LECTVRES
of
John
Knewstub
,
vpon
the
twentith
Chapter
of
Exodus
,
and
certeine
other
places
of
Scripture
.
¶
Seene
and
allowed
according
to
the
Queenes
maiesties
Iniunctions
.
IMPRINTED
BY
Lucas
Harrison
.
ANNO.
1577.
¶
To
the
right
Honorable
and
vertuous
Ladie
,
the
Ladie
Anne
,
Countesse
of
Warwick
I.
K.
wisheth
increase
of
that
grace
,
that
hath
promises
,
bothe
of
this
life
,
and
of
the
life
to
come
.
WHen
once
I
had
yeelded
(
right
honorable
)
to
the
often
and
earneste
request
of
sundry
men
,
for
the
publishing
of
certeine
Lectures
which
(
as
they
said
)
not
without
some
fruite
they
had
heard
me
reade
,
I
was
soone
resolued
within
my selfe
of
one
,
to
whome
I
might
present
the
first
fruites
of
this
my
labour
.
For
the
well
accepting
of
that
which
first
I
did
speake
before
your
honour
,
put
me
in
assured
hope
to
finde
an
indifferent
eare
for
this
,
whiche
with
more
deliberation
I
should
commit
to
writing
and
the
manifolde
benefites
which
I
haue
receiued
,
constreined
me
to
lay
holde
of
any
opportunitie
offered
,
whereby
I
might
le●●e
some
remembraunce
of
my
thankefulnesse
and
dutie
toward
any
of
that
honourable
house
of
Warwick
,
to
the
which
I
am
(
in
the
Lord
)
so
many
wayes
indebted
.
Wherof
I
haue
in
few
wordes
to
say
thus
much
,
that
I
thinke
there
is
great
occasion
offered
of
thankefulnesse
vnto
the
Lord
,
who
would
that
so
many
benefites
and
so
much
comforte
should
come
to
me
from
thence
,
that
he
hath
offered
me
also
this
opportunitie
,
to
leaue
behinde
me
a
thankefull
memorie
thereof
,
that
there
might
be
some
remembraunce
continued
of
that
thing
,
that
hath
in
it
greate
deseruing
why
it
shuld
not
be
soone
forgotten
.
And
to
the
Christian
reader
whosoeuer
I
say
,
that
I
am
not
ignorant
into
what
danger
I
haue
offered
my selfe
,
attempting
to
write
of
that
matter
wherein
so
many
and
godly
men
with
so
greate
fruite
and
commendation
haue
trauayled
before
me
for
to
add
any
thing
vnto
them
,
or
to
differ
any
whit
from
them
,
will
bee
charged
of
some
with
noueltie
,
or
secret
reprehension
of
their
trauayles
,
and
to
tread
in
the
same
steps
with
others
that
haue
gone
before
,
shal
not
be
able
to
auoide
the
blame
of
needlesse
labour
,
and
trauel
to
no
purpose
.
I
am
therefore
to
require
of
all
men
that
iudgement
may
not
proceede
against
me
,
before
I
shal
be
admitted
to
speake
for
my selfe
,
and
that
with
indifferencie
it
may
be
heard
what
can
be
said
,
why
no
suche
sentence
ought
by
any
right
to
passe
against
me
or
any
other
in
the
like
attempt
.
And
for
the
former
charge
(
of
adding
any
thing
to
the
labours
of
so
godly
men
)
if
those
who
haue
gone
before
vs
hauing
so
litle
helpe
from
their
predecessours
,
haue
notwithstanding
left
great
light
vnto
vs
,
so
that
being
be
trusted
,
but
(
as
it
were
)
with
one
talent
,
by
their
diligent
trauel
and
occupying
they
haue
made
it
fiue
,
I
do
not
see
,
but
that
it
may
wel
stand
with
the
modestie
of
a
Christian
of
our
time
,
being
so
richly
left
,
and
entering
vpon
so
great
a
stocke
,
to
trauel
at
the
reckoning
to
be
found
at
the
lest
to
haue
gayned
something
:
nay
,
I
do
not
see
how
we
shal
auoide
the
iust
reproche
of
vnfaithful
stewardes
,
if
so
many
talents
increase
nothing
vnder
our
handes
:
so
farre
am
I
from
imagining
that
the
blame
of
noueltie
or
any
suche
thing
,
hathe
in
it
iust
cause
to
stay
our
trauell
,
or
hinder
our
labour
in
that
behalfe
.
And
for
the
other
charge
(
of
treading
in
the
same
steppes
with
them
that
haue
gone
before
vs
)
if
that
course
should
be
taken
,
there
is
much
that
might
be
saide
for
it
.
For
the
same
meate
which
beeing
prepared
by
one
,
doth
please
the
taste
and
stomach
:
beeing
dressed
by
another
,
we
haue
no
suche
sauour
in
it
:
and
surely
the
affections
of
men
stande
no
lesse
diuersly
affected
towardes
the
varietie
of
Gods
giftes
in
deliuering
one
and
the
same
matter
,
then
doth
the
stomache
toward
the
diuersitie
of
dressing
of
one
and
the
same
kinde
of
meate
,
so
that
in
so
great
diuersitie
a
man
may
with
modestie
hope
to
be
directed
vnto
some
,
who
shall
finde
themselues
holpen
by
his
handeling
of
the
matter
,
albeit
no
other
thing
be
brought
beside
that
which
hath
beene
heard
of
before
:
For
as
the
Lord
will
alway
haue
this
aduantage
againste
the
wicked
for
the
cleareing
of
his
iustice
,
that
it
may
truely
be
said
vnto
them
,
in
respect
of
the
varietie
of
Gods
giftes
graunted
them
:
We
haue
piped
vnto
you
,
but
ye
haue
not
daunsed
:
we
haue
mourned
vnto
you
,
and
ye
haue
not
wept
:
so
wil
he
magnifie
his
mercie
towardes
those
that
be
his
,
in
graunting
them
suche
varietie
of
giftes
,
as
no
man
shal
be
so
affected
,
but
that
he
shall
finde
a
helpe
prepared
,
whereby
he
may
be
benefited
.
We
see
then
,
that
either
of
these
courses
hathe
not
onely
sufficient
defence
to
cleare
it
,
but
also
muche
to
be
saide
in
the
commendation
of
the
same
.
The
Christian
Reader
shal
perceiue
in
perusing
this
treatise
of
the
lawe
,
that
my
trauel
hath
beene
to
let
him
see
,
that
Christ
is
a
Sauiour
in
deede
vnto
him
,
that
he
might
perceiue
the
length
,
bredth
,
and
depth
of
his
mercies
,
and
so
be
brought
to
imbrace
them
accordingly
.
And
because
the
greatnesse
of
our
corruption
discouereth
the
riches
of
his
grace
,
which
is
by
so
much
the
richer
,
as
the
pouertie
is
greater
which
it
doth
relieue
:
I
haue
laboured
therefore
to
lay
out
our
pouertie
&
want
in
euerie
particular
commandement
,
&
how
our
affection
standeth
naturally
not
indifferent
,
but
an
vtter
enimie
to
the
obedience
required
in
the
same
:
that
in
the
sight
of
so
muche
rebellion
and
sinne
,
bleeding
(
as
it
were
)
in
euerie
part
of
vs
of
some
deadly
wound
,
we
might
slacke
no
time
in
seeking
vnto
Christ
Iesus
the
only
Physician
of
our
soule
:
and
considering
the
number
and
daunger
of
those
wounds
that
he
doth
cure
and
couer
in
vs
,
we
might
neuer
forget
or
smally
account
of
,
but
alwayes
worthily
magnifie
the
greatnesse
of
his
grace
and
mercie
towards
vs
.
Which
manner
of
proceeding
(
if
it
be
indifferently
examined
)
shall
be
found
to
haue
great
fruite
and
profite
in
it
:
For
to
make
vs
carefull
in
seeking
after
Physick
,
this
is
not
sufficient
,
that
we
knowe
our selues
to
be
diseased
and
sick
,
but
to
know
a
number
of
diseases
to
be
growing
vppon
vs
,
&
those
of
that
quantitie
that
euery
of
them
threatneth
present
death
,
haueing
infected
the
principall
partes
of
our
life
:
that
is
it
which
maketh
a
man
with
all
speede
to
take
him
to
the
remedie
appointed
for
the
same
.
Many
there
are
,
who
will
not
denye
themselues
to
be
sinners
and
sicke
of
sinne
:
but
because
they
neither
knowe
how
many
partes
are
infected
,
nor
yet
howe
daungerous
their
infection
is
,
their
care
to
be
releeued
is
the
smaller
,
and
their
labour
the
lesse
to
bee
ridd
of
it
.
Wherevppon
also
it
followeth
,
that
he
is
so
much
the
lesse
regarded
who
is
to
worke
that
cure
vppon
them
:
so
that
we
see
this
generall
lapping
vp
of
sinne
,
when
it
is
not
vnfolden
to
our
consciences
and
layd
out
in
the
seuerall
braunches
thereof
,
is
not
only
hurtful
vnto
vs
,
but
also
iniurious
vnto
the
due
estimation
of
the
death
of
Christe
.
I
cannot
more
fitlie
compare
those
men
(
who
will
most
willingly
confesse
them selues
in
generall
words
to
be
sinners
,
and
yet
are
very
loath
to
be
troubled
with
any
particular
knowledge
thereof
)
then
vnto
some
notorious
offenders
against
the
lawes
and
peace
of
their
prince
,
who
can
willingly
heare
these
generall
wordes
,
that
they
bee
offenders
,
and
haue
not
kept
the
seuerall
statutes
and
lawes
of
their
prince
,
so
that
they
will
proceede
no
further
with
them
:
but
to
be
brought
foorth
and
charged
with
their
seuerall
fellonies
,
murthers
,
or
treasons
that
they
haue
committed
,
and
to
haue
their
wickednesse
particularly
layd
out
in
number
of
dedes
,
&
manner
of
doing
,
that
may
best
set
out
the
heynousnesse
thereof
,
that
,
in
no
ease
,
may
be
abidden
:
and
yet
notwithstanding
before
that
time
,
neither
is
their
owne
estate
greatly
feared
,
nor
yet
the
lawe
so
much
as
thought
vppon
how
to
bee
satisfied
.
It
is
this
particular
sight
of
sinne
that
sendeth
vs
forthwith
vnto
Christ
,
and
maketh
him
appeare
both
glorious
in
the
multitude
of
his
so
greate
mercies
,
and
moste
necessarie
in
the
consideration
of
our
so
many
daungerous
infirmities
.
If
it
please
the
Reader
in
the
examining
of
him selfe
in
any
commaundement
,
foorthwith
to
ioyne
to
the
same
that
which
is
written
here
of
the
properties
of
loue
,
and
that
other
nexte
Lecture
of
the
vse
of
the
lawe
:
he
shall
finde
(
I
hope
)
some
helpe
in
them
,
the
sooner
to
departe
from
him selfe
,
and
the
more
carefully
to
imbrace
Christe
.
And
that
he
may
be
acquainted
the
better
with
my
meaning
,
and
purpose
in
this
matter
,
I
will
giue
him
in
fewe
wordes
the
reason
of
the
same
.
I
see
in
the
lawe
of
God
that
we
are
not
only
forbidden
the
workes
of
our
owne
deuotion
and
intent
,
&
bound
to
that
choise
of
workes
that
God
hath
appointed
in
his
word
:
but
also
that
we
are
strictly
charged
to
doe
the
same
,
all
and
euerie
one
of
them
in
loue
,
which
is
an
affection
that
carrieth
a
man
so
in
delight
after
the
thinges
which
he
loueth
,
that
he
oftentimes
forgetteth
himselfe
in
respect
thereof
,
according
as
it
is
reported
by
the
holy
Ghost
(
as
a
propertie
to
know
it
by
)
that
loue
seketh
not
her
owne
thinges
.
This
is
the
cause
why
after
the
commandementes
I
haue
set
downe
the
notes
and
properties
to
discerne
loue
by
,
that
when
we
haue
seene
what
workes
they
be
that
we
are
bound
to
doe
,
we
may
also
see
with
what
affection
we
are
charged
to
do
them
:
that
we
may
be
as
careful
to
bring
the
right
manner
of
doing
vnto
the
Lord
,
as
the
verie
deede
that
he
approueth
.
For
we
are
as
well
to
perfourme
duetie
in
the
manner
of
doing
,
as
in
the
deed
it selfe
:
It
is
one
and
the
same
God
who
hath
inioyned
both
vnto
vs
,
and
therefore
may
not
be
denyed
in
either
of
them
.
The
vse
of
the
lawe
which
is
in
the
Lecture
following
,
wil
declare
with
what
conditions
we
haue
wages
promised
for
our
worke
,
and
whether
the
couenant
be
so
fauourable
as
that
we
neede
not
to
doubt
,
but
that
we
shall
be
able
to
perfourme
it
,
and
therefore
to
liue
in
it
:
or
otherwise
so
harde
,
(
as
the
trueth
is
in
verie
deede
)
that
he
remayneth
vnder
the
curse
of
God
,
who
continueth
not
in
all
thinges
that
are
written
in
the
booke
of
the
lawe
to
do
them
.
Let
vs
then
set
these
together
.
First
,
the
number
of
deeds
:
then
,
the
manner
of
doing
,
whiche
must
haue
in
it
those
properties
that
be
in
loue
:
and
last
of
al
,
the
hard
condition
,
which
is
,
not
to
haue
our
good
doeings
to
blotte
out
and
put
off
our
euil
,
but
to
remaine
vnder
the
curse
,
if
we
shall
not
continue
in
euerie
thing
that
is
written
in
the
booke
of
the
lawe
to
doe
it
:
and
then
we
shal
be
forced
to
giue
ouer
this
strong
holde
,
euen
this
confidence
in
our selues
,
and
betake
vs
wholy
to
the
mercie
of
our
God
,
and
magnifie
the
same
accordingly
.
And
least
we
should
imagine
the
matter
of
letting
go
the
opinion
of
our selues
and
our
worthinesse
to
be
nothing
so
hard
as
is
supposed
,
and
therefore
no
such
nede
to
haue
so
often
before
vs
in
meditation
and
earnest
consideration
thereof
the
multitude
of
deedes
to
be
doone
,
the
louing
manner
of
doing
,
and
the
hard
condition
if
they
shall
not
be
doone
:
Let
vs
aduisedly
consider
,
how
that
singular
instrument
of
God
S.
