
graces
of
Gods
Spirit
are
not
growne
,
and
come
to
maturitie
in
them
,
when
indeed
they
haue
had
no
time
for
this
fulnesse
of
growth
,
and
are
yet
but
newly
en●red
and
grafted
into
Christ
:
Hee
that
beleeveth
will
not
make
hast●
This
over-hastinesse
in
setting
God
his
time
for
accomplishment
of
his
promises
,
is
presumptuous
,
and
proceeds
from
unbeliefe
and
impatience
.
Faith
breeds
patience
:
we
must
not
therefore
limit
the
holy
one
of
Israell
,
Bee
not
thou
therefore
of
an
hastie
spirit
.
But
much
more
are
those
to
be
rebuked
,
who
when
they
perceiue
a
man
turned
from
his
former
course
of
life
,
and
now
to
frame
his
heart
and
actions
to
his
profession
,
they
instantly
expect
an
Angelicall
puritie
in
such
,
and
an
heavenly
estate
without
sinne
or
blemish
.
Hence
is
it
that
if
they
find
any
the
least
infirmitie
,
they
presently
breake
out
into
tauntings
,
not
onely
of
the
person
but
the
profession
,
and
into
revilings
,
no
better
indeed
then
blasphemies
against
the
Lord
,
and
that
holy
calling
which
themselues
professe
.
In
the
meane
time
,
like
grosse
hypocrites
they
neither
doe
,
nor
will
see
their
notorious
dissimulation
and
the
foule
deceitfulnesse
of
their
owne
hearts
:
for
themselues
liue
in
sinne
,
delight
in
sinne
,
resolue
to
goe
on
in
grosse
sinnes
;
and
though
there
be
nothing
in
them
like
a
Christian
,
yet
will
they
be
called
and
counted
Christians
.
3.
Here
are
refuted
and
reproved
Papists
,
and
all
other
ungrounded
Christians
,
who
deny
the
perseverance
of
the
Saints
;
and
affirme
,
that
even
those
who
by
a
true
faith
are
entred
into
Christ
,
and
are
now
in
the
Covenant
of
grace
,
may
yet
fall
backe
againe
,
and
become
utter
Apostates
from
the
truth
of
grace
which
they
haue
received
,
and
so
finally
bee
damned
.
This
errour
(
a
rag
of
Pelagianisme
,
newly
washed
and
worne
by
the
Papists
)
confuted
and
condemned
by
the
primitiue
Church
,
and
especially
by
that
learned
Saint
Augustine
,
is
so
palpably
contrary
to
this
and
many
other
Scriptures
,
that
it
cannot
be
defended
without
manifest
and
grosse
impudence
,
and
contradiction
to
Christ
and
his
Spirit
.
But
they
object
,
to
what
end
are
those
many
cautions
in
the
word
:
Let
him
that
standeth
take
heede
least
hee
fall
.
&c.
We
must
know
for
answer
,
that
this
Scripture
speakes
onely
to
such
as
thinke
they
stand
;
and
indeed
such
warnings
of
God
are
not
onely
given
,
that
we
may
know
there
is
a
possibilitie
in
man
(
as
of
himselfe
)
to
fall
,
but
for
divers
other
ends
.
1.
Some
of
them
are
spoken
not
of
utter
or
universall
falling
from
God
,
or
from
faith
,
but
into
some
sinne
;
no●withstanding
which
fall
,
he
may
still
retaine
communion
with
God
,
and
faith
in
Christ
,
unlesse
we
thinke
,
that
every
minute
the
Saints
are
out
,
and
in
with
God
.
2.
Such
warnings
are
given
to
humble
us
,
by
knowing
that
not
onely
our
lapsed
nature
,
but
even
in
this
new
life
of
regeneration
there
is
a
power
utterly
and
finally
to
fall
away●
(
much
more
in
this
,
then
in
that
state
of
innocency
)
so
that
our
standing
is
onely
by
the
Covenant
of
God
,
his
mercy
and
truth
:
that
we
continue
in
this
grace
is
not
from
any
principle
in
us
,
but
from
that
infallibilitie
of
God●
grace
,
sea●ed
up
in
his
Couenant
.
3.
Such
admonitions
are
meanes
,
whereby
the
Lord
exciteth
our
hearts
to
watchfulnesse
,
and
all
other
duties
by
which
he
hath
decreed
to
support
us
,
nay
whereby
we
a●●
upholden
.
For
when
God
commaunds
to
stand
fast
,
he
giues
power
to
stand
as
he
commaunds
.
As
in
the
word
of
Creation
,
when
the
Lord
commanded
,
Let
there
bee
light
,
there
was
light
;
so
in
our
renovation
,
what
hee
commaunds
in
his
Elect
,
he
performes
,
and
makes
his
word
powerfull
to
actuate
what
he
perswades
.
Againe
they
object
many
passages
of
Scripture
;
They
haue
made
shipwracke
of
faith
,
&c.
Know
that
in
faith
there
are
many
things
.
1.
A
knowledge
and
profession
of
the
truth
:
2.
A
consent
to
that
doctrine
;
both
being
actions
of
the
understanding
:
3.
There
is
an
action
of
the
will
,
which
not
onely
chuseth
Christ
as
a
great
blessing
,
(
so
may
a
reprobate
,
who
hath
set
his
heart
upon
the
world
)
but
as
the
supreame
and
onely
blessednes
,
in
whom
alone
without
any
addition
,
he
is
happy
,
and
therefore
resteth
upon
him
,
and
acquieteth
himselfe
in
the
enjoying
him
.
The
other
two
are
often
called
faith
,
and
are
in
part
(
yet
not
without
that
third
action
of
the
will
)
that
true
faith
,
whereby
wee
liue
in
Christ
:
but
the
other
separated
from
the
last
,
are
but
the
Devils
faith
:
now
this
may
be
lost
without
any
prejudice
to
this
cause
.
But
further
they
say
(
as
did
their
Predecessours
the
Pelagians
)
this
is
a
key
to
open
a
way
to
all
licentiousnesse
.
Epist.
Prosp.
ad
August
.
Answer
them
(
not
onely
as
before
in
the
fourth
Instruction
,
but
)
1.
That
there
is
no
doctrine
which
crooked
men
may
not
pervert
to
wicked
ends
.
2.
Deny
that
there
is
any
just
cause
for
a
reasonable
man
to
take
liberty
from
hence
of
sinning
.
Should
a
weake
man
know
,
that
by
eating
this
or
that
meate
he
should
not
dye
,
but
yet
be
grievously
sicke
,
and
lye
in
much
and
long
torment
;
were
not
this
sufficient
to
keepe
him
from
eating
it
?
But
as
hee
of
whom
the
Poets
write
,
that
was
made
of
mortall
immortall
,
yet
subject
to
disease
,
being
wounded
with
a
poysoned
dart
,
earnestly
wished
a
possibility
of
dying
;
so
let
us
know
,
that
the
stings
and
sorrowes
,
and
many
most
smarting
effects
of
sinne
are
such
,
that
they
will
sufficiently
fright
the
faithfull
from
falling
backe
,
and
revolting
to
sinne
,
though
they
know
they
shall
not
be
utterly
or
finally
cut
off
from
Gods
favour
.
shall
they
which
are
dead
to
sinne
,
liue
yet
therein
?
hope
is
(
which
maketh
not
ashamed
)
there
will
follow
a
continuall
purifying
and
cleansing
from
sinne
.
begun
this
good
worke
i●
thee
,
shall
perfect
,
and
continue
it
to
the
day
of
the
Lord
Iesus
.
Thou
shalt
bee
preserved
blamelesse
unto
the
comming
of
the
Lord
Iesus
Christ
.
faithfull
is
he
that
hath
promised
who
will
also
doe
it
.
Be
not
too
much
discouraged
with
thy
slow
growth
:
for
know
he
surely
growes
,
who
feares
that
he
stands
at
a
stay
,
and
is
jealous
of
himselfe
,
and
of
his
deceitfull
heart
.
The
sense
(
with
griefe
)
that
thou
so
little
thrivest
,
is
an
evident
signe
that
thou
increasest
.
Ground
therefore
and
stablish
thy
soule
on
the
truth
of
God
;
and
remember
his
promise
:
The
mountaines
shall
depart
,
and
the
hils
bee
removed
,
but
my
kindnesse
shall
not
depart
from
thee
,
neither
shall
the
covenant
of
my
peace
be
removed
saith
the
Lord
,
that
hath
mercy
on
thee
,
oh
thou
afflicted
and
tossed
,
&c.
wild
grapes
,
rotten
figs
which
the
Lord
abhorres
,
Bee
thou
swift
to
heare
:
Pray
continually
,
a
watered
garden
,
full
of
that
fruit
,
which
cheereth
God
and
man
.
Proposition
3.
And
whatsover
he
doth
shall
prosper
.
In
these
words
the
Psalmist
propounds
the
most
generall
part
of
that
happinesse
,
which
God
withou●
faile
bestowes
on
those
,
who
meditate
with
delight
in
his
word
;
namely
,
prosperitie
,
amplified
by
the
generalitie
of
it
:
Whatsoever
hee
doth
shall
prosper
.
Hence
ariseth
the
third
Proposition
:
Whosoever
with
delight
meditates
in
Gods
word
,
whatsoever
hee
doth
shall
prosper
.
Now
there
is
no
word
which
needeth
explication
but
this
of
prosperitie
.
And
prosperitie
is
nothing
else
,
but
that
successe
in
our
ends
which
we
desire
,
and
by
hope
expect
:
when
therfore
we
purpose
any
action
to
some
good
end
,
and
wee
see
our
affaires
sort
to
that
end
,
or
better
then
we
hoped
,
then
this
action
is
said
to
prosper
.
But
obserue
that
in
prosperitie
either
in
the
whole
estate
of
man
,
or
in
any
one
particular
action
,
is
required
not
onely
the
attaining
some
one
(
the
immediate
or
middle
)
end
,
unlesse
we
reach
to
the
principall
and
supreme
.
As
for
instance
;
Suppose
a
man
sowes
much
,
that
he
may
reape
and
enjoy
abundance
of
fruits
,
he
desires
abundance
that
he
may
rest
and
be
merry
:
if
now
he
attaines
his
hopes
in
receiving
plenty
,
and
obtaines
not
this
rest
and
joy
,
hee
cannot
be
said
to
prosper
in
this
action
.
Thus
that
rich
mans
superfluitie
prospered
not
with
him
Luke
12.
19.20
.
The
Israeli●●
longings
satisfied
abudantly
,
yet
cannot
bee
said
to
prosper
with
them
,
Numb
.
11.
But
if
we
misse
of
the
immediate
,
and
attaine
the
supreme
end
,
our
actions
prosper
:
for
he
that
faileth
of
plentie
,
but
is
filled
with
rest
and
joy
,
prospers
in
his
purpose
.
Prosperitie
therefore
may
be
considered
either
absolutely
in
the
generall
,
and
whole
estate
of
man
,
or
in
particular
when
we
enjoy
our
hopes
in
some
or
many
ends
,
which
we
desire
and
propound
to
our selues
.
The
sense
then
of
this
proposition
is
;
Whosoever
delights
and
meditates
in
the
word
of
God
,
whatsoever
hee
setteth
his
hand
unto
shall
surely
haue
successe
,
in
working
for
him
that
which
hee
desireth
and
hopeth
,
at
least
in
the
maine
and
generall
,
if
not
in
the
lesse
and
particular
ends
.
Let
not
this
booke
of
the
Law
depart
out
of
thy
mouth
,
but
meditate
therein
day
and
night
,
that
thou
mayest
obserue
and
doe
according
to
all
that
is
written
therein
;
for
then
shalt
thou
make
thy
way
prosperous
,
and
then
shalt
thou
haue
good
successe
.
and
1
King
.
2.
3.
Take
heed
to
the
charge
of
the
Lord
,
to
keepe
his
statutes
and
commandements
,
that
thou
mayest
prosper
in
all
that
thou
doest
,
and
in
every
thing
,
whereunto
thou
turnest
thee
.
Oh!
that
men
would
learne
from
hence
this
certaine
truth
,
that
wheresoever
the
word
of
God
is
rightly
entertained
,
peace
and
prosperitie
(
as
necessary
attendants
)
surely
follow
it
,
whether
into
any
house
or
Countrey
.
Read
the
historie
of
the
Scripture
,
and
you
shall
ever
finde
,
that
as
long
as
religion
was
in
truth
maintained
among
any
people
,
and
the
word
of
God
set
at
libertie
,
so
long
that
Nation
prospered
.
Thus
when
Hezekiah
,
Vzziah
,
and
divers
other
Kings
were
carefull
to
restore
the
truth
,
and
to
advance
the
faithsull
Ministers
of
God
,
and
settle
them
in
their
function
,
they
prospered
wonderfully
:
see
2
Chron.
26.
5.
and
30.
and
31.
chapters
,
especially
the
last
verse
of
the
31.
chap
:
In
all
his
workes
&c.
hee
did
it
with
all
his
heart
,
and
prospered
:
see
also
Hag.
2.
19.
20.
and
indeed
that
whole
prophecie
is
altogether
aimed
to
that
end
;
namely
,
that
the
people
may
see
their
errour
in
neglecting
Gods
house
,
and
building
their
owne
;
for
all
that
time
they
prospered
not
:
but
after
,
when
being
admonished
they
set
themselues
cheerefully
to
build
the
Temple
,
the
Lord
turned
his
hand
,
and
made
them
prosper
.
The
whole
chap
:
Deut.
28.
is
spent
in
this
subject
.
But
what
need
we
travaile
to
forraine
Nations
for
witnesse
to
this
truth
,
when
our
owne
Land
even
in
our
time
,
is
a
strong
confirmation
of
it
?
To
passe
by
the
unspeakable
miseries
of
this
Land
,
since
that
time
(
wherein
Popish
ignorance
began
to
creepe
upon
it
)
by
Picts
,
Danes
,
Normans
,
and
our
owne
civill
armes
:
obserue
but
the
raigne
of
two
Sisters
.
The
elder
being
a
Papist
,
married
a
Popish
,
but
a
potent
Prince
,
over-threw
the
Gospell
,
persecuted
the
Saints
,
and
burned
many
:
Shee
raigned
a
short
time
,
lived
ingloriously
,
dyed
in
great
discontent
,
lost
her
Territories
,
extreamly
impoverished
the
Land
,
so
that
her
Successour
found
neither
Armour
,
Navie
,
nor
any
defence
for
the
Kingdome
,
no
not
so
much
as
any
treasure
to
supply
so
many
wants
:
Her
younger
Sister
succeding
seemed
to
be
left
as
a
prey
to
any
neighbour
Prince
,
who
would
first
invade
her
.
But
no
sooner
did
shee
(
which
presently
shee
did
)
set
her selfe
,
and
imploy
her
Scepter
to
promote
the
Gospell
,
and
root
out
Poperie
,
but
all
the
blessings
of
a
Nation
were
powred
upon
her
;
and
though
shee
were
all
alone
,
without
any
Associats
,
yet
God
made
her
a
great
helper
to
all
her
neighbours
,
and
terrour
to
her
enemies
;
insomuch
,
that
the
most
potent
Monarch
of
Christendome
was
utterly
foiled
by
her
,
and
brought
into
great
streights
and
di●ficulties
:
and
so
palbable
even
to
the
enemie
was
the
blessing
of
God
,
that
the
proud
Spaniard
could
not
refraine
from
upbraiding
Christ
,
that
hee
was
turned
Lutheran
.
The
same
is
Gods
dealing
in
private
with
any
house
or
person
:
for
God
is
alwayes
the
same
.
And
surely
this
is
the
promise
of
Christ
,
who
when
he
sent
his
Ministers
to
preach
the
Gospell
,
commaunded
them
to
impart
peace
to
any
Citie
or
house
into
which
they
entered
,
and
assures
us
,
that
where
they
are
rejected
,
it
shall
be
more
tolerable
for
Sodome
and
Gomorra
:
but
the
contrary
shall
follow
on
the
contrary
entertainment
Luke
10.
When
the
wayes
of
a
man
please
the
Lord
,
hee
will
make
all
his
enemies
at
peace
with
him
.
worlds
peace
with
the
faithfull
?
The
Lord
doth
not
there
deny
to
giue
peace
,
but
affirmes
he
giues
it
after
another
manner
then
the
world
.
Worldly
men
wish
their
friends
prosperitie
,
and
perhaps
would
,
but
cannot
giue
it
;
and
if
they
doe
,
it
lasteth
a
short
time
:
but
Christ
giues
it
effectually
,
and
keepes
it
to
them
.
This
text
much
confirmes
this
point
:
but
yet
further
;
Doe
we
not
see
many
true
servants
of
God
,
who
tremble
at
his
word
,
liue
not
prosperously
?
I
answer
:
No
;
if
we
weigh
well
what
is
prosperitie
,
and
then
compare
their
estate
with
it
.
They
liue
in
honour
or
riches
;
it
may
well
be
so
;
but
honour
and
riches
are
no
part
of
prosperiti●
;
and
but
by
accident
,
no
helps
toward
it
.
For
1.
They
are
vanitie
and
vexation
of
spirit
,
how
then
can
they
bee
any
part
of
prosperitie
?
2
,
Riches
and
honours
are
often
reserved
to
their
owners
for
their
evill
.
No
qnestion
these
things
are
to
a
man
,
as
a
saile
to
a
boat
,
if
the
saile
bee
too
great
,
it
sinkes
the
vessell
,
but
when
it
is
fitted
in
a
just
quantitie
,
then
it
causeth
a
swift
and
safe
passage
.
Thus
wee
often
see
,
when
God
giues
a
man
riches
,
honour
,
&c.
in
great
quantitie
,
but
not
grace
,
and
wisedome
to
manage
this
estate
,
they
are
in
continuall
danger
by
every
blast
to
sinke
into
some
mischiefe
.
Prosperitie
therefore
is
such
an
estate
,
when
all
things
together
worke
for
the
best
:
now
this
estate
is
promised
by
him
that
cannot
lye
,
to
all
them
that
loue
him
Rom.
8.
28.
And
obserue
that
God
alway
thus
worketh
:
Ioseph
is
sold
into
AEgypt
,
and
made
a
Bond-man
,
but
prospers
in
the
house
:
is
put
in
prison
,
but
prospers
there
:
is
brought
out
unto
Pharaoh
,
prospers
with
him
:
is
preferred
to
great
dignitie
,
prospers
in
that
;
and
becomes
a
meanes
to
saue
much
flesh
.
Daniell
is
taken
,
carried
captiue
,
and
made
a
servant
to
an
Idolatrous
Prince
;
prospers
and
findes
favour
with
the
chiefe
Eunuch
:
prospers
with
Nebuchadnezzar
:
is
accused
and
cast
into
the
Denne
of
Lyons
,
but
prospers
in
all
this
;
for
all
these
things
tend
to
his
advantage
with
God
and
men
.
Yea
so
mightily
doth
God
worke
for
them
,
that
even
sinne
also
through
his
grace
workes
for
their
good
.
godly
sorrow
,
godly
sorrow
care
&c.
What
thankfulnesse
,
loue
,
nay
labour
of
loue
and
diligence
to
please
did
the
sinne
of
Mary
Magdalen
,
and
Paul
worke
in
those
Saints
?
This
then
is
a
sure
truth
:
where
the
word
is
received
with
obedience
,
prosperitie
certainely
followes
it
.
2.
Afflictions
and
troubles
of
the
faithfull
,
who
heare
and
obey
the
word
,
are
,
if
not
parts
,
yet
meanes
of
their
prosperitie
:
this
evidently
followes
from
hence
.
For
if
hee
prosper
in
all
things
,
even
afflictions
shall
tend
to
his
good
,
and
worke
for
him
that
successe
which
his
soule
wishes
:
for
howsoever
affliction
(
as
flowing
from
evill
,
and
ebbing
againe
into
it
)
of
it selfe
is
evill
,
yet
as
it
is
sanctified
to
those
who
loue
God
,
it
cannot
bee
reckoned
among
evils
,
but
rather
blessings
.
Blessed
is
the
man
whom
thou
chastisest
O
Lord
.
Count
it
ex●eeding
joy
when
you
fall
into
divers
tentations
.
Wee
glory
intribulation
.
Paul
esteemes
the
fellowship
of
Christ
his
afflictions
aboue
all
earthly
things
,
so
that
hee
accounts
of
all
other
things
as
dung
and
losse
in
comparison
:
For
enlarging
this
point
a
little
further
,
let
us
consider
1.
What
successe
or
good
it
brings
in
to
us
.
2.
How
being
evill
in
it selfe
,
it
is
turned
to
our
good
.
It
is
a
meanes
of
good
,
1.
by
preventing
evill
:
2.
by
working
out
for
us
things
profitable
.
Man
is
chastened
with
paine
upon
his
bed
,
and
the
multitude
of
his
bones
with
strong
paine
,
so
that
his
life
abhorreth
bread
,
and
his
soule
daintie
meate
:
Loe
all
these
things
worketh
God
with
a
man
oftentimes
,
that
hee
may
bring
backe
his
soule
from
the
pit
,
&c.
Thus
God
commaunds
earthly
Parents
;
With-hold
not
correction
from
the
childe
,
if
thou
smite
him
with
the
rodde
,
hee
shall
not
dye
:
Thou
shalt
smite
him
with
the
rodde
,
and
shalt
deliver
his
soule
from
hell
:
so
also
hee
practiseth
with
his
owne
children
.
And
as
it
prevents
destruction
,
so
also
sinne
the
cause
of
it
,
and
keepes
us
from
our
owne
wickednesse
;
It
workes
many
good
and
profitable
things
in
us
.
By
afflictions
wee
are
partakers
of
the
holinesse
of
God
,
and
this
bitter
roote
shootes
forth
the
pleasant
fruit
of
righteousnesse
.
The
sappe
of
a
Crab-stocke
of
it selfe
is
sower
,
and
distastfull
:
but
when
it
is
digested
in
a
good
sience
,
it
makes
the
fruit
so
much
the
more
pleasant
.
It
breedes
patience
Rom.
5.
4.
It
purgeth
from
sinfull
evill
without
,
and
within
,
Prov.
20.
30.
and
this
knew
that
holy
Patient
,
Hee
tryeth
mee
,
and
I
shall
come
forth
like
gold
.
Looke
as
silver
and
golden
vessels
if
they
gather
rust
,
must
be
rubbed
with
something
which
is
rough
and
harsh
before
they
can
be
cleered
;
so
is
it
with
these
precious
vessels
.
It
teacheth
us
the
way
of
God
,
and
putteth
us
into
it
:
Psal.
119.
67.
71.
and
as
it
helpes
us
in
all
grace
,
so
it
furthers
us
in
glory
:
see
Mat.
5.11.12
.
2
Cor.
5.
17.
But
how
comes
it
to
be
good
unto
us
,
which
is
so
evill
in
it selfe
?
1.
By
the
over-ruling
hand
of
God
,
who
brings
light
out
of
darkenesse
,
good
out
of
evill
.
2.
By
the
correcting
nature
of
grace
,
which
not
onely
tempers
the
evill
,
and
noysome
qualitie
of
it
,
but
makes
it
medicinable
and
wholesome
.
Hence
where
this
grace
doth
not
over-rule
the
cursed
nature
of
affliction
,
it
brings
forth
murmuring
,
as
in
the
Israelits
,
falling
away
more
and
more
,
Esay
1.
5.
and
open
blaspheming
,
Revel.
16.
9.
So
that
as
in
many
Antidots
the
hand
of
a
cunning
Apothecary
tempering
some
poysons
,
and
correcting
them
with
other
ingredients
,
makes
a
most
wholesome
receit
;
so
the
hand
of
God
seasoning
afflictions
with
grace
,
brings
them
to
bee
of
great
use
and
profit
to
every
Christian.
But
beside
all
this
good
which
it
brings
with
it
,
it selfe
also
(
as
sanctified
)
is
an
evident
testimony
of
our
adoption
,
that
we
belong
to
the
Lord
;
3.
Prosperitie
and
successe
comes
not
from
any
other
cause
,
but
from
God
.
For
howsoever
it
pleaseth
the
Lord
to
employ
and
use
divers
gifts
in
man
,
as
meanes
for
working
successe
,
(
as
wisedome
,
courage
,
strength
,
diligence
)
yet
it
is
he
who
first
bestowes
these
gifts
,
and
then
workes
by
them
:
so
that
we
could
neither
attaine
these
parts
whereby
we
worke
,
nor
by
them
effect
any
thing
without
him
.
It
is
nothing
therefore
in
man
,
neither
in
body
or
soule
,
which
can
bring
about
his
hopes
and
purposes
,
but
onely
the
Lord
worketh
according
to
his
pleasure
all
in
all
things
.
This
as
it
is
intimated
by
the
Psalmist
,
when
he
a●firmes
that
the
man
who
departs
from
evill
,
delights
and
meditates
in
Gods
word
,
shall
every
way
prosper
;
so
is
it
in
many
other
scriptures
confirmed
;
It
is
the
Lord
(
not
our
owne
might
)
which
giveth
us
power
to
get
wealth
.
The
blessing
of
the
Lord
maketh
rich
,
and
hee
addeth
no
sorrowes
to
it
.
Honour
comes
not
from
East
,
West
,
North
,
or
South
,
but
God
is
Iudge
,
who
maketh
higb
and
low
.
The
Lord
was
with
Ioseph
,
and
hee
was
a
man
that
prospered
;
Obadiah
,
who
greatly
feared
God
,
Governour
of
all
his
house
1
King
.
18.
3.
how
much
more
is
it
hee
alone
,
who
causeth
us
to
find
favour
in
his
owne
eyes
,
in
whose
loving
favour
is
all
our
happinesse
?
Of
this
we
shall
speake
more
fully
hereafter
:
for
the
present
this
may
suffice
;
To
conclude
this
point
;
As
all
good
gifts
come
downe
from
the
father
of
lights
,
so
especially
eternall
life
,
without
which
no
man
can
be
blessed
,
is
the
gift
of
God
,
Rom.
6.
23.
Now
therefore
as
a
statu●
of
man
,
when
it
●tands
farre
off
,
or
when
we
are
in
the
darke
,
may
easily
seeme
to
bee
a
very
man
,
though
it
hath
nothing
indeed
of
a
man
but
a
sh●w
,
and
some
outward
proportions
;
so
rich
men
,
and
such
as
flourish
in
this
world
,
seeme
in
carnall
eyes
to
prosper
;
but
try
their
successe
,
and
bring
it
to
the
touchstone
,
and
you
shall
find
it
nothing
but
a
deepe
miserie
,
cloathed
with
a
shew
and
idle
o●tentation
of
happinesse
.
The
Heathen
are
the
best
witnesses
of
this
truth
;
Thus
Dionysius
the
Tyrant
fitly
described
his
estate
,
so
much
praysed
by
his
flatterer
Damocles
,
by
placing
him
in
a
chaire
of
state
,
furnishing
a
table
with
all
delicates
,
commaunding
many
noble
Attendants
to
waite
on
him
,
he
had
wine
,
musicke
,
and
what
his
heart
could
wish
;
in
the
meane
time
a
sword
hangs
over
his
head
,
held
up
by
a
weak
threed
,
&
ready
to
fall
upon
him
.
Thus
another
rightly
answered
a
flattering
Courtier
,
who
therfore
accounted
him
happy
,
because
he
wore
the
Diadem
,
that
if
he
knew
how
many
cares
were
tyed
up
in
it
,
hardly
would
he
stoope
to
take
it
out
of
the
durt
.
And
surely
whosoever
is
most
enamoured
on
this
painted
happinesse
,
and
prosperitie
of
wicked
men
,
if
he
seriously
consider
what
vexing
cares
usher
it
,
what
vanitie
accompanies
,
and
what
miserie
followes
it
,
he
would
not
a
little
scorne
to
employ
any
of
his
desires
or
endevours
about
it
.
They
shame
the
counsell
of
the
poore
,
because
the
Lord
is
his
refuge
.
Doe
not
many
learned
in
the
Ministerie
,
despising
the
frequencie
of
preaching
,
neglect
it
in
their
owne
practise
,
condemne
it
in
others
?
And
can
any
of
these
from
his
heart
beleeue
this
truth
,
so
palpably
delivered
by
the
Spirit
in
this
place
,
that
the
man
is
blessed
who
day
and
night
meditates
with
delight
in
the
word
of
God
.
Now
as
Popish
ignorance
in
the
understanding
,
and
heathenish
profanenesse
in
the
heart
,
are
the
cause
of
the
former
,
(
see
that
example
of
the
Israelits
Ier.
44.
17.
18.
)
so
carnall
securitie
and
wordly
wisedome
joyned
with
much
contempt
of
the
wisedome
of
God
,
is
the
roote
of
the
other
.
