TWO
SERMONS
VPON
THE
XII
.
CHAP.
OF
THE
AVTHOR
TO
THE
HEbrewes
,
the
16.
and
17.
verses
thereof
.
HEBREWES
12.16.17
.
Let
there
bee
no
fornicator
or
prophane
person
,
as
Esau
,
which
for
one
portion
of
meate
sold
his
birthright
.
For
yee
know
,
how
that
afterward
when
he
would
haue
inherited
the
blessing
,
hee
was
reiected
:
For
he
found
no
place
to
repentance
,
though
he
sought
that
blessing
with
teares
.
I
Mind
not
(
beloued
in
Christ
)
to
stand
vpon
more
circumstances
then
I
take
fitting
for
the
opening
of
my
Text.
Although
to
haue
shewed
you
my
simple
iudgement
,
both
as
touching
the
occasion
,
the
Author
,
the
time
,
and
the
argument
of
this
Epistle
,
could
not
but
haue
bin
profitable
for
sundrie
respects
:
but
then
must
I
spend
more
●…e
then
is
allowed
mee
,
and
I
feare
,
should
abridge
you
of
some
things
which
I
am
willing
to
open
vnto
you
.
Wherefore
omitting
all
these
,
Vers.
5.
know
you
that
the
Author
of
this
Epistle
,
hauing
in
the
former
part
of
this
chapter
,
encouraged
them
patiently
to
vndergoe
the
crosse
of
afflictions
,
assuring
them
that
they
were
no
signes
of
Gods
anger
,
Vers
6.
but
rather
of
his
loue
,
in
which
they
had
cause
to
reioyce
:
from
thence
he
proceeds
to
an
exhortation
,
Vers.
14.
the
substance
whereof
is
,
that
to
their
holy
profession
they
would
ioyne
a
godly
life
and
conuersation
,
charging
them
to
haue
care
that
no
sinne
might
grow
amongst
them
that
were
professors
of
the
Gospell
,
calling
it
by
the
name
of
a
Roote
of
bitternesse
;
Vers.
15.
because
that
howsoeuer
it
might
bee
pleasant
and
sweete
at
the
first
,
yet
it
would
bring
forth
bitter
fruit
at
the
last
.
The
which
exhortation
he
enforceth
,
and
thereto
moueth
by
three
speciall
reasons
.
The
first
,
because
such
are
easily
to
be
drawne
from
that
grace
they
seemed
to
haue
,
and
one
raigning
sinne
would
eate
it
out
.
The
second
reason
was
,
because
hereby
they
would
be
very
scandalous
to
the
weake
,
and
Apostataes
of
the
whole
Church
.
Thirdly
,
because
their
examples
would
be
great
hinderances
to
other
:
yea
and
more
hurt
would
ensue
by
their
ill
life
,
then
euer
they
did
good
by
their
profession
.
Now
in
the
verses
read
,
he
goes
on
with
a
dehortation
,
disswading
them
from
such
vices
,
as
would
bring
a
scandall
to
the
Church
of
God
.
Amongst
the
rest
hee
sets
downe
two
,
namely
,
Fornication
and
Prophanenesse
,
in
the
which
whosoeuer
flues
and
delights
,
shall
in
the
end
bring
great
dishonor
to
God
,
slander
to
his
owne
profession
,
and
hurt
to
his
owne
conscience
.
The
first
(
I
say
)
he
sets
downe
,
is
Fornication
.
Whence
may
arise
this
question
:
why
he
names
this
sin
before
many
other
,
which
he
might
haue
named
?
I
answere
,
specially
for
two
causes
:
The
one
in
regard
of
the
profession
:
the
other
in
regard
of
the
person
.
In
regard
of
the
profession
,
because
first
it
dishonors
God
:
not
that
God
will
lose
one
iot
of
his
honor
,
though
hee
should
cast
vs
all
to
hell
;
but
my
meaning
is
,
he
accepts
it
as
a
dishonor
to
him
,
when
such
a
one
that
makes
profession
in
mouth
,
denies
the
power
of
it
in
his
life
.
Psal.
50.16.17
.
As
the
holy
Ghost
sharply
reprehendeth
the
hypocrite
,
asking
him
how
hee
durst
bee
so
bold
to
take
his
words
in
his
mouth
,
and
not
to
liue
answerable
to
it
in
his
life
.
2.
Sam.
12.14
.
Secondly
,
it
opens
the
mouthes
of
Atheists
,
causing
them
to
blaspheme
the
Gospell
,
who
are
readie
vpon
the
least
occasion
to
speake
euill
of
it
,
and
such
as
professe
it
in
sinceritie
.
So
also
in
regard
of
the
person
,
because
if
he
be
qualified
with
any
grace
of
sanctification
,
it
will
in
time
eate
it
out
,
and
grieue
Gods
Spirit
,
though
not
on
the
suddaine
,
yet
it
wil
bring
him
so
low
,
as
the
work
of
sanctification
cannot
grow
in
him
.
Example
we
haue
of
Dauid
,
Psal.
51.10.11
.
who
by
this
was
faine
to
crie
to
the
Lord
to
create
a
new
spirit
in
him
;
and
had
thought
it
would
haue
cast
him
out
of
Gods
presence
.
Againe
,
it
may
be
demanded
,
why
the
holy
Ghost
names
not
rather
Adulterie
then
Fornication
?
I
answere
:
First
,
we
must
note
that
he
doth
include
it
herein
,
and
all
other
sinnes
of
that
kind
.
Secondly
,
and
specially
,
because
those
to
whom
he
did
write
,
were
not
all
married
,
but
many
and
the
most
part
of
them
were
single
persons
.
Therefore
names
he
rather
the
sin
of
fornication
then
adulterie
,
lest
the
single
persons
might
take
any
exceptions
against
his
speech
.
The
second
sin
he
dehorts
them
from
,
is
the
sin
of
Prophanenesse
:
a
sin
many
know
not
,
others
make
light
account
of
it
:
but
the
holy
Ghost
sets
it
downe
for
a
grieuous
sin
,
and
a
sin
of
all
such
as
professe
the
Gospel
to
bee
abhorred
.
To
which
end
hee
sets
not
downe
an
example
of
a
fornicator
,
because
it
was
an
vsuall
knowne
sin
,
and
a
sinne
some
men
make
conscience
to
shunne
and
auoid
:
but
hee
sets
downe
an
example
of
a
prophane
person
,
and
hangs
vp
the
picture
of
a
prophane
wretch
,
for
a
warning
to
all
others
.
In
which
example
,
wee
are
to
consider
of
three
things
:
The
first
is
the
person
,
who
it
was
,
viz.
Esau
,
a
man
qualified
and
commended
in
the
Scripture
for
some
gifts
of
nature
,
in
which
I
doubt
he
may
goe
beyond
,
and
shame
many
of
vs
:
yet
for
his
prophanenes
is
recorded
as
aspectacle
of
Gods
wrath
,
and
branded
for
a
reprobate
.
The
second
is
his
fact
,
which
was
,
that
for
one
portion
of
meate
he
sold
away
his
birthright
.
Of
which
fact
we
shall
heare
more
in
the
opening
,
being
like
many
at
this
day
amongst
vs
,
who
sell
,
and
willingly
part
away
with
their
birthright
for
vanities
.
The
third
thing
is
his
punishment
,
which
is
threefold
;
First
,
he
is
wounded
in
his
conscience
with
griefe
and
shame
,
that
hee
had
no
better
grace
,
but
to
part
with
such
a
treasure
at
so
base
a
price
.
Secondly
,
he
labours
and
bestirres
himselfe
to
seeke
to
recouer
it
,
but
all
in
vaine
:
for
he
seekes
to
his
father
,
who
could
not
helpe
him
:
but
not
to
God
,
who
must
haue
holpen
him
,
if
euer
he
had
had
any
helpe
at
all
.
The
third
was
an
vtter
deniall
of
mercie
,
in
that
hee
lost
the
time
in
which
hee
might
haue
had
it
;
now
all
the
meanes
he
could
vse
for
it
,
would
not
preuaile
to
recouer
it
againe
.
And
so
falles
it
out
with
many
at
this
day
,
who
forsaking
the
Gospel
,
for
the
present
things
of
this
life
,
come
to
see
their
error
how
lightlie
they
haue
passed
it
away
,
which
wish
and
desire
to
recouer
their
former
estate
,
but
can
neuer
preuaile
.
Thus
much
for
the
opening
of
the
words
:
the
sum
whereof
is
,
a
dehortation
from
two
horrible
sinne
,
of
such
as
liue
in
the
bosome
of
the
Church
,
and
make
shew
of
religion
in
outward
profession
:
lest
by
forsaking
it
for
the
present
things
of
this
life
,
they
be
not
able
to
recouer
it
againe
.
Now
let
vs
come
to
the
instructions
that
may
be
gathered
hence
.
And
yet
before
I
come
to
handle
them
,
I
hold
it
very
profitable
to
take
the
course
of
the
Author
;
namely
,
to
begin
with
the
exhortation
,
whereon
the
dehortation
is
grounded
,
and
that
is
,
to
stirre
vs
vp
to
a
holy
conuersation
,
and
to
ioyne
with
our
profession
a
holie
life
,
without
which
,
as
he
saith
before
,
Vers.
14.
We
shall
neuer
see
God
to
our
comfort
;
and
this
will
make
the
rest
more
profitable
to
vs
.
And
though
many
in
this
citie
might
think
or
should
suppose
it
a
needlesse
doctrine
,
yet
for
my
part
I
take
it
needfull
and
profitable
to
deale
with
you
,
as
the
holie
Ghost
dealt
here
with
them
.
In
that
he
labours
earnestly
to
exhort
them
to
holinesse
of
life
,
in
regard
of
their
profession
,
wee
are
to
obserue
,
that
it
must
be
a
principall
care
of
those
who
haue
taken
vpon
them
the
profession
of
the
Gospell
,
to
labour
to
ioyne
a
holie
conuersation
thereunto
.
The
profession
must
not
consist
in
a
formall
loue
and
outward
shew
of
the
Gospell
,
but
they
must
expresse
and
shew
the
power
of
it
in
their
liues
and
conuersations
.
A
thing
the
Apostle
commends
the
Thessalonians
for
,
1.
Thes.
1.5
.
that
the
Gospell
was
not
in
word
,
but
in
power
,
that
is
,
they
did
aswell
practise
it
in
their
liues
,
as
talke
of
it
with
their
mouthes
.
And
this
the
Apostle
Peter
labours
to
exhort
those
he
wrote
vnto
,
2.
Pet.
1.5
.
that
with
the
knowledge
of
faith
in
the
Gospel
,
they
would
ioyne
vertue
,
by
which
he
meanes
holines
of
life
:
exhorting
the
they
that
beleeue
wel
,
should
liue
wel
,
that
so
their
liues
might
beautifie
their
profession
.
It
seemes
diuers
of
the
Church
sent
to
Paul
to
know
his
iudgement
touching
such
seruants
as
were
conuerted
to
the
Gospell
,
how
they
should
behaue
themselues
to
their
Infidell
masters
.
1.
Tim.
6.1
.
To
this
he
sends
an
answere
to
Timothy
,
commanding
,
that
being
bound
to
them
,
they
should
not
depart
or
vse
them
vnconscionablie
,
but
rather
to
be
more
carefull
in
their
seruice
,
and
to
vse
diligence
and
faithfulnesse
to
them
,
that
so
the
name
of
God
and
his
Gospell
,
be
not
euill
spoken
of
.
A
good
lesson
for
such
seruants
in
this
citie
as
professe
the
Gospell
,
and
serue
irreligious
masters
,
not
hereby
to
take
a
liberty
to
be
idle
,
carelesse
,
and
false
in
word
and
deede
,
but
so
much
the
rather
to
be
the
more
careful
in
their
seruice
,
lest
they
giue
their
Masters
occasion
to
speake
euill
of
the
name
of
God
and
his
Gospell
.
Now
if
seruants
must
be
thus
carefull
towards
their
masters
that
be
Atheists
,
how
much
more
then
should
euery
one
that
hath
giuen
his
hand
and
name
to
the
Gospell
,
be
carefull
,
who
hath
many
to
ouerlooke
him
,
and
would
be
glad
to
take
a
small
occasion
to
discredit
his
profession
?
There
are
many
reasons
may
be
added
to
presse
this
doctrine
the
more
vpon
our
consciences
,
but
I
will
content
my selfe
with
these
three
.
Reas.
1
The
first
reason
is
,
because
a
holie
life
ioyned
to
an
holy
profession
,
will
gaine
credit
in
the
consciences
of
Gods
people
.
Yea
,
1.
Pet.
2.12
.
it
will
gaine
credit
also
in
the
consciences
of
such
as
be
yet
vncalled
.
To
which
end
the
Apostle
exhorts
them
to
haue
their
conuersation
honest
among
the
Gentiles
,
that
they
which
speake
euill
of
them
as
of
euill
doers
,
may
by
their
good
workes
which
they
shall
see
,
glorifie
God
in
the
day
of
visitation
.
By
which
all
you
that
be
Fathers
,
Mothers
,
Masters
,
and
Mistresses
are
exhorted
,
though
you
haue
vntoward
sonnes
,
vnfaithfull
seruants
,
lyers
,
swearers
,
yea
such
as
scorne
at
your
comming
to
Sermons
,
and
vse
of
holy
exercises
in
your
families
,
as
giuing
thanks
at
meales
,
prayers
,
reading
of
Chapters
,
&c.
yet
should
your
carriage
in
your
liues
be
such
,
as
that
they
seeing
your
Christian
behauiour
in
your
shops
,
in
your
words
,
in
your
dealings
,
&c.
may
haue
cause
to
praise
God
.
Yea
,
if
euer
the
Lord
call
and
conuert
them
,
they
shall
praise
God
,
that
they
euer
dwelt
in
such
a
family
,
and
that
euer
they
came
within
thy
dores
.
The
experience
hereof
God
hath
shewed
dailie
amongst
vs
,
of
many
,
who
in
their
seruice
were
deriders
of
holy
duties
,
and
stopped
their
eares
at
the
instructions
of
their
gouernours
,
yet
the
Lord
hauing
opened
their
eares
,
and
softned
their
hearts
by
his
word
and
spirit
,
they
haue
so
praised
God
for
his
mercie
to
them
,
that
their
parents
by
whom
they
were
begotten
,
and
borne
,
haue
not
been
so
deare
to
them
in
their
hearts
,
as
their
Master
and
mistresse
,
in
whose
Christian
familie
they
were
conuerted
.
Reas.
2
The
second
reason
is
,
because
it
will
gaine
credit
to
our
profession
.
The
contrarie
opens
the
mouthes
of
Atheists
to
slander
and
discredit
the
same
.
One
prophane
Gospeller
doth
more
harme
in
the
Church
,
then
an
hundred
Atheists
.
Wherefore
,
saith
the
Preacher
,
Eccles.
10.3
.
Dead
flies
cause
to
stinke
and
putrisie
the
ointment
.
Yea
,
one
dead
flie
will
putrifie
a
whole
boxe
of
ointment
,
where
as
a
thousand
falling
into
a
barrell
of
pitch
,
will
do
no
such
harme
:
So
the
Gospell
is
so
pretious
a
thing
,
that
the
euill
example
of
one
professor
doth
more
harme
to
it
,
then
the
example
of
many
Athiests
;
a
thousand
drunken
companions
neuer
discredit
the
Gospell
so
much
as
one
that
professeth
well
,
and
liueth
ill
.
For
is
it
not
a
thing
common
amongst
vs
,
that
when
men
see
a
professor
commit
any
sinne
(
yea
though
of
infirmity
,
and
of
weakenesse
,
with
no
purpose
to
liue
in
it
)
doe
but
marke
how
they
presently
labour
to
discredit
,
not
so
much
the
person
of
the
man
,
as
his
profession
.
For
are
not
these
their
verie
words
?
See
,
these
are
our
professours
and
holy
men
;
hee
is
wise
that
will
beleeue
what
they
say
:
here
is
a
profession
indeed
.
Yea
they
wil
not
sticke
to
curse
the
very
Booke
of
God
,
and
blaspheme
his
Gospell
.
Therefore
if
you
will
be
professors
,
looke
to
your
shops
,
your
families
,
your
counting
houses
,
your
weights
and
measures
,
else
if
you
bee
faultie
in
these
,
you
will
bring
more
discredit
to
religion
,
then
euer
you
did
good
with
your
outward
profession
.
Reas.
3
The
third
reason
is
,
because
by
your
ioyning
an
holy
life
to
a
holy
profession
,
it
wil
gaine
comfort
to
your
conscience
,
especially
in
the
time
of
the
departure
out
of
this
world
.
Esay
38.3
.
An
example
wee
haue
of
Ezekias
,
who
hauing
receiued
the
message
of
death
,
is
said
to
turne
to
the
wall
,
and
to
put
the
Lord
in
mind
of
the
integritie
of
his
life
,
wherein
he
tooke
great
comfort
.
Yea
,
it
will
put
a
man
in
more
comfort
,
then
all
the
treasures
of
this
world
.
For
what
consolation
can
a
man
take
in
worldly
things
,
when
he
is
priuie
that
hee
doth
lead
a
vicious
&
wicked
life
,
and
is
in
danger
of
Gods
wrath
?
Vse
1
Now
let
vs
see
what
vses
we
are
to
make
of
this
doctrine
.
And
first
it
may
stop
the
mouthes
of
our
aduersaries
the
Papists
,
who
falselie
charge
vs
that
wee
teach
doctrines
of
libertie
to
sin
:
and
that
the
sum
of
our
doctrines
is
,
that
,
so
a
man
beleeue
in
Christ
,
it
is
no
matter
how
he
liues
.
And
beloued
,
I
appeale
to
your
owne
consciences
,
how
true
this
is
,
when
wee
teach
that
an
outward
profession
(
seeme
it
neuer
so
sanctified
)
without
a
holy
life
is
odious
in
Gods
sight
.
And
we
returne
the
doctrine
of
libertie
vpon
themselues
.
For
be
Iudge
(
men
and
brethren
in
Christ
)
whether
this
bee
not
a
doctrine
of
licenciousnes
,
to
teach
,
that
ignorance
is
the
mother
of
deuotion
;
that
their
holie
father
may
dispense
with
any
sinne
,
be
it
neuer
so
great
and
heinous
;
that
allow
the
Stewes
euen
at
their
Popes
nose
,
for
the
nourishing
of
whoredome
.
Yea
they
teach
,
that
all
their
veniall
sinnes
(
as
they
terme
them
)
are
put
away
and
forgiuen
by
knocking
themselues
on
the
breast
,
and
by
saying
,
God
haue
mercie
vpon
me
,
&c.
If
this
were
true
,
and
this
libertie
granted
to
sinne
,
who
would
make
conscience
to
commit
sinne
?
But
let
vs
know
,
that
these
are
doctrines
of
diuels
,
and
hee
that
hath
not
care
to
ioyne
an
holie
life
to
an
holie
beleefe
,
Mat.
22.12.13
.
shall
one
day
with
the
man
wanting
the
wedding
garment
,
be
cast
into
vtter
darkenesse
,
where
shall
be
weeping
and
gnashing
of
teeth
.
Vse
2
A
second
vse
of
this
doctrine
serues
to
teach
vs
that
be
present
,
and
all
that
haue
taken
the
profession
of
the
Gospell
vpon
them
,
to
haue
care
to
frame
their
liues
answerable
thereunto
.
And
this
must
bee
speciallie
three
waies
.
The
first
in
their
words
and
speeches
,
which
must
bee
such
as
may
either
conuey
good
to
others
,
else
draw
good
from
others
.
Secondly
,
in
their
workes
,
and
that
not
only
in
their
generall
places
,
but
also
in
their
particular
callings
,
whether
Magistrate
,
Minister
,
Father
,
Husband
,
Master
,
Seruant
,
&c.
The
third
is
in
their
recreations
,
being
carefull
they
vse
lawfull
things
lawfully
.
As
you
that
bee
Gentlemen
in
your
bowling
,
shooting
,
hawking
,
hunting
:
which
though
they
bee
lawfull
recreations
,
yet
that
you
take
heed
,
lest
you
abuse
them
,
and
not
to
be
mirthmongers
,
making
euery
day
a
day
of
pastime
and
pleasure
.