Paule
confesseth
,
that
he
himselfe
was
so
subiect
vnto
this
ouer
great
opinion
of
him self
,
that
the
messenger
of
sathan
was
sent
vnto
him
to
buffet
him
,
The
Romish
religion
likewise
(
fighting
so
stoutely
for
the
deserte
of
man
)
may
teach
vs
,
that
this
doctrine
of
true
humbling
and
submitting
of
our selues
vnto
our
God
,
wil
not
so
easilie
enter
into
fleash
and
bloud
,
as
at
the
first
we
would
imagine
:
but
that
we
haue
neede
often
to
set
before
vs
this
lookeing
glasse
of
the
lawe
,
in
manner
as
hath
beene
declared
,
to
humble
vs
withall
:
and
all
shall
bee
founde
little
inoughe
to
bring
vs
truely
from
our selues
,
and
to
sende
vs
,
not
in
parte
,
but
wholy
,
vnto
the
mercies
of
our
GOD
,
whiche
are
declared
vnto
vs
at
large
in
the
next
Lecture
after
the
vse
of
the
lawe
.
When
we
shall
haue
profited
in
drawing
nere
vnto
Christ
,
and
making
much
of
his
mercie
,
by
an
often
and
true
sight
of
our selues
in
the
lawe
,
there
is
yet
remayning
an
other
vse
and
fruite
to
be
taken
by
it
,
of
no
lesse
profite
then
the
former
:
whiche
is
,
that
when
wee
shall
haue
taken
comforte
in
the
mercies
of
Christ
,
and
decreed
to
walke
in
the
obedience
of
his
will
,
to
declare
our
thankefulnesse
thereby
:
the
lawe
will
stand
vs
in
good
stead
to
quicken
vs
therevnto
,
while
wee
learne
by
it
,
bothe
the
number
of
things
that
are
to
be
done
,
and
also
the
backwardnesse
of
our
naturall
disposition
and
inclination
therevnto
:
which
we
could
not
once
(
without
this
admonition
from
the
lawe
)
haue
suspected
to
haue
beene
so
greate
,
and
therefore
our
care
to
suppresse
it
,
would
haue
bene
so
much
the
lesse
.
But
hauing
determined
once
to
walke
in
the
wayes
of
his
commaundements
,
and
then
hauing
warning
from
the
lawe
,
that
there
is
bothe
in
our
witt
and
will
enimitie
therevnto
,
altogether
bent
to
resist
it
:
it
can
not
but
increase
our
care
,
and
add
vnto
our
paines
and
trauaile
,
for
the
atteining
vnto
that
end
of
obedience
which
we
haue
propounded
vnto
vs
.
For
the
man
who
hath
a
desire
vnto
any
thinge
,
vnderstanding
once
of
any
let
in
the
way
,
is
thereby
more
prouoked
and
stirred
vp
to
bestowe
cares
and
paines
vppon
the
same
:
knowing
very
well
,
that
the
thing
which
he
desireth
can
not
otherwise
be
compassed
.
And
where
is
that
man
then
,
that
seeing
what
duties
are
to
be
perfourmed
bothe
to
the
Lord
,
and
to
his
brethren
,
and
in
what
manner
of
affection
and
loue
,
(
for
it
is
the
end
of
Christe
his
death
,
and
the
purchase
of
his
passion
to
haue
a
number
not
only
giuen
,
but
zelously
giuen
vnto
good
workes
)
remembring
withall
,
what
an
enimie
he
hath
at
home
of
his
owne
nature
,
if
there
be
any
feare
of
God
in
him
,
that
shall
not
be
occasioned
hereby
more
plentifully
to
practise
the
meanes
of
his
saluation
:
especially
knowing
,
that
those
who
are
ingrafted
into
the
body
of
Christe
,
must
dye
vnto
sinne
and
rise
vp
in
to
these
fruites
of
righteousnes
?
Moreouer
the
knowledge
and
meditation
of
the
lawe
and
commaundements
,
doe
helpe
vs
forward
vnto
true
and
sincere
Christianitie
.
For
a
great
number
deceiue
them selues
in
a
generall
good
meaning
whiche
they
haue
to
serue
the
Lord
,
taking
that
to
be
the
true
seruice
of
him
:
and
in
the
meane
time
are
nothing
carefull
to
keepe
a
good
conscience
in
the
seuerall
dueties
of
the
lawe
,
nor
any
thing
traueyling
to
traine
vp
their
affections
to
delight
therin
:
as
if
in
Christianitie
we
were
to
roue
vncerteinely
aboute
good
motions
and
good
meanings
,
and
had
no
certeine
marks
of
seuerall
dueties
set
before
vs
to
shoote
at
,
that
we
might
so
iudge
of
our selues
,
as
we
see
vs
come
shorte
or
wide
of
them
:
whereas
the
true
Christian
,
in
very
deede
profiteth
in
drawing
neerer
and
neerer
vnto
the
Lord
,
in
making
his
life
and
conuersation
more
conformable
vnto
the
seuerall
duties
set
downe
in
the
commaundementes
,
beeing
likewise
carefull
to
approue
his
doings
by
the
lawes
&
statutes
made
for
the
same
,
as
in
ciuil
dealings
and
traffique
,
a
man
wil
feare
to
offende
against
the
lawes
and
statutes
prouided
in
that
behalfe
.
And
as
a
wise
man
that
hath
much
dealing
in
the
worlde
,
wil
haue
some
abstract
of
the
statutes
,
that
(
as
occasion
requireth
)
he
may
turne
to
them
,
and
so
deale
without
danger
of
lawe
:
so
it
standeth
well
with
the
policie
of
a
Christian
,
to
be
skilfull
in
the
statutes
of
his
God
,
that
when
he
hath
to
deale
with
the
name
of
his
brother
,
lookeing
in
this
abstract
,
he
may
see
the
cautions
to
be
obserued
in
the
same
,
that
he
offend
not
against
the
lawes
and
statutes
of
the
Highest
:
&
when
soeuer
he
hath
to
deale
with
his
goodes
,
he
may
turne
in
like
maner
to
that
statute
that
hath
prouided
for
wel
dealing
therin
,
&
so
auoide
the
dangers
that
otherwise
he
should
fall
into
.
The
like
is
to
be
done
,
when
there
are
dealings
immediately
betwene
vs
&
the
Lord
,
that
we
should
often
loke
into
this
briefe
abstract
of
the
statutes
of
our
God
,
to
see
alwayes
what
is
the
prouiso
that
is
made
for
his
glorie
,
and
the
suppressing
of
our
owne
corruption
.
Our
corrupte
nature
doeth
aske
all
this
of
vs
,
and
the
man
that
feareth
God
giueth
no
lesse
vnto
it
.
For
the
blessed
man
is
saide
to
meditate
in
the
lawe
of
his
God
day
and
night
.
Nay
,
we
see
that
the
only
wise
God
(
who
knoweth
better
then
we
our selues
what
nede
we
haue
)
hath
appointed
vs
yet
more
meanes
,
and
therfore
we
must
thinke
that
there
is
more
vntowardnes
in
vs
,
then
we
could
of
our selues
suspect
.
For
he
hath
left
it
a
perpetuall
order
for
the
education
of
his
children
,
that
there
should
be
men
of
special
giftes
,
both
for
learning
and
aptnesse
to
teach
,
&
also
for
good
life
:
who
by
teaching
,
exhorting
,
and
reprouing
,
should
(
as
it
were
)
whet
the
word
to
make
it
enter
.
It
must
of
necessitie
bee
an
hard
matter
,
that
requireth
such
instruments
,
&
such
workemen
,
for
both
the
instrument
and
the
workmen
are
from
aboue
:
The
wisedome
of
the
world
could
not
perfourme
this
,
and
therefore
the
Gospell
(
which
is
the
arme
and
power
of
God
vnto
saluation
)
was
sent
from
the
bosome
of
the
father
:
and
for
the
workemen
,
we
are
not
at
our
choyse
to
take
where
it
seemeth
good
vnto
vs
,
but
they
are
appointed
to
our
hand
by
the
holy
Ghost
,
who
hath
set
downe
such
notes
of
good
learning
&
good
life
to
discerne
them
by
,
who
are
of
his
sending
,
and
fit
for
so
weightie
a
worke
,
as
that
they
giue
forth
a
plaine
testimonie
vnto
vs
,
that
they
come
from
Heauen
,
framed
and
prepared
of
the
Lord
him self
vnto
this
work
.
As
the
goodnesse
of
our
God
could
not
deny
vs
any
thing
necessarie
,
so
his
wisedome
would
not
that
we
should
be
loaden
with
any
thing
superfluous
and
vnnecessarie
,
which
must
force
vs
to
conclude
against
our selues
,
that
we
are
not
knowen
vnto
our selues
,
vnlesse
we
see
matter
within
vs
,
necessarily
requiring
to
be
pricked
forward
with
the
liuely
preaching
and
sounding
ministerie
of
the
word
:
and
that
we
tempt
the
Lord
,
if
we
content
our selues
with
our
priuate
readings
and
meditations
,
and
despise
the
preaching
of
the
worde
:
which
the
Lord
hath
seene
to
be
so
necessarie
,
that
hee
hath
appointed
it
not
for
one
sorte
of
men
,
but
vnto
all
,
of
what
condition
soeuer
:
neither
vnto
age
alone
,
but
perpetuall
for
all
ages
and
times
.
The
labours
therefore
of
them
that
doe
write
,
are
not
taken
in
hand
,
that
men
standing
vpon
them
,
should
contemne
or
lesse
frequent
the
publique
ministerie
of
the
Church
:
but
to
bring
them
into
greater
loue
and
liking
with
the
same
,
that
receiuing
some
fruite
that
way
,
they
might
looke
for
a
greate
deale
more
by
that
which
is
appoynted
by
the
Lorde
,
Concerning
these
Lectures
,
I
am
to
craue
generally
of
all
men
to
whose
handes
they
shall
come
,
that
in
what
point
so
euer
they
shall
thinke
their
admonition
may
doe
mee
good
,
they
woulde
not
denie
mee
that
Christian
and
Brotherly
helpe
:
and
likewise
if
they
shall
in
any
thing
finde
themselues
holpen
by
my
trauell
,
that
as
they
are
to
returne
the
whole
praise
vnto
GOD
(
to
whome
onely
it
is
due
)
so
they
woulde
not
denie
the
comfort
of
their
prayers
vnto
him
,
whom
the
Lord
in
mercie
hath
vouchsafed
to
make
an
instrument
(
though
most
vnworthie
)
of
some
goodnesse
vnto
them
.
And
of
your
honour
(
my
verie
good
Ladie
)
I
am
most
humblie
to
require
,
that
this
dutie
(
how
slenderly
soeuer
performed
)
may
according
to
your
accustomed
clemencie
be
well
accepted
of
:
that
what
want
soeuer
be
in
the
work
,
either
of
that
you
desire
,
or
that
I
were
in
duetie
to
perfourme
,
may
finde
a
supplie
herein
,
for
that
it
proceedeth
from
a
minde
moste
willing
to
answer
your
desire
,
and
moste
vnwilling
(
if
abilitie
did
serue
)
to
be
behinde
with
the
leaste
parte
of
that
,
that
duetie
may
in
any
respect
demaunde
.
And
as
al
good
Christians
should
rather
be
desirous
to
lerne
howe
to
go
forwarde
,
then
to
heare
what
good
beginnings
they
haue
made
,
so
I
doubt
not
(
Madame
)
but
a
fewe
wordes
vttered
to
that
ende
(
especially
from
me
that
haue
great
cause
to
be
thankeful
vnto
God
,
for
that
he
hath
already
wrought
in
you
)
shall
finde
better
interteinement
with
your
honour
,
then
much
speeche
directed
to
an
other
purpose
,
howe
good
and
iust
soeuer
the
cause
be
that
might
prouoke
me
thervnto
.
It
was
a
saying
sometime
of
Asia
,
that
it
was
no
prayse
neuer
to
haue
seene
it
,
but
to
haue
liued
temperately
in
Asia
,
was
praise
worthie
:
so
many
were
the
allurements
,
&
so
great
was
the
intemperancie
thereof
.
I
thinke
we
may
nowe
(
altering
the
words
)
reteine
the
trueth
of
the
matter
,
if
we
should
say
:
it
were
no
great
matter
,
neuer
to
haue
seene
the
Courtes
of
Princes
,
but
to
haue
liued
Christianly
in
those
Courtes
,
were
a
special
work
of
Christ
in
his
.
And
therefore
(
Madame
)
as
sometimes
I
spake
in
the
hearing
of
your
honour
,
so
nowe
I
say
againe
,
that
where
the
assault
of
the
aduersarie
lyeth
sorest
against
any
,
there
wisedome
would
,
that
the
instruments
to
beare
off
and
to
beate
backe
the
same
,
should
be
more
in
number
,
and
stronger
in
effect
.
And
for
this
cause
we
do
reade
,
that
in
the
Courte
of
Israel
the
Prince
himselfe
,
who
for
the
number
and
weight
of
affaires
was
(
as
may
be
thought
)
by
some
iust
title
to
be
priuileged
aboue
the
rest
,
might
not
be
exempted
from
keeping
this
diligent
watch
and
warde
in
his
owne
person
,
(
by
reading
all
the
dayes
of
his
life
in
the
lawes
of
his
God
)
against
the
dangers
that
by
reason
of
that
place
he
was
in
great
danger
of
:
diuers
wherof
,
after
they
are
recited
in
Deuteronomie
,
immediately
the
holy
Ghost
giueth
the
medicine
for
them
,
whiche
is
,
to
be
occupied
in
the
lawes
of
his
God
,
all
the
dayes
of
his
life
.
If
any
by
daily
meditation
in
the
lawe
of
God
,
The
honour
therfore
of
aduauncement
(
which
all
men
are
giuen
to
haue
so
great
lyking
of
)
commeth
neither
from
the
East
nor
from
the
West
,
but
from
the
Lord
him self
:
&
this
true
honour
wayteth
vpon
all
of
them
,
whom
imploy
them selues
,
their
countenance
and
their
credite
,
to
honour
and
aduaunce
this
wisedome
,
which
is
the
worde
of
God
.