Verily
even
hypocrites
yea
grosse
and
palpable
hypocrites
,
such
as
Herod
(
who
as
a
Fox
casts
out
stinke
before
him
,
and
may
be
found
and
traced
by
his
smell
)
even
such
can
heare
the
word
,
come
to
it
frequently
,
sit
attentiuely
,
and
by
continuance
in
hearing
haue
their
braine
and
understanding
printed
with
the
forme
of
that
h●ly
doctrine
:
nay
they
can
invite
others
to
heare
,
and
call
them
on
to
this
dutie
:
see
Mark
.6
.
20.
Rom.
2.20
.
Ezek.
33.
30.
31.
Such
therefore
as
these
,
are
farther
off
from
the
Kingdome
of
God
,
then
the
grossest
hypocrite
.
But
the
truth
is
,
that
the
fault
why
the
world
is
so
naught
,
is
in
the
hearts
of
this
people
resisting
the
word
,
and
shutting
it
out
,
not
in
the
good
word
,
which
soone
would
make
them
good
,
if
they
would
as
well
obey
as
heare
it
.
Howsoever
;
these
ignorants
speake
by
rote
of
things
they
know
not
;
for
had
they
knowne
the
former
times
,
and
could
compare
them
with
these
present
,
in
no
sence
could
they
prefer
those
times
before
these
:
but
it
is
with
these
men
,
as
with
unhappy
boyes
,
which
excuse
their
loite●●ng
and
trou●ntly
disposition
in
learning
,
by
the
unskilfulnes
,
or
some
such
thing
in
their
Teacher
.
2.
That
superstitious
custome
is
here
taxed
,
even
that
heathenish
folly
of
laying
our
successe
either
good
or
bad
upon
fortune
,
de●tinie
,
this
mans
spite
,
that
mans
loue
,
wisedome
,
curtesie
,
valour
.
Christians
ought
not
onely
to
know
,
I
am
lesse
then
the
least
of
thy
mercies
:
and
with
David
,
What
am
I
that
thou
s●ouldest
bring
mee
hitherto
?
Prophet
,
it
is
thy
mercy
that
wee
are
not
consumed
.
Oh
in
those
wonderf●ll
and
most
gracious
deliverances
of
this
Kingdome
from
the
cruell
invasion
of
forraine
●nemies
in
88
,
and
hellish
conspiracies
of
domesticke
and
natiue
Traitors
,
beheading
&
maiming
the
whol
body
with
one
blow
,
how
haue
we
admired
and
extolled
the
wisdome
&
valour
of
some
men
?
how
little
thought
or
spoken
of
Gods
mercy
?
how
slightly
regarded
the
strong
God
of
our
Salvation
?
Alas
!
men
are
so
farre
from
this
Christian
practise
,
that
they
haue
nothing
almost
in
their
mouthes
but
fortune
;
sometimes
they
prayse
,
sometimes
they
detest
and
curse
their
fortune
:
which
either
they
conceiue
to
be
a
chance
without
the
providence
of
God
,
and
so
set
up
an
Idol
in
their
hearts
,
and
are
worse
then
heathen
;
or
else
,
to
bee
that
hidden
providence
of
the
Lord
,
working
beyond
their
power
of
discerning
,
and
then
who
sees
not
how
fearefully
they
blaspheme
,
and
how
farre
they
are
from
any
shew
of
Christianitie
.
3.
Yea
also
many
of
the
faithfull
are
here
to
consider
and
reproue
their
wayes
:
for
it
is
too
ordinary
with
the
afflicted
soule
in
the
cloudy
day
to
thinke
:
I
am
cast
out
of
the
sight
of
thine
eyes
.
If
we
are
a
little
troubled
,
especially
if
we
find
some
sinfull
infirmitie
get
ground
,
we
are
ready
strait
to
conceiue
,
God
hath
forsaken
us
:
but
know
,
and
remember
God
knowes
how
to
deliver
out
of
●entation
.
Certainly
should
the
Lord
leaue
the
disposing
of
such
things
to
our
discretion
,
we
should
not
a
little
hinder
our
owne
good
,
and
obscure
his
glory
:
Should
Ioseph
,
Daniell
,
and
those
three
royall
young
men
haue
set
the
time
of
their
trouble
and
deliverance
,
how
would
they
haue
hindred
both
Gods
,
and
their
owne
honour
?
The
children
of
Israell
,
if
they
might
haue
shaken
off
the
tyrannous
bondage
and
oppression
of
Pharaoh
at
their
pleasure
,
how
should
God
haue
beene
glorified
among
the
Heathen
by
all
those
wonders
,
or
they
confirmed
in
the
knowledg
of
Gods
power
and
providence
?
Follow
therefore
the
direction
of
the
Prophet
,
Commit
thy
way
unto
the
Lord
,
and
trust
in
him
,
and
hee
shall
bring
it
to
passe
:
and
of
the
Apostle
,
Be
nothing
carefull
,
but
in
all
things
let
your
requests
be
shewen
to
God
in
prayer
.
Hee
shall
prosper
in
all
his
wayes
:
and
whereas
he
hath
bent
himselfe
now
to
travaile
in
the
search
of
happinesse
,
and
to
that
end
hath
chosen
this
only
Guide
,
hee
shall
not
faile
to
attaine
his
desires
and
hopes
,
but
all
things
shall
worke
for
him
;
for
hee
that
hath
promised
is
true
,
and
able
to
subdue
all
things
to
himselfe
.
Marke
all
the
Saints
,
and
consider
Gods
dealing
with
them
in
this
kind
.
Their
examples
and
experience
will
cry
out
unto
thee
;
Put
your
trust
in
the
Lord
,
and
you
shall
bee
assured
,
beleeue
his
Prophets
,
and
you
shall
prosper
.
Did
not
thy
Father
eate
,
and
drinke
,
and
prosper
,
when
hee
executed
judgement
and
justice
,
when
hee
judged
the
cause
of
the
afflicted
and
poore
hee
prospered
,
was
not
this
because
hee
knew
mee
saith
the
Lord
?
Settle
this
then
in
thy
heart
,
the
Lord
promiseth
,
and
the
Lord
shall
make
it
good
.
Let
not
this
booke
of
the
law
depart
out
of
thy
mouth
,
meditate
therein
day
and
night
,
that
thou
mayest
obserue
and
doe
all
that
is
written
therein
;
or
of
this
dying
Prophet
to
his
Successour
,
and
Sonne
Salomon
,
Take
heed
to
the
charge
of
the
Lord
,
to
keepe
his
testimonies
and
commandements
as
it
is
written
,
&c.
Say
unto
the
Lord
;
Oh
my
Saviour
,
hast
thou
made
thy
yoake
so
easie
,
and
thy
commandements
so
farre
from
grievous
?
and
shall
not
I
take
it
joyfully
upon
me
?
hast
thou
promised
prosperitie
and
happinesse
to
all
that
beare
it
?
and
should
I
refuse
it
?
Say
unto
thy
soule
;
aske
and
enquire
of
the
Saints
,
and
with
one
voice
thou
shalt
heare
them
testifie
:
Thy
word
is
more
sweet
then
hony
,
more
precious
then
all
riches
,
more
necessary
then
our
daily
food
;
the
joy
and
rejoycing
of
their
heart
,
a
rich
portion
helping
thee
to
that
most
rich
inheritance
of
glory
,
a
joyfull
Guide
,
leading
to
joyes
unspeakable
and
glorious
,
and
shall
not
I
cleaue
unto
it
,
that
I
may
prosper
?
Let
great
men
seeke
wealth
by
oppression
;
the
meaner
by
fraud
and
imposture
,
flatterers
by
fawning
,
Epicures
by
surfeiting
in
riot
and
pleasure
;
but
oh
my
God
I
will
follow
thy
way
in
thy
word
:
looke
my
soule
,
looke
unto
that
Guide
,
and
depart
not
from
his
direction
,
and
it
will
cause
thee
to
prosper
,
and
conduct
thee
to
that
eternall
rest
and
peace
,
the
end
of
all
thy
ends
,
and
the
onely
true
prosperitie
.
Psalme
I.
Verse
iiij
.
The
ungodly
are
not
so
,
but
as
the
chaffe
which
the
winde
driveth
away
.
TRue
is
it
,
that
one
contrary
will
not
a
little
illustrate
another
;
In
colours
,
when
blacke
and
white
;
in
our
estate
when
miserie
and
felicitie
are
compared
together
,
their
proper
nature
will
more
evidently
appeare
to
any
who
will
heedfully
obserue
it
.
Therefore
when
in
the
former
verses
the
Spirit
had
set
out
the
godly
,
both
in
their
course
and
successe
:
in
these
verses
he
describes
the
condition
of
the
wicked
,
that
so
both
their
estates
may
more
cleerely
bee
discerned
by
those
,
who
will
with
any
diligent
eye
consider
it
:
ayming
both
to
this
end
,
that
as
the
happinesse
of
the
one
might
allure
and
winne
us
to
the
same
practice
,
so
the
miserie
of
the
other
might
affright
and
driue
us
from
the
evill
way
.
This
misery
of
ungodly
men
is
liuely
pourtrayed
,
and
set
out
to
the
eye
from
the
contrary
;
and
1.
By
negation
of
all
that
blessednesse
mentioned
in
the
former
verses
,
in
which
the
godly
are
instated
by
the
Lord
,
even
in
this
present
life
:
2.
By
a
contrary
curse
;
and
that
curse
expressed
1.
by
a
comparison
of
chaffe
,
2.
by
the
consequent
and
conclusion
of
all
wicked
courses
in
the
5.
verse
.
The
negatiue
argument
propounding
the
contrary
estate
of
wicked
persons
,
includes
all
these
Propositions
.
-
1.
The
Spirit
and
Prophet
affirmeth
,
that
a
wicked
and
ungodly
man
is
not
blessed
.
-
2.
The
same
Spirit
concludeth
,
that
a
wicked
man
is
not
a
planted
and
watered
tree
.
-
3.
The
Prophet
testifieth
,
that
ungodly
persons
are
not
as
a
fruitfull
tree
,
ever
flourishing
.
-
4.
The
Lord
by
the
Prophet
assures
us
,
that
an
ungodly
man
shall
not
prosper
in
all
his
wayes
.
The
first
then
is
this
;
The
Spirit
and
Prophet
affirmeth
,
that
a
wicked
and
ungodly
man
is
not
blessed
.
The
words
haue
before
beene
opened
sufficiently
,
and
the
meaning
of
them
is
briefly
this
;
Whosoever
delights
not
,
nor
meditates
in
the
word
,
but
rather
with
pleasure
followes
the
counsell
of
ungodly
persons
,
walking
in
their
disobedience
and
scorning
;
neither
is
,
nor
can
be
happy
in
this
estate
.
there
is
no
peace
saith
the
Lord
to
the
wicked
,
Esay
48.
22.
and
againe
57.
21.
And
the
curse
continually
applied
to
them
in
Scripture
.
any
meanes
cleere
the
guilty
,
34.
7.
The
Lord
is
knowne
by
the
judgement
which
hee
executeth
,
the
wicked
is
snared
in
the
worke
of
his
owne
hands
;
Psal.
9.
16.
17.
Vpon
the
wicked
God
shall
raine
snares
,
stormes
,
and
tempests
.
Psalme
11.
6.
2.
The
very
nature
of
blessednesse
;
for
blessednesse
is
that
estate
wherin
we
enjoy
good
without
evil
,
or
at
least
a
measure
of
good
out-weighing
evill
:
but
wickednesse
considered
of
it selfe
,
without
the
punishment
due
to
it
,
is
to
a
man
such
an
evill
as
weighs
downe
any
good
hee
possesseth
in
this
life
:
as
being
most
cont●ary
to
his
nature
in
which
he
was
created
,
and
to
his
end
unto
which
he
was
ordained
.
word
,
Sacraments
,
and
some
illightnings
&c.
bee
adjoyned
,
all
these
could
not
make
up
this
blessed
estate
,
nor
seat
this
man
in
a
throne
of
happinesse
:
necessarily
this
followes
;
for
all
these
things
may
belong
to
a
man
drown'd
in
sinne
and
hellish
wickednes
,
who
contemnes
and
hates
the
word
of
God
,
and
God
himselfe
,
and
therefore
cannot
bee
blessed
.
But
because
this
truth
doth
not
easily
sinke
into
flesh
and
blood
,
it
will
be
needfull
as
well
by
evident
testimonie
of
God
to
confirme
it
,
as
by
reason
also
and
experience
to
settle
it
in
our
mindes
.
First
therefore
God
testifieth
of
these
things
,
that
they
are
not
worthy
our
rejoycing
.
Let
not
the
rich
man
rejoyce
in
his
riches
,
nor
the
strong
man
in
his
strength
,
nor
the
wise
man
in
his
wisedome
,
but
let
him
that
rejoyceth
rejoyce
in
this
,
that
hee
under
standeth
and
knoweth
mee
:
where
purposely
the
Lord
chuseth
out
such
blessings
,
as
being
of
all
naturall
things
most
excellent
,
comprehend
the
rest
.
By
riches
(
which
are
most
embraced
by
earthly
men
)
he
intends
all
the
goods
of
estate
:
in
strength
all
bodily
;
in
wisedome
all
gifts
of
the
mind
are
included
:
yet
in
all
these
we
may
not
rejoyce
or
glorie
,
but
only
in
the
knowledge
of
God
.
Many
spirituall
gifts
may
also
be
annexed
to
the
former
,
as
some
knowledge
,
some
kinde
of
faith
,
baptisme
,
whereby
we
are
entred
into
the
Church
,
yet
all
these
meeting
in
one
man
cannot
giue
him
this
happines
.
Simon
Magus
beleeved
,
was
baptized
,
gall
of
bitternesse
.
No
testimonie
can
bee
of
more
or
equall
force
then
that
of
Salomon
,
whom
God
purposely
called
out
from
the
sonnes
of
men
,
as
the
foreman
of
all
the
Iurie
,
to
giue
in
his
verdite
concerning
this
truth
.
He
was
the
wisest
that
ever
lived
,
the
Commaunder
and
Soveraigne
of
a
great
Kingdome
,
wonderfully
rich
,
gaue
his
heart
to
pleasure
,
joy
,
and
all
outward
blessings
,
might
finde
out
that
good
of
man
.
Now
after
he
had
passed
through
all
outward
good
things
,
and
had
tasted
the
uttermost
sweetnesse
of
them
,
the
Lord
brings
him
forth
as
the
most
able
Iudge
and
witnesse
,
and
by
his
mouth
giues
us
to
understand
,
and
leaues
it
upon
record
to
all
ages
,
that
they
are
all
vanitie
and
vexation
of
spirit
:
and
that
the
feare
of
God
,
and
walking
in
his
commandements
is
the
All
of
man
.
Eccles.
2.
17.
and
12.
13.
Certainely
,
if
any
outward
thing
could
make
blessed
,
then
as
that
woman
in
the
Gospell
,
Blessed
were
it
to
bee
the
Mother
of
him
,
who
is
the
Father
of
all
:
to
beare
him
,
who
beares
up
all
things
by
his
mighty
word
;
to
nurse
him
,
who
nourisheth
every
creature
.
But
even
of
this
the
wisedome
of
God
a●firmes
,
that
they
rather
are
blessed
,
who
heare
the
word
of
God
and
keepe
it
:
on
which
words
rightly
builds
that
holy
Father
Augustin
;
De
sanct.
virgin
.
cap.
3.
Mary
therefore
was
more
blessed
by
receiving
the
faith
of
Christ
,
then
conceiving
the
flesh
of
Christ
:
her
motherly
neerenesse
had
nothing
profited
,
unlesse
sh●e
had
more
happily
borne
Christ
in
her
heart
,
then
in
her
wombe
.
And
againe
;
In
Iohan.
tract.
10.
My
mother
whom
you
call
happy
,
is
therefore
happie
,
because
shee
kept
the
word
of
God
,
not
because
the
Word
in
her
was
made
flesh
.
Now
as
the
Lord
himselfe
is
a
witnesse
beyond
all
contradiction
;
so
even
reason
it selfe
(
especially
as
it
is
setled
upon
confessed
grounds
of
the
word
)
will
further
convince
our
understanding
,
and
inforce
our
judgement
to
witnesse
this
truth
.
For
first
,
whereas
it
is
knowne
and
acknowledged
by
all
,
that
because
the
soule
is
immortall
,
and
the
body
mortall
,
there
must
bee
a
double
life
of
man
,
one
present
while
the
body
and
soule
are
conjoyned
,
another
to
come
after
that
separation
:
whereof
the
former
is
short
,
a
span
,
a
vapour
,
appearing
for
a
moment
;
the
o●her
lasting
and
everlasting
:
and
againe
,
that
both
of
these
haue
certaine
peculiar
blessings
annexed
,
which
make
that
estate
comfortable
and
pleasant
;
it
cannot
be
denied
but
that
these
fading
things
perishing
in
the
use
,
can
by
no
meanes
helpe
us
in
that
other
estate
,
which
is
for
ever
:
and
howsoever
they
may
bee
some
poore
comforts
and
refreshings
to
this
momentarie
life
,
yet
to
that
other
they
are
altogether
dead
.
Now
as
wee
neither
doe
,
nor
can
account
that
man
rich
,
who
dwels
in
a
faire
house
,
but
yet
a
Farme
;
hath
much
cattell
,
money
,
and
goods
,
but
another
mans
;
and
at
the
yeares
end
must
bee
turned
out
naked
without
a
ragge
to
his
backe
:
so
all
these
temporall
blessings
cannot
make
us
happy
,
because
howsoever
we
haue
a
short
use
of
them
,
yet
it
is
manifest
that
as
we
came
in
,
so
shall
we
goe
out
of
the
world
naked
,
and
stript
of
all
earthly
goods
:
and
not
onely
the
things
themselues
,
Secondly
;
Those
things
cannot
of
themselues
blesse
us
,
which
unlesse
they
are
blessed
by
some
other
,
fill
us
with
curses
and
bring
us
to
destruction
.
But
thus
is
it
with
all
these
,
they
are
sanctified
by
the
word
and
by
prayer
:
and
againe
,
To
the
pure
all
things
are
pure
,
but
nothing
pure
to
them
that
are
d●filed
and
unbeleeving
.
riches
turne
to
the
hurt
of
the
owner
;
see
also
Prov.
1
.
19●
Consider
it
exemplified
in
that
wicked
Ahab
,
and
Naboths
vineyard
1
King
.
21.
Thus
also
honour
to
those
who
by
want
of
grace
dishonour
God
,
is
a
burden
which
presseth
them
body
and
soule
to
utter
ruine
,
as
wee
see
in
Ieroboam
and
all
his
Successours
.
So
we
finde
that
strength
,
beautie
,
health
worke
to
the
destruction
of
the
owners
by
intemperance
,
wantonesse
,
murthers
,
oppressions
:
nay
even
wisedome
it
se●e
in
Achitophel
wrought
to
the
ruine
of
himselfe
and
many
others
.
Lastly
;
Those
things
cannot
make
a
man
happy
,
which
neither
are
any
part
of
our
supreame
good
,
nor
yet
singly
or
joyntly
of
themselues
any
helpers
to
advance
him
to
that
highest
good
,
unto
which
he
is
created
.
But
all
these
things
are
no
other
.
For
first
they
are
all
desired
for
some
farther
end
,
and
no
man
doth
or
can
rest
in
them
:
and
the
highest
good
is
the
divine
and
glorious
conformitie
to
God
,
which
is
not
helped
forward
by
any
of
these
.
Earthly
riches
are
commonly
snares
to
inveagle
and
entice
us
from
him
;
but
of
themselues
neither
they
,
nor
any
such
as
th●y
,
helpe
us
to
enjoy
him
:
onely
as
they
are
sanctified
by
grace
and
over-ruled
by
it
,
they
giue
some
opportunitie
to
expresse
our
loue
to
him
in
his
Saints
.
become
fooles
,
2.
Learne
we
here
what
is
the
most
and
onely
accursed
,
odious
thing
,
which
makes
a
man
miserable
.
There
is
nothing
but
sinne
and
wickednesse
which
can
bring
the
curse
and
miserie
upon
man
.
Sinne
is
the
breach
of
Gods
Law
:
cursed
is
every
man
which
continueth
not
in
all
things
which
are
written
in
the
booke
of
the
Law
to
doe
them
.
And
whereas
miserie
consists
in
the
deprivation
of
good
things
,
and
pressure
of
evill
,
evident
is
it
,
that
sinne
of
it selfe
is
a
meere
privation
of
all
true
good
belonging
to
man
,
and
the
greatest
evill
that
is
or
can
bee
to
him
.
For
that
good
of
man
,
which
enobles
him
aboue
the
common
ranke
of
ordinary
creatures
,
is
holinesse
and
righteousnesse
,
that
image
of
God
in
which
we
were
created
:
now
sinne
is
the
privation
of
holinesse
,
as
darkenes
of
light
.
Doe
but
consider
what
is
the
excellence
of
man
exalting
him
aboue
other
creatures
.
Other
creatures
haue
strength
and
continuance
,
as
stones
;
some
haue
life
,
as
trees
;
some
a
soule
,
sense
,
and
motion
,
as
beasts
;
some
singular
understanding
and
knowledge
,
as
Devils
:
yet
a
man
may
excell
them
all
:
if
his
excellencie
stood
in
strength
and
durance
,
the
very
stones
went
beyond
him
:
if
in
life
,
many
trees
would
justly
claime
prioritie
:
if
in
sense
,
dogges
,
eagles
,
apes
,
yea
spiders
were
more
eminent
;
if
in
understanding
,
he
were
inferiour
and
worse
then
those
cursed
spirits
,
the
worst
of
creatures
:
yet
the
faithfull
apparantly
excell
all
these
;
there
is
nothing
therfore
but
holinesse
whereby
he
out-goes
other
creatures
.
Now
sinne
is
the
privation
of
this
holinesse
;
nay
not
only
a
meere
privation
,
(
as
darkenesse
of
light
)
but
a
de●truction
,
as
ruine
,
of
an
house
,
or
death
,
of
life
.
Againe
,
sinne
it selfe
is
the
greatest
evill
,
the
most
filthy
and
detestable
evill
of
all
the
world
:
the
abominable
thing
which
God
hates
Ier.
44.
4.
continually
therefore
compared
by
God
to
things
most
abhorred
;
to
clutterd
bloud
,
to
mire
and
mud
,
to
a
vomite
:
so
loathsome
,
that
if
it
were
possible
fully
to
eye
the
filthinesse
of
it
,
it
would
infinitely
,
amaze
and
affright
us
.
Certainely
when
in
our
measure
we
are
enabled
by
the
Spirit
with
open
eyes
to
behold
it
,
we
loath
and
abhorre
it
,
and
our selues
for
it
,
Ezek.
36.
31.
Iob
42.
6.
But
in
nothing
may
wee
more
cleerely
perceiue
the
horrour
of
sinne
,
then
in
that
comparison
so
often
us●d
by
the
Spirit
,
where
this
spirituall
death
is
resembled
to
the
bodily
,
the
body
of
death
.
For
looke
as
a
living
body
graced
with
fit
proportions
,
and
naturall
colours
,
But
some
will
say
●
sinfull
men
neither
see
nor
feele
any
such
miserie
:
they
liue
merrily
and
in
all
jollitie
.
That
they
neither
see
nor
feele
is
it
any
marvaile
:
for
first
they
haue
no
eyes
to
see
:
Deut.
29.
4.
nor
sense
to
feele
Ephe.
4.
19.
2.
To
a
corrupted
tast
sinne
is
as
a
sweete
poyson
,
pleasant
in
the
mouth
,
but
in
the
stomack
deadly
:
it
is
as
riotous
spending
,
which
is
not
felt
instantly
,
but
with
delight
;
yet
in
time
presseth
,
and
breaketh
our
backs
with
debt
.
3.
As
those
herbes
of
Sardi
which
killed
with
laughing
:
so
sinne
doth
not
onely
with
griefe
and
torment
bring
men
to
destruction
,
but
with
mirth
and
dancing
.
Lastly
,
in
a
naturall
heart
sinne
is
in
its
natiue
countrey
,
and
naturall
place
;
now
a
stranger
is
soone
observed
,
but
natiues
seldome
regarded
:
nothing
is
burthen
some
in
its
owne
place
:
a
little
water
in
a
vessell
will
soone
wearie
us
,
but
a
whole
River
when
we
are
in
the
midst
of
it
,
and
under
it
,
is
no
load
.
But
if
wee
obserue
the
faithfull
,
we
shall
soone
perceiue
,
that
although
very
little
of
this
sinfull
filthinesse
remaine
in
them
(
in
comparison
of
others
)
y●t
doe
they
see
it
with
much
griefe
,
and
feele
it
with
extreme
loathing
:
as
Psal.
38.
3.
4.
5.
3.
Every
wicked
man
is
a
most
cursed
creature
,
and
a
miserable
wretch
.
Thus
truth
as
it
evidently
appeares
from
the
text
,
and
that
which
hath
beene
spoken
of
it
,
so
it
will
more
cleerely
shine
in
many
other
evident
testimonies
and
grounds
drawne
from
the
word
of
God
,
and
our
reason
.
children
of
the
curse
,
and
the
children
of
wrath
:
Destruction
and
calamitie
is
in
their
wayes
.
For
our
reason
,
as
it
confesseth
there
is
a
soule
,
so
can
it
not
deny
,
but
that
the
losse
of
it
,
though
with
the
gaine
of
a
world
is
a
great
miserie
.
Now
every
wicked
man
wilfully
looseth
his
soule
,
and
casteth
it
into
utter
perdition
:
for
the
reward
of
sinne
is
death
.
2.
What
estate
can
bee
more
miserable
and
cursed
,
then
to
bee
delivered
up
to
the
power
of
such
an
enemy
,
who
mortally
hates
us
,
and
with
all
his
might
seekes
our
utter
destruction
:
But
every
sinfull
man
is
in
the
possession
of
Satan
,
to
be
kept
in
chaines
of
darknesse
to
everlasting
perdition
:
rules
in
them
,
and
wholy
swayes
and
carries
them
with
greedinesse
to
torment
of
body
and
soule
without
end
or
intermission
.
Nay
even
without
the
word
,
our
reason
will
acknowledge
the
wicked
man
,
the
onely
miserable
man
;
For
even
Heathens
haue
concluded
,
that
no
man
can
bee
happy
before
his
death
,
and
how
should
a
wicked
man
bee
happy
after
death
?
Even
the
best
of
his
life
is
spent
in
vanitie
and
much
vexation
of
spirit
,
and
is
continually
subject
to
many
other
evils
,
so
especially
to
the
feare
of
death
:
his
greatest
pleasures
are
soone
loathsome
,
and
(
as
the
Bee
)
hony
in
the
thigh
,
a
sting
in
the
taile
:
Doth
hee
fill
himselfe
with
choice
of
dainties
and
rich
wine
?
it
breedes
head-ach
,
cruditie
in
the
stomacke
,
and
at
length
scorning
the
greatest
rarities
.
Is
he
seated
high
?
the
more
is
he
subject
to
all
blasts
of
envie
,
of
those
that
are
under
him
,
and
lightnings
of
those
that
are
aboue
him
.
Is
hee
rich
?
what
misery
to
get
it
?
what
feare
to
lose
it
?
what
griefe
to
forgoe
it
?
To
conclude
;
If
a
wicked
man
bee
poore
and
bare
in
this
life
,
no
man
will
say
he
is
happy
:
if
hee
be
rich
and
liues
in
pleasures
,
so
much
more
obnoxious
is
he
to
all
misery
:
the
losse
of
all
such
things
being
certaine
,
and
the
time
uncertaine
when
we
shall
loose
them
.
Mammon
,
Christ
for
the
world
,
and
in
the
meane
time
profe●seth
himselfe
a
Christian
?
The
Ethike
and
Ethnike
Philosopher
fitly
describes
the
nature
of
these
things
,
when
he
compares
them
to
instruments
and
tooles
of
an
Artificer
:
which
,
if
they
are
too
little
are
of
no
use
,
if
too
big
are
a
burthen
.
Certainly
it
is
not
in
vaine
that
the
Wiseman
prayeth
as
well
against
riches
,
as
povertie
,
for
he
plainly
discerned
,
that
without
sanctifying
grace
,
povertie
doth
not
more
easily
driue
to
unlawfull
courses
,
to
impatience
and
stealing
,
then
doe
riches
to
pride
,
presumption
,
and
securitie
.
Even
Heathens
taught
onely
in
the
schoole
of
nature
,
shall
condemne
Christians
;
for
I
never
heard
of
a
learned
Heathen
,
no
not
the
Epicure
,
who
shamed
not
to
place
his
happinesse
in
things
meere
earthly
.