Vse
3
A
third
vse
serues
to
reprooue
many
,
who
haue
taken
vpon
them
the
holy
profession
of
Christ
Iesus
,
yet
in
their
liues
deny
the
power
of
it
.
And
to
come
home
to
this
citie
,
and
to
this
place
,
in
which
are
assembled
such
as
make
shew
of
loue
to
the
Gospell
:
Answere
me
in
your
consciences
,
where
are
the
signes
and
tokens
of
a
holy
life
?
doe
your
liues
answere
your
profession
?
is
it
not
with
Ioab
,
1.
King
.
2.28
.
to
murther
,
and
then
to
runne
and
take
hold
of
the
hornes
of
the
altar
?
Nay
,
with
the
Iewes
,
to
sweare
,
Ierem.
7.9.10
.
lie
,
steale
,
commit
adulterie
,
&c.
and
to
come
and
stand
in
this
house
before
me
,
saith
the
Lord
?
no
more
will
the
Lord
allow
either
of
your
Bibles
vnder
your
armes
,
or
your
prayers
in
your
families
,
nor
your
running
after
Sermons
,
if
your
liues
be
not
reformed
.
In
the
ciuill
law
it
is
well
knowne
,
a
long
protestation
will
not
releeue
a
theefe
,
if
he
be
tainted
,
and
proued
guiltie
of
the
fact
:
no
more
will
your
protestations
and
faire
speeches
releeue
you
,
when
your
shops
,
your
counting
houses
,
your
houses
,
your
chambers
wil
condemne
you
.
For
I
appeale
this
day
to
many
of
you
that
heare
me
,
whether
the
Lord
may
not
truely
say
to
you
,
as
hee
said
by
the
mouth
of
his
Prophet
Micah
,
Micah
.
6.10
.
Are
yet
the
treasures
of
wickednesse
in
the
house
of
the
wicked
,
and
the
scant
measure
that
is
abominable
?
So
say
I
to
thee
,
are
the
treasures
of
wickednesse
in
thy
house
?
Is
the
pooremans
pledge
,
his
bed
,
his
gowne
,
his
axe
,
his
spade
,
his
coate
in
thy
house
?
liuest
thou
by
briberie
,
extortion
,
oppression
,
false
weights
in
thy
shop
,
false
ballance
in
thy
warehouse
,
and
darest
thou
take
on
thee
the
holie
profession
of
the
Gospell
?
I
tell
thee
,
all
thy
prayers
,
almes
,
hearing
of
the
word
,
receiuing
the
Sacraments
are
abhorred
of
God
.
In
the
time
of
the
Law
,
none
might
offer
the
blood
of
a
dog
or
a
swine
;
yet
were
they
both
like
the
blood
of
a
lambe
:
and
though
the
one
was
accepted
,
yet
the
other
was
abhorred
.
So
let
all
thy
outward
profession
seeme
neuer
so
holy
,
yet
not
ioyned
with
a
holy
conuersation
,
God
detests
it
.
How
may
the
Lord
complaine
against
this
citie
,
as
he
did
against
Samaria
?
Come
to
Bethel
and
transgresse
,
Amos
4.4.5
.
to
Gilgal
and
multiplie
transgressions
:
and
bring
your
sacrifices
in
the
morning
,
and
your
Tithes
after
three
yeeres
.
And
for
a
thanksgiuing
of
leauen
publish
&
proclaime
the
free
offerings
:
for
this
liketh
you
,
O
yee
children
of
Israel
,
saith
the
Lord
.
In
which
he
taxeth
them
,
for
that
after
many
sinnes
committed
,
they
would
come
in
the
morning
on
their
Sabbath
daies
,
and
bring
an
offering
or
a
tithe
,
and
offer
it
vp
,
and
then
think
God
was
well
pleased
.
So
how
manie
in
this
Citie
,
all
the
weeke
long
,
spend
it
in
swearing
,
lying
,
oppression
,
&c.
and
then
on
the
Lords
day
come
to
Church
in
the
morning
,
and
heare
a
Sermon
,
&
make
a
shew
of
louing
holy
exercises
?
Oh
this
likes
them
well
;
but
this
likes
not
the
Lord
:
for
he
accounts
them
hypocrites
and
dissemblers
.
Yea
,
these
are
they
that
do
more
hurt
to
religion
and
professors
,
with
their
running
after
Preachers
,
with
their
carrying
of
Bibles
,
with
their
holy
protestations
,
and
their
liues
odious
,
then
the
common
drunkard
,
whoremonger
,
vsurer
,
&c.
There
is
nothing
more
odious
in
Gods
sight
,
then
that
man
that
caries
the
lampe
of
profession
,
and
denieth
and
disgraceth
it
by
an
vnholy
life
.
I
end
this
point
with
the
saying
of
our
Sauiour
to
his
Disciples
,
and
in
them
,
to
all
that
take
on
them
the
profession
of
his
name
:
Matth.
5.16
.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
,
and
glorifie
your
Father
that
is
in
heauen
.
And
so
much
for
the
generall
doctrine
drawne
from
the
Apostles
dealing
with
the
Hebrewes
.
Now
it
followes
according
as
it
is
in
the
Text.
Let
there
bee
no
fornicatour
.
You
heard
before
that
these
words
containe
a
dehortation
from
such
vices
,
as
he
knew
would
bring
a
scandall
to
the
Gospell
;
whereof
he
sets
downe
two
speciall
sinnes
:
The
first
is
here
fornication
.
The
reasons
wherefore
he
sets
this
downe
were
before
shewed
vnto
vs
.
As
also
we
heard
why
he
sets
downe
this
sinne
,
rather
then
the
sinne
of
adultery
,
being
a
sinne
of
an
higher
degree
.
Then
it
resteth
we
gather
what
we
learne
hence
:
which
is
,
in
that
he
labors
to
dehort
or
draw
them
from
this
sinne
of
fornication
,
we
learne
,
that
amongst
other
sinnes
,
all
that
liue
in
the
Church
of
God
,
and
sincerely
professe
the
Gospell
of
Iesus
Christ
,
must
labour
by
all
meanes
to
shun
and
auoide
the
sinne
of
fornication
,
adulterie
,
incest
,
whoredome
,
and
all
of
that
kind
.
It
is
too
true
,
that
many
professing
the
Gospel
,
make
a
light
account
of
fornication
:
oh
they
take
it
but
a
trick
of
youth
.
And
it
may
bee
one
reason
of
the
Apostles
dehorting
or
drawing
them
from
this
sinne
,
being
of
like
account
amongst
them
.
But
howsoeuer
they
or
we
make
light
account
of
it
,
yet
the
holy
Ghost
accounts
it
a
grieuous
sin
,
especially
amongst
such
as
professe
the
Gospell
.
For
he
speakes
not
to
Atheists
,
but
to
Christians
,
and
such
as
had
taken
on
them
the
profession
of
Christ
Iesus
&
his
Gospel
.
So
I
,
knowing
that
I
preach
to
such
as
professe
Christ
,
and
outwardly
make
a
shew
of
louing
both
him
and
his
word
,
dehort
and
draw
you
from
the
sinne
of
fornication
,
being
no
small
or
light
sin
,
but
an
odious
and
grieuous
sinne
.
I
tell
you
,
a
man
or
woman
that
haue
giuen
their
names
to
Christ
,
and
laid
their
hands
to
the
plow
of
the
Gospell
,
and
yet
liue
in
fornication
or
adulterie
,
&c.
do
liue
in
a
wofull
and
fearefull
estate
.
And
that
this
sin
is
a
great
sin
,
specially
of
professors
,
we
may
see
by
the
words
of
the
Apostle
to
the
Corinthians
,
who
saith
,
Be
not
deceiued
;
1.
Cor.
6.9
.
neither
fornicators
,
nor
idolators
,
nor
adulterers
,
nor
wantons
,
nor
buggerers
,
nor
theeues
,
nor
couetous
,
nor
drunkards
,
nor
railers
,
nor
extortioners
shall
inherit
the
kingdome
of
God
.
Where
the
Apostle
amongst
the
rascall
row
of
capitall
Sinnes
,
placeth
fornication
as
a
master-sin
,
and
ringleader
to
other
sins
,
and
bids
them
not
to
be
deceiued
:
for
as
light
account
as
they
make
of
it
,
yet
it
will
shut
them
out
of
Gods
kingdome
.
And
the
same
Apostle
writing
to
the
Galathians
,
Galath.
5.19
.
reckoning
vp
diuers
sins
of
the
flesh
,
sets
fornication
in
the
forefront
,
almost
of
all
:
which
he
would
not
haue
done
,
if
it
had
been
a
sin
of
light
account
.
The
like
you
shall
reade
in
his
Epistle
to
the
Ephesians
,
Ephes.
5.3
.
where
he
hauing
exhorted
them
to
holinesse
of
life
,
labours
to
draw
them
from
such
vices
as
would
hinder
this
worke
of
God
in
them
;
amongst
which
,
he
begins
with
the
sin
of
fornication
.
And
this
he
doth
so
much
the
rather
,
in
that
it
was
(
of
many
)
not
counted
a
sin
of
any
great
reckoning
.
And
so
howsoeuer
many
account
it
a
light
sin
at
this
day
,
yet
know
you
it
is
a
hainous
sin
,
a
most
grieuous
in
Gods
sight
.
I
would
not
wish
any
of
you
to
think
,
that
I
do
aime
at
any
one
particular
man
,
(
for
it
is
wel
knowne
I
am
but
a
stranger
,
and
God
is
my
witnesse
,
before
whom
wee
do
stand
,
I
iudge
reuerently
of
you
all
)
but
in
discharge
of
my
dutie
and
conscience
,
I
labour
to
shew
you
the
horriblenesse
of
the
sin
of
fornication
,
and
all
other
of
that
kind
.
The
reasons
to
presse
this
doctrine
vpon
our
consciences
,
are
diuers
.
Reas.
1
The
first
reason
is
,
because
he
that
takes
pleasure
in
this
sinne
,
carries
the
marke
of
a
reprobate
.
For
as
it
is
a
principle
in
nature
,
to
frame
our
actions
to
the
will
and
liking
of
our
friend
;
so
is
it
a
principall
propertie
of
Gods
child
,
to
frame
his
wil
to
the
wil
of
God
:
&
contrariwise
a
great
signe
of
a
wicked
man
,
to
frame
his
actions
to
his
owne
liking
.
Now
of
all
actions
,
a
special
and
principal
one
is
,
to
keep
and
possesse
our
bodies
in
chastitie
,
1.
Thess.
4.3
.
according
as
the
Apostle
exhorts
the
Thessalonians
,
telling
them
,
that
if
they
will
frame
their
liues
to
the
will
of
God
,
they
must
abstaine
from
fornication
;
and
know
how
to
possesse
their
vessell
in
holines
and
honor
.
Reas.
2
A
second
reason
hereof
is
,
because
by
committing
this
sinne
,
there
is
a
kind
of
worship
done
to
the
diuell
.
Shall
I
take
(
saith
the
Apostle
)
the
members
of
Christ
,
1.
Cor.
6.15
.
and
make
them
the
members
of
an
harlot
?
Now
an
harlot
is
a
member
of
Satan
,
so
that
hee
that
prostrates
his
bodie
to
an
harlot
,
doth
prostrate
it
to
the
diuell
.
Reas.
3
A
third
reason
is
,
because
it
is
a
sin
which
the
Lord
specially
reserues
to
be
punished
by
himselfe
:
It
is
recorded
by
the
Author
to
the
Hebrewes
,
who
saith
,
Hebr.
13.4
.
But
whoremongers
and
adulterers
God
will
iudge
.
And
the
reasons
hereof
may
bee
specially
these
two
.
The
former
,
Reas.
1
because
the
whoremaster
and
fornicator
are
growne
to
such
a
cunning
,
as
wofull
experience
shewes
:
The
father
he
gets
a
child
,
and
the
sonne
must
take
it
on
him
:
The
master
he
gets
a
bastard
,
and
the
seruant
must
marrie
her
to
blind
the
world
withall
.
But
let
them
know
,
though
they
can
hide
it
from
the
world
,
and
auoid
the
punishment
of
man
,
yet
they
cannot
hide
it
from
God
,
who
will
be
reuenged
,
and
seuerely
punish
it
.
Reas.
2
The
second
reason
is
,
because
it
goes
so
light
away
vnpunished
by
the
Magistrate
,
therefore
the
Lord
himselfe
will
take
it
into
his
owne
hands
,
who
will
not
let
it
go
vnpunished
.
Yet
God
and
your
consciences
doe
know
how
small
account
you
make
of
this
sin
.
Reas.
4
A
fourth
reason
to
disswade
vs
from
this
sin
,
is
,
because
it
brands
him
that
liues
in
it
for
an
hypocrite
,
though
he
make
neuer
such
shew
of
religion
outwardly
.
This
the
Preacher
shewes
,
when
he
saith
,
And
I
find
more
bitter
then
death
,
the
woman
whose
heart
is
as
nets
and
snares
,
and
her
hands
as
bands
:
Hee
that
is
good
before
God
,
shall
be
deliuered
from
her
,
but
the
sinner
shall
be
taken
by
her
.
(
I
pray
you
reade
it
,
and
note
it
well
)
giuing
vs
to
vnderstand
,
that
by
being
good
before
God
,
is
meant
a
sound
,
sincere
,
religious
man
,
whom
the
Lord
will
so
preserue
,
that
though
he
may
be
ouertaken
with
this
sinne
,
yet
shall
he
not
liue
and
delight
in
it
.
And
hence
we
see
why
the
Lord
permits
so
many
harlots
in
the
land
,
because
there
are
so
many
hypocrites
amongst
vs
.
Reas.
5
A
fifth
reason
is
,
because
it
is
a
sin
that
plucketh
the
iudgement
of
God
on
the
land
,
as
the
Prophet
Ieremie
saith
,
Ierem.
23.10
.
that
Adulterie
will
cause
the
land
to
mourne
,
and
as
Hoseah
saith
,
The
Lord
hath
a
controuersie
with
the
Land
:
a
capital
sinne
was
,
because
there
was
whoring
committed
therein
.
And
for
experience
we
need
but
looke
on
this
City
,
on
which
the
Lord
continueth
one
of
the
arrowes
of
his
wrath
,
I
meane
the
plague
and
pestilence
.
Know
ye
,
that
Whoredome
is
a
capitall
sin
that
prouokes
the
Lord
.
For
this
sin
is
a
speciall
meanes
to
pull
downe
the
wrath
of
God
,
to
send
and
continue
this
kind
of
punishment
.
So
that
when
you
heare
the
plague
increase
in
your
citie
,
you
may
thanke
the
whoremonger
for
it
.
Reas.
6
A
sixth
reason
is
,
because
the
Fornicator
is
fit
for
nothing
but
for
hell
,
hee
is
neither
fit
for
God
,
nor
for
himselfe
,
nor
for
the
land
.
Not
for
God
;
for
all
hee
doth
is
accursed
:
yea
,
his
very
prayers
he
makes
,
if
hee
make
any
.
Not
for
himselfe
;
for
thereby
he
consumes
his
bodie
,
and
wasteth
his
goods
,
and
hastens
beggery
,
or
some
euill
and
vntimely
end
vpon
himselfe
.
Not
fit
for
the
land
,
for
he
hastens
and
procures
Gods
wrath
and
heauie
displeasure
against
it
.
The
vses
of
this
doctrine
.
Vse
1
First
,
it
serues
for
a
warning
to
such
as
bee
tainted
with
this
sinne
,
that
they
labour
in
prayer
to
God
to
worke
a
detestation
of
it
in
their
hearts
:
and
to
take
heede
of
the
harlot
;
for
she
will
not
leaue
thee
,
till
shee
haue
got
the
blood
of
thy
soule
:
yea
,
as
Salomon
saith
,
Prou.
9.18
.
Her
ghests
are
in
the
depth
of
hell
;
meaning
they
are
as
sure
to
goe
to
hell
,
except
they
repent
,
as
if
they
were
there
alreadie
.
Remember
,
yet
God
offers
grace
,
yea
,
this
day
I
stand
here
as
Gods
minister
to
intreat
thee
,
as
thou
hast
any
loue
to
God
,
any
feare
of
his
iudgements
,
any
hope
to
appeare
before
Christ
Iesus
with
any
comfort
,
at
the
day
of
iudgement
,
or
any
care
to
be
saued
,
to
get
out
of
this
sinne
betimes
,
else
bee
sure
in
time
it
will
bring
thee
to
damnation
.
Vse
2
A
second
vse
hereof
serues
to
reprooue
such
as
make
light
account
of
it
,
and
count
it
but
a
tricke
of
youth
.
Oh
vile
forlorne
wretch
:
is
it
but
a
tricke
of
youth
to
haue
heauen
gates
bolted
against
thee
?
Is
it
but
a
tricke
of
youth
to
pull
Gods
wrath
on
thee
?
Is
it
but
a
tricke
of
youth
to
be
a
fornicator
?
I
tell
thee
such
trickes
will
tricke
thee
to
hell
,
if
they
bee
not
preuented
by
repentance
?
Obiect
.
O
sir
,
saies
some
,
I
haue
satisfied
the
L●●d
,
and
done
my
penance
in
open
Church
amongst
the
congregation
.
Answ.
For
answere
:
But
tell
me
hast
thou
satisfied
God
by
repentance
?
Hast
thou
runne
to
him
and
intreated
him
in
Christ
Iesus
to
bee
satisfied
?
I
tell
thee
,
penance
in
the
Church
will
not
keepe
thee
out
of
hell
,
till
Gods
anger
bee
appeased
:
and
it
is
only
Christ
that
must
appease
him
:
and
it
must
be
faith
and
repentance
in
thee
,
that
must
be
the
meanes
to
obtaine
it
.
Obiect
.
Others
obiect
,
I
meane
to
marrie
her
,
and
so
to
make
her
an
amends
.
Answ.
For
answere
:
Say
thou
doest
meane
so
,
I
denie
not
but
it
is
a
thing
both
lawfull
,
and
fit
to
be
so
:
But
yet
till
there
haue
been
repentance
wrought
in
thee
for
this
grieuous
sinne
,
Gods
wrath
,
and
Gods
curse
will
follow
thee
at
the
heeles
.
Yea
,
I
say
further
,
that
after
thou
hast
married
her
,
till
there
be
a
reconciliation
betweene
God
and
thee
,
al
the
time
thou
hast
liued
in
marriage
,
thou
hast
liued
a
fornicator
.
Is
there
any
here
who
are
priuie
in
their
consciences
they
haue
abused
their
bodies
with
their
wiues
before
the
solemnising
of
Wedlocke
,
and
entrance
into
that
holy
ordinance
and
couenant
of
God
?
hast
thou
repented
,
hast
thou
been
grieued
from
thy
heart
?
then
no
doubt
,
thou
hast
obtained
pardon
.
But
if
thou
haue
felt
no
griefe
,
no
sorrow
,
no
humbling
,
no
teares
,
but
made
account
all
is
well
and
healed
by
mariage
,
know
thou
,
and
know
thou
againe
,
God
will
one
day
call
thee
to
a
new
reckoning
,
and
will
take
vengeance
on
thee
in
the
depth
of
hell
.
Vse
3
A
third
vse
hereof
is
,
to
such
Magistrates
as
be
put
in
trust
for
the
punishing
of
this
sinne
,
that
they
looke
vnto
it
better
then
they
haue
done
,
and
that
they
let
it
not
goe
so
slenderly
punished
,
or
not
punished
at
all
,
as
many
of
them
do
.
It
is
to
be
lamented
at
this
day
,
to
heare
what
winking
,
&
what
bribing
there
is
to
maintaine
this
sinne
.
Yea
,
it
is
to
bee
feared
,
that
there
bee
many
frenchhoods
and
veluets
coates
maintained
by
this
sinne
.
Yea
,
experience
doth
shew
vs
,
(
and
by
experience
I
speake
it
)
how
readie
many
will
bee
to
ride
and
run
to
Iustices
of
peace
,
and
Ecclesiasticall
courtes
to
speake
,
and
to
countenance
out
a
common
fornicator
,
and
an
adulterer
;
when
the
same
parties
in
case
of
wrong
done
to
an
honest
man
,
will
not
set
their
foote
out
of
the
dore
,
to
speake
a
word
to
doe
him
any
good
.
