THE
APPLICATION
OF
SCRIPTVRE
.
2.
SAM.
12.
7.
Then
said
Nathan
to
Dauid
,
Thou
art
the
man
.
KIng
Dauid
had
prouoked
the
Lord
to
wrath
by
committing
two
grieuous
sinnes
,
Adultery
,
and
Murther
which
commonly
followeth
the
same
by
one
meanes
,
or
other
.
Therefore
he
sent
the
Prophet
Nathan
to
reproue
him
,
and
to
denounce
these
iudgements
against
him
.
First
,
that
the
sword
should
neuer
depart
from
his
house
.
Secondly
,
that
his
owne
sonne
should
take
his
wiues
from
him
.
Thirdly
,
that
the
childe
begotten
in
adultery
should
die
.
Wherein
we
obserue
:
first
the
iustice
of
God
,
in
that
he
will
punish
sinne
,
and
the
sinnes
of
them
especially
vpon
whom
he
hath
more
plentifully
poured
his
benefits
:
And
againe
,
the
mercy
of
God
,
in
that
he
will
not
suffer
his
children
to
lie
in
sinne
,
and
so
to
perish
by
sinne
,
but
awaketh
their
consciences
and
stirres
them
vp
to
repentance
by
correcting
them
,
least
they
should
perish
with
the
world
.
Out
of
his
iustice
therefore
mixt
with
mercie
,
he
sent
the
Prophet
,
and
the
Prophet
comming
,
propounded
his
sinne
by
way
of
a
parable
,
that
not
being
blinded
with
partialitie
,
and
selfe-loue
(
as
all
men
are
)
he
might
giue
righteous
iudgement
against
himselfe
in
the
person
of
another
.
There
were
,
saith
he
,
two
men
in
one
citie
,
the
one
rich
,
and
the
other
poore
:
the
rich
man
had
exceeding
many
sheepe
,
and
oxen
;
but
the
poore
had
none
at
all
,
saue
one
little
sheepe
which
hee
had
bought
,
and
nourished
vp
,
and
it
grew
vp
with
him
,
and
with
his
children
also
,
and
did
eate
of
his
owne
morsels
,
and
dranke
of
his
owne
cuppe
,
and
slept
in
his
bosome
,
and
was
vnto
him
as
his
daughter
.
Now
there
came
a
stranger
vnto
the
rich
man
,
who
refused
to
take
of
his
owne
sheepe
,
and
of
his
owne
oxen
to
dresse
for
the
stranger
,
that
was
come
vnto
him
,
but
tooke
the
poore
mans
sheepe
and
dressed
it
for
the
man
,
that
was
come
vnto
him
.
Hereupon
Dauid
maketh
answer
.
vers.
5.
He
was
exceeding
wroth
,
and
said
that
the
man
which
did
that
thing
was
the
childe
of
death
,
and
that
hee
should
restore
the
Lambe
fouresold
.
In
the
vers.
7.
Nathan
maketh
particular
application
.
Thou
art
the
man
.
From
this
practise
of
the
Prophet
,
we
learne
that
the
true
Prophets
and
Ministers
of
Christ
must
make
particular
application
of
the
word
of
the
Lord
,
whether
of
commandement
;
exhortation
,
admonition
,
reproofe
,
&c.
to
those
to
whom
they
are
sent
,
whether
it
be
to
a
kingdome
,
to
a
particular
people
,
or
to
priuate
men
,
and
though
worldly
men
being
stiffe-necked
,
and
hard
hearted
,
will
not
yeeld
themselues
vnder
the
yoake
of
obedience
,
and
are
therefore
alway
ready
to
make
resistance
,
yet
must
wee
know
who
hath
sent
vs
,
both
with
promise
of
protection
and
reward
for
the
faithfull
discharge
of
our
duties
,
and
also
with
denuntiation
of
vengeance
for
our
disobedience
,
and
rebellion
.
Ier.
17.
19.
Speake
all
that
I
command
thee
;
be
not
affraide
of
their
faces
,
least
I
destroy
thee
before
them
;
they
shall
fight
against
thee
,
but
shall
not
preuaile
against
thee
,
for
I
am
with
thee
to
deliuer
thee
.
And
in
another
place
,
Sonne
of
man
,
though
they
be
rebellious
,
yet
be
not
thou
rebellious
.
Besides
this
,
we
haue
many
examples
to
encourage
vs
hereunto
.
1
King
.
22.
13.
14.
Foure
hundred
Prophets
Ramtoth
Gilead
,
and
at
Iehosaphats
request
,
Micah
the
Prophet
of
the
Lord
was
sent
for
:
the
messenger
aduised
him
(
wisely
and
discreetely
as
he
supposed
)
to
doe
the
like
,
but
he
answered
,
As
the
Lord
liueth
,
whatsoeuer
the
Lord
hath
said
vnto
me
,
that
will
I
speake
.
1.
King
.
18.
17.
18.
It
is
not
I
that
haue
troubled
Israel
,
but
thou
,
and
thy
fathers
house
,
in
that
ye
haue
forsaken
the
commandements
of
the
Lord
,
and
thou
hast
followed
Baalim
.
In
the
obiection
of
Ahab
,
vers.
17.
obserue
the
nature
of
blinde
and
obstinate
sinners
,
they
make
the
true
Prophets
and
Ministers
the
causes
of
their
calamities
and
plagues
,
whereas
the
cause
is
in
themselues
,
that
refusing
instruction
,
and
reformation
,
contemne
and
persecute
the
seruants
of
God
sent
vnto
them
,
and
despise
the
word
of
the
Lord
sent
by
them
.
To
this
purpose
,
note
well
that
ignorant
and
rebellious
speech
of
the
high
priests
and
Pharisees
.
Ioh.
11.
48.
If
we
let
him
thus
alone
,
all
men
will
beleeue
in
him
,
and
the
Romanes
will
come
,
and
take
away
both
our
place
,
and
the
Nation
.
Here
you
see
,
that
they
would
make
the
Gospell
to
be
the
cause
of
their
vtter
ouerthrow
,
and
the
ouerthrow
of
the
Gospell
,
to
be
the
onely
meanes
of
their
,
safetie
.
But
these
faithlesse
,
and
godlesse
polititians
were
deceiued
,
for
that
which
they
feared
came
vpon
them
,
through
the
wrong
auoiding
thereof
.
In
the
Primitiue
Church
,
what
euill
soeuer
happened
to
the
citie
or
prouinces
of
Rome
,
whether
famine
,
pestilence
,
earthquakes
,
warres
,
vnseasonable
weather
,
&c.
the
Christians
were
thought
to
be
the
causes
thereof
:
whereupon
arose
great
persecution
against
them
:
yea
,
in
these
present
daies
,
many
ignorant
and
blinde
people
doe
yet
thinke
,
that
preaching
makes
the
world
so
bad
as
it
is
:
whereas
indeede
,
it
is
the
want
of
preaching
,
&
want
of
faith
and
obedience
in
them
to
the
same
,
that
maketh
the
word
so
bad
,
and
which
bringeth
Gods
iudgements
vpon
our
heads
,
euen
as
the
vnbeleefe
and
rebellion
of
the
heathen
against
God
and
his
people
,
brought
those
heauie
plagues
of
God
vpon
them
,
which
they
What
haue
I
to
doe
with
thee
?
get
thee
to
the
Prophets
of
thy
Father
,
and
of
thy
Mother
:
as
if
he
should
say
,
thy
heart
is
prophane
and
idolatrous
,
and
thou
not
louing
to
serue
the
Lord
,
doest
come
to
serue
thine
owne
turne
of
the
Lord
,
and
of
me
:
therefore
,
as
the
Lord
of
hosts
liueth
,
in
whose
sight
I
stand
,
if
it
were
not
that
I
regard
the
presence
of
Iehosaphat
,
I
would
not
haue
looked
towards
thee
,
nor
seene
thee
.
