A
SERMON
PREACHED
AT
PAVLS
CROSSE
THE
third
of
SEPTEMBER
.
1609.
Psalm.
119.
33.
Teach
me
,
O
Lord
,
the
way
of
thy
Statutes
,
and
I
will
keepe
it
vnto
the
end
.
AS
the
Psalmes
of
Dauid
are
rightly
entitled
,
The
holy
Psalmes
of
Dauid
;
so
this
Psalme
Pellican
stileth
Sacratissimus
Psalmus
,
a
most
sacred
or
holy
Psalme
:
First
,
holy
in
respect
of
the
subiect
,
which
is
the
holy
law
of
God
:
and
then
holy
in
respect
of
the
Author
therof
,
which
is
the
holy
Spirit
of
God
,
that
directed
the
pen
and
heart
of
this
Psalmograph
,
for
the
composing
thereof
.
And
this
Psalme
is
compiled
after
an
alphabeticall
order
,
to
helpe
the
memorie
.
And
although
there
be
in
this
Psalme
176.
verses
,
yet
in
euery
one
of
these
verses
is
found
one
of
these
ten
words
,
according
to
the
number
of
the
ten
Commandements
of
Almighty
God
:
viz.
the
Law
,
the
Way
,
the
Word
,
the
Righteousnesse
,
the
Truth
,
Iudgements
,
Precepts
,
Statutes
,
Commandements
,
and
Testimonies
.
And
this
is
Dauids
ten-stringed
Lute
,
wherewith
he
did
solace
himselfe
:
and
in
euery
one
of
these
verses
he
touched
one
of
these
strings
.
Neither
is
this
to
be
thought
any
absurd
tautalogie
,
or
idle
repetition
,
that
these
words
are
so
often
repeated
in
this
Psalme
,
and
one
of
them
found
in
euery
verse
.
For
it
sheweth
vs
,
Therefore
Dauid
heere
,
out
of
his
loue
and
zeale
that
way
,
saith
,
Teach
me
,
O
Lord
,
the
way
of
thy
Statutes
,
and
I
will
keepe
it
vnto
the
end
.
Nay
,
such
is
his
affection
to
the
Law
of
God
,
that
he
will
not
rest
so
,
but
proceedeth
further
,
Direct
mee
in
the
path
of
thy
Commandements
.
Nay
such
is
his
loue
,
that
hee
will
not
stay
heere
,
Incline
my
heart
vnto
thy
testimonies
.
Nay
more
,
so
great
is
his
zeale
to
the
Commandements
of
God
,
that
he
maketh
it
demonstrable
,
with
an
Ecce
,
demonstrable
in
it selfe
,
verse
40.
Ecce
,
behold
,
I
desire
thy
Commandements
:
hee
stampeth
the
carecter
Ecce
vpon
it
,
in
testimonie
of
his
great
loue
vnto
the
Law
of
God
.
And
therefore
as
all
the
other
verses
deserue
a
carefull
and
respectiue
meditation
;
so
this
verse
,
which
I
haue
proposed
to
be
handled
,
is
most
worthy
our
considerations
,
both
propter
dignitatem
subiecti
,
the
excellencie
of
the
subiect
,
which
is
the
Law
of
God
:
and
also
propter
necessitatem
&
vtilitatem
,
so
necessary
,
as
nothing
is
more
requisit
then
hoc
vnum
,
this
one
thing
;
and
so
profitable
,
if
wee
respectiuely
apprehend
it
,
that
it
cannot
but
sway
our
best
and
worthiest
thoughts
vnto
the
loue
thereof
.
Teach
me
,
O
Lord
:
]
non
proficient
,
hee
promiseth
to
keepe
it
,
and
that
vnto
the
end
.
The
wisdome
heerein
contained
,
First
,
Doce
,
Teach
:
There
's
his
ignorance
.
Secondly
,
Teach
mee
:
There
is
the
ignorance
of
the
elect
themselues
,
without
continuall
instruction
.
Thirdly
,
the
way
,
the
narrownesse
and
difficultie
thereof
.
Fourthly
,
of
thy
statutes
,
the
firmnesse
and
stabilitie
thereof
.
I
will
keepe
it
:
There
's
his
promise
respectiuè
.
First
,
I
will
:
There
's
his
free
will
by
grace
.
Secondly
,
keepe
it
:
There
's
his
treasure
.
Thirdly
,
vnto
the
end
:
There
's
his
time
limited
,
his
perseuerance
.
So
then
-
1
Heere
is
a
request
.
-
2
And
heere
is
a
promise
.
A
request
to
be
taught
;
a
promise
to
keepe
his
lesson
:
Teach
me
,
O
Lord
;
There
's
his
request
:
And
I
will
keepe
it
;
There
's
his
promise
.
In
the
request
obserue
,
-
1
The
subiect
of
the
request
,
in
Doce
,
Teach
.
-
2
The
pattie
making
request
,
in
mee
.
-
3
The
person
vnto
whom
he
maketh
this
request
,
O
Lord
.
-
4
The
summe
or
totall
desired
,
The
way
of
thy
Statutes
.
In
the
promise
obserue
,
-
1
The
person
promising
,
I
will
.
-
2
The
matter
promised
,
keepe
it
.
-
3
The
continuance
and
time
limited
how
long
.
Vnto
the
end
.
Let
vs
now
therefore
not
stay
any
longer
at
the
doores
of
my
text
,
but
let
vs
enter
in
to
behold
the
riches
and
furniture
contained
therein
.
And
if
it
please
you
to
lend
me
the
hand
,
and
goe
along
with
mee
,
I
will
bee
your
conduct
into
the
still-yard
and
storehouse
of
Gods
children
,
and
there
ye
shall
take
a
view
of
all
their
treasures
,
which
are
wonderfull
,
and
cause
admiration
in
the
true
beholders
thereof
:
for
so
he
saith
,
vers.
129.
Thy
testimonies
are
wonderfull
,
therefore
doth
my
soule
loue
them
.
1.
Wonderfull
in
respect
of
the
Authour
,
whose
name
is
wonderfull
,
the
mighty
God
,
the
euerlasting
Father
,
the
Prince
of
peace
,
Isay
9.
6.
Secondly
,
wonderfull
in
respect
of
the
wisdome
contained
in
them
.
Rom.
11.
33.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
O
the
deepnesse
of
the
riches
both
of
the
wisdome
and
knowledge
of
God
.
How
vnsearchable
are
his
iudgements
,
and
his
waies
past
finding
out
?
Thirdly
,
wonderfull
in
respect
of
the
continuance
of
their
time
,
verse
144.
The
righteousnesse
of
thy
testimonies
is
euerlasting
.
These
treasures
will
continue
,
when
all
other
decay
and
perish
.
For
all
other
treasures
vanish
away
like
smoke
,
and
are
like
Zeuxes
painted
grapes
,
deceiuing
poore
birds
with
the
onely
semblance
of
grapes
:
when
a
man
thinketh
hee
hath
fast
hold
of
them
,
then
they
are
presently
gone
from
him
,
doe
what
he
can
.
Or
like
vnto
the
apples
of
Sodome
:
no
sooner
ye
can
touch
them
,
but
they
are
presently
turned
into
dust
.
So
are
all
the
riches
and
treasures
of
this
life
.
But
heere
are
treasures
that
shall
continue
for
euer
:
therefore
let
vs
learne
with
the
Prophet
heere
,
to
keepe
them
,
and
hold
them
fast
.
Teach
me
,
O
Lord
,
the
way
of
thy
statutes
,
and
I
will
keepe
it
vnto
the
end
.
But
because
we
cannot
keepe
it
,
vnlesse
we
apprehend
it
,
let
vs
first
desire
to
bee
taught
with
Dauid
,
which
is
the
subiect
of
his
request
.
Teach
:
This
verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Teach
me
;
then
,
Teach
me
the
way
.
So
in
Isay
,
populum
quem
docebis
scientiam
;
I
send
thee
to
a
people
whom
thou
shalt
teach
knowledge
.
So
that
both
these
things
are
requisite
to
a
Teacher
:
first
,
that
he
haue
populum
quem
docere
,
a
people
whom
to
teach
;
and
then
that
he
haue
scientiam
quid
docere
,
learning
and
knowledge
what
to
teach
.
In
our
precedent
times
wee
had
quem
docere
,
people
,
and
maintenance
enough
for
Teachers
,
and
wanted
quid
docere
,
learning
to
teach
:
but
now
many
haue
scientiam
,
learning
to
teach
;
and
want
quem
,
a
people
,
&
maintenance
for
teaching
.
Both
these
had
Dauids
Teacher
.
Hee
hath
wisdome
,
what
to
teach
;
and
then
a
people
whom
to
teach
,
his
elect
:
Wherein
,
out
of
this
word
teach
,
And
this
we
need
not
stand
vpon
:
for
hee
is
solus
sapiens
,
only
wise
.
Now
vnto
the
God
immortall
,
inuisible
,
to
God
only
wise
.
Nay
,
hee
is
infinite
in
his
wisdome
:
Great
is
the
Lord
,
and
great
is
his
power
,
yea
and
his
wisdome
is
infinite
.
There
's
the
wisdome
of
this
Teacher
.
Secondly
,
out
of
this
word
Teach
,
wee
learne
,
Ignorantiam
discipuli
,
So
ignorant
was
I
,
So
ignorant
was
I
:
There
's
his
ignorance
before
regeneration
.