Can
the
Lord
forbeare
long
to
punish
vs
,
when
this
sinne
amongst
other
sinnes
,
cries
loud
in
the
Lords
eares
for
vengeance
?
No
,
no
,
as
the
Prophet
saith
,
Ierem.
5.9
.
Hee
will
visit
for
these
things
,
and
his
soule
will
be
auenged
vpon
such
a
nation
.
Or
prophane
person
as
Esau
.
Text.
Now
followes
the
other
sinne
,
he
dehorts
and
drawes
them
from
;
which
is
prophanenesse
.
And
because
there
were
diuers
did
make
light
account
of
it
,
and
many
others
that
did
not
know
what
it
meant
,
he
sets
downe
an
example
of
a
man
hated
of
God
before
he
was
borne
,
and
being
dead
,
is
,
as
it
were
,
hung
vp
for
a
spectacle
for
all
prophane
men
to
looke
on
,
set
out
in
the
booke
of
Genesis
the
25.27.28
.
Chapters
.
And
hence
,
before
wee
proceed
to
the
opening
of
the
storie
,
we
are
to
obserue
something
,
in
that
the
holie
Ghost
sets
before
vs
the
example
of
a
prophane
man
.
Doct.
3
A
principall
end
and
drift
why
the
holy
Spirit
of
God
sets
before
vs
examples
in
the
old
Testament
,
as
well
as
in
the
New
,
is
not
so
much
that
men
should
read
them
as
stories
,
or
therein
see
the
seueritie
of
God
to
others
:
but
for
spectacles
and
examples
to
vs
,
that
wee
should
take
heed
of
their
sinnes
that
moue
the
Lord
to
lay
such
punishments
vpon
them
.
The
Apostle
to
the
Corinthians
hauing
set
downe
the
rebellion
of
the
Israelites
,
together
with
their
punishment
,
1.
Cor.
10
.
6-11
presently
telles
the
end
and
vse
of
such
examples
,
which
was
his
seueritie
to
them
,
and
to
bee
warnings
to
vs
,
as
appeareth
in
the
eleuenth
verse
.
So
the
Apostle
Iude
telles
vs
that
Sodom
and
Gomorah
and
the
cities
about
them
,
which
the
Lord
destroyed
for
following
strange
flesh
,
were
and
are
set
foorth
for
a
warning
and
example
to
all
filthie
and
beastly
minded
men
.
So
that
so
long
as
there
is
a
people
vpon
the
earth
,
so
long
hath
the
Lord
set
downe
in
scripture
examples
of
his
wrath
to
forewarne
them
of
the
like
seueritie
against
them
.
And
wee
see
,
that
diuers
for
some
horrible
offences
are
hung
vp
in
chaines
,
not
onely
to
shew
the
kings
seueritie
against
them
,
or
for
men
to
stand
gazing
vpon
them
,
but
for
warnings
to
all
his
subiects
to
take
heed
they
runne
not
into
the
like
offence
,
lest
they
incurre
the
like
punishment
.
And
therefore
for
murtherers
,
the
Lord
hath
,
Gen.
4.
as
it
were
,
hung
vp
Cain
;
for
prophanenesse
,
Gen.
27.
Numb.
16.
Esau
;
for
murmurers
against
God
and
his
Ministers
he
hath
proposed
Coreh
,
Dathan
and
Abiram
;
Iudas
to
all
Traitors
,
Lots
wife
for
all
Apostataes
.
These
and
many
more
are
set
forth
for
examples
to
vs
.
These
and
many
more
are
not
pictures
of
Gods
anger
,
onely
hung
vp
to
be
gazed
vpon
,
but
to
warne
vs
by
their
examples
of
the
sinnes
.
Reason
.
There
are
diuers
reasons
to
bee
shewed
of
this
doctrine
,
but
in
that
my
time
is
so
neere
spent
,
I
will
content
my selfe
with
one
,
which
is
:
Because
God
is
not
mutable
,
but
the
same
God
to
vs
as
to
them
;
and
as
hee
hath
left
them
for
examples
to
vs
,
so
he
can
leaue
vs
for
examples
to
others
.
If
hee
doe
not
,
wee
are
the
more
bound
to
him
,
and
not
to
abuse
his
patience
and
long-suffering
to
vs
,
but
rather
to
meete
him
in
time
by
repentance
.
The
vse
hereof
serues
to
teach
vs
what
vse
we
should
make
in
reading
the
stories
of
Gods
iudgements
vpon
others
in
the
booke
of
God
:
not
so
much
to
wonder
at
them
,
that
they
had
no
better
grace
,
or
to
admire
the
seueritie
of
the
Lord
against
them
:
but
to
applie
it
to
our selues
,
and
to
say
in
our
hearts
;
This
example
is
set
out
to
warne
me
,
to
teach
me
,
that
if
I
commit
the
like
sinne
,
I
may
feare
the
like
punishment
or
worse
.
Which
reprooues
specially
two
sorts
of
men
at
this
day
:
1.
Sort.
The
one
is
such
as
in
reading
diuers
chapters
of
the
Lords
iust
iudgement
against
diuers
nations
,
cities
,
Kings
,
Priests
,
men
,
women
,
children
for
their
sinnes
committed
against
him
,
make
light
account
of
them
,
as
if
it
no
whit
concerned
them
,
though
their
consciences
condemne
them
of
the
like
sinne
.
They
read
the
storie
of
Esau
,
Gen.
27.
and
of
Gods
wrath
against
him
for
his
prophanenesse
;
yet
though
they
know
in
their
hearts
they
set
more
by
their
pleasure
then
by
preaching
;
by
their
gaine
then
by
godlines
;
by
their
pottage
then
by
religion
;
yet
it
neuer
so
much
as
mooues
them
at
al.
So
againe
,
how
many
doe
read
the
storie
of
Lots
wife
,
Gen.
19.26
.
who
for
her
looking
backe
was
turned
into
a
monument
of
Gods
anger
,
yet
themselues
are
priuy
of
the
decay
of
their
first
loue
,
and
with
Demas
haue
embraced
the
world
,
and
yet
are
no
whit
dismaied
at
al
?
Look
vpon
her
all
you
that
are
priuie
to
your selues
and
guiltie
of
blacksliding
in
your
zeale
and
loue
to
the
Gospell
.
She
was
turned
into
a
pillar
of
salt
,
and
remaineth
a
spectacle
of
Gods
vengeance
for
al
such
as
thou
art
.
She
was
turned
into
a
durate
substance
,
&
without
speedie
repentance
,
hee
will
turne
thee
into
a
heauie
iudgement
,
and
that
is
hardnes
of
heart
,
which
is
harder
then
salt
;
for
it
is
the
plague
of
all
plagues
.
You
then
that
of
religious
seruants
are
become
irreligious
masters
:
you
that
are
priuie
to
your
hearts
,
that
10.20.30
.
yeeres
agone
you
were
more
forward
and
zealous
in
Gods
worship
,
and
now
are
decaied
and
cold
,
looking
backe
to
the
pleasures
and
profits
of
this
world
,
looke
one
Lots
wife
:
shee
,
as
it
were
,
hangs
in
chaines
for
a
wofull
spectacle
to
behold
.
Let
her
moue
you
to
labour
to
recouer
that
you
haue
lost
,
lest
the
Lord
make
you
spectacles
to
others
,
as
she
is
made
a
spectacle
to
you
.
And
for
this
citie
and
others
is
Ierusalem
in
the
Scripture
to
bee
a
perpetuall
example
:
her
special
sinnes
were
,
pride
,
contempt
of
Gods
word
,
and
abuse
of
Gods
Prophets
.
Her
doome
is
recorded
for
England
,
and
for
thee
London
,
whose
pride
is
as
great
,
if
not
greater
then
euer
hers
was
.
And
for
whose
contempt
and
abuse
of
Gods
Ministers
it
is
a
wonder
the
Lord
smites
not
the
land
.
Let
vs
all
then
hereafter
in
reading
stories
of
the
Lords
iudgements
on
others
,
make
them
examples
and
warnings
for
vs
:
else
to
make
account
,
the
same
God
that
was
reuenged
on
them
,
will
not
let
vs
escape
.
The
second
sort
that
this
doctrine
reprooueth
,
2.
Sort.
are
such
,
as
in
setting
their
children
to
read
in
the
Lords
booke
,
they
heare
the
storie
of
Lots
drunkennesse
,
of
Dauids
adultery
,
of
Peters
deniall
,
and
thereby
they
doe
blesse
themselues
,
and
strengthen
and
comfort
their
hearts
:
yea
they
haue
learned
to
alleage
them
as
examples
to
extenuate
their
sinnes
.
Am
I
a
drunkard
?
so
was
that
good
man
Lot
.
Am
I
an
adulterer
,
saies
another
?
so
was
that
man
after
Gods
owne
heart
,
Dauid
.
Shall
I
despaire
of
my
saluation
,
saies
the
wicked
persister
in
sinne
,
and
I
reade
,
the
theefe
repented
on
the
crosse
,
and
found
mercie
at
the
last
houre
?
O
vile
wretches
,
who
hath
bewitched
you
to
peruert
Gods
word
to
your
destruction
?
It
is
as
much
as
to
poison
thy
soule
.
Looke
on
their
repentance
:
Lot
fell
of
infirmitie
,
and
no
doubt
repented
with
much
griefe
:
yet
looke
vpon
Gods
iudgement
vpon
that
incestuous
seed
.
Looke
vpon
Dauid
;
reade
the
38.
Psalme
,
it
made
him
goe
crooked
;
his
sinnes
were
as
fire
in
his
bones
;
he
had
not
a
good
day
to
his
death
,
but
the
griefe
of
his
sinnes
made
him
to
roare
out
.
Thou
wouldest
be
loth
to
buy
thy
sinne
as
he
did
.
And
as
for
the
example
of
the
theefe
:
First
,
the
Lord
knocked
but
once
,
by
one
sermon
,
and
he
repented
:
but
thou
hast
had
many
sermons
,
and
hast
had
many
callings
and
cryings
to
thee
,
yet
repented
not
.
Secondly
,
this
is
an
extraordinary
example
,
and
there
is
not
the
like
in
all
the
Scripture
againe
.
And
the
end
is
,
that
thereby
wee
should
neither
despaire
nor
presume
:
one
,
that
wee
should
not
despaire
,
and
but
one
that
we
shuld
not
presume
.
This
example
is
for
all
penitent
sinners
,
who
vpon
their
repentance
may
assure
themselues
,
the
Lord
will
receiue
them
to
mercy
.
Now
if
thou
canst
promise
to
thy selfe
the
same
repentance
and
faith
in
Christ
that
hee
had
,
then
maiest
thou
promise
thy selfe
the
same
felicitie
hee
now
enioyes
.
But
looke
thou
on
his
fellow
,
who
had
no
grace
to
repent
,
and
who
hangs
as
an
example
to
all
impenitent
wretches
to
looke
vpon
:
that
they
despise
not
the
mercie
of
God
,
nor
reiect
his
call
by
vs
:
lest
it
come
to
passe
,
that
when
thou
wouldest
repent
,
thou
canst
not
.
To
thee
that
doest
strengthen
thy selfe
in
thy
sinne
,
vpon
presumption
of
mercie
to
other
,
Deut.
29.19.20
.
I
referre
thee
to
the
words
that
the
Lord
himselfe
speakes
,
Deut.
29.19.20
.
He
that
when
he
heareth
the
words
of
the
curse
,
blesseth
himselfe
in
his
heart
,
saying
:
I
shall
haue
peace
,
though
I
do
walke
according
to
the
stubbornenesse
of
mine
owne
heart
;
thus
adding
drunkennesse
to
thirst
,
the
Lord
will
not
be
mercifull
vnto
him
,
but
the
wrath
of
the
Lord
,
and
his
ielousie
shall
smoake
against
that
man
,
and
euery
curse
that
is
written
in
this
Booke
,
shall
light
vpon
him
,
&c.
Looke
thou
on
this
and
the
like
threatnings
of
God
against
such
as
strengthen
their
hearts
in
their
sinne
.
Thus
much
at
this
time
,
being
loth
to
be
ouertroublesome
,
referring
the
rest
till
euening
Prayer
.
Let
vs
pray
for
a
blessing
vpon
that
wee
haue
been
taught
.
FINIS
.
THE
SECOND
SERMON
.
HEBREWES
12.16.17
.
Let
there
bee
no
fornicator
or
prophane
person
,
as
Esau
,
which
for
one
portion
,
&c.
YOu
haue
heard
in
the
forenoone
(
beloued
in
Christ
)
the
summe
and
drift
the
holy
Ghost
aimes
at
,
which
is
a
certaine
dehortation
,
therein
disswading
euerie
good
Christian
from
two
great
vices
,
which
hee
calles
by
the
names
of
the
rootes
of
bitternesse
;
which
are
,
Fornication
and
prophanenesse
.
Of
the
one
we
haue
spoken
:
it
now
resteth
we
speak
of
the
other
vice
hee
disswades
them
from
.
And
because
I
suppose
the
most
of
you
were
present
in
the
forenoone
,
I
will
not
stand
to
make
any
large
repetition
of
that
which
was
then
handled
,
but
onely
of
so
much
as
may
make
a
better
preparation
to
that
which
shall
be
now
deliuered
.
You
must
note
,
that
the
holy
Ghost
in
his
dehortation
from
this
sinne
of
Prophanenesse
,
propounds
Esau
the
elder
sonne
of
Isaac
for
an
example
:
and
hauing
set
downe
the
vse
and
end
,
euery
one
should
make
in
the
reading
of
such
examples
of
Gods
seuerity
in
scripture
,
(
and
not
to
take
the
name
of
God
in
vaine
,
by
either
lightly
passing
by
them
,
as
making
no
vse
at
all
,
or
else
abusing
them
to
strengthen
themselues
in
their
sinnes
,
by
the
example
of
the
Lords
mercie
on
others
)
wee
proceeded
no
further
in
the
morning
.
Now
I
come
to
that
which
followeth
,
which
is
the
person
that
is
set
foorth
as
an
example
to
all
prophane
men
.
It
is
Esau
,
as
you
haue
heard
,
the
eldest
sonne
of
Isaac
.
And
this
may
seeme
very
strange
that
Esau
should
be
a
man
hated
of
God
before
he
was
borne
,
and
that
he
should
bee
hung
vp
as
an
example
to
all
prophane
men
to
take
warning
by
.
First
,
he
was
honourablie
descended
,
for
Abraham
was
his
grandfather
,
and
Isaac
was
his
father
.
Secondly
,
hee
was
a
man
whom
God
had
blessed
with
great
riches
,
and
one
of
the
wealthiest
in
all
the
countrie
.
Thirdly
,
we
doe
read
of
great
blessings
to
his
posteritie
,
Gen.
36.41
.
for
of
him
came
fourteene
Dukes
,
and
were
in
great
account
.
Yea
further
,
if
yee
read
in
the
booke
of
Genesis
of
his
cariage
and
behauiour
,
you
shall
find
hee
had
diuers
good
morall
vertues
and
kind
partes
in
him
,
and
such
as
(
I
am
in
doubt
)
many
of
vs
come
short
of
,
and
yet
perswade
our selues
to
be
good
Christians
.
First
,
you
haue
not
read
a
more
louing
,
kind
and
gentler
sonne
to
his
father
,
then
he
was
:
and
his
father
againe
loued
him
dearely
,
and
more
dearelie
then
hee
did
Iacob
.
Gem.
33.4
.
Secondly
,
how
kind
was
hee
to
his
brother
?
who
though
he
went
with
a
full
purpose
to
haue
slaine
him
,
yet
meeting
of
him
,
his
heart
so
melted
,
that
he
fell
on
his
necke
and
kissed
him
:
yea
,
his
kindnes
was
such
to
his
father
,
that
hearing
of
his
death
,
Gen.
25.19
.
came
many
a
mile
to
performe
his
last
dutie
,
and
to
see
him
buried
and
laid
him
in
his
graue
;
yet
wee
reade
him
branded
for
a
castaway
.
Againe
,
was
hee
a
couetous
man
?
truelie
no
:
Gen.
33.8.9
.
as
may
appeare
in
the
storie
when
he
met
his
brother
Iacob
,
who
offering
him
a
great
present
he
did
refuse
it
,
protesting
hee
had
enough
:
which
did
argue
a
mind
void
of
couetousnesse
.
Was
he
proud
?
no
verily
:
for
as
we
reade
,
when
his
brother
and
hee
could
no
longer
dwell
together
,
he
in
courtesie
gaue
place
to
his
youngest
brother
.
What
was
his
sinne
?
was
he
a
drunkard
,
an
adulterer
,
an
vsurer
?
We
doe
not
reade
that
hee
did
liue
in
any
of
these
grosse
sinnes
.
What
then
was
his
sinne
?
He
was
a
prophane
man
,
and
therefore
hated
of
God
,
and
set
vp
for
a
spectacle
to
all
the
world
.
From
whence
wee
may
obserue
for
our
instruction
:
Doct.
4
Howeuer
a
man
may
haue
many
temporall
blessings
,
and
morall
vertues
,
yet
being
a
prophane
man
,
it
is
not
only
sufficient
to
bring
seuere
punishments
vpon
him
,
but
he
carries
a
principall
brand
of
a
castaway
.
I
say
againe
,
(
and
marke
it
)
though
a
man
be
come
of
a
most
honorable
descent
,
though
kind
and
dutifull
to
his
parents
;
though
rich
and
wealthy
in
regard
of
the
things
of
this
life
;
yea
though
hee
be
contented
,
and
be
very
humble
outwardly
;
yet
if
he
be
prophane
,
he
may
carry
the
very
brand
of
a
reprobate
.
So
that
it
is
one
of
the
greatest
sinnes
in
the
world
,
to
be
prophane
and
irreligious
:
yea
many
papists
(
I
meane
the
simple
and
ignorant
Papist
)
are
in
better
case
then
a
prophane
man
.
Not
that
I
teach
that
euery
one
shall
bee
saued
by
his
owne
religion
:
for
as
there
is
but
one
true
God
,
so
there
is
but
one
true
way
by
which
he
will
be
worshipped
,
and
by
which
we
shall
attaine
to
saluation
,
consisting
in
true
reconciling
of
vs
to
God
in
Christ
.
And
I
grant
the
poore
deceaued
Papist
is
not
in
the
right
way
,
for
he
seekes
other
waies
,
and
depriues
himselfe
of
the
righteousnes
of
God
in
Christ
,
going
about
to
establish
his
owne
inuentions
.
And
further
,
they
be
Idolaters
,
and
worship
stockes
and
stones
,
the
worke
of
mens
hands
,
therefore
cannot
looke
to
be
saued
in
this
way
.
Yet
I
sa
yt
,
here
is
more
hope
that
God
will
shew
mercie
vnto
them
,
then
to
a
prophane
person
:
because
they
doe
it
of
ignorance
,
he
of
presumption
:
which
caused
Peter
to
tell
the
Iewes
that
they
were
capable
of
mercie
,
Act.
17.3
.
because
they
did
it
of
ignorance
.
And
this
must
mooue
vs
to
hope
well
of
many
of
our
ancestors
,
who
liued
and
died
in
the
time
of
Poperie
,
who
,
no
doubt
would
not
haue
so
beleeued
,
if
they
had
knowne
it
,
not
to
haue
been
the
truth
which
they
professed
.
But
the
prophane
person
cannot
bee
ignorant
,
but
that
his
course
of
life
is
sinne
,
therefore
more
hope
of
such
ignorant
persons
then
of
the
prophane
Atheist
.
It
is
not
morall
vertues
,
ciuill
honestie
,
kind
natures
that
is
the
way
to
heauen
.
Nay
a
man
with
these
may
be
a
miserable
man
,
except
he
be
sanctified
with
religion
.
Wee
doe
not
hold
(
as
the
Papists
falsely
charge
vs
)
that
good
workes
are
needelesse
to
saluation
.
Iam.
2.14
.
For
wee
both
know
and
teach
,
that
faith
without
good
workes
is
dead
;
and
it
is
a
shame
if
Christians
exceed
not
worldlings
:
yet
we
say
,
that
all
morall
vertues
in
a
man
,
without
religion
,
are
vnauaileable
to
saluation
,
and
as
Salomon
saith
in
another
case
,
they
are
as
a
ring
of
gold
in
a
swines
snout
.