Likewise
in
Luke
3.
19.
Iohn
the
Baptist
reprooued
Herod
for
his
incest
,
and
all
his
other
euils
.
And
the
constancie
and
boldnesse
Steuen
,
Act.
7.
51
52.
of
Ieremie
,
Ier.
20.
3.
4.
5.
yea
,
of
all
the
Prophets
,
Apostles
,
and
faithfull
Pastours
since
the
beginning
,
may
and
ought
to
encourage
vs
to
the
faithfull
discharge
of
our
duties
herein
.
For
the
further
clearing
of
this
point
,
foure
things
are
to
be
considered
.
First
,
the
necessitie
of
particular
application
.
Secondly
,
the
person
that
is
to
make
application
in
particular
.
Thirdly
,
to
whom
it
is
to
be
made
.
Fourthly
,
how
it
is
to
be
receiued
,
and
taken
.
Application
in
particular
,
is
necessary
for
diuers
causes
.
1.
For
the
sound
conuersion
of
a
sinner
.
For
men
doe
commonly
receiue
the
word
formally
and
historically
,
being
generally
deliuered
and
taught
,
euermore
applying
the
same
confusedly
,
and
vncertainely
to
all
,
or
one
to
another
,
but
none
to
himselfe
for
his
owne
particular
instruction
,
and
reformation
.
In
this
case
the
word
is
made
like
a
certaine
medicine
which
The
reading
of
the
Scriptures
with
generall
instructions
,
admonitions
,
reprehensions
,
exhortations
,
and
consolations
,
I
grant
are
most
necessary
,
being
the
ground-worke
and
matter
of
the
cure
:
but
what
sound
conuersion
is
wrought
thereby
in
any
man
,
without
discreete
application
,
let
euery
man
that
hath
profited
any
thing
in
the
schoole
of
Christ
,
be
iudge
.
Put
the
case
that
some
one
of
you
had
some
hurt
,
or
wound
▪
or
had
some
mortall
disease
reigning
in
you
,
would
you
not
gladly
haue
the
helpe
of
the
skilfullest
Chirurgion
,
or
Physitian
,
if
you
could
?
would
you
not
redeeme
your
liues
with
the
expence
of
your
goods
?
What
if
when
your
Physitian
came
vnto
you
,
he
should
begin
to
reade
some
part
of
Galen
,
Hypocrates
,
or
other
Physicke
bookes
,
and
to
make
a
long
discourse
of
the
foure
Elements
,
with
their
properties
,
and
qualities
of
the
foure
humours
of
the
body
,
and
diseases
incident
to
man
,
with
their
remedies
and
cures
,
and
so
hauing
taken
your
money
shall
take
his
leaue
of
you
,
saying
that
hee
hopes
you
shall
be
as
strong
and
lustie
ere
it
be
long
as
euer
you
were
;
what
would
you
thinke
or
say
of
such
a
Physitian
?
how
well
would
you
thinke
your
money
bestowed
?
If
in
case
of
your
bodily
health
and
welfare
you
would
haue
an
honest
,
plaine-dealing
,
carefull
and
wise
Physitian
,
that
had
not
onely
a
generall
knowledge
of
bodies
diseases
and
remedies
,
but
that
could
moreouer
apply
and
bend
all
his
skill
to
the
particular
and
liuely
discerning
of
your
body
,
of
your
disease
,
and
of
the
particular
cure
of
the
same
:
yea
,
and
if
you
will
discouer
,
and
shew
vnto
him
the
state
of
your
body
to
your
vtmost
knowledge
for
his
further
helpe
and
direction
;
how
much
more
ought
you
to
doe
the
same
for
your
soules
health
?
but
most
men
are
like
to
children
,
and
foolish
patients
,
that
had
rather
die
then
drinke
a
bitter
potion
,
or
haue
their
soares
launced
and
dressed
.
Secondly
,
particular
application
is
necessary
to
bring
vs
to
the
knowledge
of
our selues
,
for
naturally
we
are
so
blinded
with
selfe-loue
,
that
howsoeuer
we
can
discerne
and
iudge
other
men
,
and
sift
them
very
neare
,
and
too
neare
,
yet
when
we
come
to
looke
into
our selues
,
to
take
view
and
to
make
examination
of
our
owne
knowledges
,
consciences
,
hearts
,
affections
,
we
finde
all
well
,
little
or
nothing
amisse
,
wee
haue
enough
to
say
for
excuse
and
defence
of
our
selues
,
if
any
obiection
be
made
.
I
speake
not
this
to
open
the
mouthes
of
prophane
persons
,
which
being
partly
pharisaicall
,
partly
heathenish
,
count
none
hypocrites
,
but
honest
professours
(
I
meane
such
as
feare
God
,
and
doe
loue
his
word
,
receiuing
the
same
with
all
willingnesse
and
ioyfulnesse
,
and
are
louing
and
obedient
to
their
Prince
,
and
to
all
that
are
in
authority
,
temporall
,
and
ecclesiasticall
vnder
him
)
because
they
see
some
infirmities
&
imperfections
in
them
,
being
quick-sighted
enough
to
espie
their
least
infirmities
,
but
lightly
passe
ouer
all
the
vertues
,
gifts
and
graces
of
Gods
spirit
in
them
,
like
the
bumble-Bee
or
Beetle
,
that
flieth
ouer
all
the
pleasant
flowers
,
and
lighteth
on
the
horse-dung
,
where
shee
maketh
her
aboad
:
but
I
speake
of
the
blindnes
of
mans
corrupt
nature
,
which
raineth
in
the
vnregenerate
.
An
euident
and
plaine
example
hereof
there
is
in
Mathew
.
23.
30.
If
we
had
beene
in
the
daies
of
our
fathers
,
we
would
not
haue
beene
partners
with
them
in
the
blood
of
the
Prophets
.
These
hypocriticall
Pharises
condemne
their
fathers
for
murthering
the
Prophets
;
but
they
being
blinded
with
their
lusts
,
and
selfe-loue
,
cannot
discerne
that
they
are
worse
then
their
fathers
,
in
that
they
goe
about
to
murther
the
Sonne
of
God
.
Hereupon
it
commeth
to
passe
,
that
the
most
prophane
,
being
of
ciuill
carriage
and
conformable
to
outward
worship
,
are
the
greatest
iustifiers
of
themselues
,
branding
the
best
and
most
sanctified
men
with
notes
of
hypocrisie
,
aggrauating
their
infirmities
,
mistaking
their
deedes
,
misconstruing
their
sayings
;
whereof
the
holy
man
Dauid
complaineth
;
they
daily
mistake
my
sayings
,
whereby
Iesus
Christ
was
accused
and
condemned
;
whereby
Elias
was
accused
by
Ahab
to
be
the
troubler
of
Israel
,
&
whereby
Amos
was
accused
by
Amaziah
to
be
a
traitour
against
Ieroboam
.