But
some
will
say
;
God
forbid
,
that
we
should
seate
our
happinesse
on
earth
,
or
any
thing
on
earth
:
nay
wee
know
well
that
there
is
no
happines
but
in
heaven
with
Christ
,
Now
if
our
actions
did
answer
our
words
,
all
were
well
:
But
if
this
were
true
,
how
is
it
that
all
our
cares
and
endeavours
with
so
full
a
streame
empty
themselues
into
this
world
,
and
so
little
of
our
labour
,
or
rather
none
at
all
runnes
this
way
?
If
Christ
be
our
life
,
why
is
not
our
heart
with
him
?
to
loue
him
,
desire
him
,
and
long
for
him
?
how
is
it
possible
we
should
be
coldly
affected
to
those
meanes
which
bring
us
to
him
,
and
knit
our
soules
in
union
with
him
?
men
will
ride
&
run
through
ill
wayes
&
weather
to
Faires
and
Markets
,
wher
they
haue
any
hope
,
though
no
assurance
,
to
meete
with
a
good
bargaine
:
but
is
there
in
them
any
such
earnestnesse
in
matters
concerning
their
eternall
life
?
God
hath
appointed
his
Sabboths
as
Faires
and
Market-dayes
,
Hoe
every
one
,
come
,
and
buy
,
you
that
haue
no
silver
,
&c.
here
is
assurance
of
spirituall
profit
,
but
men
will
not
steppe
out
of
doores
to
it
.
lying
children
?
open
dissemblers
with
God
and
men
,
when
they
will
be
called
Christians
,
professe
their
life
is
with
Christ
,
and
that
here
(
as
all
the
Saints
)
they
are
but
strangers
,
and
sojourners
?
Know
assuredly
,
that
hee
which
is
indeed
a
member
of
Christ
,
thirsts
&
longs
for
him
with
great
vehemence
:
waite
and
seeke
for
him
in
his
wayes
.
2.
Sharpely
must
that
wilfull
and
miserable
blindnesse
of
carnall
men
be
rebuked
,
who
neither
discerne
any
beautie
in
holinesse
,
nor
any
filthinesse
in
sinne
;
How
wretched
is
their
estate
who
haue
faire
bodily
eyes
,
able
and
quicke
to
perceiue
,
and
with
delight
to
view
a
corporall
beautie
,
with
loathing
to
avoid
bodily
deformities
,
but
are
blind
in
spirit
,
and
take
no
pleasure
to
behold
the
louely
image
of
God
in
holinesse
,
neither
learne
to
abhorre
the
pollution
of
soule
and
body
,
whereby
sinne
deformes
and
defaces
them
.
Surely
as
the
person
of
our
Saviour
,
so
much
more
that
image
of
his
in
holinesse
findes
no
favour
in
a
carnall
eye
,
they
see
no
forme
in
it
,
why
it
should
bee
desired
.
As
Amnon
,
thou
canst
view
the
flower
of
grasse
(
fleshly
beautie
)
and
admire
it
,
it
ravisheth
thy
eye
,
enflameth
thy
heart
,
thou
canst
sue
,
wooe
,
pine
for
it
;
but
that
beautie
of
heaven
in
the
face
of
Christ
,
more
bright
then
the
Sunne
,
darting
the
beames
of
it
into
a
gracious
heart
,
and
thence
reflected
,
and
brightly
shining
in
holy
actions
,
we
regard
not
.
A
wry
mouth
,
a
squint
eye
,
a
splay
foot
,
a
blacke
and
sootie
skinne
we
abhorre
;
but
the
distortion
of
sinne
,
a
filthy
tongue
,
an
envious
eye
,
an
evill
affection
,
and
the
very
image
of
Satan
in
hellish
darkenesse
never
troubles
us
.
Whence
is
this
,
God
hath
not
given
us
an
eye
see
unto
to
this
day
.
Wee
haue
all
beene
as
an
uncleane
thing
,
and
all
our
righteousnesse
as
filthy
clouts
:
where
are
thine
eyes
,
w●o
canst
see
no
filthinesse
in
thy
heart
,
and
practice
over-growne
with
all
wickednesse
,
no
nor
in
thy
sinne
and
rebellion
?
But
if
this
want
of
heavenly
light
be
fearefull
,
what
then
is
hellish
darkenesse
and
eye
of
the
Devill
,
whereby
men
see
such
louelinesse
in
sinne
,
and
esteeme
nothing
so
pleasant
and
amiable
as
an
uncontrouled
course
in
lusts
?
verily
they
are
night-birds
,
that
can
discerne
no
light
but
in
darkenesse
.
The
bodily
eye
abhorres
the
Devill
in
any
shape
,
(
should
he
appeare
as
an
Angell
of
light
)
if
he
were
knowne
:
but
the
soules
of
men
delight●
in
all
his
uglines
;
for
let
him
dresse
himselfe
in
sinne
which
is
his
onely
deformitie
,
he
is
most
welcome
and
●it
for
their
companie
.
If
Satan
offers
himselfe
to
a
drunkard
in
his
pots
,
he
goes
downe
merrily
;
If
he
appeares
to
a
covetous
person
in
the
shape
of
gaine
,
nothing
more
welcome
;
If
he
lookes
on
a
wanton
in
a
louely
eye
,
how
amiable
is
he
?
nay
let
him
come
in
his
owne
shape
to
a
malicious
man
,
cluttered
in
blood
,
as
a
murtherer
from
the
beginning
(
and
shewes
himselfe
in
his
owne
colours
)
which
is
the
very
shape
of
the
Devill
,
he
is
entertained
greedily
.
Certainely
even
witches
themselues
seeme
better
then
these
,
who
desire
not
the
companie
of
Satan
but
in
the
shape
of
their
familiars
,
but
these
men
like
him
in
his
most
natiue
and
uglie
forme
.
Surely
as
in
povertie
,
nakednesse
,
and
such
like
evills
,
madnesse
whereby
men
haue
no
sense
of
them
,
is
rather
an
addition
then
a
remedie
;
so
when
we
are
spiritually
poore
and
naked
,
it
is
a
great
weight
added
to
our
miserie
,
that
we
are
altogether
blind
,
and
discerne
neither
any
filthinesse
in
our
estate
,
nor
goodnesse
in
the
contrary
.
Oh
therefore
if
thou
esteemest
it
as
a
joyfull
and
happy
condition
,
that
without
checke
thou
canst
delight
in
drunken
fellowship
:
if
thou
canst
blesse
thy selfe
in
thy
unlawfull
courses
,
and
despising
in
thy
heart
(
as
thou
countest
it
)
the
miserable
condition
of
those
,
who
calling
him
Father
,
that
without
respect
of
persons
judgeth
according
to
every
mans
worke
,
passe
their
time
here
in
feare
(
1
Pet.
1.
17.
)
applaudest
thy selfe
as
the
onely
happy
man
,
who
followest
thy
lusts
in
all
their
commaunds
,
know
thou
art
in
a
spirituall
phrensie
:
Satan
hath
gotten
possession
of
thy
heart
,
and
holds
thine
eyes
that
thou
should
not
see
,
nor
seeke
salvation
.
3.
That
strange
senslesnes
of
heart
is
here
fearefully
noted
,
and
to
be
taxed
in
men
which
feele
no
burthen
nor
load
of
sin
,
which
is
a
plaine
evidence
that
they
are
dead
in
it
,
and
liue
to
it
.
A
dead
man
feeles
not
the
earth
that
lies
upon
him
,
nor
the
many
wormes
which
gnaw
his
flesh
;
but
a
lesse
waight
presseth
a
living
man
,
and
one
worme
be
it
in
the
tooth
,
or
any
part
,
torments
him
.
Hence
is
it
that
they
count
those
blessed
who
are
proud
,
and
them
that
worke
wickednesse
,
and
such
as
tempt
God
:
How
suddenly
are
they
destroyed
,
perished
,
and
horribly
consumed
?
iniquitie
like
water
.
Now
how
easily
may
we
here
see
what
is
the
reason
of
all
this
:
They
are
two
differing
,
nay
contrary
creatures
,
the
one
light
,
the
other
darkenesse
,
the
one
dead
,
the
other
living
:
the
one
all
earthly
,
the
other
heavenly
,
the
one
flesh
,
the
other
spirit
.
Let
the
wicked
forsake
his
way
.
Cast
away
from
you
all
transgressions
,
Let
not
sinne
raigne
in
your
mortall
body
that
you
should
obey
it
in
the
lusts
thereof
,
Rom.
6.
12.
And
consider
1.
that
the
wrath
of
God
is
revealed
from
heaven
upon
all
ungodlinesse
Rom.
1.
18.
so
that
though
hand
joyne
in
hand
the
wicked
shall
not
goe
unpunished
.
A
man
cannot
bee
established
by
wickednesse
;
correct
us
,
and
our
backe-slidings
shall
reproue
us
:
but
every
man
shall
eate
the
fruit
of
his
owne
way
,
and
be
filled
with
his
owne
devices
:
ease
slayeth
the
foolish
,
and
his
prosperitie
is
his
destruction
.
Proposition
2.
The
second
Proposition
in
this
verse
is
;
The
words
haue
beene
opened
before
:
verily
in
nothing
doth
the
Palme
resemble
a
wicked
person
,
but
their
contrarietie
is
evident
.
The
one
is
ever
,
the
other
never
fruitfull
;
the
one
flourishes
,
the
other
perishes
in
winter
;
the
one
thirsteth
after
living
springs
,
the
other
abhorres
the
waters
of
life
.
For
proofe
of
this
point
,
And
in
testimonies
the
grounds
must
be
,
Spirit
of
truth
,
who
infallibly
knowes
and
constantly
testifies
all
truth
:
beare
witnesse
of
the
truth
,
and
to
lead
us
into
all
truth
.
wild
Olive
:
we
may
thence
learne
,
that
no
wicked
man
hath
any
right
or
claime
to
Christ
,
nor
any
benefit
from
his
resurrection
,
death
,
intercession
,
or
any
other
his
workes
to
salvation
,
so
farre
forth
as
he
is
such
,
and
so
continues
.
The
faithfull
and
godly
are
transplanted
into
the
house
of
God
,
grafted
into
Christ
,
and
from
him
draw
the
nourishment
of
eternall
life
,
that
precious
sap
springing
from
his
death
,
and
killing
sinne
in
them
,
so
also
from
his
resurrection
quickning
and
strengthning
them
in
the
life
of
God
.
But
the
wicked
not
so
.
Therefore
our
Saviour
excludes
them
from
his
prayers
,
and
confineth
the
fruit
of
his
death
to
his
sheepe
:
Hee
sanctified
himselfe
for
them
,
which
are
sanctified
by
the
word
.
He
came
indeed
to
be
a
Saviour
,
but
to
his
owne
people
:
Mat.
1.
21.
see
also
Iohn
8.
21.
23.
24●
Sense
,
reason
,
and
experience
will
confirme
this
.
For
first
it
is
apparant
to
sense
,
that
as
a
tree
drawes
no
juice
from
any
soile
but
that
onely
in
which
it
is
rooted
,
nor
a
twig
can
haue
other
sap
,
then
that
which
it
receiues
from
the
roote
,
to
which
it
is
united
:
so
worldly
wicked
men
,
being
still
rooted
and
defixed
in
the
world
,
and
being
not
united
to
Christ
by
faith
,
nor
transplanted
into
the
house
of
God
,
can
haue
no
other
affections
or
actions
then
are
in
the
wicked
world
:
they
cannot
haue
that
life
which
springs
from
Christ
alone
.
Againe
even
reason
will
confirme
it
.
For
when
through
the
intercession
of
some
speciall
Favourite
,
satisfaction
is
received
,
and
pardon
proclaimed
to
all
,
who
renowncing
their
rebellion
,
and
laying
downe
their
armes
,
come
in
,
acknowledge
their
fault
,
submit
themselues
,
and
giue
their
oath
of
allegiance
;
those
haue
no
benefit
of
this
pardon
who
performe
not
these
conditions
,
but
continue
in
their
treason
:
thus
our
reason
will
assure
us
;
that
the
faithfull
,
and
they
only
,
turning
from
sinne
,
and
subjecting
themselues
to
the
word
,
haue
benefit
from
the
death
,
life
,
and
intercession
of
Christ
.
And
will
not
our
experience
also
testifie
it
?
For
what
fruit
hath
he
of
Christs
death
,
whom
wee
see
liue
to
sinne
?
Rom.
6.
2.
7.
8.
what
benefit
of
his
resurrection
,
who
hath
no
life
of
the
Spirit
?
what
good
by
his
intercession
,
which
are
condemned
with
the
world
?
see
Psal.
9.
17.
2
Againe
in
that
a
wicked
man
is
not
as
a
tree
planted
by
the
rivers
of
water
,
nourished
by
that
moisture
of
life
in
the
word
,
learne
here
,
that
the
word
of
God
doth
not
profit
the
vnfaithfull
,
and
wilfull
sinners
,
such
as
go
on
in
their
sin
.
They
may
hear
,
know
,
and
vnderstand
what
is
spoken
,
be
able
to
discourse
of
it
,
and
dispute
by
it
,
but
it
brings
home
no
life
to
them
,
no
saving
grace
.
The
word
doth
not
profite
them
because
it
is
not
mixed
with
faith
.
Looke
as
in
earthly
treasure
,
we
may
see
great
summes
,
heare
the
ring
of
it
,
see
it
told
out
,
know
the
worth
,
and
quantitie
of
it
,
nay
hold
it
in
our
hands
,
and
carry
it
to
others
,
yet
be
no
whit
the
richer
by
it
,
unles
we
own
it
our selves
,
and
purse
it
vp
to
our
owne
use
:
so
in
the
riches
of
the
Gospel
,
wicked
persons
may
hear
,
read
,
discern
the
particulars
,
and
excellencie
of
it
,
convey
it
to
others
,
and
be
themselues
poore
,
and
naked
.
Men
may
fit
at
table
,
see
much
varietie
of
meate
,
smell
it
,
know
the
sweetnes
of
it
,
tast
the
goodnesse
of
it
,
but
if
they
doe
not
swallow
,
reteyne
,
and
digest
it
,
it
profits
nothing
.
Thus
many
sit
as
the
people
of
God
,
have
some
savour
,
and
smacke
of
some
grace
,
tast
the
good
word
,
but
casting
it
out
againe
,
and
not
incorporating
it
into
their
soules
by
an
unfained
faith
,
&
through
obedience
,
it
doth
them
no
good
.
So
in
that
parable
,
where
the
Lord
compareth
the
word
to
seede
,
The
reasons
of
this
are
manifest
.
1.
There
is
no
passage
for
the
word
to
enter
into
the
hearts
of
wicked
men
;
an
hard
fore-skinne
stops
up
the
doo●e
,
that
the
word
should
not
get
in
:
see
Ier.
6.
10.
Their
eares
are
uncircumcised
,
and
they
cannot
hearken
;
in
which
respect
that
phrase
of
boaring
the
eare
is
used
by
this
Prophet
Psal.
40.
6.
There
is
a
deadly
feod
and
open
warre
betwixt
the
word
and
the
wicked
.
It
will
not
spare
them
,
nor
they
it
;
it
is
a
word
to
wound
,
a
mighty
weapon
to
subdue
them
,
accuses
,
reproches
,
vexes
them
;
they
abuse
,
reject
and
slander
it
:
hence
the
Minister
is
of
all
other
most
hated
and
opposed
by
them
,
reviled
,
and
contemptuously
abused
and
abased
.
Compare
Ier.
15.
10.
with
18.
18.
Nay
the
word
is
so
farre
from
bringing
them
life
,
that
it
hurts
and
kills
not
of
it selfe
,
but
through
their
default
;
They
pervert
it
to
their
owne
destruction
.
For
as
good
meate
breedes
good
nourishment
in
a
good
,
but
noisome
humours
in
an
ill
stomacke
;
so
the
word
is
the
savour
of
life
to
the
Elect
,
b●t
to
others
the
savour
of
death
.
When
a
pipe
lies
in
a
cleere
fountaine
,
it
carries
along
the
pure
waters
to
the
cisterne
,
which
thence
are
distributed
to
every
office
i●
the
house
:
so
a
sanctified
eare
conveyes
the
word
to
the
heart
,
which
thence
is
sent
forth
into
every
action
.
But
,
as
when
wholesome
water
is
brought
into
a
filthy
pit
,
the
stinking
slime
infects
it
with
a
noysome
and
poysoning
qualitie
:
so
when
that
pure
and
precious
word
,
the
water
of
life
,
enters
into
a
wicked
and
rebellious
eare
,
it
proues
deadly
,
(
and
as
Physicke
that
never
worketh
)
the
destruction
of
him
,
who
taking
it
into
his
understanding
resists
it
,
and
suffers
it
not
to
worke
upon
the
will
and
affections
:
see
Ezek.
47.
11.
The
raine
which
falleth
from
heaven
,
and
watereth
the
earth
,
bringeth
out
both
good
seed
and
weed
with
it
,
so
the
word
doth
not
onely
nourish
good
things
,
that
are
planted
in
us
,
but
accidentally
through
the
perversnes
of
men
(
sometimes
their
mis-construing
,
sometimes
their
opposition
,
lusting
against
it
)
produceth
their
filthinesse
,
and
consequently
worketh
their
perdition
.
God
is
more
mercifull
then
so
,
more
gracious
,
then
you
would
make
us
beleeue
.
True
it
is
,
God
is
more
gracious
&
mercifull
then
either
we
can
utter
,
or
they
conceiue
.
And
that
his
infinite
grace
hath
he
especially
declared
in
that
wonderfull
expression
of
it
,
giving
his
sonne
to
sinfull
man
,
that
whosoever
beleeveth
in
him
,
should
not
perish
but
have
life
everlasting
.
But
his
mercies
are
not
disposed
according
to
mensfansies
:
but
according
to
his
owne
will
,
and
wisdome
.
And
he
hath
su●ficiently
op●ned
this
dispensation
of
his
grace
,
that
all
men
might
take
notice
of
it
.
True
also
that
God
hath
given
Christ
;
but
onely
to
beleevers
,
neither
ha●h
any
man
any
interest
in
him
,
or
right
to
that
attonement
made
by
him
,
but
onely
by
faith
in
him
;
Christ
is
receiued
by
faith
Iohn
.
1.
12.
and
continues
in
us
by
faith
,
Ephe.
3.
17.
therefore
by
faith
in
him
we
have
life
,
Gal.
2.
20.
and
whosoever
giues
not
him
that
obedience
of
faith
shall
not
see
life
,
but
the
wrath
of
God
abides
on
him
,
Iohn
.
3.
36.
But
knowledge
must
goe
before
faith
,
and
obedience
will
surely
follow
it
:
we
cannot
beleeue
what
wee
know
not
,
therefore
hearing
is
necessary
:
and
not
every
hearing
,
but
hearing
Gods
word
preached
by
his
messengers
,
makes
Christ
knowne
to
us
,
and
so
works
faith
.
Knowledge
is
the
first
step
to
eternall
life
,
light
,
haue
fellowship
with
darknesse
,
and
not
expell
it
?
And
obedience
doth
infallibly
attend
this
saving
faith
;
called
therefore
the
obedience
of
faith
.
Rom.
1.
5.
and
16.
26.
see
also
Rom.
6.
17.
Hence
salvation
in
Christ
is
onely
given
unto
those
,
who
obey
him
.
Heb.
5.9
.
and
the
ignorant
,
and
disobedient
utterly
cut
off
from
all
hope
2.
Thes.
1.9
.
Certaine
also
is
it
,
that
God
offers
grace
to
sinners
;
nay
gives
eternall
life
to
sinners
,
and
promiseth
pardon
of
sinne
,
but
onely
to
those
who
take
hold
of
these
offers
,
and
turne
away
from
sinne
by
repentance
,
forsaking
the
world
,
and
their
owne
wayes
,
and
cleaving
to
the
Lord
,
walking
before
him
in
all
uprightnesse
,
and
holinesse
:
but
utterly
denies
his
mercie
to
all
such
,
as
neglecting
his
offers
of
grace
,
refuse
to
turne
,
and
to
be
purged
from
their
,
filthinesse
.
The
18
Chap.
of
Ezek:
is
wholy
spent
in
this
subiect
:
especially
observe
the
20.
21.
22.
23.
30.
31.
verses
of
that
Chap:
so
also
Ezek.
24.
13.
Deut.
29.
20
Exod.
34.7
.
2.
Here
may
we
consider
,
and
judge
our
great
unprofitablenesse
.
Surely
the
very
elect
,
and
faithfull
,
and
he
that
is
among
them
the
best
proficient
,
will
soonest
,
and
with
most
griefe
acknowledg
,
that
when
hee
hath
done
all
,
hee
is
an
unprofitable
servant
.
Luk.
17.
10.
For
when
he
considers
the
lively
,
and
quickning
power
of
that
immortall
seede
,
the
labour
of
Gods
husbandmen
,
nay
of
that
great
Husbandman
him selfe
,
the
dewes
,
and
seasonable
waterings
of
his
holy
Spirit
,
the
long
time
he
hath
beene
under
this
tillage
,
and
compares
with
these
the
little
fruit
,
which
he
hath
brought
forth
,
he
will
soone
discover
,
and
with
great
sorrow
lament
his
barren
heart
,
and
acknowledge
the
cursed
soile
of
his
unfruitfull
soule
:
yet
may
wee
comfort
our selves
in
that
promise
of
Christ
,
that
where
ther
is
any
true
fruit
,
Oh!
that
we
would
consider
our
owne
wayes
in
our
hearts
.
Doe
wee
now
give
up
our selves
to
the
service
of
Christ
,
in
setting
out
some
time
for
private
prayer
,
and
meditating
in
the
word
of
God
,
more
conscionably
obserue
the
Sabboth
,
and
the
times
,
and
places
of
publik
prayer
,
and
hearing
the
word
?
Doe
wee
now
learne
to
detest
intemperancie
,
and
weyn
our selues
from
excesse
?
Haue
the
poore
learned
of
the
Apostle
,
let
him
that
stole
steale
no
more
?
rich
instructed
that
they
trust
not
in
uncertaine
riches
,
but
in
the
living
God
?
3.
Those
foolish
men
are
here
condemned
,
who
haue
in
some
measure
●eene
,
and
tasted
the
sweetnesse
of
the
word
,
and
yet
doe
not
constantly
converse
with
it
.
They
can
sometimes
take
a
walke
by
this
rivers
side
,
but
though
they
perceiue
it
a
situation
of
great
pleasure
,
and
more
profit
,
they
cannot
bee
perswaded
to
leaue
their
old
habitation
to
plant
,
and
seat
themselves
by
it
.
Many
are
like
great
men
,
who
haue
summer
,
and
winter
houses
,
and
retire
to
them
in
their
seasons
.
While
the
storme
lasteth
,
and
the
clowdy
day
filles
their
habitation
with
griefe
,
and
feare
,
then
they
can
retire
to
this
rock
,
and
hide
themselves
under
the
covert
of
the
word
.
But
if
once
they
see
the
world
smile
againe
upon
them
,
and
the
darke
cloud
blowne
over
,
they
returne
to
the
world
,
where
they
haue
seated
all
their
affections
.
Verily
as
some
men
(
who
seeme
ridiculous
to
the
wise
)
though
they
haue
found
neither
health
,
wealth
,
nor
pleasure
in
their
dwelling
,
yet
are
wedded
,
and
even
glued
to
it
,
as
being
the
place
of
their
birth
,
and
the
house
of
their
Ancestours
:
so
wee
may
see
men
besotted
in
the
world
,
and
still
cleaving
to
it
,
not
because
they
finde
any
reall
delight
,
profit
,
or
content
in
it
;
nay
they
see
every
day
more
vanitie
in
their
labour
,
more
trouble
and
vexation
grow
on
them
,
but
they
are
borne
and
bred
in
it
,
and
the
custome
of
their
Fore-fathers
carrieth
them
downe
in
the
streame
of
worldlinesse
.
Looke
into
the
historie
of
the
old
Testament
,
and
wee
shall
finde
,
that
while
Gods
people
claue
unto
this
word
,
and
departed
not
from
it
so
long
they
prospered
,
and
enjoyed
all
the
blessings
of
a
Nation
;
but
when
they
despised
this
word
,
and
rejected
it
,
many
afflictions
and
troubles
consumed
them
;
and
when
they
finally
persisted
in
the
contempt
of
it
,
they
utterly
perished
and
were
confounded
.
God
had
planted
their
soules
by
these
rivers
of
●ife
,
and
their
bodies
in
a
Land
flowing
with
milke
and
hony
,
the
glory
of
all
lands
.
Ezek.
20.
6
but
when
they
l●ft
the
first
,
he
cast
them
out
of
the
second
;
and
sure
is
it
,
that
we
can
liue
no
longer
in
Parad●se
,
then
we
cleaue
unto
the
Lord
in
his
word
:
the
word
of
God
may
justly
plead
with
foolish
men
,
as
God
himselfe
in
his
word
;
O
ye
people
what
haue
I
done
to
you
?
Surely
I
brought
thee
out
of
AEgypt
,
&c.
Mee
hath
God
ordained
as
a
store-house
,
and
full
fountaine
,
whence
hee
will
supply
all
thy
wants
:
would'st
thou
enjoy
t●mporall
necessaries
?
Seeke
first
Gods
kingdome
,
and
all
these
things
shall
bee
cast
in
to
thee
.
I
make
wise
to
salvation
.
I
am
a
word
of
refreshing
to
the
w●ary
Art
thou
heavie
?
I
com●ort
thee
.
Art
thou
dull
?
I
quicken
thee
.
I
am
thy
life
;
I
am
an
immortall
seed
1
Pet.
1.
23.
Art
thou
in
state
of
damnation
,
and
knowest
no
way
out
of
it
?
I
am
the
power
of
God
to
salvation
.
Heare
,
and
thou
shalt
liue
.
I
will
bring
in
all
blessings
;
blessed
are
they
that
heare
mee
:
but
if
thou
sinnest
against
mee
,
thou
hatest
thine
owne
soule
,
and
all
that
forsake
mee
,
loue
death
.
Search
the
Scriptures
in
them
you
thinke
you
haue
eternall
life
:
if
thou
deniest
not
all
the
world
,
and
thine
owne
selfe
to
follow
Christ
,
Remember
for
motiues
to
provoke
thee
to
this
duty
;
1.
The
practise
of
all
wise
men
,
who
if
they
may
choose
their
dwelling
,
will
looke
first
to
health
,
and
with
it
(
if
it
may
bee
)
profit
and
pleasure
.
This
affords
thee
all
:
and
hence
is
it
,
that
never
any
forsooke
it
,
who
were
once
throughly
seated
by
it
.
2.
The
infinite
commodities
which
wee
shall
reape
from
thence
,
and
many
inconveniences
following
upon
the
rejecting
of
it
before
mentioned
.
And
remember
how
steadie
a
comfort
it
will
bee
to
thy
soule
,
as
at
all
times
,
so
especially
in
the
evill
day
,
when
thou
canst
say
with
that
holy
Patient
,
I
haue
not
departed
from
the
commandement
of
his
lips
,
&
haue
esteemed
the
words
of
his
mouth
more
then
my
appointed
food
.
And
as
the
Prophet
,
Remember
and
visite
mee
,
for
thy
words
were
found
by
mee
,
and
I
did
eate
them
,
and
thy
word
was
to
mee
the
joy
and
rejoycing
of
my
heart
.
Proposition
3.
The
words
haue
beene
sufficiently
opened
before
:
we
must
remember
,
that
by
fruit
here
is
not
onely
meant
the
increase
of
grace
in
this
life
,
but
of
glory
also
in
the
life
to
come
.
And
indeed
even
these
of
grace
differ
from
those
of
glory
rather
in
measure
,
then
in
kind
:
the
first
being
yet
in
growth
and
un●ipe
,
the
other
perfect
and
mature
:
surely
the
highest
pitch
of
mans
happinesse
even
in
glory
consists
in
his
perfect
conformity
to
the
image
of
God
,
by
seeing
him
as
he
is
:
some
other
complements
are
added
,
but
this
is
the
substance
:
and
this
estate
of
grace
is
but
a
conti●uall
reforming
,
mirrour
of
his
word
.
So
the
se●se
is
;
The
Prophet
affirmes
,
that
the
ungodly
man
never
attaines
either
any
true
saving
grace
of
Gods
sanctifying
Spirit
in
this
life
,
or
that
perfection
of
glory
in
the
life
to
come
;
but
whatsoever
hee
see●es
to
haue
falls
and
perishes
.
The
proofe
is
here
sufficiently
cleered
,
God
,
they
haue
no
feare
of
God
,
but
are
full
of
Atheisme
,
and
contempt
of
God
:
for
righteousnesse
see
Psal.
10.
7.
8.
9.
for
glorie
see
Psal.
9.
17.
how
farre
from
flourishing
and
continuing
in
it
,
read
Psal.
37.
35.
36.