Which
thing
that
it
may
abound
in
you
(
Madame
)
daily
more
and
more
,
and
in
his
honour
to
whome
the
Lorde
hath
ioyned
you
,
and
that
by
the
meanes
thereof
,
you
may
so
continue
your
life
,
as
that
you
shall
not
feare
to
dye
,
as
in
dutie
I
am
for
many
benefites
receiued
moste
bounden
:
so
I
doe
moste
humbly
craue
it
of
our
mercifull
GOD
,
to
whose
fatherly
prouidence
(
ceassing
to
adde
any
thing
further
,
and
remayning
to
perfourme
all
duties
,
from
time
to
time
that
I
shall
bee
enabled
vnto
)
I
do
most
humbly
committee
your
Honour
.
(
¿
?
¿
)
Your
honors
moste
humble
to
commaund
in
the
Lorde
.
Iohn
Knewstub
.
❧
THE
LECTVRES
of
Iohn
Knewstub
vpon
the
twentith
chapter
of
Exodus
,
and
certeine
other
places
of
Scripture
.
The
first
Lecture
vpon
the
firste
and
seconde
verse
of
the
same
Chapter
.
THEN
God
spake
al
these
words
,
saying
:
I
am
the
Lord
thy
God
,
2
Which
haue
brought
thee
out
of
the
lande
of
Aegypt
,
out
of
the
house
of
bondage
.
IT
hath
alwayes
beene
and
now
is
a
frutefull
trauaile
of
men
,
to
drawe
arts
and
sciences
plentifully
laide
out
into
briefe
heads
,
and
some
few
general
rules
and
principles
,
not
onely
for
memorie
,
(
whiche
in
many
,
and
long
discourses
,
becommeth
so
intangled
as
it
can
hardly
with
any
fruit
get
out
:
)
but
also
for
practise
,
whiche
of
necessitie
muste
be
so
much
the
later
,
as
it
shall
be
longer
before
we
learne
the
matters
to
be
practised
:
and
the
slower
we
are
in
perusing
matters
to
be
done
,
the
slacker
must
we
be
in
the
performance
therof
.
But
yet
all
this
notwithstanding
,
aswell
reason
,
as
the
practise
of
the
learned
,
might
easily
be
auoided
,
bicause
all
is
but
the
reason
and
practise
of
man
:
if
the
onely
wise
God
had
not
leafte
vnto
vs
,
the
whole
doctrine
of
Christianitie
comprehended
in
verie
fewe
words
,
If
any
shall
take
exception
against
the
preaching
and
opening
of
the
lawe
in
this
cleare
lighte
of
the
gospell
,
calling
it
(
as
it
is
called
in
the
seconde
Epistle
to
the
Corinthes
)
the
ministerie
of
death
,
The
lawe
of
the
Lorde
is
perfect
,
conuerting
the
soule
,
the
statues
of
the
Lorde
reioyce
the
heart
,
&c.
At
the
publishing
of
this
lawe
of
God
,
there
was
great
terrour
&
feare
on
euery
side
.
For
(
as
appeareth
in
this
former
chapter
)
the
mount
Synai
was
all
on
smoke
,
and
the
Lorde
came
downe
vpon
it
in
fier
,
and
the
smoke
thereof
ascended
as
the
smoke
of
a
fornace
,
and
all
the
mount
trembled
excedingly
.
The
people
hearing
the
thunders
and
lightnings
,
and
the
sounde
of
the
trumpet
,
seeing
the
mounteine
smoking
,
and
feeling
such
terrible
trembling
and
shaking
of
the
earth
,
fled
,
and
stoode
a
farre
off
:
making
earnest
suite
vnto
Moses
that
he
would
speake
vnto
them
,
and
that
they
might
not
heare
the
Lorde
least
they
died
,
so
great
was
their
feare
,
and
so
woonderfully
were
they
amased
at
the
matter
.
It
was
very
requisite
and
necessarie
,
that
this
maiestie
of
the
lord
should
come
in
with
the
entrance
of
his
worde
.
For
we
are
giuen
to
make
small
reckoning
of
it
,
&
lightly
to
reiect
the
authoritie
thereof
.
For
,
doe
not
thousands
imagine
that
they
sufficiently
reuerence
the
maiestie
of
the
Lord
,
when
notwithstanding
,
they
liue
without
all
awe
,
feare
,
and
reuerence
of
his
word
?
Nedeful
therefore
was
it
,
nay
most
necessary
,
that
the
maiestie
of
the
Lord
should
visibly
come
forth
after
a
glorious
maner
at
the
deliuery
of
the
word
:
that
men
might
vnderstand
that
the
neglect
of
the
worde
,
is
the
contempt
of
the
maiestie
and
honor
of
the
Lorde
.
For
the
Lorde
hath
coupled
his
honor
,
and
glorie
to
his
word
,
so
that
they
can
not
neglect
the
one
,
but
that
they
must
in
so
doing
contemne
and
despise
the
other
.
The
word
IEHOVAH
which
is
here
englished
Lorde
,
is
a
name
of
God
,
giuing
vnto
him
his
true
nature
and
essence
,
which
is
,
so
to
haue
his
beginning
,
and
being
,
of
him selfe
,
as
in
him
,
&
by
him
,
all
thinges
that
are
,
haue
their
beeing
:
and
therfore
it
is
vsually
set
before
the
promises
and
couenants
of
the
Lorde
in
the
scripture
,
that
we
shoulde
not
doubt
of
the
perfourmance
thereof
,
seeing
it
is
the
couenant
&
promise
of
that
God
that
hath
his
beginning
and
beeing
of
him self
,
and
procureth
the
beeing
and
perfourmance
of
all
things
vnto
them
:
in
so
much
that
the
Lorde
denieth
in
Exodus
that
he
was
knowne
to
Abraham
,
Isaac
,
and
Iacob
,
by
his
name
Iehouah
,
I
am
the
Lorde
thy
GOD
:
of
other
some
nexte
after
the
word
,
Lorde
,
and
then
it
is
read
thus
:
I
the
Lorde
am
thy
GOD
,
wherin
,
although
in
sense
there
be
no
difference
,
but
that
both
affirme
one
and
the
selfe
same
thinge
,
yet
bicause
there
is
more
cleare
vnderstanding
of
that
one
and
the
same
thinge
,
by
placing
the
verbe
next
after
the
worde
,
Lorde
,
I
see
no
cause
why
the
practise
of
some
should
be
preiudiciall
in
this
matter
,
but
that
it
may
be
said
.
I
the
Lorde
am
thy
GOD
.
In
affirming
that
he
is
their
God
,
he
assureth
them
of
all
mercy
and
happinesse
,
from
him selfe
alone
,
both
in
this
life
and
in
the
life
to
come
,
making
a
league
with
them
,
to
make
himselfe
knowne
to
be
their
God
,
by
the
mercies
he
had
to
bestowe
vpon
them
,
and
that
he
would
haue
the
care
and
charge
of
their
welfare
,
reserued
to
himselfe
alone
.
It
remaineth
to
be
proued
by
the
scripture
,
that
this
manner
of
speaking
(
to
be
their
God
)
conteyneth
promisses
in
it
,
for
this
life
and
for
the
life
to
come
.
In
the
psalme
,
Blessed
are
the
people
that
bee
so
,
blessed
are
the
people
whose
GOD
is
the
Lorde
,
making
these
outwarde
blessinges
,
to
bee
conteyned
vnder
the
benefite
of
hauing
the
Lord
to
be
their
god
.
After
those
dayes
(
sayth
the
Lord
)
I
wil
put
my
lawes
in
their
minds
,
and
in
their
hartes
I
will
write
them
,
and
I
will
bee
their
God
,
and
they
shall
be
my
people
.
For
I
will
be
mercifull
vnto
their
vnrighteousnesse
,
&
their
sinnes
&
their
iniquities
I
wil
remember
no
more
.
And
in
Ezechiel
we
may
cleerly
see
,
A
newe
hart
(
saith
the
Lorde
by
his
Prophet
)
will
I
giue
you
,
and
a
newe
spirite
will
I
put
within
you
,
and
I
will
take
away
the
stonie
harte
out
of
your
body
,
and
will
giue
you
a
heart
of
flesh
:
and
I
will
put
my
spirite
within
you
,
and
cause
you
to
walke
in
my
statutes
,
and
yee
shall
keepe
my
iudgementes
,
and
doe
them
,
and
yee
shall
dwell
in
the
lande
that
I
gaue
to
your
Fathers
,
and
you
shall
be
my
people
,
and
I
will
bee
your
GOD
:
Where
,
these
benefites
receiued
,
are
made
the
fruites
that
followe
of
hauing
him
to
be
their
God
,
whiche
is
all
done
freely
,
and
vndeseruedly
,
as
the
Lorde
plainely
professeth
in
the
same
chapiter
in
these
wordes
:
Bee
it
knowen
vnto
you
,
that
I
doe
not
these
thinges
for
your
sake
(
sayth
the
Lorde
)
therefore
O
ye
house
of
Israel
,
he
ashamed
and
confounded
for
your
owne
wayes
.
Neither
doeth
this
mercy
of
hauing
the
Lorde
to
bee
our
God
,
conteyne
it selfe
within
the
compasse
of
this
life
,
but
reacheth
vnto
the
blessinges
of
the
life
to
come
,
as
appeareth
in
the
Gospell
after
Saincte
Luke
,
The
Lorde
is
the
God
of
Abraham
,
for
he
is
not
the
GOD
of
the
dead
,
(
sayeth
our
Sauiour
Christe
)
but
of
them
that
liue
.
In
the
Epistle
to
the
Hebrues
,
Abraham
,
I
will
be
God
to
thee
and
to
thy
seede
after
thee
.
The
benifite
(
that
here
is
set
downe
)
of
bringing
them
out
of
the
land
of
Egypt
,
&
from
the
house
of
bondage
,
is
an
experience
whiche
they
had
of
this
goodnesse
of
God
,
wherin
he
did
apparauntly
declare
him selfe
to
be
their
God
,
and
so
likewise
it
is
in
other
places
brought
in
as
a
confirmation
of
the
couenaunt
:
Because
the
Lorde
loued
you
(
sayth
the
holy
ghost
)
and
because
he
would
keep
the
othe
which
he
had
sworn
to
your
fathers
,
the
Lord
hath
brought
you
out
by
a
mightie
hand
,
and
deliuered
you
out
of
the
house
of
bondage
,
from
the
hand
of
Pharao
king
of
Egypt
,
that
thou
mayest
knowe
,
that
the
Lorde
thy
God
hee
is
GOD
,
the
faithfull
God
,
whiche
keepeth
couenaunt
and
mercie
vnto
them
that
loue
him
,
and
keepe
his
commaundements
.
This
experience
of
God
his
goodnesse
towardes
them
,
and
the
triall
that
hee
is
become
their
GOD
,
maketh
much
to
bring
an
obedience
,
and
therefore
is
placed
with
the
couenaunt
.
For
when
we
haue
tryall
in
deed
,
that
the
Lord
hath
speciall
good
wil
towards
vs
,
it
hath
greate
force
in
it
,
to
bring
vs
willingly
vnder
his
obedience
.
Therefore
we
are
taught
by
this
,
alwayes
to
haue
in
memorie
those
benefits
of
God
,
that
haue
in
them
the
note
and
marke
of
speciall
good
will
and
lyking
,
such
as
he
beareth
vnto
his
Children
.
For
the
remembraunce
of
those
,
will
draw
dueties
from
vs
,
that
shall
proceed
from
a
frank
and
free
hart
.
Let
vs
therefore
haue
a
register
of
his
greatest
benefites
done
vnto
vs
:
Let
vs
call
to
minde
what
a
speciall
benefite
this
is
,
if
we
had
none
other
,
that
when
we
were
(
as
is
the
disposition
of
all
Adams
children
)
following
the
lusts
and
affections
of
our
owne
hart
,
in
that
brode
way
that
leadeth
vnto
death
,
which
so
many
followe
,
it
hath
pleased
him
to
pick
vs
out
of
so
many
,
to
giue
vs
mysliking
of
that
course
of
life
,
whiche
by
nature
we
are
so
addict
and
inclyned
vnto
,
&
the
earnest
hungring
and
thirsting
after
that
righteousnes
that
is
approued
by
his
worde
:
His
benefites
may
not
be
ouer
passed
without
consideration
,
they
cary
with
them
strong
persuasion
vnto
obedience
,
the
faithful
doe
vse
this
helpe
to
further
obedience
vnto
God
.
In
the
last
chapter
of
Iosua
,
God
forbid
(
say
the
people
)
that
we
should
forsake
the
Lord
to
serue
other
Goddes
.
For
the
Lorde
brought
vs
and
our
fathers
out
of
the
land
of
Aegypt
,
from
the
house
of
bondage
,
and
he
did
those
greate
myracles
in
our
sight
,
and
preserued
vs
in
all
the
way
that
we
went
,
and
among
all
the
people
,
through
whome
we
came
,
and
the
Lord
did
cast
out
all
the
people
,
euen
the
Amorites
which
dwelt
in
the
land
,
therfore
will
we
serue
the
Lord
,
for
hee
is
our
GOD
.
They
gather
by
these
benefites
that
he
is
their
God
,
and
conclude
therfore
that
they
wil
serue
the
Lord
because
he
is
their
God
,
and
hath
beene
so
singulerly
good
&
beneficiall
vnto
them
.
And
in
very
deede
this
persuasion
that
hee
is
our
God
,
and
so
tenderly
affected
towardes
vs
,
is
the
mother
of
all
true
obedience
,
the
founteine
from
whence
floweth
all
true
worship
and
seruice
of
God
,
the
note
that
discerneth
betweene
the
workes
of
a
true
Christian
,
and
the
deedes
of
an
Infidel
or
heathen
man
.