Yea
,
this
blindnesse
preuaileth
much
oft
times
with
the
godly
,
as
here
we
see
in
the
example
of
Dauid
,
of
whom
God
testified
that
he
was
a
man
according
to
his
owne
hearts
desire
:
though
Nathan
propounded
his
sinne
in
a
most
plaine
parable
,
in
euery
particular
answerable
and
proportionable
to
his
sinne
,
which
he
could
not
in
so
short
a
space
forget
(
especially
hauing
Bathsheba
euery
day
in
his
sight
,
which
might
occasion
him
to
remember
his
sinnes
)
yet
here
wee
see
,
hee
is
farre
from
making
particular
application
thereof
to
himselfe
:
yea
,
and
is
so
blinded
with
selfe-loue
,
as
that
he
vtterly
condemnes
that
in
another
,
the
like
whereof
he
approueth
in
himselfe
.
Therefore
seeing
that
you
are
as
young
children
that
cannot
cooke
,
diuide
,
and
cut
their
owne
meate
,
it
is
necessary
that
the
same
be
prepared
for
you
by
your
spirituall
nurses
,
and
fathers
,
if
you
desire
to
reape
any
profit
thereby
.
You
see
how
the
great
world
affords
meate
,
drinke
,
and
cloathes
vnto
you
,
and
all
things
serue
for
no
other
vse
then
the
sustenance
of
the
body
,
and
maintenance
of
the
person
:
and
you
see
how
all
these
things
must
passe
through
the
hands
of
the
Tradesman
&
Artificer
,
by
whose
labour
and
preparation
they
become
meate
,
drinke
and
cloth
.
The
corne
in
the
field
,
and
the
beasts
of
the
earth
,
the
fishes
in
the
sea
,
the
foules
of
the
aire
,
are
no
meate
for
you
,
the
wooll
on
the
sheepes
backes
,
the
skinnes
on
the
beasts
backes
,
the
flaxe
on
the
stalkes
,
are
no
cloathing
;
the
trees
in
the
wood
,
and
stones
in
the
earth
,
are
no
buildings
,
till
they
be
prepared
and
wrought
by
the
Craftsman
or
Tradesman
:
euery
one
cannot
worke
and
prepare
them
,
but
they
that
are
called
and
appointed
for
the
same
purpose
.
And
although
euery
man
hauing
the
grounds
of
Art
in
him
,
may
make
a
shift
to
feede
,
clothe
,
and
build
without
the
Artificer
,
yet
it
is
but
a
bad
and
very
meane
shift
,
and
as
good
as
no
shift
in
many
things
.
This
you
see
to
be
true
in
bodily
things
;
euen
so
is
it
in
spirituall
things
.
The
word
of
God
contained
in
the
old
and
new
Testament
,
is
the
spirituall
world
,
hauing
all
things
necessary
for
the
sustenance
and
maintenance
of
the
soule
to
eternall
life
therein
contained
.
These
things
must
passe
through
the
hands
of
Gods
artsman
,
or
tradesman
,
who
is
to
worke
,
prepare
,
diuide
and
impart
the
same
to
euery
one
according
to
his
estate
,
and
want
.
You
cannot
serue
your selues
thereof
,
no
more
then
the
Eunuch
could
doe
without
Philip.
Your
Tradesman
,
or
Artificer
,
whom
God
hath
called
,
must
doe
it
for
you
:
of
him
must
you
learne
to
serue
your selues
,
as
the
childe
learnes
of
the
nurse
,
and
the
Prentice
of
his
Maister
.
Hence
it
is
that
Paul
saith
to
Timothy
.
2.
Tim.
2.
15.
Studie
to
shew
thy selfe
approued
vnto
God
;
a
workman
that
needeth
not
to
be
ashamed
,
diuiding
the
word
of
truth
aright
.
And
in
1.
Cor.
3.
10.
Hee
calleth
himselfe
a
skilfull
maister
If
then
in
the
preparation
of
bodily
things
we
desire
a
cunning
and
skilfull
workeman
that
can
handle
his
toole
according
to
knowledge
for
our
bodily
profit
;
how
much
more
then
skilfull
Pastours
and
teachers
,
that
can
handle
the
word
according
to
knowledge
,
for
the
good
of
your
soules
,
to
feede
you
,
to
clothe
you
,
to
prepare
,
and
fit
you
for
Gods
building
.
Therefore
seeing
that
you
cannot
come
to
the
knowledge
of
your selues
without
particular
application
of
the
word
,
how
should
any
man
come
to
true
conuersion
?
for
if
you
haue
not
the
knowledge
of
your selues
in
particular
and
speciall
,
you
cannot
make
particular
confession
of
your
owne
sinnes
,
euen
your
personall
sinnes
,
whereby
no
other
men
but
euen
you
alone
haue
offended
God
,
you
cannot
bee
truely
humbled
for
your
sinnes
,
hauing
no
liuely
touch
or
feeling
of
sinne
;
you
cannot
seriously
repent
,
for
so
long
as
you
shuffle
in
your selues
with
all
,
you
will
not
repent
till
all
repent
:
you
cannot
pray
for
graces
necessary
because
you
know
not
your
wants
,
being
poore
,
and
blinde
,
and
naked
,
and
yet
thinking
that
you
are
rich
;
you
cannot
hunger
and
thirst
after
Christ
and
his
righteousnesse
:
you
cannot
be
truely
thankefull
for
the
endlesse
loue
,
and
mercy
of
God
in
your
redemption
,
because
you
know
not
what
God
hath
done
for
you
,
in
not
knowing
your
owne
sinnes
and
miserie
:
you
cannot
receiue
true
and
sound
spirituall
comfort
by
the
Gospell
,
for
want
of
knowledge
,
and
feeling
of
your
particular
miserable
estate
.
These
things
most
necessary
to
bee
done
for
your
soules
health
,
can
ye
not
doe
,
vnlesse
all
men
doe
the
same
,
so
long
as
you
stand
on
generalities
.
Now
all
men
will
neuer
doe
these
things
,
neither
will
you
so
long
as
you
depend
on
this
All.
Nay
further
,
the
want
of
this
knowledge
of
your selues
,
which
by
particular
application
of
the
Scripture
you
must
come
to
,
will
make
you
secure
,
vnthankfull
,
presumptuous
contemners
of
the
word
,
and
altogether
irreligious
:
wherefore
euery
man
in
particular
ought
to
desire
personall
application
of
the
word
,
and
to
pray
vnto
God
,
that
his
Pastour
might
speake
to
his
heart
and
conscience
,
that
he
in
particular
might
receiue
instruction
and
edification
by
him
,
and
that
he
might
not
goe
away
emptie
,
but
returne
bettered
in
knowledge
and
affection
.
It
may
be
obiected
,
particular
application
is
not
for
all
Auditors
,
for
some
are
so
learned
,
and
so
wise
,
as
when
they
heare
the
doctrine
,
they
can
make
application
thereof
to
themselues
.
Ans.
It
is
one
thing
what
they
can
doe
,
it
is
another
thing
what
they
will
doe
,
and
it
is
a
third
thing
,
what
is
our
office
and
discharge
of
our
duties
.
We
may
not
presume
of
other
mens
doings
and
neglect
Gods
commandements
,
and
the
practise
of
the
Prophets
of
Christ
,
and
the
Apostles
.
