Hosea
.
8.12
.
J
haue
written
to
them
the
great
things
of
my
law
,
but
they
were
counted
as
a
strange
thing
.
The
first
Sermon
.
THis
verse
is
as
it
were
the
lords
complainte
touching
the
wretched
carelesnes
of
the
sonnes
of
men
,
who
inioying
the
greatest
benefit
,
viz.
the
blessed
liberty
of
this
word
,
yet
notwithstanding
vtterly
neglect
it
,
and
esteeme
it
as
a
thing
not
worthy
the
regarding
.
That
I
may
both
for
your
profitte
,
and
myne
owne
helpe
proceed
in
handling
of
it
,
with
the
better
order
,
I
will
diuide
it
into
two
parts
;
the
first
may
be
not
vnfitly
called
.
Gods
bounty
,
I
haue
written
to
them
the
great
thinge
of
my
law
;
the
second
may
he
termed
.
mans
impiety
,
but
they
were
counted
as
a
strange
thinge
.
God
hath
vouchsafed
the
free
vse
of
his
word
;
what
greater
bounty
?
Men
passe
by
it
as
a
thing
not
worth
the
looking
to
,
what
greater
impiety
?
of
these
two
points
in
order
.
I
haue
&c
:
In
the
first
part
wee
haue
two
things
to
consider
,
first
the
commendation
of
gods
word
;
secondly
the
mercy
of
god
in
vouchsafeing
it
vnto
vs
:
The
word
of
god
is
commended
vnto
vs
in
these
termes
;
The
great
things
of
the
law
;
The
word
which
is
out
of
the
Heb.
translated
heere
(
greate
)
signifieth
,
honorable
,
or
pretious
,
or
ample
and
plentifull
:
so
that
the
word
of
God
is
commended
heere
,
by
two
things
,
1.
the
plenty
,
and
abundance
,
and
largenes
of
matter
that
is
in
it
;
2.
the
price
,
and
excellency
,
and
worth
of
the
matter
.
I
wil
speak
of
both
seuerally
&
I
pray
you
let
vs
wel
obserue
them
,
that
the
word
of
God
may
grow
into
greater
credit
with
vs
then
it
is
.
Touching
the
largenes
and
amplenes
of
the
word
of
god
,
I
set
down
this
point
;
That
all
necessary
points
either
touching
faith
or
manners
,
are
aboundantly
contayned
,
and
layed
forth
in
the
scriptures
;
for
proofe
whereof
,
that
one
saying
of
the
Apostle
is
sufficient
;
The
whole
scripture
is
giuen
by
inspiration
of
God
,
now
what
spiritual
occasion
can
there
be
deuised
,
which
is
not
here
mentioned
?
what
matter
is
there
in
the
whole
body
of
religion
,
but
it
may
well
be
reserued
to
one
of
these
heads
;
either
teaching
,
improouing
,
correcting
,
or
instructing
?
so
that
the
word
of
God
being
sufficient
to
all
these
,
is
not
wanting
in
any
necessary
matter
whatsoeuer
.
These
things
(
saith
Sainte
Iohn
)
are
written
,
that
yee
might
haue
life
through
his
name
;
a
plaine
testimony
that
there
is
inough
lefte
written
in
the
bible
,
for
the
begetting
of
faith
,
and
for
the
guiding
of
the
soule
of
euery
faithfull
beleeuer
vnto
life
eternall
.
I
gaue
them
my
statutes
(
saith
God
)
I
declared
my
iudgements
vnto
them
,
which
if
a
man
doe
he
shall
liue
:
the
taking
of
that
course
which
is
prescribed
to
vs
in
the
word
,
is
all
sufficient
to
saluation
.
They
haue
Moses
&
the
Prophets
saith
Abraham
to
the
rich
glutton
in
hell
;
meaning
that
then
they
want
no
needfull
instruction
,
I
haue
seene
(
saith
Dauid
)
an
end
of
all
perfection
,
but
thy
law
it
exceeding
large
.
Let
vs
now
make
vse
of
this
doctrine
.
The
vse
of
this
pointe
touching
the
largnes
and
amplenes
of
the
word
of
God
,
extending
and
stretching
it selfe
to
all
the
spirituall
occasions
of
all
Gods
people
,
is
first
to
ouerthrow
the
iudgment
and
practise
of
the
Churche
of
Roome
,
which
,
as
though
there
were
some
defecte
in
the
scripture
,
or
some
needfull
matter
receiue
the
written
word
it self
,
and
must
be
beleeued
also
as
profitable
and
necessary
to
saluation
.
Now
this
opinion
and
course
is
plaine
against
this
place
of
scripture
,
in
which
the
word
of
God
is
graced
with
this
title
,
greate
,
or
plentifull
,
or
large
,
if
there
be
any
thing
left
out
of
it
,
which
is
necessary
for
the
information
of
any
mans
soule
vnto
life
eternall
,
sure
it
hath
not
deserued
that
honorable
name
where
with
it
is
stiled
:
I
meane
,
if
a
Christian
man
either
for
the
setling
of
his
soule
in
a
matter
of
faith
,
or
the
directing
of
his
course
in
a
matter
of
conuersation
,
should
finde
that
scantnesse
and
barrennesse
in
the
scripture
,
that
he
should
be
faine
to
goe
seeke
direction
elsewhere
:
or
if
there
were
no
want
in
the
word
of
God
,
why
should
he
be
so
heauily
cursed
that
puts
ought
vnto
it
?
wheras
if
there
be
any
point
needful
to
saluation
,
which
is
not
mentioned
in
it
,
there
must
of
necessity
be
some
addition
.
And
therefore
wee
must
for
euer
separate
our selues
from
that
Church
,
which
(
when
God
hath
written
his
word
as
a
perfect
direction
,
full
and
entire
in
euery
respect
)
thrusts
vpon
vs
the
inventions
of
man
,
daring
also
to
make
them
in
authoritie
equall
to
the
scriptures
.
This
is
the
first
vse
,
euen
to
teach
vs
heartily
and
vnfainedly
to
detest
,
all
additions
to
the
word
of
God
,
and
al
the
not
reuealed
in
it
,
hath
added
to
it
a
pack
and
rable
of
vnwritten
traditions
,
concerning
which
it
teaceth
,
that
they
are
to
be
receiued
and
embraced
with
the
same
affection
,
with
the
likezeale
;
with
the
same
respect
,
as
wee
doe
authors
of
them
whatsoeuer
:
and
yet
with
this
caution
,
that
wee
must
beware
that
wee
be
not
deceiued
in
the
right
vnderstanding
of
that
which
we
call
an
Addition
to
the
scripture
:
wee
must
not
thinke
as
some
doe
,
that
this
ordinance
of
God
which
wee
call
preaching
,
is
an
adding
to
the
scripture
;
it
being
a
course
which
God
in
his
wisedome
hath
appointed
for
the
gathering
of
his
Church
,
and
for
the
opening
and
discouering
vnto
the
sonnes
of
men
,
the
hid
treasure
:
But
that
is
called
an
Addition
to
the
word
of
God
,
which
being
commended
vnto
men
as
a
matter
of
religion
cannot
be
iustified
,
nor
warranted
,
nor
made
good
by
the
written
word
,
but
is
grounded
onely
either
vpon
carnall
reason
and
conceipt
,
or
vpon
the
will
of
him
that
vrgeth
it
;
All
and
euery
such
addition
wee
must
take
heede
of
,
and
remember
what
the
Apostle
saith
:
If
any
man
deliuer
any
other
(
meaning
any
other
for
substance
,
though
he
were
an
Angel
,
&c.
let
him
be
accursed
.
2.
The
second
vse
of
this
pointe
is
to
condemne
the
common
neglect
,
and
vniuersall
contempte
of
the
precepts
and
rules
of
holye
scripture
:
what
occasion
soeuer
wee
haue
the
word
of
God
is
still
at
hand
to
counsell
vs
,
and
it
is
such
a
direction
,
as
cannot
deceiue
vs
yet
in
the
most
of
our
cases
and
spirituall
needes
,
wee
will
seeke
to
any
thinge
rather
then
to
the
scripture
.
In
the
worship
of
god
wee
doe
much
more
esteeme
our
owne
humors
and
the
traditions
of
our
fathers
,
then
the
prescription
of
the
word
.
In
matters
of
conuersation
,
wee
preferre
the
examples
&
guises
of
the
times
,
the
course
&
practise
of
the
multitude
,
before
the
principles
of
gods
spirite
:
nay
wee
thinke
it
too
much
precisenesse
,
and
a
thing
very
ridiculous
and
childish
,
to
tie
a
mans
selfe
so
straite
,
as
not
willingly
to
swarue
from
the
direction
,
and
warrant
of
the
scriptures
.
If
wee
be
sick
,
wee
will
goe
first
to
carnall
meanes
,
&
last
to
the
scripture
:
if
wee
be
greiued
in
mind
and
touched
in
conscience
,
wee
will
looke
for
comfort
any
where
,
before
we
will
seeke
it
in
the
scripture
:
if
wee
be
wronged
and
iniured
in
the
world
,
wee
will
runne
after
the
eggings
on
of
our
owne
corrupt
heart
,
to
be
our
owne
auengers
,
before
wee
will
aske
counsell
of
the
scripture
.
As
in
these
few
,
so
almost
in
all
other
things
,
any
rules
please
vs
better
then
the
rules
of
the
scripture
.
In
apparrell
wee
are
led
by
the
fashion
,
in
meat
and
drinke
by
our
sensuall
appetite
;
in
recreation
by
companie
or
by
our
owne
in
ordinate
affections
:
in
dealings
with
men
,
by
our
profit
;
in
getting
riches
,
by
our
vnsatiable
desires
;
these
be
our
rules
:
the
precepts
of
the
word
of
God
either
wee
doe
not
know
,
or
we
doe
not
esteeme
them
,
or
wee
thinke
it
a
burden
,
and
a
kind
of
restraint
to
be
tied
to
obserue
them
.
They
haue
forsaken
me
(
saith
he
)
the
fountaine
of
liuing
waters
,
&
digge
themselues
pittes
,
euen
broken
pits
that
can
hold
no
water
,
so
wee
let
goe
the
best
aduise
which
cannot
erre
,
and
deuise
rules
and
precepts
to
our selues
,
which
must
needes
deceiue
vs
.
To
reforme
this
common
euill
,
let
vs
remember
what
we
haue
heard
,
viz.
that
God
hath
furnished
his
word
with
varietie
of
directions
,
the
precepts
of
it
are
of
equall
largenes
to
our
spirituall
occasions
:
as
many
as
walke
according
to
this
rule
,
peace
shall
be
vpon
them
(
saith
the
Apostle
:
but
to
euery
other
course
whatsoeuer
it
be
;
There
is
a
way
that
seemeth
right
vnto
a
man
,
but
the
issues
thereof
are
the
waîes
of
death
.
And
thus
much
of
the
commendation
giuen
to
the
law
of
God
,
it
is
large
in
matter
,
and
abounding
with
varietie
of
doctrine
.