Grounds
are
here
,
as
before
;
partly
that
knowledge
which
he
had
gotten
in
the
Sanctuarie
,
partly
loue
,
desiring
to
turne
men
from
death
and
destruction
,
to
life
and
salvation
:
the
first
gaue
him
power
to
discerne
;
the
second
will
to
speake
this
truth
.
Gods
Spirit
.
This
truth
as
it
is
evidently
affirmed
by
the
Prophet
,
so
hath
it
a
cloud
of
witnesses
to
ratifie
and
confirme
it
:
Let
favour
bee
shewed
to
the
wicked
he
will
not
learne
righteousnesse
:
in
the
land
of
uprightnesse
hee
will
deale
unjustly
,
and
will
not
behold
the
majestie
of
the
Lord
.
Can
the
AEthyopian
change
his
skinne
,
or
the
Leopard
his
spots
,
then
may
you
also
doe
good
,
which
are
accustomed
to
evill
.
They
are
dead
in
sinnes
,
cannot
perceiue
,
cannot
repent
,
cannot
beleeue
.
Reasons
further
to
assure
this
point
,
are
many
and
evident
.
For
1.
These
graces
doe
not
,
n●y
cannot
spring
from
nature
,
but
are
planted
by
Gods
Spirit
,
and
called
his
fruits
Gal.
5.
22.
Now
not
the
Spirit
of
God
,
but
the
Spirit
of
rebellion
worketh
in
the
disobedient
,
that
Prince
of
the
ayre
Ephe.
2.
2.
And
certainely
as
the
sower
first
with
the
plough
cuts
up
the
weedes
by
the
roote
,
before
he
casteth
in
any
good
seed
into
the
land
;
so
this
great
Husband
man
mortifies
in
us
these
earthly
members
,
before
he
creates
the
new
man
:
he
therefore
that
continues
still
in
his
wickednesse
,
cannot
haue
this
fruit
of
the
Spirit
.
Secondly
,
True
saving
grace
as
it
is
planted
,
so
is
it
nourished
by
the
word
of
God
;
It
is
a
right
hearing
of
the
word
,
and
receiving
it
with
obedience
,
which
makes
us
fruitfull
:
Faith
comes
by
hearing
.
The
word
sanctifies
,
Ioh.
17.
17.
and
indeed
is
the
very
seed
of
those
fruits
Luke
8.
11.
Now
then
,
as
since
the
curse
which
the
Lord
layed
on
the
earth
we
find
by
experience
,
that
our
grounds
without
tillage
and
seed
bring
forth
no
other
fruit
but
weedes
,
and
nettles
,
briars
,
thornes
,
and
thistles
:
so
even
reason
will
teach
us
,
that
since
the
curse
hath
devoured
our
Fathers
,
we
cannot
without
this
spirituall
tillage
and
seed
of
Gods
word
be
fruitfull
in
this
harvest
:
for
God
hath
appointed
seed
for
every
fruit
,
and
although
he
can
,
yet
will
not
worke
without
it
,
where
he
giues
it
:
now
we
know
that
wicked
persons
haue
no
loue
to
this
truth
,
hate
it
,
reject
it
,
and
will
not
yeelde
their
strength
unto
it
.
Thirdly
,
The
heart
of
a
wicked
man
so
farre
forth
as
it
is
wicked
,
is
incapeable
of
these
fruits
of
holin●sse
;
for
whereas
all
these
graces
consist
in
subjection
and
conformitie
to
the
law
of
God
,
our
flesh
cannot
bee
subject
to
this
Law
,
Rom.
8.7
.
It
is
with
our
barren
nature
as
with
some
hungry
soiles
,
they
must
be
mended
,
nay
new
moulded
before
they
can
be
fruitfull
;
that
salt
of
the
Sanctuarie
must
be
cast
into
us
,
(
as
into
the
waters
of
Iericho
)
before
we
can
be
healed
.
Looke
as
that
water
received
into
the
suspected
wife
,
if
shee
were
defiled
,
entered
into
her
bowels
and
rotted
her
,
if
innocent
,
hurt
her
not
,
but
made
her
fruitfull
.
Numb.
5.
27.
28.
so
this
water
which
we
drinke
in
the
house
of
God
,
when
wee
receiue
it
into
a
polluted
soule
,
workes
to
our
destruction
:
but
when
we
(
cleered
by
our
high
Priest
and
by
him
justified
)
receiue
it
with
a
pure
affection
,
it
fills
us
with
the
blessed
fruit
of
all
holinesse
.
Fourthly
,
Wheresoever
is
this
spirituall
life
of
holines
it
washes
and
clenses
,
it
will
not
suffer
any
sinfull
wickednesse
to
dwell
peaceably
in
the
heart
,
much
lesse
beare
rule
or
haue
dominion
there
.
The
Spirit
lusteth
against
the
flesh
.
The
strong
man
is
cast
out
by
the
stronger
,
and
his
goods
spoiled
.
They
therefore
who
liue
in
rebellion
,
under
the
dominion
of
sinne
,
where
wickednesse
keepes
quiet
possession
(
as
it
is
in
all
ungodly
persons
)
cannot
possibly
haue
any
fruit
of
the
Spirit
.
For
as
where
health
and
life
by
receit
of
some
good
Physicke
begin
to
grow
more
strong
,
there
nature
wrastling
with
the
disease
workes
to
cast
out
the
sicke
humour
;
so
when
the
death
and
resurrection
of
Christ
are
effectually
ministred
unto
us
,
this
life
of
God
being
planted
in
us
,
struggles
against
this
death
of
sinne
,
and
will
not
cease
till
it
haue
expelled
this
hellish
infection
.
Lastly
,
wickednesse
is
that
qualitie
which
is
altogether
contrary
and
irreconcileably
adverse
to
these
fruits
of
the
Spirit
,
and
therefore
wheresoever
predominant
,
keepeth
out
and
driues
away
that
by
which
it selfe
is
●tterly
destroyed
.
Now
in
every
wicked
man
sinne
hath
the
upper
hand
,
whence
they
haue
their
denomination
;
the
kingdome
of
God
cannot
bee
setled
in
the
heart
so
long
as
sinne
and
Satan
haue
the
scepter
.
But
,
as
when
Ierobam
had
usurped
the
Kingdome
over
the
t●n
Tribes
,
he
would
not
suffer
the
sonnes
of
David
,
or
any
of
their
favourers
to
stay
in
his
jurisdiction
,
and
was
jealous
of
every
occasion
which
might
giue
them
any
hope
or
advantage
to
returne
to
the
Scepter
,
and
for
this
cause
cast
out
the
Levites
and
worship
of
God
,
least
the
people
by
such
meanes
might
haue
beene
drawne
from
his
obedience
:
so
where
wickedn●sse
hath
dominion
it
keeps
out
the
Kingdome
of
Christ
,
resists
the
word
of
the
Kingdome
,
and
is
jealous
of
every
occasion
which
might
bring
in
the
government
and
dominion
of
the
Lord
Iesus
.
2.
It
is
altogether
impossible
,
that
wicked
persons
,
such
as
despise
God
in
his
word
,
and
embrace
the
wayes
and
counsels
of
the
ungodly
,
should
enter
into
the
glory
of
God
.
This
the
King
of
glory
often
avo●cheth
.
Not
they
that
say
Lord
,
but
they
that
doe
the
will
of
the
Father
,
shall
enter
into
the
kingdome
of
heaven
.
Vnlesse
a
man
bee
borne
againe
of
water
and
of
the
Spirit
hee
cannot
enter
into
Gods
kingdome
.
There
shall
enter
into
it
no
uncleane
thing
,
&c.
see
also
1
Cor.
6.
9.
10●
Ephe.
5.5
.
6.
And
our
reason
will
manifestly
confirme
it
,
especially
helped
by
Gods
Spirit
.
For
;
-
consuming
fire
to
such
.
Iesus
Christ
,
so
likewise
is
in
him
a
most
pure
nature
,
infinitely
averse
,
nay
adverse
to
all
sinfull
uncleannesse
,
a
righteousnesse
which
cannot
justifie
the
wicked
,
and
revenging
justice
persec●ting
the
disobedient
sinner
,
and
eternally
punishing
unrepentant
wickednesse
.
Thus
hee
makes
himselfe
knowne
to
us
Exod.
34.6.7
.
Nahum
.
1.3.2
Thes.
1.7
.
8.
9.
-
Secondly
;
The
wicked
follow
such
guides
,
and
goe
on
in
such
wayes
as
are
altogether
opposite
to
this
kingdome
of
God
:
they
follow
the
world
,
the
flesh
,
and
the
Devill
,
carnall
,
worldly
,
and
devillish
men
in
the
wayes
of
rebellion
,
which
lead
to
destruction
:
thus
they
are
here
,
and
every
where
described
,
and
when
they
are
called
to
the
narrow
gate
,
and
the
old
and
good
way
,
they
desperately
refuse
to
walke
in
it
.
every
one
shall
eate
the
fruit
of
his
owne
wayes
.
see
Rom.
3.
16.
His
owne
iniquitie
shall
take
the
wicked
,
and
he
shall
be
holden
in
the
cords
of
his
owne
sinne
.
-
3.
The
glory
of
Gods
kingdome
,
which
wee
shall
enjoy
with
him
consists
principally
of
righteousnesse
,
holinesse
,
and
joy
of
the
holy
Ghost
Rom.
14.
17.
And
these
in
their
perfection
make
up
the
especiall
part
of
our
blessed
estate
.
But
these
are
infinitely
and
unreconcileably
contrary
to
wickednesse
,
and
cannot
possibly
stand
together
.
-
Fourthly
,
Whosoever
enters
into
the
Kingdome
of
God
must
passe
through
Christ
,
who
is
the
doore
,
and
the
way
:
neither
is
it
possible
to
come
to
salvation
by
any
other
name
,
or
meanes
.
But
the
wicked
haue
nothing
in
Christ
,
no
part
or
portion
;
he
prayes
nor
for
the
world
,
but
for
the
faithfull
,
that
they
may
bee
where
hee
is
,
and
the
glory
which
God
hath
given
him
,
hee
giveth
them
:
nay
they
haue
no
faith
,
by
which
onely
they
are
entred
into
Christ
,
seing
faith
purifieth
the
heart
.
-
Lastly
,
Holinesse
is
necessarily
required
to
that
glorious
vision
of
God
,
whereby
consists
our
perfect
happines
not
onely
as
a
condition
,
but
as
that
nature
which
enableth
us
to
see
him
.
The
superiour
and
transcendent
nature
cannot
bee
perceived
by
the
inferiour
;
a
beast
may
see
the
shape
,
but
not
the
reasonable
nature
of
a
man
,
whereby
hee
farre
surmounteth
such
creatures
:
a
bodily
eye
neither
doth
nor
can
perceiue
spirituall
substances
,
not
so
much
as
the
soule
which
dwels
with
it
,
and
in
it
,
and
by
which
it
seeth
whatsoever
it
seeth
.
Now
holinesse
is
that
nature
of
God
in
man
2
Pet.
1.4
.
which
giues
him
power
to
behold
God
in
his
divine
nature
:
and
it
is
confessed
that
wicked
persons
are
altogether
void
of
holinesse
,
without
holinesse
no
man
shall
see
God
.
3.
Learne
here
not
onely
that
wicked
persons
abiding
in
the
visible
Church
,
and
making
an
hypocriticall
profession
,
shall
by
some
notable
fall
discover
themselues
,
and
be
uncased
that
all
the
world
may
know
what
they
are
,
but
the
cause
also
,
why
thus
they
fall
off
and
goe
away
;
they
are
not
planted
by
the
rivers
,
those
running
and
living
waters
which
continue
with
them
:
They
forsake
the
fountaine
of
flowing
waters
,
to
digge
themselues
pits
which
will
hold
no
water
.
Whosoever
hath
(
saith
our
Saviour
)
to
him
shall
bee
giuen
;
nay
,
hee
shall
haue
abundance
,
and
whosoever
hath
not
,
from
him
shall
be
taken
even
that
which
he
seemeth
to
haue
:
and
therefore
addes
that
caveat
,
Take
heed
how
you
heare
.
Thus
D●mas
at
length
was
discovered
2
Tim.
4.
10.
As
pits
get
in
a
little
water
in
the
time
of
raine
,
which
when
hot
weather
comes
,
is
instantly
exhausted
and
dried
up
:
so
these
men
take
in
some
of
the
word
,
but
not
the
fountaine
it selfe
,
the
whole
word
.
Necessarily
must
offences
come
●
yea
to
this
end
,
that
those
whom
God
approues
might
bee
knowne
,
Zedikiah
Ier.
37.
17.
And
that
little
which
they
receiue
of
it
,
they
doe
not
receiue
with
sincere
affection
as
the
word
of
God
,
but
keepe
themselues
free
from
it
,
where
they
list
,
yeelding
some
obedience
in
some
particulars
,
nay
indeed
not
at
all
obeying
,
but
rather
following
some
naturall
inclinations
of
restraint
put
into
them
by
God
.
Thus
doe
we
see
some
of
them
at
this
day
plainely
uncasing
themselues
,
and
professing
Christ
liue
like
beasts
.
Others
when
they
haue
for
some
sinister
ends
(
as
Demas
)
followed
the
truth
for
a
time
,
fall
cleane
off
revolting
either
to
Antichrist
,
or
to
the
world
in
covetousnesse
and
notable
profanenes
.
But
many
as
the
Iewes
in
Iohn
Baptist
,
can
for
a
time
rejoyce
in
the
Minister
and
the
word
,
while
they
are
fresh
;
or
as
Herod
,
till
they
come
crosse
of
them
;
but
being
not
planted
by
the
rivers
of
water
,
(
onely
for
some
respects
using
a
while
,
but
not
constantly
conversing
with
the
Gospell
)
in
a
short
space
they
wither
and
fall
from
their
profession
.
Faith
purifieth
the
heart
.
Every
man
that
hath
this
hope
purgeth
himselfe
,
as
hee
is
pure
.
Purge
out
therefore
the
old
leaven
,
that
yee
may
bee
a
new
lumpe
.
This
is
the
loue
of
God
to
keepe
his
commandements
.
If
any
man
loue
mee
,
hee
will
keepe
my
word
.
The
feare
of
the
Lord
is
to
hate
evill
.
Our
reason
(
if
we
would
open
the
eyes
of
it
)
would
shew
us
,
that
when
wee
trust
upon
any
for
matters
of
great
importance
,
and
haue
hung
our
hopes
upon
him
,
wee
will
set
our selues
to
please
him
,
and
will
do
nothing
which
may
kindle
his
anger
,
and
breed
disl●ke
of
us
:
that
if
we
loue
and
feare
our
Prince
,
wee
will
liue
in
his
subjection
,
and
obedience
to
his
lawes
:
that
if
our
children
loue
and
feare
us
,
they
will
obserue
what
we
commaund
,
and
deny
their
owne
wills
to
content
us
:
Now
what
pleaseth
our
Lord
?
Will
he
be
pleased
with
thousands
of
rammes
?
will
hee
be
pleased
with
saying
Lord
,
Lord
,
and
calling
our selues
his
servants
?
He
hath
shewed
thee
oh
man
,
what
is
good
in
his
sight
,
and
what
the
Lord
requireth
of
thee
;
surely
to
doe
justly
,
to
loue
mercy
,
and
to
humble
thy selfe
to
walke
with
thy
God
,
to
doe
the
will
of
thy
Father
in
heaven
:
Mat.
7.
21.
That
humble
and
subject
denying
thy selfe
,
(
that
is
)
thine
owne
wisedome
to
b●e
governed
by
his
word
,
thy
lusts
to
bee
ruled
by
his
will
,
this
is
that
which
God
delights
in
.
Now
then
,
when
men
will
fol●ow
their
owne
conceits
,
and
deceits
in
matter
of
religion
,
without
the
word
;
when
they
will
walke
after
their
owne
hearts
,
when
they
cannot
bee
brought
to
forsake
so
much
as
open
,
grosse
,
and
palpable
sinnes
,
knowne
,
and
confessed
,
but
still
walke
in
them
;
is
this
to
walke
with
God
?
or
can
any
man
who
hath
any
light
from
God
in
his
word
,
nay
from
his
owne
reason
,
not
see
here
his
wicked
and
deceitfull
heart
that
perswades
him
all
is
well
,
when
hee
is
yet
in
the
very
bond
of
iniquitie
and
gall
of
bitternesse
.
The
carelesnes
of
men
in
the
weightiest
matter
which
can
conc●rne
them
,
must
heere
be
rebuked
.
They
make
no
doubt
at
all
of
obteining
the
kingdome
of
God
:
There
is
no
question
,
they
thinke
,
and
say
,
of
all
this
;
well
:
what
is
the
ground
of
this
so
strong
confidence
?
Certainly
it
is
a
Castle
in
the
ayre
,
without
any
foundation
;
but
onely
a
presumptuous
conceit
of
an
idle
braine
:
Had
the
Spirit
planted
in
them
this
perswasion
,
the
flesh
would
lay
batterie
to
it
,
and
labour
to
weaken
it
,
objecting
an
hundred
feares
,
and
shaking
it
with
wavering
:
nay
the
Spirit
also
would
make
this
advantage
of
the
enemie
,
to
use
more
diligence
to
make
their
calling
and
election
sure
,
having
possession
keepes
all
in
his
peace
.
The
Devill
having
got
them
in
this
his
cradle
of
presumptuous
securitie
,
rockes
them
in
sleepe
of
sinne
by
this
pleasing
dreame
:
and
were
their
eyes
never
so
little
open
,
that
one
sparke
of
spirituall
light
might
enter
,
they
could
not
but
see
how
they
are
besotted
:
For
aske
them
;
Is
not
eternall
life
the
gift
of
God
?
They
cannot
deny
it
.
And
on
whom
doth
hee
bestow
it
,
but
on
his
faithfull
servants
?
And
how
doe
wee
serue
him
,
holinesse
and
righteousnesse
?
Doe
you
thus
serue
him
?
Is
swearing
,
profaning
the
Lords
day
by
doing
our
owne
will
,
neglecting
,
nay
despising
the
word
,
Sacraments
,
prayer
publike
and
private
,
are
these
any
parts
of
holinesse
?
Is
lying
,
railing
,
cursing
,
spightfull
dealing
,
stealing
,
&c.
any
part
of
righteousnesse
?
Doe
you
not
liue
in
these
or
some
of
these
sinnes
?
doe
you
keepe
your
mouth
as
with
a
bridle
?
feare
an
oath
?
detest
a
slander
as
well
as
a
slanderer
?
Doe
you
tremble
and
rejoyce
in
the
word
?
do
you
continue
in
prayer
?
&c.
Here
they
haue
no
other
refuge
,
but
those
miserable
fig-leanes
,
which
cannot
hide
their
nakednesse
.
Are
you
(
say
they
)
without
your
faults
?
wee
cannot
be
Saints
on
earth
,
&c.
To
reply
to
these
poore
shifts
.
No
man
liues
without
sinne
,
but
thousands
even
all
the
faithfull
liu●
not
in
sinne
,
they
serue
not
sinne
in
the
lusts
of
it
,
sinne
hath
not
dominion
over
them
;
they
follow
it
not
with
greedinesse
,
the
least
sin
of
infirmitie
,
even
deadnes
&
dulnesse
of
spirit
in
Gods
service
is
a
burden
intollerable
,
and
a
body
of
death
to
them
,
much
loathed
and
lamented
:
they
neither
make
a
practice
of
any
known
sinne
,
nor
defend
any
committed
:
they
excuse
not
themselues
by
others
faults
,
but
accuse
,
judge
,
and
condemn
themselues
every
houre
in
the
sight
of
God
and
men
also
when
there
is
just
occasion
.
Vnderstand
then
thou
vaine
man
,
that
the
God
of
glory
openeth
his
kingdome
to
those
,
seeke
glory
by
continuance
in
well-doing
,
howsoever
they
are
weake
and
imperfect
:
but
to
those
that
disobey
the
truth
,
and
obey
unrighteousnesse
,
shall
be
indignation
and
wrath
.
And
know
there
is
as
much
difference
betweene
thee
and
many
Christians
,
in
whom
there
is
y●t
much
remainder
of
sinne
,
as
betweene
a
day
in
which
are
many
clouds
,
and
night
where
there
is
never
a
starre
:
betweene
life
in
an
Infant
,
yet
weake
,
and
death
in
a
rotten
carkasse
.
Againe
;
canst
thou
not
be
a
Saint
?
but
know
that
God
giveth
this
glory
to
none
but
Saints
.
It
is
the
inheritance
of
the
Saints
,
Colos.
1.
12.
None
shall
see
God
without
sanctitie
.
Heb.
12.
14.
All
the
members
of
Christs
Church
are
sanctified
,
and
Saints
,
1
Cor.
1.
2.
Thou
art
not
chosen
to
salvation
but
through
the
sanctification
of
the
Spirit
.
2.
Thes.
2.
13.
and
elected
to
the
portion
of
sanctitie
,
befor●
the
inheritance
of
glorie
.
Ephe.
1.
4.
Oh
,
but
the
mercie
of
God
is
infinite
;
True
:
But
alas
!
what
claime
hast
thou
to
his
mercy
,
who
goest
on
still
in
wickednesse
,
and
wilt
not
bee
reclaimed
?
Those
that
feare
the
Lord
,
mercie
embraceth
them
on
every
side
:
but
those
that
provoke
God
with
their
vanities
,
forsake
their
mercie
.
Io●a.
2.
8.
Proposition
4.
The
words
haue
before
beene
sufficiently
unfolded
.
The
proofe
is
also
plaine
,
and
very
often
repeated
.
The
grounds
likewise
haue
before
beene
delivered
;
Though
God
prolongs
a
sinners
dayes
,
yet
it
shall
not
be
well
with
the
wicked
,
he
shall
be
like
a
shadow
because
he
feareth
not
before
God
.
Rehoboam
,
Iehoram
,
Ahaz
,
Manasseh
,
and
such
other
?
When
the
tenne
Tribes
fell
away
from
the
true
worship
of
God
,
and
polluted
themselues
with
the
Idols
of
Ieroboam
;
marke
how
the
Lord
followed
them
with
continuall
scourges
,
grievous
troubles
and
afflictions
,
untill
they
were
utterly
consumed
.
Doe
but
compare
1
Chron.
21.5
.
with
1
King
.
20.
15.
And
how
easily
shall
wee
there
see
,
how
the
body
of
this
people
strucken
by
God
with
an
hectike
fever
,
or
consumption
,
languished
and
decreased
,
and
at
length
became
a
very
small
and
poore
people
.
And
no
marvaile
if
they
soone
decayed
,
for
in
one
battell
against
Iudah
they
lost
fiue
hundred
thousand
chosen
men
.
For
1.
Prosperitie
consisteth
not
(
as
wee
haue
seene
)
in
any
particular
successe
of
some
one
,
or
m●re
ends
;
but
of
that
generall
end
of
all
our
particular
actions
:
and
maine
scope
of
all
our
endeavours
:
which
if
it
bee
frustrate
,
makes
us
the
more
unhappy
.
For
the
more
wee
haue
prospered
in
some
intentions
,
and
so
now
accounted
our selues
certaine
,
and
almost
in
possession
of
our
wishes
,
the
more
griefe
will
ensue
,
when
wee
see
our selues
(
contrary
to
our
hopes
and
expectation
)
carried
backe
againe
,
and
now
farther
off
then
at
first
.
Now
we
know
that
blessednesse
is
the
supreame
end
of
all
our
labours
;
which
no
wicked
man
can
possibly
obtain
,
as
being
neither
to
be
obtained
in
this
life
,
where
the
best
estate
of
man
is
full
of
vanitie
(
Psal.
39.
5.
)
and
much
vexation
:
and
lesse
in
the
other
life
,
where
they
haue
no
hope
.
2.
Prosperitie
and
successe
cannot
but
in
reason
proceed
from
one
of
these
originals
,
either
God
,
Fortune
,
or
our
owne
wit
and
counsell
:
Now
for
the
counsels
of
men
the
Lord
evidently
and
frequently
witnesseth
,
the
foote
of
wicked
Counsellours
is
taken
in
their
owne
net
,
and
are
snared
in
the
workes
of
their
owne
hands
:
when
they
haue
conceived
mischiefe
,
and
traveld
with
iniquitie
,
they
bring
forth
a
lie
:
for
hee
thinkes
to
intrap
others
,
but
he
falleth
into
the
ditch
and
pit
which
himselfe
hath
made
,
and
his
mischiefe
returnes
upon
his
owne
head
.
As
for
that
Idol
and
vaine
name
of
Fortune
,
reason
will
hisse
it
out
of
the
stage
of
the
world
,
and
all
action
.
God
then
onely
giues
successe
and
prosperitie
,
who
hating
the
wicked
,
will
not
,
nor
indeed
can
suffer
them
to
prosper
;
howsoever
he
may
in
his
infinite
wisedome
giue
them
leaue
to
enjoy
some
successe
in
their
affaires
,
to
their
destruction
and
his
glorie
.
3.
Lastly
,
reason
can
see
the
unhappinesse
of
those
,
who
having
restlesse
designes
and
projects
all
their
day●s
,
at
the
end
of
their
liues
cannot
but
see
all
their
labour
vaine
and
frustrate
.
The
treasures
of
wickednesse
profit
nothing
.
It
will
not
bee
unfit
to
insert
here
that
discourse
of
Cineas
an
heathen
Oratour
.
For
when
Pyrrhus
King
of
Epirus
was
sollicited
by
some
people
of
Italie
,
to
bee
the
head
of
their
league
against
the
Romanes
,
while
hee
sate
musing
on
these
affaires
,
Cineas
his
gr●at
Favourite
came
in
upon
him
,
and
desiring
to
bee
acquainted
with
his
thoughts
,
to
which
he
was
never
made
a
stranger
:
Pyrrhus
giues
him
notice
of
this
embassage
,
and
yet
his
purpose
was
to
joyne
with
this
people
against
the
Romanes
,
and
doubted
not
but
to
preuaile
.
The
Oratour
demaunds
if
he
should
haue
the
better
,
what
would
hee
doe
then
;
He
answered
,
that
then
Sicilie
,
and
Sardinia
would
bee
soone
at
his
commaund
.
The
other
consented
,
but
still
ask●d
,
what
then
should
be
done
;
Hereplies
,
that
th●n
Africke
could
not
hold
out
,
but
might
easily
be
conquered
.
But
Cineas
still
pursues
him
with
the
old
question
,
what
he
would
doe
then
;
He
againe
answered
,
that
when
all
these
Countries
were
subdued
,
Graecia
would
soone
bee
brought
under
his
yoke
.
But
being
againe
demaunded
what
he
purposed
to
doe
then
,
he
apprehending
the
Oratours
intention
and
smiling
replied
;
Then
Cineas
,
we
will
rest
and
be
merrie
.
The
Oratour
wisely
answered
,
that
may
you
do
now
,
without
all
this
danger
,
&
trouble
to
your selfe
and
others
.
Certainely
this
Heathen
by
the
light
of
reason
easily
saw
,
and
excellently
taught
the
miserable
folly
of
wicked
men
,
who
projecting
beyond
the
Moone
,
and
vexing
themselues
and
thousands
others
by
their
wicked
ent●rprises
,
at
length
with
long
fishing
catch
a
frogge
,
and
attaine
no
more
,
then
what
they
might
haue
long
before
enjoyed
,
with
lesse
labour
and
trouble
to
themselues
and
others
.
The
wicked
are
like
the
raging
sea
,
that
cannot
rest
,
and
yet
when
his
breath
departeth
,
and
he
returneth
to
his
earth
,
(
if
not
before
)
all
his
thoughts
perish
.
2.
All
the
policies
,
wisest
counsels
,
and
subtill
devises
of
men
,
if
they
are
not
squared
out
according
to
the
rule
of
Gods
wisedome
in
the
word
,
are
very
foolishnes
,
and
nothing
else
but
idle
dreames
of
a
sottish
braine
;
your
turning
of
devises
shall
it
not
bee
esteemed
as
the
potters
clay
.
The
wisedome
of
this
world
is
foolishnesse
with
God
.
A
man
cannot
be
established
by
wickednes
.
-
First
,
in
all
motions
the
third
followes
the
second
,
and
the
second
the
first
:
And
in
the
heavenly
revolutions
,
though
the
sphears
of
the
starres
in
their
proper
motion
bend
from
west
to
east
,
yet
because
the
first
mover
is
swiftly
carried
from
east
to
west
,
these
also
being
drawn
along
by
it
in
their
daily
motion
,
proceed
from
east
to
west
,
though
in
their
yeerely
motion
they
are
moved
contrary
:
so
howsoever
the
hearts
of
men
,
being
prone
to
all
wickednesse
,
in
their
own
intentions
are
inclinable
to
all
mischiefe
,
yet
because
the
most
just
God
sits
at
the
sterne
,
and
directs
all
the
enterprises
of
all
creatures
,
and
carries
all
their
actions
to
his
owne
ends
,
hence
is
it
,
that
they
cannot
accomplish
their
owne
purposes
,
nor
bring
their
devises
to
effect
.