Againe
,
men
,
euen
the
best
men
,
will
make
application
generall
,
and
fauourable
enough
to
themselues
,
hauing
so
many
withdrawers
,
the
continuall
motions
and
surges
of
originall
sinne
,
the
manifold
allurements
and
prouocations
of
the
euill
world
,
the
continuall
suggestions
of
Sathan
,
implacable
enemies
of
the
best
and
most
sanctified
men
,
so
that
although
they
be
good
seruants
,
and
good
schollers
,
they
may
forget
their
duties
without
their
maisters
euer
and
anone
calling
on
them
.
The
second
point
herein
to
be
considered
,
is
the
person
that
is
to
make
this
particular
application
.
The
person
is
the
Lords
messenger
,
not
speaking
from
his
owne
spirit
and
affection
,
but
shewing
forth
the
vertue
and
power
of
the
Lords
spirit
in
him
,
as
Micah
said
,
that
which
the
Lord
hath
bid
me
to
speake
,
that
will
I
speake
:
And
seeing
that
the
Lord
speaketh
by
him
,
being
a
man
of
like
nature
and
infirmities
with
his
brethren
;
he
must
so
speake
,
and
apply
the
word
,
as
to
his
owne
selfe
amongst
the
rest
(
being
no
Lord
ouer
Gods
heritage
)
vrging
,
and
inforcing
the
word
vpon
the
conscience
,
as
he
doth
the
same
vpon
his
owne
;
vrging
the
practise
of
Christian
duties
vpon
others
,
without
shew
of
taking
libertie
to
himselfe
;
speaking
from
a
feeling
in
himselfe
,
and
shewing
forth
his
loue
of
the
godly
,
and
his
commiseration
and
pittie
of
the
hard
hearted
,
after
the
example
of
our
Sauiour
Christ
.
Mark
.
3.
5.
he
looked
angerly
on
the
Ieremie
.
Ier.
9.
1.
Oh
that
my
head
were
full
of
water
,
and
mine
eyes
a
fountaine
of
teares
,
that
I
might
weepe
day
and
night
for
the
slaine
of
the
daughter
of
my
people
.
Of
Paul
.
Rom
9.
3.
He
would
redeeme
the
reiection
of
Salomon
saith
,
that
the
heart
of
man
answereth
to
man
,
as
the
face
doth
to
the
face
in
the
water
;
the
naturall
and
vnsanctified
heart
of
the
hearer
to
the
naturall
and
vnsanctified
heart
of
the
speaker
;
the
spirituall
heart
of
the
hearer
,
to
the
spirituall
heart
of
the
speaker
:
and
the
spirituall
heart
of
the
hearer
hath
a
secret
perceiuance
in
it
,
to
discerne
betweene
the
word
comming
from
a
sanctified
heart
,
and
the
same
comming
from
a
corrupt
heart
.
Hence
it
is
,
that
among
other
reasons
,
the
same
word
taught
by
diuers
men
hath
not
the
same
effect
in
the
hearer
;
for
the
Lord
is
powerfull
by
his
word
sent
by
his
owne
messengers
,
and
the
same
word
brought
by
them
that
are
not
sent
,
becommeth
fruitlesse
.
In
Act.
19.
14.
15.
16.
The
seauen
sonnes
of
Scheua
tooke
vpon
them
to
adiure
euill
spirits
,
by
the
name
of
Iesus
,
whom
Paul
Preached
:
but
the
spirit
answered
;
Iesus
,
I
acknowledge
,
and
Paul
I
know
,
but
who
are
ye
?
Here
you
see
the
euill
spirit
obeyed
not
those
coniurers
vsing
the
name
of
Iesus
against
them
;
and
why
?
because
they
were
not
sent
of
God
as
Paul
was
,
but
being
without
faith
vse
his
name
as
it
were
to
magicall
inchantments
.
Therefore
this
holy
name
,
vsed
by
Paul
,
being
faithfull
,
and
called
,
was
of
force
to
binde
and
cast
out
diuels
,
but
being
vsed
by
them
,
being
vnfaithfull
and
not
called
,
is
as
a
dead
letter
,
or
idle
word
;
yea
it
hath
a
contrary
effect
:
euen
so
wicked
men
in
whom
sinne
reigneth
,
and
Satan
worketh
,
despise
the
word
preached
,
and
vtterly
hate
the
particular
application
thereof
by
them
that
are
not
sent
;
for
because
they
vse
the
word
deceitfully
and
politikely
for
their
owne
aduantage
,
it
is
not
of
force
to
expell
Sathan
,
and
to
conuert
the
sinner
,
but
hath
rather
a
contrary
effect
,
namely
,
to
harden
them
more
,
and
to
destroy
the
weake
.
An
example
hereof
we
haue
in
the
false
Apostles
of
Corinth
that
preached
the
same
doctrine
of
the
Gospell
that
Paul
did
,
yet
had
it
not
the
same
effect
,
but
stirred
vp
strife
,
enuying
,
wrath
,
contentions
,
back
bitings
,
swellings
&
discord
;
for
though
they
were
bigge
in
words
,
shewing
learning
and
eloquence
,
yet
had
they
not
the
power
of
the
spirit
in
them
,
therfore
their
doctrine
was
but
a
dead
letter
.
1
Cor.
4.
19.
20.
When
I
am
come
I
will
know
,
not
the
speech
of
them
that
are
puffed
vp
,
but
the
power
,
for
the
kingdome
of
God
is
not
in
word
,
but
in
power
.
Obiection
.
The
true
and
faithfull
shepheard
,
that
speaketh
in
plaine
euidence
of
the
spirit
is
contemned
and
derided
of
the
wicked
many
times
,
and
his
particular
applications
are
not
onely
vnprofitable
for
their
conuersion
,
but
they
haue
power
,
like
the
m●n
possessed
with
the
euil
spirit
against
him
,
to
wound
him
and
to
ouerthrow
him
.
Answ.
To
this
I
briefely
answere
,
that
howsoeuer
prophane
,
and
irreligious
persons
may
persecute
the
messengers
of
God
with
derision
,
railing
or
otherwise
for
his
plaine
and
round
dealing
with
them
;
yet
notwithstanding
their
spirits
and
consciences
conuince
them
of
folly
and
obstinacie
,
and
telleth
them
that
God
spake
to
them
by
him
,
and
that
he
doth
faithfully
discharge
his
dutie
;
and
therefore
they
cannot
but
haue
a
feare
and
reuerence
of
his
word
,
and
of
his
person
,
though
they
striue
with
themselues
to
doe
the
contrary
;
yea
,
and
outwardly
doe
the
contrary
;
Neuer
man
spake
as
this
man
doth
.
Ioh.
▪
18.
6.
When
the
band
of
men
,
with
the
officers
of
the
high
Priests
came
to
take
Iesus
,
and
he
comming
forth
,
said
vnto
them
,
I
am
he
,
they
went
backward
,
and
fell
to
the
ground
:
for
these
wicked
wretches
being
conuinced
of
their
owne
consciences
,
were
not
able
to
abide
his
presence
:
yet
notwithstanding
To
conclude
this
point
then
,
the
person
that
is
to
make
this
particular
application
of
the
word
with
profit
,
is
the
true
messenger
of
God
,
in
whose
person
,
behauiour
,
words
and
conuersation
of
life
,
the
spirit
of
sanctification
appeareth
,
which
confirmeth
the
godly
,
comforteth
and
strengthneth
the
weake
,
conuerteth
the
sinner
,
bridleth
the
obstinate
,
and
stoppeth
the
mouth
of
the
aduersarie
.