Honestie
and
ciuilitie
are
most
pretious
Iewels
,
but
they
that
haue
them
without
religion
,
are
no
better
then
swine
.
Example
of
Nicodemus
,
Iohn
3.3
.
who
was
accounted
a
most
honest
man
in
the
world
,
an
vpright
dealer
,
a
common
frequenter
of
the
Temple
,
liberall
to
the
poore
,
&c.
yet
our
Sauiour
told
him
,
it
was
not
his
kind
nature
,
nor
his
morall
vertues
,
nor
his
ciuill
carriage
would
bring
him
to
heauen
,
except
hee
were
regenerate
and
borne
anew
,
that
is
,
except
there
were
another
nature
wrought
in
him
,
and
so
become
religious
.
The
like
example
wee
haue
of
the
Apostle
Paul
,
who
bragges
of
his
estate
by
nature
,
Phil.
3
4.5.6.7.8
.
saying
that
no
man
could
boast
of
outward
things
as
he
,
either
of
stocke
,
tribe
,
kinred
,
zeale
,
or
righteousnesse
of
the
law
.
Of
the
which
hee
saies
,
he
was
vnrebukeable
,
that
is
,
no
man
could
iustly
detect
him
,
or
say
so
much
as
blacke
was
his
eie
.
But
when
the
Lord
wrought
true
religion
in
his
heart
,
hee
cries
shame
on
them
all
,
and
accounts
all
but
dung
in
respect
of
the
benefit
that
comes
by
religion
.
Wee
must
not
flatter
our
hearts
with
outward
ciuilitie
amongst
men
:
but
labour
to
approue
them
religious
towards
God
.
It
is
not
our
care
and
conscience
of
the
second
Table
,
will
afford
vs
one
iot
of
comfort
to
saluation
,
except
they
bee
grounded
on
conscience
and
respect
of
the
first
Table
.
It
is
not
our
detesting
and
freedome
from
pride
,
drunkennesse
,
whoredome
,
theft
,
vsurie
,
slandering
,
that
will
bee
accepted
of
God
,
except
there
be
planted
in
our
hearts
,
a
feare
of
God
,
a
loue
to
religion
,
a
conscience
of
sanctifying
the
Sabbath
day
,
a
reforming
of
families
,
and
instructing
our
children
:
a
hating
and
abhorring
the
sinne
of
swearing
,
and
departing
from
infidelitie
,
impenitencie
and
hardnesse
of
heart
,
which
the
Lord
by
his
spirit
workes
in
those
that
hee
makes
religious
.
Yea
,
if
all
the
morall
vertues
that
can
be
possible
,
were
in
a
man
,
yet
if
these
bee
wanting
,
Matth.
22.38
.
hee
is
a
prophane
man
,
and
remaineth
in
the
case
of
damnation
.
To
this
end
our
Sauiour
calles
the
first
table
,
the
first
and
the
greatest
.
The
first
,
because
it
must
bee
preferred
in
the
first
place
,
and
chiefe
roome
;
before
our
eating
,
sleeping
,
marrying
,
rising
,
labour
,
&c.
there
must
goe
some
part
and
duety
of
the
first
table
.
The
greatest
,
because
the
punishment
thereof
will
be
greater
then
the
other
.
Vse
.
Now
for
the
vse
of
this
:
First
it
teacheth
vs
to
make
triall
in
our
hearts
,
whether
wee
bee
infected
with
this
sinne
of
prophanenesse
,
or
not
.
And
though
there
bee
many
and
sundrie
signes
to
trie
our
hearts
by
,
yet
I
will
content
my selfe
with
foure
things
,
besides
the
chiefest
of
all
(
which
followes
in
the
next
words
to
bee
spoken
of
)
which
the
holy
Ghost
hath
set
out
and
branded
Esau
withall
.
The
first
is
his
behauiour
in
the
matching
himselfe
in
marriage
,
wherein
he
shewed
his
prophanenesse
two
waies
:
The
first
,
in
that
hee
did
it
without
the
consent
of
his
parents
,
yea
so
,
that
it
was
a
griefe
to
his
father
.
The
second
was
,
Gen.
28.8
.
in
that
in
his
matching
,
hee
had
no
respect
to
religion
,
but
married
diuers
wiues
which
were
contrarie
to
him
in
religion
;
yea
he
takes
to
wife
the
daughter
of
Ismael
,
a
man
branded
for
a
reprobate
as
well
as
himselfe
.
This
was
a
signe
of
prophanenesse
and
a
sinne
that
prouoked
the
Lords
wrath
against
him
,
being
a
sinne
that
caused
the
Lord
to
destroy
the
old
world
.
And
how
many
prophane
parents
haue
we
at
this
day
,
that
in
the
matching
of
their
children
,
respect
monie
,
riches
,
stocke
,
kindred
,
friends
?
be
they
Papists
,
Recusants
,
yea
noted
drunkards
,
whoremongers
or
vsurers
,
so
they
may
haue
money
,
lands
or
friends
,
they
little
regard
of
what
religion
they
bee
.
Oh
lamentable
daies
,
that
after
so
many
yeeres
of
the
preaching
of
the
Gospell
in
our
land
,
men
should
shew
themselues
so
prophane
,
as
to
match
the
children
with
the
enemies
of
the
Lord
,
and
helpe
to
nourish
the
brood
of
Atheists
!
For
what
is
the
cause
that
there
be
so
many
Atheists
in
our
land
?
Surely
I
speake
it
before
God
,
&
his
angels
,
I
do
fully
perswade
my self
they
are
borne
and
bred
by
this
wicked
and
accursed
matching
.
And
you
parents
,
note
this
from
me
;
the
Lord
in
your
care
of
the
matching
of
your
children
shewes
a
manifest
signe
of
his
purpose
to
your
posteritie
.
For
is
your
care
principally
to
match
in
the
feare
of
God
,
more
respecting
religion
then
monie
,
more
the
loue
of
God
then
carnall
friends
?
then
is
it
a
signe
God
hath
a
blessing
in
store
for
your
posteritie
.
If
otherwise
,
that
carnall
things
be
the
marke
you
shoote
at
;
and
specially
,
if
you
dare
venture
to
match
with
Gods
enemies
,
and
such
as
he
hath
warned
you
of
;
I
protest
to
you
,
it
is
a
visible
signe
God
hath
a
purpose
to
roote
your
name
from
vnder
heauen
.
And
how
many
prophane
youthes
haue
wee
at
this
day
,
who
to
the
griefe
of
their
parents
,
chuse
for
beautie
and
affection
,
and
not
for
religion
?
To
you
young
men
and
maidens
:
look
with
whom
you
match
,
let
your
principall
care
bee
religion
and
the
feare
of
God
:
let
your
parents
consent
be
in
your
choice
.
Follow
not
the
example
of
a
prophane
man
,
a
reprobate
,
a
man
hated
of
God
before
he
was
borne
:
but
imitate
such
as
feare
God
:
so
you
may
expect
with
comfort
the
blessing
promised
of
God
vpon
your
labours
,
wife
and
children
.
And
though
the
world
would
perswade
you
to
the
contrarie
,
yet
marke
what
the
holy
Ghost
saies
,
Psalm.
123.12.3
.
Lo
,
thus
shall
the
man
be
blessed
that
feareth
the
Lord
.
Thereby
giuing
vs
to
vnderstand
,
howsoeuer
it
is
hard
to
flesh
and
blood
to
bee
perswaded
thereof
,
yet
the
truth
is
,
it
shall
bee
so
,
for
the
Truth
it selfe
hath
spoken
it
.
The
second
thing
wherein
his
prophanenesse
did
appeare
,
2.
Thing
.
was
in
that
he
vsed
no
prayers
.
For
though
he
had
iust
cause
to
giue
himselfe
to
prayer
,
yet
we
doe
not
reade
hee
did
vse
any
at
all
.
Hee
had
good
examples
both
of
his
Grandfather
,
his
Father
,
and
his
brother
;
yet
doe
wee
not
reade
that
euer
hee
did
once
pray
.
And
this
the
holy
Ghost
describes
to
bee
one
propertie
of
a
prophane
man
,
in
the
booke
of
Psalmes
,
and
of
such
a
one
as
saith
in
his
heart
,
There
is
no
God
:
hee
calles
not
vpon
God
.
And
truely
hee
that
neuer
vseth
to
pray
,
Psalm.
14.4
.
saies
in
his
heart
,
there
is
no
God
.
And
how
brands
this
many
in
this
citie
for
prophane
men
,
who
in
their
families
neuer
vse
the
exercise
of
prayer
?
The
propertie
of
a
sincere
Christian
is
to
make
conscience
of
Prayer
,
in
three
seuerall
places
.
The
first
is
in
the
publike
congregation
.
The
second
is
in
his
familie
.
The
third
is
in
some
secret
place
,
where
no
eie
but
of
God
do
behold
him
.
A
very
hypocrite
can
make
shew
of
Prayer
,
when
hee
sees
other
to
looke
on
him
,
then
can
he
lift
vp
his
hands
and
eies
toward
heauen
:
but
in
secret
he
hath
no
heart
to
pray
;
when
the
other
is
ashamed
that
any
should
see
him
at
his
secret
prayers
.
Are
not
many
faultie
herein
?
God
and
your
conscience
doe
know
your
are
.
Then
must
I
tell
you
that
herein
you
carrie
an
euident
signe
of
a
prophane
man
.
The
third
thing
that
did
set
out
his
prophanenesse
was
his
rash
and
vnaduised
swearing
,
3.
Thing
.
as
appeares
in
the
booke
of
Genesis
,
Gen.
25.33
.
who
comming
from
hunting
very
hungrie
,
turned
into
his
brothers
Tent
,
and
spying
a
pot
of
pottage
,
asked
him
some
of
them
to
eate
:
wherevpon
Iacob
seeing
a
fit
time
,
demanded
of
him
,
to
sell
him
his
birth-right
;
hee
presently
yeelded
vnto
him
.
Then
,
saith
Iacob
,
sweare
to
me
in
token
of
the
bargain
:
whereat
without
any
further
consideration
,
he
swore
to
him
,
and
bound
it
with
an
oth
.
And
how
many
thousands
in
this
citie
are
guiltie
hereof
?
Let
a
man
come
into
your
shops
,
and
deale
with
either
Master
,
Mistris
,
seruant
,
sonne
or
daughter
,
at
euery
word
comes
out
an
othe
.
So
likewise
there
are
many
others
,
who
vse
their
othes
,
as
many
vse
their
apparrell
,
who
to
grace
their
bodies
(
as
they
thinke
)
get
them
euerie
weeke
a
new
suite
of
apparell
:
So
they
inuent
euery
weeke
new
othes
to
grace
them
in
their
speeches
.
What
argues
this
,
but
meere
prophanenesse
,
when
God
hath
giuen
them
tongues
for
the
setting
out
of
his
honour
,
and
they
abuse
them
,
to
the
dishonouring
of
him
?
The
fourth
thing
was
his
delight
in
wicked
companie
,
and
in
the
societie
of
the
vngodly
,
4.
Thing
.
as
appeares
in
the
booke
of
Genesis
:
how
not
content
to
tarrie
with
his
father
and
brother
in
Canaan
,
Gen.
36.
hee
gets
him
to
mount
Seir
,
a
most
vngodlie
people
.
And
how
doth
this
bewray
many
for
prophane
men
at
this
day
,
who
take
their
felicitie
in
the
company
of
swearers
,
drunkards
,
whoremongers
,
swaggerers
and
vile
companions
?
I
maruell
how
such
can
looke
to
goe
to
heauen
.
For
thinke
they
to
keepe
companie
here
with
such
leaud
companions
,
and
that
God
will
pester
his
kingdome
with
them
hereafter
?
no
,
no
:
be
thou
sure
as
the
skinne
is
on
thy
backe
,
or
thy
soule
in
thy
bodie
,
that
the
like
companie
thou
delightest
in
here
in
this
life
,
with
the
like
(
I
say
)
thou
art
to
dwell
hereafter
.
For
doest
thou
hope
to
haue
fellowship
with
Saints
in
heauen
hereafter
,
and
canst
not
abide
their
company
here
?
Beloued
,
if
any
of
you
bee
guiltie
herein
,
labour
in
time
to
get
out
of
it
:
there
is
no
greater
an
enemie
to
sanctification
then
this
,
which
caused
the
Apostle
Peter
to
giue
this
as
a
principal
warning
to
those
cōuerrites
:
saying
,
Act.
2.40
.
Saue
your selues
from
this
froward
generation
.
So
say
I
,
as
you
will
auoid
the
marke
of
a
prophane
man
,
saue
your selues
,
and
come
out
of
the
companie
of
vngodly
wretches
.
Text.
Which
for
one
portion
of
meate
sold
his
birthright
.
In
these
words
the
holie
Ghost
sets
downe
the
fact
that
branded
him
for
a
prophane
man
,
viz.
hee
sold
away
his
birthright
for
one
portion
of
meate
.
It
requires
first
,
we
know
what
this
birthright
was
;
and
then
the
price
he
had
for
it
.
As
touching
the
birthright
;
you
must
note
,
it
stood
in
diuers
priuiledges
,
1.
priuilege
.
Gen.
17.7
.
especially
these
fiue
:
First
,
hee
was
by
nature
heire
to
the
couenant
,
which
God
had
made
with
Abraham
his
Grandfather
,
and
so
came
to
his
father
Isaac
,
who
did
meane
to
haue
left
it
with
Esau
;
which
was
,
That
God
would
be
his
God
;
and
the
God
of
his
seede
after
him
:
Secondly
,
2.
priuilege
.
3.
priuilege
.
4.
priuilege
.
that
Christ
according
to
the
flesh
should
come
of
him
:
Thirdly
,
hee
was
heire
to
all
his
Grandfathers
,
and
his
fathers
lands
:
Fourthlie
,
all
his
brethren
and
sisters
,
be
they
neuer
so
many
,
must
in
his
presence
shew
reuerence
to
him
:
Fiftly
,
5.
priuilege
.
hee
should
haue
been
heire
to
all
the
land
of
Canaan
;
and
so
at
his
death
to
the
kingdome
of
heauen
.
But
hee
most
prophanely
sold
all
this
away
.
Now
let
vs
heare
the
price
he
sold
it
for
.
No
doubt
he
sold
it
at
a
great
rate
,
Gen.
25.34
.
truely
for
one
portion
of
meate
.
What
portion
was
it
?
It
was
a
messe
of
pottage
:
Oh
prophane
wretch
,
that
could
find
in
his
heart
to
sel
such
a
pretious
pearle
,
and
to
part
with
it
at
such
a
base
rate
!
But
this
hee
did
,
and
so
lightly
did
he
esteeme
these
heauenly
blessings
.
From
hence
we
may
obserue
this
instruction
:
Whosoeuer
he
bee
that
hath
his
hart
so
glewed
to
the
present
things
of
this
life
,
as
that
he
preferres
them
aboue
spirituall
things
belonging
to
saluation
,
is
not
only
a
man
of
a
prophane
heart
;
but
hath
a
manifest
signe
of
the
curse
of
God
vpon
his
soule
.
Example
we
haue
hereof
this
prophane
man
,
who
preferred
these
temporall
things
aboue
his
birthright
,
and
sold
it
away
:
and
for
what
did
hee
part
it
away
?
why
,
for
to
fill
his
bellie
:
What
was
the
chiefe
reason
of
his
hunger
?
his
hunting
;
he
had
taken
such
pleasure
in
his
hunting
,
that
he
was
an
hungred
;
and
to
fill
his
bellie
,
hee
sold
away
Gods
blessings
;
and
so
procured
the
curse
of
God
on
himselfe
,
and
his
posteritie
.
Much
like
to
many
at
this
day
,
who
haue
their
hearts
so
set
on
their
pleasure
and
profit
,
as
that
they
hunt
the
blessings
of
God
from
their
soules
.
The
holy
Ghost
by
the
Apostle
Paul
writing
to
the
Philippians
sets
downe
a
marke
to
discerne
betweene
a
wicked
man
,
and
one
of
Gods
children
;
Phil.
3.19.20
.
the
one
hath
his
mind
fixed
on
earthlie
things
:
but
the
other
hath
his
mind
daily
on
the
things
that
doe
belong
to
saluation
.
A
warning
of
this
sinne
hath
our
Sauiour
giuen
to
vs
in
that
parable
set
downe
by
the
Euangelist
Matthew
:
Matth
22.2.3.4.5.6.7
.
where
comparing
his
Father
to
a
supposed
King
that
married
his
Sonne
,
and
made
a
feast
,
and
sent
his
seruants
to
call
them
that
were
bidden
;
but
they
refused
,
and
preferred
the
things
of
this
life
before
the
heauenly
banquet
,
and
made
their
excuses
.
But
how
tooke
the
King
the
matter
?
he
sent
out
his
men
of
warre
,
and
destroyed
them
,
and
burnt
vp
their
citie
.
In
the
same
case
it
stands
with
vs
at
this
day
.
God
the
father
hath
maried
his
Sonne
Iesus
Christ
to
his
Church
,
at
which
he
makes
a
great
feast
:
hee
sends
out
his
seruants
the
Ministers
to
call
you
by
the
word
preached
;
to
inuite
you
to
come
to
the
Sacraments
;
in
which
there
is
not
onely
offered
,
but
reallie
giuen
to
the
worthie
receiuer
al
the
benefits
that
Christ
hath
purchased
for
his
elect
:
Now
if
wee
contemne
,
despise
or
wilfullie
neglect
his
gratious
kindnesse
and
bounteous
liberalitie
to
vs
herein
,
preferring
the
things
of
this
life
before
these
heauenlie
blessings
;
what
can
we
expect
,
but
that
iustlie
hee
will
send
out
hardnesse
of
heart
and
impenitencie
of
soules
vtterlie
to
destroy
and
damne
vs
for
euer
?
The
reasons
why
so
many
set
heauenly
things
at
a
small
rate
,
valew
and
lightly
esteeme
them
,
are
:
Reas.
1
First
,
because
the
immoderate
loue
of
earthly
things
will
keepe
all
loue
of
heauenly
things
out
of
their
hearts
:
2.
Iohn
.
2.15
.
To
which
end
the
Apostle
saith
,
If
any
man
loue
the
world
,
the
loue
of
the
father
is
not
in
him
.
Giuing
vs
to
vnderstand
,
that
such
as
haue
their
minds
and
hearts
fixed
on
the
things
of
this
life
cannot
performe
any
seruice
to
God
,
which
hee
will
delight
in
;
according
to
the
saying
of
our
Sauiour
Christ
;
No
man
can
serue
two
Masters
,
Luke
16
.
1●
.
hee
cannot
serue
God
and
Mammon
.
As
if
hee
should
haue
said
,
hee
that
sets
his
heart
on
the
things
pertaining
to
this
life
,
cannot
but
make
light
account
of
the
things
pertaining
to
the
life
to
come
.
Gen.
3.14
.
The
world
is
said
to
carrie
two
breasts
in
her
bosome
,
which
are
,
pleasure
and
profit
,
by
which
she
doth
nourish
many
to
damnation
.
When
God
did
curse
the
Serpent
in
paradise
;
for
a
signe
of
his
curse
he
told
him
,
he
should
goe
vpon
his
bellie
:
so
it
is
a
visible
signe
of
Gods
curse
vpon
that
man
who
hath
his
heart
set
on
the
earthlie
things
of
this
life
,
as
his
monie
,
his
riches
,
his
vanitie
,
&c.
Reas.
2
A
second
reason
is
,
because
they
feele
not
the
need
they
stand
in
of
spirituall
things
:
they
are
like
vnto
the
people
which
the
Prophet
Hosea
speakes
of
;
who
being
called
to
repentance
,
Hosea
12.8
.
say
they
be
rich
,
and
haue
found
them
out
riches
;
yea
they
boast
there
is
no
iniquitie
to
be
found
in
them
:
by
which
they
doe
measure
the
fauour
of
God
vnto
them
by
their
outward
prosperitie
.
The
like
is
set
out
by
the
Laodiceans
in
the
Reuelation
,
Reuel
.
3.16.17
who
being
threatned
for
their
luke-warmenes
,
answere
they
be
rich
,
and
encreased
with
goods
,
and
had
need
of
nothing
,
and
yet
were
wretched
,
poore
,
blind
and
naked
.