Now
followeth
to
speake
of
the
next
thing
by
which
it
commended
;
It
is
pretious
,
the
value
and
price
of
the
matter
,
doth
equall
the
largenes
and
varietie
of
it
.
The
pretiousnesse
and
excellencie
may
many
waies
be
made
knowne
vnto
vs
;
first
by
the
author
of
it
,
worde
of
God
:
the
law
of
God
,
the
counsell
of
God
,
the
oracles
of
God
:
The
whole
scripture
was
giuen
(
saith
Paul
)
by
inspiration
of
God
:
And
it
came
(
saith
Saint
Peter
)
not
by
the
will
of
man
,
but
of
the
holy
Ghost
:
and
I
haue
written
it
(
saith
he
)
heere
in
my
text
.
So
that
it
is
no
idle
tale
deuised
as
Atheists
say
by
the
witte
of
man
to
keepe
the
vulgar
in
subiection
;
but
it
is
the
very
mind
of
God
,
&
the
very
expresse
patterne
of
that
truth
,
which
is
originally
in
the
fountaine
of
al
truth
,
which
is
the
lord
:
secondly
by
the
matter
of
it
;
the
matter
of
scripture
is
in
a
word
,
that
great
mistery
of
godlines
of
which
the
Apostle
speaketh
,
God
manifested
in
the
flesh
&c.
A
glorious
mistery
:
A
hid
mistery
which
non
of
the
princes
of
this
world
could
know
;
A
mistery
which
no
man
by
the
witte
of
man
is
euer
able
to
conceiue
;
A
mysterie
which
the
Angells
in
heauen
do
admire
,
and
the
Deuills
in
hell
doe
tremble
at
:
A
misterie
which
the
Atheists
in
their
mouthes
doe
scoffe
at
,
but
euen
at
the
same
time
in
their
hearts
doe
quake
to
consider
.
This
is
the
matter
of
the
scripture
,
Iesus
Christ
,
yesterday
,
to
day
,
the
same
for
euer
:
he
is
the
yea
,
and
the
amen
of
all
the
promises
,
Omega
,
the
first
,
and
the
last
,
the
pith
and
marrow
of
the
whole
:
thirdly
by
the
stile
of
it
;
Fullnesse
of
maiestie
in
simplicitie
of
words
,
the
like
temper
no
where
else
to
be
found
in
any
humane
writer
whatsoeuer
.
I
know
that
in
sundry
parcels
of
the
scripture
,
there
are
to
be
seene
many
more
then
steppes
or
prints
of
eloquence
,
which
the
wisedome
of
God
did
to
make
vs
know
,
that
he
could
if
it
had
pleased
him
,
haue
frettised
(
as
it
were
)
the
whole
volume
of
the
booke
with
the
excellencie
of
words
;
yet
generally
it
is
so
carried
,
in
such
a
low
phrase
of
speache
,
which
yet
doth
not
sauour
of
any
earthly
mould
,
but
makes
a
man
euen
as
it
were
in
despight
of
himselfe
to
admire
it
Thy
testimonies
are
wonderfull
(
saith
Dauid
)
yet
in
the
next
verse
he
saith
,
the
entrance
into
them
sheweth
light
,
&
giueth
vnderstanding
:
so
that
there
is
a
depth
of
misterie
in
plaines
of
words
.
Fourthly
,
the
end
of
it
;
the
end
of
the
scripture
is
not
to
please
idle
humors
with
variety
of
delightfull
matters
,
nether
to
exercise
busy
wits
with
subtilty
of
questions
,
nor
to
be
as
a
matter
of
storie
only
to
acquaint
men
with
the
course
of
times
,
nor
to
furnish
men
with
ability
to
discourse
;
the
word
of
God
aimes
at
none
of
these
ends
,
(
which
yet
notwithstanding
are
the
cheife
scope
,
and
euen
the
happinesse
of
the
most
Authors
,
)
but
it
driues
at
this
one
point
,
to
make
a
man
wise
vnto
saluation
.
To
shew
the
path
of
life
;
To
guide
our
feete
into
the
way
of
peace
,
we
may
read
in
the
great
booke
of
the
creatures
(
as
I
may
so
call
it
,
)
the
invisible
things
of
god
,
his
eternall
power
&
godhead
;
yet
the
knowledge
of
God
gotten
there
is
of
no
power
,
but
only
to
make
vs
inexcusable
.
And
therefore
Dauid
haueing
spoken
of
the
maiesty
of
God
which
appeareth
euen
in
the
creation
of
things
,
The
law
of
the
lord
is
perfect
conuering
the
soule
,
to
shew
,
that
without
the
word
of
God
,
though
man
might
gaine
knowledge
enough
to
condemne
him
,
yet
he
could
get
none
to
saue
him
.
And
so
many
other
places
hauing
declared
the
testimonies
of
the
power
of
God
which
are
to
be
seene
euen
in
the
very
waues
of
the
sea
,
O
lorde
thy
testimonies
are
very
sure
,
meaning
that
there
is
no
certaine
and
comfortable
knowledge
of
God
to
be
gotten
,
but
only
from
thence
,
And
for
the
same
cause
Christ
told
the
woman
of
Samaria
,
that
they
worshipped
they
knew
not
what
;
and
that
the
true
worship
was
only
among
the
Iewes
,
pretious
for
the
end
,
to
make
vs
wise
vnto
saluation
.
Let
vs
indeauour
now
to
make
the
best
vse
of
this
doctrine
.
1.
The
first
vse
of
it
,
is
to
admōish
euery
minister
,
(
who
by
his
office
and
calling
is
to
handle
the
word
of
God
)
to
to
doe
it
with
reuerence
and
humility
,
in
as
much
as
it
is
a
thing
of
that
exceeding
price
,
and
therefore
a
woe
shal
be
vnto
him
whosoeuer
,
that
shall
rashly
,
and
vnaduisedly
,
and
vnreuerently
dispence
it
.
of
brasse
,
in
which
Aaron
and
his
sonnes
should
wash
their
hands
and
their
feete
,
so
often
as
they
went
into
the
tabernacle
,
or
did
goe
vnto
the
altar
to
minister
;
which
outward
washing
commanded
to
the
preists
(
and
that
with
such
a
strait
penalty
,
that
they
must
do
it
lest
they
dye
,
If
any
man
speake
,
let
him
speake
as
the
words
of
God
(
saith
Saint
Peter
.
2.
Secondly
it
is
an
admonition
also
to
all
that
come
to
heare
,
take
heed
(
as
Solomon
saith
)
to
their
feete
before
they
come
into
the
house
of
God
.
I
may
say
to
you
touching
the
word
of
God
,
as
Christ
saied
to
the
people
touching
Iohn
baptist
,
what
went
ye
out
(
saith
he
)
into
the
wildernesse
to
see
?
so
what
is
it
that
you
come
from
your
houses
to
the
Church
to
be
pertakers
of
?
is
it
an
idle
song
,
or
an
old
wiues
tale
,
or
a
foolish
history
,
or
a
friuolous
enterlude
ro
be
laughed
at
?
or
what
is
it
that
you
come
for
;
is
it
not
the
word
of
God
?
if
you
say
it
it
is
,
know
you
not
of
what
price
it
is
,
or
doe
you
consider
from
whom
it
comes
,
of
whom
it
treates
,
and
to
what
end
it
aymes
?
if
you
doe
,
how
do
you
dare
to
come
vnto
it
with
vnprepared
,
vnreformed
,
vnsanctified
hearts
?
how
is
it
that
we
make
no
more
account
of
hearing
it
,
then
of
any
other
vaine
imployment
?
Alas
who
is
there
amongst
vs
,
but
generally
he
comes
with
as
great
preparation
to
his
worke
,
or
to
his
market
,
or
to
his
play
,
as
he
doth
to
the
grauest
exercises
of
the
most
pretious
word
of
God
?
nay
our
preparation
vsually
is
greater
vnto
things
of
that
nature
,
then
to
this
:
for
whiles
we
are
setting
our selues
to
these
occasions
,
we
will
busy
our
tongues
,
and
our
thoughts
,
about
the
things
pertaining
to
them
;
but
when
we
com
to
the
word
,
we
neuer
seeke
to
disburthen
our
thoughts
of
all
other
matters
;
that
we
might
be
the
more
free
to
entertaine
a
thing
of
that
exceeding
price
:
Remember
what
god
said
to
Moses
when
he
appeared
vnto
him
;
when
Moses
was
comming
towards
the
place
,
God
called
vnto
him
;
put
off
thy
shooes
,
to
cast
away
euery
thing
that
presseth
downe
,
&
to
ease
our selues
from
euery
vncleane
,
vnhallowed
,
worldly
or
needlesse
thought
,
3.
Thirdly
it
is
to
be
applied
as
an
aduertisement
to
all
those
that
Professe
themselues
to
be
knowers
and
doers
of
the
word
,
to
beware
how
by
theire
euill
liues
,
they
be
a
meanes
to
bring
the
precious
word
of
God
into
disgrace
,
wee
see
by
euery
daies
experience
,
how
forward
men
of
corrupt
minds
are
,
to
pry
into
the
actions
and
courses
of
those
,
which
seeme
to
haue
some
more
respecte
vnto
the
word
of
God
,
and
to
religion
,
then
they
themselues
haue
,
&
how
ioyfull
a
thing
it
is
vnto
them
,
when
they
can
haue
but
any
colour
of
occasion
to
say
.
Lo
these
be
the
men
that
be
so
ful
of
scripture
that
talke
so
much
of
Gods
worde
,
beholde
their
fruites
,
marke
If
they
be
not
as
bad
,
or
worse
then
any
other
:
This
is
a
game
vnto
such
,
and
by
this
meanes
,
they
wretchedly
strengthen
themselues
in
their
contempt
of
all
goodnes
:
woe
to
him
whosoeuer
,
that
shall
giue
iust
cause
to
such
people
of
exception
,
and
to
make
Gods
precious
word
,
to
become
a
byword
in
the
mouthes
of
euill
men
:
how
often
doeth
the
Apostle
giue
charge
to
professors
of
religion
,
to
looke
vnto
it
,
word
of
God
be
not
euill
spoken
of
?
what
a
heauy
accusation
is
it
that
is
laied
to
the
charge
of
the
Iewes
;
the
name
of
God
is
blasphemed
among
the
gentiles
through
you
;
what
hast
thou
to
doe
to
take
my
couenant
in
thy
mouth
&c.
Dauid
was
a
man
deare
vnto
God
,
yet
because
by
his
adulterie
and
murder
,
he
had
made
the
enemies
of
God
to
blaspheme
,
the
Lord
would
not
suffer
the
fact
to
goe
away
without
some
testimony
of
his
displeasure
:
4.
A
fourth
vse
is
to
cutt
off
all
vaine
and
idle
vseing
of
the
scripture
:
It
is
a
common
grace
of
some
to
vse
some
words
or
sentences
of
scripture
,
in
steed
of
ieasts
and
prouerbs
,
in
their
common
talke
,
by
which
to
delight
themselues
and
other
.