He
speaketh
of
what
he
had
beene
,
not
what
now
he
is
,
being
taught
and
regenerate
.
The
naturall
man
cannot
perceiue
the
things
that
bee
of
God
,
The
great
worthies
of
the
world
,
renowned
for
learning
and
wisdome
,
were
farre
from
the
knowledge
of
Gods
Law
,
because
they
were
led
naturally
by
reason
only
.
Zeno
the
Athenian
of
Greece
,
and
chiefe
of
the
Stoicks
sect
,
which
held
,
that
vertue
was
the
summum
bonum
,
and
chiefest
felicitie
:
This
was
good
Theorick
and
contemplatiue
learning
,
yet
it
is
farre
from
that
learning
which
Dauid
heere
desires
,
the
knowledge
and
practise
of
Gods
Law
.
Plato
and
Aristotle
,
of
the
Perepatetick
sect
,
held
,
that
actio
virtutis
,
not
onely
the
knowledge
,
but
the
practise
of
vertue
to
bee
their
summum-bonum
,
and
chiefest
good
.
This
learning
is
excellent
;
for
it
is
practick
and
a
morall
action
;
yet
they
come
short
of
the
knowledge
of
Gods
Law
.
And
therefore
this
is
that
Philosophie
which
Paul
biddeth
vs
beware
of
,
Take
heed
and
beware
of
Philosophie
:
Isay
29.
14.
I
will
destroy
the
wisdome
of
the
wise
,
and
cast
away
the
vnderstanding
of
the
prudent
.
And
this
also
the
holy
Ghost
derideth
,
1.
Cor
,
1.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
&c.
Where
is
the
wise
?
Where
is
the
Scribe
?
Where
is
the
disputer
of
this
world
?
Hath
not
God
made
the
wisdome
of
this
world
foolishnesse
?
For
since
the
world
by
wisdome
knew
not
God
in
the
wisdome
of
God
,
it
pleased
God
by
simplenesse
of
preaching
to
saue
them
that
beleeue
.
But
what
speake
I
of
the
ignorance
of
the
naturall
man
?
It
is
Dauid
heere
,
that
is
something
more
then
a
naturall
man
,
that
desireth
to
be
taught
.
In
the
second
place
the
person
making
request
,
Teach
me
;
Teach
mee
,
O
Lord
;
he
did
not
meane
how
he
should
gouerne
his
Kingdome
,
which
is
very
requisite
;
but
teach
mee
thy
statutes
;
teach
me
this
.
Neither
doth
Dauid
,
that
is
trained
vp
in
the
schoole
of
regeneration
,
onely
once
or
twice
make
this
request
,
to
be
taught
in
the
knowledge
and
practise
of
Gods
Law
,
but
maketh
many
requests
to
the
same
purpose
.
When
he
is
come
to
some
perfection
in
the
knowledge
of
Gods
Law
,
he
will
not
heere
rest
.
Wherein
obserue
,
The
elect
themselues
,
Teach
me
,
O
Lord
.
Direct
me
in
the
pathes
of
thy
Commandements
,
&c.
Dauid
▪
though
learned
in
Gods
Law
,
yet
desireth
still
to
bee
taught
,
to
bee
instructed
,
to
bee
directed
.
For
hee
can
neuer
,
with
his
best
endeuours
,
come
to
the
center
and
perfection
of
this
learning
.
And
this
serues
to
reprooue
the
carelesnesse
of
many
both
in
learning
and
practising
the
Law
and
word
of
God
.
Men
thinke
,
when
they
can
but
say
the
Lords
praier
,
or
the
Creed
,
they
are
learned
enough
,
they
need
know
no
more
,
nor
doe
any
more
,
but
only
repeat
it
;
no
more
belongeth
vnto
it
.
When
but
once
or
twice
in
a
yeere
they
heare
a
Sermon
,
and
that
with
a
cold
zeale
,
that
it
freezeth
;
or
receiue
the
Lords
Supper
once
a
yeere
,
to
saue
themselues
from
the
danger
of
the
Law
;
it
is
well
enough
.
And
thus
doe
the
poore
blinde
wormes
of
the
world
deceiue
themselues
,
and
are
content
with
a
very
little
learning
in
his
law
and
word
,
and
a
lesse
practise
in
the
same
.
The
wisdome
heere
then
is
that
which
Paul
teacheth
in
1.
Cor.
1.
7.
The
manifestation
of
the
spirit
is
giuen
to
euerie
man
to
profit
withall
.
They
that
are
called
by
the
spirit
should
profit
in
the
spirit
,
lest
they
bee
excluded
out
of
the
schoole
of
Christianitie
,
for
non
proficients
,
and
thrust
out
of
Gods
fauour
,
for
the
neglect
and
contempt
of
his
law
.
And
thus
much
out
of
the
word
doce
,
Teach
me
,
and
so
let
vs
come
vnto
the
third
place
,
which
is
Dauias
teacher
,
O
Lord
,
Teach
me
,
O
Lord
,
Heere
is
Dauids
teacher
.
Heere
is
the
teacher
of
teachers
,
and
pastor
of
pastors
,
and
doctor
of
doctors
,
that
apposeth
doctors
themselues
,
and
astonisheth
them
with
his
wisdom
.
Luk.
1.
46.
This
is
Dauids
teacher
,
he
hath
no
worse
he
desireth
no
better
,
for
a
better
cannot
be
.
To
whom
then
shall
we
goe
to
learne
?
Shal
we
go
to
the
world
?
alasse
,
totus
mundus
in
maligno
est
positus
,
all
the
world
lieth
in
wickednesse
.
Shal
we
goe
to
the
flesh
?
alasse
,
caro
concupiscit
aduersus
spiritum
,
the
flesh
lusteth
against
the
spirit
,
the
spirit
against
the
flesh
,
that
yee
cannot
doe
whatsoeuer
ye
would
.
Shall
wee
goe
to
the
Diuel
?
absit
,
he
is
a
tempter
and
seducer
of
the
brethren
,
Leo
rugens
,
a
roring
Lion
and
a
red
Dragon
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
to
whome
shall
wee
goe
?
Shall
we
goe
to
men
?
alas
,
the
children
of
men
are
set
on
fire
,
their
teeth
are
speares
&
arrowes
,
and
their
tongue
a
sharpe
sword
.
Vaine
is
the
helpe
of
man
,
trust
not
in
Princes
,
nor
in
any
childe
of
man
for
there
is
no
helpe
in
them
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
To
whom
shal
wee
goe
?
To
our selues
,
alas
,
least
comfort
of
all
,
our
consciences
accuse
vs
,
as
Iosephs
brethren
accused
one
another
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
To
whome
then
shall
we
goe
?
To
the
law
,
the
law
is
a
Schoole-master
to
Christ
To
prophets
?
they
points
vs
to
Christ
.
To
Angels
?
they
adore
Christ
.
Reu.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
whome
shall
wee
goe
to
God
without
Christ
?
Horribile
est
de
Deo
siue
Christo
cogitare
.
It
is
a
fearefull
thing
to
thinke
of
God
without
Christ
.
In
the
6.
of
Iohn
.
68.
when
the
Disciples
that
heard
Christ
,
began
to
fal
away
,
and
grow
to
an
Apostacy
,
he
being
also
iealous
of
these
eleuen
,
said
vnto
them
,
what
,
will
ye
also
goe
away
?
Simon
Peter
answered
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
whome
shall
wee
goe
Lord
?
thou
hast
the
words
of
eternall
life
,
which
answer
of
Simon
Peter
sheweth
vs
,
to
whome
wee
must
go
to
learne
:
to
him
which
hath
the
words
of
eternal
life
.
Ioh.
▪
6
Iohn
.
6.
to
him
which
teacheth
Dauid
and
all
the
elect
.
Psal.
1.
33.
To
him
which
is
the
true
Messias
promised
from
the
beginning
:
To
him
which
is
the
true
Paschal
Lamb
,
that
was
slaine
from
the
beginning
.
To
him
which
is
the
Lambe
of
God
that
taketh
away
the
sinnes
of
the
world
:
To
him
which
is
a
king
,
which
hath
the
soueraintie
of
heauen
and
earth
.
To
him
which
is
a
priest
,
and
that
for
euer
after
the
order
of
Melchisedech
,
to
him
which
is
a
prophet
,
and
which
spake
in
and
by
all
the
prophets
.
To
him
which
is
a
king
to
rule
vs
,
a
Priest
to
pray
for
vs
,
and
a
prophet
to
instruct
vs
.
To
him
which
is
a
King
,
and
ruleth
his
church
,
with
his
Septrum
regni
,
the
Scepter
of
thy
kingdome
is
a
right
Scepter
.
To
him
which
is
a
Priest
,
which
euer
liueth
and
maketh
intercession
for
vs
.
To
him
which
is
a
prophet
,
&
far
excelleth
all
the
Prophets
of
Iuda
.
To
Dauids
teacher
and
Dauids
Lord
,
which
is
the
teacher
&
instructer
of
his
elect
.
Teach
me
O
Lord
.
And
this
Doctrine
brancheth
it selfe
into
two
parts
.
-
1
By
whome
God
teacheth
.
-
2
By
what
meanes
he
teacheth
.
God
teacheth
?
by
himself
immediatly
in
his
own
essence
and
nature
.
1
God
himselfe
taught
our
parents
both
law
&
Gospell
.
Gen.
2.
thou
shalt
not
eate
of
the
tree
that
is
in
the
middest
of
the
garden
,
for
in
whatsoeuer
houre
thou
eatest
thereof
thou
shalt
die
the
death
.