All
which
sets
downe
the
reason
,
many
preferre
earthly
things
before
heauenlie
,
because
they
feele
no
need
they
haue
of
them
:
but
flatter
their
hearts
with
their
outward
prosperitie
,
whenas
if
euer
God
doe
open
the
eies
of
their
minds
,
they
shall
see
they
bee
most
wretched
,
poore
,
blind
and
naked
.
So
that
in
their
vnregenerate
estate
,
as
the
Apostle
saith
,
1.
Cor.
2.14
.
they
cannot
see
the
need
they
stand
in
of
heauenly
things
.
Daily
experience
we
may
see
hereof
in
many
amongst
vs
;
who
if
you
offer
them
any
temporall
commoditie
,
belonging
either
to
the
backe
,
bellie
or
pleasure
,
how
readie
they
be
to
hearken
to
you
,
and
runne
and
ride
with
you
in
hope
to
benefit
their
estate
!
But
offer
the
same
men
any
spirituall
commoditie
for
their
soules
,
as
hearing
the
word
,
receiuing
the
Sacraments
,
or
some
worthie
bookes
to
reade
and
meditate
vpon
,
they
turne
a
deafe
eare
,
and
will
bee
at
no
paines
or
cost
to
entertaine
such
an
offer
:
and
all
because
they
feele
not
the
need
they
haue
thereof
in
their
soules
.
Reas.
3
A
third
reason
is
,
because
they
feele
no
sweetnesse
in
them
.
Gods
children
are
rauished
with
them
,
which
made
Dauid
to
run
to
the
holy
assemblies
,
Psalm.
19.10
.
to
meditate
daily
in
Gods
word
:
because
,
as
hee
saith
,
they
were
sweeter
then
honie
or
the
honie
comb
;
of
higher
account
then
the
gold
,
or
the
fine
gold
.
So
contrarily
,
this
makes
the
other
to
keepe
them
away
from
our
assemblies
,
to
neglect
holy
exercises
in
their
families
,
as
giuing
of
thankes
before
their
meales
,
or
any
ordinarie
prayers
in
their
houses
,
because
they
feele
no
sweetnes
in
them
,
nor
no
profit
nor
gaine
in
them
.
The
vses
wee
are
to
make
hence
are
:
Vse
1
First
,
that
euerie
one
of
vs
examine
our
hearts
if
wee
bee
not
guiltie
herein
;
preferring
the
things
of
this
life
before
the
things
of
the
life
to
come
,
feeling
not
any
great
neede
of
them
,
or
any
sweetnesse
in
them
:
then
are
we
men
of
prophane
hearts
.
And
let
vs
know
,
though
wee
may
be
enriched
in
the
things
of
this
life
,
yet
a
full
purse
,
a
full
coffer
,
a
fat
shop
,
Psalm.
106
15.
and
a
leane
soule
is
in
signe
of
Gods
curse
.
Which
doth
reprooue
foure
sorts
of
prophane
men
in
our
daies
.
While
I
name
them
,
examine
your
hearts
how
it
stands
betweene
God
and
your
consciences
.
The
first
are
such
as
scorne
at
religion
,
1.
Sort.
and
at
all
such
as
are
zealous
that
way
:
accounting
them
a
sort
of
beggerlie
fooles
;
and
this
is
,
because
they
see
it
brings
no
profit
to
them
,
which
makes
them
haue
no
care
to
heare
the
word
preached
,
to
pray
,
to
reade
in
their
families
;
and
so
they
scoffe
Christians
,
and
flout
such
as
make
conscience
of
holie
exercises
of
religion
,
publike
or
priuate
.
These
are
meere
prophane
men
.
The
second
sort
are
such
as
will
come
now
and
then
to
heare
the
word
,
and
receiue
the
Sacraments
,
2.
Sort.
and
thinke
Sunday
a
good
day
,
and
at
Easter
will
come
to
the
Communion
,
and
now
and
then
heare
a
sermon
;
but
euerie
pelting
occasion
are
content
to
yeeld
vnto
:
sometimes
they
bee
sicke
;
sometimes
they
bee
lame
;
sometimes
it
is
too
hot
,
sometimes
it
is
too
cold
,
preferring
their
pleasure
or
profit
before
holy
assemblies
in
the
congregation
:
These
men
are
like
old
harlots
,
that
paint
their
faces
to
seeme
young
and
fresh
:
so
they
pretend
excuses
to
colour
their
prophanenes
.
If
there
be
any
amongst
you
that
can
be
content
Sabbath
day
after
Sabbath
to
sit
idle
at
home
,
or
busie
your selues
in
your
trades
,
&
suffer
your
places
in
your
seates
to
be
empty
,
for
shame
amend
it
:
and
if
it
be
not
of
conscience
,
yet
to
auoid
the
iust
title
of
a
prophane
man
:
For
the
propertie
of
a
new
sanctified
man
is
,
to
set
all
excuses
,
all
reasons
,
yea
profit
and
pleasure
aside
,
for
the
nourishing
of
his
soule
:
yea
the
oftner
he
heares
,
the
more
he
desires
;
this
Sabbath
day
maketh
him
to
long
for
the
next
;
the
benefit
he
hath
gotten
to
his
soule
this
Sabbath
day
,
whets
his
stomacke
against
the
next
:
but
this
is
cleane
contrarie
in
a
prophane
man
.
The
third
sort
are
such
,
3.
Sort.
as
can
see
blessings
in
the
word
and
in
the
Sacraments
;
they
can
make
great
shew
of
louing
the
word
,
of
entertaining
of
Preachers
,
&c.
But
yet
though
they
haue
liued
vnder
a
faithfull
Ministerie
these
10.20.30
.
yeeres
,
haue
little
or
nothing
profited
:
And
that
is
seene
,
in
that
worldly
things
rule
in
their
hearts
,
and
carrie
the
sway
.
These
are
like
those
our
Sauiour
speakes
of
,
some
haue
bought
farmes
,
others
haue
bought
oxen
,
another
sort
haue
married
a
wife
:
so
that
though
these
things
bee
simplie
lawfull
in
themselues
;
yet
of
them
being
vnlawfully
vsed
,
are
made
meanes
to
alienate
their
hearts
from
the
best
things
;
therefore
they
do
deserue
the
name
of
prophane
men
;
in
that
they
be
content
to
value
any
thing
in
this
life
,
aboue
the
things
pertaining
to
the
life
to
come
:
To
which
end
our
Sauiour
telleth
vs
,
that
he
that
hates
not
his
father
and
mother
for
his
sake
,
is
not
worthie
of
his
kingdome
;
whereby
hee
giues
vs
to
vnderstand
that
there
must
be
a
readines
in
vs
,
to
value
spirituall
blessings
and
spirituall
exercises
,
aboue
the
dearest
things
in
this
life
.
The
fourth
sort
are
such
as
thinke
al
well
;
4.
Sort.
and
that
it
is
sufficient
,
in
that
they
haue
been
at
paines
and
charges
for
spirituall
things
heretofore
:
but
now
wax
wearie
;
they
haue
been
zealous
,
but
now
grow
cold
;
they
haue
taken
paines
,
but
now
take
their
ease
;
they
haue
been
at
charges
,
but
now
they
thinke
it
better
saued
;
and
that
it
will
stop
a
gap
in
their
owne
families
.
They
did
ioyne
with
such
as
were
forward
in
religion
;
but
now
with
Demas
,
they
haue
imbraced
the
world
,
and
turned
to
swinish
pleasures
.
If
this
be
well
examined
,
how
many
amongst
vs
are
guiltie
herein
;
both
of
vs
in
the
Ministerie
that
be
preachers
,
and
of
you
that
be
hearers
and
professors
?
May
it
not
be
said
of
many
when
they
were
schollers
,
and
at
their
first
entrance
into
the
Ministerie
,
how
painefull
,
how
carefull
,
how
faithfull
in
their
places
by
preaching
,
catechising
and
other
duties
;
and
now
scarce
preach
monthly
or
quarterly
,
but
put
ouer
to
deputies
?
The
like
may
be
said
by
many
of
you
,
who
when
yee
were
young
men
,
prentices
,
batcherlers
,
you
did
make
shew
of
loue
to
the
Gospell
;
you
would
take
paines
to
runne
to
sermons
;
you
would
haue
care
of
swearing
,
and
made
conscience
of
an
oath
,
and
prophaning
the
Lords
day
:
but
alas
now
in
this
Citie
,
how
many
religious
seruants
are
become
irreligious
Masters
,
and
religious
maidens
become
irreligious
Mistresses
!
The
Lord
open
your
eies
,
that
such
as
know
they
bee
guiltie
,
may
repent
.
Vse
2
A
second
vse
hence
reproues
such
as
in
one
point
of
Esaus
prophanenesse
iumpe
with
him
,
which
is
,
in
that
he
was
well
content
to
part
with
his
birth-right
,
it
neuer
did
trouble
him
;
his
care
was
for
the
bellie
:
so
how
many
are
there
in
our
land
,
both
in
this
Citie
,
and
in
many
places
of
the
Countrie
,
can
be
well
content
to
be
without
that
onely
ordinarie
sanctified
ordinance
of
God
,
the
preaching
of
the
word
?
and
for
worldly
respects
,
willingly
subiect
themselues
vnder
such
a
Ministerie
as
shall
starue
their
soules
?
I
doe
speake
it
chiefly
in
respect
of
many
of
our
Gentlemen
,
who
preferre
a
faire
house
,
a
pleasant
aire
,
gallant
wals
,
before
a
faithfull
and
painefull
Ministery
;
so
they
may
haue
the
one
,
they
respect
not
the
enioying
of
the
other
.
What
is
this
but
prophanenesse
?
I
say
againe
,
if
there
bee
any
here
this
day
,
Gentleman
or
Gentlewoman
,
Knight
or
Lady
,
that
for
a
faire
house
,
pleasant
aire
,
fields
,
barnes
,
pastures
,
gardens
,
orchards
,
&c.
can
willinglie
depart
this
city
,
or
from
vnder
a
sanctified
Ministery
,
and
betake
their
soules
to
an
vnpreaching
Minister
,
and
such
a
one
as
they
would
scarce
put
in
trust
to
keepe
their
sheepe
;
they
carrie
a
visible
signe
of
the
curse
of
God
vpon
them
;
and
here
I
entitle
their
names
amongst
the
prophane
crue
.
Vse
3
A
third
vse
hence
teacheth
all
Parents
,
as
they
looke
to
haue
the
blessing
of
God
on
their
posteritie
,
to
take
heed
of
this
sinne
,
and
labour
to
be
religious
,
and
bring
vp
their
children
in
holy
exercises
.
Prou.
22.6
.
Therefore
Salomon
cries
out
so
often
to
parents
:
teach
thy
sonne
,
instruct
thy
sonne
.
Now
how
can
they
doe
this
,
which
cannot
teach
themselues
?
You
cannot
do
greater
iniurie
to
your
children
,
or
be
greater
enemies
to
them
,
than
to
liue
prophane
liues
.
Better
is
the
sonne
of
the
veriest
begger
in
your
City
,
being
both
religious
,
then
the
son
of
the
wealthiest
man
in
your
Citie
,
being
both
prophane
:
for
if
thou
bee
irreligious
,
thou
hast
done
as
much
as
lieth
in
thee
to
beget
an
helhound
;
and
it
must
be
a
supernaturall
worke
of
God
to
alter
the
nature
of
the
same
.
To
you
godly
parents
that
loue
religion
,
and
hate
prophanenes
.
Art
a
rich
man
,
and
trainest
vp
thy
son
in
religion
?
Bee
of
comfort
;
whilest
thou
liuest
,
thou
shalt
haue
ioy
,
and
when
thou
diest
,
thou
shalt
leaue
them
to
one
,
that
is
like
long
to
enioy
them
.
Art
a
poore
man
,
art
religious
,
fearing
God
,
and
walking
sincerely
and
vprightly
in
thy
calling
;
hast
many
children
and
nothing
to
leaue
them
?
Be
of
good
comfort
,
thou
shalt
leaue
them
the
blessing
of
God
.
I
know
it
is
hard
for
many
to
beleeue
this
,
Psalm.
12●
.
3.4
but
the
holy
Ghost
hath
spoken
it
,
and
left
it
for
vs
to
beleeue
.
Againe
,
to
thee
that
hast
gotten
great
store
of
gold
,
goods
,
lands
,
liuings
.
Art
a
prophane
man
?
thou
maist
liue
with
sorrow
enough
,
and
die
thou
shalt
with
a
wofull
heart
.
Doest
thinke
those
goods
and
riches
thou
hast
scraped
together
with
vexing
the
bodie
,
and
venturing
the
soule
to
the
diuell
,
shall
long
bee
enioyed
?
When
was
there
euer
any
rich
man
,
or
where
is
any
that
can
come
out
and
say
,
he
euer
saw
the
fourth
generation
of
a
prophane
man
prosper
?
No
,
no
,
the
Lord
will
curse
them
,
and
blow
vpon
them
,
they
shall
not
prosper
.
It
is
religion
must
bring
the
blessing
of
God
vpon
them
and
their
posteritie
.
Againe
,
you
that
are
children
,
pray
,
pray
daily
to
the
Lord
to
work
religious
hearts
in
your
Parents
;
and
reioyce
and
be
glad
to
see
your
fathers
giue
thanks
before
meales
,
and
downe
vpon
their
knees
to
prayer
before
they
goe
to
their
beds
;
for
this
will
turne
to
blessings
vpon
you
;
if
you
bee
carefull
to
follow
their
steppes
;
and
though
thy
father
die
a
begger
,
yet
assure
thy selfe
he
shall
leaue
thee
the
blessing
of
the
Lord.
Psalm.
37.25
.
I
haue
been
young
(
saith
Dauid
)
and
now
am
old
,
yet
saw
I
neuer
the
righteous
forsaken
,
nor
his
seede
begging
their
bread
;
not
meaning
that
it
was
impossible
that
a
righteous
mans
child
should
goe
a
begging
;
but
that
it
is
a
thing
that
is
verie
rare
,
and
that
hee
was
now
forescore
yeeres
of
age
,
yet
hee
did
neuer
in
all
his
life
see
it
.
And
so
haue
many
men
liued
till
they
haue
been
of
great
yeeres
,
yet
haue
they
seldome
or
not
at
all
seene
any
such
thing
come
to
passe
.
Lastlie
,
to
such
others
as
know
they
shall
haue
great
possessions
,
left
them
by
prophane
parents
,
and
such
as
preferre
their
treasure
,
their
pleasure
,
and
earthlie
things
before
any
spirituall
duties
to
God
:
as
experience
in
many
,
you
shall
neuer
see
them
carefull
to
giue
thanks
at
their
meales
,
neuer
are
vpon
their
knees
in
prayer
in
their
families
;
but
are
swearers
,
prophaners
of
the
Lords
Sabbath
,
vsurers
,
drunkards
;
and
let
them
tremble
to
be
heires
to
such
wretches
:
For
if
it
please
not
God
to
worke
supernaturallie
on
thee
,
thou
maist
not
onely
curse
the
day
that
euer
thou
wast
begotten
of
them
;
but
God
shortlie
will
sweepe
either
thee
or
thine
away
with
the
besome
of
his
wrath
.
And
once
againe
,
I
exhort
all
you
that
be
parents
;
labour
to
bee
religious
,
and
to
bring
vp
your
children
in
godly
education
;
else
you
may
feare
that
your
bones
shall
not
be
so
soone
rotten
,
as
the
Lord
will
rot
and
roote
out
your
posteritie
and
name
from
vnder
heauen
.
Text.
v.
17.
For
ye
know
,
how
that
afterward
also
when
he
would
haue
inherited
the
blessing
,
he
was
reiected
.
And
now
come
wee
to
the
third
point
,
which
is
to
the
punishment
,
which
,
as
you
heard
,
is
threefold
.
The
first
is
a
certaine
griefe
and
shame
that
he
had
left
and
sold
his
birthright
away
.
Secondlie
,
how
he
would
faine
haue
had
it
againe
,
shewing
outward
signes
of
repentance
,
and
labours
to
recouer
it
,
but
all
in
vaine
.
The
third
is
,
that
hauing
wilfully
lost
the
time
of
grace
,
he
procured
a
perpetuall
deniall
of
mercie
.
For
the
first
,
Esau
hauing
thought
hee
had
made
a
good
exchange
with
his
brother
,
yet
at
length
comes
to
see
the
losse
,
and
it
shames
him
and
wounds
him
in
his
conscience
,
that
for
so
base
a
price
he
had
parted
with
his
birthright
;
but
all
too
late
.
Doct.
6
Where
we
may
obserue
;
howsoeuer
prophane
men
doe
muffle
vp
their
consciences
,
and
take
it
a
good
exchange
to
part
lightlie
away
with
spirituall
blessings
for
temporall
pleasures
,
yet
a
day
will
come
they
shall
see
their
losse
,
and
it
shall
vexe
and
torment
them
in
their
consciences
they
had
no
better
grace
but
to
part
with
them
at
so
low
a
rate
.
Gen.
25.34
.
As
example
of
this
castaway
,
who
at
the
first
comming
from
his
hunting
,
and
hauing
sold
his
brother
his
birthright
(
yea
,
partly
in
contempt
,
)
it
is
said
hee
rose
merilie
,
as
one
that
had
thought
hee
had
made
a
good
exchange
:
Gen.
27.34
.
but
afterwards
when
hee
perceiued
his
losse
in
comming
to
his
father
in
hope
of
a
blessing
,
and
that
his
father
told
him
he
had
blessed
Iacob
,
and
he
must
bee
blessed
:
then
hee
cries
out
,
Oh
blesse
mee
also
father
,
blesse
mee
;
as
if
hee
should
haue
said
,
I
hope
his
subtiltie
shall
not
disinherit
me
.
Alas
,
I
had
but
a
messe
of
pottage
in
my
neede
,
and
must
I
lose
birthright
,
and
blessing
,
and
all
?
Thus
this
wofull
wretch
comes
to
see
his
losse
;
which
before
he
made
so
light
account
of
.
Now
his
conscience
wounds
him
:
Now
the
curse
of
God
pulles
away
the
scale
of
his
conscience
,
and
hee
sees
his
follie
.
The
like
example
we
haue
of
Baalam
,
Numb.
23.10
.
who
though
hee
had
liued
a
couetous
wretch
,
and
had
lightly
regarded
the
way
of
righteousnes
,
yet
in
the
end
he
wisheth
to
die
the
death
of
the
righteous
:
Euen
so
many
at
this
day
;
they
spend
their
time
in
the
vanitie
of
the
world
,
contemning
the
call
and
offer
of
the
Lord
:
neglecting
and
despising
many
holy
meetings
,
many
sermons
,
many
sacraments
,
for
to
gaine
a
little
pleasure
,
ease
and
profit
,
accounting
such
but
fooles
that
run
to
Sermons
.
But
let
such
know
,
the
Lord
will
vncrust
that
conscience
of
theirs
;
and
then
they
shall
curse
their
pleasures
,
their
profits
,
their
walking
in
the
fields
,
that
were
meanes
to
draw
them
away
from
our
assemblies
in
the
congregation
;
then
will
they
be
ready
to
curse
themselues
they
had
no
better
grace
,
they
could
not
see
their
follies
;
but
to
preferre
their
couetousnesse
,
drunkennesse
,
whordome
,
vsurie
,
pastimes
,
plaies
,
&c.
before
the
heauenly
way
of
saluation
.
Matth.
26.15
.
Iudas
thought
he
had
sped
wel
when
he
had
gotten
thirtie
pence
for
a
kisse
:
but
when
hee
came
to
see
that
he
had
sold
his
saluation
for
mony
,
he
was
so
wounded
in
his
conscience
,
Mar.
27.34.5
.
that
hee
could
not
rest
till
hee
had
bought
a
halter
and
hanged
himselfe
.
And
so
will
bee
the
state
of
all
prophane
men
;
when
the
crust
of
their
conscience
is
remooued
,
and
they
come
to
see
their
wofull
change
,
Prou.
6.33
.
they
shall
find
as
the
holy
Ghost
faith
in
the
case
of
adulterers
;
he
shall
find
a
wound
in
his
soule
,
that
(
without
repentance
)
shall
neuer
be
put
out
.
The
reasons
hereof
are
:
Reas.