The
Christian
worketh
his
obedience
,
hauing
this
persuasion
,
that
God
is
already
his
GOD
:
The
Infidel
and
vnbeleeuer
hath
no
suche
persuasion
,
and
therefore
his
doinges
come
not
franckly
and
freely
from
him
to
honour
the
Lorde
,
but
slauishly
and
seruilely
to
serue
himselfe
,
and
after
that
manner
,
as
it
were
,
to
get
within
the
Lorde
,
and
to
earne
his
saluation
of
him selfe
,
It
is
this
faith
which
made
the
difference
betweene
the
sacryfice
of
Abell
,
and
the
sacrifice
of
Cayne
,
as
the
Scripture
doeth
declare
.
It
is
this
faith
,
that
maketh
the
difference
betwene
the
continencie
that
we
haue
reade
to
haue
beene
in
Infidelles
and
Paganes
,
and
that
whiche
is
in
Christians
:
betweene
the
mercie
and
almes
that
procedeth
oftentimes
from
ciuil
men
,
and
that
merciful
reliefe
that
commeth
from
Christians
:
It
is
this
persuasion
of
his
goodnesse
that
iustifieth
the
one
,
whereas
the
other
wanting
this
is
odious
&
hateful
in
his
sight
.
It
is
this
persuasion
,
that
God
is
so
rich
in
goodnesse
as
to
accept
of
vs
,
which
sendeth
vs
to
the
true
seruice
of
him
.
The
Lord
is
not
only
contented
to
say
,
that
he
is
their
GOD
,
but
also
to
bring
good
euidence
for
the
same
,
in
putting
them
in
mind
of
that
singular
benefite
of
their
deliuerance
from
Egypt
,
which
he
had
bestowed
vpon
them
.
Wee
learne
then
in
this
Commaundemente
(
which
chargeth
vs
that
we
take
the
Lorde
for
our
God
)
that
he
hath
taken
vpon
him selfe
the
prouision
,
to
stoare
vs
with
graces
and
blessings
,
bothe
for
this
life
,
and
for
the
life
to
come
:
and
will
haue
the
honour
and
glorie
of
it
him self
alone
,
because
he
will
declare
the
riches
of
his
graces
towards
his
faithfull
people
,
and
by
his
dealing
with
them
,
bee
knowen
to
be
their
God
.
Therefore
,
he
bindeth
vs
to
seeke
for
all
good
things
at
his
hands
alone
:
and
in
like
manner
,
when
we
haue
receiued
any
thing
by
humble
thanksgiuing
to
returne
the
whole
praise
therof
vnto
him
again
.
Now
that
we
know
the
meaning
of
this
commaundement
,
it
behoueth
vs
to
apply
it
to
our
profit
:
wherein
we
must
first
vnderstand
,
that
by
the
meanes
of
sin
(
which
is
in
euery
man
by
nature
)
man
his
wit
&
vnderstanding
hath
receiued
such
a
blindnesse
,
as
it
cannot
conceiue
the
trueth
of
this
commaundement
,
&
also
his
wil
&
affection
is
so
poysoned
,
as
it
cannot
take
any
ioy
or
lyking
in
it
:
the
tryall
wherof
,
may
be
had
in
this
manner
:
when
the
man
that
is
not
borne
againe
and
receiued
into
mercie
(
whome
the
scripture
calleth
the
naturall
man
because
all
are
such
by
nature
)
when
he
(
I
say
)
is
in
any
streight
or
necessitie
,
either
because
he
wanteth
necessary
foode
for
this
life
,
or
for
that
he
is
in
danger
to
loose
welth
,
credit
,
or
life
,
&
seeth
not
the
ordinarie
meanes
,
by
which
it
is
likely
hee
should
escape
the
danger
:
Let
it
then
be
tolde
him
,
that
God
is
his
God
,
&
hath
a
loue
towards
him
,
and
a
care
ouer
him
,
&
wil
in
his
time
by
lawful
meanes
prouide
for
him
:
yet
notwithstanding
his
wit
neither
conceueth
this
persuation
,
nor
his
wil
&
affection
is
any
thing
made
ioyful
or
comforted
therby
,
as
one
that
desirously
enclyneth
after
the
hope
thereof
:
which
is
declared
by
this
,
that
some
fall
to
stealinge
,
or
seeking
vnto
witches
,
wisemen
,
or
wisewomen
(
as
they
call
them
)
to
haue
their
griefes
remedied
,
and
their
wantes
supplied
:
others
not
vsing
the
same
,
yet
by
one
vnlawfull
meanes
or
other
,
winde
them selues
out
of
daunger
,
not
wayting
by
faith
vpon
the
Lord
,
vntill
by
lawfull
meanes
he
procure
their
deliuerance
.
This
corruption
also
of
the
naturall
man
,
is
no
lesse
euident
,
when
he
is
out
of
danger
and
hath
ordinary
meanes
to
maintaine
him
by
.
For
when
a
naturall
man
hath
credit
,
wealthe
,
or
freendes
to
compasse
matters
by
,
either
not
at
all
doth
he
seek
to
God
by
prayer
to
prosper
those
meanes
whiche
he
vseth
:
either
else
if
hee
pray
vnto
him
,
it
is
so
coldely
,
as
that
euery
man
may
perceiue
,
but
especially
his
owne
conscience
may
tell
him
,
that
his
hope
ariseth
,
rather
from
the
meanes
he
hath
,
then
from
the
goodnes
of
God
,
without
whose
blessing
all
helps
are
nothing
:
&
yet
for
all
that
,
he
findeth
no
fault
with
him selfe
for
want
of
faith
,
but
will
protest
,
that
he
taketh
God
to
be
his
God
,
and
looketh
for
all
things
from
him
,
beleeuing
as
assuredly
in
him
,
as
the
best
of
them
all
.
It
is
not
greatly
to
bee
merueyled
at
,
if
the
naturall
man
giue
so
much
vnto
the
meanes
,
for
it
commeth
often
times
to
passe
,
that
the
Lorde
is
constrayned
in
dealinge
with
his
Children
,
to
withdrawe
something
from
the
number
or
strength
,
euen
of
his
lawfull
and
ordinary
meanes
,
that
the
glorie
may
be
wholy
his
.
A
notable
example
wherof
we
haue
in
the
booke
of
the
Iudges
,
The
people
that
are
with
thee
,
are
to
many
for
me
to
giue
the
Madianites
into
their
handes
,
lest
Israel
make
their
vaunt
against
me
,
and
say
,
My
handes
haue
saued
me
.
Thus
corrupte
is
the
estate
that
all
men
are
borne
in
,
and
in
this
estate
doe
all
men
contynue
,
finding
no
faulte
,
nor
mislyking
of
the
same
,
saue
that
little
flock
of
Christes
,
that
by
the
benefite
of
his
death
are
exempted
from
it
,
whome
when
it
pleaseth
God
to
call
vnto
the
hope
of
euerlasting
life
,
by
the
meanes
of
his
word
,
he
cleareth
their
wit
and
vnderstanding
to
conceiue
the
goodnes
of
this
God
to
them
warde
,
hee
purgeth
their
wil
and
affection
to
take
comforte
in
it
:
And
therefore
when
meanes
want
,
they
are
not
(
as
the
wicked
)
altogether
without
hope
,
running
after
vnlawfull
meanes
,
but
waite
better
vppon
their
God
:
and
when
they
haue
the
ordinarie
meanes
whereby
God
vsually
bringeth
matters
to
passe
,
they
are
careful
in
crauing
the
successe
of
it
,
yea
with
inwarde
persuasion
of
heart
,
to
finde
no
fruite
but
by
his
blessing
.
The
man
that
will
truely
examine
himselfe
in
this
commaundement
,
muste
well
consider
with
himselfe
,
what
euil
and
vnlawfull
shiftes
he
hath
made
throughout
this
life
,
in
his
distresse
and
necessitie
,
or
what
doubtes
and
feares
of
not
beeing
well
,
and
in
due
time
prouided
for
,
haue
arisen
at
any
such
in
time
his
hart
,
&
how
tickle
his
nature
is
thervnto
.
Likewise
when
hee
hath
had
the
vsuall
meanes
of
Gods
mercies
,
he
muste
consider
well
,
how
sparing
and
how
colde
he
hath
been
in
prayer
to
God
for
the
successe
of
them
,
which
declareth
,
that
his
trust
was
rather
in
them
,
then
in
God
the
giuer
of
them
.
Thus
may
he
easily
perceiue
in
what
a
miserable
condition
he
should
haue
beene
,
had
not
the
mediatour
and
redeemer
Christ
Iesus
aunswered
the
matter
for
him
.
It
is
therefore
required
,
that
after
this
manner
he
throughly
examine
his
infirmitie
and
disobedience
,
vntill
he
be
truely
humbled
and
brought
to
Christe
,
to
see
the
benefite
of
his
death
and
passion
,
how
greate
it
is
,
and
how
needful
for
him
,
when
by
due
examining
of
himselfe
he
doeth
well
vnderstand
,
that
he
is
wholy
beholden
vnto
God
for
the
benefite
of
his
saluation
,
because
by
the
lawe
they
are
accurssed
that
continue
not
in
all
things
which
are
written
in
the
booke
of
the
law
to
doe
them
:
And
that
the
man
,
whiche
will
take
no
knowledge
of
the
want
of
his
faith
,
may
bee
brought
to
the
sighte
of
himselfe
,
let
him
well
consider
with
himselfe
,
what
shoulde
bee
the
cause
,
that
when
he
hath
aboundance
,
and
wanteth
no
necessarie
help
,
he
is
so
exceeding
sparing
and
carelesse
,
in
his
manner
of
seruing
and
seeking
of
the
Lorde
:
in
respect
of
the
feare
,
and
care
that
he
is
in
,
so
soone
as
he
shall
be
any
way
distressed
,
and
the
paynes
also
that
then
he
taketh
in
his
manner
of
seruing
the
Lorde
,
if
his
faith
be
at
both
times
one
,
why
shuld
his
care
;
whiche
doth
bewray
his
feare
,
be
almoste
none
at
one
time
,
and
so
plentifull
at
another
:
but
onely
that
there
was
want
of
faith
before
,
albeit
he
coulde
not
espie
it
,
the
meanes
standing
as
a
myst
or
a
cloude
betweene
him
,
and
the
light
that
would
teache
him
truly
to
discerne
.
The
man
therefore
that
boasteth
of
the
perfection
of
his
faith
,
not
feeling
any
want
therin
:
denying
that
he
trusteth
in
his
riches
,
friendship
,
authoritie
,
or
wealth
,
muste
bee
willed
to
sette
them
a
while
aside
in
his
thoughts
and
considerations
,
imagining
seriously
and
in
good
earnest
,
that
he
had
them
not
:
then
let
him
aske
his
conscience
,
&
truly
serch
out
his
spirits
,
whither
he
could
be
as
confident
,
comfortable
,
and
hopefull
in
his
heart
,
in
the
wanting
,
as
in
the
hauing
thereof
,
his
heart
will
then
tell
him
the
contrarie
,
if
he
search
truely
and
throughly
,
and
his
deedes
will
declare
no
lesse
.
For
we
shall
se
such
as
couragious
,
and
as
confident
as
may
be
in
their
wealth
,
credit
,
and
health
:
and
when
they
are
taken
away
,
as
faint
and
feeble
,
as
men
that
neither
haue
hart
nor
hope
.
Thus
must
a
man
be
sifted
both
in
abundance
and
want
,
that
in
the
true
sight
of
his
pouertie
,
he
may
be
forced
carefully
&
thankfully
to
lay
hould
vpon
the
mercies
brought
by
Iesus
Christ
.
As
for
vs
that
professe
we
know
Christ
,
&
are
led
to
magnifie
his
mercies
,
by
the
experience
of
sinne
that
we
haue
within
our selues
:
Let
vs
remember
that
it
is
our
parte
,
to
declare
that
we
are
his
,
and
in
him
,
by
dying
vnto
sinne
,
and
liuing
vnto
righteousnesse
.
Let
vs
therefore
bee
ashamed
to
beare
the
name
of
Christ
,
&
to
carrie
the
countenan e
of
them
that
loue
his
gospell
,
and
yet
in
our
nccessities
to
bee
as
mistrustfull
,
and
as
readie
to
helpe
it
by
one
vnlawfull
shift
or
other
,
as
euer
we
were
:
or
as
they
are
,
that
neither
professe
nor
knowe
the
gospell
.
Let
vs
be
ashamed
to
professe
the
gospell
,
and
in
the
meane
time
to
be
at
no
more
mislyking
,
nor
warre
with
our
mistrustfull
thoughtes
,
then
wee
haue
beene
,
when
wee
had
no
knowledge
of
the
same
.
Hath
not
the
Lord
therefore
died
,
Now
let
vs
pray
vnto
our
heauenly
father
,
that
wee
may
so
see
our
wante
of
faithe
,
that
wee
may
truely
magnifie
the
grace
and
mercie
of
GOD
in
Christe
,
whiche
couereth
the
imperfection
thereof
:
and
also
that
we
may
haue
such
strength
from
the
power
of
his
death
,
that
by
the
meanes
thereof
we
may
more
and
more
preuaile
bothe
ouer
our
mistrustful
nature
in
want
,
and
also
ouer
our
carelesse
and
secure
estate
in
plentie
and
abundance
.
¶
The
second
Lecture
vpon
the
thirde
,
fourth
,
fifte
and
sixte
verses
.
3
Thou
shalt
haue
none
other
Gods
before
me
.
4
Thou
shalt
make
thee
no
grauen
image
,
neither
any
similitude
of
things
that
are
in
heauen
aboue
,
neither
that
are
in
the
Earth
beneath
,
nor
that
are
in
the
waters
vnder
the
earth
.
5
Thou
shalt
not
bow
downe
to
them
,
neither
serue
them
,
for
I
am
the
Lorde
thy
GOD
,
a
ielous
God
,
visiting
the
iniquitie
of
the
fathers
,
vppon
the
children
vpon
the
third
generation
,
and
vpon
the
fourth
of
them
that
hate
me
.
6
And
shewing
mercie
vnto
thousandes
,
to
them
that
loue
me
and
keepe
my
commaundements
.
ALbeit
the
time
would
nor
permit
me
to
speake
the
laste
day
of
the
third
verse
,
but
forced
me
to
reserue
it
vnto
this
day
,
and
to
ioyne
it
with
this
matter
that
now
you
haue
heard
(
of
not
making
to
our selues
any
grauen
image
)
yet
that
whiche
time
hath
nowe
knitte
together
,
is
by
the
iudgement
of
diuerse
godlie
and
learned
men
,
not
to
be
sundered
at
all
.