God
taught
our
Parents
the
Gospell
also
.
Genesi.
3
the
seede
of
the
woman
shall
breake
the
Serpents
head
.
Againe
,
God
teacheth
vs
by
his
written
lawes
.
Exodus
.
20.
God
spake
all
these
words
and
said
,
I
am
the
Lord
thy
God
,
thou
shalt
haue
no
other
Gods
but
mee
.
And
this
law
he
expounded
by
the
mouth
of
his
Prophets
,
in
the
succedent
ages
of
world
,
in
the
daies
of
the
Kings
of
Iuda
and
Israel
.
2
Secondly
God
teacheth
vs
by
his
Sonne
,
or
God
the
Sonne
teacheth
vs
.
Heb.
1.
God
which
in
times
past
did
diuerslie
and
many
waies
speake
vnto
the
fathers
by
Prophets
,
hath
in
these
last
daies
spoken
vnto
vs
by
his
owne
Sonne
,
and
Math.
9.
35.
Iesus
went
about
teaching
in
their
Synagogues
,
and
preaching
the
Gspell
of
the
kingdome
,
and
healing
euerie
sicknesse
and
euery
disease
among
the
people
.
And
Mathew
.
11.
1.
And
it
came
to
passe
,
that
when
Iesus
had
made
an
end
of
commanding
his
twelue
Disciples
,
he
departed
thence
to
teach
and
to
preach
in
their
Cities
.
Thus
God
the
Son
teacheth
vs
.
Teach
me
O
Lord
.
3.
Thirdly
,
God
the
holy
Ghost
teacheth
vs
,
so
Iohn
14.
26.
When
the
Comforter
is
come
,
which
is
the
holy
Ghost
,
he
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
whatsoeuer
I
haue
told
you
.
Thus
the
holy
Ghost
also
teacheth
vs
,
which
sheweth
vnto
vs
.
The
dignitie
and
excellency
of
the
office
of
preaching
the
Gospell
.
It
is
called
euangelium
regni
,
Secondly
,
Teach
me
O
Lord
,
for
if
this
had
not
beene
verie
needfull
,
why
would
Christ
himselfe
take
vpon
him
this
weightie
and
painefull
office
.
So
necessarie
,
as
nothing
is
more
necessarie
,
then
hoc
vnum
,
Martha
,
Martha
,
saith
our
Sauiour
Christ
,
thou
art
carefull
about
many
things
,
verily
one
thing
is
needfull
.
Mary
hath
chosen
the
best
part
which
shall
not
bee
taken
from
her
.
If
such
then
be
the
dignitie
and
necessitie
of
this
office
of
teaching
&
preaching
the
Gospel
,
why
are
yet
the
ministers
therof
so
contemned
&
despised
?
why
are
they
so
traduced
and
slandered
?
why
is
the
dignitie
of
the
church
so
indignified
&
disgraced
the
orders
and
constitutions
depraued
&
violated
,
her
liuings
and
maintenance
so
cut
and
mangled
.
That
Prophecie
of
Esay
concerning
the
Church
,
is
now
come
to
passe
.
And
the
Daughter
of
Sion
shall
bee
left
like
a
cottage
in
a
Vineyard
,
like
a
lodge
in
a
garden
of
cucumbers
like
a
besieged
Citie
.
This
poore
daughter
the
church
is
left
indeed
bare
enough
,
now
without
dowrie
,
without
gifts
,
without
golde
,
she
is
robbed
of
all
these
.
As
Iacob
said
,
Me
haue
yee
robbed
of
my
Children
,
Ioseph
is
away
,
and
Simeon
is
away
,
&
wil
ye
take
Beniamin
also
?
al
those
things
are
against
me
,
so
may
the
Church
say
:
Me
haue
ye
robbed
,
my
maintenance
is
away
,
my
props
and
pillars
decay
,
our
greene
pastures
and
rich
medowes
are
drowned
by
sacriledge
,
all
these
things
are
against
me
,
ye
haue
robbed
me
.
As
the
Israelites
sometimes
robbed
the
Aegyptians
,
they
borrowed
Iewels
of
siluer
,
and
Iewels
of
gold
,
but
they
neuer
meant
to
pay
them
againe
,
The
second
branch
of
this
doctrine
is
,
by
what
meanes
God
teacheth
vs
.
Teach
me
O
Lord
.
The
meanes
whereby
God
teacheth
vs
is
threefold
,
1.
First
,
he
teacheth
vs
by
his
word
,
how
to
walke
in
the
way
of
his
statutes
,
Psalme
.
119.
Thy
word
is
a
lanthorne
to
my
feete
,
and
a
light
vnto
my
pathes
.
And
verse
.
9.
Where
with
all
shall
a
young
man
clense
his
way
,
euen
by
ruling
himselfe
after
thy
word
.
Hence
it
is
called
a
staffe
to
walke
with
,
a
buckler
to
defend
vs
against
the
incursions
of
our
spirituall
enemies
,
a
light
to
giue
light
vnto
our
pathes
,
that
wee
stumble
not
in
the
darkenesse
of
our
owne
ignorance
.
So
hath
God
taught
vs
in
this
land
by
his
word
,
and
yet
doth
still
teach
vs
,
though
he
see
little
fruits
of
his
labours
,
little
fruits
of
his
teaching
,
little
fruits
of
his
word
,
hee
hath
not
thus
dealt
with
other
nations
,
neither
haue
the
heathen
knowledge
of
his
waies
other
nations
haue
not
this
teaching
:
other
nations
haue
not
this
word
of
life
founded
vnto
them
:
other
nations
haue
not
these
cleere
and
pure
chrystal
waters
of
life
,
without
corruption
of
Heresie
,
as
wee
haue
,
and
yet
wee
are
as
backward
as
they
in
bringing
forth
fruites
,
and
as
barbarous
in
our
life
&
conuersation
,
as
a
number
of
the
heathen
which
haue
not
knowne
his
name
.
2
Secondly
,
God
teacheth
vs
by
his
blessings
,
to
incourage
vs
to
walke
in
his
waies
and
statutes
.
So
he
did
the
Israelits
.
Deut.
8.
6.
Therefore
thou
shalt
keepe
the
commandements
of
the
Lord
thy
God
,
and
walke
in
his
waies
,
and
feare
him
.
For
the
Lord
thy
God
bringeth
thee
into
a
good
land
,
a
land
wherein
are
riuers
of
waters
,
and
fountaines
,
and
springs
that
flow
out
of
vallies
and
mountaines
,
a
land
of
wheate
and
barly
,
and
of
Vineyards
,
fig-trees
and
Pomegranets
,
a
land
of
Oyle
,
Oliue
and
honie
.
A
land
wherein
thou
shalt
eat
bread
without
sacrifice
,
neither
shalt
thou
lacke
any
thing
therein
.
A
land
whose
stones
are
yron
,
and
out
of
whose
mountaines
thou
shalt
dig
brasse
.
These
are
blessings
sufficient
to
incourage
the
Israelites
to
walk
in
his
waies
,
for
heere
is
plenitudo
diuitiarum
,
the
fulnesse
of
riches
.
God
doth
not
giue
vs
his
blessings
sparingly
vnto
his
children
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
richly
abundantly
.
We
cannot
say
of
God
,
as
Esaw
said
of
his
Father
Isaac
,
father
hast
thou
but
one
blessing
blesse
me
also
O
my
father
,
I
am
thy
son
Esaw
,
for
he
hath
many
blessings
in
store
for
his
children
,
of
his
fulnes
haue
we
all
receiued
.
There
's
his
manus
plena
,
his
full
hand
,
which
he
openeth
and
filleth
all
thinges
with
plentiousnes
.
Then
he
protecteth
&
keepeth
his
children
,
there
s
his
manus
extensa
,
his
stretched
out
arme
to
defend
them
from
their
enemies
.
And
with
all
these
blessings
,
and
more
then
all
those
hath
God
blessed
vs
,
and
they
are
indeed
truely
said
his
blessings
,
if
we
be
taught
by
them
to
walke
in
his
waies
and
keepe
his
statutes
.
Therefore
(
saith
God
)
thou
shalt
keepe
my
commandements
:
the
cause
is
set
downe
in
,
therefore
,
wherefore
?
because
the
Lord
thy
God
bringeth
thee
into
a
good
land
,
a
land
of
wheat
and
barley
,
&c.
Had
Gods
people
the
Israelites
,
euer
any
more
cause
by
his
blessings
,
3
Thirdly
God
teacheth
vs
,
afflictionibus
by
punishments
and
afflictions
,
that
wee
may
walke
in
his
pathes
,
&
keep
his
statutes
.
For
when
his
world
and
blessings
will
not
serue
to
instruct
vs
,
and
teach
vs
,
he
will
teach
vs
by
punishments
&
by
iudgements
.
So
Psa.
Before
I
was
troubled
I
went
wrong
,
but
now
haue
I
kept
thy
statutes
.
And
these
are
requisite
to
reduce
vs
out
of
the
waies
of
ignorance
and
blindenes
wherein
wee
walke
.
Hath
not
God
taught
vs
of
late
by
afflictions
,
Wil
you
therfore
know
the
cause
of
these
plagues
,
Dauid
telleth
you
.
Foolish
men
are
plagued
for
their
sinnes
,
and
because
of
their
wickednesse
.
Heere
is
the
cause
of
our
plagues
which
wee
consider
not
.