1
First
,
because
the
noblest
parts
of
their
soules
are
drowned
,
their
iudgements
,
their
minds
,
their
willes
and
affections
;
all
which
time
their
conscience
lies
asleepe
.
But
when
God
either
by
his
word
or
iudgements
awakes
them
,
their
conscience
starts
vp
,
and
flies
in
their
faces
,
and
they
say
to
their
sinne
,
1.
King
.
21.20
.
as
Ahab
said
to
Eliah
:
Hast
thou
found
me
O
thou
mine
enemie
?
And
so
howeuer
men
can
so
lightlie
sell
away
Gods
blessings
at
so
base
a
rate
,
yet
the
sinne
of
prophanenesse
will
find
them
out
in
the
end
.
Reas.
2
A
second
reason
hereof
is
,
Iudg.
17.
because
hereby
God
will
haue
them
to
iustifie
him
in
his
iudgements
,
and
say
with
Adonibezek
,
that
God
hath
iustly
rewarded
them
for
their
prophanenesse
.
And
how
doth
this
daily
fall
out
in
many
,
who
in
time
of
Gods
hand
on
them
,
crie
out
vpon
the
losse
of
time
,
that
they
had
no
better
grace
then
to
sell
away
their
soules
for
pleasure
,
idlenesse
,
pastime
and
vanitie
?
Yea
,
is
it
not
the
crie
of
all
condemned
persons
vpon
the
gallowes
,
to
crie
out
of
their
graceles
prophaning
the
Lords
Sabbath
?
Psalm.
51.4
.
Thus
will
the
Lord
be
iust
when
he
speakes
,
and
pure
when
he
iudgeth
.
So
that
howeuer
prophane
men
flatter
themselues
in
their
owne
eies
,
yea
,
and
pleade
for
their
sinne
;
Psalm.
36.2
.
yet
as
the
holy
Ghost
saith
,
their
iniquitie
wil
find
them
out
.
And
though
they
thinke
that
monie
well
gained
,
and
that
time
well
spent
,
that
is
gotten
with
the
losse
of
godly
exercises
,
yet
shall
they
come
one
day
to
iustifie
the
Lord
,
when
their
prophanenesse
shall
find
them
out
.
Let
vs
come
to
the
vses
to
be
made
hence
.
Vse
1
And
first
,
it
serues
for
a
terror
to
those
that
doe
burie
their
soules
in
the
things
of
this
life
,
as
it
is
to
be
feared
too
many
doe
in
this
Citie
,
who
like
Esau
,
yea
worse
than
Esau
,
sell
away
in
contempt
many
godly
exercises
on
this
day
,
at
a
lower
and
baser
rate
than
he
solde
his
birth
right
:
he
had
some
thing
,
but
they
nothing
but
a
little
pleasure
,
that
God
knoweth
soone
vanisheth
away
.
Iudas
solde
his
Master
for
thirtie
pence
;
but
there
are
many
thirties
in
this
Citie
,
that
will
sell
thirtie
Sermons
for
lesse
than
thirtie
pence
.
Let
vs
come
to
a
more
neare
examination
of
our selues
,
and
trie
how
guiltie
wee
are
herein
.
And
this
will
appeare
more
plaine
,
by
setting
down
such
things
as
laide
open
Esaus
contempt
of
his
birthright
.
The
first
was
his
willingnesse
to
part
from
it
,
and
to
bee
without
it
;
hee
neuer
stood
long
debating
the
matter
with
his
brother
;
but
well
content
to
depart
with
it
.
And
so
at
this
day
amongst
vs
how
many
are
there
that
willingly
&
cheerefully
can
be
content
to
be
without
the
preaching
of
the
word
,
and
shroud
themselues
where
it
is
wanting
!
how
it
stands
with
you
,
be
Iudge
your selues
.
But
I
know
,
in
diuers
places
of
the
Countrie
,
many
of
our
Gentlemen
can
well
bee
content
to
put
vp
with
quarter
sermons
,
yea
,
to
starue
their
soules
,
and
commit
the
keeping
of
them
to
those
who
be
more
fitter
for
a
beetle
and
a
wedge
,
then
for
any
office
in
the
Ministerie
:
yea
further
,
they
thinke
too
great
a
paines
,
and
too
much
toile
to
ride
but
two
miles
on
the
Lords
day
for
the
food
of
their
soules
,
when
the
same
men
cannot
bee
content
,
vnlesse
they
haue
two
or
three
meales
the
same
day
for
the
pampering
of
their
bodies
:
let
such
know
herein
he
shewes
himselfe
a
prophane
man
.
The
second
thing
Esau
shewed
his
contempt
in
,
was
,
his
parting
with
it
at
so
base
a
price
.
For
was
it
euer
read
of
any
the
sold
such
a
pretious
treasure
at
so
low
a
rate
?
which
was
(
as
before
you
haue
heard
)
the
inheritance
of
his
father
Isaac
,
and
grandfather
Abraham
,
yea
,
the
holy
and
faithfull
promises
of
God
,
&
chiefly
the
kingdome
of
heauen
,
and
all
for
a
messe
of
pottage
.
We
do
greatlie
wonder
at
this
,
and
no
maruell
.
Yet
there
are
amongst
vs
that
sell
away
the
couenant
and
promises
made
to
them
in
Iesus
Christ
at
a
lesse
rate
then
a
messe
of
pottage
;
which
they
doe
account
a
trifle
.
And
what
canst
thou
make
of
thy
pleasure
,
pastime
,
walking
in
the
fields
,
idlenesse
,
sleeping
?
and
I
tell
thee
they
are
farre
worse
then
pottage
in
respect
of
heauenly
things
.
Is
not
this
a
wonderfull
thing
,
that
men
created
after
the
image
of
God
,
and
specially
to
aduance
his
honor
,
should
no
more
esteeme
of
the
precious
pearles
offered
to
them
out
of
the
Gospell
,
then
swine
doe
of
Iewels
?
like
the
Gadarens
,
that
esteeme
more
of
their
pigges
then
preaching
:
And
like
little
children
,
that
esteeme
more
their
rattles
and
bables
,
then
they
doe
a
bagge
of
gold
.
As
euen
experience
shewes
in
many
in
this
your
Citie
,
that
can
walke
in
the
streetes
,
and
by
the
Church
doores
,
and
see
the
Preacher
in
the
Pulpit
;
yet
in
contempt
can
passe
by
,
preferring
some
worldlie
matters
before
the
pearle
of
the
Gospell
.
Obiect
.
It
may
be
some
may
obiect
and
say
:
If
they
doe
,
they
be
honest
men
;
they
goe
,
I
warrant
you
,
about
no
vnhonest
action
.
Answ.
To
which
I
answere
:
Say
they
bee
so
,
and
say
they
doe
not
:
So
I
may
say
,
that
Esaus
eating
of
his
pottage
,
was
in
it selfe
no
vnhonest
or
vnlawful
act
:
yet
if
with
Esau
,
they
doe
in
their
hearts
preferre
their
walking
or
their
busines
before
these
holy
meetings
;
it
argues
their
contempt
to
Gods
ordinance
,
and
spots
them
with
prophanenes
.
The
third
thing
wherein
he
shewed
his
contempt
,
was
the
addition
he
made
in
parting
with
it
,
which
was
,
that
vpon
the
demand
of
Iacob
his
brother
to
him
for
it
:
Why
,
saies
he
,
Loe
,
I
am
almost
dead
,
what
is
then
this
birthright
to
mee
?
How
like
to
this
in
effect
are
the
speeches
of
many
of
our
swaggerers
at
this
day
?
Come
,
say
they
,
let
vs
bee
merrie
whilest
wee
may
.
Sorrow
,
hang
sorrow
,
when
wee
bee
dead
,
all
the
world
is
dead
with
vs
.
Another
sort
,
in
seeing
Christians
out
of
an
honest
heart
goe
to
the
Church
to
heare
the
word
,
which
is
the
food
of
their
soules
,
let
them
take
their
Sermons
to
themselues
,
and
the
diuell
giue
them
good
of
them
,
for
I
will
haue
my
pleasure
in
despight
of
their
hearts
,
and
I
will
take
the
time
whilest
I
may
.
But
God
will
one
day
waken
the
consciences
of
such
prophane
men
,
and
it
will
wound
and
grieue
them
at
their
hearts
that
they
had
no
better
grace
but
to
sell
away
their
birthright
.
Vse
2
A
second
vse
hereof
serues
for
an
admonition
to
you
all
,
to
take
heed
you
harbour
not
this
sin
,
lest
you
come
to
see
it
with
griefe
&
shame
,
when
it
is
too
late
.
To
thee
then
that
art
priuie
to
thine
heart
:
thou
preferrest
this
day
the
selling
of
thy
worldly
commodities
in
thy
shop
,
or
the
working
secretlie
in
thine
house
(
as
too
many
of
you
doe
)
of
thy
trade
and
occupation
before
the
holy
assemblies
;
I
tell
thee
,
accursed
is
that
gaine
so
gotten
.
Take
heed
of
three
dangerous
enemies
to
draw
thee
to
prophanenesse
.
The
first
is
carnal
reason
,
which
will
labour
to
withdraw
thee
from
loue
and
delight
in
religion
;
putting
into
thy
mind
,
that
as
there
is
nothing
gotten
by
being
religious
;
so
there
is
much
danger
gotten
by
being
too
forward
.
The
second
is
the
world
,
which
will
labour
to
perswade
thee
from
being
too
precise
and
forward
in
running
to
Sermons
;
for
it
will
hinder
thee
of
much
pleasure
and
profit
that
otherwise
thou
mightest
haue
;
yea
,
and
if
thou
looke
not
to
it
in
time
,
it
will
bring
thee
to
beggerie
:
And
that
it
is
the
propertie
of
an
Infidell
not
to
prouide
for
wife
and
children
.
This
is
a
dangerous
enemie
,
and
doth
preuaile
with
many
.
The
third
enemy
is
irreligious
friends
,
the
neerer
the
worse
.
A
religious
young
man
cannot
haue
a
greater
enemie
to
draw
him
to
prophanenesse
,
then
an
irreligious
father
,
or
mother
,
or
brother
,
or
sister
:
A
religious
husband
cannot
haue
a
more
pestilent
enemie
to
coole
his
zeale
and
loue
to
religion
,
then
an
irreligious
wife
.
Set
downe
this
for
a
certaintie
,
you
that
bee
religious
,
that
your
greatest
enemies
shall
be
those
of
your
owne
house
that
be
irreligious
.
Vse
3
A
third
vse
hereof
is
,
to
encourage
vs
all
to
goe
on
boldlie
in
our
profession
,
notwithstanding
the
scoffes
and
taunts
wee
shall
haue
of
prophane
men
.
Oh
let
them
alone
,
this
is
their
time
:
for
howsoeuer
now
they
doe
laugh
at
vs
,
to
see
vs
to
lose
so
much
pleasure
and
profit
,
as
they
thinke
we
might
get
;
yet
a
day
wil
come
,
the
Lord
himselfe
will
laugh
at
them
to
see
their
follie
.
Prou.
1.24
.
To
thee
that
scornest
and
mockest
at
such
as
serue
the
Lord
in
sinceritie
of
heart
;
If
a
man
should
call
thee
villaine
and
foole
,
thou
wouldest
be
angrie
:
Iob
30.8
.
but
the
holy
man
Iob
saies
thou
art
so
:
and
all
such
as
thou
art
.
Of
all
the
markes
of
a
castaway
,
one
of
them
is
to
bee
tainted
with
the
sinne
of
scorning
at
a
godly
man
for
his
seruice
to
God
.
Gen.
21.9
.
It
was
the
marke
that
Ismael
was
branded
withall
,
and
sent
him
to
hell
,
because
he
was
a
mocker
of
Isaac
.
I
tell
thee
,
God
accounts
he
hath
no
greater
enemies
then
such
.
As
example
of
the
messengers
that
came
from
Ahaziah
,
2.
King
.
9.10.11.12
.
who
in
mocking
sort
flouted
the
Prophet
,
calling
him
in
scorne
,
man
of
God
;
but
were
punished
with
fire
from
heauen
.
The
like
wee
reade
of
42.
children
that
were
deuoured
of
two
beares
for
mocking
Elisha
the
Lords
Prophet
.
But
hearken
thou
what
the
Lord
saith
,
which
is
,
Deut.
32.41
.
That
he
will
whet
his
glittering
sword
,
and
his
hand
shall
take
hold
on
iudgement
,
and
execute
vengeance
on
his
enemies
,
and
will
reward
them
that
hate
me
.
Amongst
which
enemies
in
one
of
the
chiefest
number
he
accounts
a
scorner
.
Text.
He
was
reiected
,
for
he
found
no
place
,
&c.
Now
followes
the
second
degree
of
his
punishment
;
which
is
,
how
he
labours
to
obtaine
it
againe
;
yea
,
he
goes
so
farre
,
that
he
weepes
for
the
losse
of
it
,
yet
all
in
vaine
.
Doct.
Whence
wee
are
to
obserue
for
our
instruction
;
that
many
a
ciuill
man
may
go
very
farre
in
outward
signes
and
shew
of
repentance
,
yet
liue
hated
of
God
.
This
lesson
is
well
to
be
marked
of
vs
,
because
there
be
many
at
this
day
which
liue
amongst
vs
,
who
if
they
can
performe
any
outward
shew
of
repentance
,
as
to
sigh
,
or
grone
,
and
specially
to
shed
teares
;
doe
thinke
they
haue
waded
farre
in
repentance
.
But
wee
must
learne
that
it
is
not
outward
shewes
will
serue
;
for
reprobates
may
goe
farre
in
shewes
of
saluation
,
yet
shall
come
short
and
neuer
obtaine
it
.
Gen.
37
.
34-38
.
Consider
of
Esau
in
seeking
the
blessing
:
hee
went
to
his
father
,
hee
fell
vpon
his
knees
,
he
cried
out
for
very
griefe
,
he
was
ashamed
hee
had
so
lightlie
,
and
at
such
a
rate
passed
away
his
birth-right
;
hee
wept
,
hee
shed
teares
.
Who
would
haue
thought
but
this
repentance
had
been
sound
?
Did
either
Marie
or
Peter
,
or
the
theefe
in
outward
shew
goe
any
further
,
or
much
beyond
him
?
Yet
theirs
was
true
repentance
,
and
accepted
of
God
;
but
his
was
counterfet
,
and
hee
and
it
both
reiected
.
Example
we
haue
of
Orpah
the
sister
of
Ruth
:
Ruth
1
.
7-14
.
how
she
went
far
in
shew
,
she
leaues
her
countrie
,
she
trauels
along
,
she
weepes
aswell
as
Ruth
,
yet
in
the
end
a
few
words
and
reasons
perswade
her
to
turne
backe
:
so
there
are
many
can
make
a
faire
shew
in
matters
of
faith
and
repentance
,
but
either
carnall
reasons
,
or
irreligious
friends
,
or
one
thing
or
other
drawes
them
quite
away
.
This
appeares
in
that
vnpardonable
sin
,
Heb.
6.4
.
where
is
shewed
how
,
first
,
they
may
be
illightned
with
vs
,
indued
with
knowledge
and
vnderstanding
of
the
word
that
hath
been
preached
vnto
them
.
Secondly
,
they
may
taste
of
the
heauenly
gift
;
that
is
,
Luke
8.13
.
they
may
gladly
receiue
the
word
,
and
reioyce
in
it
;
as
our
Sauiour
describes
in
the
parable
of
the
seed
cast
into
stony
ground
.
Thirdly
,
they
may
be
partakers
of
the
holy
Ghost
,
that
is
,
of
diuers
graces
of
the
Spirit
,
as
namely
,
lightned
with
knowledge
,
and
ioy
in
their
vnderstanding
,
as
also
of
gifts
of
preaching
,
of
tongues
,
and
the
like
.
Fourthlie
,
they
may
taste
of
the
good
word
of
God
,
that
is
,
they
may
not
only
know
God
by
the
law
,
which
is
fearefull
to
the
sinner
:
but
by
a
more
sweet
vnderstanding
of
the
Gospell
,
which
saith
,
Come
vnto
mee
all
yee
that
trauell
and
be
heauie
laden
,
so
calling
it
the
good
word
of
God
,
as
that
glad
tidings
of
saluation
.
Fiftly
,
they
may
taste
of
the
powers
of
the
world
to
come
,
that
is
,
they
may
know
and
confesse
that
the
end
of
the
Gospell
is
eternall
life
to
all
that
faithfully
beleeue
and
liue
in
it
.
Thus
may
wee
see
how
farre
such
a
one
as
may
commit
the
sinne
against
the
holy
Ghost
may
goe
and
make
shew
in
the
way
of
saluation
.
Mark
.
6.20
.
Another
example
wee
haue
in
Herod
,
who
is
said
to
heare
Iohn
Baptist
;
yea
,
farther
he
heard
him
gladlie
,
yea
hee
did
reuerence
him
:
yea
,
which
is
more
,
hee
reformed
many
things
by
his
preaching
to
him
that
before
were
amisse
;
yet
cast
away
and
forsaken
of
God
.
So
a
verie
castaway
may
goe
farre
in
many
things
.
As
first
in
his
calling
,
he
may
heare
the
word
,
he
may
vnderstand
it
,
assent
to
it
,
ioy
in
it
,
practise
some
duties
commaunded
by
it
,
yet
to
be
but
a
sauour
of
death
vnto
death
to
him
.
Secondlie
,
hee
may
goe
farre
in
faith
,
he
may
beleeue
the
word
,
beleeue
the
promises
of
the
Gospell
,
beleeue
Christ
died
for
sinners
;
yea
and
hope
he
is
one
of
them
that
Christ
died
for
;
yet
profit
him
nothing
.
Thirdlie
,
he
may
goe
farre
in
repentance
:
for
he
may
confesse
his
sinnes
,
he
may
feele
prickes
in
his
conscience
,
hee
may
haue
a
sorrow
in
his
heart
for
them
,
he
may
weepe
and
shed
teares
for
them
,
yea
,
hee
may
promise
to
amend
,
yea
,
make
some
satisfaction
for
wrongs
done
;
yet
bee
farre
from
saluation
.
Fourthly
,
he
may
goe
farre
in
outward
shew
of
an
holy
life
;
he
may
be
a
iust
dealer
,
an
ordinarie
goer
to
the
Church
,
a
good
pay-master
,
a
releeuer
of
the
poore
,
a
bountifull
housekeeper
:
yet
in
the
end
for
all
these
you
may
goe
to
hell
.
Reason
.
A
reason
of
this
doctrine
that
hypocrites
can
goe
so
farre
in
these
,
is
,
because
it
pleaseth
him
verie
well
to
make
a
faire
shew
,
for
that
vsuallie
they
bee
grounded
vpon
worldly
causes
,
that
likes
him
well
;
as
praise
of
men
,
or
pleasure
,
or
profit
and
gaine
:
and
the
diuell
will
be
readie
to
flatter
him
,
perswading
him
hee
must
needes
be
saued
:
for
that
there
be
many
that
hope
of
saluation
that
come
short
of
his
estate
.
Vse
3
Now
let
vs
see
what
vse
we
are
to
make
of
this
duty
.
And
first
,
it
teacheth
vs
not
to
content
our selues
with
outward
shewes
,
nor
inward
motions
,
vnlesse
they
proceed
from
the
spirit
of
sanctification
.
And
that
this
may
bee
the
more
profitable
to
vs
,
I
will
handle
two
things
:
The
first
,
to
set
some
differences
betweene
such
as
may
haue
the
foure
former
gifts
,
yet
not
bee
sanctified
vnto
them
.
Secondly
,
to
set
downe
foure
sanctified
graces
,
which
no
reprobate
can
attaine
vnto
.
For
the
first
:
1.
You
haue
heard
how
hee
may
be
called
,
and
what
therein
he
may
performe
:
but
here
he
failes
,
hee
cannot
yeeld
willing
obedience
to
all
the
commandements
of
God
,
his
calling
is
not
effectuall
to
worke
in
loue
to
all
,
an
obedience
to
all
;
he
will
dispence
with
some
.