The
third
point
is
,
to
whom
this
particular
application
is
to
be
made
.
Application
of
the
word
is
to
be
made
to
all
men
liuing
,
from
the
highest
to
the
lowest
.
The
word
of
God
is
the
rule
of
life
,
and
euery
man
is
to
be
guided
and
gouerned
in
minde
,
will
,
heart
,
affections
,
words
&
works
by
the
same
,
which
he
canot
be
without
particular
application
thereof
for
his
owne
instruction
in
knowledge
,
and
reformation
in
manners
:
for
the
word
of
God
must
not
be
made
a
vaine
and
idle
storie
,
no
more
then
the
Kings
lawes
are
,
seeing
that
it
is
the
booke
of
spirituall
life
,
for
all
men
that
looke
to
be
saued
,
euen
as
the
Kings
lawes
are
the
booke
of
temporall
and
ciuill
life
for
his
subiects
.
Therefore
seeing
that
the
life
of
the
word
stands
in
practise
,
and
the
practise
of
the
word
is
our
life
,
euen
our
spirituall
and
Christian
life
;
the
application
thereof
is
most
necessary
for
all
men
whatsoeuer
,
for
instruction
,
exhortation
,
admonition
,
reprehension
,
consolation
.
Obiection
.
Who
dare
be
so
bold
as
to
reproue
great
men
,
they
haue
vnderstanding
,
knowledge
and
learning
,
therefore
they
neede
not
that
any
man
should
instruct
,
exhort
,
admonish
or
reprooue
them
.
Answ.
Satan
indeede
by
his
messengers
dare
not
admonish
,
dehort
or
reprehend
great
ones
,
because
it
would
hinder
the
building
vp
of
his
kingdome
,
and
turne
soules
away
from
him
;
therefore
doth
he
by
his
messengers
sooth
and
flatter
them
,
as
he
did
Ahab
,
Iezabell
,
Ieroboam
:
and
such
like
false
Prophets
there
hath
euer
beene
,
and
euer
will
be
,
which
at
the
very
instant
of
visitation
and
destruction
,
shall
crie
,
Peace
,
Peace
;
there
shall
be
prosperitie
,
health
,
libertie
and
plentie
,
all
shall
be
well
.
But
contrarily
the
King
of
Kings
,
and
Lord
of
Lords
dare
admonish
,
dehort
and
reproue
all
men
liuing
in
the
world
by
his
messengers
:
It
is
not
they
,
but
the
Lord
by
his
owne
word
that
admonisheth
and
reproueth
,
and
who
dare
be
bold
to
resist
the
word
of
the
Lord
,
in
whose
presence
the
greatest
potentate
of
the
earth
is
but
dust
and
ashes
?
The
wrath
of
the
King
(
saith
Salomon
)
is
as
the
roaring
of
a
Lion
,
much
more
the
wrath
of
the
Lord
,
who
tormenteth
not
onely
the
body
,
but
casteth
body
and
soule
into
hell
fire
.
Againe
,
where
it
is
obiected
that
they
haue
vnderstanding
,
knowledge
and
learning
,
heare
what
Surely
they
are
poore
,
they
are
foolish
,
for
they
know
not
the
way
of
the
Lord
,
nor
the
iudgement
of
their
God
.
5.
I
will
ge●
mee
to
the
great
men
,
and
will
speake
to
them
,
for
they
haue
knowne
the
way
of
the
Lord
,
and
the
iudgement
of
their
God
;
but
these
haue
altogether
broken
the
yoake
,
and
burst
the
bonds
a
sunder
.
Riches
and
honours
are
strong
temptors
,
and
Sathan
is
there
most
busie
:
therefore
saith
Salomon
,
let
mee
not
be
too
rich
,
least
I
forget
thee
.
If
Sathan
be
most
busie
there
,
then
the
word
of
the
Lord
had
neede
to
be
most
plentifull
there
;
for
Sathan
neither
can
,
nor
will
haue
any
nay
,
resistance
or
reproofe
,
but
by
the
word
of
the
Lord
;
it
is
that
onely
that
bindeth
Sathan
,
else
bee
will
beare
rule
wheresoeuer
hee
commeth
.
Againe
,
where
riches
and
honours
are
,
there
are
,
or
at
leastwise
would
be
soothers
and
flatterers
,
Amaziahs
and
Doeggs
,
Sathans
instruments
,
and
inueiglers
to
bend
and
turne
riches
,
honours
,
power
and
learning
,
yea
all
gifts
and
blessings
against
God
,
against
his
Church
,
and
the
faithfull
,
that
in
the
fall
of
them
Sathans
kingdome
may
be
erected
and
set
vp
in
the
earth
,
who
euer
since
the
Lord
threw
him
downe
from
heauen
,
seeketh
like
a
rebell
and
vsurper
to
thrust
the
Lord
out
of
the
earth
,
to
which
he
layeth
All
this
power
will
I
giue
thee
,
and
the
glory
of
these
Kingdomes
,
if
thou
wilt
fall
downe
and
worship
me
;
where
he
maketh
himselfe
Lord
and
disposer
of
the
earth
and
all
worldly
things
.
Now
if
riches
,
honours
and
powers
be
followed
vpon
with
tempting
Amaziahs
,
Doeggs
,
Zedkijahs
and
such
like
,
if
they
see
any
way
laid
open
for
them
,
how
great
neede
is
there
of
the
word
Lord
,
and
the
particular
application
thereof
in
plainenesse
,
vprightnesse
,
truth
and
sinceritie
,
to
encounter
the
sophistrie
,
and
particular
temptations
of
Sathan
?
Marke
this
one
thing
,
Sathans
word
,
to
wit
,
his
temptations
and
prouocations
are
very
strong
and
powerfull
.
For
first
,
he
deales
with
men
in
particular
.
Againe
,
he
prouoketh
them
but
to
that
to
which
they
are
themselues
inclined
.
Thirdly
,
his
messengers
and
all
his
instruments
are
deceitfull
workers
like
himselfe
,
cunning
to
humour
,
please
,
and
to
flatter
men
,
thereby
to
blinde
their
eyes
,
and
to
corrupt
their
iudgements
,
that
in
doing
euill
they
might
not
know
what
to
doe
.
Now
if
we
contrarily
shall
handle
the
word
generally
and
doubtfully
,
and
also
mans
nature
being
so
blinded
with
selfe-loue
,
as
it
can
make
no
vse
thereof
for
it
owne
conuersion
and
reformation
,
what
great
aduantage
giue
we
to
Sathan
?
we
shall
stand
as
it
were
like
fooles
talking
of
by-matters
,
and
pleasing
our selues
with
our
prattle
,
whiles
the
old
crafty
foxe
,
the
olde
beaten
souldiour
,
steales
away
Gods
sheepe
(
the
soules
committed
to
our
keeping
and
feeding
)
out
of
our
hands
;
whereas
like
faithfull
shepheards
we
should
giue
him
the
encounter
according
to
Doth
Sathan
deale
with
men
in
particular
to
subuert
them
?
how
much
more
then
should
we
deale
particularly
with
them
(
I
meane
not
to
particularite
mens
faults
in
publike
)
but
in
loue
to
giue
priuate
instruction
,
exhortation
,
counsell
,
admonition
,
which
is
too
little
vsed
now
a
daies
;
yea
,
we
haue
runne
out
so
farre
from
that
Antichristian
auricular
confession
as
that
we
are
fallen
into
the
contrary
extremitie
,
like
them
that
auoyding
the
rocke
Scylla
,
fall
into
the
gulfe
Charibdis
,
and
as
fooles
,
that
shunning
one
vice
runne
into
the
contrarie
vice
,
hauing
no
wisedome
nor
discretion
to
keepe
a
meane
:
Euen
so
now
is
the
whole
worke
of
the
Ministerie
in
many
places
brought
to
a
meere
formalitie
of
a
generall
and
roauing
sermon
on
the
Sabbath
day
,
and
what
they
haue
heard
they
know
not
,
neither
can
make
any
vse
thereof
;
but
for
any
other
matter
,
the
people
neither
regard
their
Pastour
,
nor
the
Pastour
the
People
,
vnlesse
in
Tithes
gathering
,
and
looking
well
to
haue
all
his
due
;
which
(
to
say
the
truth
)
this
deuouring
and
Epicurish
age
thirsteth
rather
after
,
then
after
the
foode
of
their
soules
.