The
word
of
God
is
Precious
,
and
ought
to
be
vsed
with
greate
regard
.
I
will
looke
vpon
him
that
is
of
a
coutrite
hearte
,
and
that
trembleth
at
my
words
.
the
sonne
of
God
,
he
was
afraide
.
I
come
vnto
the
second
part
of
the
clause
,
touching
the
mercy
of
God
in
vouchsafeing
his
word
vnto
vs
,
in
these
words
,
I
haue
written
vnto
them
;
In
the
handling
of
this
clause
,
sundry
things
are
to
be
opened
,
as
1
how
it
can
be
said
that
God
hath
written
his
word
:
2
why
it
was
meete
to
write
it
:
3
when
the
word
of
God
began
first
to
be
written
,
&
how
it
was
preserued
for
the
Churches
vse
all
that
time
:
4
how
we
shal
be
assured
,
that
that
which
among
vs
is
now
called
the
scripture
,
is
the
very
same
word
and
pretious
will
of
God
,
which
he
hath
written
,
for
the
vse
and
comfort
of
his
people
.
These
points
are
meete
to
be
opened
,
both
for
the
well
vnderstanding
of
this
place
in
hand
,
and
for
the
setling
of
vs
against
Atheisme
,
and
the
perswading
of
vs
of
the
authoritie
of
the
scripture
.
Time
will
not
suffer
me
to
enter
into
them
all
now
,
I
will
proceed
as
farre
as
I
can
.
First
how
it
can
be
said
that
God
hath
written
his
word
?
God
is
said
to
haue
written
his
word
in
two
respects
,
1
because
the
10
commandements
(
of
which
all
the
rest
that
is
written
in
the
volume
of
the
booke
,
is
but
as
it
were
a
comment
or
exposition
)
these
I
say
were
written
after
a
secret
,
vnknowne
,
and
vnutterable
manner
by
God
him selfe
,
according
as
the
scripture
doth
often
mention
it
,
it
is
called
the
finger
of
God
,
by
which
according
to
the
most
ordinary
interpretation
of
the
anchient
fathers
,
is
meant
,
the
spirit
of
God
;
Secondly
God
is
said
to
haue
written
his
word
,
because
all
the
rest
that
was
written
(
though
men
were
the
instruments
)
yet
it
was
done
by
his
appointment
,
and
by
his
assistance
.
As
concerning
Gods
appointment
we
read
how
Moses
was
commanded
to
write
;
so
was
Isay
,
so
was
Ieremie
,
so
was
Ezekiell
,
so
was
Habakuk
,
and
so
was
Iohn
as
you
shal
read
in
the
booke
of
the
Reuelation
:
and
when
as
Christ
commanded
his
Apostles
to
be
witnesses
of
him
,
and
publishers
of
his
truth
and
doctrine
to
the
ends
of
the
earth
,
and
to
deliuer
that
,
of
which
the
church
should
haue
continuall
vse
to
the
worlds
end
,
no
doubt
he
did
in
that
charge
insinuat
,
that
they
should
not
only
preach
by
word
of
mouth
,
but
should
commit
the
summe
of
their
doctrine
,
to
writing
also
;
that
the
same
might
be
preserued
to
all
posterities
.
As
it
is
plaine
that
God
appointed
the
writing
of
the
scripture
;
so
he
assisted
the
pen-men
of
it
,
by
the
extraordinary
,
and
immediate
,
and
infallible
guidance
of
his
spirit
;
The
vse
hereof
is
first
to
be
a
confirmation
to
that
which
I
said
before
,
touching
the
perfection
and
price
of
the
scripture
;
it
must
needs
be
an
absolute
&
entire
body
,
without
any
ether
superfluity
,
or
defect
,
and
containe
a
most
necessary
&
exact
form
of
doctrine
,
seing
that
god
is
the
author
of
it
,
who
both
in
his
wisedome
knew
what
was
conueniant
,
and
in
his
loue
would
not
keepe
secret
any
thing
which
he
knewe
to
be
for
the
necessary
behoofe
of
his
own
chosen
.
Againe
it
can
be
no
triuiall
or
base
or
vulgar
matter
,
which
is
commended
vnto
vs
,
as
it
were
out
of
the
bosome
of
the
Lord
;
and
for
the
ratifying
whereof
,
our
Sauiour
Christ
spent
his
owne
blood
;
and
in
framing
whereof
the
spirit
of
God
hath
breathed
so
extraordinarily
.
But
the
principall
and
more
proper
vse
which
we
are
to
make
hereof
,
is
to
be
an
assurance
to
vs
,
of
the
irrevocable
&
vnchangeable
certaintie
of
the
scripture
:
Heauen
and
earth
shall
passe
away
before
one
title
therof
doe
fall
to
the
ground
vnfullfilled
.
It
is
a
good
obseruation
of
one
of
the
fathers
;
if
Pilate
(
saith
he
)
being
but
a
man
,
after
he
had
set
the
title
ouer
Christs
head
vpon
the
crosse
,
neither
slacke
as
men
count
slackenes
saith
Saint
Peter
,
whoremongers
and
adulterers
God
will
iudge
?
doth
the
drunkard
beleiue
,
that
no
such
shall
inherit
the
kingdome
of
God
?
doth
the
vsurer
imagin
that
there
is
any
certainty
in
that
speach
,
that
no
such
shal
be
receiued
into
heauen
?
doth
the
contemner
of
Gods
word
suppose
,
that
that
shall
come
to
passe
which
Paul
saith
VIZ:
that
the
lord
will
in
flaming
fire
,
render
vengeance
to
them
that
do
not
obey
the
Gospell
?
doth
the
despiser
of
knowledge
perswade
himselfe
,
that
Solomon
spake
with
authoritie
when
he
said
,
The
lord
would
laugh
at
his
dectruction
?
doe
those
that
presume
vpon
Gods
mercy
,
and
thinke
they
may
liue
how
they
will
,
and
repent
when
they
will
,
giue
credit
to
that
where
it
is
said
,
despise
the
riches
of
Gods
bounty
,
and
abuse
his
patience
,
do
but
heap
vp
wrath
to
themselues
against
the
day
of
iudgement
.
And
so
I
might
say
in
many
other
things
,
Is
it
likely
that
men
think
there
is
any
truth
in
the
words
which
are
so
flat
against
these
courses
of
which
their
life
is
a
continuall
practise
?
it
is
but
winde
,
they
would
humble
themselues
before
the
Lord
,
for
their
euills
past
,
and
their
future
reformation
should
manifest
their
reuerent
perswasion
of
the
certainite
of
those
Iudgements
which
stand
vpon
record
in
in
the
scriptures
.
Therefore
let
vs
remember
this
;
this
scripture
,
this
word
,
is
not
a
deuise
of
man
,
it
was
written
by
God
;
euery
curse
written
in
it
,
shall
fall
vpon
the
vnrepentant
,
and
euery
blessing
promised
therein
,
shall
be
made
good
to
the
soule
of
euery
true
beleeuer
.
FINIS
.
The
second
Sermon
.
THe
next
question
to
be
handled
in
this
place
,
touching
that
which
God
hath
heere
saied
,
that
he
had
written
the
great
things
of
his
law
,
is
,
why
it
was
meete
that
the
word
of
God
should
be
committed
to
writing
.
As
I
haue
proued
vnto
you
that
it
was
not
written
at
aduentures
out
of
the
humors
of
som
priuate
men
,
but
by
the
special
appointment
&
direction
of
God
;
so
it
shall
appeare
that
the
writing
of
it
was
not
vndertaken
,
but
vpon
very
great
reason
,
and
for
very
exceeding
good
purpose
.
The
maine
and
principall
end
,
was
the
spirituall
good
and
edification
of
Gods
Church
;
that
is
not
to
be
doubted
,
in
asmuch
as
in
all
things
the
Lord
hath
a
cheife
respecte
vnto
the
Glorie
of
his
owne
name
in
the
good
of
his
chosen
:
But
how
and
in
what
manner
,
and
for
what
respects
,
the
writing
of
the
word
was
necessary
for
the
churches
good
;
it
shal
be
worth
our
labour
to
enquire
.
Vnderstand
therfore
that
the
writing
of
the
word
was
,
and
is
for
the
good
of
the
Church
in
this
respecte
,
euen
that
it
may
haue
one
certaine
and
vnfallible
rule
,
by
which
all
doctrine
may
be
tryed
,
all
controuersies
in
religion
decided
,
all
doubts
resolued
,
and
euery
conscience
firmely
grounded
and
setled
in
Gods
truth
.
For
this
cause
we
read
that
when
there
was
no
word
written
,
but
Moses
law
,
the
doctrine
of
the
prophets
was
tried
by
it
.
After
,
when
to
the
law
of
Moses
were
added
the
sermons
of
the
prophets
;
things
,
then
those
which
Moses
and
the
prophets
did
say
should
come
.
And
all
the
learned
in
the
best
times
which
followed
,
from
point
to
point
,
that
he
might
haue
the
certainty
of
those
things
.
So
that
though
he
had
indifferent
good
knowledge
before
,
yet
writing
the
story
was
the
meanes
to
beget
certainty
.
This
shal
be
written
for
the
generation
to
come
,
saith
Dauid
:
Besides
as
in
a
generallitie
it
was
necessary
the
word
of
god
should
be
written
,
that
there
might
be
one
certaine
rule
to
iudge
the
truth
by
so
for
one
maine
pointe
of
doctrine
it
was
very
behoofull
,
viz.
to
assure
vs
that
Christe
the
sonne
of
Mary
was
the
true
Messias
,
who
being
once
come
,
none
other
was
to
be
looked
for
:
To
setle
vs
wherin
,
there
could
be
deuised
no
more
direct
course
then
this
,
viz.
that
first
the
promises
of
his
comming
should
be
recorded
,
the
nature
and
office
and
all
other
circumstances
of
his
person
discribed
,
and
then
the
history
of
all
his
acts
,
his
birth
,
doctrine
,
miracles
,
death
exactlie
registred
;
that
so
the
following
ages
comparing
both
togeather
,
&
seeing
how
euery
promise
was
fulfilled
,
&
euery
prophesie
accomplished
,
might
resolue
vpon
it
,
that
hee
indeed
was
the
Christe
;
and
that
there
is
no
name
else
giuen
vnder
heauen
wherby
wee
may
be
saued
.
An
example
of
this
vse
of
the
written
word
,
wee
haue
in
Christe
himselfe
,
who
falling
into
company
after
his
resurrection
with
two
of
his
disciples
,
who
were
in
some
doubt
;
at
Moses
(
saieth
the
texte
)
and
interpreted
vnto
them
in
all
the
scripture
,
the
things
which
were
written
of
him
.
And
whosoeuer
markes
the
course
of
the
history
of
the
Gospell
shall
often
find
,
that
when
some
speciall
action
of
Christ
is
recorded
,
This
was
done
that
the
scripture
might
be
fulfilled
;
which
sheweth
how
behoofull
the
writing
of
the
promises
,
touching
the
Messias
,
was
to
be
our
ground
in
this
maine
pointe
;
that
Christ
Iesus
is
the
onely
appointed
sauiour
of
mankind
.