-
Secondly
;
Certaine
is
it
that
the
Iudge
of
all
the
world
cannot
doe
any
thing
unjustly
,
nor
suffer
evill
;
there
is
no
understanding
or
counsell
against
the
Lord
,
therfore
though
many
devises
are
in
the
heart
of
man
,
yet
Gods
counsell
shall
stand
.
And
it
is
ce●taine
that
God
resisteth
the
●roud
,
1
Pet.
5.
5.
musters
all
his
forces
,
and
stands
in
battle-array
against
them
,
as
it
is
in
the
originall
:
see
also
Esay
8.
9.
10.
and
Psal.
9.
15.
16●
especially
Psal.
33.
10.
11.
when
all
the
world
,
Princes
,
and
people
banded
themselues
,
and
assembled
against
the
Lord
and
against
his
Christ
,
the
Lord
derided
all
their
counsell
,
broke
all
their
opposition
,
set
up
his
King
upon
Sion
:
not
by
an
armie
,
or
by
strength
,
but
by
his
Spirit
,
choosing
the
foolish
,
and
weake
things
,
-
Thirdly
:
As
is
the
s●ed
,
such
must
bee
the
fruit
;
if
then
the
counsell
bee
evill
,
the
effect
and
successe
of
it
cannot
bee
good
to
any
,
and
commonly
is
worst
to
him
that
conceiues
it
.
Hee
that
sowes
to
the
flesh
,
shall
of
the
flesh
reape
corruption
.
They
that
sow
the
wind
,
shall
reape
the
whirl
wind
:
so
that
even
the
experience
of
all
men
hath
brought
it
to
a
proverbe
,
Evill
counsell
heapes
most
evill
on
the
Counsellour
.
Witnesse
that
infamous
conspiracie
of
Papists
,
the
most
bloody
,
craftie
,
malicious
,
and
every
way
devillish
counsell
that
ever
the
world
heard
,
which
though
so
long
carried
with
admirable
secresie
amongst
so
many
,
yet
was
the
ruine
of
the
Complotters
,
and
the
everlasting
shame
of
that
Satanicall
Synagogue
:
who
haue
in
an
high
measure
justified
it
,
in
canonizing
an
hand
so
died
in
bloud
,
and
so
deepe
in
this
savage
enterprise
,
and
haue
fitted
a
strawie
Saint
to
a
religion
of
stubble
;
yet
thus
farre
may
hee
well
bee
called
a
Martyr
,
that
he
is
,
and
ever
shall
bee
a
witnesse
to
this
truth
,
namely
,
that
the
whore
of
Rome
is
bloodie
,
impudent
,
and
ashamed
of
nothing
;
and
how
well
Antichrist
agrees
with
Satan
,
who
was
a
murtherer
from
the
beginning
.
3.
Learn
here
what
is
prosperitie
which
men
so
eagerly
pursue
and
hunt
after
:
1.
Therefore
it
doth
not
consist
in
temporal
things
;
were
all
the
blessings
of
this
life
heaped
upon
one
person
,
&
grace
denied
him
,
though
he
shall
go
on
in
this
estate
till
hee
went
out
into
another
world
,
hee
cannot
be
truely
accounted
a
prosperous
man
;
all
in
all
;
but
hee
that
is
not
in
Christ
,
is
in
want
of
al
things
;
everything
being
but
a
snare
to
him
,
see
Psal.
69.
22.
Ioseph
indeed
was
a
prosperous
or
luckie
man
,
because
first
his
soule
was
knit
to
God
,
a●d
so
God
blessed
him
in
other
things
.
Surely
he
that
enjoyeth
Christ
,
all
other
things
make
up
his
prosperitie
,
even
povertie
and
any
evill
of
this
life
.
2.
That
pride
of
men
preferring
their
owne
wits
before
Gods
wisedome
must
be
reproved
;
Looke
to
all
kinds
of
people
,
wee
shall
soone
perceiue
this
Atheisme
in
contempt
of
Gods
counsell
and
wis●dome
,
to
be
spread
over
all
sorts
,
as
Statesmen
who
frame
their
policies
according
to
the
rule
of
that
wretched
Machiavell
,
and
count
it
a
silly
thing
to
take
their
direction
from
God
in
his
word
,
or
from
the
practice
,
rules
,
or
axioms
of
state
,
delivered
there
in
the
examples
of
David
,
Salomon
,
&c.
to
whose
counsels
if
we
should
compare
the
policies
of
this
age
,
they
will
easily
appeare
,
especially
in
the
successe
,
to
bee
but
apish
toyes
,
and
even
ridiculous
shadowes
of
policie
.
Who
could
thinke
it
possible
,
that
men
professing
Christianitie
,
should
refuse
to
take
advice
from
Christ
in
his
wo●d
,
and
should
follow
the
practice
and
rules
of
Master
Nic.
Machiavell
?
If
wee
looke
to
Schollers
,
even
those
who
haue
given
up
their
names
to
Christ
in
the
Ministerie
,
how
many
shall
we
see
drowned
in
humane
learning
?
But
howsoever
no
man
will
d●ny
that
helpes
of
the
tongues
,
art
,
and
such
studies
may
be
,
and
are
in
their
measure
very
profitable
and
needfull
;
yet
that
these
should
take
up
not
onely
the
greatest
time
in
the
studie
,
but
all
the
pulpit
,
is
so
absurd
in
reason
,
but
especially
such
a
paradoxe
in
divinitie
;
and
aboue
all
,
such
a
dishonour
to
the
Spirit
,
that
certainely
it
discovers
much
Atheisme
,
and
contempt
of
Gods
wisedome
.
For
even
among
us
(
to
reserue
their
place
for
the
Papists
)
the
infinite
and
ambitious
allegations
of
Fathers
,
Schoole-men
,
Rabbies
,
Poets
,
and
all
manner
of
humane
testimonies
,
and
especially
with
all
this
,
the
rare
and
thinne
citation
of
the
word
,
shewes
at
the
best
much
foolish
ostentation
,
and
little
desire
of
setting
up
the
crosse
of
Christ
in
the
hearts
of
the
hearers
:
certainely
hee
is
blind
and
hath
little
experience
,
who
hath
not
observed
that
studies
of
Divines
entred
upon
Schoole-men
especially
,
and
other
humane
(
though
Ecclesiasticall
)
Authors
,
but
without
any
constant
meditation
in
the
word
,
and
a
ground
taken
from
thence
,
hath
beene
the
Mother
and
Nurse
of
so
much
errour
,
Poperie
,
Arminianisme
,
and
such
sects
.
Thus
is
it
with
the
meaner
sciences
.
Every
Tradesman
hath
his
mysteries
,
so
contrary
to
the
mysterie
of
godlinesse
,
that
every
one
may
see
there
is
a
generall
departure
from
God
and
his
wisedome
;
and
everie
idle
braine
preferres
his
owne
wit
as
a
better
helpe
to
prosper
,
then
the
rule
of
God
.
This
folly
is
the
more
sottish
,
because
none
of
them
dare
deny
,
but
that
God
is
more
wise
then
man
,
that
his
providence
is
over
all
to
reward
every
man
according
to
his
workes
.
gathering
treasures
by
a
deceitfull
tongue
,
or
any
other
evill
meanes
,
is
vanitie
tossed
to
and
fro
by
them
that
seeke
death
.
Arme
thy selfe
against
worldly
and
fleshly
wisedome
,
by
a
serious
and
frequent
meditation
;
Seeke
first
the
kingdome
of
God
and
his
righteousnesse
,
and
all
these
things
shall
bee
added
unto
you
.
Godlinesse
is
profitable
unto
all
things
,
having
the
promise
of
the
life
that
now
is
,
and
that
is
to
come
.
2.
Remember
the
infinite
wisedome
and
providence
of
God
,
who
cannot
but
compasse
his
ends
.
3.
The
actiue
power
of
the
Almightie
,
doth
whatsoever
hee
will
in
heaven
and
earth
.
Heaven
and
earth
shall
passe
,
but
not
one
word
that
hee
hath
spoken
.
Proposition
5.
In
the
second
part
of
this
verse
,
the
Prophet
sets
downe
the
cursed
estate
of
the
wicked
,
by
a
plaine
but
excellent
comparison
of
chaffe
,
driven
with
the
winde
,
where
the
proposition
is
evident
,
namely
;
For
opening
the
words
,
consider
what
is
this
chaffe
,
and
what
is
the
resemblance
betweene
the
chaffe
and
the
wicked
,
and
also
what
answers
in
this
comparison
to
the
winde
.
1.
This
word
chaffe
doth
not
signifie
the
huske
covering
the
graine
,
of
which
though
there
is
not
much
,
yet
is
some
use
;
but
that
dust
,
which
by
beating
of
the
corne
rises
from
the
chaffe
,
those
a●omes
(
as
we
may
call
them
)
or
motes
of
the
chaffe
,
which
are
altogether
unprofitable
,
and
which
we
fan
out
and
cast
away
.
2.
But
what
is
the
resemblance
betweene
them
?
Not
to
be
curious
.
1.
The
chaffe
groweth
up
in
the
same
field
,
and
is
brought
home
into
the
same
barne
with
the
wheat
:
so
wicked
hypocrites
are
in
the
same
visible
Church
,
and
are
mingled
in
the
Congregation
of
the
Saints
.
2.
The
chaffe
and
wheat
are
both
beaten
with
the
same
flaile
,
and
the
wheat
purged
by
it
,
but
the
chaffe
turned
into
dust
and
filth
:
so
the
wicked
and
saithfull
are
partakers
of
the
same
gracious
word
,
and
rods
;
and
the
Saints
are
indeed
refined
,
and
clensed
by
it
,
the
wicked
grow
worse
and
worse
.
3.
This
chaffe-dust
is
profitable
no
way
,
noysome
many
wayes
;
it
hurts
our
eyes
,
spreads
our
garments
with
filth
:
thus
there
is
no
good
to
be
reaped
from
wicked
persons
,
but
much
hurt
:
they
will
hinder
us
in
our
light
,
they
will
draw
us
to
defile
our
garments
.
4.
Every
Husbandman
will
separate
in
his
time
the
chaffe
from
the
wheat
:
so
will
Christ
make
a
separation
betweene
the
Goats
and
the
sheepe
.
5.
Lastly
,
in
that
separation
the
chaffe
is
destroyed
and
consumed
;
so
in
that
day
of
the
Lord
the
wicked
shall
bee
burned
with
unquenchable
fire
.
3.
The
winde
in
this
similitude
is
compared
to
the
judgements
of
God
,
either
in
this
,
or
in
the
other
life
:
in
this
,
afflictions
and
troubles
without
and
within
;
in
the
other
,
their
finall
condemnation
.
So
that
the
sense
is
;
Howsoever
wicked
men
are
in
the
Church
,
partakers
of
the
same
ordinances
of
God
,
yet
receiue
they
no
profit
by
them
,
but
become
altogether
unprofitable
&
noysome
,
therefore
God
will
in
his
time
separate
them
,
&
cast
them
into
utter
perdition
of
body
and
soule
.
God
;
Hee
seeth
not
as
man
seeth
,
but
beholdes
the
heart
;
which
is
highly
esteemed
by
man
is
despised
by
God
.
2.
In
the
Prophet
;
his
knowledge
gotten
in
the
Sanctuarie
,
which
we
haue
so
often
mentioned
.
1.
Heere
wee
learne
that
a
wicked
man
,
or
woman
is
profitable
for
nothing
,
but
many
wayes
noysome
to
all
,
and
in
all
respects
.
To
that
end
here
compared
by
the
Spirit
to
chaffe
,
or
dust
of
chaffe
,
so
in
that
whole
chapter
Ezekiel
resembled
to
the
wood
of
an
unfruitfull
vine
,
which
cannot
so
much
as
make
a
pin
to
hang
up
any
vessel
:
and
by
our
Saviour
to
a
tree
that
bringing
no
fruit
,
cumbers
the
ground
.
They
are
altogether
unprofitable
Rom.
3
12.
In
respect
of
God
they
bring
to
him
nothing
but
dishonour
.
Ezek.
36.
20.
Rom.
2.
24.
In
respect
of
any
country
,
they
are
the
very
banes
of
common
wealths
;
not
onely
by
infecting
whole
countries
with
corrupt
manners
,
as
scabby
sheepe
,
but
plucking
the
wrath
of
God
upon
it
.
Ier.
5.7.9
.
Thus
wicked
Princes
,
and
namely
,
Ieroboam
brought
infinite
plagues
upon
that
people
.
Sin
and
wickednesse
is
that
which
most
aviles
,
and
debases
a
man
in
the
eye
of
God
:
neither
indeed
is
there
any
thing
,
which
iustly
breedes
,
and
bringes
contempt
upon
a
man
but
sin
,
neither
any
man
,
or
creature
so
base
,
and
contemptible
as
a
sinfull
,
and
wicked
creature
.
Looke
as
brasse
,
or
copper
mingled
with
gold
,
tinne
,
or
leade
with
silver
makes
it
base
,
so
that
it
is
reiected
,
and
will
not
goe
currant
:
so
doth
the
wickednesse
of
a
man
,
or
nation
:
see
.
Ier.
6.28
.
29.
30.
Ezek.
22.
18.
Psal.
119.
119.
They
are
reprobate
silver
,
brasse
,
tinne
drosse
.
Nay
even
holy
men
(
how
much
more
the
most
holy
God
)
can
account
wicked
men
vile
,
and
despise
them
in
that
respect
.
Psal.
15.4
.
Hence
are
they
called
Bastards
.
Heb.
12.
8.
and
continually
compared
to
the
most
abject
,
and
loathsome
creatures
.
To
dogs
,
and
swine
2.
Pet.
2.22
.
to
Serpents
Psal.
58.4
.
their
heart
to
a
raging
sea
,
foaming
out
mire
.
Esa.
57.
20
their
throat
is
an
open
sepulchre
belching
out
stinke
,
and
rottennesse
:
Psal.
5.
9.
Nay
indeede
to
very
dung
.
Mal.
2.
3.
and
meere
corruption
Psal.
5.
9.
Evident
reason
will
further
confesse
,
and
confirme
this
truth
For
basenesse
is
nothing
else
but
a
degeneration
,
or
fall
from
that
excellencie
,
which
is
natiue
to
any
creature
.
Thus
coynes
are
said
to
be
embased
:
or
men
when
they
are
cast
downe
from
any
dignitie
,
or
honour
,
which
formerly
they
enioyed
.
Now
wicked
men
are
wholy
degenerate
from
that
exellencie
of
their
creation
,
being
borne
Sonnes
of
God
,
and
deiected
themselves
under
not
onely
other
creatures
,
but
the
basest
of
creatures
,
Satan
,
and
worse
then
any
creature
,
Sinne
it selfe
:
being
once
the
rulers
over
all
the
creatures
,
and
now
become
vassals
to
their
owne
filthy
,
and
noysome
lusts
.
In
which
regarde
it
is
manifest
,
that
every
creature
(
the
wicked
Spirits
onely
excepted
)
is
far
more
noble
then
a
wicked
man
.
Certainely
in
the
●oad
,
and
Serpent
,
there
remaines
yet
that
sense
and
life
in
which
they
were
created
:
But
man
is
altogether
dead
and
rotten
,
in
respect
of
that
life
of
grace
,
in
which
he
was
made
,
having
lost
not
onely
the
noble
sense
of
spirituall
seeing
,
but
that
necessary
sense
also
of
feeling
:
altogether
senselesse
in
that
life
of
holinesse
,
in
which
he
was
formed
at
first
,
and
conformed
to
God
.
2.
No
circumstantiall
accident
,
or
qualitie
,
but
such
as
are
inherent
can
debase
,
or
vilifie
any
substance
.
Gold
were
it
covered
all
over
with
durt
,
not
the
lesse
precious
:
but
any
mixture
of
baser
mettall
makes
it
of
lesse
worth
.
Thus
neither
povertie
,
contempt
of
men
,
weaknes
of
body
,
are
any
iust
causes
of
despising
,
in
all
which
estates
we
reade
of
heathens
honourable
in
the
eyes
of
their
coaevals
,
and
many
Christians
glorious
in
the
eyes
of
God
,
and
men
:
But
sinne
being
once
rooted
in
man
,
is
such
an
inherent
qualitie
,
as
eats
out
of
him
whatsoever
is
perfectly
good
,
as
holines
:
perverting
the
best
natures
to
most
evill
;
It
strips
the
body
of
that
glory
,
and
maiesticall
beautie
in
which
it
was
framed
,
and
covers
it
with
shamfull
nakednes
.
It
robs
the
soule
of
all
those
glorious
endowments
,
with
which
it
was
gorgeously
apparelled
by
the
Creatour
,
and
brings
upon
it
a
most
miserable
povertie
,
and
loathsome
deformitie
.
Certainely
as
wilfull
rebellion
against
an
earthly
Prince
,
taints
the
blood
,
and
abases
the
whole
stocke
,
making
them
of
noble
vile
,
of
rich
poore
,
so
that
they
instantly
lose
all
civill
priviledge
,
and
preferment
,
so
the
treason
,
and
rebellion
against
the
King
of
heaven
by
sinne
,
casteth
man
downe
from
that
height
of
dignitie
,
which
he
enioyed
in
his
service
,
and
onely
by
his
favour
,
to
the
lowest
,
and
basest
degree
of
all
the
creatures
.
Howsoever
wicked
men
may
flourish
in
the
eyes
of
carnall
persons
,
and
even
reigne
upon
●arth
in
an
outward
false
prosperitie
:
howsoever
they
are
so
mingled
in
the
church
,
that
they
cannot
(
many
times
)
be
discerned
by
man
;
yet
the
judgments
of
God
will
surely
finde
,
and
single
them
out
,
and
bring
them
in
due
time
to
utter
confusion
.
This
is
here
somewhat
darkly
in
a
comparison
,
but
very
strongly
confirmed
,
when
they
are
resmbled
to
chaffe
before
the
wind
:
for
as
the
dust
of
chaff●
lies
safely
with
the
good
graine
,
while
it
is
not
mov●d
and
stirred
,
but
wh●n
it
is
fanned
,
or
the
winde
let
in
,
it
presently
is
scattered
and
pe●isheth
:
so
the
wicked
in
the
day
of
peace
,
till
the
Lord
arise●h
to
judgment
,
lie
secure
,
and
seeme
to
prosper
,
but
when
the
Lord
takes
his
fanne
into
his
hand
,
and
purgeth
his
floore
,
how
suddenly
are
they
consumed
?
Read
Ier.
30.
23.
24.
Amos
9.
9.
10.
Esay
41.
15.
16.
Hosea
13.
3.
Psal.
92●6
.
7
.
and
140.
11.
Looke
as
dogges
pursuing
an
Hare
,
or
Deere
,
follow
incessantly
,
and
though
they
flie
from
one
starting
hole
to
another
,
yet
never
giue
over
till
they
take
and
destroy
them
:
so
shall
the
judgements
of
God
pursue
the
wicked
,
&
though
they
seeme
to
escape
some
evils
,
yet
shall
they
certainely
bee
followed
till
they
are
utterly
consumed
.
Thus
when
Ahab
had
sold
himself●
to
doe
wickedly
;
first
a
long
drouth
and
famine
findes
him
out
,
starts
,
and
pursues
him
:
when
he
had
escaped
that
,
the
sword
followes
him
:
when
there
through
the
mercie
and
long
suffering
of
God
calling
to
repentance
,
hee
had
gotten
the
better
,
and
now
by
wicked
policie
had
setled
his
kingdome
,
and
made
way
to
his
tyrannie
in
the
bloud
of
Naboth
,
the
fearefull
threatnings
of
God
overtake
him
,
and
fill
his
soule
with
fright
and
horrour
:
when
hee
now
through
a
fained
repentance
had
winded
out
of
that
miserie
,
yet
the
vengeance
of
God
so
closely
hunted
him
,
that
in
spight
of
all
warnings
,
he
falls
by
the
sword
of
the
Syrians
,
the
dogges
licke
up
his
bloud
,
and
eate
up
all
his
familie
.
Thus
Iehoram
sonne
of
Iehosaphat
(
2
Chron.
21.
)
being
a
wicked
King
,
is
first
put
up
by
the
Edomites
,
then
hunted
by
the
Arabians
,
lost
his
goods
,
his
sonnes
,
his
wiues
:
lastly
a
sore
and
tedious
disease
overtakes
him
,
and
at
length
pulls
out
his
very
guts
with
grievous
torments
:
and
the
reason
(
a
most
necessary
and
infallible
cause
of
this
effect
)
is
that
justice
and
office
of
God
,
being
Iudge
of
all
the
world
.
word
,
Sacraments
,
rods
in
afflictions
;
but
the
chaffe
and
wheat
are
beaten
and
sifted
together
.
But
therefore
passing
by
such
common
workes
,
which
agree
as
well
to
the
reprobate
as
to
the
godly
,
examine
and
try
how
these
ordinary
meanes
worke
upon
thee
,
and
what
effect
thou
seest
proceed
from
them
.
The
flaile
beats
out
the
corne
,
and
the
fanne
purifies
it
:
if
then
thou
art
one
of
those
,
whom
that
great
Husband-man
will
gather
into
his
Granaries
,
the
word
of
God
shall
separate
thee
from
the
heap
of
worldly
men
;
and
it
,
together
with
the
fatherly
chastisements
of
God
,
shall
continually
purge
and
clense
thy
heart
from
the
sinfull
drosse
which
is
in
it
.
If
then
thou
findest
the
word
,
and
these
rods
thus
to
worke
on
thee
,
thou
art
safe
:
Dost
thou
then
every
day
see
more
cause
of
dislike
in
thy selfe
,
in
thy
wayes
?
learnest
to
abhorre
thy selfe
,
denie
thy self
,
judge
thy selfe
?
Do
those
chastisements
of
God
weane
thy
heart
from
the
vanities
of
this
life
,
and
the
flatteries
of
this
world
?
so
that
thou
accountest
all
things
dung
in
comparison
of
the
knowledge
of
Christ
,
his
death
and
resurrection
working
in
thee
the
death
of
sinne
,
and
life
of
grace
.
These
are
good
signes
of
life
and
health
:
when
the
wind
blowes
,
dost
thou
not
fli●
out
of
the
floore
,
and
embracest
the
world
?
Looke
to
thy selfe
,
and
bee
not
deceived
with
th●se
ordinarie
notes
common
to
good
and
bad
.
1.
Those
are
here
cen●ured
,
that
choose
rather
to
bee
the
dust
of
chaffe
,
then
the
corne
:
and
will
not
bee
perswaded
to
come
out
of
that
cursed
condition
.
How
many
are
there
who
flatter
themselues
in
their
wayes
,
untill
their
abominable
wickednesse
be
found
out
by
the
judgements
of
God
?
They
giue
up
their
hearts
to
the
world
,
follow
the
sinfull
profits
and
pleasures
of
it
,
and
will
not
be
perswaded
to
delight
in
the
word
of
God
,
or
the
good
way
pointed
out
by
that
word
;
as
long
as
they
feele
not
the
curse
,
(
and
alas
how
should
they
feele
,
being
past
all
feeling
?
)
they
despise
the
threatnings
of
God
,
and
lie
downe
in
their
mire
,
which
not
onely
fills
them
with
filth
,
and
prepares
them
to
endlesse
miserie
,
but
defiles
the
land
,
and
brings
a
curse
upon
all
that
are
neere
them
.
2.
Those
that
cannot
bee
intreated
to
separate
themselues
from
such
companie
,
wher
not
only
it
is
impossible
to
receiue
any
profit
or
good
,
but
where
they
shall
surely
smart
with
them
.
When
they
heare
the
warning
of
Gods
Spirit
,
Depart
from
the
foolish
man
,
when
thou
perceivest
not
in
him
the
lippes
of
knowledge
,
they
are
deafe
and
stop
their
eares
.
Thus
wee
see
many
ignorant
soules
continue
in
Babylon
,
till
they
partake
of
her
plagues
,
and
bring
an
old
house
(
as
we
say
,
and
they
felt
)
upon
their
heads
.
And
many
simple
people
frequent
idolatrous
houses
,
of
Papists
,
till
at
length
by
Gods
just
judgement
they
are
snared
.
Will
men
yeeld
to
the
voice
of
God
,
Keepe
not
companie
with
drunkards
?
Doe
they
presently
obey
the
heavenly
warning
?
doe
they
not
despise
these
admonitions
not
of
man
but
of
God
;
aske
them
,
what
profit
haue
you
by
such
companie
?
what
credit
?
doe
you
not
sometimes
fall
into
many
inconveniences
temporall
and
spirituall
by
this
societie
?
Can
you
bee
in
the
fellowship
of
the
Saints
,
and
of
God
through
Christ
,
when
thus
your
heart
cleaveth
to
wicked
sinfull
persons
?
Haue
you
any
right
to
that
holy
Hill
,
when
you
make
much
of
a
man
vile
,
unprofitable
,
and
noysome
,
and
the
righteous
is
contemned
in
thine
eyes
?
Psal.
15.
4.
nothing
awakes
them
.
3.
That
stiffe
unbeliefe
of
heart
resisting
this
evident
truth
,
and
resolving
to
giue
no
credit
to
it
:
when
wee
heare
the
Wisedome
of
God
witnesse
to
us
,
the
righteous
man
is
more
excellent
then
his
neighbour
:
doe
we
seale
to
this
testimonie
,
that
it
is
true
?
when
we
heare
the
Lord
speake
so
contemptuously
of
wicked
persons
,
that
they
are
dogges
,
swine
,
drosse
,
filth
,
corruption
;
doe
our
hearts
answer
,
truth
Lord
,
and
humbling
our
soules
with
that
Cananite
,
confesse
our selues
no
better
in
nature
,
so
abhorre
our
owne
filthinesse
,
and
uncessantly
blesse
that
glorious
Saviour
,
who
hath
washed
,
clensed
,
and
changed
us
to
his
glorious
image
?
Oh!
how
few
stand
thus
affected
?
witnesse
our
common
behaviour
:
for
are
we
downe
the
winde
,
streightned
in
a
low
,
base
,
and
despicable
condition
,
and
are
there
any
meanes
offered
to
rise
,
and
prefer
ourselues
?
who
doth
not
instantly
apprehend
and
pursue
them
,
be
they
difficult
,
be
they
dangerous
,
be
they
almost
desperate
,
venturing
our
liues
by
sea
,
by
land
to
attain
to
a
better
estate
,
though
in
hope
onely
?
wee
will
often
put
our
liues
in
venture
,
when
our
hopes
are
but
in
peradventure
.
Are
we
now
got
up
unto
some
comfortable
or
honourable
place
?
doe
we
know
that
by
want
of
such
or
such
observances
we
shall
quickly
fall
againe
;
but
stand
and
increase
by
performance
of
some
no
hard
service
:
who
neglects
it
?
What
Farmer
obserues
not
a
good
Land-lord
?
what
Courtier
doubles
not
his
diligence
to
a
bountifull
Prince
;
that
he
may
still
enjoy
his
favour
?
But
now
turne
your
eie
upon
the
behaviour
of
Christians
;
the
Lord
tells
us
,
thou
art
as
base
in
thy
nature
as
the
earth
thou
treadest
on
,
as
the
dung
thou
scornest
to
tread
on
:
it
is
sinne
makes
thee
thus
base
and
abject
.
Desirest
thou
the
true
honour
and
dignitie
of
my
kingdome
?
know
they
certainely
attaine
,
that
constantly
seeke
it
:
If
by
continuance
in
well-doing
thou
seekest
glory
,
honour
,
and
immortalitie
,
thou
shalt
reape
eternall
life
.
To
every
one
that
doth
good
,
shall
bee
honour
and
glory
:
but
to
the
contentious
,
and
disobedient
to
the
truth
,
Now
when
so
gracious
meanes
are
offered
,
who
takes
hold
of
them
?
who
giues
up
his
soule
to
obedience
of
this
truth
?
who
withdrawes
his
heart
from
the
subjection
of
sinne
?
by
this
wee
manifest
our
grosse
unbeliefe
and
contempt
of
God
,
and
his
word
.
4.
The
cursed
securitie
of
our
sluggish
nature
never
trembling
at
the
judgements
of
God
denounced
in
his
word
,
till
they
over-take
and
attach
vs
.
Is
God
gracious
?
Psalme
I.
Verse
V.
Therefore
the
ungodly
shall
not
stand
in
the
judgement
,
nor
sinners
in
the
congregation
of
the
righteous
.
HEEre
the
Prophet
further
aggravates
the
cursed
estate
of
wicked
persons
,
by
a
double
consequent
certainely
attending
them
.