Sathan
in
these
daies
changing
the
sheepe
into
wolues
,
as
in
former
daies
he
changed
the
shepheards
into
wolues
.
Hereupon
commeth
this
generall
ignorance
of
the
worke
of
the
Ministerie
in
most
people
:
hereupon
commeth
the
contempt
of
the
person
of
the
Minister
:
hereupon
commeth
this
light
regard
of
the
word
preached
:
hereupon
commeth
this
petulancie
,
stubbornenesse
and
wildenesse
(
as
I
may
say
)
of
young
people
,
&
prophanenesse
of
old
people
of
all
sorts
;
yea
vpon
this
cause
commeth
this
generall
corruption
of
manners
and
Epicurish
liuing
.
To
conclude
this
point
,
if
we
doe
consider
with
our selues
how
the
men
of
God
dealt
personally
with
Kings
,
Princes
,
false-prophets
and
Priests
,
as
Eliah
with
Ahab
,
Elisha
with
Iehoram
,
Ieremie
with
Pashur
,
Amos
with
Amaziah
,
Micah
with
Zidkijah
,
Iohn
the
Baptist
with
Herod
,
our
Sauiour
Chrst
with
the
Scribes
and
Pharisees
,
Stephen
with
the
high
Priests
and
Elders
,
Peter
with
the
people
of
the
Iewes
:
Saint
Paul
with
the
Apostle
Peter
,
and
the
same
Apostle
with
Elimas
and
the
high
-
Piest
;
we
haue
great
incouragement
,
and
confidence
giuen
vs
to
apply
the
Scriptures
to
the
corruption
of
the
times
to
the
worlds
end
,
which
is
onely
the
true
and
profitable
preaching
,
such
as
the
Lord
hath
commanded
;
yea
if
wee
shall
also
consider
the
plainenesse
,
vprightnesse
,
sobrietie
,
deuotion
,
humilitie
and
reuerence
to
Gods
word
of
Christians
in
the
primitiue
Church
(
comparing
our selues
I
say
with
them
)
we
shall
finde
our selues
too
generally
to
be
but
slippes
and
counterfeits
,
rather
the
Apes
of
good
Christians
,
then
good
Christians
indeede
,
being
full
of
pride
,
dissimulation
and
craft
,
commonly
tearmed
pollicie
;
full
of
intemperancie
,
mockers
of
true
deuotion
,
stubborne
and
wilfull
,
full
of
subtiltie
to
serue
our
owne
worldly
turnes
and
vses
,
of
the
word
it selfe
.
But
if
we
compare
our selues
with
our selues
,
these
foule
corruptions
in
these
latter
times
will
little
appeare
to
vs
,
seeing
that
in
these
daies
we
can
so
cunningly
varnish
ouer
,
yea
beautifie
sinne
with
counterfeit
Christianitie
and
heathenish
ciuilitie
.
And
this
is
the
cause
why
the
common
sort
so
call
for
the
Gospell
,
but
loue
not
to
heare
the
law
,
their
consciences
foaming
vp
mite
and
durt
which
the
world
sees
not
,
and
because
the
hard
heart
will
not
humble
it selfe
to
walke
with
God
,
being
of
vnbridled
affections
;
therefore
it
seekes
for
false
comforts
,
soothings
and
flatterings
in
the
Gospell
(
the
leauen
of
malice
not
being
purged
out
)
the
law
being
a
bondage
to
them
and
a
heauie
burthen
,
whereas
it
is
a
law
of
libertie
to
the
Godly
:
and
for
the
deeper
blinding
and
hardning
of
themselues
,
they
lay
false
imputations
vpon
the
true
and
plaine-dealing
Shepheard
,
as
rashnesse
,
indiscretion
,
too
much
stricktnesse
and
precisenesse
,
affectation
of
singularitie
,
phantasticalnesse
,
by
which
tearmes
they
shew
themselues
like
to
the
bloody
and
earthly
Edomites
(
for
so
the
word
signified
)
which
vnder
the
title
of
circumcision
,
and
the
children
of
Abraham
,
claimed
to
themselues
the
chiefe
religion
,
and
hated
the
true
worshippers
.
Psal.
137.
7.
Remember
the
children
of
Edom
O
Lord
,
in
the
day
of
Ierusalem
,
how
they
said
downe
with
it
,
downe
with
it
,
euen
to
the
ground
.
The
fourth
point
herein
to
be
obserued
,
is
how
this
particular
application
ought
to
bee
taken
.
It
ought
to
be
taken
as
the
word
of
the
Lord
,
and
therefore
in
good
part
,
whether
it
be
with
vs
or
against
Nazarens
,
Luk.
4.
22.
28.
doe
heare
the
word
applied
,
not
as
the
word
of
God
,
(
as
indeede
it
is
)
but
as
the
word
of
man
,
contrary
to
the
practise
of
Whether
it
be
good
or
euill
,
we
will
obey
the
voice
of
the
Lord
,
to
whom
wee
send
thee
,
that
it
may
be
well
with
vs
,
when
we
obey
the
voice
of
the
Lord
our
God
.
For
the
further
explication
hereof
,
there
are
but
two
sorts
of
people
,
some
good
,
some
bad
,
some
sheepe
,
some
goates
:
The
sheepe
doe
heare
and
follow
First
ciuill
wicked
men
,
whose
liues
and
conuersations
are
according
to
their
owne
hearts
lusts
,
can
very
well
abide
doctrines
and
generall
discourses
,
especially
those
which
flow
with
humaine
learning
and
eloquence
,
for
there
the
naturall
eare
findeth
some
matter
to
feede
vpon
.
Againe
the
wickedest
man
can
indifferently
abide
two
particular
applications
,
the
first
is
of
instruction
,
for
instruction
presupposeth
vertue
,
and
stirs
vp
to
good
life
,
which
the
worst
would
gladly
haue
the
name
of
,
and
so
for
praise
and
reward-sake
will
list
to
it
:
the
second
is
of
comfort
,
and
preaching
of
peace
,
which
none
will
refuse
.
But
here
is
the
difference
,
when
we
come
to
make
vse
of
the
doctrine
,
to
conuincement
of
sinne
,
to
reproofe
,
and
to
correction
,
the
hard-hearted
and
impenitent
sinner
will
at
no
hand
abide
it
;
such
words
sound
in
his
eares
like
Micahs
in
Ahabs
,
neuer
good
.
Herein
they
differ
from
the
godly
,
and
leaue
them
alone
to
themselues
.