Heere
then
is
the
issue
of
my
speach
:
it
was
meete
the
word
should
be
written
,
that
the
Church
might
neuer
want
a
rule
of
religion
,
and
in
particular
might
be
setled
in
this
pointe
,
that
the
Christ
in
whom
we
beleeue
,
is
that
Sauiour
,
whome
wee
neede
not
doubt
to
depend
vpon
.
Let
vs
make
vse
of
this
pointe
.
The
vse
is
this
:
our
courses
(
considering
the
obedience
that
we
owe
vnto
God
)
should
be
answerable
to
Gods
intents
;
sith
therfore
the
intent
of
God
in
giueing
order
for
the
writing
of
his
word
,
was
the
grounding
and
setling
of
our
hearts
in
the
truth
of
religion
;
it
becommeth
vs
to
labour
both
to
conceiue
the
doctrine
of
Godlines
,
so
much
as
is
necessary
to
saluation
;
and
in
matters
that
concerne
the
worship
of
God
and
our
own
soules
health
,
not
to
build
vpon
opinion
,
conceipt
,
or
the
traditions
of
men
whatsoeuer
they
be
,
but
only
vpon
the
scriptures
:
because
when
we
come
to
giue
an
account
(
as
wee
must
)
of
our
religion
vnto
God
;
it
shall
not
goe
for
currant
,
I
beleeued
,
or
I
thought
this
,
because
such
a
one
perswaded
me
,
or
because
the
law
of
the
times
so
commanded
me
,
or
because
my
fathers
before
me
so
thought
,
and
from
them
I
receiued
it
:
but
this
answer
onely
shall
be
accepted
,
when
a
man
shal
be
able
to
say
this
;
This
my
heart
hath
embraced
,
ad
vppon
this
haue
I
built
my
faith
,
because
God
blessing
the
ministerie
of
his
holy
word
vnto
me
,
I
haue
plainly
perceiued
,
that
it
is
the
expresse
doctrine
of
the
written
word
,
and
the
very
same
which
God
hath
left
vpon
record
for
me
to
beleeue
.
This
is
the
only
answere
that
shall
be
then
accepted
of
.
As
many
therefore
as
doe
desire
to
haue
comfort
of
their
religion
at
the
day
of
iudgement
,
must
giue
great
heed
vnto
the
reading
&
preaching
of
the
word
,
&
so
in
humilitie
by
praier
be
prepared
to
it
,
that
in
their
secret
thoughts
they
may
conceiue
,
how
the
word
of
God
is
a
warrant
of
their
beleefe
.
Men
thinke
this
is
a
matter
of
impossibilitie
,
and
cast
many
perils
(
the
deuill
helping
them
forward
)
with
many
shifts
to
nouzell
themselues
in
ignorance
;
but
still
the
saying
of
the
spirit
of
God
is
true
,
knowledge
is
easie
to
him
that
will
vnderstand
,
and
God
will
alwaies
giue
a
blessing
,
euen
his
secret
(
as
Dauid
saith
)
vnto
those
that
feare
him
,
and
will
be
found
of
those
that
seeke
him
as
they
ought
to
doe
.
So
much
of
this
question
and
the
vse
of
it
,
whie
it
was
meete
that
Gods
word
should
be
written
.
The
next
question
necessarie
for
the
clearing
of
this
place
,
is
,
When
the
word
of
God
began
first
to
be
written
,
&
how
tell
that
time
it
was
preserued
for
the
vse
of
Gods
Church
.
Touching
which
wee
must
hold
,
Enoch
wrot
,
but
Enoch
prophesied
:
the
oracles
of
God
were
committed
,
had
not
in
their
canon
,
any
holy
writ
more
auncient
then
Moses
:
secondly
our
Sauiour
labouring
to
prooue
himselfe
to
be
the
Messias
,
he
began
at
Moses
:
if
there
had
beene
any
author
of
greater
antiquitie
then
Moses
,
no
doubt
our
sauiour
would
haue
alleadged
it
,
inasmuch
as
all
the
scripture
that
was
before
him
,
was
to
giue
testimony
of
him
.
And
it
is
likely
that
God
himselfe
by
writing
the
10.
Commandements
extraordinarily
with
his
owne
fingers
,
did
acquaint
Moses
with
the
manner
of
writing
and
the
vse
of
letters
,
which
for
ought
wee
can
find
to
the
contrarie
,
vntill
that
time
,
was
vnknowne
.
If
it
be
demanded
then
,
whether
till
then
,
the
church
and
people
of
God
were
vtterly
destitute
or
the
word
?
I
answer
no
;
for
it
was
alwaies
a
truth
,
that
God
would
accept
of
no
worship
,
but
that
which
was
according
to
his
word
;
voluntarie
religion
was
hatefull
vnto
him
,
euen
from
the
very
first
beginning
.
Sith
then
it
is
apparent
,
that
before
the
word
was
written
,
God
was
truly
worshipped
,
as
by
Adam
,
Abell
,
Enoch
,
Noah
,
Abraham
,
&c.
it
must
needs
be
that
there
was
some
word
,
or
some
reuealed
and
knowne
wil
of
God
to
direct
them
.
If
you
aske
how
the
will
of
God
was
then
made
knowne
,
and
how
preserued
?
I
answere
,
that
the
Lord
reuealed
it
by
holy
oracles
,
by
visions
,
&
apparitions
of
Angells
,
yea
and
of
Christ
himselfe
,
who
is
ordinarily
meant
by
the
name
of
Angell
throughout
the
old
testament
.
At
sundry
times
and
in
diuers
manners
God
spake
to
our
fathers
in
the
old
time
,
saith
the
Apostile
.
He
spake
to
Moses
mouth
to
mouth
:
Thus
the
father
to
the
sonn
,
one
to
another
made
known
the
will
of
God
.
But
when
the
Church
was
enlarged
,
and
(
hauing
beene
shut
vp
in
some
few
families
)
began
to
spread
it selfe
into
a
greater
compasse
,
and
with
all
,
corruption
in
religion
encreased
,
and
the
people
of
God
by
conuersing
with
Idolaters
were
more
subiect
to
be
misled
;
the
lord
gaue
order
to
write
the
law
,
&
in
processe
of
time
added
the
the
writings
of
the
prophets
as
expositions
of
the
law
,
and
at
the
last
,
the
new
testament
,
to
be
a
full
and
manifest
discouerer
of
that
mistery
of
Christ
,
which
was
more
darkely
(
as
it
were
)
lapped
in
the
types
and
figures
and
prophesies
of
the
old
.
So
that
this
is
the
answere
then
to
this
question
;
til
Moses
began
there
was
no
word
written
,
yet
the
church
was
not
destitute
,
but
by
other
meanes
,
was
made
acquainted
with
Gods
will
,
and
was
informed
in
such
things
as
perteined
vnto
life
.
We
may
make
vse
also
of
the
clearing
of
this
question
.
First
of
all
it
giueth
vs
iust
occasion
to
note
and
obserue
,
the
continuall
care
and
prouidence
of
God
ouer
his
Church
,
in
that
he
hath
neuer
left
it
vnsupplied
,
but
in
al
times
and
ages
from
the
beginning
,
hath
taken
a
course
for
the
right
informing
it
,
in
such
things
as
were
behoofull
and
necessary
thereunto
.
Before
Moses
he
taught
the
world
by
visions
,
&
oracles
,
speaking
vnto
the
sons
of
men
from
heauen
with
his
own
mouth
.
In
the
following
times
he
ordained
,
and
with
his
owne
finger
(
as
it
were
)
consecrated
the
vse
of
writing
,
for
the
perpetuall
perseruation
of
that
truth
,
which
otherwise
in
common
reason
,
ether
time
might
haue
worne
out
,
or
men
of
corrupt
minds
haue
falsified
,
to
the
corrupting
and
poysoning
of
the
church
.
So
that
God
may
truly
say
to
his
church
in
generall
,
as
he
did
once
to
the
Israelites
,
what
could
I
haue
done
more
,
which
I
haue
not
done
vnto
you
.
he
hath
shewed
thee
,
O
man
what
is
good
:
the
lord
was
neuer
sparing
or
close-handed
towards
his
Church
,
Secondly
,
this
mutuall
following
each
of
other
,
I
meane
of
the
making
known
of
the
word
of
God
vnto
the
Church
,
by
visions
,
and
reuelations
,
and
then
after
in
the
appointed
time
by
writing
,
serueth
to
shew
vnto
vs
,
that
as
before
the
word
was
written
,
the
power
of
God
was
not
to
be
doubted
of
,
but
that
he
was
fully
able
to
acquaint
his
Church
with
all
needfull
matter
;
so
now
the
word
being
written
,
no
visions
,
or
reuelations
must
be
looked
for
.
Now
the
written
text
is
our
only
guide
;
and
whosoeuer
he
should
be
,
that
vnder
pretence
of
some
speciall
matter
extraordinarily
reuealed
to
him
,
from
heauen
,
should
indeauour
to
perswade
vs
any
thing
besides
that
which
is
already
written
,
though
he
should
bring
neuer
so
great
probabilities
&
shews
of
likelyhood
,
yet
he
were
not
to
be
beleeued
.
It
is
true
,
Christ
promised
to
send
his
spirit
vnto
his
Church
,
and
he
hath
and
doth
,
still
make
good
his
promise
,
but
yet
,
not
that
men
vnder
a
pretence
of
the
spirit
,
should
contemne
the
scripture
,
but
that
they
should
be
better
able
to
profit
by
the
scripture
.
For
the
proofe
whereof
we
haue
an
excellent
place
in
Luke
,
where
it
is
said
,
that
Christ
comming
among
his
disciples
after
his
resurrection
,
opened
their
vnderstanding
,
but
to
what
end
?
what
?
that
they
should
from
that
time
despise
the
written
word
,
and
take
vpon
them
to
deliuer
what
they
would
,
vnder
a
colour
of
being
inspired
from
aboue
?
no
;
but
he
opened
there
vnderstanding
,
that
they
might
vnderstand
the
scripture
.
So
that
the
increase
of
the
gift
of
Gods
spirit
in
them
,
did
not
priuiledge
them
from
tying
themselues
stil
to
the
doctrine
of
the
scripture
.
But
you
will
marueile
perhaps
to
what
end
I
speake
this
?
you
shall
know
therefore
,
that
as
there
were
in
the
elder
times
certaine
Heretiques
called
Enthusiasts
which
pretended
(
I
know
not
what
)
visions
,
and
secret
conferences
with
the
spirit
of
God
,
and
so
contemned
the
written
word
:
So
out
of
their
ashes
haue
risen
in
our
daies
,
men
of
the
same
humor
,
knowne
by
the
name
of
the
Famely
of
loue
,
who
despised
the
ordinary
course
of
the
ministery
of
man
,
and
of
attaining
to
the
knowledge
of
saluation
by
the
written
word
,
and
stood
vpon
priuate
reuelations
,
and
such
other
idle
fancies
,
commending
vnto
men
their
owne
dreames
,
vnder
the
name
of
the
speciall
instincts
of
Gods
spirit
:
and
the
dregges
of
this
grossenes
are
remaining
among
some
to
this
day
.