It
is
our
sinnes
then
that
plague
vs
,
not
God
;
It
is
our
origniall
sinnes
,
our
actuall
sinnes
,
our
heinous
sinnes
,
our
bloudie
sinnes
,
our
cruell
sinnes
,
our
crying
sinnes
,
that
crie
out
to
God
,
that
in
his
iustice
and
iudgements
he
cannot
but
plague
vs
.
It
is
our
pride
and
enuie
one
against
another
:
our
gluttonie
and
drunkennesse
,
our
whoredom
and
adulterie
,
our
couetousnesse
and
crueltie
,
our
prophanation
of
the
Sabbath
day
,
with
other
the
like
sinnes
:
these
are
the
cause
of
our
plagues
.
And
so
long
as
we
continue
in
sinne
,
God
will
continue
his
plagues
,
stil
to
continue
in
these
sinnes
of
pride
,
couetousnesse
,
whoredome
and
drunkennesse
.
These
are
peccata
clamantia
and
vastantia
conscientiam
.
These
are
crying
sinnes
,
heynous
sinnes
,
and
a
man
knoweth
not
where
to
appeare
before
him
,
when
God
shall
summon
him
by
death
to
appeare
before
him
,
so
that
to
sinne
is
of
weakenesse
,
but
to
continue
and
perseuer
in
sinne
,
this
is
not
onelie
a
sinfull
life
,
but
a
life
of
sinne
it selfe
.
If
therefore
wee
will
not
learne
by
his
word
,
nor
by
his
blessings
,
he
will
teach
vs
by
his
afflictions
and
plagues
.
He
will
cause
his
Angell
to
strike
,
yet
more
then
seauenty
thousand
of
the
plague
and
pestilence
,
as
he
hath
done
alreadie
in
this
Citie
.
Nay
,
hee
will
stretch
ouer
Ierusalem
,
these
are
the
meanes
wherby
God
teacheth
vs
.
Neither
hath
hee
taught
vs
onlie
by
this
late
sicknesse
of
plague
and
mortalitie
,
And
thus
wee
haue
heard
by
what
meanes
God
teacheth
vs
,
by
his
word
,
by
his
blessings
,
and
by
his
afflictions
,
and
also
who
is
our
teacher
,
euen
the
Lord
God
himselfe
,
God
the
Father
,
God
the
sonne
,
and
God
the
holy
Ghost
,
which
spake
by
the
mouth
of
all
his
prophets
,
since
the
world
began
.
Teach
mee
O
Lord
.
I
have
told
you
of
some
teachers
,
&
yet
I
haue
not
shewed
you
all
,
I
haue
shewed
you
Dauids
teacher
,
who
it
is
,
the
Lord
God
is
the
elects
teacher
.
This
is
the
best
teacher
,
and
it
shall
be
very
necessarie
for
vs
to
know
the
worst
teacher
also
,
that
wee
may
auoide
his
schoole
,
and
take
heede
of
his
Doctrine
.
As
therefore
God
teacheth
the
Elect
his
schollers
,
so
the
deuill
that
olde
serpent
,
and
sathan
teacheth
the
wicked
his
schollers
most
subtilly
and
cunningly
to
beguile
and
deceiue
them
.
And
his
teaching
he
did
begin
betimes
,
euen
with
our
parents
in
Paradice
in
the
beginning
,
anon
after
God
had
begun
to
teach
our
parents
the
law
,
the
deuil
he
snatched
away
that
doctrin
out
of
their
hearts
and
insteed
thereof
taught
them
another
pernitious
lesson
and
doctrine
,
to
their
owne
woe
and
miserie
,
and
ruine
of
themselues
and
their
whole
issue
.
And
like
a
most
cunning
teacher
,
that
hee
might
vnderstand
the
minde
and
disposition
of
his
scholler
,
how
shee
stood
affected
to
apprehend
his
Doctrine
,
hee
subtillie
mooued
a
question
,
yea
,
hath
God
said
,
yee
shall
not
eate
of
euerie
tree
in
the
Garden
,
by
moouing
of
which
question
he
had
a
wonderfull
aduantage
,
and
had
laied
a
snare
to
entrap
her
howsoeuer
:
for
if
he
found
her
affection
but
lame
and
halting
in
the
Commandement
of
God
,
not
absolutely
and
resolutely
affected
thereunto
,
then
hee
was
readie
by
his
suggestion
and
instinct
,
to
make
her
giue
as
much
credit
to
a
coūtercōmand
,
Ye
shall
not
die
at
all
,
and
thereunto
added
pleasing
obiects
,
the
beauty
of
the
Apple
,
and
that
they
should
be
Gods
,
and
know
good
and
euill
.
Thus
the
Deuill
teacheth
cunningly
,
subtilly
,
and
powerfully
:
he
is
an
ancient
teacher
of
long
standing
therfore
he
teacheth
cunningly
.
He
is
a
Serpent
:
there
s
his
subtiltie
:
he
is
a
Dragon
:
there
s
his
crueltie
.
Hee
is
a
Lyon
:
there
s
his
power
:
he
is
a
Prince
.
Ephes.
2.
There
s
his
potencie
.
artemad
vnguem
,
oratory
at
his
fingers
end
to
perswade
.
He
is
a
cunning
Arithmetician
,
he
can
number
our
vertues
thirteene
for
twelue
,
and
thereby
puffe
vs
vp
in
pride
and
ambition
.
So
he
did
the
Pharisie
,
I
am
not
as
other
men
are
,
extortioners
,
vniust
,
or
as
this
Publican
.
I
fast
twice
in
the
weeke
,
I
giue
tithe
of
all
that
I
possesse
.
Nay
,
he
can
number
our
sinnes
also
,
&
set
them
downe
all
for
ciphers
,
he
will
tell
the
couetousnesse
,
whoredom
,
pride
,
enuie
,
they
are
set
down
all
for
ciphers
,
tush
,
they
are
nothing
.
And
when
our
sinnes
are
increased
,
that
they
oppresse
our
conscience
,
then
he
will
ad
one
figure
vnto
those
ciphers
,
and
then
the
sinnes
are
on
the
other
side
innumerable
,
intollerable
,
impardonable
.
So
hee
dealt
with
Caine
,
My
sinnes
are
more
then
can
be
forgiuen
,
and
therby
driue
vs
to
desperation
.
But
since
his
cunning
and
subtiltie
is
apparant
,
I
stand
not
vpon
this
,
my
purpose
is
to
shew
you
his
Disciples
who
they
are
,
and
they
are
many
,
foure
hundred
false
Prophets
for
one
true
Michea
.
The
foole
hath
said
in
his
heart
there
is
no
God
.
He
is
ashamed
to
say
so
with
his
lips
,
for
then
the
Birds
of
the
Aire
,
and
the
least
creature
in
heauen
or
earth
would
condemn
him
for
a
foole
.
Secondly
,
the
foole
hath
said
in
his
heart
,
for
he
that
confesseth
him
in
tongue
,
and
denieth
him
in
heart
&
mind
is
a
foolish
Atheist
.
Thirdly
,
the
foole
hath
said
in
his
heart
there
is
no
God
,
for
when
there
is
no
sence
and
feeling
in
his
heart
and
conscience
of
sinne
,
which
commeth
by
the
transgression
of
the
Law
,
he
denieth
the
law
of
God
,
hee
that
denieth
the
law
of
God
,
denieth
also
the
Lawgiuer
God
himselfe
.
And
so
the
foole
hath
said
in
his
heart
there
is
no
GOD
.
wee
must
not
therefore
learne
of
these
teachers
.
Ex
quibus
Doctoribus
?
of
what
teachers
shall
we
learne
then
?
shall
we
learne
of
the
Hypocrite
?
no
,
for
he
is
the
Deuils
disciple
,
and
will
cry
Lord
,
Lord
,
with
his
lips
onely
,
and
denie
him
in
his
heart
.
Pastillos
Rufillus
olet
.
The
Deuill
and
these
smell
alike
,
they
simbolize
verie
neerely
in
qualitie
and
condition
,
they
neuer
part
heere
on
earth
,
and
it
is
a
chance
if
they
part
in
hell
,
giue
him
his
portion
with
Hypocrites
.
Math.
24.
We
must
not
learne
of
these
teachers
.
Teach
me
O
Lord
.
Ex
quibus
Doctoribus
,
of
what
teachers
shall
we
then
learne
?
shall
we
learne
of
heretikes
,
they
are
the
Deuils
disciples
also
,
and
teach
the
doctrins
of
deuils
.
In
the
first
epistle
of
S.
Paul
to
Timothie
the
fourth
chapter
and
first
verse
,
the
holy
Ghost
discouereth
these
.
Now
the
spirit
speaketh
euidently
,
that
in
the
latter
times
some
shall
depart
from
the
faith
,
and
shall
giue
heede
vnto
spirits
of
error
,
&
doctrines
of
deuils
,
which
speake
lies
throgh
hypocrisie
,
and
haue
their
consciences
burned
with
an
hot
yron
,
we
must
not
learne
of
these
,
Teach
mee
O
Lord
,
Ex
quibus
?
of
whome
then
shall
wee
learne
?
shall
we
learne
of
the
Pharisies
?
Ex
quibus
?
of
whome
then
shall
wee
learne
?
shall
we
learne
of
the
Heretikes
since
Christ
?
Shall
we
learne
of
the
Manaches
,
eiusdem
essentiae
cum
patre
,
I
was
conceiued
in
sinne
,
and
borne
in
wickednes
.