1.
They
shall
not
stand
in
the
judgement
.
2.
They
shall
not
stand
in
the
congregation
of
the
righteous
.
Whence
arises
this
conclusion
.
The
ungodly
shall
not
stand
in
the
judgement
.
Little
explication
shall
need
:
who
were
the
ungodly
was
before
opened
:
The
word
strictly
taken
is
confined
to
the
breach
of
the
first
table
;
and
in
this
place
,
though
I
would
not
absolutely
restraine
it
to
that
sense
,
yet
it
is
very
probable
,
that
it
doth
here
especially
point
out
such
as
neglect
God
in
his
worship
,
2.
Iudgement
is
double
,
either
in
this
life
or
the
other
:
the
temporall
judgements
see
described
,
1
Pet.
4.
17.
Psal.
82.
8.
and
96.
13.
For
hee
commeth
,
for
hee
commeth
to
judge
the
earth
:
and
is
either
exercised
in
the
inward
court
of
the
conscience
,
or
in
the
outward
by
afflictions
.
Secondly
,
the
judgement
of
that
other
life
,
is
called
the
generall
judgement
,
and
the
judgement
of
the
great
day
,
(
Iude
6.
)
the
judgement
after
death
,
Heb.
9.27
.
3.
To
stand
in
judgement
,
is
a
phrase
of
speech
signifying
to
overcome
,
or
to
bee
cleere
when
wee
are
judged
:
compare
Rom.
3.
4.
with
Psal.
5.
5.
So
the
Latines
say
,
that
a
man
falls
in
judgement
,
when
he
looseth
the
day
.
So
then
they
shall
not
stand
in
judgement
,
is
all
one
as
if
it
were
said
,
they
shall
be
cast
in
judgement
,
yea
cast
downe
for
ever
and
shall
rise
no
more
.
The
sense
then
is
:
Such
as
are
without
the
feare
of
God
,
and
care
to
please
him
,
as
Atheists
,
hypocrites
,
both
when
God
rises
here
to
judgement
,
either
sitting
in
their
conscience
,
or
dealing
with
them
in
outward
things
by
sicknesse
or
the
like
;
and
especially
when
hee
calls
them
to
that
great
and
generall
Assises
,
shall
utterly
fall
and
bee
swallowed
up
in
condemnation
,
and
finally
be
cut
off
,
and
receiue
their
portion
with
the
Devill
and
his
Angels
.
Proofe
.
Psal.
7.
11.
12.
to
the
17.
verse
,
and
9.16.17
.
Pro.
19.29
.
Nothing
is
more
common
in
the
Scripture
,
then
the
denunciation
and
execution
of
temporall
and
eternall
judgements
upon
ungodly
and
wicked
persons
.
greater
then
the
conscience
.
2.
The
Iudge
inflexible
to
any
partialitie
.
Rom.
3.
5.
6.
and
2.
11.
Pro.
17.
15.
great
and
terrible
day
of
the
Lord
,
when
all
creatures
shall
be
called
to
reckoning
,
see
Psal.
7.
11.
Prov.
11.
21.
31.
Ier.
25.
29.
1
Pet.
4.
17.
18.
The
generall
deluge
of
waters
swallowing
the
old
world
,
and
that
more
particular
and
fearefull
vengeance
of
fire
and
brimstone
drinking
up
the
fiue
Cities
,
and
the
private
destruction
of
Ieroboam
,
Ahab
,
and
their
families
;
and
infinite
other
precedents
,
are
abundant
witnesses
of
this
truth
.
But
doe
we
not
see
wicked
rebells
often
flourish
,
and
liue
in
wealth
and
prosperitie
,
yea
die
also
and
are
buried
peaceably
,
and
pompously
?
Answer
:
To
remoue
this
stumbling
stone
;
Certainly
if
the
godly
be
here
judged
,
much
more
the
wicked
;
and
if
David
and
other
Saints
are
corrected
,
no
doubt
but
the
reprobates
are
here
also
afflicted
:
for
although
their
especiall
judgement
is
to
come
,
yet
now
they
goe
not
free
without
the
whip
.
All
things
come
alike
to
all
;
when
the
righteous
bee
scarcely
saved
,
where
shall
the
ungodly
and
sinner
appeare
?
1.
Therefore
even
those
,
who
most
seeme
to
flourish
,
haue
often
some
scourge
,
which
wholy
distasts
all
their
pleasure
,
nay
many
times
some
little
crosse
(
hardly
so
to
bee
called
)
embitters
all
their
abundance
,
that
they
liue
in
it
without
ioy
,
or
comfort
.
Do
but
remember
Ahab
so
vexe
with
Naboths
deniall
,
that
all
his
Kingly
delights
could
yeeld
him
no
content
.
And
looke
on
Haman
so
troubled
with
the
stiffe
knee
of
Mordecay
,
that
all
his
preferment
,
and
favour
with
the
King
nothing
availed
him
.
Ester
.
5.
13.
wee
see
not
the
heart
of
any
of
these
,
nor
know
where
they
are
pinched
:
wee
perceiue
some
of
them
liue
in
great
plentie
;
But
neither
life
,
nor
health
,
nor
content
consists
in
abundance
:
we
see
some
of
them
laugh
,
euen
in
laughter
the
heart
is
sorrowfull
,
and
the
end
of
that
mirth
is
heavines
.
Certain
is
it
that
the
nature
of
man
takes
more
pride
in
building
,
planting
,
purchasing
,
then
content
,
or
ioy
in
any
of
these
things
,
when
we
inioy
them
.
And
I
know
,
that
Salomon
,
when
he
had
tried
all
earthly
things
found
in
them
nothing
but
vainity
,
and
vexation
.
The
certain
knowledge
of
death
,
and
ignorance
,
what
should
become
of
his
soule
after
death
,
forced
the
great
Emperour
to
sigh
,
and
lam●nt
his
poore
estate
.
Animula
vagula
,
blandula
quae
nunc
abibis
in
loca
?
Poore
wandring
soule
,
what
place
now
remains
for
thee
?
Oh
thinke
how
deeply
this
thought
must
wound
a
worldly
Christian
,
who
hath
so
much
Christianitie
,
that
he
knowes
an
hell
,
and
so
little
faith
(
nay
no
faith
)
that
he
cannot
expect
heauen
?
who
desiring
and
enioying
his
portion
in
this
world
,
can
looke
for
no
other
in
the
world
to
come
,
but
that
of
the
rich
Glutton
(
Luk.
16.
25.
)
Thou
in
thy
life
time
receiuedst
pleasure
,
therefore
now
art
thou
tormented
?
verily
were
there
no
other
affliction
for
these
men
,
but
this
very
thought
,
it
were
sufficient
to
distast
a
whole
world
of
pleasure
,
and
earthly
riches
,
which
any
man
can
enioy
in
this
present
life
,
and
to
make
him
in
his
owne
feeling
most
miserable
,
who
in
the
eyes
of
carnall
men
appeers
very
happie
,
and
glorious
:
and
as
that
Philosophical
Poet
writeth
:
If
any
man
could
looke
through
their
skin
,
and
outward
dressings
,
he
should
soone
perceiue
these
great
commanders
,
the
greatest
slaves
to
the
most
base
,
and
cruell
masters
,
even
their
owne
tyrannising
lusts
.
2.
Whatsoever
they
injoy
as
good
,
is
not
giuen
them
as
good
by
God
.
The
Lord
bestowes
good
things
upon
the
righteous
for
their
good
Deut.
13.
9.
yet
deales
not
so
with
wicked
persons
.
But
what
[
*
](A00980-e52230-b)
*
1.
Sam.
18.
21.
Saul
most
lewdly
did
,
that
doth
God
most
iustly
.
He
giues
many
good
things
to
bee
as
snares
to
ungodly
men
.
Psal.
69.
22.
Nothing
indeed
is
good
,
further
then
it
is
sanctified
by
God
;
what
good
did
the
Quayls
to
the
Israelits
,
when
they
were
sent
in
w●ath
,
or
Saul
who
was
giuen
in
anger
?
who
desires
any
honour
from
the
King
with
his
displeasure
?
But
aboue
all
the
rest
,
the
last
trencher
for
the
reckoning
spoileth
all
the
feast
:
and
the
very
thought
of
the
same
makes
the
meat
bitter
as
death
.
For
that
generall
day
,
when
all
creatures
shall
be
assembled
to
the
great
iudgement
,
it
hath
infinite
witnesses
:
I
will
cite
onely
some
.
Before
the
flood
Enoch
(
in
the
infant-world
)
foretold
it
.
Iude
14.
15.
In
the
law
this
Prophet
,
as
here
,
so
Psal.
9.
16.
17.
In
the
Gospell
they
are
infinite
.
Th●s
the
Apostle
2.
Cor.
5
,
10.
and
the
Iudge
himselfe
Math.
25.
31.
to
the
end
of
that
chapter
:
as
verily
as
Christ
is
alreadie
come
in
humiliation
to
bee
iudged
,
so
shall
he
come
in
glory
to
iudge
:
neither
will
I
stand
further
to
proue
a
thing
confessed
,
and
with
reason
confirmed
by
the
heathens
.
Onely
let
us
note
,
that
as
all
things
shall
be
framed
to
the
infinite
comfort
of
the
faithfull
,
so
to
as
much
terrour
to
the
ungodly
.
The
Iudge
shall
bee
their
Saviour
,
their
witnes
the
same
Iudge
,
and
their
owne
peaceable
conscience
:
the
sentence
,
Come
you
blessed
:
the
earth
the
place
of
all
their
sorrow
burning
,
and
heaven
open
to
entertaine
them
into
the
everlasting
habitations
of
glorie
.
On
the
other
side
all
compo●ed
to
the
affrighting
of
the
wicked
.
The
Iudge
that
Lambe
whom
they
so
despised
,
now
the
Lion
of
Iudah
:
The
witnesse
hee
,
and
their
owne
stinging
conscience
:
the
earth
where
they
placed
all
their
hopes
,
consuming
;
the
prison
even
hell
gaping
,
and
the
executioner
readie
to
carrie
them
to
that
Tophet
prepared
of
old
,
burning
with
fire
and
brimstone
.
2.
In
all
the
judgements
of
God
the
wicked
shall
fall
:
that
is
,
howsoever
before
his
abominable
wickednesse
be
found
out
,
hee
is
full
of
jollitie
and
pride
,
yet
when
once
hee
is
touched
with
the
whip
,
his
heart
melts
away
,
his
hopes
perish
,
his
countenance
falls
,
and
all
his
pride
and
pompe
sinkes
as
low
as
hell
.
That
even
the
temporall
judgments
thus
strongly
worke
upon
them
,
see
Iob
.8
.
13.
14.
and
11.
20.
Pro.
10.
28.
Consider
Cain
,
Gen.
4.
6.
13●
and
Ahab
,
1
King
.
21.
27.
Belteshazzar
,
Dan.
5.
6.
Oh
how
approved
a
truth
is
that
,
The
wicked
flie
when
none
pursueth
,
but
the
righteous
is
bold
as
a
Lion
.
While
the
furnace
is
heating
seven
fold
,
and
the
Souldiers
stand
readie
to
binde
those
royall
young
men
,
when
the
Kings
countenance
was
chang●d
with
furie
,
then
did
their
hearts
flame
(
as
the
furnace
)
with
zealous
courage
,
and
with
faces
hardned
they
could
tell
the
proud
King
to
his
face
;
Our
God
can
,
and
will
deliver
us
from
thee
,
but
if
not
,
wee
will
not
serue
thy
Gods
,
nor
worship
thy
golden
image
.
For
they
,
knowing
that
when
they
are
weake
in
themselues
,
strong
through
the
power
of
his
might
,
who
delights
to
glorifie
his
power
in
infirmitie
,
can
strengthen
themselues
with
an
invincible
confidence
;
The
Lord
is
my
light
and
my
salvation
,
the
strength
of
my
life
:
of
whom
then
shall
I
be
afraid
?
when
the
wicked
mine
enemies
came
about
me
,
&c.
though
an
host
pitched
about
mee
,
I
should
not
bee
afraid
.
We
will
not
feare
though
the
earth
bee
moved
.
I
know
whom
I
haue
beleeved
.
The
Lord
will
deliver
mee
from
every
evill
worke
.
But
when
such
stormes
arise
on
the
wicked
,
they
are
done
;
their
heart
is
in
their
heeles
:
and
wee
shall
heare
them
as
Numb.
14.
2.
Would
God
wee
had
died
in
AEgypt
,
or
in
this
wildernes
,
would
God
we
were
dead
.
chamber
to
chamber
to
hide
themselves
.
For
the
last
judgement●
that
then
they
shall
fall
and
perish
,
is
more
manifest
and
confest
then
needs
any
proofe
.
Rev.
6.
15.16.17
.
The
reas●n
is
evident
:
of
the
former
,
because
,
as
when
a
lame
mans
staffe
is
taken
away
,
he
cannot
but
fall
,
so
wicked
men
forsaking
the
fountaine
of
life
,
and
trusting
in
pits
,
when
now
they
are
dry
,
their
hopes
are
utterly
lost
.
Againe
,
they
haue
no
right
to
any
good
thing
,
but
are
as
theeues
,
who
while
they
are
in
their
woods
and
coverts
,
frollicke
,
but
when
apprehended
,
they
are
utterly
dejected
.
For
the
other
the
truth
is
,
there
is
nothing
left
for
comfort
,
but
all
without
and
within
are
full
of
infinite
horrour
.
Take
heed
to
your selues
,
whatsoever
wee
were
doing
,
we
would
looke
about
us
and
consider
the
danger
;
but
,
as
if
our
Lords
warnings
were
onely
of
course
,
wee
take
no
care
of
them
,
or
of
our selues
.
How
wofull
will
bee
the
end
of
this
drowsinesse
?
how
fearefull
our
awaking
?
For
what
will
you
doe
now
in
the
day
of
your
visitation
,
and
destruction
which
shall
come
?
To
whom
will
you
flie
,
or
where
will
you
leaue
your
glory
?
Thou
who
hast
spent
all
thy
time
in
vanitie
,
what
wilt
thou
doe
in
the
day
of
visitation
,
of
thy
sicknesse
and
trouble
,
when
thy
pleasures
fall
like
dry
leaues
in
Autumne
,
and
all
worldly
commodities
and
comforts
stand
by
mute
,
and
all
amort
?
Then
thou
wilt
cry
;
How
haue
I
hated
instruction
,
and
mine
heart
despised
correction
?
and
haue
not
obeyed
the
voice
of
them
that
taught
mee
,
nor
inclined
mine
eares
to
them
that
instructed
mee
?
Especially
when
by
some
smarting
blow
the
Lord
hath
slayed
off
that
skinne
of
thy
conscience
,
so
that
now
with
infinite
torment
thy
hellish
sinnes
like
a
worm
gnaw
&
eate
into
thy
soule
:
when
thou
seest
the
armies
of
thy
rebellions
,
more
frightfull
then
so
many
hellish
fiends
,
mustered
up
before
thine
eyes
,
and
all
armed
with
fierie
darts
kindled
by
Satan
,
invading
on
everie
side
,
and
wounding
thy
naked
soule
;
and
worse
then
all
this
,
the
fierie
wrath
of
God
,
and
terrours
of
the
Almightie
to
fall
downe
upon
thy
head
.
Then
,
O
wretched
man
that
I
am
,
who
shall
deliver
mee
from
the
wrath
to
come
?
Then
the
Minister
must
bee
sent
for
,
then
the
word
read
and
applied
;
then
oh
!
that
I
could
heare
,
oh
!
that
I
could
beleue
,
oh
!
that
I
could
pray
:
oh
for
a
drop
of
faith
,
of
repentance
,
of
mercie
!
But
then
who
can
know
whether
God
will
hide
himselfe
,
whether
the
word
shall
profit
,
or
his
eare
be
stopt
to
thy
petitions
?
Then
shalt
thou
see
in
his
colours
,
and
heare
with
unspeakable
affrighting
,
that
cursed
Satan
tell
thee
out
of
the
booke
of
truth
,
In
the
great
water
flouds
,
they
shall
not
come
neere
him
.
When
you
stretch
out
your
hands
I
will
hide
mine
eyes
,
and
though
you
make
many
prayers
,
I
will
not
heare
.
Take
that
slothfull
(
much
more
that
lewd
and
rebellious
)
servant
,
and
cast
him
into
utter
darkenesse
:
there
shall
bee
weeping
and
gnashing
of
teeths
.
Where
wilt
thou
seeke
for
helpe
?
from
the
world
?
It
is
all
on
fire
,
and
all
thy
workes
wherein
thou
delightedst
.
In
thine
owne
heart
?
there
thy
conscience
hath
alreadie
kindled
the
fire
of
hell
.
In
the
Saints
?
those
thou
derided'st
on
earth
.
In
the
good
Angels
?
they
defie
thee
as
the
enemie
of
God
,
and
vassall
of
Satan
.
In
the
evill
Angels
whom
thou
served'st
?
they
wrought
thy
damnation
,
and
are
thy
tormenters
.
In
that
mercifull
Saviour
?
the
date
of
mercie
is
out
,
and
this
is
the
day
of
judgement
,
vengeance
,
and
recompence
.
1.
Thy
consorts
are
witnesses
against
thee
.
Thy
conscience
confesseth
guiltie
.
2.
The
heavens
shut
thee
out
,
which
thou
in
thy
life
neglectedst
.
Hell
stands
open
for
thee
,
the
Angels
detest
thee
,
the
Saints
,
even
thine
owne
Father
,
Mother
,
and
children
abhorre
thee
,
the
frownes
of
that
angry
Iudge
strike
through
thy
soule
with
infinite
horrour
;
and
which
is
most
fearefull
,
the
gracious
Saviour
of
all
the
world
laughes
at
thy
destruction
:
&
thou
shalt
heare
him
,
who
hath
so
long
besought
thee
in
vaine
to
bee
reconciled
to
him
,
openly
sentence
thee
,
Depart
from
mee
thou
cursed
into
everlasting
fire
prep●red
for
the
Devill
and
his
Angels
.
Lord
,
Lord
haue
not●
I
professed
thy
name
?
was
I
not
baptized
?
have
I
not
in
thy
name
prophecied
?
but
thou
shalt
heare
;
I
know
thee
not
,
depart
from
mee
tho●
worker
of
iniquitie
:
thou
carelesse
servant
neglecting
dutie
,
thou
curser
,
thou
swearer
,
thou
Sabboth-breaker
:
what
?
wilt
thou
plead
for
further
audience
?
why
then
didst
not
thou
giue
audience
?
Alas
!
thou
canst
not
plead
that
worst
of
a
fooles
excuses
,
to
say
,
I
had
not
thought
;
for
he
will
tell
thee
to
thy
face
,
I
fore-told
thee
of
this
day
:
I
warned
thee
againe
and
againe
,
I
hid
nothing
from
thee
of
all
that
thou
seest
and
feelest
,
but
testified
it
to
thy
face
;
I
will
not
hold
thee
guiltlesse
.
Thou
wilt
not
bee
able
to
say
so
much
as
,
Lord
have
mercie
upon
mee
,
for
if
thou
shouldest
,
thou
shouldst
soone
heare
a
bitter
answer●
with
what
face
dost
thou
now
call
for
mercie
?
Thou
hadst
no
mercie
on
thy selfe
;
I
offered
thee
grace
,
I
importuned
thee
to
receiue
it
,
I
even
thrust
mercie
upon
thee
,
but
thou
waitedst
upon
lying
vanities
,
and
forsook●dst
thine
owne
mercie
,
Ion.
2.
8.
Thou
hadst
no
mercie
on
my
members
,
abused'st
,
reviled'st
,
spoked'st
of
them
the
worst
of
evill
,
and
discouragdst
them
all
thou
couldst
.
Thou
shewedst
me
no
mercie
,
thou
piercedst
,
crucifiedst
mee
,
thou
trampledst
my
bloud
under
thy
feete
.
Oh
how
shall
we
then
cry
for
sorrow
of
heart
,
and
houle
for
vexation
of
minde
!
Let
the
day
perish
wherein
I
was
borne
,
why
died
I
not
in
the
birth
?
why
did
I
not
giue
up
the
ghost
,
when
I
came
out
of
the
belly
?
Cursed
bee
the
day
that
ever
I
was
borne
:
O
that
my
mother
had
beene
my
grave
.
Oh
that
I
might
once
liue
againe
,
oh
that
at
length
I
might
die
,
oh
death
,
oh
anguish
,
oh
hell
,
oh
infinite
torment
without
measure
,
without
end
!
Oh
that
now
there
were
an
heart
in
us
to
consider
our
latter
end
.
Wee
knowing
the
terrours
of
the
Lord
,
desire
to
perswade
you
,
and
wee
are
made
manifest
to
God
,
oh
that
wee
were
also
made
manifest
to
your
consciences
,
that
you
might
be
worthy
to
escape
all
these
things
(
Luk.
21.
36.
)
that
you
might
lift
up
your
heads
with
joy
at
that
day
,
that
wee
that
sow
,
and
you
that
grow
,
we
that
reape
,
and
you
that
are
reaped
,
might
rejoyce
together
.
Binde
it
as
a
signe
upon
thine
hand
,
and
set
it
as
a
frontlet
betweene
thine
eyes
;
make
thy
soule
to
bee
affected
with
it
,
that
thou
mayest
feare
,
and
depart
from
evill
,
and
turne
this
terrible
day
to
thy
comfort
and
everlasting
happinesse
.
Consider
for
motiues
,
first
the
great
consequence
depending
on
it
.
It
is
not
a
light
matter
,
that
little
concernes
thee
:
but
thy
life
,
or
death
,
thy
unspeakable
happinesse
or
miserie
(
and
that
not
for
a
day
,
but
for
ever
)
which
then
is
in
action
.
Now
in
great
affaires
we
never
content
our selues
with
any
measure
of
diligence
:
how
shamefull
and
full
of
unbeliefe
then
is
this
negligence
?
Secondly
;
It
is
impossible
to
keepe
our
feete
in
the
right
way
from
errour
,
if
we
haue
not
this
often
in
remembrance
:
for
,
as
there
are
infinite
wayes
mis-leading
us
,
so
there
is
no
meanes
better
to
direct
us
in
the
right
way
,
then
by
remembring
our
end
.
But
how
should
we
fasten
this
day
in
our
hearts
?
-
First
by
faith
,
perswading
our
hearts
that
this
is
truth
,
and
to
that
end
observing
,
not
onely
the
frequent
testimonies
of
the
Lord
in
the
word
,
but
also
the
assent
even
of
our
reason
,
and
the
confession
of
our
conscience
,
scoring
up
our
faults
against
that
day
.
Even
the
heathen
themselues
upon
firme
and
undeniable
grounds
haue
built
this
conclusion
;
now
indeed
when
we
beleeue
it
,
and
haue
brought
our
hearts
to
yeeld
unto
it
,
we
shall
not
easily
forget
it
.
-
Secondly
;
Labour
by
prayer
for
sense
and
feeling
of
the
Spirit
,
that
God
would
take
out
this
securitie
and
awake
thy
sluggish
heart
to
wait
upon
him
,
and
expect
his
comming
.
Proposition
2.
For
explication
of
the
words
,
who
are
to
bee
accounted
sinners
was
before
delivered
pag:
45.
namely
such
as
liue
in
any
open
and
notorious
breach
of
Gods
commaundement
.
Secondly
;
The
Congregation
signifieth
here
a
certaine
Assembly
or
societie
of
men
gathered
together
,
and
so
intends
nothing
else
but
the
Church
.
Now
the
Church
is
diversly
taken
:
sometime
for
the
Catholike
Church
,
that
is
,
the
whole
bodie
of
Christ
,
comprising
in
it
all
the
faithfull
,
from
the
first
to
the
last
member
of
his
mysticall
bodie
living
in
the
world
.
(
Thus
you
will
finde
the
word
taken
,
Ephe.
1.
22.
23.
)
sometime
for
some
member
of
that
bodie
,
distinguished
according
to
divers
respects
incident
to
it
:
thus
the
Church
is
divided
into
the
triumphant
,
which
raignes
with
Christ
in
heaven
,
or
militant
,
which
fights
under
his
banner
against
sinne
,
the
world
and
Satan
here
on
earth
.
The
militant
Church
hath
many
subdivisions
,
and
is
either
visible
in
severall
Congregations
,
professing
openly
the
name
of
Christ
;
or
invisible
,
which
are
the
faithfull
in
those
Congregations
,
confessing
also
in
heart
the
Lord
Iesus
and
his
truth
:
who
although
(
as
men
)
are
visible
,
and
may
bee
discerned
by
any
bodily
eye
,
yet
as
the
faithfull
,
and
truely
sanctified
,
cannot
ordinarily
or
generally
be
distinguished
from
many
hypocrites
living
with
them
in
the
same
assemblies
.
So
likewise
the
visible
Church
hath
many
branches
:
some
greater
as
of
a
whole
Province
,
so
we
distinguish
the
Greeke
and
Latine
,
East
and
West
Churches
;
some
lesser
,
as
the
Church
confined
to
any
one
Citie
;
the
Churth
of
Rome
,
the
Church
of
Corinth
;
and
some
private
,
shut
up
in
one
familie
,
see
Rom.
16.
5.
Philem.
2.
There
is
also
a
distinction
of
a
true
Church
,
which
continues
in
all
fundamentall
truth
delivered
by
Christ
and
his
Apostles
;
or
false
,
which
declines
to
some
hereticall
doctrines
,
and
departs
from
the
foundation
,
either
from
that
rule
of
faith
or
manners
:
Thus
as
the
Marcionits
,
Arrians
,
Macedonians
,
&c.
erring
in
matter
of
faith
concerning
the
Godhead
or
manhood
of
Christ
,
or
concerning
the
blessed
Spirit
.
So
the
Nicolaitans
maintaining
filthy
and
promiscuous
lusts
,
were
false
Churches
,
howsoever
they
were
sound
in
divers
other
points
of
Christian
doctrine
.
Now
the
Congregation
here
mentioned
cannot
be
stretched
to
any
other
,
but
either
the
invisible
,
or
tryumphant
Church
.
3.
Lastly
the
just
are
those
Saints
of
God
,
which
being
justified
by
the
blood
of
Christ
,
are
also
sanctified
by
his
Spirit
.
So
the
sense
is
.
Howsoever
here
on
earth
wicked
Atheists
,
heretickes
,
and
hypocrites
may
come
in
sheepes
cloathing
,
and
not
onely
creepe
into
the
flocke
,
but
also
rule
and
tyrannise
in
the
visible
Church
,
yet
as
they
are
no
members
of
the
true
invisible
Church
,
so
when
that
great
Shepheard
shall
separate
the
goats
from
the
sheepe
,
these
wolues
in
sheepes
cloathing
shall
bee
uncased
,
and
cast
out
into
their
owne
place
with
dogges
.
Proofe
.
last
ver
.
and
22.
14.
15.
The
grounds
are
1.
In
the
nature
of
sinners
;
2.
From
the
nature
of
the
Iudge
,
who
is
of
pure
eyes
and
cannot
endure
sinne
,
but
is
a
consuming
fire
to
such
.
3.
From
the
time
;
It
is
the
season
when
Christ
shall
wipe
off
all
spots
and
wrinkles
from
his
Church
,
but
these
are
spots
and
blots
in
the
Assemblies
.
2
Pet.
2
13.
Ephe.
5.
27.
Atheists
,
and
hipocrites
are
mi●gled
with
the
faithfull
is
called
a
true
church
,
though
indeed
those
are
but
as
ill
humours
in
the
bodie
,
rather
griefs
,
then
any
parts
of
it
.
They
were
not
of
us
,
they
were
not
all
of
us
,
see
Math
7.
23.
Hence
called
(
as
before
)
spots
and
blots
.
The
reasons
also
,
confirming
this
truth
,
are
apparent
.
For
first
every
member
is
,
and
cannot
but
be
of
the
same
nature
with
the
head
:
monsters
are
they
,
which
haue
the
head
●f
one
kinde
,
the
bodie
,
or
any
member
of
an
other
,
the
head
of
a
man
,
the
foote
of
an
oxe
.
But
the
nature
of
Christ
is
the
divine
nature
,
pure
,
and
holy
,
fre●
from
sinne
,
therfore
also
his
members
haue
by
in
fluence
from
him
been
changed
into
the
same
diuine
nature
in
that
they
fly
the
corruption
which
is
in
the
world
through
lust
,
2.
Pet.
1.
4.
see
also
Heb.
7.
26.
Secondly
he
cannot
be
a
member
of
Christ
,
who
by
the
ordinances
of
God
powerfully
working
on
him
by
the
Spirit
,
is
not
renewed
,
and
changed
.
He
that
beleeueth
,
and
is
baptised
,
is
saued
,
but
he
that
beleeveth
not
is
damned
.