Now
least
at
any
time
wee
should
be
deceiued
with
such
senslesse
and
foolish
pretences
,
wee
must
vnderstand
that
since
God
committed
his
word
to
writing
,
either
visions
,
and
the
courses
of
that
nature
haue
beene
very
seldome
,
or
els
all
those
to
whome
God
hath
so
reuealed
any
thing
,
haue
beene
tied
to
the
iudgement
of
the
scripture
.
Saint
Paul
was
taken
vp
into
the
third
heauen
,
and
had
strange
things
discouered
to
him
,
yet
this
was
stil
his
plea
for
himselfe
,
and
the
thing
he
stood
vpon
,
that
he
said
no
other
things
then
those
which
Moses
&
the
Prophets
did
say
should
come
.
And
therfore
if
either
Papists
,
(
scripturarum
Lucifugae
)
men
that
could
not
abide
the
light
of
the
scripture
.
And
thus
much
for
this
question
,
when
the
word
was
written
,
and
how
the
Church
of
God
was
instructed
vntill
then
.
Now
come
wee
to
the
last
and
waightiest
,
viz.
that
seeing
God
saieth
heere
in
our
texte
,
that
he
hath
written
his
law
vnto
vs
;
how
wee
may
be
assured
,
that
that
which
wee
now
haue
,
&
is
called
by
vs
gods
word
,
is
indeed
that
holy
will
of
his
,
which
he
commaunded
to
be
written
for
the
good
&
comforte
of
his
people
?
And
this
is
a
point
of
greate
moment
,
because
yf
wee
stagger
therin
,
wee
can
haue
no
certainty
of
religion
.
Wherfore
I
pray
you
let
us
obserue
it
the
rather
,
that
wee
may
haue
wherwith
to
stop
the
mouthes
of
Atheists
and
profane
scoffers
;
and
auoide
also
the
doubtings
&
questions
,
which
may
sometimes
arise
in
our
owne
hearts
.
Vnderstand
therfore
this
first
of
all
,
that
nothing
is
able
to
perswade
a
mans
conscience
,
that
the
scripture
is
the
word
of
God
,
but
only
the
spirit
of
God
.
The
Apostle
Paule
saieth
truly
,
that
no
man
can
say
that
Iesus
is
the
Lorde
,
but
by
the
holy
Ghoste
.
Therfore
my
meaning
is
to
speake
only
of
such
testimonies
which
are
of
force
to
conuince
the
conscience
,
and
to
make
men
that
thay
shall
not
be
able
to
deny
the
scripture
to
be
from
God
,
though
to
frame
their
hearts
to
yeeld
vnto
it
,
is
in
the
power
of
God
only
to
effect
.
Now
to
come
a
degree
neerer
to
the
matter
,
wee
must
know
also
that
the
best
proofes
for
the
scripture
that
it
is
gods
word
,
are
to
be
fetched
out
of
it selfe
;
for
which
cause
it
is
called
light
,
the
testimonies
of
the
Lorde
,
because
it
beares
witnesse
to
it selfe
.
The
papists
would
haue
vs
stand
to
the
Iudgment
of
the
Church
,
which
is
altogeather
doubtfull
;
for
there
may
be
as
greate
question
made
of
the
Church
,
whether
it
be
the
true
Church
of
God
,
as
of
the
scripture
,
whether
it
be
the
true
word
of
God
.
The
testimonie
and
authority
of
the
Church
may
be
some
inducement
to
a
man
in
this
case
,
according
as
Saint
Austine
saieth
it
was
to
him
;
but
it
can
be
no
certaine
argument
.
Know
this
then
,
that
there
is
a
certaine
euidence
of
Gods
spirite
,
as
it
were
imprinted
in
the
scripture
,
which
sheweth
the
divine
excellency
therof
,
aboue
all
the
writings
of
men
whatsoeuer
.
And
this
stands
vpon
sundry
particulars
;
by
Adams
fall
,
and
the
perfect
and
full
remedie
for
all
this
,
namely
Christs
death
,
was
neuer
knowne
or
heard
of
,
but
only
from
the
scripture
.
Thirdly
,
the
antiquitie
of
the
scripture
;
for
the
bookes
of
Moses
are
more
auncient
,
then
any
humane
writers
,
in
that
they
set
downe
a
historie
from
the
beginning
of
the
world
,
a
thing
which
other
writers
knew
not
of
,
or
els
borrowed
from
Moses
,
or
els
,
corrupted
with
many
fables
,
and
ridiculous
narrations
.
Besides
there
is
no
writer
of
any
humane
story
,
that
can
be
prooued
to
be
more
ancient
then
Nehemias
&
Ezra
,
who
were
about
the
yeare
of
the
world
3500.
Fourthly
,
the
admirable
consent
of
the
whole
body
of
the
scripture
within
it selfe
,
all
conspiring
together
in
this
one
point
,
through
the
name
of
Christ
all
that
beleeue
in
him
,
shall
receiue
remission
of
sinnes
.
what
shewes
of
vncertaintie
and
differences
soeuer
may
appeare
,
either
in
numbring
of
yeares
,
or
in
any
circumstance
of
historie
,
or
in
any
point
of
doctrine
;
are
so
fully
&
apparently
reconciled
by
those
which
haue
laboured
therein
,
that
there
can
be
no
iust
colour
of
exception
.
Fiftly
,
the
certaine
euents
of
the
prophesies
therof
,
as
of
the
comming
of
the
Messias
,
the
calling
of
the
gentiles
,
the
reuealing
of
Antichrist
,
of
the
the
going
of
the
posteritie
of
Abraham
into
Egypt
,
&
their
deliuerance
thence
,
of
the
fower
Monarchies
by
Daniel
.
And
it
is
worth
the
noting
which
wee
read
in
Isay
,
who
speaking
of
the
captiuity
of
the
people
of
the
Iewes
in
Chaldea
,
doth
not
only
prophecie
their
deliuerance
,
men
should
broch
doctrines
of
devills
,
viz.
forbidding
to
marry
,
&
commanding
to
abstaine
from
meates
,
the
last
daies
men
shall
be
louers
of
themselues
,
&c.
doe
wee
not
perceiue
among
our selues
;
how
these
euills
daily
doe
increase
?
he
saith
further
,
the
time
will
come
when
men
wil
not
suffer
wholesome
doctrine
▪
we
may
behold
how
this
is
made
good
euery
day
.
be
mockers
,
men
walking
after
there
owne
lusts
,
we
need
nor
goe
farre
to
see
the
accomplishment
of
this
prophecy
.
How
doe
men
despise
the
Iudgments
of
God
;
and
scoffe
at
all
goodnes
,
and
prefer
the
satisfying
of
there
owne
lusts
,
before
obedience
to
the
will
of
God
?
Thus
that
which
we
our selues
are
witnesses
of
,
declares
the
certaine
euents
of
the
foretelling
of
the
scripture
,
and
it
is
an
assurance
vnto
vs
,
that
it
is
the
word
of
God
.
Sixtly
,
the
vnpartiall
faithfullnesse
of
those
that
haue
been
enditors
of
the
seueral
books
.
In
Moses
it
is
worth
the
noting
how
he
preferreth
the
relating
of
the
truth
of
the
story
,
Simon
and
Leui
,
brethren
in
euill
,
instruments
of
cruelty
,
into
their
secret
let
not
my
soule
come
,
&c:
I
was
a
blasphemer
,
a
persecutor
,
an
oppressor
.
This
argueth
that
these
men
were
guided
by
God
,
in
that
they
were
so
free
from
flattery
,
that
they
spared
not
themselues
.
We
know
it
is
contrary
in
other
writers
:
you
shall
see
generally
those
that
write
histories
,
speake
partiallie
ether
of
some
men
,
or
of
their
own
natiue
countries
:
as
if
a
man
should
read
the
Chronicles
of
England
,
he
would
thinke
that
to
be
the
only
country
.
It
sheweth
the
scripture
to
haue
been
guided
by
some
higher
spirit
,
it
being
so
free
from
all
partiality
.
Seauenthly
,
the
wonderfull
preseruation
of
the
bookes
of
the
scripture
:
At
the
first
,
the
two
tables
of
the
law
which
were
written
by
Gods
owne
finger
,
were
apointed
by
the
Lord
to
be
laid
vp
in
the
Arke
,
Next
,
the
bookes
which
Moses
himselfe
wrot
,
It
is
the
Lords
doing
,
and
it
is
marueilous
in
our
eies
.
Eightly
,
the
forme
and
dignity
of
the
stile
,
which
is
(
as
I
said
)
Fulnes
of
maiesty
in
simplicity
of
words
.
There
is
no
parte
or
tittle
of
it
which
sauoureth
of
any
earthlines
;
the
maiesty
of
the
sentences
is
such
,
as
it
cannot
be
fully
and
wholly
conceiued
and
vttered
by
any
man
;
and
yet
it
is
alwaies
more
powerfull
in
matter
,
then
in
words
.
And
we
see
the
bookes
called
the
Apochripha
,
who
haue
endeauoured
to
expresse
the
excellency
of
that
holy
stile
;
are
yet
so
farre
from
it
,
that
they
are
but
cold
,
and
euen
barbarous
in
comparison
.
Ninthly
,
if
when
we
consider
the
excellency
of
the
matter
,
and
the
heauenly
Maiesty
of
the
stile
,
we
shall
remember
also
what
kind
of
men
they
were
which
wrot
it
,
it
will
adde
some
strength
vnto
this
proofe
.
For
if
we
consider
them
simply
in
themselues
,
and
deuides
asunder
the
soule
and
the
spirit
,
and
is
a
discerner
of
the
thoughts
and
intents
;
it
striketh
a
terror
into
the
very
consciences
of
those
,
which
are
the
greatest
enemies
vnto
it
,
and
would
seeme
to
despite
it
:
and
that
is
the
very
thing
,
that
hath
caused
it
to
haue
so
many
and
greiuous
aduersaries
among
men
.
We
may
behold
also
how
it
works
to
the
reclaiming
of
many
men
from
their
euill
waies
;
what
fruits
of
holines
it
brings
forth
in
the
liues
of
diuers
that
professe
it
,
with
contempt
of
the
world
,
what
hatred
of
sinne
,
what
duties
of
mercy
;
yea
,
and
how
the
loue
and
sweetnes
thereof
hath
so
possessed
the
hearts
of
some
,
that
they
haue
ben
content
not
only
to
sacrifice
,
their
wealth
,
their
credit
,
their
good
name
,
their
liberty
for
it
,
but
euen
their
very
liues
,
and
to
chuse
rather
to
beare
any
torments
,
then
to
disclaime
that
holy
truth
,
which
by
the
teaching
of
the
scripture
,
they
haue
once
throughly
entertained
.