Of
the
Apolinarists
,
Or
of
the
Donatists
?
that
put
an
imparitie
in
the
three
persons
of
the
Trinitie
,
Teach
me
O
Lord
,
1
That
the
Church
cannot
erre
:
For
let
God
be
true
and
euerie
man
a
lyar
,
God
did
not
teach
them
this
.
2
That
the
Church
of
Rome
is
the
onely
true
Apostolike
Church
:
for
then
there
were
no
other
true
Church
.
3
That
the
authoritie
of
the
Church
is
aboue
the
authoritie
of
the
Scripture
:
for
then
the
authority
of
the
Church
were
aboue
the
authoritie
of
the
holy
ghost
,
by
whom
the
holy
Scriptures
were
written
.
4
That
they
haue
immediate
power
to
forgiue
sinnes
;
for
immediately
none
can
forgiue
sinnes
,
but
God
onely
.
5
That
there
are
seuen
Sacraments
;
for
Christ
neuer
instituted
but
two
onely
.
6
That
there
is
Purgatory
;
for
then
there
is
a
third
place
.
7
That
workes
doe
iustifie
vnto
saluation
;
for
this
is
,
to
ioin
our
works
and
merits
with
Christ
.
We
must
not
learne
of
them
these
heresies
:
God
did
neuer
teach
them
.
Neither
did
hee
teach
,
8
That
Ministers
should
not
marrie
;
9
That
praiers
and
inuocations
of
Saints
is
lawful
:
for
this
is
to
rob
God
of
his
honor
:
God
did
neuer
teach
these
,
neither
must
we
learne
them
of
any
teachers
.
Ex
quibus
?
of
whome
then
shall
wee
learne
?
shall
we
learne
of
their
Monkes
,
their
Monks
of
the
Oliuet
,
their
charter-house
monks
?
or
ex
quibus
ordinibus
?
of
what
orders
shall
we
be
of
?
shall
wee
-
1
Of
the
order
of
the
Gilberines
.
-
2
Of
the
order
of
the
Humiliates
.
-
3
Of
the
order
of
the
Iustinians
.
-
4
Of
the
order
of
the
Ierominians
.
-
5
Of
the
order
of
the
Canons
regular
.
-
6
Of
the
order
of
the
Frisonaries
.
-
7
Of
the
order
of
the
Cruch-Friers
.
-
8
Of
the
order
of
the
Grey-Friers
.
-
9
Of
the
order
of
the
Black-Friers
.
-
10
Of
the
order
of
the
White-Friers
.
-
11
Of
the
order
of
the
Dominicke-Friers
.
-
12
Of
the
order
of
the
Franciscan-Friers
.
-
13
Of
the
order
of
the
Capuchian
Friers
.
-
14
Of
the
order
of
the
new
Hermites
.
Let
vs
heare
no
more
for
shame
:
for
God
did
neuer
teach
any
of
these
orders
,
neither
is
their
warrant
in
the
Scriptures
,
for
the
name
of
any
such
order
.
Teach
me
O
Lord
.
Ex
quibus
Doctoribus
?
of
what
teachers
then
shal
we
learne
?
God
did
neuer
teach
them
any
of
these
heresies
,
or
orders
,
which
in
silence
I
might
haue
past
ouer
,
but
hoc
vnum
,
this
one
thing
I
may
not
,
I
cannot
,
which
both
commandement
,
dutie
and
conscience
bindeth
me
to
publish
.
For
I
am
sure
God
did
neuer
teach
them
those
late
published
,
railing
,
slanderous
pasquils
,
blasphemous
apologies
,
pernicious
aphorismes
,
foolish
assertions
,
of
the
late
Paper-treason
(
as
I
may
so
call
it
)
which
of
late
was
contexed
against
Gods
truth
and
his
ordinance
.
An
Apologie
for
the
defence
of
the
Oath
of
Allegiance
?
no
:
For
therein
his
Maiestie
may
yet
trulie
say
as
Cesar
said
of
Pompie
:
The
victorie
had
beene
our
enemies
,
if
they
had
had
a
Captaine
that
could
haue
told
how
to
ouercome
.
Or
what
doe
yee
thinke
of
these
bookes
?
doe
you
thinke
them
to
be
written
onely
,
to
depraue
the
state
of
our
Church
,
to
disquiet
the
peace
of
our
Sion
,
to
traduce
&
slander
her
Ministers
,
to
seduce
her
people
?
this
were
hard
dealing
enough
,
or
doe
you
thinke
them
to
be
written
,
onely
as
a
quib
to
our
Gentlemen
,
a
scoffe
to
our
Nobles
and
worthies
of
Israel
,
and
that
which
is
most
of
all
in
derision
of
Cesars
own
selfe
,
his
second
selfe
,
his
whole
race
royal
?
not
onely
so
,
for
these
diuelish
positions
,
and
blasphemous
Querries
as
they
tearme
them
,
were
flat
blasphemie
against
the
holie
spirit
of
God
.
Hee
that
offendeth
the
king
,
may
sometimes
be
pardoned
,
nay
he
that
sinneth
against
the
Father
and
the
Son
may
be
forgiuen
,
but
hee
that
sinneth
against
the
holy
Ghost
,
shall
not
be
forgiuen
.
And
what
now
can
be
thought
of
these
base
pasquils
,
and
most
idle
assertions
contriued
without
wit
,
without
art
,
without
discretion
,
without
iudgement
,
without
the
feare
of
God
,
without
respect
to
his
ordinance
,
without
head
,
without
taile
?
It
is
much
like
the
Embassage
,
which
the
Romanes
sent
to
Bythinia
,
And
to
helpe
to
grace
this
their
Embassage
,
they
sent
this
shallow
weake
stuffe
in
as
weak
a
vessell
,
by
a
woman
forsooth
,
shee
must
haue
the
portage
of
these
bookes
.
It
is
reported
by
Plutarch
,
Hesekiah
▪
deceiue
you
,
nor
make
you
to
trust
in
the
Lord
,
saying
the
Lord
will
surely
deliuer
vs
:
hearken
not
vnto
Hesekiah
,
for
thus
saith
the
king
of
Ashur
,
make
appointment
and
conditions
of
peace
with
me
,
and
come
out
vnto
mee
,
and
let
euerie
man
eate
of
his
owne
vine
,
and
of
his
owne
Fig-tree
.
So
say
these
Idolatrous
Rabsakehs
,
Let
not
your
Hesekiah
deceiue
you
,
nor
make
you
to
trust
in
the
Lord
,
saying
,
the
Lord
will
surely
deliuer
vs
,
hearken
not
vnto
your
Hesekiah
for
thus
saith
the
great
Ashur
of
Rome
:
Make
appointment
and
conditions
of
peace
with
me
,
and
come
out
vnto
me
,
and
then
let
euerie
man
eate
of
his
owne
vine
,
and
of
his
owne
Fig-tree
.
But
if
these
be
their
conditions
of
peace
,
to
set
heauen
and
earth
together
by
powder
and
paper
:
let
vs
not
hearken
vnto
them
.
Teach
me
O
Lord
.
Neither
may
this
inke
and
paper
treason
,
so
stop
the
powder
treason
,
that
it
shall
yet
be
forgotten
,
for
God
did
neuer
teach
them
,
that
vnheard
of
impietie
,
that
matchlesse
cruelty
,
that
infand
villanie
of
the
powder
treason
in
the
Parlament
;
whereby
they
would
haue
brought
vpon
vs
a
diabolical
domesday
vnawares
and
vnprepared
without
the
commission
of
God
vpon
vs
all
,
vpon
Cedar
and
shrub
,
king
and
subiect
,
priest
and
people
:
vpon
all
the
worthies
of
Israel
,
vpon
all
the
graue
Senators
and
counsellors
:
vpon
all
the
priests
of
the
Lord
:
vpon
all
the
Prophets
of
Iuda
:
vpon
all
the
people
of
Israel
.
Fight
neither
against
great
nor
small
,
Neither
did
this
cruell
feritie
extend
it selfe
against
the
liuing
onely
,
but
against
the
dead
also
.
That
they
which
are
asleepe
in
the
Lord
,
and
are
at
rest
from
their
labours
,
should
not
rest
from
their
labours
.
God
did
neuer
teach
this
.
Teach
me
O
Lord
.
Thus
we
see
all
other
teachers
haue
their
defects
,
but
Dauids
teacher
hath
none
:
hee
is
perfect
,
as
his
way
is
perfect
,
and
therefore
as
wee
haue
learned
the
Teacher
who
it
is
,
so
let
vs
learne
his
way
.
Teach
me
O
Lord
the
way
of
thy
statutes
.
This
is
the
summe
or
totall
in
his
request
:
this
is
the
way
that
wee
must
walke
in
,
and
hee
that
is
the
way
,
teacheth
vs
this
way
:
he
that
is
the
truth
,
teacheth
vs
this
truth
:
he
that
is
the
life
,
bringeth
vs
vnto
this
life
.
This
is
the
elects
way
,
this
way
leadeth
to
all
happines
.
Hac
itur
ad
superos
,
this
is
the
way
to
heauen
,
and
herein
obserue
the
narrownesse
of
the
way
.
Narrow
is
the
way
that
leadeth
to
life
,
and
therfore
in
the
35.
verse
of
this
Psalme
,
it
is
called
Semita
,
a
path
.