We
are
buried
in
him
by
baptisme
;
Gospell
preached
begets
us
in
Christ
:
God●
Esa.
59.
2.
but
when
it
is
in
dominion
,
divides
us
utterly
from
the
government
of
Christ
,
makes
his
sweet
,
and
●asie
yoke
gri●vous
,
and
loaths●me
.
If
we
are
members
of
Christ
he
is
our
head
,
and
King
,
but
where
sinne
hath
dominion
,
Christ
his
sceptre
hath
no
place
.
2.
Howsoever
wolves
in
sheeps
clothing
may
creepe
into
the
flock
of
Christ
,
of
which
Christ
hath
given
us
warning
Mat.
7.
15.
and
the
Apostle
Act.
20.29
.
30.
yet
they
shall
certainly
be
uncased
,
not
onely
in
the
finall
iudgement
,
where
their
hipocrisie
shall
be
stript
nak●d
before
all
the
world
,
and
their
filthines
bared
to
every
eye
,
but
here
also
,
so
farre
,
that
the
Elect
of
God
shall
cle●rely
disc●rne
,
and
avoyd
them
as
Math.
7.
16.
God
will
lay
open
their
falshood
,
and
discover
their
dissembling
,
see
Ierem.
29.
20.
21.
22.
23.
Neither
is
any
thing
in
scripture
more
evident
,
then
this
dealing
of
the
Lord
,
who
whensoever
such
Foxes
haue
entred
among
his
people
,
hath
stirred
up
some
eminent
person
,
and
filled
them
with
singular
gifts
to
resist
them
,
least
the
faithfull
might
be
deceived
,
and
drawn
away
by
their
hypocrisie
.
Thus
God
opposeth
Moses
,
and
Aaron
against
Iames
,
and
Iambres
:
Elias
,
and
Elizeus
against
the
Pri●sts
of
Baal
:
I●remiah
against
Hananiah
,
Ahab
,
and
Zedekiah
;
Christ
and
his
Apostles
against
the
Scribes
,
Pharises
,
and
Iewish
false
teache●s
.
Thus
afterwards
as
haeretikes
began
to
spring
in
●he
church
,
h●
raised
up
many
faithfull
pastors
to
cut
downe
their
lies
,
and
display
their
hypocrisie
,
which
is
evident
in
the
storie
of
the
Church
:
and
eminent
this
way
was
that
holy
Augustine
,
who
was
called
,
and
indeed
was
the
mall
of
heretickes
.
The
reasons
also
are
cleere
and
plaine
:
First
and
esp●cially
,
the
loue
of
God
to
his
Church
,
who
as
he
hath
sent
his
sonne
to
bring
them
out
of
the
power
of
darkenesse
,
and
the
shadow
of
death
,
so
also
hath
given
his
Spirit
to
guide
and
lead
them
into
all
truth
,
and
his
word
as
a
touch-stone
to
try
these
spirits
whether
they
are
of
God
.
Secondly
;
The
vigilancie
and
care
of
those
whom
God
hath
set
as
watchmen
,
who
being
not
hirelings
but
faithfull
Pastors
,
doe
not
flie
when
they
see
the
wolfe
,
but
giue
warning
to
the
sheepe
.
Thirdly
;
There
is
a
spirit
of
discerning
,
Philip.
1.
10.
which
God
poures
out
to
the
faithfull
in
divers
measures
according
to
their
place
which
they
hold
in
the
body
of
Christ
:
to
some
more
,
to
some
lesse
,
to
all
some
;
so
that
even
babes
to
whom
S.
Iohn
writes
,
may
try
the
spirits
whether
they
are
of
God
.
1
Ioh.
4.
1.
For
even
these
,
comparing
the
doctrine
of
these
hypocrites
either
with
the
Scripture
,
or
the
rule
of
faith
written
by
God
in
their
hearts
,
and
finding
the
disagreement
can
refuse
and
abhorre
it
,
see
1
Ioh.
2.
19.
20.
21.
Antichristian
Synagogue
is
covered
with
sheepes
clothing
,
so
the
head
hath
put
on
the
front
of
the
Lambe
,
Rev.
13.11
.
but
indeed
the
body
when
it
is
stript
,
easily
discovers
it selfe
to
be
the
beast
,
and
the
head
when
it
speakes
in
the
doctrine
proclaimes
the
Dragon
.
You
shall
know
these
false
Prophets
which
come
in
sheepes
clothing
by
their
fruits
,
teach
perverse
things
saith
the
Apostle
,
(
Acts
20.
30●
)
to
draw
Disciples
not
after
Christ
,
but
after
themselues
.
How
by
their
traditions
and
vaine
inventions
they
haue
made
the
word
of
God
of
no
effect
,
may
appeare
by
these
few
points
of
their
religion
.
But
first
let
us
remember
that
Pietie
consisteth
either
in
inward
or
outward
duties
to
God
:
the
one
being
as
the
soule
,
the
other
as
the
body
of
religion
.
Of
the
first
those
are
principall
,
knowledge
,
loue
,
feare
of
God
,
faith
in
him
,
and
his
word
.
Of
the
second
,
Prayer
,
hearing
the
word
,
administration
of
the
holy
mysteries
,
and
right
observation
of
the
Sabboth
.
Now
how
grossely
the
Papists
in
their
doctrines
haue
perverted
all
these
parts
of
Gods
worship
,
may
very
briefly
appeare
to
them
who
will
duely
consider
it
.
For
knowledge
,
they
deliver
that
hellish
proposition
,
Ignorance
is
the
mother
of
devotion
,
to
which
their
other
doctrines
and
practise
are
squared
;
labouring
to
hold
the
mindes
of
their
people
in
grosse
darkenesse
,
and
therfore
not
onely
forbidding
on
great
penalties
the
common
acquaintance
and
use
of
scriptures
,
but
affirming
,
that
he
is
a
friend
to
heretikes
,
who
maintaines
an
ordinary
reading
of
Scripture
:
T.
W.
●gainst
Doct.
White
&
S●aplet
.
rel●●
,
cap.
●
.
qu●
3.
art.
4.
nay
that
it
is
pernicious
and
impious
.
For
loue
,
they
haue
utterly
broken
the
bond
of
spirituall
marriage
;
First
by
that
Saint-adoration
,
deifying
holy
men
,
and
allowing
them
Altars
,
prayers
&c.
Secondly
,
also
by
their
digressing
and
wilfull
departing
from
the
word
,
and
Ordinances
of
Christ
,
which
is
a
manifest
breach
of
loue
:
Ioh.
14.
24.
For
the
feare
of
God
,
(
the
very
bond
of
our
Covenant
,
Ier.
32.
40.
)
first
they
haue
made
it
in
vaine
by
the
traditions
of
men
,
Esay
29.
13.
Secondly
,
in
place
of
that
filiall
feare
(
knitting
our
soules
to
him
in
reverend
loue
)
they
plant
an
hellish
feare
of
God
in
the
hearts
of
their
people
,
to
be
afraid
to
approach
unto
him
by
prayer
,
as
being
a
great
King
,
and
a
rigide
observer
of
all
that
is
amisse
.
For
faith
,
they
haue
wholy
unsinued
it
,
not
onely
in
teaching
faith
(
and
prayer
of
faith
)
to
creatures
,
as
a
right
object
of
both
,
but
delivering
no
other
faith
,
then
that
which
is
common
to
many
reprobates
and
Devils
.
For
that
second
kinde
,
their
invocation
of
Saints
,
asking
of
them
,
whatsover
a
creature
should
aske
of
God
:
the
neglect
and
contempt
of
the
word
,
setting
up
against
it
,
the
false
light
of
their
traditions
,
perverting
the
Sacraments
,
despising
the
Sabboth
(
a
sinne
so
notorious
among
them
and
maintained
)
make
evident
what
religion
they
professe
,
and
whence
they
had
it
.
But
especially
obserue
their
rejecting
of
Christ
in
all
his
o●fices
,
as
King
as
Priest
and
Prophet
,
(
allowing
him
indeed
the
names
)
but
det●acting
in
effect
the
power
and
exercise
of
these
digniti●s
from
him
.
For
first
,
whereas
the
Lord
God
hath
given
us
onely
Christ
to
be
his
King
over
us
,
the
head
&
Monarch
of
his
Church
,
[
*
](A00980-e55240-b)
*
So
Clement
5
they
take
upon
them
to
commaund
Angels
:
)
but
also
call
him
openly
(
and
justifie
those
titles
)
the
head
,
the
Monarch
,
and
Spouse
of
the
whole
Church
.
Nay
saith
Bellarmine
;
Bellar
de
eccles.
lib.
3.
c.
5.
Hee
is
the
supreame
head
,
to
giue
outward
influence
of
doctrine
,
faith
,
and
Sacraments
.
Secondly
;
for
the
Priesthood
of
Christ
,
they
abase
that
perfect
sacrifice
,
and
whereas
the
Scripture
so
highly
prefers
it
before
the
Leviticall
,
they
as
low
depresse
it
by
the
same
argument●
namely
the
frequent
,
and
indeed
infinite
repeatings
of
it
;
and
to
supply
it
,
they
adde
their
owne
satisfactions
and
merits
,
whereby
they
remoue
temporall
punishments
,
and
haue
invented
a
new
sacrifice
of
Christ
,
unbloodie
,
and
a
new
priesthood
of
Masmongers
.
Thirdly
whereas
Christ
is
our
onely
Prophet
,
or
Teacher
Mat.
23.
8.
so
that
men
and
Angels
are
accursed
who
bring
any
other
doctrine
,
they
haue
so
tied
the
eare
of
the
Church
to
the
tongue
of
the
Pope
,
that
they
do
not
only
ascribe
unto
him
an
u●erring
power
in
teaching
,
but
most
brasenly
affirme
,
Bellar.
de
Roman●
Pontif.
l.
4
c.
5
p.
804
that
if
the
Pope
should
erre
in
commanding
vices
,
or
forbidding
vertues
,
the
Church
were
bound
to
beleeue
that
vice
were
good
and
vertue
naught
.
So
is
their
practice
:
for
whereas
God
pronounceth
surfeting
and
dru●kennesse
to
be
sinnes
excluding
from
life
:
they
affirme
that
eating
of
flesh
in
Lent
,
though
in
all
sobrietie
,
is
a
greater
sinne
then
it
:
the
breach
of
the
Popes
more
heinous
rebellion●
then
the
breach
of
Gods
commandement
.
Thus
to
burne
in
lust
is
a
filthy
and
hatefull
sinne
in
the
sight
of
God
;
they
teach
that
marriage
in
a
votarie
is
greater
:
so
that
when
God
commaunds
,
they
which
cannot
containe
let
them
●arrie
:
this
command
of
God
in
their
votaries
they
call
and
maintaine
a
sinne
,
a
very
great
sinne
:
so
to
liue
in
burnings
in
a
vota●ie
(
which
is
a
foule
sinne
in
Gods
account
)
is
not
onely
with
them
an
holy
estate
,
but
full
of
merit
and
super●rogation
.
Thus
their
doctrines
(
the
f●uit
of
false
Teachers
)
discover
them
:
so
that
(
those
blind
ones
,
from
whom
the
God
of
this
world
hath
concealed
the
●ight
of
the
Gospell
,
excepted
)
every
one
sees
through
their
grosse
hypocrisie
.
Certaine
is
it
,
that
all
those
doctrines
wherein
they
differ
from
us
,
haue
neither
su●ficient
ground
from
the
scriptures
(
but
are
devises
and
traditions
of
men
)
nor
haue
any
aime
to
the
glory
of
God
,
but
wholy
tend
to
the
advancing
of
the
Pope
,
and
enriching
his
Treasurie
and
Clergie
.
Sweare
not
at
all
?
Is
not
this
then
a
confessed
breach
of
Gods
commandement
,
and
doe
you
not
liue
in
this
,
and
refuse
to
be
reformed
?
So
againe
.
I
see
you
are
no
common
dru●kard
,
to
abuse
your selfe
(
as
many
doe
)
who
are
every
weeke
,
and
most
dayes
in
the
weeke
distempered
,
and
are
turned
into
beasts
with
drinke
.
But
doe
you
not
spend
too
much
time
in
the
Ale-house
?
doe
you
not
ordinarily
drinke
more
then
is
su●ficient
?
nay
tipple
when
you
haue
no
need
at
all
?
But
especially
if
you
question
them
in
sinnes
of
omission
.
Doe
you
not
leaue
undone
many
necessary
duties
?
doe
you
not
continually
neglect
reading
,
and
private
meditating
in
the
word
?
doe
you
not
let
passe
private
,
and
Houshold
prayers
,
and
the
like
?
Aboue
the
rest
,
negligence
in
performance
of
dutie
they
account
as
nothing
:
as
demaund
of
them
,
what
zeale
haue
you
in
prayer
?
what
hnnger
for
the
word
?
what
diligence
in
service
?
what
thirst
of
righteousnesse
?
what
longing
after
God
?
They
cannot
denie
that
they
are
very
deficient
,
nay
indeed
that
they
haue
no
sense
of
these
things
.
And
alas
!
dost
thou
not
know
,
that
sentence
is
past
for
sinnes
of
omission
?
Mat.
25.
Dost
thou
not
know
that
the
curse
belongs
to
those
,
who
doe
the
worke
of
God
negligently
,
Ier.
48.
10.
But
what
marvaile
if
these
flatter
themselues
,
when
even
the
most
enormous
livers
sing
peace
to
their
owne
soules
,
and
make
no
doubt
to
goe
to
heaven
through
the
midst
of
all
profanenesse
.
For
aske
them
;
Is
it
not
sinne
to
breake
the
Sabboth
,
to
doe
thine
owne
worke
upon
Gods
day
,
to
absent
and
with-draw
thy selfe
from
the
Assemblies
?
Is
it
not
sinne
to
sweare
,
to
curse
,
to
raile
,
to
slander
,
to
speake
basely
of
those
that
desire
to
feare
the
Lord
?
what
wretch
can
deny
this
,
who
yet
practiseth
it
continually
,
and
fouly
scornes
to
amend
and
repent
,
or
to
heare
of
repentance
,
but
hates
his
reprover
,
and
dete●ts
any
admonition
,
though
spoken
from
the
mouth
of
God
?
-
First
;
That
a
wise-man
will
bee
diligent
to
know
the
estate
of
his
flocke
,
and
of
his
heards
:
-
Secondly
;
Thou
knowest
not
how
suddainely
the
day
of
thy
account
shall
come
,
or
whether
then
the
Lord
will
giue
thee
any
leasure
or
heart
to
doe
it
,
or
whether
hee
will
then
suffer
thee
to
come
nigh
him
.
But
what
meanes
are
to
bee
used
?
First
,
learne
not
to
trust
in
thine
owne
heart
,
it
is
deceitfull
aboue
all
things
.
Remember
Prov.
12.
15.
and
14.
12.
The
way
of
a
foole
is
right
in
his
owne
eyes
,
but
hee
that
heareth
counsell
is
wise
.
Secondly
,
take
the
word
of
God
in
thine
hand
,
It
is
a
discerner
of
the
thoughts
,
and
intents
of
the
heart
.
Psalme
I.
Verse
VI.
For
the
Lord
knoweth
the
way
of
the
righteous
,
but
the
way
of
the
ungodly
shall
perish
.
IN
the
former
verses
the
Prophet
having
discovered
the
good
and
evill
way
,
and
the
issue
of
both
;
now
in
the
conclusion
by
a
necessarie
argument
confirmes
all
that
truth
,
and
giues
an
evident
reason
,
why
the
godly
who
seeke
the
Lord
in
his
word
and
wayes
cannot
but
prosper
and
be
blessed
:
and
the
wicked
that
despise
God
,
and
walke
after
their
owne
lusts
cannot
but
come
to
confusion
:
namely
,
because
God
knowes
the
way
of
the
righteous
,
and
the
way
of
the
ungodly
shall
perish
.
The
first
proposition
is
.
Because
God
knowes
the
wayes
of
the
righteous
,
therefore
shall
they
prosper
and
bee
blessed
.
Two
words
must
be
opened
,
first
what
is
ment
by
the
way
of
the
righteous
;
secondly
what
kinde
of
knowledge
is
here
intended
.
For
the
former
,
though
there
is
here
a
double
figure
,
●irst
a
metaphor
,
where
the
soule
directing
the
continuall
course
of
our
actions
,
according
to
the
rule
of
God
is
resembled
to
the
body
,
walking
in
some
tracke
,
or
path
,
and
a
metonymie
,
where
the
way
is
put
for
a
continuall
walking
or
stepping
in
the
way
,
yet
is
so
ordinary
,
not
onely
in
the
Scripture
commonly
used
by
the
Spirit
,
but
in
our
speech
to
compare
the
life
,
or
practise
of
any
man
in
any
trade
temporall
or
spirituall
to
a
way
,
and
so
to
call
it
,
that
it
shall
need
no
further
labour
in
explication
.
The
other
,
what
this
knowledge
is
in
God
,
hath
more
difficultie
and
needs
more
unfolding
;
Knowledge
,
●s
it
is
very
frequently
used
in
Scripture
,
is
not
confined
to
the
und●rstanding
,
but
more
largely
extended
to
other
faculties
of
the
soule
,
even
the
will
and
affections
.
In
which
generall
acception
it
may
be
described
,
that
action
of
any
of
the
reasonable
faculties
,
namely
understanding
,
will
,
or
affection
,
whereby
that
facultie
apprehends
any
thing
and
applies
it selfe
unto
it
.
For
looke
as
in
the
bodily
senses
they
are
then
said
to
heare
or
see
,
when
the
object
of
the
eare
and
eye
entring
into
them
is
by
them
apprehended
and
applied
;
For
example
:
The
●are
is
said
to
know
what
is
spoken
,
when
it
apprehends
the
words
,
&
applies
it selfe
in
the
facultie
of
hearing
unto
the
voice
:
the
eye
to
know
the
colour
,
which
it
lets
in
,
and
exerciseth
it selfe
in
beholding
:
so
when
the
understanding
,
will
,
and
affections
busie
their
severall
offices
in
applying
their
powers
to
any
thing
,
they
may
not
bee
un●itly
said
to
know
it
.
Now
therefore
as
when
the
understanding
apprehends
any
intelligible
object
,
and
applies
the
facultie
of
discerning
unto
it
,
it
is
said
to
know
it
:
so
when
the
will
whose
o●fice
is
to
choose
or
refuse
,
They
that
know
thee
will
trust
in
thee
,
&c.
Thus
it
is
said
,
The
heathens
know
not
Gods
judgements
,
as
being
never
revealed
to
them
,
nor
they
perceiving
them
,
Psal.
147.
20.
2.
When
he
chuseth
the
Lord
to
bee
his
God
;
So
1
Chron.
28.
9.
Know
the
God
of
thy
fathers
,
that
chose
him
,
and
set
him
up
in
thy
heart
to
be
thy
God
.
3
when
he
loueth
and
feareth
God
.
Thus
the
sonns
of
Eli
are
said
to
be
wicked
that
knew
not
God
.
1
Sam.
2.
12
;
and
some-times
all
these
included
in
one
,
as
Iohn
.
17.
3.
This
is
life
eternall
to
know
thee
the
onely
true
God
,
and
whom
thou
hast
sent
Iesus
Christ
:
that
is
,
to
know
thee
with
the
understanding
,
and
Iesus
Christ
by
conceiving
those
things
which
are
revealed
of
God
the
father
,
and
the
Lord
Iesus
Christ
,
to
know
with
the
will
,
and
affections
by
chosing
,
and
loving
thee
,
testified
in
all
obedience
,
is
life
eternall
.
Thus
likewise
God
is
said
to
know
men
,
or
the
wayes
of
men
,
not
onely
because
he
knowes
,
and
searches
the
heart
,
and
understandeth
the
thoughts
Psal.
94.
11.
but
because
he
chuseth
any
people
Amos
.4
.
2.
and
because
he
loveth
,
and
delighteth
in
any
:
Psal.
144.
3.
Thus
then
is
the
sense
of
the
words
.
Because
God
seeth●
choseth
,
and
loveth
the
wayes
of
a
righteous
man
,
therefore
he
shall
prosper
,
and
be
blessed
.
whatsoeuer
he
will
in
heauen
,
and
earth
.
Thirdly
no
creature
able
to
resist
,
and
hence
necessarily
will
follow
this
effect
,
therefore
shall
they
prosper
,
and
be
blessed
.
Moses
.
Heb.
11.26
.
But
of
especiall
use
is
it
for
consolation
,
as
well
against
tyrants
,
and
bloody
persecutours
,
as
Psal.
35.
13.
14
15.
17.
22.
24.
as
against
terrours
of
death
.
Thus
Hezekiah
helde
up
his
head
,
and
lifted
up
to
God
a
confident
,
and
effectuall
prayer
even
after
the
message
of
death
,
Esa.
38.3
.
How
great
a
comfort
would
it
be
to
a
servant
or
childe
,
when
he
had
offended
,
or
failed
in
dutie
,
that
his
master
or
Father
could
see
the
unfeyned
sorrow
of
his
heart
,
or
could
discerne
how
strongly
he
desires
to
doe
stronger
service
?
This
comfortable
advantage
haue
all
the
Saints
:
they
serue
such
a
Lord
to
whom
they
may
truely
(
as
David
)
say
,
What
can
David
say
more
unto
thee
?
for
thou
Lord
knowest
thy
servant
.
2
Sam.
7.20
.
or
as
Peter
,
Thou
knowest
that
I
loue
thee
,
Ioh.
21.
17.
And
indeed
how
should
it
bee
otherwise
?
Hee
that
planted
the
eare
shall
he
not
heare
,
and
hee
that
formed
the
eye
shall
hee
not
see
,
hee
that
teacheth
ma●
knowledge
shall
hee
not
know
?
How
is
it
possible
that
the
Creator
should
not
know
the
creature
?
th●
heaven
of
heavens
cannot
containe
him
,
2.
Chron.
6.
18.
so
is
he
especially
present
with
the
faithfull
.
God
dwells
in
the
humble
:
Christ
dwells
in
the
faithfull
,
Ephe.
3.
17.
They
are
the
Temple
of
God
,
and
the
holy
Ghost
dwells
in
them
.
1
Cor.
3.
16.
being
even
the
soule
of
their
soule
,
quickning
them
Iohn
6.
63.
freeing
them
,
and
bringing
to
libertie
,
2
Cor.
3.
17.
teaching
,
and
prompting
them
,
Ioh.
14.26
.
and
strengthning
them
,
Ephe.
3.
16.
2●
The
Lord
chuseth
out
the
righteous
for
himselfe
,
and
their
paths
for
them
;
preordaining
,
setting
out
,
and
preparing
their
way
in
which
they
shall
walke
,
and
ordering
their
steps
in
that
way
.
The
Lord
chuseth
the
godly
man
:
God
will
teach
those
that
feare
him
the
way
which
hee
chuseth
.
will
and
deed
:
see
Esay
26.
12.
As
he
doth
not
create
them
to
bee
idle
,
or
viciously
employed
,
so
hee
purposely
maketh
them
new
creatu●es
,
that
they
may
walke
in
newnesse
of
life
.
This
that
they
may
doe
,
he
ordaineth
good
wayes
and
sets
them
out
for
them
,
and
leads
them
along
to
the
end
,
having
prepared
both
the
way
and
end
for
them
.
Looke
as
a
wise
loving
father
considering
his
childes
disposition
,
appoints
,
fits
and
traines
him
to
some
calling
which
he
thinks
well
of
,
and
in
which
hee
may
prosper
:
so
the
Lord
having
graciously
called
any
to
his
knowledg
according
to
his
owne
loue
and
wisedome
sets
out
and
makes
readie
for
them
that
which
he
knowes
most
fit
and
convenient
.
And
necessarily
is
it
that
the
Lord
should
effect
this
for
his
children
.
For
;
-
way
of
man
is
not
in
himselfe
,
neither
is
it
in
man
to
direct
his
steps
.
If
the●fore
they
had
no
better
Guid●
then
themselues
,
they
could
not
prosper
in
their
wayes
.
-
Secondly
,
There
are
so
many
difficulties
,
snares
,
and
stumbling
blocks
in
the
way
layd
,
and
hid
by
Satan
and
his
instruments
,
that
they
must
needs
fall
,
unlesse
the
Lord
should
beare
them
up
and
sustaine
them
.
Thus
hee
prepares
the
way
,
streitens
the
crooked
turnings
,
and
smooths
the
roughnesse
,
Luk.
3.
4.
5.
and
puts
under
his
hand
,
when
they
are
readie
to
fall
,
Psal
37.
24.
-
Thirdly
,
Satan
and
his
followers
,
principalities
and
powers
,
and
worldly
governours
are
their
professed
enemies
in
this
journey
,
resisting
them
in
all
good
actions
,
and
fighting
with
all
their
armies
to
stop
,
and
hinder
them
that
they
may
never
enter
into
the
land
of
promise
,
Zach.
3.
1.
Ephe.
6.
12.
3.
The
Lord
doth
loue
and
honour
not
onely
the
persons
of
all
his
Saints●
but
their
wayes
also
:
with
an
everlasting
loue
haue
I
loved
thee
,
see
Pro.
15.
9.
and
Psal.
37.
23.
24.
The
Lord
loveth
the
way
of
the
righteous
,
though
hee
fall
hee
shall
not
bee
cast
off
.
hee
honours
those
that
honour
him
,
1
Sam.
2.
30.
Rom.
2.
10.
Such
honour
haue
all
his
Saints
.
The
reason
of
this
is
plaine
and
necessarie
.
-
First
,
God
is
himselfe
infinitely
righteous
,
&
therefore
cannot
but
loue
and
honour
righteous
wayes
&
persons
:
Psal.
33.4
.
5.
Nothing
is
a
more
effectuall
motiue
of
loue
,
then
the
likenesse
and
neerenesse
of
qualitie
and
studies
:
even
neerenesse
of
blood
yeeldeth
to
this
,
and
stronger
amitie
hath
beene
contracted
by
likenesse
of
manners
,
then
by
any
other
respect
.
-
Secondly
,
Righteous
persons
and
wayes
are
the
principall
workes
of
God
;
we
are
his
new
creatures
,
and
all
our
good
workes
are
wholy
framed
by
him
:
He
makes
us
know
what
is
good
,
he
giues
us
a
good
will
to
good
,
and
then
perfects
it
in
good
actions
.
Now
God
loveth
all
his
workes
.
If
we
looke
over
all
the
holy
histories
,
wee
shall
find
this
truth
wonderfully
confirmed
in
the
dealing
of
God
with
his
people
:
especially
in
that
of
David
,
who
being
after
Gods
heart
,
and
bending
all
his
studie
to
magnifie
the
name
,
and
advance
the
worship
of
God
,
was
againe
magni●ied
,
and
much
loved
and
honoured
,
see
2
Sam.
7.
8.
9.
4.
We
learne
here
the
infallible
happinesse
of
the
righteous
:
for
se●ing
this
knowledge
,
of
God
is
the
cause
of
their
bless●dnesse
,
it
evid●ntly
followes
,
that
as
sure
as
God
knowes
th●m
,
and
all
their
wayes
,
so
certainely
shall
they
a●taine
the
state
here
mentioned
and
promised
,
Psal.
112.
1.
so
Mat.
5.
3.4
.
5.
6.
&c.
As
th●refore
Isaack
speakes
concerning
Iacob
,
I
have
blessed
him
,
therefore
hee
shall
bee
blessed
,
Gen.
27.33
.
Or
as
Iacob
of
his
beloved
Ioseph
,
Gen.
49.
26.
The
blessing
of
thy
father
shall
be
stronger
then
the
blessing
of
mine
elders
;
unto
the
ends
of
the
hills
of
the
world
shall
they
be
upon
the
head
of
Ioseph
,
&c.
so
much
more
strong
,
much
more
lasting
are
the
blessings
of
God
upon
his
beloved
children
:
for
who
shal
or
can
curse
wher
God
hath
not
cursed
?
Num.
23.8
.
such
places
are
infinite
;
especially
obserue
that
sentence
,
Prov.
3.
13.
Blessed
is
hee
that
findeth
wisedome
.
Consider
the
words
before
,
and
following●
the
meaning
is
;
As
a
Merchant
who
by
continuall
travell
and
trafficke
,
hath
found
and
gotten
for
himselfe
much
gold
and
silver
,
and
all
manner
of
earthly
goods
,
is
alreadie
rich
,
and
in
the
supposall
of
earthly
men
well
to
passe
,
so
that
man
who
hath
laboured
in
the
word
,
and
trading
with
it
,
hath
attained
that
true
wisedome
consisting
in
holinesse
,
is
blessed
in
his
worke
:
see
Iam.
1.
25.