Thus
this
power
of
the
word
in
conuincing
some
,
in
conuerting
others
,
in
amazing
some
,
in
reioycing
others
,
in
drawing
some
earnestly
to
loue
it
,
in
prouoking
others
deeply
and
tiranously
to
detest
it
,
this
same
secret
and
effectuall
working
of
it
(
I
say
)
vpon
the
secret
powers
of
the
soule
,
is
a
testimony
for
the
scripture
,
that
it
is
no
deuise
of
man
,
but
the
very
sacred
will
of
God
.
These
ten
tokens
,
I
haue
thought
good
to
commend
vnto
your
care
and
consideration
,
by
which
it
may
be
manifested
vnto
vs
,
that
that
which
we
call
the
Bible
,
and
is
dayly
commended
vnto
vs
to
be
the
word
of
god
,
is
indeed
that
which
it
is
said
to
be
,
and
the
very
thing
by
which
we
shal
be
iudged
at
the
last
day
.
1.
The
purity
of
the
law
.
2.
The
matter
of
the
scripture
,
the
description
of
mans
misery
,
and
of
the
true
remedy
for
it
.
3.
The
antiquitie
of
it
.
4.
The
consent
of
it
with
it selfe
.
5.
The
certaine
euent
of
all
prophesies
.
6.
The
vnpartiall
dealing
of
those
that
write
it
.
7.
The
miraculous
preseruation
of
it
from
the
first
writing
till
now
.
8.
The
maiesticall
stile
wherein
it
is
written
.
9.
The
condition
of
the
penmen
before
they
were
called
to
that
seruice
.
10.
The
power
&
efficacie
of
it
in
the
working
vpon
mens
consciences
.
Howsoeuer
(
as
I
haue
said
)
nothing
is
able
to
perswade
the
minde
,
but
only
the
spirit
of
God
,
yet
these
particulars
are
of
force
to
conuince
,
and
to
proue
vnto
men
,
whether
they
will
or
no
;
that
the
scripture
is
no
humane
history
,
but
the
oracle
of
God
,
ordayned
by
him
,
to
be
as
it
were
,
a
light
shining
in
a
darke
place
,
(
as
Saint
Peters
words
are
)
that
by
the
direction
therof
,
our
feet
may
be
guided
in
the
way
of
peace
.
The
world
groweth
to
a
ripenes
and
perfection
in
al
kind
of
sinne
,
and
the
Lords
long
suffering
hath
made
many
to
thinke
,
that
religion
is
but
a
toy
,
and
all
scripture
merely
vanitie
:
and
many
hearing
manifest
testimonies
alleadged
out
of
the
scripture
against
their
lewdnes
,
are
not
afraid
to
say
,
that
sure
it
is
not
all
from
God
,
which
is
saied
to
be
his
word
.
Besides
that
euery
man
by
nature
shall
find
a
spice
of
Atheisme
,
euen
in
his
owne
bosome
,
and
he
shall
find
doubtings
arise
sometimes
euen
in
these
maine
Points
,
how
he
shall
know
scripture
to
be
scripture
,
and
that
there
is
such
a
God
,
and
a
Christ
,
and
a
Hell
,
and
a
Heauen
,
as
is
there
made
mention
of
.
And
therfore
for
strengthning
of
vs
,
both
againste
the
Atheists
,
and
scorners
which
wee
shal
meete
with
in
the
world
,
and
the
doubtings
which
may
spring
vp
in
our
owne
hearts
,
I
haue
thought
good
(
my
text
giuing
me
so
iust
occasion
)
,
to
discourse
thus
largely
of
this
matter
for
wheras
God
saieth
here
he
hath
written
to
vs
his
law
,
wee
cannot
possibly
make
any
true
profitable
vse
of
this
speach
,
excepte
wee
be
cleared
in
this
pointe
;
That
that
which
wee
account
Gods
law
,
is
that
same
doctrine
which
his
will
was
should
be
committed
to
writing
for
our
good
.
The
third
Sermon
.
BVt
they
were
counted
as
a
strange
thing
.
This
is
the
second
parte
of
this
verse
,
the
former
shewed
the
bounty
of
God
vouchesafeing
his
law
;
this
sheweth
the
vnthankfulnes
and
impiety
of
men
in
despising
his
law
;
sith
that
by
the
very
course
of
the
words
,
it
is
plaine
that
there
is
a
faulte
heare
discouered
,
therfore
in
the
handling
of
this
part
,
I
will
follow
this
course
.
1.
I
will
shew
the
nature
of
the
fault
.
2.
I
will
open
the
greatnes
of
it
.
3.
I
will
declare
what
punishment
is
belonging
to
it
.
4.
I
wil
apply
it
to
to
see
whether
it
be
not
also
our
fault
fifthly
,
when
it
is
manifest
that
to
count
the
word
of
God
as
a
strange
thing
is
a
fault
,
and
such
a
one
as
shal
be
punished
,
and
which
is
also
our
fault
;
I
wil
then
teach
of
what
vse
all
these
points
ought
to
be
vnto
vs
,
and
what
we
must
indeauour
to
learne
thereby
;
these
be
the
parts
and
points
of
this
daies
sermon
,
all
necessary
to
the
profitable
,
handling
of
this
clause
.
And
first
what
the
fault
was
,
and
wherein
this
people
trespassed
,
when
they
are
said
to
haue
counted
the
great
matters
of
gods
law
,
as
a
strange
thing
.
The
effect
and
substance
of
the
faulte
in
a
word
was
this
,
that
how
be
it
the
lord
had
committed
and
commended
his
word
vnto
them
,
for
their
necessary
vses
,
intending
that
it
should
be
familiar
vnto
them
,
and
alwaies
at
hand
with
them
as
a
Councellor
in
all
their
occasions
to
aduise
them
,
yet
they
reputed
it
as
a
matter
,
not
pertaining
to
them
;
so
that
,
wherin
they
ought
to
haue
bene
most
conuersant
in
it
,
they
were
the
greatest
strangers
;
neither
were
they
lesse
seene
,
or
more
slenderly
experienced
in
any
one
thing
,
then
the
rules
and
precepts
of
the
scripture
.
That
is
breifely
the
very
true
faulte
,
for
which
the
vnthankfull
Iewes
are
challenged
in
this
place
,
and
that
was
my
first
pointe
.
Now
lest
when
wee
shall
be
found
guilty
of
the
same
trespasse
,
it
should
seeme
vnto
vs
but
a
slight
offence
;
let
me
draw
you
to
the
next
point
,
which
is
the
greatnes
of
it
,
and
how
grosse
a
thing
it
is
to
counte
the
honorable
matters
of
Gods
law
,
as
a
strange
thing
.
I
will
endeauour
to
make
it
manifest
after
as
familiar
a
manner
as
I
can
.
This
is
that
therfore
which
I
say
of
it
,
that
it
was
a
fault
,
compounded
and
made
of
3.
grosse
euills
;
1
is
disobedience
,
2
vnthankfulnes
,
3
neglect
of
their
owne
priuate
good
,
euen
the
good
of
soules
.
First
it
was
disobedience
;
for
the
commaundement
of
God
was
very
straite
,
that
they
should
all
,
one
and
other
acquainte
themselues
with
the
things
of
his
law
,
wherof
that
one
place
which
is
in
Deutronomy
,
is
a
sufficient
witnes
;
And
these
words
&c
:
Therfore
besides
the
ordinarie
course
of
teaching
by
the
Leuits
in
the
Temple
,
the
Lord
commaunded
,
to
bind
them
as
signes
vpon
their
heads
,
and
write
them
vpon
the
Postes
of
their
house
,
&
vpon
their
gates
.
&
all
to
the
end
that
the
law
of
God
by
that
means
might
become
familiar
vnto
them
:
so
that
it
was
a
manifest
contempte
of
Gods
commaundement
,
to
passe
that
by
,
as
matter
which
concerned
them
not
,
which
the
Lords
desire
and
will
was
by
all
meanes
to
accustome
them
vnto
.
As
it
was
disobedience
to
the
expresse
will
of
God
,
(
and
so
according
to
the
saying
of
Samuell
to
Saule
,
as
bad
as
sinne
of
witchcraft
.
haue
written
to
them
&c
saieth
God
,
so
that
the
written
word
is
as
it
were
an
epistle
or
letter
sent
from
the
Lord
vnto
his
Church
.
A
letter
I
say
of
which
the
matter
is
waighty
,
and
such
as
concernes
all
,
euen
in
the
hightest
degree
;
so
the
carriage
&
frame
of
it
,
considering
what
the
Lord
is
in
respect
of
vs
,
is
full
of
exceeding
kindnes
,
many
gracious
promises
,
many
kind
entreaties
,
many
fatherly
aduertisements
,
euery
word
in
a
manner
,
sauouring
of
vnspeakeable
loue
.
Now
put
case
a
king
should
write
a
letter
to
his
meanest
subiects
,
nay
to
such
as
being
traytors
to
him
,
stood
at
his
mercy
to
be
disposed
with
at
his
pleasure
(
for
so
is
the
case
betwixt
God
and
vs
)
and
should
in
all
temperate
manner
speake
gratiously
vnto
them
,
promising
vpon
their
submission
,
a
finall
remitting
of
their
misbehauiour
,
yea
&
a
purpose
to
take
them
finally
into
his
fauour
;
yf
these
men
thus
at
the
kings
pleasure
,
and
thus
kindly
written
vnto
,
should
throw
the
letter
aside
,
not
vouchsafeing
to
pervse
it
,
what
name
would
wee
giue
vnto
this
demeanor
;
we
would
say
vnthankfullnes
were
too
fauourable
a
terme
,
presumtion
,
villeny
,
vntollerable
insolency
;
we
would
not
know
how
to
discribe
it
.
How
must
it
not
needs
then
be
vngratitude
in
a
higher
degree
,
that
the
lord
writing
to
his
enemies
(
as
we
are
all
by
nature
)
such
a
gratious
letter
of
reconcilement
,
sueing
to
win
vs
,
when
as
it
were
meeter
that
we
should
euen
with
teares
of
bloud
importune
him
:
yet
the
sonnes
of
men
whose
breath
is
in
their
nosthrils
,
not
waighing
this
vnutterable
kindnes
,
should
dare
to
set
at
naught
such
a
message
,
and
to
let
it
flip
as
if
it
were
some
idle
stuffe
,
not
worth
the
looking
on
?
Againe
wheras
it
is
often
touched
in
the
scripture
,
that
the
lord
had
a
speciall
regard
ouer
the
Iewish
nation
,
more
then
to
any
other
vnder
heauen
;
the
liberty
of
enioying
the
law
of
god
,
is
noted
as
the
principal
benefit
which
the
lord
vouchsafed
them
.
What
nation
is
there
so
great
(
saith
Moses
)
that
hath
ordinances
and
lawes
so
righteous
,
as
all
the
law
which
I
set
before
you
this
day
.