For
they
take
that
(
of
hauing
the
Lord
our
God
)
which
hath
already
beene
declared
,
to
be
the
firste
commaundement
,
and
this
Scripture
that
now
I
haue
read
,
conteyned
in
these
foure
verses
,
to
be
the
seconde
.
Of
this
iudgement
was
that
learned
Father
Peter
Martyr
,
I
am
the
Lorde
thy
GOD
whiche
haue
brought
thee
out
of
the
lande
of
Aegypt
.
For
in
these
wordes
are
we
commaunded
to
accompt
him
for
the
true
God
,
and
that
we
shoulde
not
thinke
that
he
is
to
bee
worshipped
together
with
other
Gods
,
straight
way
is
added
the
second
precepte
,
wherein
wee
are
prohibited
to
worship
straunge
Gods
,
and
grauen
thinges
and
images
,
and
if
a
man
will
more
narrowly
consider
the
thing
,
he
shall
see
that
together
with
this
first
commandemente
is
offered
vnto
vs
the
Gospell
,
for
in
it
GOD
promiseth
that
he
will
be
our
God
.
These
are
the
wordes
of
Peter
Martyr
.
Of
this
iudgement
in
like
manner
was
that
learned
and
godlie
man
M.
Bucer
,
as
appeareth
in
his
exposition
vpon
24.
Psalme
,
where
hee
hath
these
wordes
.
The
first
thing
of
all
in
the
matter
of
our
saluation
,
is
to
beleeue
in
one
Lorde
our
GOD
,
from
whome
as
the
fathers
had
their
deliuerance
from
Aegypt
and
all
other
blessinges
beside
,
so
wee
all
receiue
the
good
things
that
we
haue
,
whiche
is
taught
in
the
firste
of
the
ten
commaundementes
,
that
is
to
say
,
in
this
,
I
the
Lord
am
thy
GOD
whiche
brought
thee
out
of
the
land
of
Aegypt
.
The
seconde
commaundement
is
to
ioyne
no
feigned
God
with
the
true
GOD
,
which
mans
madnesse
is
alwayes
accustomed
to
do
:
neither
were
these
men
alone
of
this
iudgement
,
but
followed
in
it
the
opinion
of
some
of
the
best
learned
among
the
interpreters
of
the
Hebrue
,
who
doe
thus
diuide
these
two
commaundements
,
taking
that
of
making
grauen
images
to
be
a
braunch
of
the
second
commaundement
,
which
forbiddeth
vs
either
to
ioyne
any
false
God
to
the
only
true
Lord
,
or
to
worship
the
true
God
with
any
false
worship
deuised
of
our selues
,
&
not
commanded
from
him
.
For
as
it
followeth
in
that
place
whiche
now
I
cited
out
of
M.
Bucer
,
the
blindenes
of
man
is
accustomed
to
giue
so
much
to
his
own
deuises
,
in
ioyning
some
in
worship
with
God
,
or
to
that
which
he
hath
deuised
for
the
worship
of
god
,
that
he
wil
not
depend
vpon
the
mere
goodnes
of
God
alone
.
And
for
the
moste
parte
(
saith
he
)
they
seke
by
such
ceremonies
to
pacifie
the
lord
,
whom
they
do
perceiue
to
be
offended
with
their
wicked
life
,
which
thing
hath
greater
blasphemie
in
it
then
we
can
conceiue
of
.
It
is
most
sure
that
when
once
man
dare
aduenture
,
to
put
others
in
the
honour
of
worship
with
the
Lorde
(
whiche
thing
he
hath
forbiden
)
he
wil
not
be
afraid
to
bring
vpon
him
an
other
worship
then
he
hath
commaunded
:
these
bothe
come
from
one
corrupte
beginning
,
as
shall
(
God
willing
)
heereafter
more
plentifully
appeere
.
We
are
in
this
commaundement
forbidden
to
worship
any
together
with
him
,
or
to
admitt
any
worship
of
him
,
besides
his
owne
whiche
he
hath
lefte
vs
in
his
worde
,
the
Lorde
therefore
woulde
haue
vs
to
seeke
al
good
things
at
his
hands
alone
,
and
cannot
abide
that
we
should
haue
other
Gods
before
his
face
,
or
vppon
his
face
,
for
this
interpretation
will
bothe
the
wordes
and
the
meaning
beare
very
well
:
as
if
he
should
say
,
In
as
muche
as
I
haue
taken
vpon
me
to
care
for
you
,
and
to
honour
my selfe
by
shewing
foorth
the
treasures
of
my
grace
vpon
you
,
it
shall
not
be
lawfull
for
to
darken
the
light
of
my
goodnesse
,
by
seking
to
obteine
that
at
the
hands
of
any
other
,
the
gift
wherof
I
haue
reserued
to
my selfe
alone
,
for
the
glorie
and
praise
of
the
riches
of
my
grace
.
For
I
doe
you
to
vnderstand
,
that
when
soeuer
you
seeke
to
any
other
then
me
,
for
any
parte
of
your
welfare
,
you
doe
as
it
were
drawe
a
corteine
ouer
my
face
,
that
I
cannot
be
seene
in
the
full
shewe
of
my
mercie
,
howe
I
am
affected
towardes
you
,
while
they
by
stepping
betweene
,
conuey
some
praise
of
the
gifte
and
mercie
to
them selues
.
Heere
we
see
all
passages
to
the
virgine
Marie
,
Angels
or
Saintes
whatsoeuer
,
to
be
stopped
vpp
,
and
the
way
to
GOD
opened
vnto
all
,
in
their
necessities
to
run
thyther
,
with
an
assured
hope
of
comforte
,
by
reason
of
the
promise
.
When
Sathan
would
haue
obteyned
of
our
sauiour
Christe
,
a
parte
in
the
honour
of
worship
,
he
telleth
him
it
was
written
:
Thou
shalt
worship
the
Lord
thy
God
&
him
alone
shalt
thou
serue
,
the
answere
of
our
sauiour
Christ
being
according
to
the
question
and
demaund
,
telleth
vs
that
Sathan
would
not
haue
refused
to
haue
had
the
Lord
worshipped
,
so
that
he
might
haue
obteyned
to
haue
beene
partaker
with
him
in
it
.
It
declareth
also
that
not
only
the
Lord
refuseth
to
haue
Sathan
,
but
also
any
other
whosoeuer
,
to
be
worshipped
with
him
.
for
it
is
written
,
Him
alone
shalt
thou
serue
.
Inuocation
therefore
and
prayer
,
beeing
a
worship
that
the
Lord
preferreth
aboue
sacryfice
,
may
not
be
giuen
to
any
Sainct
or
Virgin
,
but
muste
be
reserued
vnto
the
Lord
alone
,
who
will
not
haue
his
grace
darckened
,
or
his
glorie
parted
with
any
.
Neither
can
he
suffer
that
the
virgin
Marie
,
or
any
saint
or
angel
should
come
into
any
opinion
of
mercy
,
either
aboue
him
,
or
equall
with
him
:
whiche
must
be
graunted
,
if
this
be
confessed
,
that
it
is
lawful
to
call
vpon
them
.
For
why
should
we
come
in
prayer
vnto
them
,
if
he
who
is
of
greater
power
to
perfourme
our
request
,
be
also
of
more
mercie
to
incline
fauourably
to
our
demaunds
?
This
resorting
therefore
vnto
them
by
prayer
,
hath
in
it
a
plaine
profession
,
that
they
are
more
redily
inclined
vnto
compassion
,
then
the
Lord
:
which
in
deed
denieth
him
to
be
God
.
For
he
is
not
the
true
God
,
if
any
do
exceede
him
in
mercie
and
compassion
.
It
cannot
be
that
the
Lord
should
be
God
,
if
any
be
found
his
superiour
or
match
in
mercie
,
wherein
consisteth
his
chiefe
glorie
.
But
of
this
(
God
willing
)
more
shall
be
spoken
when
I
come
to
speake
of
prayer
:
For
what
greater
honour
can
he
haue
,
then
to
bee
magnified
in
this
greatnesse
of
his
mercie
,
that
hee
shoulde
bee
the
onely
sanctuarie
for
the
distressed
in
their
calamitie
.
The
Angels
themselues
haue
refused
to
bee
worshipped
of
men
,
knowing
that
the
Lorde
wil
not
haue
his
glorie
parted
vnto
others
.
The
word
of
the
Lord
shaketh
off
all
such
follies
,
telling
vs
,
that
it
is
the
hearing
of
his
worde
&
keeping
of
the
same
that
getteth
credite
with
him
that
maketh
vs
allied
vnto
him
:
euen
to
become
truely
the
mother
,
sister
,
or
brother
of
him
:
as
wee
read
in
the
gospell
after
S.
Luke
,
As
wee
may
not
take
vpon
vs
to
worship
any
besides
the
Lorde
,
no
more
is
it
lawfull
for
vs
to
giue
any
worship
to
the
Lord
,
but
onely
that
whiche
is
allowed
in
his
word
:
and
therefore
hath
he
forbidden
vs
to
make
any
grauen
image
,
imagining
that
way
to
please
him
,
and
to
doe
a
worke
that
is
acceptable
vnto
him
.
For
those
that
bow
vnto
grauen
Images
,
thincke
and
say
that
the
Lorde
is
serued
therein
,
and
that
they
doe
it
not
vnto
the
Image
,
but
vnto
the
Lorde
represented
vnto
them
in
the
Image
:
but
the
Lorde
in
this
commaundement
forbiddeth
as
well
the
false
worship
of
the
true
GOD
,
as
the
giuinge
of
any
parte
of
his
true
worship
vnto
a
false
God
,
I
meane
vnto
any
besides
the
onely
true
God
.
It
commeth
all
from
one
founteine
,
to
dare
be
bolde
to
giue
vnto
him
any
worship
beside
that
which
he
hath
commanded
,
and
to
worship
any
other
besides
himselfe
:
which
thinge
he
hath
in
many
places
plainely
forbidden
,
&
therefore
in
this
commaundemente
he
represseth
this
intollerable
boldnesse
of
man
,
that
in
his
owne
deuotion
will
presume
to
please
the
Lorde
,
either
in
the
worshipping
of
others
,
or
in
any
other
maner
of
worshipping
him
,
than
he
himselfe
hath
opened
in
his
worde
.
In
this
seconde
parte
(
concerninge
grauen
Images
)
there
are
certeine
wordes
,
which
beeing
layde
open
,
will
make
the
better
entrance
to
the
true
sense
and
meaning
of
the
whole
:
in
consideration
whereof
,
it
shall
not
be
vnprofitable
,
briefely
and
in
a
worde
to
touch
them
.
It
is
saide
here
that
he
is
A
ielous
God
:
which
signifieth
,
that
he
can
not
suffer
vs
to
ioyne
any
with
him
,
in
the
cause
&
care
of
our
welfare
.
A
kinde
of
speach
borrowed
from
husbandes
:
who
can
not
abide
to
see
the
mindes
&
affections
of
their
wiues
entangled
with
any
other
men
,
but
require
to
haue
them
kepte
pure
and
chaste
to
them selues
alone
.
The
pursuing
of
his
displeasure
(
whiche
is
heere
recited
)
towarde
the
thirde
and
fourth
generation
of
them
that
hate
him
,
seeming
to
maintaine
vnrighteousnes
in
the
Lord
,
is
to
be
vnderstoode
of
such
children
,
as
treade
in
the
same
stepps
of
iniquitie
with
their
fathers
.
For
otherwise
that
of
the
Prophet
Ezechiel
is
true
,
These
thinges
beeing
now
made
plaine
vnto
vs
,
let
vs
goe
forwarde
with
the
matter
that
wee
haue
in
hand
.
The
Lorde
God
in
forbidding
the
worshipping
of
images
,
and
so
vnder
that
,
all
other
kinde
of
worship
inuented
by
man
,
addeth
this
reason
to
disuade
vs
from
it
,
because
hee
is
become
our
God
,
who
is
iealous
ouer
vs
,
and
cannot
abide
that
wee
go
after
any
other
:
this
reason
to
disuade
vs
from
idolatrie
,
maintaining
suche
tender
affection
of
God
towardes
his
as
cannot
suffer
them
to
looke
aside
after
any
other
,
because
hee
woulde
haue
them
,
as
they
are
in
deed
,
so
to
take
them selues
wholy
beholden
to
him
,
argueth
that
Idolaters
and
false
worshippers
of
God
,
are
so
caryed
away
with
the
loue
and
affection
that
they
beare
vnto
those
whome
they
worship
with
the
LORDE
,
and
with
the
opinion
of
that
their
deuised
worshippe
of
him
,
that
they
depende
not
wholy
vppon
his
goodnesse
,
takinge
him
alone
to
bee
their
whole
happinesse
,
the
onely
author
and
worker
thereof
,
but
are
parted
and
diuided
in
their
affection
,
imagining
and
persuading
them selues
that
they
are
beholden
,
and
that
not
a
little
,
(
for
the
benefites
they
haue
what
soeuer
)
vnto
those
whome
they
worship
,
and
vnto
this
their
deuised
seruice
of
the
Lorde
.
This
thinge
is
notably
declared
by
the
Prophet
Hosea
:
Their
mother
(
sayth
the
Lorde
by
his
Prophet
)
hath
played
the
harlot
,
shee
that
conceiued
them
hath
doone
shamefully
,
for
she
saide
I
will
go
after
my
louers
that
gaue
me
my
bread
and
my
water
,
my
wooll
&
my
flaxe
,
mine
oyle
and
my
drinke
.
It
is
the
persuasion
of
the
Idolaters
,
that
the
blessinges
whiche
they
haue
are
the
giftes
and
rewardes
of
those
whome
they
worshippe
,
and
of
that
their
deuised
worshippe
.
It
is
yet
a
common
thinge
in
the
mouthes
of
many
,
that
the
worlde
was
good
when
men
worshipped
Sainctes
and
Images
:
there
was
plentie
of
all
thinges
,
so
that
euen
now
we
may
descry
the
whore
by
her
wonted
speeche
,
I
will
goe
after
my
louers
that
gaue
me
my
wooll
and
my
flaxe
,
mine
oyle
and
my
drink
.