Direct
me
in
the
path
of
thy
commandements
,
there
s
the
narrownesse
of
this
way
.
If
the
way
then
to
heauen
be
narrow
,
Saint
Cyprian
,
Deum
ipsum
inducit
loquentem
,
bringeth
in
God
himselfe
speaking
against
them
,
Non
metuis
oro
quae
talis
es
?
Dost
thou
not
feare
that
art
such
a
one
so
disguised
.
When
the
resurrection
shall
come
,
thy
maker
will
not
know
thee
,
he
will
say
,
opus
hoc
meum
non
est
,
nec
haec
imago
nostra
est
.
This
is
none
of
my
worke
:
this
is
not
after
our
Image
and
likenes
:
you
are
a
great
deale
better
complexioned
then
I
made
you
.
If
they
did
but
consider
this
,
or
that
which
Esay
hath
,
That
all
flesh
is
grasse
,
and
all
the
goodlinesse
thereof
is
as
the
flower
of
the
field
;
it
would
somewhat
surely
daunt
their
painted
brauerie
and
pride
:
or
if
they
did
with
Dauid
heere
consider
the
narrownesse
of
the
way
,
they
would
be
more
respectiue
with
him
to
learne
the
waies
of
the
Lord.
Teach
me
O
Lord
.
Secondly
,
if
the
way
to
heauen
be
narrow
,
I
wonder
how
the
drunkard
will
goe
that
way
,
Drunkennesse
is
,
qualitas
patibilis
,
hee
cannot
dissemble
it
if
he
would
,
the
foole
knoweth
he
is
drunk
because
his
speech
bewraieth
him
,
and
as
the
maide
said
to
Peter
,
Thou
art
of
Galile
,
for
they
speech
bewraieth
thee
,
so
it
may
be
said
to
the
Drunkard
,
Thou
art
drunke
,
for
thy
speech
bewraieth
thee
.
Drunkennesse
is
his
verbe
imparsonall
,
and
hee
declineth
it
roundly
,
Delectat
,
delectabat
,
delectauit
.
&c
this
is
his
summum
bonum
,
his
felicitie
and
chiefe
delight
,
hac
non
itur
,
this
is
not
the
way
,
but
Dauids
teacher
sheweth
vs
stil
the
same
,
Teach
me
the
way
,
wherin
secondly
note
,
The
difficultie
of
the
way
to
heauen
.
Heauen
is
called
olympus
,
a
hill
:
it
is
hard
to
trauel
vp
thither
:
we
must
take
paines
with
Ionathan
and
his
armor-bearer
,
to
scrabble
vp
thither
vpon
our
hands
and
our
feet
,
between
,
the
rocks
of
this
world
;
else
we
shall
not
come
there
.
And
this
brieflie
is
Dauids
way
.
Teach
me
O
Lord
the
way
of
thy
Statutes
.
Doce
me
Domine
.
Teach
me
O
Lord
.
This
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Doce●
,
serues
lastly
to
correct
all
vnbrideled
masterlesse
Schismatikes
,
such
as
run
vpon
their
owne
heads
,
and
thinke
themselues
better
learned
then
their
teachers
,
I
meane
disorderly
Brownists
,
masterlesse
Schismatikes
lawlesse
Sectuaries
,
that
impugne
orders
and
constitutions
established
by
authoritie
,
by
the
ordinance
of
God
,
and
agreeable
to
his
word
.
Let
them
learne
heere
of
Dauid
,
Doce
me
domine
,
Dauid
is
in
the
accusatiue
case
,
and
followeth
the
verbe
,
so
will
not
these
parisyllabicall
sectuaries
,
that
would
bring
a
paritie
into
our
church
the
mother
of
confusion
:
they
will
be
in
the
nominatiue
case
,
and
goe
before
the
verbe
,
before
their
teachers
,
before
their
Pastors
,
before
the
ordinance
of
God
.
And
the
true
badge
,
congniscence
or
marks
,
whereby
yee
shall
know
these
pernicious
and
seditious
sectuaries
,
and
distinguish
them
from
the
true
children
of
God
,
are
these
which
follow
.
And
as
Christ
said
of
false
Prophets
,
by
their
fruites
yee
shall
know
them
:
so
I
say
of
these
sectuaries
,
by
their
fruits
yee
shall
know
them
,
by
these
notes
and
markes
ensuing
,
ye
shall
know
them
.
And
first
by
their
Discipline
ye
shall
know
them
.
1
An
vnchristian
Discipline
,
not
yet
christened
:
it
wanteth
a
certaine
name
:
so
that
if
a
man
should
catechise
these
men
,
and
aske
them
,
what
is
the
name
of
your
Discipline
,
they
could
not
answer
you
.
2
A
Discipline
that
banisheth
such
Bishops
,
as
Christ
and
his
Apostles
appointed
,
allowed
,
and
approoued
.
3
A
discipline
that
knoweth
not
whether
her
Officers
should
be
ecclesiasticall
or
lay
men
.
4
A
discipline
that
disdaineth
the
ancient
fathers
and
generall
Councels
.
5
A
discipline
that
to
serue
her
owne
turne
,
wil
wrest
and
wring
the
Scriptures
as
a
nose
of
wax
.
6
A
discipline
that
would
be
verie
chargeable
,
by
reason
of
her
traine
,
that
must
bee
all
maintained
by
a
common
purse
.
7
A
discipline
that
giueth
her
Children
verie
strange
names
in
Baptism
,
instead
of
Robert
,
Thomas
and
Iohn
,
The
Lord
is
neere
:
More
tryall
,
Reformation
,
Discipline
,
Ioy
againe
,
Sufficient
,
From
aboue
,
Free-gift
,
More
fruit
,
Dust
,
&c.
Names
in
our
English
phrase
not
verie
vsuall
.
8
A
discipline
that
oppugneth
the
authoritie
of
Princes
in
causes
Ecclesiasticall
,
and
heerein
they
ioyne
with
the
Papists
.
9
A
discipline
that
turneth
all
things
vpside
downe
,
Churches
into
chambers
:
Bishops
into
Snidicks
,
and
superintendents
:
Ministers
into
Senators
,
and
bench
Presbyterians
,
and
that
if
they
might
be
suffered
with
their
discipline
,
would
make
a
new
metamorphosis
of
the
world
,
and
would
with
Phaeton
,
Sonne
to
Phoebus
,
if
they
might
haue
the
guiding
of
the
chariot
of
the
Sun
ouerthrow
the
same
,
and
burne
the
whole
world
,
and
set
all
on
fire
with
their
Discipline
.
Therfore
by
their
discipline
ye
shal
know
them
.
2
Secondly
,
by
this
badge
or
marke
ye
shall
know
them
:
they
are
alwaies
in
the
optatiue
moode
,
and
are
knowne
by
the
signe
vtinam
,
I
would
to
God
things
were
otherwise
:
I
would
to
God
the
church
were
reformed
,
her
orders
and
constitutions
altered
:
but
it
were
great
pitie
they
should
be
in
the
potentiall
moode
,
and
haue
power
to
doe
it
.
3
Thirdly
,
they
haue
inward
markes
,
whereby
ye
shall
know
them
.
1
They
are
not
a
little
malitious
:
they
lighten
and
thunder
malice
against
all
that
will
not
bee
of
their
ranke
and
discipline
,
and
with
the
Basaliske
would
kill
them
with
their
lookes
if
they
could
,
therefore
by
their
malice
and
enuie
yee
shall
know
them
.
2
Secondly
,
ye
shal
know
them
by
this
mark
,
that
they
are
not
a
little
mouthie
and
clamorous
to
traduce
&
slander
other
men
.
They
are
set
on
fire
,
their
teeth
are
Speares
and
Arrowes
,
and
their
tongue
a
sharp
sword
.
3
Thirdly
,
ye
shal
know
them
by
this
mark
,
that
they
are
verie
busie-bodies
in
such
matters
as
doe
not
sometimes
appertain
vnto
them
.
They
will
with
the
Pharisies
find
fault
with
the
disciples
of
Christ
,
if
it
be
but
for
the
rubbing
of
the
eares
of
Corne
,
or
for
not
washing
their
hands
,
this
cacoethes
or
euill
custome
is
most
apparant
in
them
.
4
Fourthly
,
by
this
marke
ye
shall
know
them
:
they
will
speake
euill
of
their
Pastors
and
teachers
that
are
regular
,
and
are
not
of
their
stampe
.
Nay
,
they
will
conspire
against
them
,
and
this
the
author
heereof
may
say
,
as
Dauid
did
,
Saue
me
O
Lord
,
from
the
conspiracie
of
the
wicked
,
and
saue
me
from
the
insurrection
of
the
wicked
doers
,
which
haue
whet
their
tongue
like
a
sword
,
and
shoot
out
their
Arrowes
euen
bitter
words
.
By
their
slanders
and
conspiracies
,
and
combinations
ye
shall
know
them
.
5
Fiftly
,
ye
shall
know
them
by
this
mark
:
they
smell
of
Hypocrisie
,
and
heerein
they
sympatnize
and
symbolize
with
the
deuill
himselfe
.
Apud
Indos
aes
adeo
lucidum
,
&c.
Amongst
the
Indians
there
is
a
kind
of
brasse
of
that
claritie
and
perfect
golden
colour
,
that
it
can
by
no
meanes
be
discerned
from
golde
,
but
by
the
smell
thereof
onely
.