And
the
same
reason
setleth
this
their
blessednesse
:
for
the
Lord
is
unchangeable
,
his
seeing
them
,
loving
their
wayes
is
unalterable
:
therefore
so
must
their
estate
bee
,
which
(
as
before
is
manifest
)
fadeth
not
,
2
Tim.
2.
19.
The
reasons
also
manifesting
this
truth
are
divers
,
as
;
-
First
;
That
absolute
decree
,
promise
,
and
truth
of
God
,
which
every
where
hee
hath
published
in
his
word
,
who
cannot
lie
or
dissemble
,
and
will
not
reverse
any
thing
hee
hath
spoken
.
Hath
hee
sayd
and
shall
not
hee
doe
it
,
Numb
.
23.
19.
-
Secondly
;
That
constant
and
unchangeable
loue
of
God
,
Ioh.
13.
1.
who
repents
not
of
his
gifts
,
Rom.
11.
29.
but
bestowes
one
that
he
may
make
way
for
another
,
and
delighteth
to
heape
upon
him
abundance
,
who
hath
received
any
grace
,
Mat.
13.
12.
Blessings
(
indefinitely
)
are
upon
the
head
of
the
righteous
,
Prov.
10.
6.
-
Thirdly
;
That
permanent
grace
of
God
,
that
remaining
seed
,
1
Ioh.
3.
9.
which
according
to
the
tenor
of
the
new
Covenant
is
not
fading
nor
subject
to
losse
:
They
shall
not
depart
from
God
,
&
therefore
received
that
last
bond
of
the
covenant
,
feare
of
God
,
which
endureth
for
ever
,
Ps.
19.9
.
Certaine
is
it
that
as
worldly
man
thirsting
for
gaine
,
when
hee
hath
betaken
himselfe
to
some
good
trade
,
and
findes
it
sweet
,
is
now
and
every
day
more
eager
of
the
world
then
before
:
so
where
God
hath
seasoned
the
heart
with
this
spirituall
and
heavenly
covetousnesse
of
the
world
to
come
,
the
riches
of
grace
and
glorie
,
the
more
he
employeth
his
labour
in
Gods
ordinances
,
and
faithfully
seekes
,
the
more
according
to
Gods
promise
he
findes
;
the
more
he
findes
,
the
sweeter
still
it
feeles
,
and
this
sweetnesse
is
a
more
sharpe
spur
to
his
hungry
soule
:
hence
he
is
whetted
more
earnestly
to
pursue
,
hence
the
more
hee
obtaines
;
and
growes
every
day
more
blessed
.
God
hath
forgotten
he
hideth
away
his
face
,
and
will
never
see
:
such
as
despise
God
,
and
say
,
hee
will
not
regard
:
Psal.
10.
11.
13.
such
fooles
,
as
confesse
God
made
their
seeing
eyes
and
hearing
eares
,
yet
thinke
he
never
sees
nor
perceiues
:
see
Psal.
94.
7.
8.
9.
But
as
these
,
so
many
other
holy
and
faithfull
Christians
are
here
to
bee
chidden
,
who
are
often
deepely
plunged
into
many
bottomlesse
tentations
,
and
even
swallowed
with
griefe
,
because
they
forget
this
comfortable
truth
,
and
doe
not
consider
in
the
evill
day
,
that
the
Lord
hath
seene
,
and
written
up
for
them
all
their
labour
of
loue
:
hee
hath
recorded
and
keepeth
tale
of
their
sighs
,
and
bottles
up
their
teares
as
a
memoriall
for
them
.
For
in
the
cloudie
and
darke
day
,
when
Satan
drawes
their
eyes
wholy
either
to
the
sinfull
actions
which
they
haue
committed
,
or
to
their
sinfull
affections
yet
remaining
,
and
fighting
,
and
oft
prevailing
in
them
,
they
make
no
question
but
God
sees
all
their
misdeeds
and
sinnes
,
but
that
the
Lord
should
behold
their
spirits
sighing
under
the
burthens
,
groaning
under
this
oppression
of
Satan
,
that
hee
should
in
mercie
,
compassion
,
and
loue
behold
the
wrastlings
,
struglings
,
and
the
bitter
griefe
of
their
hearts
thus
yoked
with
the
body
of
death
,
they
utterly
forget
.
But
because
they
despise
their
owne
poore
and
weake
endeavors
,
as
being
low
in
their
owne
eyes
,
they
suppose
they
are
also
despised
by
God
.
This
we
must
carefully
amend
,
&
fasten
this
truth
in
our
memories
,
that
the
Lord
cannot
despise
his
owne
worke
in
his
creatures
,
but
sees
&
perfectly
knowes
all
the
thoughts
of
our
heart
,
so
that
our
desires
thirsting
for
his
righteousnesse
,
and
our
cries
calling
out
to
bee
delivered
from
this
woefull
yoke-fellow
of
sinfull
corruption
,
are
all
heard
and
noted
by
him
.
belong
to
us
and
our
children
.
willeth
or
runneth
,
but
in
God
that
shewes
mercie
,
and
not
for
our
righteousnes
,
but
because
he
hath
chosen
,
us
,
that
his
purpose
according
to
election
may
stand
not
of
workes
,
but
of
him
that
calleth
:
justification
by
faith
,
and
not
by
workes
,
and
many
other
:
we
must
therefore
not
onely
retaine
this
truth
,
but
apply
it
to
that
end
for
which
it
was
given
by
God
,
making
our
calling
and
election
sure
.
3.
So
also
the
neglect
and
despising
of
that
truth
(
namely
that
the
Lord
doth
loue
and
honour
the
persons
and
wayes
of
godly
men
)
is
here
reproved
.
Hence
might
wicked
men
tremble
to
see
how
hatefull
and
abominable
their
wayes
and
persons
are
in
his
sight
,
who
can
recompence
,
and
surely
will
reward
them
according
to
their
workes
.
And
how
justly
might
thousands
of
Christians
tremble
,
when
they
see
their
affections
in
this
particular
so
contrary
to
Christ
?
For
they
account
basely
of
those
whom
God
honours
,
hate
those
whom
God
loues
,
shew
to
them
all
contempt
and
malice
in
reviling
,
slandering
,
or
any
abuse
that
they
can
or
dare
offer
.
What
member
of
Christ
art
thou
,
who
despisest
such
as
thy
head
hath
crowned
with
his
heavenly
Kingdome
?
How
farre
from
a
Christian
,
who
hast
no
loue
to
such
whom
Christ
hath
loved
beyond
his
life
?
So
also
by
forgetting
this
lesson
many
depriue
themselues
of
much
comfort
.
For
how
much
joy
might
the
weake
Christian
gather
here
,
if
hee
did
continually
remember
;
He
that
hath
given
mee
an
heart
to
loue
him
,
he
first
loved
me
,
he
hath
set
his
heart
upon
me
for
good
,
and
therfore
hath
drawn
me
from
my
wicked
&
vaine
conversation
to
serue
him
?
and
if
he
hath
loved
me
when
I
was
an
enemie
,
will
he
forsake
me
now
he
hath
seasoned
my
heart
with
some
measure
of
loue
,
and
desire
of
his
service
?
What
a
cordiall
would
this
bee
against
all
the
revilings
,
contempts
,
and
despitefull
usage
of
the
world
?
we
are
therefore
much
to
blame
,
that
we
make
no
better
use
of
a
truth
so
full
of
profit
and
consolation
.
&c.
Psal.
7.
3.
&c.
yea
indeed
in
all
his
trouble
:
nay
when
he
found
his
tongue
unable
in
that
dutie
of
thankfulnesse
to
poure
out
his
heart
(
2
Sam.
7.
20●
)
this
yet
offered
him
much
consolation
,
Thou
Lord
knowest
thy
servant
.
The
like
see
in
Ieremie
in
much
tentation
,
and
many
grievances
,
Ier.
12.
3.
Especially
remember
Iob
,
who
when
hee
was
assaulted
on
everie
side
,
without
and
within
,
his
friends
accusing
him
of
hypocrisie
and
fighting
craftily
against
his
faith
:
the
enemie
bringing
all
the
terrours
of
God
in
a
full
armie
against
him
,
and
making
him
possesse
the
iniquities
of
his
youth
:
yet
could
uphold
his
soule
,
and
keepe
it
from
sinking
in
this
storme
with
the
remembrance
of
this
truth
,
and
strongly
applying
it
to
his
heart
,
found
powerfull
consolation
in
this
;
He
knoweth
my
way
and
tryeth
me
.
That
excellent
Apostle
persecuted
by
bloodie
Infidels
,
off-scouring
of
all
things
,
could
fully
satisfie
his
owne
soule
,
and
comfortably
wait
on
God
on
this
knowledge
,
God
was
his
witnesse
:
1
Thes.
2.
13.
and
could
therefore
●light
that
censure
of
man
1
Cor.
3.
3.
5.
Wee
should
therefore
apply
this
for
comfort
,
when
we
are
reviled
as
hypocrites
by
the
world
,
or
inwardly
accused
by
Satan
,
that
God
sees
and
will
judge
;
when
we
are
despised
by
men
,
that
God
hath
chosen
us
;
when
we
,
and
our
actions
in
Gods
service
are
hated
and
abased
,
that
God
hath
loved
and
honoured
both
.
heart
is
very
deceitfull
,
and
will
easily
blind
thee
with
counterfeit
shewes
,
and
false
hopes
if
thou
lookest
not
very
narrowly
to
it
.
Learne
therefore
of
this
Saint
to
consider
thy
paths
,
and
with
hast
putting
away
delayes
,
to
turne
thy
feete
into
the
wayes
of
God
.
All
the
wayes
of
man
are
cleane
in
his
owne
eyes
,
but
the
Lord
weigheth
the
spirits
:
Every
way
of
man
is
right
in
his
owne
eyes
,
but
the
Lord
pondereth
the
hearts
.
Now
what
shall
it
profit
mee
,
if
I
as
those
vaunting
Pharises
justifie
my selfe
,
when
the
Lord
knowes
and
condemnes
me
?
what
good
shall
I
reape
from
man
,
that
my
actions
are
highly
esteemed
in
the
world
,
when
they
are
abomination
to
God
?
and
leane
not
to
thine
owne
wisedome
:
in
all
thy
wayes
acknowledge
him
,
and
hee
shall
direct
thy
wayes
.
Proposition
2.
But
the
way
of
the
ungodly
shall
perish
.
In
the
former
words
the
Prophet
giues
an
infallible
reason
why
the
faithfull
shall
prosper
in
their
wayes
,
and
bee
blessed
:
here
also
he
useth
a
necessary
argument
,
why
the
ungodly
cannot
haue
good
successe
,
nor
ever
attaine
to
happinesse
.
Now
how
soever
he
leaues
out
the
Antithesis
or
opposite
axiom
to
the
former
,
God
knowes
not
the
way
of
ungodly
men
;
yet
is
it
here
without
question
to
be
understood
.
I
will
therefore
handle
it
fully
,
and
annexe
the
cause
with
the
effect
in
this
intire
proposition
.
God
knowes
not
the
way
of
the
ungodly
,
therefore
they
&
their
wayes
shall
perish
.
The
words
haue
beene
before
sufficiently
cleered
:
as
well
who
are
the
ungodly
,
what
also
is
ment
by
their
wayes
is
evident
enough
;
their
thoughts
,
counsels
,
enterprises
,
nay
also
their
outward
dignitie
,
glory
,
authoriritie
,
&c.
So
likewise
what
this
knowledge
is
may
be
easily
discerned
,
namely
,
the
Lord
indeed
knowes
to
take
notice
of
them
for
their
confusion
,
but
to
approue
or
respect
them
knoweth
them
not
.
Lastly
,
that
is
said
to
perish
,
which
attaines
not
the
end
to
which
it
is
aymed
,
but
comes
to
nothing
.
The
meaning
is
;
The
Lord
also
sees
all
the
devises
and
plots
of
wicked
persons
rejects
,
despises
,
and
hates
them
,
and
their
wayes
,
therefore
they
shall
certainely
bee
destroyed
and
consumed
.
Proofe
.
Mat.
7.
23.
and
25.
12.
Psal.
9.
17.
-
First
,
the
over-ruling
power
of
God
,
who
doth
whatsoever
he
will
.
-
Secondly
,
the
weakenesse
of
his
enemies
,
not
able
to
resist
,
-
Thirdly
,
his
infinite
justice
,
which
cannot
hold
the
guiltie
innocent
,
Exod.
34.
7.
Hee
that
dwells
in
heaven
shall
laugh
,
the
Lord
shall
haue
them
in
derision
.
The
foole
shall
not
stand
in
thy
sight
,
thou
hatest
all
them
that
worke
iniquitie
.
With
the
scorner
he
scorneth
.
For
their
estate
;
Hee
casteth
away
the
substance
of
the
wicked
:
for
the
lust
of
the
eyes
,
the
pompe
and
splendour
of
the
wicked
,
and
the
pride
of
life
is
of
the
world
;
hatefull
therefore
to
God
.
Nay
if
we
looke
to
their
religion
,
it
is
a
burden
,
and
hatefull
:
Incense
is
abomination
to
mee
,
I
hate
your
new
moones
,
&c.
their
sacrifices
abominable
:
their
best
workes
b●t
glittering
sinnes
,
that
which
is
highly
esteemed
among
men
to
bee
abomination
in
the
sight
of
God
.
Hence
God
more
commends
a
poore
child
,
then
an
old
King
which
refuses
admonition
.
Verily
even
in
that
most
meeke
Lambe
of
God
,
Tell
that
Fox
:
how
sharpely
and
bitterly
doth
hee
abase
the
Pharises
?
Mat.
23.
from
the
13.
verse
to
the
34●
especially
in
that
comparison
verse
27.
where
they
are
resembled
to
white
graues
,
swarming
with
wormes
,
and
stinking
with
rott●nnesse
.
Aboue
all
the
rest
,
how
zealous
an
indignation
doth
he
expresse
verse
33.
you
serpents
,
you
generation
of
vipers
,
how
should
you
escape
the
damnation
of
hell
?
The
reasons
also
necessarily
concluding
this
truth
are
evident
:
for
if
we
consider
the
ungodly
either
in
their
persons
,
estates
,
or
actions
,
there
is
in
them
all
the
true
object
of
rejection
,
hate
,
and
sc●rne
:
and
if
we
looke
upon
God
,
as
he
hath
described
himselfe
in
his
word
,
wee
cannot
but
see
in
him
those
excellent
properties
,
which
necessarily
thus
worke
upon
such
an
object
.
For
what
is
the
object
of
rejection
but
evill
?
Now
the
ungodly
are
evill
in
their
persons
,
states
,
actions
;
There
is
no
good
in
them
,
Rom.
7.
18.
but
a
continuall
course
of
evill
,
Gen.
6.
5.
So
what
is
the
object
of
hate
but
contrarietie
?
And
wicked
men
are
in
all
things
contrarie
to
God
;
contrary
to
his
holinesse
,
hee
light
they
darkenesse
:
hee
infinitely
pure
,
they
wholy
and
extreamly
polluted
:
contrary
to
him
in
his
rule
and
government
,
ever
resisting
and
rebelling
.
What
is
the
object
of
scorne
,
but
folly
and
proud
beggerie
?
Such
are
all
the
wicked
:
continually
called
fooles
by
the
wisedome
of
God
,
and
most
justly
;
for
certainely
naturalls
are
not
so
sottish
in
things
temporall
,
as
they
in
spirituall
and
eternall
.
They
are
beggars
,
having
nothing
but
almes
from
God
,
not
a
bit
of
bread
,
not
a
mouth
to
put
it
in
;
yet
so
brutishly
proud
,
that
they
despise
the
Giver
,
The
persons
of
wicked
men
,
their
thoughts
,
enterpris●s
,
honours
,
and
whatsoever
most
shines
,
and
glitters
in
carnall
eyes
,
shall
come
to
nothing●
perish
,
and
consume
For
their
persons
.
Thou
hast
set
them
in
slippery
places
,
and
castest
them
downe
into
desolation
.
How
suddainly
are
they
destroyed
,
perished
,
and
horribly
consumed
?
Lo
they
that
with-draw
themselves
from
thee
,
shall
perish
;
see
Iob.
21.
17.
18.
and
Ier.
17.
5●
6.
For
their
thoughts
,
counsels
,
and
enterprises
,
The
Lord
breaketh
the
counsel
of
the
heathe●
,
and
bringeth
to
naught
the
devises
of
the
people
.
His
braeth
departeth
,
he
returneth
to
his
earth
,
and
his
thoughts
perish
.
They
thinke
their
houses
shall
continue
for
ever
,
and
call
their
landes
by
their
names
,
but
mad
shall
not
continue
in
honour
:
he
is
like
the
beasts
that
dy
.
He
shall
take
nothing
a
way
,
when
he
dieth
his
pompe
shall
not
desend
after
him
.
Hell
hath
enlarged
it selfe
,
and
hath
opened
his
mouth
with
out
measure
:
and
their
glory
,
and
their
multitude
,
and
their
pompe
,
and
he
that
reioiceth
among
them
shall
desend
into
it
.
Nay
all
their
hopes
die
with
them
.
When
a
wicked
man
dies
,
all
his
hope
perishes
.
Gospell
.
Luk.
12.
18.
19.
and
1
Thes:
5.
3.
Herod
in
all
his
pomp
is
smitten
,
and
dies
eaten
with
lice
Act.
12.
23.
Reason
also
will
strongly
backe
this
truth
.
For
first
the
very
nature
of
all
these
things
is
earthly
,
and
therfore
turning
againe
to
earth
1
Pet.
1.
24.
made
to
perish
,
and
perishing
in
the
use
.
The
uery
use
of
life
,
and
all
things
perteining
to
it
consumes
it
,
so
that
the
more
it
growes
,
the
more
it
decreases
.
Now
the
life
of
a
wic●ed
man
,
and
all
that
belongs
to
him
,
are
ea●thly
.
There
is
no
price
to
make
it
li●e
for
ever
.
Psal.
49.
8.
9.
were
there
nothing
then
to
further
it
,
did
not
the
vengeance
of
God
wait
on
it
,
it
would
fall
of
it selfe
.
Secondly
as
their
persons
,
so
their
counsels
,
and
enterprises
,
and
all
their
authoritie
is
set
against
God
,
and
are
contrary
to
him
,
now
two
contraries
cannot
consist
together
,
but
one
shall
fall
:
but
as
God
himselfe
lives
for
ever
,
so
his
counsell
shall
stand
for
ever
Pro.
19.
21.
and
Ier.
44.
28.
Ezech.
1.
6.
And
evident
is
it
,
that
their
wisdome
is
enmitie
with
God
,
it
cannot
therefore
but
perish
.
For
as
when
an
earthen
pot
will
dash
it selfe
against
a
rock
,
or
an
iron
uessell
,
it
will
soone
be
cracked
,
and
broken
.
So
when
we
earthen
wormes
fall
up●n
this
stone
,
we
shall
be
broken
,
and
on
whomsoever
it
shall
fall
,
it
shall
grinde
him
to
powder
;
see
Psalm
.
2.
9.
It
is
therefore
impossible
there
should
bee
a
God
,
and
that
ungodly
persons
,
counsels
,
and
actions
should
prosper
:
but
seing
God
his
counsell
,
decrees
,
and
honour
must
stand
,
theirs
must
fall
.
Haman
,
and
Mordecai
cannot
stand
together
,
much
lesse
God
and
ungodly
persons
.
They
are
but
as
a
potters
vessell
,
and
he
crushes
them
with
a
scepter
of
iron
,
they
cannot
therefore
but
be
broken
in
peices
.
The
sacrifice
of
the
wicked
is
abomination
to
the
Lord
,
and
all
their
wayes
.
The
froward
in
heart
are
abomination
to
the
Lord
therefore
though
hand
joyne
in
hand
,
they
shall
not
be
unpunished
.
They
heare
their
owne
sou●es
testifie
,
while
thou
livest
in
this
rebellion
,
neglect
,
and
restraint
of
prayer
,
contempt
of
the
word
,
breach
of
the
Sabboth
,
swearing
,
lying
,
drinking
,
thou
art
a
most
accursed
creature
.
They
heare
the
g●acious
promise
of
God
,
I
Haue
no
desire
that
the
wicked
should
die
,
shall
he
not
live
if
he
returne
from
his
evill
way
?
and
that
loving
invitation
.
Why
will
you
die
?
yet
are
they
so
bewitched
with
the
harlotry
of
sinne
,
and
so
besotted
in
their
miserie
,
that
neither
Gods
word
,
nor
their
owne
reason
can
perswade
them
to
forsake
their
confessed
,
but
pl●asing
death
,
and
miserie
,
for
a
confessed
life
,
and
happinesse
.
This
wretched
behaviour
hath
no
other
fountaine
,
but
either
Atheisme
,
or
unbeliefe
.
For
either
they
denie
God
in
their
hearts
,
or
at
least
(
which
is
all
one
)
fancie
him
idle
,
and
not
regarding
,
without
any
care
or
providence
;
or
else
they
giue
no
credit
in
heart
to
those
threats
and
promises
of
God
.
Certainely
many
delude
themselues
with
a
conceit
of
mercie
even
in
the
highest
rebellion
,
and
especially
with
the
thought
of
turning
at
better
leasure
;
nothing
doubting
but
that
if
they
haue
time
to
say
,
Lord
haue
mercie
on
mee
,
all
will
be
well
with
them
.
In
humane
affaires
,
because
the
displeasure
of
the
Prince
is
as
the
roaring
of
a
Lion
,
hence
whatsoever
may
bring
them
into
disgrace
,
they
will
carefully
avoid
,
and
if
they
haue
incurred
his
anger
,
what
will
they
not
doe
to
appease
his
wrath
,
and
procure
his
favour
?
But
their
contrarie
behaviour
to
God
,
cannot
but
argue
a
contrary
perswasion
.
2.
The
vaine
labour
of
worldly
men
hunting
so
hotly
and
eagerly
pursuing
wicked
Mammon
.
It
is
wonderfull
to
see
the
brutish
,
nay
more
th●n
beastly
sencelesnesse
of
professed
Christians
this
way
,
with
what
incredible
paines
and
delight
they
follow
after
the
fading
world
:
If
either
the
word
had
not
made
them
know
,
or
their
owne
experience
confirmed
to
them
the
vanity
and
vexation
of
all
earthly
things
;
if
they
knew
not
they
should
carrie
nothing
away
with
them
,
there
might
bee
some
shew
of
excuse
in
such
people
:
But
when
they
denie
not
that
truth
;
yet
to
take
such
paines
for
a
fading
,
vexing
vanitie
,
which
even
now
in
it selfe
is
nothing
worth
(
but
in
the
eyes
of
fooles
,
)
and
instantly
will
bee
nothing
at
all
;
is
more
folly
then
can
sute
with
a
reasonable
creature
.
For
to
seeke
and
search
for
wicked
riches
and
pleasures
,
that
is
,
to
pursue
our
owne
destruction
,
what
madnesse
is
beyond
it
?
what
marvaile
to
see
a
foole
,
child
,
or
Lunatike
to
delight
in
some
hurtfull
thing
?
Alas
they
want
the
use
of
that
reason
which
should
direct
them
!
But
for
a
creature
able
to
use
his
reason
,
for
a
Christian
that
enjoyes
the
light
of
understanding
,
nay
of
the
word
and
Spirit
,
thus
to
do
at
,
it
passeth
the
conceit
of
a
man
how
they
should
bee
wrought
to
it
.
Can
any
man
plead
ignorance
,
and
say
?
that
good
men
shall
leaue
an
inheritance
to
their
childrens
children
,
but
the
riches
of
the
wicked
are
layd
up
for
the
just
.
wicked
heape
up
silver
as
the
dust
,
and
prepare
raiment
as
the
clay
,
hee
may
prepare
it
,
but
the
just
shall
put
it
on
,
and
hee
shall
divide
the
silver
.
The
riches
of
vanitie
shall
diminish
:
Nay
the
happinesse
of
the
wicked
shall
destroy
them
:
yet
will
they
by
fraud
,
cousonage
,
oppression
,
lies
,
perjuries
,
and
all
manner
of
wickednesse
,
labour
to
inrich
themselues
,
and
bee
loaded
with
thicke
clay
.
How
true
and
fearefull
is
that
saying
,
That
gathering
of
treasures
by
a
deceitfull
tongue
is
vanitie
tossed
to
and
fro
of
them
that
seeke
death
.
Our
experience
of
Gods
curse
upon
such
wicked
substance
hath
begotten
a
proverbe
,
that
ill
got
goods
never
prosper
:
yet
as
if
joy
,
comfort
,
life
,
and
happinesse
wholy
consisted
in
earthly
things
,
so
doe
men
runne
and
poast
after
them
.
Trust
in
the
Lord
thy
God
:
and
thou
shalt
be
assured
,
beleeve
his
Prophets
,
and
thou
shalt
prosper
.
Say
to
thy
soule
:
Art
not
thou
spirituall
and
immortall
,
a●d
are
not
all
these
things
in
this
world
in
which
ungodly
persons
place
their
happinesse
,
carnall
,
sensuall
,
and
perishing
in
the
use
?
and
is
it
possible
that
an
immortall
Spirit
can
be
blessed
by
enjoying
things
fleshly
and
fading
?
Doth
not
thy
excellencie
consist
in
likenesse
to
thy
Creator
and
Redeemer
,
and
in
his
divine
nature
?
and
how
then
should
sinfull
men
,
and
counsels
,
directing
thee
,
or
rather
plunging
thee
in
the
mirie
wayes
of
worldly
Mammon
,
wicked
riches
,
advancements
,
and
pleasures
,
bring
thee
to
this
thy
happinesse
.
When
I
heare
or
read
of
an
humane
creature
mingling
himselfe
with
a
beast
,
I
disdaine
,
loath
,
I
detest
his
filthinesse
;
and
account
him
for
the
greater
beast
of
the
twaine
,
eve●
an
abominable
monster
.
If
thou
then
an
heavenly
and
glorious
substance
shalt
dote
upon
earth
and
dung
,
canst
thou
esteeme
thy selfe
any
other
then
a
prodigie
,
or
monster
in
nature
?
Oh
then
learne
with
an
holy
disdaine
to
scorne
,
that
thou
in
thy
understanding
,
will
,
and
affections
,
shouldst
be
wholy
employed
in
the
world
,
and
setled
on
earth
,
where
thou
hast
no
mansion
.
But
follow
thou
the
conduct
of
this
experienced
Guide
the
holy
Prophet
,
and
that
more
perfect
Leader
the
most
holy
Spirit
.
Set
and
settle
thy
affections
upon
these
things
,
which
will
deserue
them
.
Turne
the
streame
of
thy
covetousnes
to
covet
spirituall
gifts
.
1.
Cor.
14.1
.
Take
off
thy
ambitious
desires
from
the
world
,
and
let
this
be
all
thy
ambition
,
dwelling
at
home
,
and
removing
from
home
,
thou
mayst
bee
acceptable
to
him
.
Is
there
not
another
world
,
another
life
,
another
food
,
rayment
,
treasures
,
another
inheritance
,
another
Lord
of
all
flesh
,
and
spirits
:
who
is
over
all
,
and
in
all
.
Is
not
his
loue
better
then
life
?
Psal.
63.
3.
And
are
not
all
these
spirituall
,
immortall
,
and
glorious
?
were
it
not
madnes
then
in
thee
,
being
an
immortall
spirit
,
to
forsake
all
these
,
and
cleaue
to
earth
?
Is
not
Christ
thy
life
,
nourishment
of
thy
life
,
thy
meate
,
and
drinke
indeede
?
Is
not
he
thy
glorious
covering
?
Oh
then
put
on
the
Lord
Iesus
,
and
take
no
thought
for
the
flesh
,
to
fulfill
the
lusts
of
it
.
It
is
thy
Saviours
voyce
which
invites●
and
calls
thee
,
If
thou
thirst
come
to
me
and
drinke
;
and
wilt
thou
not
answere
with
that
woman
,
Lord
give
mee
of
that
water
that
I
may
never
thirst
?
Skinne
for
skinne
,
and
all
that
a
man
hath
will
he
giue
for
his
life
,
let
therefore
this
life
into
thee
:
Liue
by
faith
in
the
Sonne
of
God
,
who
will
liue
in
thee
.
Hide
up
thy
life
with
Christ
in
God
,
that
when
hee
appeares
thou
mayest
also
appeare
with
him
in
glorie
.
And
to
this
end
remember-he
hath
given
thee
his
word
to
instate
thee
in
this
happinesse
,
to
be
a
light
to
thy
understanding
,
a
rule
to
thy
will
and
affections
;
to
guide
,
and
never
leaue
thee
,
till
it
bring
thee
to
blessednesse
.
It
is
that
which
will
nourish
thee
in
it
:
which
will
build
thee
up
,
and
giue
thee
an
inheritance
among
those
that
are
sanctified
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
FINIS
.