Now
begin
they
to
shew
their
goatishnesse
,
to
accuse
their
shepheards
of
indiscretion
,
of
malice
,
of
priuate
grudge
,
of
beleeuing
false
reports
,
of
particularizing
and
naming
men
in
the
Pulpit
,
when
there
is
no
such
matter
intended
or
thought
vpon
,
and
therefore
they
cannot
with
a
patient
eie
euer
after
looke
vpon
him
.
But
contrarily
in
whom
there
is
the
loue
and
feare
of
God
,
and
the
hatred
of
sinne
,
which
haue
denied
themselues
and
worldly
lusts
,
and
warring
against
their
spirituall
enemies
,
do
desire
the
particular
application
of
the
word
,
that
their
consciences
,
hearts
and
affections
may
be
wrought
vpon
in
particular
,
that
they
in
particular
may
be
stirred
vp
and
awaked
,
least
they
fall
into
the
deadly
sleepe
of
sinne
.
This
particular
applying
strengthneth
them
,
incourageth
them
,
and
keepeth
the
enemie
a
farre
off
,
it
weakeneth
him
,
and
daunteth
him
.
This
application
is
as
the
trayning
of
Christian
souldiers
,
and
as
it
were
a
standing
by
them
to
tell
them
how
to
ward
the
stroke
,
and
to
giue
the
stroke
,
to
auoide
the
assault
,
and
to
giue
the
onset
.
We
are
sluggish
,
sleepie
,
heauie
,
our
eyes
are
euer
downe
,
I
meane
our
mindes
and
affections
are
euer
on
the
earth
and
earthly
things
;
we
haue
neede
therefore
not
onely
to
be
called
on
,
but
oft
times
to
be
rouzed
,
iogged
,
pulled
by
the
armes
,
and
to
be
fet
on
our
feet
,
for
as
much
as
that
originall
corruption
,
the
world
and
the
diuell
,
are
euer
giuing
vs
Opium
to
drinke
,
that
causeth
deadly
sleepe
,
if
we
take
too
much
of
it
.
The
godly
that
are
growne
to
some
good
measure
of
perfection
,
for
these
respects
,
as
also
that
they
desire
that
God
alone
may
be
glorified
in
the
earth
;
and
for
the
loue
they
beare
to
all
men
,
doe
desire
both
conuincement
,
reproofe
and
correction
of
sinne
in
time
and
season
conuenient
:
and
they
also
that
are
as
yet
but
weake
,
yet
true
Christians
,
can
with
patience
abide
the
word
as
well
against
them
,
as
with
them
.
And
how
harsh
,
and
distastfull
soeuer
it
be
vnto
them
;
yet
doe
they
not
cast
it
off
,
nor
hate
their
pastours
,
no
more
then
gratious
children
cast
off
their
parents
admonitions
,
counsels
and
commandements
(
though
in
most
things
they
be
not
to
their
liking
;
)
or
doe
run
from
them
when
they
are
reproued
or
corrected
:
though
lewd
seruants
and
wicked
children
doe
so
,
yet
the
louing
childe
and
good
seruant
will
not
.
As
for
example
:
Dauid
in
his
place
;
being
reproued
by
Nathan
,
and
hauing
heauie
iudgements
denounced
against
him
for
his
sinnes
,
what
doth
he
?
fals
hee
to
excusing
,
defending
and
mittigating
of
his
sinne
,
like
Saul
,
and
turning
it
lightly
off
as
but
an
infirmitie
,
as
many
mockers
doe
now
a
daies
?
Doth
he
scorne
,
grudge
at
and
reuile
the
Prophet
?
Doth
he
accuse
him
of
pride
,
impudencie
,
or
indiscretion
,
or
too
much
boldnesse
for
dealing
thus
plainely
with
the
King
?
No
,
but
being
stroke
with
feare
and
reuerence
of
the
true
word
of
the
Lord
,
with
compunction
and
sorrow
for
his
sinne
,
he
maketh
humble
and
penitent
confession
before
the
Lord
,
in
verse
13.
I
haue
sinned
against
the
Lord
.
The
like
penitent
,
and
humble
answer
gaue
the
good
King
Ezechiah
to
Esay
,
chap.
39.
reproouing
him
for
shewing
ambitiously
and
vaine-gloriously
all
the
treasures
of
his
kingdome
to
the
Ambassadours
of
Babilon
,
and
also
threatning
the
iudgements
of
God
vpon
him
in
his
posteritie
for
the
same
:
The
word
of
the
Lord
,
saith
hee
,
is
good
,
which
thou
hast
spoken
.
Wherein
he
sheweth
his
humilitie
to
the
word
,
his
penitencie
for
his
sinne
,
and
thankefulnesse
to
the
Lord
for
sparing
him
till
his
sonnes
daies
.
In
the
1
Sam.
3.
18.
When
Samuel
had
told
to
Ely
the
iudgements
which
God
had
threatned
to
bring
vpon
him
and
his
house
for
euer
,
for
not
chastning
his
sonnes
wickednesse
,
his
answere
is
in
penitencie
and
humilitie
;
It
is
the
Lord
,
let
him
doe
what
seemeth
him
good
;
and
this
hath
beene
alwaies
the
practise
of
the
godly
,
with
penitent
,
meeke
,
humble
and
obedient
hearts
to
yeeld
themselues
to
the
word
of
the
Lord
.
Now
on
the
contrary
,
the
wicked
will
acknowledge
,
reuerence
,
or
regard
the
word
of
God
no
further
then
they
may
make
vse
of
it
for
their
owne
carnall
turnes
,
and
so
farre
forth
as
it
is
agreeable
to
them
,
otherwise
they
reiect
it
as
superfluous
and
vnprofitable
for
them
.
When
the
word
,
by
the
application
thereof
,
like
a
soueraigne
salue
begins
to
worke
vpon
the
conscience
,
heart
,
affections
and
conuersation
of
life
,
for
their
true
and
sound
conuersion
,
then
begin
they
to
shew
forth
the
stubbornenesse
,
rebellion
and
hypocrisie
that
lay
hidde
in
them
,
vnknowne
to
others
,
and
euen
to
their
owne
deceitfull
hearts
.
So
long
as
the
word
concernes
all
,
and
in
particular
none
,
they
acknowledge
it
to
be
the
word
of
God
,
but
when
it
comes
to
be
applied
to
the
heart
and
conscience
in
particular
,
then
it
is
the
word
of
man
:
the
Preacher
speakes
them
of
malice
,
of
some
false
information
,
of
his
owne
vncharitable
disposition
,
of
indiscreete
zeale
,
or
from
a
phantasticall
spirit
,
nothing
can
please
them
;
hee
must
walke
warily
,
hee
had
neede
to
be
as
wise
as
the
Serpent
,
and
as
innocent
as
the
Doue
,
neither
for
all
that
can
hee
escape
mockes
,
by-words
,
or
one
disgrace
or
other
.
Examples
hereof
wee
haue
in
Ier.
43.
2.
3.
Then
spake
Azariah
,
Iohanan
,
and
all
the
proud
men
,
saying
to
Ieremie
,
Thou
speakest
falsely
:
the
Lord
our
God
hath
not
sent
thee
to
say
,
goe
not
into
Aegypt
to
dwell
there
.
3.
But
Baruch
the
sonne
of
Neriah
prouoketh
thee
against
vs
,
&c.