These
seditious
sectuaries
much
resemble
that
brasse
,
for
they
set
such
a
golden
colour
vpon
themselues
of
singularitie
and
purenesse
,
that
by
no
other
meanes
they
can
be
discerned
from
the
true
children
of
GOD
,
but
by
the
smell
onely
of
these
aforenamed
defects
of
malice
,
slander
,
conspiracy
and
hypocrisie
,
therfore
by
their
smell
ye
shall
know
them
.
Therfore
I
would
not
haue
you
mistake
me
here
,
that
I
doe
heere
condemne
the
godly
zealous
man
,
which
tenderly
loueth
Gods
word
,
and
walketh
vprightlie
in
his
waies
with
Dauid
,
for
by
these
aforesaid
markes
ye
shall
know
them
,
and
by
these
marks
ye
may
easilie
distinguish
and
put
difference
betweene
the
vpright
,
religious
,
and
zealous
man
,
and
the
masterlesse
,
seditious
,
and
pernitious
sectuarie
:
These
marks
&
characters
are
stamped
vpon
them
,
and
make
them
demonstrable
to
the
world
:
these
are
principles
and
first
heads
of
disorder
,
and
breake
the
parke-pale
of
the
gouernment
of
our
church
:
neither
doe
I
hereby
disswade
any
from
hearing
any
mans
Sermons
whom
they
affect
,
for
heare
all
men
that
preach
the
Gospell
as
much
as
thou
maiest
:
He
that
refuseth
to
heare
his
praier
shall
bee
abhominable
,
but
to
this
end
,
partly
because
a
number
of
the
laitie
,
the
roes
and
hinds
of
the
field
,
which
will
start
aside
at
the
cracking
of
a
sticke
,
will
refuse
their
owne
parish
Churches
,
and
to
heare
their
own
Pastors
preach
,
be
they
neuer
so
learned
or
well
habited
in
speech
,
because
they
weare
a
Surplisse
,
and
make
a
crosse
vpon
a
childe
,
and
wil
runne
after
and
get
them
a
heap
of
teachers
that
speake
euill
of
them
that
are
in
authoritie
:
these
are
truce-breakers
,
false
accusers
,
&
intemperate
fierce
despisers
of
them
that
are
good
:
that
wil
raile
against
Bishops
,
and
curtaile
the
title
of
kings
,
as
in
their
praiers
oftentimes
,
as
is
most
manifest
.
And
partly
because
many
of
my
brethren
of
the
ministerie
,
that
haue
excellent
parts
,
and
gifts
,
and
are
called
into
the
Lords
haruest
,
to
labour
in
the
Vineyard
in
their
callings
,
will
notwithstanding
,
rather
then
they
wil
weare
a
Surplisse
,
or
submit
themselues
to
authoritie
commanded
by
Gods
ordinance
,
leaue
that
magnum
opus
,
that
great
worke
of
preaching
the
Gospel
vndone
,
yea
,
vtterly
disclaime
and
renounce
their
callings
,
to
the
hindrance
of
the
Gospell
;
and
vndoing
of
themselues
,
and
their
families
.
Alas
,
That
same
triple
exaggeration
of
Christ
vnto
Peter
,
should
be
me
thinks
a
great
motiue
vnto
all
vs
of
the
Clergie
,
not
to
renounce
this
worke
for
any
respect
.
Peter
louest
thou
me
?
Peter
louest
thou
mee
?
&c.
and
it
is
wel
noted
by
one
,
that
Peter
was
sorrie
that
Christ
should
aske
him
the
third
time
,
Peter
louest
thou
mee
:
Simon
Peter
answered
,
Lord
,
thou
knowest
all
things
,
thou
knowest
that
I
loue
thee
.
And
shall
not
we
be
as
sorrie
that
Christ
shall
so
often
taxe
vs
by
his
loue
,
and
thereby
inioyne
vs
vnto
the
exigence
of
this
dutie
,
that
we
haue
notwithstanding
left
it
vndone
?
Let
vs
not
therfore
,
my
brethren
,
I
beseech
you
in
the
fear
of
God
,
be
so
peruerse
vnto
god
&
his
ordinance
,
but
let
vs
with
Dauid
learn
to
be
in
the
accusatiue
case
,
and
to
come
after
the
verbe
,
as
hee
did
when
he
said
,
Teach
me
O
Lord
.
And
let
vs
not
leaue
this
work
of
preaching
the
Gospell
for
any
respect
,
and
renounce
our
callings
,
&
offend
our
good
God
,
and
cause
an
amazednesse
in
the
Roes
and
Hindes
of
the
field
,
an
apostasie
and
relapse
in
the
ignorant
&
simple
,
and
heereby
let
them
stand
stock-stil
in
piety
,
vertue
and
godlinesse
,
but
be
rather
all
of
one
mind
,
and
loue
as
brethren
,
and
submit
themselues
vnto
the
ordinance
of
God
,
as
Dauid
did
,
Teach
me
o
Lord
,
follow
the
verbe
,
and
be
subiect
to
authoritie
.
And
so
let
vs
come
to
the
second
part
which
is
the
promise
I
will
keep
it
with
my
whole
heart
.
Promises
are
made
either
absolutè
or
respectinè
:
as
we
distinguish
▪
either
absolutely
or
conditionally
,
Dauid
doth
not
make
his
promise
absolutely
but
conditionally
:
he
saith
not
I
will
learne
and
keepe
thy
law
without
teaching
,
&
,
and
,
Grace
alwaies
hath
the
precedencie
,
and
goeth
before
good
workes
and
righteousnesse
.
We
cannot
walke
in
the
lawes
of
God
before
we
bee
inabled
by
grace
.
Dauid
could
not
so
much
as
make
a
promise
of
keeping
the
Law
of
God
before
the
Lord
had
taught
him
.
Paul
could
not
preach
before
he
was
called
by
grace
,
Grace
be
with
you
and
peace
,
&c.
1
For
there
is
gratia
praecedens
,
or
operans
,
a
grace
going
before
,
that
worketh
in
vs
,
and
bringeth
vs
from
that
blindenesse
and
ignorance
,
that
is
in
vs
by
our
originall
corruption
,
to
the
schoole
of
regeneration
,
&
true
knowledge
of
Christ
.
And
of
this
grace
Paul
saith
,
Not
I
,
but
grace
that
was
in
me
.
2
Then
there
is
gratia
cooperans
,
a
grace
working
together
with
our
wills
,
and
our
wils
working
together
with
grace
.
And
this
is
that
which
Paul
speaketh
of
,
And
his
grace
which
was
in
me
,
was
not
in
vaine
;
not
in
vaine
,
as
it
was
giuen
,
not
in
vaine
,
as
it
was
receiued
;
for
euen
as
the
raine
falling
on
the
earth
mollifieth
the
same
,
and
both
worke
to
bring
forth
fruits
,
so
the
grace
of
God
being
distilled
into
the
will
and
minde
of
man
,
worke
both
together
to
the
bringing
foorth
of
the
fruites
of
righteousnesse
.
So
Dauid
heere
,
Teach
me
O
Lord
,
instill
this
grace
into
my
heart
,
and
I
wil
keep
thy
lawes
,
yea
with
my
whole
heart
.
Nay
,
God
goeth
a
step
further
with
his
Children
by
grace
:
for
there
is
3
Gratia
preueniens
,
a
preuenting
grace
.
Psalm.
82.
His
grace
shall
preuent
mee
.
So
in
Gen.
20.
6.
I
kept
thee
from
doing
this
thing
:
&
that
thou
shouldest
not
sin
against
me
,
therefore
suffered
I
thee
not
to
touch
her
.
God
doth
preuent
his
children
from
sinne
:
nay
,
there
is
more
,
4
Gratia
subsequens
,
a
subsequenting
grace
Ps.
49
Gratia
eius
subsequ●tur
me
,
his
grace
shall
follow
me
,
he
shall
set
a
crowne
of
pure
golde
vpon
my
head
.
And
thus
much
out
of
the
copulatiue
,
And
,
which
sheweth
,
grace
goeth
before
righteousnesse
.
I
will
.
There
is
in
the
regenerate
free-wil
to
wil
good
,
I
will
keepe
it
.
There
is
in
the
regenerate
conditionally
by
grace
free-will
in
righteousnesse
,
I
will
keepe
it
with
my
whole
heart
,
I
will
offer
thee
free-will-sacrifice
,
I
will
praise
thy
name
.
For
if
there
were
no
free-will
at
all
in
the
elect
,
to
performe
righteousnesse
by
grace
,
then
were
grace
giuen
in
vaine
,
and
receiued
in
vaine
,
and
of
necessitie
it
must
be
granted
,
that
men
should
stand
still
in
the
waies
of
God
,
without
any
will
or
endeuour
of
action
at
all
:
and
let
grace
worke
in
vaine
,
as
on
sencelesse
stocks
and
stones
.
Nay
rather
grace
beeing
giuen
vs
,
we
must
bend
our
affections
and
actions
to
walke
in
the
law
of
God
,
&
to
keep
it
with
our
whole
heart
.
And
yet
when
yee
haue
done
all
this
,
free-will
vnto
righteousnesse
,
euen
in
the
elect
,
est
manca
,
maimed
and
weake
.
Caro
habet
suam
voluntatem
etiam
in
pijs
,
as
Cyprian
saith
,
the
flesh
still
rebelleth
against
the
spirit
,
so
long
as
this
vnion
standeth
,
and
vntill
it
be
separated
by
death
.
So
we
come
vnto
the
third
place
,
I
will
keepe
it
.