In
the
8.
verse
of
this
Chapter
the
Lorde
sayeth
plainly
by
his
Prophet
,
That
this
whore
did
not
knowe
that
it
was
he
that
gaue
her
corne
,
and
wine
,
and
oyle
,
and
multiplied
her
siluer
and
goulde
,
which
was
bestowed
vppon
Baal
.
It
doeth
plainely
appeere
by
this
,
that
the
Idolaters
are
drawen
in
their
hart
and
affection
vnto
those
whome
they
worship
,
nourishing
a
secret
persuasion
that
they
haue
their
benefites
from
thence
:
whereby
it
commeth
to
passe
,
that
their
hearts
departe
by
little
and
little
from
the
Lord
.
We
haue
a
plain
profe
of
this
in
Poperie
,
not
only
by
their
speache
that
say
,
while
they
worshipped
Sainctes
they
had
store
and
plentie
of
all
thinges
,
but
also
by
their
practise
,
who
had
assigned
vnto
seuerall
Sainctes
the
honor
of
help
and
aide
in
seuerall
causes
of
distresse
.
To
some
they
assigned
the
charge
for
agues
,
to
others
for
the
frutes
of
the
earth
,
and
to
seuerall
kingdomes
&
countries
they
assigne
seuerall
Sainctes
for
patrones
.
To
these
they
did
resorte
in
distresses
,
these
they
called
vppon
,
when
any
help
came
,
they
receiued
it
as
the
benefite
of
that
Sainct
to
whom
they
had
allotted
that
charge
.
Thus
hauing
distributed
Gods
office
vnto
others
,
and
hauing
put
ouer
the
distribution
of
seuerall
benefites
vnto
seuerall
Sainctes
,
and
(
as
men
that
tendred
the
trouble
of
the
Lorde
)
set
almoste
ouer
all
dealings
vnto
other
vnder
him
,
being
any
way
releeued
,
the
honour
therof
if
it
were
not
altogether
giuen
away
from
the
Lorde
,
at
least
it
must
be
parted
:
so
that
it
cannot
be
but
the
talke
of
the
whore
,
That
she
will
go
after
her
louers
,
that
haue
giuen
her
her
oyle
and
drinke
,
her
woll
and
flaxe
.
For
to
what
ende
should
she
so
resorte
vnto
them
,
if
hauing
helpe
that
way
,
she
meant
not
to
returne
the
honor
vppon
them
.
The
trueth
is
so
,
that
worshipping
any
besides
the
Lorde
,
as
also
in
giuing
him
any
worship
of
their
owne
deuising
not
confirmed
in
his
worde
,
they
are
caryed
so
away
with
the
opinion
and
worthinesse
thereof
,
that
they
do
not
wholy
depend
vpon
the
goodnes
of
the
Lord
,
therefore
we
shall
finde
it
often
in
the
scriptures
where
the
Lord
laboreth
to
ouerthrowe
Idolatrie
and
worshipping
of
Images
:
in
the
same
place
he
magnifieth
his
owne
goodnes
and
his
alone
goodnes
towards
them
,
a
notable
confirmation
whereof
we
haue
in
the
prophet
Esay
speaking
of
them
that
set
vp
the
woods
of
their
Idol
:
There
is
none
other
God
besides
me
,
A
iust
God
,
and
a
Sauiour
:
there
is
none
beside
mee
.
Looke
vnto
mee
,
and
yee
shall
bee
saued
:
all
the
endes
of
the
earth
shall
be
saued
,
for
I
am
God
,
and
there
is
none
other
.
I
haue
sworne
by
my selfe
:
the
worde
is
gone
out
of
my
mouth
in
righteousnes
,
and
shall
not
returne
,
that
euerie
knee
shall
bow
vnto
me
,
and
euery
tongue
shall
sweare
by
me
.
Surely
he
shall
say
,
In
the
Lorde
haue
I
righteousnes
and
strength
,
he
shall
come
vnto
him
,
and
all
that
prouoke
him
,
shall
bee
ashamed
.
The
whole
seede
of
Israel
shall
be
iustified
and
glorie
in
the
Lord.
It
is
worthy
the
diligent
consideration
,
that
in
depressing
of
idolatrie
and
false
worshipp
,
he
ariseth
to
mainteine
our
iustification
,
strength
and
glorie
to
be
in
the
Lorde
alone
,
and
vs
so
to
professe
it
,
that
we
glorie
for
that
we
haue
righteousnes
and
strength
in
the
Lorde
:
which
proueth
plainely
,
that
Idolaters
are
not
so
persuaded
,
but
that
in
the
opinion
of
these
their
doinges
,
Remember
these
(
Oh
Iacob
and
Israel
)
for
thou
art
my
seruaunt
:
I
haue
fourmed
thee
,
Thou
art
my
seruant
:
O
Israel
forget
me
not
:
I
haue
put
away
thy
transgressions
like
a
cloude
,
and
thy
sinnes
as
a
myste
:
turne
vnto
mee
for
I
haue
redeemed
thee
.
Whereas
before
the
greate
and
vndeserued
goodnesse
of
the
Lord
is
brought
in
as
the
best
medicine
to
cure
idolatrie
.
True
it
is
therefore
,
whatsoeuer
they
do
say
,
that
they
so
trust
vnto
these
vntoward
deuised
thinges
which
they
doe
vnto
God
,
that
they
depende
not
wholy
vppon
his
meere
and
alone
goodnesse
,
as
they
who
take
their
happinesse
onely
to
arise
from
thence
:
and
that
is
the
cause
,
why
in
dealing
with
them
,
he
vpholdeth
the
greatnesse
of
his
goodnesse
,
and
of
his
alone
goodnesse
towardes
them
,
whiche
carrieth
in
it
a
secrete
sentence
against
them
,
that
they
stande
not
persuaded
&
resolued
therof
.
Idolatrie
is
most
fitly
compared
in
the
scripture
vnto
adulterie
,
and
the
Idolaters
called
whoores
,
because
as
whoores
admitte
vnto
their
loue
others
than
their
owne
husbandes
,
so
Idolaters
,
and
the
false
worshippers
of
God
,
reserue
not
their
faith
and
confidence
vnto
the
Lord
alone
,
but
permit
others
to
be
fellowes
with
him
at
the
same
.
Wherefore
to
declare
the
great
hatred
that
he
hath
of
such
dealing
he
taketh
vnto
him
the
quarell
of
ielousie
threatening
that
he
will
prosequute
this
iniurie
of
prostituting
and
laying
open
that
faith
vnto
others
which
is
due
vnto
him
,
euen
vnto
the
third
and
fourth
generation
of
them
that
shal
be
founde
transgressours
herein
calling
them
haters
of
him
,
who
are
not
by
faith
(
the
very
knot
of
this
spirituall
wedlocke
)
surely
knit
vnto
him
alone
.
He
can
no
more
abide
to
heare
of
any
that
should
be
fellowes
with
him
at
our
faith
,
than
the
honest
man
can
abide
to
heare
,
that
another
besides
himselfe
,
should
haue
the
enterteinment
of
an
husband
with
his
wife
.
It
is
diligently
to
be
obserued
that
he
calleth
them
haters
of
him
who
shal
thus
diuide
their
affection
from
him
.
The
most
that
they
can
say
,
for
this
their
worshippe
is
,
that
it
commeth
from
a
good
meaning
&
intent
,
&
this
persuadeth
the
moste
of
them
well
of
it
:
For
God
(
say
they
)
cannot
of
his
mercie
refuse
that
which
is
wel
ment
&
intended
towarde
him
:
The
Lord
therfore
vtterly
ouerthroweth
this
defence
,
saying
in
expresse
wordes
,
that
they
be
haters
of
him
,
&
so
ledd
with
the
liking
of
their
worship
,
from
the
Lord
and
his
true
seruice
,
that
when
occasion
serueth
,
they
bewray
extreame
hatred
therevnto
,
prosequuting
it
with
fire
&
fagot
in
the
true
professours
thereof
.
This
sin
of
idolatrie
and
false
worship
of
God
,
is
diligently
to
be
considered
of
,
that
we
may
see
the
danger
of
it
,
and
keepe
vs
from
transgressing
therein
.
The
daunger
of
this
sinne
,
&
the
greatnesse
therof
,
we
can
not
better
discerne
,
than
by
the
punishment
executed
against
it
from
the
iust
Lorde
:
who
because
he
is
iust
and
Iustice
it selfe
,
cannot
appointe
punishment
,
but
according
to
the
nature
and
qualitie
of
the
offence
,
he
threateneth
that
the
fire
of
his
ielousie
shal
burne
vpon
the
posteritie
of
those
that
offende
therein
,
vnto
the
thirde
and
fourth
generation
.
Greate
muste
that
sinne
bee
,
the
flame
of
whose
punishment
casteth
out
smoke
so
long
.
The
greatnes
of
the
punishment
may
lead
vs
to
se
the
heynousnesse
of
that
offence
of
Idolatrie
and
seruing
of
God
by
good
intentes
.
The
fire
of
Gods
wrath
beeing
kindled
by
this
sinne
,
as
wee
see
,
cannot
be
quenched
many
generations
after
the
death
of
them
that
haue
beene
the
firste
transgressours
in
the
same
.
The
lord
declareth
the
reason
by
his
prophet
Hosea
why
he
will
thus
punishe
the
posteritie
of
the
idolaters
,
I
wil
haue
no
pitie
vpon
her
children
(
saith
the
Lord
by
the
prophet
)
because
they
be
the
children
of
fornication
,
declaring
that
hee
may
lawfully
disinherit
them
,
because
they
are
none
of
his
,
but
children
begotten
in
fornication
.
The
state
of
the
children
of
Israel
in
the
captiuitie
of
Babylon
euen
vntill
the
comming
of
Christe
may
fitly
shadowe
out
vnto
vs
the
truth
of
this
punishment
threatened
here
for
idolatrie
.
For
albeit
there
was
a
returne
from
Babylon
,
yet
we
knowe
that
the
number
was
small
that
returned
,
and
subiect
vnto
greate
misery
euen
vntil
the
comming
of
Christ
,
beside
their
punishment
,
in
the
want
of
temporall
benefites
.
The
lord
thretned
by
his
prophet
Hosea
according
as
he
did
perfourme
in
deede
,
I
will
cause
(
saith
the
Lord
)
al
her
mirth
to
cease
,
her
feast
days
,
her
new
Moones
and
her
Sabbaoths
,
and
al
her
solemne
feasts
.
And
in
the
thirde
chapter
,
the
Lorde
in
like
manner
declareth
,
Long
before
their
captiuitie
,
they
had
nothing
beside
the
outwarde
shew
and
ceremonies
of
the
worship
of
God
,
which
also
vtterly
ceassed
when
they
were
led
into
banishment
:
yet
the
comforte
came
which
was
promised
in
the
latter
time
vnto
their
posteritie
,
according
as
it
was
fore-told
them
by
the
Prophete
:
but
greate
was
that
sinne
that
procured
so
long
lasting
punishmente
vppon
their
posteritie
,
and
so
greate
a
punishment
,
that
they
should
be
diuorced
from
the
Lord
.
For
he
affirmeth
this
by
his
Prophet
,
that
he
wil
marrie
them
vnto
him
for
euer
,
declaring
thereby
that
they
had
bene
diuorced
before
.
But
we
need
not
take
examples
of
God
his
punishment
of
Idolatrie
from
the
people
of
Israel
,
(
wanting
,
beside
other
benefites
,
the
true
worshippe
of
God
so
long
time
:
)
Poperie
in
these
last
times
may
be
a
true
spectacle
thereof
,
where
the
declining
from
true
religion
hath
brought
so
miserable
blindenesse
,
continuing
so
many
generations
.
The
Papistes
now
in
the
latter
dayes
of
the
Gospel
,
after
this
as
it
were
solemnizing
of
the
marriage
againe
betweene
the
Lord
and
his
Church
,
require
to
knowe
where
the
Church
was
before
this
time
of
the
Gospel
:
as
if
some
of
the
Israelites
,
after
that
the
Lorde
had
returned
vnto
them
in
mercie
and
betrothed
them
a
newe
vnto
himselfe
againe
,
should
haue
required
where
the
Church
had
beene
in
their
captiuitie
,
when
they
wanted
the
sacrifice
and
offeringes
,
the
Sabbaothes
,
new
moones
,
and
all
the
true
outwarde
worship
of
God
:
calling
into
question
the
trueth
of
that
true
worship
and
seruice
of
God
,
because
they
had
been
so
long
without
it
before
.
Those
times
of
Poperie
were
the
times
of
idolatrie
and
punishment
of
the
Lord
for
idolatrie
:
they
were
(
as
I
may
call
it
)
the
widowhoode
or
rather
the
diuorced
estate
of
the
churche
,
when
(
notwithstanding
the
Lorde
did
beare
loue
and
secrete
liking
vnto
those
that
were
his
)
yet
was
their
outward
estate
the
condition
of
a
widowe
,
or
rather
of
a
diuorced
woman
,
hauing
in
it
the
badge
of
displeasure
and
punishment
from
the
Lord
.
To
require
therfore
that
this
our
time
should
bee
confourmed
in
worshippe
vnto
that
,
is
to
like
of
diuorcement
better
then
marriage
,
&
to
craue
that
the
vnlawful
libertie
of
the
one
may
be
a
paterne
&
warrant
to
dissolue
the
godly
and
lawful
bonde
of
the
other
.
The
Lord
affirmeth
likewise
that
he
Wil
shewe
mercie
vnto
thousandes
of
them
whiche
loue
him
,
and
keepe
his
commandementes
:
wherein
he
noteth
vnto
vs
two
properties
in
the
true
worship
of
God
,
the
first
is
the
loue
of
him
,
the
seconde
the
keeping
of
his
commandementes
:
wherof
the
first
,
(
that
is
the
loue
of
him
)
openeth
vnto
vs
what
beginning
true
worshippe
hath
:
and
the
seconde
(
which
is
the
doing
of
things
pleasaunt
in
his
sight
)
telleth
vs
by
what
rule
that
worshippe
doth
proceede
,
euen
by
his
word
,
which
truely
discouereth
what
thinges
are
pleasing
or
displeasing
vnto
him
.