And
Dauid
in
the
Psalmes
haueing
spoken
at
large
touching
the
prouidence
of
God
ouer
all
mankind
,
commeth
at
last
to
shew
wherin
the
Iewes
had
the
preeminence
aboue
all
other
,
He
shewed
his
word
vnto
Iacob
,
his
statutes
and
Iudgments
vnto
Israell
,
he
hath
not
dealt
so
with
euery
nation
:
what
is
then
the
preferment
of
the
Iew
?
answereth
it
thus
,
cheifly
because
vnto
them
were
committed
the
oracles
of
God
.
So
then
seing
among
all
the
blessings
that
God
bestowed
vpon
them
,
this
was
the
choise
,
that
the
great
things
of
the
law
were
committed
vnto
them
,
in
it
must
needs
be
an
argument
of
extreame
vnthankfulnes
in
them
to
make
so
slight
account
of
so
great
a
fauour
.
The
third
euill
of
which
this
euill
here
reproued
in
them
,
was
compounded
;
was
,
neglect
of
their
owne
priuate
good
.
For
the
lord
had
not
commended
to
them
,
the
things
of
his
law
,
simply
as
a
meanes
by
which
they
might
shew
their
obedience
vnto
his
authority
,
I
gaue
them
(
saith
God
)
statutes
and
ordinances
,
which
if
a
man
doe
,
he
shall
liue
in
them
:
the
glory
should
haue
returned
to
God
by
their
obedience
,
but
the
cheife
profit
should
haue
beene
their
owne
.
and
therfore
for
them
to
let
the
law
lie
,
like
some
old
booke
out
of
vse
,
or
some
other
forlorne
or
forraigne
matter
,
it
could
not
but
argue
a
most
miserable
neglect
,
and
bewray
them
to
be
men
of
a
most
profane
and
dissolute
disposition
:
so
then
if
you
demaund
what
great
matter
this
was
,
for
which
this
people
was
so
highly
blamed
in
these
words
,
They
haue
accounted
the
great
things
of
the
law
,
as
a
strange
thing
?
I
answere
,
it
was
an
error
comprising
vnder
it
.
3.
soule
euills
;
1.
rebellious
disobedience
to
Gods
expresse
commandment
:
2.
presumtuous
contempt
and
base
estimation
of
gods
great
kindnes
.
3.
the
desperate
neglect
of
the
saluation
of
their
owne
soules
.
This
is
the
second
point
.
Now
for
the
third
.
Which
is
,
touching
the
punishment
due
to
this
fault
:
if
we
haue
obserued
what
hath
beene
said
before
touching
the
nature
of
the
sinne
,
we
cannot
doubt
,
ether
that
it
deserues
a
punishment
,
or
that
the
lord
will
surely
proceed
against
it
in
his
due
time
:
but
yet
if
we
shall
consider
what
the
scripture
saith
of
it
in
particular
,
it
wil
much
more
affect
vs
.
Thus
much
therefore
we
may
generally
vnderstand
that
the
lord
punisheth
no
sinne
more
greiuously
,
then
the
contemning
of
his
word
;
and
thereof
we
haue
no
more
full
and
pregnant
example
then
this
Iewish
nation
.
For
wheras
sundry
times
before
the
comming
of
Christ
in
the
flesh
,
the
wrath
of
God
came
vpon
them
,
that
the
iudgments
wherwith
they
were
visited
,
made
euen
their
eares
to
tingle
that
heard
them
,
and
brought
that
very
people
,
whome
he
had
carried
(
as
it
were
)
in
his
armes
out
of
Egipt
,
to
become
a
hissing
and
a
by-word
to
the
whole
world
;
whosoeuer
obserueth
the
course
of
the
prophets
,
shall
finde
that
the
principall
ground
of
all
this
,
was
their
slight
account
of
the
holy
doctrine
of
God
,
their
preferring
the
inuentions
of
men
,
the
guises
of
other
nations
,
and
the
traditions
of
their
fathers
;
before
the
blessed
will
of
the
lord
manifested
and
reuealed
to
them
in
his
law
.
But
lest
we
should
thinke
this
is
nothing
to
vs
(
though
indeed
it
was
left
written
to
admonish
vs
)
concerning
this
matter
,
there
are
two
places
of
holy
scripture
especially
to
be
considered
,
and
they
are
both
in
the
booke
of
the
Prouerbs
,
he
that
turneth
away
his
care
from
hearing
the
law
:
euen
his
prayer
shal
be
abhominable
.
marke
I
pray
you
;
there
is
no
duty
in
the
holy
scripture
to
which
the
lord
hath
promised
a
greater
blessing
then
the
duty
of
prayer
;
hearer
of
prayers
;
yet
the
neglect
of
Gods
word
,
the
making
no
account
of
the
meanes
to
bring
vs
to
the
knowledge
of
it
,
turnes
all
a
mans
prayers
into
sinne
,
stops
vp
the
eares
of
the
lord
vnto
all
his
sutes
,
doth
(
as
it
were
)
barre
vp
the
gate
of
heauen
against
him
,
that
though
his
request
be
neuer
so
earnest
,
yet
it
is
vnpossible
for
him
to
haue
entrance
.
God
will
heare
no
prayer
that
proceeds
from
him
which
doth
not
esteeme
the
knowledge
and
vnderstanding
of
his
word
;
a
fearefull
Iudgment
.
O
you
fooles
,
how
long
will
you
loue
foolishnes
,
&
the
fooles
hate
knowledge
;
you
haue
despised
all
my
counsell
,
&
would
none
of
my
aduice
;
mark
now
what
followes
,
I
will
also
laugh
at
their
destruction
,
&
mocke
when
their
feare
commeth
.
I
beseech
you
in
the
feare
of
God
,
let
vs
consider
it
.
The
lord
is
often
reported
of
,
to
vs
in
the
scripture
by
the
name
of
a
mercifull
God
,
a
God
that
doeth
not
punish
willingly
:
a
God
that
doeth
not
take
delight
in
the
death
of
him
that
dieth
:
what
a
grieuous
sinne
then
must
that
needs
be
,
which
turneth
that
so
sweete
and
gratious
nature
of
God
into
that
extremity
,
that
he
should
euen
reioice
at
mens
destruction
,
&
take
pleasure
in
their
tormente
.
And
yet
this
reckoning
the
word
of
God
as
a
strange
thing
,
brings
forth
this
strange
effect
,
and
makes
that
God
who
delights
in
mercy
,
to
please
himselfe
in
the
feirce
execution
of
his
vengance
.
Thus
then
wee
end
this
pointe
▪
if
you
aske
what
iudgment
is
due
to
this
offence
of
not
regarding
the
greate
things
of
Gods
law
,
I
answere
,
in
generall
it
sets
open
the
very
floodgate
of
Gods
wrath
as
appeareth
by
the
example
of
the
Iewes
;
2
in
perticular
,
it
makes
all
our
praiers
odious
,
and
the
torment
of
our
soules
,
To
whom
God
giues
much
,
of
him
he
requires
much
.
The
liberty
of
his
word
is
the
greatest
blessing
,
and
therfore
the
contempt
therof
must
needs
bring
vpon
vs
the
greatest
vengance
.
Come
wee
now
to
the
next
point
,
to
see
whether
this
fault
thus
described
,
and
thus
deseruing
to
be
punished
;
be
not
our
faulte
also
,
that
so
wee
may
by
degrees
make
a
way
to
that
which
is
the
vse
and
drift
of
the
whole
scripture
.
And
first
heare
,
to
the
end
that
it
may
appeare
,
that
this
is
our
fault
to
neglect
Gods
word
,
we
must
necessarily
enquire
,
whether
the
lord
hath
not
afforded
vs
the
same
blessing
,
I
meane
the
liberty
of
his
word
.
It
is
a
thing
that
cannot
be
denied
,
that
the
kindnes
of
God
in
his
behalfe
towards
vs
,
is
no
whit
inferior
to
that
which
in
former
times
he
shewed
to
the
Iewes
,
I
do
thinke
that
no
man
can
name
any
one
particular
tending
to
the
discouery
and
making
manifest
of
the
law
:
of
God
,
which
is
not
graunted
to
vs
in
as
great
a
measure
,
as
it
was
to
them
:
Nay
looke
by
how
much
the
ministery
of
the
gospell
doth
exceed
the
ministery
of
the
law
,
by
so
much
is
the
mercy
of
God
greater
vnto
vs
,
then
vnto
them
;
because
it
is
free
for
vs
to
behold
the
substance
of
that
,
wherof
they
saw
but
the
shadowes
only
.
So
that
the
lord
may
euery
way
and
in
euery
respect
,
say
to
vs
as
truly
,
as
euer
he
might
say
to
them
,
I
haue
written
to
you
the
great
things
of
my
law
It
is
manifest
then
I
thinke
to
euery
one
that
vnderstandeth
any
thing
,
that
we
are
nothing
inferior
to
the
Iewes
in
respect
of
the
blessing
,
I
doubt
not
but
it
shall
also
appeare
,
that
we
do
fully
match
them
,
nay
I
beleeue
,
go
farre
beyond
them
in
the
contempt
.
And
to
the
end
I
may
make
good
that
which
I
say
,
let
me
shew
it
in
particulars
how
he
word
of
God
,
the
holy
will
of
God
reuealed
in
the
scripture
is
a
meere
stranger
vnto
vs
;
a
thing
that
is
farre
,
from
being
so
well
knowne
,
and
so
familiar
vnto
vs
as
it
ought
to
be
;
and
let
that
which
I
say
be
credited
,
onely
so
farre
,
as
your
owne
consciences
shall
find
it
to
be
true
.
The
word
of
God
is
a
strange
thing
to
our
iudgments
,
a
strange
thing
to
our
thoughts
,
strange
to
our
affections
,
strange
to
our
tongues
and
speaches
,
strang
to
our
courses
and
to
our
ordinary
conuersation
,
if
this
be
true
,
how
shall
we
be
able
to
shift
of
the
like
challenge
from
the
lord
,
which
is
heere
made
against
the
Iewes
;
vz:
that
we
haue
accounted
the
great
things
of
Gods
law
as
a
strange
thing
.
First
it
is
straung
to
our
iudgments
;
that
appeareth
by
our
exceeding
ignorance
in
the
things
of
God
,
and
by
that
extreame
dulnes
of
conceipt
which
is
still
to
be
seene
in
vs
:
There
is
scarcely
any
one
thing
of
those
which
doe
necessarily
&
generally
concerne
men
,
wherein
the
greatest
parte
of
our
people
are
lesse
seene
,
then
the
doctrine
of
Gods
word
;
there
is
nothing
which
they
heare
spoken
of
in
any
company
,
or
vpon
any
occasion
,
the
meaning
course
,
and
scope
wherof
they
doe
lesse
apprehend
,
then
the
rules
&
precepts
and
instructions
of
the
scripture
:
men
of
yeares
and
great
experience
,
skillfull
in
the
courses
of
the
world
,
wise
in
their
affaires
and
very
pollitique
,
well
seeme
in
matters
of
law
,
able
to
speake
well
and
with
good
aduise
about
outward
things
,
a
man
would
wonder
to
heare
their
weaknes
and
simplicity
in
religion
.