In
the
former
chapter
they
beseeched
Ieremie
to
pray
to
the
Lord
for
them
,
that
the
Lord
might
shew
vnto
them
the
way
wherein
they
might
walke
,
and
what
they
should
doe
,
promising
,
yea
,
taking
God
to
witnesse
that
they
would
doe
whatsoeuer
the
Lord
commanded
them
by
him
.
Now
after
ten
daies
the
word
of
the
Lord
came
to
Ieremie
,
which
Ieremie
faithfully
declared
vnto
them
:
That
if
they
would
dwell
in
their
owne
land
,
the
Lord
would
build
them
,
and
not
destroy
them
,
plant
them
,
and
not
roote
them
out
,
that
he
would
be
with
them
,
to
saue
and
deliuer
them
from
the
hand
of
Pharao
,
but
if
they
would
goe
into
Aegypt
for
safetie
and
protection
,
that
then
the
sword
,
famine
and
pestilence
which
they
so
feared
should
ouertake
them
.
Now
they
hearing
the
commandement
of
the
Lord
to
be
contrary
to
their
plot
which
they
had
laid
already
,
and
preferring
their
owne
deuises
and
pollicies
before
the
Lords
will
,
they
begin
to
finde
excuses
and
delayes
,
thereby
to
shufle
off
,
and
put
away
the
commandement
of
the
Lord
,
as
plainely
appeareth
in
these
two
verses
before
alleadged
.
Wherein
obserue
,
first
that
Hypocrites
determine
with
themselues
what
they
will
doe
,
and
how
,
and
after
what
manner
they
will
liue
,
euen
according
to
their
owne
iudgements
,
and
after
the
imaginations
of
their
owne
hearts
:
and
then
in
the
second
place
,
they
will
heare
what
the
Lord
saith
.
Now
that
which
they
thinke
to
be
agreeable
to
them
,
they
praise
,
commend
,
and
approoue
as
the
word
of
GOD
;
but
when
it
dissenteth
from
them
,
and
is
contrary
to
their
owne
liking
,
when
it
conuinceth
,
reproueth
or
toucheth
them
(
as
we
say
)
then
it
is
the
word
of
men
,
and
not
the
word
of
the
Lord
:
And
for
this
purpose
they
haue
excuses
,
arguments
and
reasons
at
will
,
for
the
confirming
and
hardning
of
themselues
in
their
owne
course
and
trade
of
life
.
Secondly
,
obserue
herein
that
pride
of
heart
is
the
cause
of
rebellion
and
contempt
of
the
Minister
,
and
consequently
of
the
Lord
in
his
person
,
in
these
words
(
And
all
the
proud
men
.
)
Thirdly
,
obserue
the
qualitie
of
secret
hypocrisie
,
when
it
is
plainely
and
directly
conuinced
and
reproued
in
particular
,
it
breaketh
forth
into
open
rage
,
laying
imputations
on
the
Minister
,
for
the
excuse
&
hiding
of
it selfe
,
in
these
words
,
[
Thou
speakest
falsely
.
]
Fourthly
,
obserue
that
Hypocrites
will
be
counted
good
Christians
,
and
call
God
their
God
,
and
yet
will
despise
their
Pastours
,
and
contemne
the
word
of
the
Lord
spoken
by
them
,
(
The
Lord
our
God
.
)
Fiftly
,
note
the
nature
of
Hypocrisie
,
they
would
obey
God
,
and
embrace
his
word
,
if
they
were
sure
that
his
messengers
spake
truth
:
whereas
indeede
they
are
farre
from
all
obedience
,
(
hath
not
sent
thee
.
)
Sixtly
,
note
the
common
slaunders
and
imputations
of
common
Hypocrisie
,
(
But
Baruch
&c.
)
Another
plaine
example
hereof
there
is
,
1
King
.
22.
8.
Iehesaphat
and
Ahab
being
to
fight
against
the
King
of
Aram
,
for
Ramoth
Gilead
,
Iehosaphat
prayed
him
to
aske
counsell
of
the
Lord
;
and
so
Ahab
gathered
together
foure
hundred
false
Prophets
,
which
agreed
all
in
one
tale
:
For
this
is
the
resolution
of
euery
false
Prophet
,
to
please
;
But
these
Prophets
Iehosaphat
much
regarded
not
,
therefore
hee
asked
if
there
were
neuer
a
Prophet
of
the
Lord
;
yes
,
saith
Ahab
,
there
is
yet
one
man
,
Micah
the
sonne
of
Imlah
,
but
I
hate
him
,
for
hee
neuer
prophesied
good
vnto
mee
.
Likewise
in
Amos.
7.
Amos
hauing
prophesied
destruction
to
the
wicked
King
Ieroboam
for
his
Idolatrie
and
other
sinnes
that
accompany
the
same
;
the
couetous
King
Amaziah
accuseth
him
secretly
to
the
King
of
conspiracie
,
but
when
by
that
way
hee
preuailed
not
,
he
assayed
by
another
practise
to
stoppe
his
mouth
,
in
the
12.
and
13.
verses
.
A
notable
example
hereof
also
there
is
in
Luk.
4.
the
Nazarens
could
willingly
here
our
Sauiour
Christ
reade
his
text
out
of
Esay
,
and
interprete
the
same
Scripture
of
himselfe
;
but
when
he
came
to
reproue
them
for
their
infidilitie
,
and
preferreth
strangers
before
them
,
that
should
beleeue
in
him
;
they
were
presently
incensed
with
wrath
and
great
indignation
,
and
carried
him
out
of
the
citie
to
the
top
of
a
rocke
to
cast
him
downe
headlong
.
Furthermore
it
was
the
common
practse
of
the
rebellious
Israelites
alwaies
to
lay
slanders
and
false
imputations
vpon
the
true
Prophets
,
and
to
tearme
them
false
Prophets
.
If
they
prophesied
of
peace
and
prosperitie
,
then
they
generally
beleeued
them
,
and
if
some
one
or
few
were
doubtfull
or
distrustfull
,
yet
they
would
not
count
them
false
Prophets
;
but
if
they
conuinced
them
or
reproued
them
for
sinne
,
denouncing
vengeance
vpon
them
vnlesse
they
repented
,
then
on
the
contrary
,
generally
they
counted
them
fals-Prophets
,
hauing
them
,
mocking
them
,
giuing
them
by-words
,
imprisoning
them
,
stoning
them
,
excepting
some
very
few
.
If
the
false-Prophet
spake
of
peace
,
victorie
and
prosperitie
,
and
the
same
came
not
to
passe
,
yet
they
were
not
punished
(
though
by
the
law
they
were
commanded
to
stone
such
to
death
:
)
but
when
the
true
Prophets
spake
of
Gods
iudgements
for
their
sinnes
,
they
were
out
of
hand
and
without
any
delay
persecuted
,
imprisoned
,
murthered
before
the
time
of
their
triall
came
.
As
I
King
.
22.
27.
Micah
must
be
kept
in
prison
,
and
fed
with
the
bread
and
water
of
affliction
till
Ahab
returne
from
victorie
;
because
hee
prophesied
destruction
;
but
the
foure
hundred
false-Prophets
were
at
libertie
both
then
and
after
.
They
dealt
scornefully
and
cruelly
alwaies
with
the
Prophets
of
the
Lord
,
but
the
lying
Prophets
and
flattering
couetous
Priests
wanted
no
preferment
,
fauour
,
nor
countenance
,
though
their
flatteries
were
neuer
so
grosse
and
palpable
.
FJNJS
.