And
heere
may
a
question
be
demanded
,
The
answer
must
be
with
this
distinction
.
1
It
is
one
thing
to
keepe
the
law
of
God
,
perfectè
absolutely
,
perfectlie
,
as
the
law
requireth
.
2
And
it
is
another
thing
to
keepe
the
law
of
God
respectiuè
,
respectiuely
,
to
the
vttermost
of
a
mans
power
,
and
with
all
his
indeuour
,
to
haue
respect
vnto
the
law
of
God
,
to
keepe
it
so
neere
as
he
can
.
The
first
way
none
can
keepe
it
,
no
man
hath
kept
it
,
but
onely
vnus
Christus
,
God
and
man
,
none
but
Christ
can
keepe
the
law
perfectly
,
as
the
law
requireth
perfect
obedience
vnto
iustification
,
but
onely
Christ
,
he
hath
fulfilled
it
.
In
the
beginning
of
the
booke
it
is
written
of
me
,
that
I
should
fulfill
thy
will
O
God
,
I
am
content
to
doe
it
,
yea
,
thy
law
is
within
my
brest
.
And
in
Christ
is
God
well
pleased
.
Matt.
3.
which
he
would
not
haue
beene
,
if
hee
had
not
kept
his
law
perfectly
.
The
second
way
,
wee
may
keepe
the
law
of
God
,
that
is
,
haue
respect
vnto
the
law
of
God
,
vnto
the
vttermost
of
our
power
,
and
with
all
our
endeuour
to
keepe
the
same
.
Dauid
saith
,
Zacharie
and
Elizabeth
were
both
iust
before
God
and
walked
in
his
ordinance
and
commandements
for
to
doe
them
.
Paul
saith
,
I
haue
fought
the
good
fight
;
I
haue
kept
the
faith
;
I
haue
fulfilled
my
course
,
from
henceforth
there
is
a
crowne
of
glorie
laide
vp
for
me
:
yet
none
of
all
these
did
keepe
the
law
so
perfectly
as
the
law
required
,
to
iustifie
themselues
by
the
law
.
But
they
kept
the
law
of
God
,
with
that
respect
as
Dauid
had
vnto
the
law
of
God
.
Psal.
119.
I
will
haue
a
respect
vnto
all
thy
commandements
.
If
a
master
set
his
Scholler
a
coppie
excellently
written
,
and
bid
his
scholler
doe
as
hee
hath
done
,
if
the
same
scholler
hath
respect
vnto
his
masters
coppie
,
and
frame
the
proportion
of
his
letters
so
neere
as
he
can
to
his
masters
coppie
,
the
same
scholler
doth
as
his
Master
bid
him
,
and
as
well
as
he
can
,
and
so
is
said
to
keepe
his
Masters
commandement
.
Euen
so
wee
beloued
,
God
hath
set
vs
a
law
to
keepe
,
and
biddeth
vs
keepe
it
.
Deut.
1.
6.
If
wee
doe
keepe
it
as
well
as
we
can
with
al
our
indeuours
,
and
haue
respect
vnto
it
,
wee
are
saide
to
keepe
his
commandements
,
though
we
cannot
keep
them
in
such
perfection
,
as
our
Master
Christ
hath
done
:
hee
is
so
excellent
,
so
perfit
,
that
we
must
still
learne
of
him
,
&
yet
come
short
of
him
.
So
then
because
we
cannot
keepe
the
law
of
God
so
perfectly
as
the
law
requireth
,
If
our
earthlie
parents
command
vs
to
trauell
vp
an
exceeding
high
mountaine
,
Because
in
Isaac
shall
thy
seede
bee
blessed
,
I
will
keepe
thy
law
,
nay
,
hee
must
also
perseuer
in
this
,
and
therefore
he
saith
,
I
will
keepe
it
vnto
the
end
.
Heere
is
the
continuance
and
time
limited
of
Dauids
promise
in
keeping
the
law
of
God
:
first
he
will
keepe
it
,
then
vnto
the
end
,
Not
for
an
houre
,
or
a
day
,
or
a
yeare
,
but
ad
finem
vsque
,
there
s
the
time
limited
,
so
long
as
our
time
is
limited
.
Wherein
obserue
.
We
must
goe
on
stil
,
Dauid
saith
,
I
will
keepe
it
vnto
the
end
.
And
Paul
,
But
continue
thou
vnto
the
end
,
If
ye
continue
in
my
word
,
ye
are
my
Disciples
.
What
shal
it
profit
a
Marchant
to
trauell
a
long
voyage
,
and
to
make
ship-wracke
in
the
Hauen
?
Euen
so
,
what
shal
it
profit
a
man
to
liue
a
vertuous
life
a
while
,
Hence
are
all
Apostates
to
be
reprooued
that
decay
in
grace
,
To
conclude
therefore
with
the
time
,
wee
haue
heard
of
Dauids
request
,
and
of
his
promise
.
In
the
request
,
Teach
,
there
s
his
ignorance
.
Secondly
,
Teach
mee
:
there
s
his
progresse
in
the
way
,
and
continuance
in
his
iourney
.
Thirdly
,
Iehouah
:
O
Lord
:
there
s
his
teacher
;
for
God
is
the
elects
Teacher
.
And
wee
haue
heard
by
whom
he
teacheth
,
by
himselfe
immediately
,
by
his
word
mediately
,
by
himselfe
in
his
God-head
,
by
his
Sonne
in
his
man-hood
,
by
his
holy
spirit
,
which
spake
by
the
mouth
of
all
his
Prophets
since
the
world
began
.
We
haue
heard
also
by
what
meanes
he
teacheth
vs
:
by
his
blessings
,
by
his
afflictions
and
iudgements
.
So
he
hath
taught
vs
,
and
yet
still
doth
teach
vs
.
God
grant
we
may
learne
his
will
,
lest
in
his
wrath
hee
sweepe
vs
away
by
plagues
and
pestilence
,
or
by
famine
,
which
is
his
most
grieuous
rod
,
to
punish
our
inflexible
stonie
hearts
,
that
will
not
bend
,
that
will
not
yet
learne
his
waies
.
O
Lord
,
we
confesse
thou
hast
iust
cause
rather
to
disclaime
and
renounce
vs
,
then
to
receiue
vs
againe
into
thy
fauour
.
Wee
haue
deserued
,
O
Lord
,
the
full
viols
of
thy
wrath
and
indignation
to
be
powred
down
vpon
vs
.
There
is
,
o
Lord
,
no
tractablenes
at
al
in
vs
vnto
by
Lawes
,
though
thou
by
these
thy
fauourable
punishments
doest
stil
teach
vs
.
But
(
gratious
God
)
still
proceed
to
teach
vs
,
and
be
gratious
vnto
thine
inheritance
.
Gratious
God
,
still
proceed
to
teach
vs
thy
way
,
and
direct
vs
in
the
paths
of
thy
Commandements
.
Still
incline
our
hearts
vnto
thy
testimonies
,
and
turne
away
our
eies
,
lest
they
behold
vanitie
,
and
quicken
vs
in
the
way
.
Still
let
thy
Gospell
be
published
:
and
be
gratious
vnto
Sion
,
and
build
thou
the
walles
of
Ierusalem
.
Still
send
foorth
labourers
into
thy
haruest
,
and
faithfull
Pastors
to
feed
their
flocks
.
And
remooue
,
O
Lord
of
hosts
,
all
pernitious
heretikes
and
schismatikes
,
that
seduce
thy
people
,
and
trouble
thy
flocke
.
Still
bee
a
prop
to
thy
Gospell
,
and
gouernment
,
heere
planted
in
this
land
,
against
the
inundations
and
incursions
of
troublesome
and
peruerse
sectuaries
,
that
too
impudently
and
saucilie
disturbe
the
peace
of
our
Sion
.
Let
not
thy
faithfull
Pastors
be
men-pleasers
,
and
sow
pillowes
to
their
elbowes
,
to
indulge
them
in
their
backwardnes
and
peruersenesse
:
but
let
them
truly
preach
thy
Lawes
,
and
maintaine
thy
Gospell
,
thy
truth
,
and
this
thy
gouernment
,
according
to
thine
ordinance
and
appointment
.
Let
them
remember
what
the
Lord
saith
vnto
his
Prophet
:
Thou
sonne
of
man
feare
them
not
,
nor
be
afraid
of
their
lookes
,
but
tell
the
house
of
Israel
of
their
sinnes
,
and
Iuda
his
transgressions
,
wherewith
they
haue
prouoked
the
Lord
God
vnto
anger
.
And
giue
vs
al
grace
(
O
Lord
)
that
we
may
keepe
thy
lawes
,
though
not
perfectly
,
yet
carefully
and
respectiuely
,
to
our
best
endeuours
,
and
that
we
may
walke
therein
,
and
continue
and
perseuere
vnto
the
end
,
looking
vnto
Iesus
Christ
the
author
and
finisher
of
our
faith
,
which
commeth
quickly
,
and
his
reward
is
with
him
,
to
giue
to
vs
a
kingdome
,
not
earthly
,
but
heauenly
;
a
crowne
of
gladnesse
,
a
crowne
of
ioy
,
a
crowne
of
all
eternall
happinesse
,
in
his
eternall
and
euerlasting
kingdome
.
Vnto
which
place
he
vouchsafe
to
bring
vs
,
for
his
deere
sonne
Christ
Iesus
sake
.
To
whom
with
the
Father
,
&c.
FINIS
.