That
loue
towardes
him
beginneth
all
true
seruice
and
worship
of
God
,
hereby
it
is
manifest
,
because
the
Apostle
declareth
that
the
children
of
God
are
sealed
vp
with
the
spirite
of
adoption
,
whereby
they
crie
Abba
Father
,
whiche
beareth
witnesse
vnto
their
spirite
,
that
they
are
the
children
of
God
.
In
Iesus
Christe
neither
circumcision
nor
vncircumcision
auaileth
any
thing
,
but
faith
that
worketh
by
loue
.
The
life
whiche
he
nowe
liueth
,
to
be
in
this
faithe
,
that
the
Sonne
of
God
hathe
loued
him
,
and
giuen
him selfe
for
him
.
This
loue
therefore
that
ariseth
of
the
goodnes
of
his
God
,
For
before
this
persuasion
of
his
fauour
towardes
vs
,
the
workes
that
are
done
by
vs
(
notwithstanding
suche
they
are
as
be
commanded
of
God
)
are
done
rather
to
make
our selues
righteous
thereby
,
then
for
any
loue
and
liking
of
him
,
and
therefore
defiled
with
selfe
loue
,
&
our
owne
profite
,
not
directed
as
they
ought
,
by
the
alone
loue
of
God
.
This
loue
proceedeth
to
the
doeing
of
those
thinges
that
are
acceptable
in
the
sighte
of
God
:
for
it
is
the
second
note
of
the
true
worshippers
of
God
to
keep
his
commandements
,
&
to
go
to
the
seruice
of
God
,
not
at
aduenture
directed
by
the
line
of
our
owne
deuotion
,
but
by
the
leuell
of
his
word
and
commaundement
,
wherein
also
false
worshippers
are
greately
deceiued
:
for
as
their
beginning
is
euil
,
because
it
floweth
not
from
loue
to
God
,
so
their
proceeding
is
as
daungerous
,
in
that
they
followe
not
the
rule
of
his
worde
.
For
notwithstanding
,
the
LORD
might
iustlie
reiecte
what
soeuer
deedes
of
ours
though
commaunded
of
him
,
if
they
should
not
proceede
from
loue
towardes
him
,
yet
herein
more
appeareth
the
greate
blindenesse
of
Idolaters
and
false
worshippers
,
who
in
their
deuising
to
serue
God
happen
alwaies
on
those
works
that
least
like
him
.
And
therefore
the
seruing
of
God
by
Images
,
as
it
hath
often
in
the
Scripture
,
the
goodnesse
of
God
set
against
it
,
for
the
redresse
thereof
,
(
in
that
the
not
restinge
therin
hath
begotten
it
)
so
hath
it
also
the
word
of
God
often
times
in
the
Scripture
to
correct
it
as
not
proceeding
by
the
right
rule
.
Therefore
in
Deuterono
.
You
heard
a
voice
,
but
saw
no
similitude
:
Take
therefore
good
heed
vnto
your selues
,
for
you
sawe
no
Image
in
the
day
that
the
Lord
spake
vnto
you
in
Horeb
,
where
the
holie
Ghoste
maketh
the
practise
and
example
of
Almightie
God
,
in
opening
himselfe
by
his
worde
,
and
not
by
any
similitude
,
a
sufficient
declaration
that
his
wil
was
we
should
be
directed
by
his
worde
,
and
not
by
Images
in
the
seruice
of
him
.
You
haue
seene
(
sayth
he
)
that
I
haue
talked
with
you
from
Heauen
,
you
shall
not
therefore
make
with
me
Gods
of
siluer
,
nor
Gods
of
goulde
,
you
shall
make
you
none
.
Thine
eares
(
saith
the
prophet
)
shall
heare
a
worde
behinde
thee
saying
:
This
is
the
way
,
walk
in
it
,
when
thou
turnest
to
the
right
hand
,
and
when
thou
turnest
to
the
left
,
and
ye
shall
pollute
the
couering
of
the
Images
of
siluer
,
and
the
rich
ornamentes
of
the
Images
of
goulde
,
and
caste
them
away
as
a
menstruous
cloath
,
and
thou
shalt
say
vnto
it
,
get
thee
hence
.
Neither
is
the
worde
of
GOD
set
downe
heere
to
keepe
vs
from
Images
alone
,
but
also
to
restraine
vs
from
seruing
of
GOD
by
any
deuotion
of
our
owne
or
good
intent
whatsoeuer
,
whereof
we
haue
no
warrant
from
the
word
.
For
in
his
worde
we
receiue
his
owne
testimonie
for
good
&
euil
,
and
he
hath
plainely
tolde
vs
,
that
if
we
followe
our
owne
heart
and
our
eyes
,
in
discerning
good
and
bad
,
wee
shall
departe
and
goe
a
whoreing
from
him
:
as
it
is
written
in
the
booke
of
Numbers
,
where
they
are
commaunded
to
haue
the
lawe
continually
before
their
eyes
,
that
they
should
not
seeke
after
their
hearte
,
and
after
their
owne
eyes
,
In
the
Gospell
after
S.
Iohn
,
If
any
man
loue
me
he
will
keep
my
word
.
The
experience
is
plaine
,
that
if
any
man
doe
loue
another
,
he
will
obserue
what
things
hee
is
delighted
withall
,
that
in
doeing
thereof
hee
may
satisfie
his
affection
,
and
wil
not
be
so
negligent
as
when
with
a
little
paines
he
may
learne
his
disposition
,
rashly
to
aduenture
the
doing
of
that
which
(
for
any
thing
he
knoweth
to
the
contrarie
)
may
possibly
procure
his
heauie
displeasure
.
This
is
not
humilitie
,
but
pride
&
dangerous
securitie
,
restrayning
the
Lord
to
our
lyking
,
&
not
conforming
our selues
to
the
good
pleasure
of
his
wil.
Out
of
this
comman
dement
we
may
learne
a
notable
difference
betwene
the
church
of
God
,
&
the
synagogue
of
sathan
.
The
church
of
God
loueth
God
,
and
keepeth
his
commandements
,
she
is
that
chaste
wife
,
that
admitteth
none
beside
the
Lord
into
the
felowship
of
her
faith
:
she
bringeth
vp
her
young
ones
vnto
the
lyking
of
him
,
feeding
them
with
the
sound
milke
of
the
word
.
The
church
of
Antichriste
keepeth
not
her selfe
to
her
husband
alone
,
but
admitteth
others
to
the
vse
of
her
faith
,
and
therefore
in
the
scripture
is
she
fitly
resembled
vnto
an
harlot
:
neither
doeth
she
nurce
vp
her
yong
ones
after
the
lyking
of
her
husband
,
with
the
wholesome
doctrine
of
the
olde
and
new
Testament
,
(
which
Augustine
doth
call
very
fitly
,
the
two
pappes
of
the
Churche
:
)
but
with
the
pestilente
poyson
of
good
intentes
,
teaching
them
from
their
infancie
to
followe
her
foote-steppes
in
going
a
whooreing
after
their
owne
eyes
,
and
after
their
owne
heart
,
whiche
are
the
very
steppes
of
an
harlot
,
as
was
euen
now
proued
vnto
vs
out
of
the
Booke
of
Numbers
.
Our
nature
is
corrupt
in
this
commaundement
,
as
in
all
the
reste
,
and
greatly
pleaseth
it selfe
in
thinges
that
it
doeth
of
a
good
meaning
and
intent
vnto
the
Lorde
,
not
regarding
whether
they
stand
approued
by
his
word
or
no
,
holding
this
as
a
true
principle
,
that
the
thing
can
neuer
be
euill
taken
of
the
Lord
,
whiche
is
well
ment
of
man
.
The
man
that
will
truely
examine
him selfe
in
this
commaundement
,
muste
throughly
consider
of
the
former
time
of
his
life
,
when
hee
hath
occupyed
him selfe
in
outwarde
things
,
not
warranted
by
the
worde
,
and
yet
reputed
of
him
as
the
speciall
pleasing
of
God
:
nay
vnder
the
defence
and
shadowe
of
those
thinges
,
hath
beene
the
more
carelesse
to
seeke
out
and
practise
the
duties
of
the
worde
:
remembring
that
suche
seruice
of
GOD
,
deserueth
to
haue
a
cursse
continuing
vppon
his
posteritie
vnto
many
generations
.
Thus
shall
he
easily
perceiue
what
is
the
benefite
that
he
hath
by
the
mediatour
Christ
Iesus
:
for
the
law
driueth
him
therevnto
by
opening
his
corruption
in
this
manner
,
and
letting
him
see
that
there
is
no
helpe
but
in
the
alone
redeemer
Christ
Iesus
:
when
in
him selfe
he
doeth
truely
vnderstand
that
he
is
only
beholden
vnto
the
Lord
for
his
saluation
,
he
must
begin
to
warr
with
his
affections
that
would
shake
of
obedience
vnder
the
shadowe
of
good
intent
&
deuotion
,
occupying
it selfe
in
trifling
outwarde
thinges
,
and
neuer
drawing
neere
vnto
the
Lord
in
the
dueties
laide
vpon
him
by
the
word
,
he
must
labour
diligently
to
finde
out
the
wil
of
God
in
his
word
,
for
no
other
end
but
that
hee
may
be
a
doer
and
follower
of
the
same
,
his
profiting
,
how
greate
so
euer
it
bee
,
is
not
without
infirmitie
,
and
therefore
hee
is
not
without
humilitie
in
his
best
doings
:
his
offending
at
any
time
cannot
bee
without
griefe
,
for
hee
seeth
in
it
the
dishonour
of
his
merciful
father
,
whose
free
mercie
is
his
stay
.
Let
vs
learne
(
brethren
)
to
take
heed
in
seruing
the
Lord
in
a
deuotion
that
agreeth
not
with
his
word
.
What
will
it
auayle
to
say
,
We
do
it
of
loue
and
good
meaning
towards
him
,
when
the
Lord
hath
said
,
that
all
such
are
haters
of
him
?
Shall
our
mening
,
condemne
the
trueth
of
his
saying
?
Or
shall
that
be
good
meaning
when
we
come
to
true
reckoning
which
the
Lorde
hath
pronounced
to
be
hateing
?
Let
man
be
afraid
to
beare
hatred
against
the
Lord
,
and
therefore
let
him
feare
to
serue
him
with
good
intents
besides
his
worde
.
If
man
should
bee
so
obstinate
in
euill
,
that
he
feareth
no
punishment
in
respect
of
himselfe
,
imagining
his
life
to
make
an
end
of
all
his
affliction
:
yet
let
him
fear
the
punishmente
of
this
sinne
,
that
will
not
leaue
him
in
the
graue
,
but
set
the
marke
of
his
iniquitie
vppon
his
children
and
posteritie
vnto
many
generations
.
I
neede
not
greatly
to
speake
vnto
the
moste
that
be
heere
,
that
they
should
leaue
those
foolish
works
of
deuotion
and
good
meaning
,
as
going
on
Pilgrimage
,
setting
vp
of
shrynes
,
and
such
like
things
receiued
amongst
the
Papistes
.
His
name
be
praysed
,
that
madnesse
is
descryed
,
and
a
great
number
of
them selues
begin
now
to
blush
at
it
:
but
the
outwarde
ceremonies
of
Religion
,
as
resorting
to
common
prayer
,
hearing
of
Sermons
,
or
suche
other
,
these
haue
obteyned
now
the
title
of
the
true
seruice
of
GOD
,
and
shut
out
the
obedience
vnto
the
dueties
commaunded
by
the
word
.
These
hold
men
now
from
care
of
dueties
appointed
by
the
word
,
as
deuised
deuotion
kept
them
in
Poperie
,
from
true
religion
.
These
are
the
good
intentes
of
Gospellers
at
this
day
,
and
as
the
Lorde
spake
of
his
sacrifices
commaunded
in
his
worde
,
when
men
were
holden
in
those
without
any
care
of
good
life
.
He
that
killeth
a
Bullock
,
is
as
if
he
slue
a
man
,
they
haue
chosen
out
their
owne
wayes
,
therefore
wil
I
choose
out
their
delusions
,
and
bring
their
feare
vpon
them
.
So
may
it
truely
be
said
of
a
greate
number
,
that
the
Lorde
hateth
their
resorting
to
prayer
and
sermons
,
they
are
now
become
their
owne
wayes
whiche
they
haue
chosen
,
because
they
are
sundred
from
Christian
conuersation
and
amendment
of
life
,
for
the
which
they
were
ordayned
.
The
meanes
to
auoid
the
dangers
of
our
deuises
in
the
seruice
of
GOD
,
and
to
haue
disclosed
vnto
vs
the
subtilties
and
snares
thereof
,
That
when
wisdome
entreth
into
the
hearte
,
and
knowledge
delighteth
the
soule
,
then
shall
it
deliuer
vs
from
the
euill
way
,
and
from
the
straunge
woman
,
whiche
forsaketh
the
guide
of
her
youth
.
Now
let
vs
pray
vnto
our
heauenly
father
,
that
we
may
so
see
our
vntowardnesse
vnto
his
true
worshippe
,
that
we
may
magnifie
his
mercies
that
hath
pardoned
our
transgressions
,
and
that
wee
may
receiue
strength
from
the
power
of
his
death
to
shake
off
all
those
shadowes
of
seruing
the
Lorde
,
¶
The
thirde
Lecture
vpon
the
seuenthe
verse
7
Thou
shalt
not
take
the
name
of
the
Lorde
thy
God
in
vaine
:
for
the
Lord
wil
not
holde
him
guiltlesse
that
taketh
his
name
in
vaine
.
IT
is
manifeste
in
the
Scriptures
,
that
by
the
name
of
GOD
,
is
ment
the
lawe
and
commaundement
of
God
.
For
the
Lorde
wil
be
honoured
and
get
a
name
among
his
people
,
by
transforming
their
affections
and
deedes
,
into
the
obedience
of
his
lawe
.
In
Leuiticus
it
is
thus
written
:
Yee
shall
keepe
my
commaundementes
,
and
doe
them
:
for
I
am
the
Lorde
.
Neither
shall
ye
pollute
my
holie
name
:
declaring
that
his
name
is
prophaned
,
taken
in
vaine
,
and
polluted
,
when
his
commaundementes
are
not
regarded
.