Secondlie
,
you
heard
how
farre
he
may
goe
in
faith
:
But
the
elect
goe
not
only
so
far
,
but
they
goe
further
,
which
hee
wanteth
,
and
that
is
,
an
assured
perswasion
in
his
heart
,
that
the
promises
of
the
Gospell
,
speciallie
doe
belong
to
him
;
and
that
Christ
died
for
him
;
and
he
applies
him
,
with
all
the
benefits
of
his
passion
to
him
,
and
to
his
saluation
.
This
is
not
tasting
of
Christ
and
his
merits
,
but
it
is
feeding
on
them
,
and
so
are
nourished
to
saluation
.
Thirdly
,
you
heard
how
farre
they
may
goe
in
repentance
:
but
they
want
the
pith
and
the
marrow
of
true
repentance
,
and
they
faile
,
speciallie
in
three
things
.
The
first
is
in
the
ground
of
true
repentance
.
The
reprobate
,
he
euer
lookes
vpon
the
shame
and
punishment
his
sinne
will
bring
him
vnto
:
but
the
elect
hee
looks
euer
to
the
losse
of
Gods
fauor
and
loue
towards
him
:
The
one
lookes
vpon
himselfe
distressed
,
the
other
looketh
on
God
offended
.
The
second
is
,
they
faile
in
the
purpose
.
For
the
purpose
and
promise
of
amendment
of
the
hypocrite
is
but
in
his
tongue
,
by
which
hee
will
promise
much
:
Psalm.
78.34
.
As
the
Prophet
saith
:
You
saied
,
you
would
not
transgresse
,
but
yet
you
offer
to
your
idols
,
and
grieue
me
with
your
sinnes
.
And
the
like
the
Prophet
Dauid
saith
of
the
Israelites
in
the
Psalmes
:
When
he
slew
them
,
they
sought
him
,
&c.
vers.
36.
But
it
followes
presentlie
:
But
they
flattered
him
with
their
mouth
,
and
dissembled
with
him
with
their
tongue
.
But
the
purpose
of
the
other
is
not
so
much
in
his
tongue
,
as
in
his
heart
,
hee
doth
carrie
an
vnfained
purpose
in
his
heart
to
amend
,
and
hee
doth
endeuour
in
his
life
,
neuer
to
fall
into
the
like
sinnes
,
which
before
hee
did
liue
in
.
The
third
is
,
they
faile
in
the
time
.
The
time
of
an
hypocrite
is
for
a
fit
,
like
a
morning
dew
.
For
when
God
remooues
his
punishment
from
them
,
they
presentlie
remooue
their
repentance
from
him
:
but
the
time
of
the
other
is
daily
and
continueth
:
yea
euerie
day
,
they
make
it
a
day
of
repentance
:
And
as
they
doe
renew
their
sinnes
,
so
doe
they
renew
their
repentance
.
Fourthly
,
you
heard
how
farre
the
hypocrite
might
goe
in
outward
shew
of
sanctitie
and
holinesse
of
life
:
But
the
elect
contents
not
himselfe
with
outward
shewes
to
men
;
but
labours
and
striues
,
that
his
secret
actions
may
be
aswell
approoued
vnto
God
as
his
outward
actions
with
men
,
And
thereupon
is
as
fearefull
to
commit
sinne
in
secret
as
openlie
;
yea
,
as
fearefull
to
commit
sinne
in
his
secret
closet
,
as
in
the
open
market
place
.
Now
followes
the
second
thing
,
viz.
To
set
you
downe
foure
principall
sanctified
graces
,
by
the
which
euerie
one
of
vs
may
iudge
of
his
estate
to
saluation
.
The
first
is
,
hee
will
suffer
no
sinne
to
raigne
,
and
to
domineere
in
him
,
that
is
,
he
will
not
liue
with
delight
and
willing
consent
in
any
one
sinne
whatsoeuer
,
be
it
neuer
so
pleasurable
or
profitable
to
him
.
And
this
is
commonlie
in
euery
man
that
is
not
regenerate
.
They
haue
the
seede
of
Gods
spirit
in
them
,
therefore
they
can
commit
no
such
sinne
.
They
may
sinne
of
ignorance
,
yea
of
knowledge
and
of
presumption
,
but
yet
it
shall
haue
no
dominion
ouer
them
,
they
lie
not
in
it
,
or
delight
in
it
,
but
trauell
and
take
no
rest
till
they
be
at
peace
with
God
in
their
hearts
by
prayer
,
and
doe
not
giue
ouer
till
they
feele
assurance
of
pardon
.
The
second
is
an
holie
combat
and
fight
:
for
theelect
,
are
partlie
flesh
and
partly
spirit
,
and
these
two
are
as
opposit
as
light
and
darkenesse
,
still
striuing
and
fighting
in
the
regenerate
to
get
the
victorie
.
I
grant
there
is
a
kind
of
combat
and
strife
in
the
vnregenerat
man
,
but
that
is
betweene
the
heart
and
conscience
vpon
the
committing
some
grosse
sinne
:
but
the
other
is
betweene
the
mind
and
the
mind
,
the
will
and
the
will
,
the
affection
and
the
affections
;
the
regenerate
part
against
the
vnregenerate
part
,
and
this
daily
vpon
the
temptation
of
any
sinne
.
And
this
is
perceiued
by
their
carriage
both
before
the
sinne
,
in
the
temptation
of
it
,
in
the
act
of
sinning
,
and
after
the
sin
committed
.
Before
,
the
sinne
haled
and
pulled
to
it
their
wil
partlie
vnwilling
and
partly
willing
,
the
mind
partly
set
on
it
and
partly
set
against
it
the
affections
partly
liking
of
it
,
and
partlie
hating
it
.
Now
if
the
vnregenerate
part
get
the
victorie
,
and
they
fall
into
the
act
of
sinning
,
they
find
a
terror
and
feare
,
and
a
very
vnwillingnesse
in
it
.
So
the
act
being
committed
(
as
you
heard
before
)
they
hasten
out
of
it
,
hee
gets
him
into
one
corner
or
other
,
he
cries
,
he
weepes
,
he
sighes
,
he
grones
that
he
hath
offended
so
louing
a
father
,
entreating
God
that
he
will
aide
him
by
his
spirit
,
so
as
hee
neuer
fall
into
the
like
againe
.
The
third
is
,
that
vpon
any
correcting
hand
of
God
vpon
them
,
and
euen
then
when
hee
punisheth
sore
,
whereby
he
seemes
to
frowne
vpon
them
,
they
can
run
to
him
in
prayer
and
make
their
mone
to
him
:
as
example
of
Dauid
,
who
cries
out
,
O
Lord
rebuke
me
not
in
thine
anger
,
Psalm.
6.1
.
neither
chasten
mee
in
thy
displeasure
:
though
the
Lord
seeme
to
bee
angrie
by
afflicting
of
them
,
yet
they
runne
to
him
as
to
a
father
.
It
grieues
them
to
see
their
father
displeased
:
being
like
to
a
louing
sonne
,
who
grieues
to
see
his
father
angrie
,
yea
,
euery
wrinkle
in
his
fathers
browe
makes
him
to
feare
,
yet
so
as
that
that
is
grounded
on
loue
,
and
therefore
runnes
vpon
his
knees
to
him
for
pardon
.
So
is
it
with
Gods
children
,
though
their
father
chastise
them
with
heauie
and
bitter
afflictions
,
yet
they
run
to
their
father
with
this
perswasion
,
that
though
they
haue
failed
in
the
dutie
of
a
sonne
,
yet
he
cannot
faile
in
the
affection
of
a
father
.
Contrarie
to
this
the
hypocrite
and
vnregenerat
man
vnder
Gods
heauy
hand
vpon
him
or
his
wife
,
children
,
goods
,
&c.
he
runs
from
God
,
fleeing
from
him
as
from
a
tyrant
,
and
betakes
him
to
his
monie
,
friends
,
sports
&
merrie
companions
,
yea
,
to
witches
,
coniurers
,
wizards
,
or
any
vnlawfull
course
,
if
they
haue
hope
of
reliefe
.
The
fourth
is
a
ioy
and
delight
to
meete
the
Lord
in
those
places
,
and
by
those
meanes
hee
doth
vsuallie
meete
his
in
.
It
is
true
,
Gods
presence
is
in
all
places
,
but
yet
he
is
said
to
be
more
ordinarie
present
in
those
places
where
is
word
is
preached
,
where
there
are
holy
and
religious
exercises
,
of
praver
,
meditations
,
conference
of
scripture
,
singing
of
Psalmes
,
or
the
like
.
Indeede
hypocrites
will
come
to
Church
,
but
it
is
not
with
ioy
,
and
with
delight
,
it
is
not
of
conscience
to
meete
the
Lord
,
to
hearken
what
hee
saith
vnto
them
,
and
to
put
it
in
practise
in
their
liues
:
but
rather
some
worldly
busines
driues
them
,
or
for
custome
or
neighborhood
,
or
to
auoid
the
name
of
a
Papist
.
A
second
vse
hereof
serues
for
the
reproofe
of
two
sorts
of
hypocrites
,
and
first
;
Those
who
take
themselues
good
Christians
,
and
in
good
state
,
if
they
liue
a
ciuill
life
,
especially
if
they
can
make
a
faire
shew
of
louing
religion
,
and
can
talke
of
it
,
though
their
conscience
accuse
them
of
some
sin
they
doe
liue
in
,
and
they
can
say
to
themselues
,
as
Lot
said
by
Zoar
,
Oh
,
is
it
not
a
little
one
.
Gen.
19.
But
hearken
to
me
,
thou
that
thinkest
it
a
small
matter
to
liue
in
one
:
I
tel
thee
,
liue
and
die
impenitent
in
the
one
,
and
it
will
be
thy
destruction
.
Did
not
Herod
make
outward
shew
of
many
things
?
yet
because
he
would
not
leaue
the
one
sin
of
incest
,
God
cast
him
off
and
reiected
him
.
I
tell
thee
,
one
hole
in
a
ship
will
in
a
short
time
sinke
the
whole
ship
.
Tell
me
,
thou
that
with
thy
outward
holines
liuest
an
vsurer
,
a
drunkard
,
a
carelesse
wreth
;
darest
drink
but
one
dram
of
poison
?
so
one
raging
sinne
will
bring
thee
to
hell
.
The
second
sort
are
those
,
who
hauing
sinned
,
and
liue
in
some
raging
sinne
,
yet
if
they
can
now
and
then
thrust
out
a
few
teares
,
thinke
it
good
repentance
,
and
haue
repented
in
an
high
degree
.
But
alas
they
be
much
peceiued
,
for
their
teares
bee
but
hypocriticall
.
And
that
appeares
,
in
that
either
they
bee
shed
in
aduersitie
,
as
were
Sauls
,
Iudas
,
Esaus
;
or
else
in
the
congregation
at
the
sermons
,
as
hypocrites
do
;
but
in
their
closets
or
in
secret
,
they
cannot
shed
one
teare
.
I
tell
thee
deceiue
not
thy selfe
,
for
teares
be
no
more
signes
of
true
repentance
then
are
words
.
Text.
He
was
reiected
.
Now
followes
the
third
degree
of
his
punishment
,
which
is
,
that
hauing
set
the
time
of
mercie
so
light
,
hee
is
now
denied
,
though
hee
vseth
meanes
to
obtaine
it
.
The
date
is
out
,
at
the
glasse
is
run
,
therefore
no
meanes
will
preuaile
.
Doct.
8
Whence
wee
doe
learne
,
that
such
as
by
their
prophanenesse
doe
wilfully
refuse
the
offer
of
Gods
mercie
,
and
doe
preferre
their
pleasures
and
profits
before
it
,
may
run
so
farre
,
that
all
the
meanes
they
can
vse
shal
neuer
obtaine
mercie
at
the
hands
of
God
.
I
say
,
as
there
is
a
time
in
which
the
Lord
will
wooe
vs
,
yea
he
sends
his
Ministers
to
entreate
vs
,
Hosea
6.4
.
yea
,
he
will
chide
and
expostulate
the
matter
with
vs
,
why
wee
will
not
accept
of
his
mercie
:
so
there
is
,
and
will
be
a
time
,
that
after
the
refusing
of
grace
,
and
contemning
of
mercie
offered
,
the
Lord
will
shut
vp
and
bolt
vp
the
gate
of
mercie
,
so
as
he
will
not
be
entreated
at
our
hands
any
more
.
Psalm.
95.7.8
.
This
is
prooued
to
vs
by
the
Prophet
Dauid
in
one
of
the
Psalmes
,
where
hee
exhorts
the
people
,
that
they
will
take
and
accept
of
the
time
the
Lord
offers
them
,
lest
it
come
to
passe
by
their
contempt
and
refusing
the
time
of
grace
,
the
Lord
cast
them
off
and
reiect
them
.
I
denie
not
but
that
in
respect
of
vs
,
til
God
haue
manifested
his
wil
,
there
is
hope
;
but
in
respect
of
Gods
secret
decree
,
the
time
of
Gods
mercie
may
bee
out
,
euen
during
this
life
:
therefore
when
mercie
is
offered
,
we
must
take
heed
wee
wilfully
contemne
it
not
,
lest
we
prouoke
the
Lord
to
be
gone
,
and
vtterlie
reiect
vs
.
One
of
the
fearefullest
signes
of
a
castaway
is
,
to
delay
and
put
off
the
Lords
gratious
offer
of
mercie
,
as
wee
reade
of
Pharaoh
,
Exod.
8.9.10
.
who
when
Moses
offered
himselfe
to
pray
to
the
Lord
for
him
,
he
put
it
off
till
the
next
morrow
;
so
hee
that
hath
the
graces
and
mercies
of
God
offered
to
him
to
day
,
and
puts
them
off
from
his
youth
to
his
age
,
and
from
his
old
daies
to
his
death-bed
,
may
iustly
feare
an
vtter
reiection
,
euen
then
when
he
hopes
of
most
comfort
.
For
the
further
pressing
this
doctrine
on
our
consciences
,
let
vs
obserue
some
places
of
Scripture
.
And
first
,
let
vs
see
what
the
Lord
saith
to
such
as
despise
Wisdomes
call
,
being
of
three
sorts
:
The
first
that
like
fooles
content
themselues
with
ignorance
.
The
second
that
scoffe
at
the
Lords
offer
by
his
seruants
.
The
third
which
are
carried
away
by
their
owne
lusts
.
Because
I
haue
called
,
and
yee
refused
,
Prou.
1.24
.
I
haue
stretched
out
mine
hand
,
and
none
would
regard
.
Verse
28.
And
then
shall
they
call
vpon
me
,
but
I
will
not
answere
:
they
shall
seeke
me
earelie
,
but
they
shall
not
find
me
.
Noting
,
that
as
they
refused
the
time
in
which
he
called
,
so
they
should
call
in
hope
of
mercie
,
but
they
should
not
obtaine
.
The
like
we
reade
,
how
the
Prophet
Esay
,
calling
Ierusalem
to
repentance
,
in
sackcloth
and
ashes
for
their
sins
,
Esay
22.12.13
.
she
fell
to
sporting
and
feasting
,
despising
the
Lords
message
and
offer
of
grace
by
his
Prophet
:
what
came
of
it
?
you
may
reade
presently
that
their
contempt
comming
to
the
Lords
eares
,
he
answeres
:
Surely
,
Vers.
14.
this
iniquitie
shall
not
be
purged
from
you
till
yee
die
;
saith
the
Lord
of
hosts
.
Giuing
them
to
vnderstand
,
that
seeing
they
set
so
light
by
the
admonitions
of
the
Prophet
,
there
should
bee
left
them
no
time
to
repent
in
,
till
hee
had
destroied
them
.
But
of
all
the
places
of
Scripture
for
this
purpose
,
let
vs
see
what
the
Lord
saies
to
Ierusalem
by
his
Prophet
Ezechiel
:
Because
,
saith
he
,
I
would
haue
purged
thee
,
and
thou
wast
not
purged
;
Thou
shalt
not
be
purged
,
till
I
haue
caused
my
wrath
to
light
vpon
thee
.
Marke
this
place
well
,
which
may
terrifie
our
hearts
,
if
we
carrie
not
the
hearts
of
Tigres
.
In
which
the
Lord
testifies
not
onely
to
them
,
but
to
vs
,
That
when
by
al
kind
meanes
and
louing
allurements
he
offers
his
fauour
,
and
wee
obstinatelie
refuse
:
let
vs
bee
sure
of
it
,
when
wee
would
haue
mercie
and
fauour
from
him
,
though
we
begge
it
,
crie
,
houle
,
he
will
denie
it
vs
.
Oh
that
the
lamentable
spectacles
of
some
might
bee
warnings
to
vs
,
who
in
their
life
time
haue
heard
the
Lord
by
his
Ministers
call
to
them
,
and
entreated
them
to
leaue
their
sinnes
,
chidden
them
,
threatned
them
;
but
all
in
vaine
,
they
haue
stopped
their
eares
,
and
hardned
their
hearts
.
But
being
come
to
their
bed
of
death
,
and
the
time
come
they
must
depart
this
life
(
I
feare
to
a
worse
)
they
haue
cried
,
houled
,
yea
,
knocked
and
beaten
their
heads
to
the
bedposts
,
my self
being
witnesse
:
yet
could
not
shew
any
signe
of
receiuing
one
drop
of
comfort
from
the
Lord
.
And
hauing
been
exhorted
to
pray
and
call
on
the
Lord
for
mercie
,
could
not
say
so
much
as
,
The
Lord
haue
mercie
vpon
me
.
And
what
know
wee
what
our
estate
shall
bee
if
wee
weare
out
the
time
of
mercie
?
There
is
a
time
set
vs
,
in
which
we
may
repent
;
but
being
despised
and
outrunne
,
there
is
after
no
houre
to
obtaine
mercie
.
And
the
reasons
hereof
are
specially
three
:
Reas.
1
The
first
taken
from
God
,
who
because
it
proceedes
from
his
loue
to
offer
mercie
,
it
must
needes
stand
with
his
iustice
,
to
punish
the
wilfull
contempt
of
it
with
a
perpetuall
deniall
of
mercie
.
Reas.
2
The
second
from
Satan
,
who
by
contemning
and
neglecting
the
Lords
gracious
offer
of
mercie
,
gets
great
aduantage
of
vs
;
and
hereby
makes
a
way
for
such
sinnes
,
as
hardly
in
time
we
can
repent
vs
of
.
Reas.
3
The
third
is
from
the
nature
of
this
sinne
,
which
hatcheth
three
horrible
sinnes
:
for
delay
breeds
custome
;
custome
breeds
securitie
;
and
securitie
breeds
impenitencie
.
A
drunkard
we
see
is
more
easily
reclaimed
from
it
at
the
first
,
then
when
he
hath
gotten
a
custome
of
it
.
And
hence
is
it
,
the
Lord
by
his
Prophet
doth
note
it
a
thing
impossible
,
in
respect
of
humane
power
to
leaue
those
sinnes
which
are
customablie
committed
,
saying
,
Can
the
Blackmoore
change
his
skinne
,
Ier.
13.23
.
or
the
Leopard
his
spots
?
then
may
ye
also
doe
good
that
are
accustomed
to
doe
euill
.
Oh
beloued
,
let
vs
take
heed
of
despising
the
Lords
louing
and
kind
offer
of
mercie
,
Psalm.
2.12
.
lest
he
be
angrie
,
and
so
we
doe
perish
in
his
wrath
.
Now
let
vs
come
to
the
vses
of
this
doctrine
.
Vse
1
You
cannot
deny
,
but
the
Lord
hath
long
time
offered
conditions
of
peace
:
And
that
he
hath
sent
vs
his
seruants
earelie
and
late
to
call
vs
to
entreate
vs
,
to
be
reconciled
to
him
:
hee
hath
stood
long
at
the
doore
knocking
to
be
let
in
.
But
what
of
all
this
?
hath
not
custome
of
sin
bred
securitie
,
and
securitie
impenitencie
?
so
that
it
is
to
be
feared
the
date
of
Gods
mercy
is
neere
at
an
end
.
How
shall
wee
trie
this
?
Looke
in
the
course
of
the
Scriptures
,
and
you
shall
find
it
so
,
when
the
Lord
hath
long
continued
the
meanes
of
saluation
,
and
the
people
little
or
nothing
profit
by
it
.
And
how
may
this
terrifie
vs
,
who
haue
enioyed
his
word
in
peace
at
hand
now
of
50.
yeeres
?
and
who
sees
not
the
little
or
no
profit
is
come
thereof
?