This
shewes
that
the
law
of
god
is
a
strange
thing
to
our
Iudgments
;
there
is
nothing
lesse
knowne
,
there
is
nothing
lesse
conceiued
.
Secondly
,
it
is
strange
to
our
thoughts
;
Truth
is
,
Thoughts
are
knowne
only
vnto
God
,
who
is
the
sole
searcher
of
mens
hearts
;
but
yet
(
if
our
consciences
being
appealed
vnto
)
wee
will
speake
the
truth
as
it
is
,
I
beleeue
that
wee
must
(
whether
wee
will
or
no
)
confesse
,
that
our
mindes
are
so
(
in
a
manner
)
wholly
taken
vp
with
couetous
,
ambitious
,
ydle
,
wanton
,
reuengfull
thoughts
,
rising
out
of
our
corrupt
hearts
,
as
from
a
continuall
spring
,
that
there
is
scarcely
any
roome
or
time
for
any
priuate
questionings
or
communings
wich
our selues
touching
the
words
of
eternall
life
,
and
the
greate
things
of
Gods
law
.
a
serpent
vpon
a
stone
,
or
a
shippe
in
the
middes
of
the
sea
,
leaue
no
print
behind
them
;
and
by
that
meanes
neuer
come
to
pitch
with
vs
or
to
dwell
plenteously
in
our
heartes
Thirdly
there
is
as
small
acquaintance
betwixt
the
word
of
God
and
our
affections
:
I
neede
say
no
more
to
proue
it
but
this
,
namely
,
that
there
is
nothing
which
doeth
sooner
tire
vs
aut
,
and
make
our
spirits
dull
&
lumpish
,
then
the
exercises
of
the
word
,
in
what
kind
soeuer
.
In
other
things
wee
are
like
to
the
Horsele
aches
daughters
,
which
crie
,
giue
,
giue
,
and
we
are
seldome
heard
to
say
it
is
enough
:
but
in
matters
of
religion
we
are
very
moderate
;
compendious
sermons
,
breife
discourses
,
short
prayers
,
hasty
meditations
,
these
please
vs
best
.
Indeed
were
it
not
for
very
shame
,
we
would
haue
none
at
all
.
Thus
Gods
word
is
not
to
vs
as
a
beloued
freind
,
of
whose
sweet
acquaintance
we
could
neuer
be
weary
,
but
as
some
vnwelcome
stranger
,
who
(
it
may
be
)
by
importunity
,
getteth
a
nights
lodging
with
vs
,
but
his
departure
pleaseth
vs
better
then
his
comming
.
Now
fourthly
for
our
tongues
and
speaches
,
let
vs
call
to
minde
our
ordinarie
conferences
,
at
home
,
at
worke
,
in
iournies
,
in
meetings
,
in
going
and
coming
too
and
from
the
church
,
and
then
saie
truly
,
whether
if
our
sauiour
Christ
should
suddainly
chop
in
amongst
vs
,
as
he
did
to
see
the
two
disciples
traueling
to
Emaus
,
what
manner
of
communications
are
these
that
you
haue
one
to
another
?
we
should
be
able
to
answere
him
for
on
time
of
a
thousand
,
that
we
are
reuerentlie
and
soberlie
communing
together
of
good
things
,
conferring
of
the
things
in
which
publiquelie
we
haue
beene
taught
,
that
so
we
might
both
edify
our selues
in
our
most
holy
faith
,
and
might
also
prouoke
and
stirre
vp
one
another
.
to
good
workes
.
doubtles
(
as
it
was
said
to
Peter
)
our
very
speach
would
bewray
vs
,
to
make
them
pastime
,
yet
it
is
most
vniuersally
a
stranger
to
mens
liues
and
conuersations
.
It
is
madnes
in
the
worlds
account
for
a
man
in
all
things
(
with
Dauid
)
to
make
the
testimonies
of
the
lord
,
his
councellors
,
and
to
stand
vpon
these
strict
and
nice
termes
of
consience
,
as
not
to
aduenture
vpon
any
thing
,
but
that
which
he
may
warrant
vnto
his
owne
soule
therby
.
Shall
it
not
hinder
my
profit
?
will
it
be
no
blemish
to
my
reputation
,
may
I
thereby
further
such
&
such
purposes
?
are
ther
any
examples
of
men
of
some
note
and
fashion
in
the
world
running
the
same
courses
?
Here
is
the
ordinary
religion
of
the
world
;
but
as
for
laying
the
precepts
of
the
word
as
precise
rules
for
the
ordering
of
al
our
waies
,
and
the
guiding
of
our
liues
in
the
lords
path
,
it
is
a
thing
so
ridiculous
,
&
vnreasonable
in
common
Iudgment
,
and
through
discontinuance
of
these
euill
times
so
out
of
vse
,
that
when
as
the
word
challengeth
that
right
of
gouerning
vs
which
the
Lord
hath
giuen
it
,
men
forth
with
(
so
strange
a
thing
is
it
vnto
them
to
beare
the
yoke
)
snuffe
and
are
not
afraid
to
expostulate
with
it
,
as
the
Sodomits
did
with
Lot
,
being
a
stranger
iudge
&
rule
ouer
vs
?
Thus
I
haue
by
particulars
confirmed
this
pointe
;
viz
that
wee
are
as
deseruedly
liable
to
this
reproofe
,
as
the
Iewes
were
.
The
Lord
wrote
vnto
them
the
greate
things
of
his
law
;
so
he
hath
done
to
vs
;
they
accounted
them
as
a
strange
thing
,
wee
are
very
equall
to
them
in
contempt
.
Now
for
the
last
pointe
propounded
,
namely
the
vse
of
all
that
hath
beene
saied
,
it
must
needs
be
this
:
viz:
That
seeing
to
account
the
greate
things
of
Gods
law
as
a
strange
thing
,
is
1
a
faulte
,
2
a
greuious
fault
,
3
a
faulte
liable
to
so
extreame
punishment
,
and
4
our
faulte
:
there
is
no
remedy
(
vnlesse
by
a
bold
persisting
in
an
apparent
euill
wee
will
prouoke
God
)
but
wee
must
henceforth
giue
all
diligence
,
that
the
word
of
God
may
be
no
more
a
stranger
vnto
vs
,
but
a
dweller
with
vs
,
and
may
become
familiar
vnto
vs
.
That
this
is
a
dutie
from
which
no
man
is
exempted
,
the
scripture
is
manifest
,
in
which
(
if
the
whole
body
of
it
throughout
be
examined
(
there
is
no
releasement
or
dispensation
giuen
vnto
any
to
neglect
the
searching
of
Gods
booke
;
nether
was
it
euer
maintayned
by
any
doctrine
;
but
by
doctrine
of
Popery
,
that
ordinary
men
need
not
seeke
to
be
made
acquainted
with
the
scripture
.
Wee
read
that
when
the
Philistins
had
the
Israelits
in
bondage
,
the
Hebrewes
make
them
sworde
&
speares
.
An
humble
setting
our selues
to
schole
to
the
publique
ministery
.
In
Christe
are
hid
all
the
treasures
of
wisedome
&
knowledge
;
and
in
the
sound
and
a
sincere
preaching
of
the
word
,
there
is
plainely
set
out
vnto
vs
the
very
mistery
of
Christ
.
To
this
course
is
the
blessing
promised
,
that
it
shall
saue
them
that
beleiue
,
will
guide
the
meeke
in
Iudgment
,
&
teach
the
humble
his
way
,
yea
his
very
secret
is
reuealed
vnto
such
:
according
as
on
the
contrary
he
catcheth
the
wise
in
their
owne
craftiues
,
become
fooles
,
when
they
professe
the
greatest
wisedome
.
If
wee
would
then
grow
into
more
&
more
acquaintance
with
the
scripture
,
wee
must
weare
out
the
threshold
of
the
Lords
howse
,
and
wacth
daily
at
his
gates
,
&
giue
attendance
at
the
postes
of
his
doores
:
For
if
thou
cause
thine
eares
to
hearken
vnto
wisedome
,
and
encline
thine
heart
:
then
shalt
thou
vnderstand
the
feare
of
the
lord
,
and
finde
the
the
knowledge
of
God
.
if
in
our
affections
and
care
we
be
strangers
to
publique
teaching
,
we
may
perhaps
haue
some
smattering
and
superficiall
knowledge
,
but
can
neuer
haue
any
true
tast
of
the
marrow
and
sweetnes
of
the
scripture
.
2
priuate
exercise
,
namely
an
aduised
,
intentiue
,
and
well
prepared
reading
(
if
we
be
able
)
or
a
hearing
others
read
.
This
rubs
vp
the
memory
of
things
heard
publiquely
,
confirmes
the
iudgment
,
makes
fit
to
depend
vpon
the
church
instruction
,
and
inures
to
the
phrase
and
language
of
the
scripture
:
2
a
busy
and
secret
meditating
and
exercising
the
thoughts
about
such
things
as
we
haue
receiued
.
This
doth
(
as
the
Apostles
speakes
)
deliuer
,
and
(
as
it
were
)
cast
vs
into
the
forme
,
spirit
of
the
minde
,
with
that
holy
truth
which
we
haue
learned
.
3.
A
reuerent
and
discreet
conference
touching
heauenly
things
as
occasion
falleth
sometime
with
our
minister
,
the
way
.
This
is
a
notable
quickning
for
our selues
,
and
a
great
help
to
others
.
The
lips
of
the
wise
doe
spread
abroade
knowledge
;
and
feed
many
.
At
the
lest
some
of
these
priuate
exercises
should
daily
be
performed
,
for
miserable
is
that
man
who
for
one
whole
day
togeather
,
doeth
nether
busie
his
tounge
,
nor
employ
his
thoughts
,
nor
apply
his
eares
to
some
holy
vse
,
to
heare
,
or
talke
,
or
muse
about
something
by
which
he
may
be
built
vp
in
Christ
Iesus
.
3
Carefull
and
stedfast
practise
proceeding
from
a
resolute
vow
,
and
as
it
were
a
soleume
oath
taken
betwixt
God
and
a
mans
owne
soule
,
to
keepe
the
Lords
righteous
Iudgments
and
to
haue
respect
to
all
his
commaundements
.
Vse
in
all
things
breeds
cunning
,
establish
him
in
euery
word
&
good
worke
,
will
in
time
grow
so
perfect
in
good
things
,
that
he
shall
euen
with
a
kind
of
pleasure
,
(
for
the
Lords
yoake
is
easie
)
walke
in
the
law
of
the
Lord
neuer
being
idle
nor
vnfruitfull
in
the
knowledge
of
Christ
,
adorning
the
doctrine
of
God
our
sauiour
in
all
things
.
The
conscionable
practise
of
these
duties
shall
by
the
blessing
of
God
,
reforme
our
common
fault
of
being
strangers
in
Gods
,
booke
and
shall
by
making
Christs
word
dwell
with
vs
,
fit
,
and
make
vs
ready
to
dwell
with
him
for
euer
in
his
kingdome
.
The
ende
of
the
third
Sermon
.
Let
God
alone
haue
the
glorie
.