And
that
this
is
so
,
wil
appeare
,
if
we
examine
it
by
these
two
things
that
will
follow
,
where
the
people
doe
profit
,
by
the
meanes
,
that
is
,
knowledge
and
reformation
of
life
.
And
first
,
as
touching
knowledge
:
Come
to
many
in
this
Citie
,
who
haue
liued
some
20.
some
30.
some
these
40.
yeeres
,
yet
are
very
ignorant
,
euen
in
the
principles
of
religion
.
You
can
say
(
it
may
bee
)
God
made
you
,
Christ
redeemed
you
,
&c.
But
to
what
end
did
God
make
you
,
or
Christ
redeeme
you
,
you
know
not
;
but
there
are
many
as
blind
as
beetles
.
And
as
this
is
too
true
in
your
Citie
,
so
is
it
most
lamentable
in
the
Country
;
where
you
shal
haue
in
many
places
,
not
one
of
twentie
to
yeeld
a
good
reason
why
they
shall
not
be
damned
;
yea
,
they
know
no
more
the
right
way
to
saluation
,
nor
how
they
must
be
saued
(
if
euer
they
be
saued
)
then
the
veriest
idiot
that
euer
was
borne
.
And
to
say
the
truth
,
how
can
they
,
when
they
are
content
to
be
led
to
hell
as
a
man
leades
a
dog
in
a
string
,
according
to
the
saying
of
our
Sauiour
Christ
,
If
the
blind
lead
the
blind
,
they
shall
both
fall
into
the
ditch
?
So
for
the
second
point
,
which
is
reformation
of
life
:
I
pray
you
rouse
vp
your
hearts
,
and
examine
your
liues
what
reformation
there
hath
been
sithence
this
last
extremitie
of
frosts
,
the
like
I
thinke
was
neuer
heard
of
:
hath
any
of
you
left
your
pride
,
your
drunkennesse
,
your
whoredome
,
your
vsurie
,
your
briberie
?
and
God
be
witnesse
betweene
you
,
and
your
hearts
of
this
.
And
thinke
you
the
Lord
will
continue
wooing
and
entreating
vs
still
?
No
,
no
;
If
his
word
can
doe
little
good
amongst
vs
,
how
can
his
iudgements
profit
vs
?
The
Lord
in
minding
to
ouerthrow
a
people
,
doth
commonly
send
before
him
three
arrowes
of
destruction
,
famine
,
plague
,
and
the
sword
:
of
two
of
them
our
land
hath
of
late
had
her
part
:
And
that
wee
charge
not
God
foolishly
;
if
wee
marke
it
,
wee
shall
find
our
land
polluted
in
a
high
degree
with
the
same
sinnes
,
for
which
the
Lord
hath
punished
both
Israel
and
Iuda
with
the
former
punishments
.
And
first
for
famine
,
Famine
.
we
find
the
sinnes
that
did
bring
it
were
speciallie
these
three
.
The
first
,
rash
swearing
,
and
breaking
of
their
oathes
.
2.
Sam.
21.
Now
if
we
take
a
generall
surney
of
our
state
,
we
shall
find
that
because
of
oathes
our
land
shall
mourne
;
Ier.
23.10
.
for
the
name
of
God
in
no
age
was
so
blasphemed
either
in
Israel
or
Iuda
,
as
it
is
in
this
sinfull
land
.
Wee
find
that
many
times
,
they
would
rent
their
garments
,
in
hearing
the
name
of
God
blasphemed
,
which
if
wee
should
do
to
heare
the
Lords
name
so
rent
and
torne
in
the
mouthes
of
prophane
men
in
shops
,
alehouses
,
tauernes
,
markets
,
faires
,
we
should
neuer
haue
whole
clothes
on
our
backes
.
The
second
sinne
brought
famine
,
Amos.
8.4
.
5-11
.
was
oppression
of
the
poore
.
And
how
guiltie
we
are
herein
,
the
crie
of
widowes
,
fatherlesse
,
and
poore
men
do
testifie
;
yea
,
if
these
should
hold
their
peace
,
the
very
senselesse
creatures
witnesse
it
:
against
whom
,
timber
,
stones
,
lands
,
bands
,
monie
doe
crie
apace
for
vengeance
from
God
.
The
third
sinne
,
is
abuse
of
the
good
creatures
God
hath
ordained
for
our
nourishment
;
by
drunkennesse
,
gluttonie
,
&c.
Yea
,
how
rageth
the
sinne
of
drunkennesse
in
this
Citie
,
your
owne
consciences
bee
iudge
.
How
many
wretched
men
powre
the
good
creatures
of
God
downe
their
throats
into
their
bellies
,
as
a
man
should
powre
it
into
a
●un
;
and
that
vpon
their
knees
as
it
were
asking
Gods
curse
vpon
them
for
the
same
?
And
let
vs
proceed
to
the
next
punishment
,
namely
,
the
plague
,
Plague
.
which
you
know
in
this
Citie
the
Lord
hath
of
late
visited
you
withall
;
and
in
very
short
space
took
away
to
the
number
of
fortie
thousand
:
But
what
profit
hath
followed
hereof
amongst
you
?
a
man
cannot
perceiue
any
sinne
reformed
.
Would
you
know
the
vsuall
sinnes
procure
this
?
they
are
speciallie
foure
:
The
first
is
whoredome
and
adulterie
,
of
which
this
Citie
is
horriblie
infected
;
and
for
which
it
is
no
maruell
though
the
Lord
continue
his
striking
hand
among
you
.
The
second
is
secrecie
of
sinne
,
some
defending
sin
,
some
outfacing
sinne
;
some
pleading
for
sinne
;
some
buying
sinne
,
some
selling
sinne
.
Oh
Lord
,
who
sees
not
our
land
besotted
in
this
?
for
what
small
conscience
is
made
of
any
sinne
that
may
be
kept
from
the
eies
of
men
,
hauing
no
respect
to
the
eies
of
God!
The
third
is
securitie
in
sinne
.
And
this
cannot
bee
denied
amongst
vs
,
as
appeares
by
our
groping
after
our
sinnes
(
with
the
Sodomites
)
euen
then
when
Gods
hand
is
vpon
vs
.
The
fourth
is
,
vnworthie
comming
to
the
Lords
Table
,
1.
Cor.
11.30
.
a
sinne
common
amongst
vs
,
and
no
sinne
lesse
accounted
of
.
For
come
to
many
on
their
deathbeds
,
you
shall
heare
them
to
confesse
they
haue
been
drunkards
,
whoremongers
,
vsurers
,
couetous
,
enuious
,
&c.
but
you
shall
neuer
heare
them
confesse
their
vnworthie
comming
to
the
Lords
Table
:
And
yet
this
sinne
hath
brought
Gods
hand
on
them
aboue
the
rest
.
And
for
the
third
punishment
,
Sword
.
viz.
the
sword
:
a
punishment
long
threatned
to
vs
:
and
of
which
long
sithence
wee
had
tasted
of
,
had
not
the
Lord
in
mercie
kept
vs
from
it
:
which
is
strange
,
Deut.
32.41
.
considering
our
land
swarmes
with
those
sinnes
,
that
doe
daily
whet
the
Lords
glittering
sword
to
strike
vs
:
And
they
are
specially
three
.
The
first
is
pride
in
apparrell
;
Esa.
3
.
16-25
.
which
the
Prophet
Esay
told
the
Iewes
,
would
bring
the
sword
vpon
them
.
Which
sinne
,
who
sees
not
,
that
euen
this
Citie
is
so
infected
withall
,
that
were
not
the
Lord
patient
,
it
could
not
choose
but
haue
brought
the
sword
long
ere
this
day
.
The
heads
and
backes
of
women
,
who
are
as
proud
as
their
husbands
are
couetous
,
crie
to
the
Lord
for
reuenge
.
The
second
is
hollow-harted
repentance
.
Hos.
7
.
14-16
.
For
which
sinne
the
Prophet
Hosea
tels
Israel
:
Because
in
their
shew
of
repentance
they
cried
not
to
the
Lord
in
their
hearts
,
when
they
houled
on
their
beds
,
they
should
fall
by
the
sword
.
And
how
hollow-hearted
our
repentance
hath
been
,
appeares
plainely
by
the
want
of
the
reforming
of
our
grosse
sinnes
that
ouerspread
the
land
.
The
third
is
the
contempt
of
Gods
Ministers
,
as
appeares
in
the
second
booke
of
the
Chronicles
,
where
the
Lord
telles
Ierusalem
:
2.
Chron.
36.16.17
.
Because
she
did
mocke
his
messengers
,
and
despise
their
admonitions
,
and
withall
misused
them
,
he
would
bring
the
sword
of
the
Chaldeans
vpon
them
,
and
would
spare
neither
young
man
,
nor
virgin
,
ancient
nor
old
.
God
gaue
all
to
the
sword
.
And
how
can
we
looke
God
should
keepe
the
sword
away
,
when
his
seruants
are
thus
hardlie
entreated
?
Nay
,
I
appeale
to
your
harts
,
if
at
this
day
many
be
not
at
more
quiet
,
and
find
more
fauour
that
commit
sinne
,
then
those
that
zealouslie
reprooue
sinne
.
Yea
,
how
are
these
daies
to
be
lamented
,
when
many
vile
notorious
wretches
,
and
base
drunken
companions
doe
abuse
the
Lords
Ministers
.
I
tell
you
plaine
it
is
a
generall
complaint
of
all
the
faithfull
Ministers
in
the
land
of
their
disgrace
and
discouragement
they
be
offered
in
their
Ministerie
.
If
we
were
many
of
vs
,
either
Lawyers
or
Physitians
,
you
would
honour
and
reuerence
vs
:
but
in
that
wee
bee
the
Lords
Ministers
,
wee
bee
hated
and
abused
:
Yea
,
many
account
no
better
of
vs
,
but
as
their
drudges
to
burie
the
dead
,
to
christen
their
children
,
and
to
church
their
wiues
(
as
they
terme
it
)
yea
,
a
rare
thing
to
find
one
sound
sincere
louer
of
Gods
word
,
and
Gods
Minister
.
And
further
,
who
liues
so
quiet
,
and
at
ease
in
the
Ministerie
,
as
those
that
lead
thousands
to
hel
?
who
liues
more
merrier
then
hee
that
hath
gotten
two
or
three
benefices
,
and
dischargeth
none
of
them
?
Who
liues
more
in
the
pleasure
of
the
world
,
and
bee
so
fatted
vp
,
that
their
eies
are
readie
to
start
out
of
their
heads
,
then
such
as
preach
by
deputies
?
And
yet
these
carrie
the
honour
and
applause
of
the
people
,
when
the
faithfull
Minister
finds
course
entertainement
.
And
what
shall
let
the
Lord
to
execute
vengeance
vpon
vs
:
and
to
make
his
arrowes
drunke
with
our
blood
?
Deut.
32.42
.
Seest
not
these
things
?
shame
will
follow
thee
.
Grieuest
thou
not
at
it
?
woe
wil
ouertake
thee
.
The
Lord
Iesus
open
our
harts
to
accept
of
his
offered
mercy
,
&
giuevs
grace
to
meete
him
betimes
by
repentance
,
lest
his
wrath
break
out
on
vs
like
fire
&
there
be
none
to
quench
it
.
Vse
2
A
second
vse
hence
we
should
make
,
is
for
reproofe
of
many
,
who
post
off
the
time
of
the
Lords
offer
,
till
age
,
sicknes
,
death
:
of
these
there
are
specially
two
sorts
.
The
first
sort
,
1.
Sort.
are
such
as
plead
the
sweete
promises
of
the
Gospell
.
At
what
time
soeuer
a
sinner
doth
repent
,
&c.
Come
to
me
all
yee
that
trauaile
,
and
are
heauie
laden
,
and
I
will
refresh
you
.
To
the
which
I
answere
:
It
is
true
and
most
true
.
But
to
whom
are
these
promises
made
,
and
to
what
sinners
?
They
bee
made
to
all
repentant
sinners
,
that
turne
to
the
Lord
with
all
their
hearts
.
But
thou
art
an
vnrepentant
wretch
,
and
continuest
in
thy
sinnes
:
therefore
these
comfortable
promises
belong
not
to
thee
.
And
what
sinners
doth
he
bid
come
to
him
?
those
that
be
wearie
and
heauie
laden
,
that
is
,
whole
sinnes
pinch
and
wound
them
at
the
heart
,
and
withall
desire
to
be
eased
of
the
burden
thereof
.
Therefore
take
no
occasion
to
presume
of
the
promises
of
the
Gospell
,
vnlesse
thou
turne
from
thy
euill
waies
,
and
repent
of
thy
sinnes
,
they
belong
nothing
to
thee
.
The
second
sort
are
such
,
2.
Sort.
as
doe
alleage
the
example
of
the
theese
conuerted
at
the
houre
of
his
death
,
presuming
they
shall
find
the
like
mercie
.
To
which
I
answere
:
this
was
an
extraordinarie
example
:
and
the
Lord
hath
set
out
but
one
,
and
yet
one
:
But
one
,
that
no
man
must
presume
by
this
example
:
For
what
mad
man
will
spurre
his
horse
till
hee
speake
,
because
Baalam
did
so
?
And
yet
one
,
That
no
man
should
despaire
;
but
to
know
,
God
is
able
to
call
at
the
last
houre
.
And
by
this
he
did
declare
the
riches
of
his
mercy
to
al
such
as
haue
grace
to
turne
vnto
him
.
Where
contrarie
we
see
many
thousands
of
those
who
hauing
deferred
their
repentance
haue
bin
taken
away
in
their
sinnes
,
and
died
impenitent
.
To
thee
then
that
are
priuie
thou
hast
had
many
calles
,
many
offers
of
grace
,
yea
,
the
hast
seene
vs
spend
our
wits
,
our
strength
,
yea
ouerspent
our selues
for
thy
good
.
What
diuell
hath
bewitched
thee
to
post
off
all
,
and
willingly
cast
away
thy selfe
?
What
a
shame
is
it
,
that
the
children
of
this
world
are
wiser
in
their
kind
then
the
children
of
light
?
The
traueller
will
take
his
time
in
his
iourny
,
and
will
hasten
when
he
sees
night
approach
,
lest
darknesse
ouertake
him
:
The
smith
wil
smite
while
the
iron
is
hot
,
lest
it
coole
vpon
him
;
and
so
hee
lose
his
labour
.
The
mariner
will
not
let
the
tide
passe
him
:
The
lawyer
will
take
the
Terme
,
because
hee
knoweth
,
it
being
ended
his
clients
will
be
gone
:
so
wee
ought
to
make
euerie
day
the
day
of
our
terme
.
Thy
verie
tongue
will
condemne
thee
in
thy
trade
.
If
thou
trust
a
man
with
thy
wares
thou
dost
require
a
bill
or
bond
;
saying
,
all
men
be
mortall
:
but
let
the
preacher
exhort
thee
to
accept
of
the
gracious
time
of
the
Lord
,
and
tell
thee
thou
art
mortall
,
and
at
an
houres
warning
for
death
,
yet
thou
wilt
not
beleeue
him
;
but
so
leade
thy
life
,
as
if
thou
hadst
it
in
fee
farme
.
And
to
thee
that
callest
thy
neighbours
friends
and
companions
to
the
cardes
,
tables
,
bowles
,
saying
,
Oh
come
,
let
vs
goe
passe
the
time
away
:
Is
time
so
slow
that
it
must
bee
driuen
?
I
tell
thee
,
there
are
at
this
day
many
a
thousand
in
hel
,
if
they
had
a
kingdome
would
gladlie
giue
it
all
for
one
houre
of
that
time
,
whereof
thou
hast
manie
;
not
to
passe
it
away
,
or
to
driue
it
from
them
,
but
in
hope
to
recouer
that
which
thou
graceleslie
dost
contemne
.
Vse
3
A
third
vse
hence
is
,
seeing
there
is
a
time
,
in
which
after
refusing
of
grace
,
the
Lord
will
be
gone
;
it
serues
to
exhort
vs
all
to
accept
of
this
mercifull
time
of
the
Lords
fauour
:
Esay
55.6
.
and
to
seeke
the
Lord
,
whilest
hee
may
be
found
:
For
so
long
as
we
doe
enioy
the
preaching
of
the
Gospell
amongst
vs
,
so
long
the
Lord
offers
his
mercie
vnto
vs
,
and
great
hope
the
time
is
not
past
:
els
if
we
abuse
this
time
,
to
feare
that
either
he
will
remoue
the
Gospell
from
vs
,
else
blind
our
eies
,
and
harden
our
hearts
,
so
as
nothing
wee
doe
,
either
heare
or
see
shall
preuaile
with
vs
to
saluation
.
I
will
grow
to
an
end
,
lest
I
wearie
you
and
ouerspend
my selfe
,
with
that
saying
of
our
Sauiour
to
his
Disciples
:
Iohn
9
4.
I
must
worke
the
works
of
him
that
sent
me
whilest
it
is
day
:
the
night
commeth
when
no
man
can
worke
.
In
which
he
sets
vs
all
an
example
by
himselfe
,
how
to
redeeme
the
time
wee
liue
in
here
:
and
to
labour
in
the
duties
belonging
to
our
calling
,
and
take
euery
opportunitie
of
doing
good
,
lest
the
night
come
,
that
is
,
death
fetch
them
away
;
and
then
they
shal
not
stay
or
returne
againe
to
worke
any
thing
they
haue
left
vndone
here
.
Remember
the
often
warning
of
our
Sauiour
,
with
this
watchword
,
Watch.
In
which
he
warnes
vs
to
accept
of
the
time
of
mercy
,
and
to
prepare
for
the
day
of
account
,
that
so
with
ioy
wee
may
yeeld
vp
our
reckonings
.
And
how
must
this
be
?
euen
by
making
our
benefit
of
the
time
of
grace
,
and
spending
it
faithfullie
in
that
place
&
calling
God
hath
called
vs
vnto
:
For
euerie
one
hath
his
place
,
publike
or
priuate
,
to
God
,
to
his
Church
,
&
one
to
another
.
And
I
pronounce
to
euery
one
,
be
he
Magistrate
,
Minister
,
Father
,
Child
,
Seruant
,
Husband
or
Wife
,
that
hath
neglected
his
time
,
being
in
place
,
and
so
louingly
offered
thee
time
by
the
Lord
to
performe
it
;
the
if
thou
be
carelesse
and
negligent
in
this
time
,
a
time
will
come
that
thou
shalt
be
hurried
away
,
and
shalt
not
stay
one
day
,
one
houre
,
or
one
minute
to
performe
any
of
that
work
in
thy
place
thou
hast
left
vndone
.
To
conclude
,
let
vs
cal
to
remembrance
these
foure
motiues
to
moue
vs
to
accept
of
this
time
of
grace
;
this
acceptable
day
of
saluation
.
2.
Cor.
6.2
.
First
,
how
mercifull
the
Lord
hath
been
to
vs
,
who
might
haue
cut
off
our
time
in
our
youth
,
in
which
it
may
be
we
were
vnthriftie
;
or
in
the
midst
of
some
grieuous
sinne
we
haue
committed
heretofore
,
or
of
late
daies
,
and
so
haue
sent
vs
to
hell
.
Secondlie
,
consider
how
many
good
motions
of
his
Spirit
wee
haue
let
slippe
,
and
made
light
account
of
,
and
sent
him
away
from
vs
with
griefe
:
which
it
may
be
we
shall
neuer
enioy
againe
.
Thirdly
,
call
to
thy
mind
how
he
hath
this
day
,
and
by
mee
his
vnworthie
Minister
offered
thee
his
Maiesties
gracious
pardon
vpon
willing
accepting
of
it
:
which
for
ought
either
thou
or
I
know
hee
will
neuer
offer
it
thee
againe
,
either
by
me
,
or
by
any
other
.
Fourthly
,
consider
that
as
the
Lord
hath
giuen
thee
a
time
,
so
hee
hath
giuen
thee
thy
senses
,
thy
wits
,
thy
memorie
,
which
he
hath
depriued
others
of
;
and
may
doe
thee
too
,
for
ought
thou
knowest
,
because
thou
hast
made
no
better
vse
of
them
,
for
his
glorie
,
or
for
thine
owne
saluation
.
Let
vs
pray
for
a
blessing
vpon
this
we
haue
heard
.
FINIS
.