Let
Seruants
(
sayth
the
Apostle
)
account
their
maisters
worthy
of
all
honour
,
that
the
name
of
God
and
his
doctrine
be
not
euill
spoken
of
:
ioyning
the
name
and
doctrine
of
God
together
,
as
wordes
that
importe
all
one
matter
.
For
the
name
of
GOD
cannot
but
be
dishonoured
and
euil
spoken
of
through
vs
,
when
suche
lawes
(
as
all
men
knowe
he
hath
appointed
for
vs
to
walke
in
)
are
without
regarde
neglected
and
contemned
of
vs
.
If
it
bee
required
,
why
the
Lorde
speaking
of
his
lawe
giueth
it
the
title
of
his
name
,
wee
must
vnderstand
the
reason
of
his
so
doeing
,
to
be
very
good
&
forceable
to
procure
obedience
.
For
what
can
be
more
deare
vnto
vs
,
than
the
name
and
glorie
of
our
GOD
?
Or
what
can
binde
our
obedience
vnto
more
dutifulnesse
,
than
when
we
vnderstand
he
hath
committed
his
owne
name
and
honour
into
our
handes
:
beeing
content
to
abide
without
all
name
and
glorie
heere
in
earth
,
if
hee
may
not
haue
it
of
his
,
by
their
obedience
to
his
lawe
?
And
therefore
as
the
loue
of
GOD
muste
cause
vs
to
begin
all
dueties
,
so
the
end
wee
looke
at
in
all
of
them
,
must
bee
by
the
doeing
thereof
to
get
honour
and
glorie
to
our
God
.
For
it
is
written
to
the
Corinthes
:
Whether
yee
eate
or
drinke
,
or
what
soeuer
ye
doe
,
doe
all
to
the
glorie
of
GOD
.
Heerevppon
it
commeth
,
that
workes
commaunded
are
reiected
of
the
Lorde
,
when
they
are
done
to
be
seene
of
men
for
the
prayse
of
our selues
,
and
not
with
a
carefull
heart
to
glorifie
the
Lorde
,
and
procure
his
prayse
thereby
.
Take
heede
(
saith
our
Sauiour
Christ
)
that
ye
giue
not
your
almes
before
men
to
be
seene
of
them
,
or
else
yee
shall
haue
no
rewarde
of
your
father
whiche
is
in
heauen
.
The
Lorde
him selfe
often
vseth
the
credite
and
glorie
of
his
name
not
onely
in
commaunding
,
but
also
in
forbidding
things
to
be
done
:
I
am
the
Lord
thy
God
:
because
the
contempt
and
breach
of
his
commaundement
,
doth
reach
to
the
stayning
&
polluting
of
his
name
.
For
he
hath
entred
couenant
with
vs
to
be
our
God
,
in
causing
vs
to
walke
in
his
wayes
,
that
he
thereby
may
be
magnified
and
aduanced
:
as
it
is
written
in
Deuteronomie
,
Thou
haste
set
vp
the
Lord
this
day
to
be
thy
God
,
and
to
walke
in
his
wayes
,
and
to
keepe
his
ordinaunces
,
his
commaundements
,
and
his
lawes
,
and
to
harken
vnto
his
voyce
:
as
if
the
obseruing
of
the
law
were
the
placing
of
him
in
his
seate
of
glorie
.
Now
that
we
haue
learned
what
is
ment
by
this
worde
Name
,
it
remaineth
to
vnderstand
,
what
it
is
to
take
his
name
in
vaine
.
This
name
is
saide
to
be
taken
in
vaine
,
when
there
is
not
diligent
care
,
watchfull
obseruing
,
and
greate
regarde
had
to
the
commaundementes
of
GOD
to
doe
them
.
It
is
written
in
Deuteronomie
,
If
thou
shalt
not
obserue
to
doe
(
for
so
is
the
trueth
of
the
Hebrue
text
)
all
the
wordes
of
the
law
,
that
is
,
If
thou
wilt
not
diligently
marke
this
law
for
to
doe
it
,
and
feare
this
glorious
and
fearefull
name
,
the
Lorde
thy
GOD
,
then
the
Lord
wil
make
thy
plagues
woonderfull
,
&c.
Carelesse
securitie
,
when
men
haue
no
carefull
minde
of
the
worde
of
God
to
liue
thereafter
,
is
that
which
is
forbidden
by
this
taking
of
his
name
in
vaine
or
vainely
.
For
in
this
place
the
holie
ghost
expoundeth
the
obseruing
and
taking
heede
to
doe
al
the
commandementes
of
the
lawe
,
to
be
the
fearing
of
this
glorious
name
,
The
Lorde
thy
God
:
whiche
feare
of
his
name
is
contrarie
to
the
taking
of
it
in
vaine
,
and
esteeming
of
it
as
a
vaine
thing
.
In
saying
He
wil
not
holde
them
guiltlesse
:
he
doth
assure
them
of
punishment
,
that
are
carelesse
in
keping
of
his
commaundementes
:
wherevppon
his
name
and
honour
hangeth
:
as
it
is
written
in
Leuiticus
,
If
ye
shall
despise
mine
ordinaunces
,
either
if
your
soule
abhorre
my
lawes
,
so
that
yee
will
not
doe
all
my
commaundementes
,
but
breake
my
couenaunte
,
then
will
I
appoint
ouer
you
fearefulnesse
,
a
Consumption
,
&c
,
threatening
(
as
appeareth
in
that
Chapter
)
to
proceed
in
punishment
,
vntill
their
vncircumcised
heart
bee
humbled
to
the
carefull
keeping
of
his
commaundements
.
For
those
who
minde
his
commaundementes
to
doe
them
,
are
they
to
whome
onelie
his
mercies
are
promised
in
the
103
,
Psalme
,
The
louing
kindenesse
of
the
Lorde
indureth
for
euer
,
vppon
them
that
feare
him
,
and
think
vppon
his
commandements
to
do
them
.
The
punishmente
of
these
that
haue
no
carefull
regard
of
the
worde
to
doe
it
,
is
threatened
in
the
28.
of
Deuteronomie
,
beginning
at
the
15.
verse
,
The
same
wordes
(
Obserue
to
do
)
are
vsed
in
the
first
verse
of
the
same
Chapter
,
and
therefore
not
lightlie
to
be
regarded
of
vs
,
beeing
so
often
noted
by
the
holie
ghoste
.
If
wee
peruse
the
iudgementes
of
God
throughout
the
whole
Bible
,
wee
shal
easily
perceiue
,
that
when
the
people
ceassed
to
be
carefull
how
to
please
God
,
then
was
some
one
punishmente
or
other
let
in
vppon
them
,
to
awake
them
out
of
that
daungerous
sleepe
of
securitie
.
Send
away
this
care
,
by
good
life
to
honour
God
,
and
then
assure
thy selfe
,
punishment
will
not
be
long
absent
,
if
thou
be
not
a
bastarde
,
ouer
whome
he
hath
no
fatherly
regarde
.
And
no
meruaile
:
for
in
very
deed
God
hath
no
seruice
in
trueth
,
where
this
godly
care
is
wanting
:
it
is
no
prayer
that
is
not
a
careful
prayer
:
he
neuer
obteyneth
,
that
hath
no
desire
to
obteine
.
When
workes
(
of
them
selues
good
)
are
done
without
any
great
care
to
haue
them
doone
,
the
same
may
haue
prayse
for
doeing
,
but
the
heart
can
claime
nothing
for
any
carefull
purposing
.
The
scripture
therefore
is
plentiful
in
teaching
vs
that
a
Christians
life
muste
bee
a
carefull
life
,
comparing
Christianitie
to
a
trade
or
occupation
that
muste
be
applyed
thoroughly
,
If
any
man
striue
for
a
maisterie
,
(
saith
the
holie
Ghoste
)
hee
is
not
crowned
except
he
striue
as
he
ought
to
do
.
The
husbandman
must
laboure
,
before
he
receiueth
the
fruite
:
sending
vs
to
learne
at
husbandry
,
the
care
and
trauail
of
Christianitie
.
Euery
man
that
proueth
maisteries
(
sayth
Saincte
Paule
)
absteyneth
from
all
things
:
and
they
doe
it
to
obteyne
a
corruptible
crowne
:
but
we
for
an
vncorruptible
.
This
commaundement
therefore
,
excludeth
all
feigned
,
carelesse
,
and
hypocriticall
walking
in
the
wayes
of
the
Lord
:
and
telleth
vs
that
the
Lorde
looketh
vnto
them
(
as
he
sayth
by
the
Prophete
)
that
doe
tremble
at
his
worde
.
It
is
not
lightlie
to
be
passed
ouer
,
that
requiring
this
care
to
be
had
of
Gods
glorie
,
he
ioyneth
to
the
name
of
the
Lorde
those
two
wordes
,
Thy
GOD
:
whiche
signifieth
,
that
loue
to
him
,
because
he
is
our
God
,
must
bring
foorth
the
care
of
his
glorie
,
and
this
obseruing
of
his
commaundementes
to
doe
them
.
For
heerein
is
the
care
and
feare
of
a
seruaunt
distinguished
and
discerned
from
the
care
and
feare
of
a
Sonne
,
that
the
sonnes
care
and
feare
he
hath
of
his
Father
is
ioyned
with
loue
,
and
aryseth
thereof
,
and
proceedeth
thereby
to
please
him
:
The
Seruauntes
care
and
feare
aryseth
in
respecte
of
punishment
if
hee
displease
his
maister
,
or
else
from
the
hope
of
wages
if
happily
hee
may
please
him
in
his
seruice
.
So
that
euen
the
true
feare
and
care
of
GOD
is
mingled
with
the
loue
of
him
,
because
he
is
our
God
.
And
is
not
that
which
wrestleth
with
the
conscience
and
proceedeth
to
doing
onely
for
this
cause
,
to
get
ease
thereof
,
not
hauing
any
respect
to
glorifie
his
good
God
:
not
,
but
that
the
Lorde
hath
such
beginning
euen
of
his
best
children
,
but
that
it
is
not
right
,
before
it
be
seasoned
with
the
loue
of
his
mercie
.
For
the
feare
of
GOD
is
neuer
true
in
vs
,
till
wee
be
drawen
vnto
him
by
his
goodnesse
,
where
through
he
allureth
vs
:
as
it
is
written
in
the
Psalme
,
Mercie
is
with
thee
that
thou
maist
be
feared
.
In
the
Booke
of
Kinges
,
Solomon
prayeth
that
the
straunger
(
who
is
not
one
of
the
people
of
Israel
,
Yee
that
feare
the
Lorde
,
prayse
him
:
and
the
reason
is
taken
from
his
goodnesse
,
in
the
next
verse
following
:
For
he
hath
not
despised
the
affliction
of
the
poore
,
but
when
he
called
vnto
him
he
hearde
.
Also
in
the
115.
Psalme
,
Ye
that
feare
the
Lorde
,
trust
in
the
Lord
,
for
he
is
their
helper
and
their
sheelde
,
&c
,
prosecuting
his
goodnesse
as
before
.
In
the
next
verse
following
it
is
saide
,
The
Lord
hath
bene
mindeful
of
vs
,
he
will
blesse
vs
,
he
wil
blesse
the
house
of
Israel
.
&c.
Wee
do
plainely
se
then
by
these
testimonies
,
that
they
doe
not
truely
feare
him
,
that
are
not
drawen
by
his
goodnesse
to
the
carefull
louing
and
honouring
of
him
.
This
commaundement
then
toucheth
al
those
that
passe
ouer
their
time
carelessly
without
a
lawe
&
feare
of
the
Lord
,
as
if
there
were
nothing
lesse
belonging
vnto
them
then
by
obseruing
his
wil
to
get
honour
to
their
God
:
or
as
if
their
vngodlie
and
secure
life
,
shoulde
neuer
a
whit
impeache
the
glorie
of
his
name
.
By
this
commaundement
we
learne
,
that
not
onely
Atheists
and
godles
persons
haue
to
feare
the
iudgementes
of
God
,
but
also
all
those
that
are
not
touched
with
care
and
great
desire
by
their
good
life
to
glorifie
God
.
For
he
will
not
hold
them
guiltlesse
that
take
his
name
in
vaine
,
not
regarding
his
honour
by
careful
attending
vppon
his
pleasure
.
Hereby
also
we
are
taught
to
ceasse
to
meruaile
at
the
afflictions
of
those
men
,
in
whose
liues
we
haue
espied
no
great
outwarde
offence
.
For
here
we
see
the
want
of
care
to
his
glorie
,
though
it
bee
coupled
with
no
outward
euil
,
hath
matter
in
it
sufficient
to
prouoke
the
iudgements
of
God
against
vs
.
Doeth
not
that
maister
who
at
his
comming
home
findeth
the
worke
he
had
inioyned
his
seruant
carelesslie
loked
vnto
,
thinke
there
is
occasion
sufficient
offered
him
to
proceede
to
the
correction
of
his
seruant
,
notwithstanding
hee
hath
no
other
matter
to
charge
him
withall
?
In
this
commaundement
also
is
forbidden
all
swearing
vainely
or
falsely
:
all
swearing
by
those
things
that
are
not
God
,
as
particular
thinges
against
his
word
,
and
therfore
against
the
glorie
of
his
name
.
For
if
the
commaundement
forbid
the
neglect
of
his
lawe
generally
,
it
must
needes
forbid
seuerally
and
particularly
that
which
is
against
some
seuerall
&
particular
commaundement
.
We
haue
learned
that
carelesse
contemning
of
his
worde
is
reproued
in
this
commaundement
:
and
the
reason
is
,
because
the
Lord
doth
communicate
his
name
and
his
honour
therevnto
,
whiche
we
may
not
take
in
vaine
or
without
reuerence
.
There
was
neuer
man
founde
truely
honouring
God
in
his
heart
,
whose
tongue
was
defiled
with
vsuall
swearing
,
and
often
vnreuerent
vsing
of
his
name
.
Neither
was
there
euer
founde
man
truelie
fearing
the
Lord
,
that
walked
without
all
awe
and
reuerence
of
his
worde
.
The
excuse
therefore
is
vaine
and
vtterly
vntrue
,
that
swearing
is
but
a
custome
of
the
tongue
,
and
that
their
heart
standeth
reuerently
affected
towarde
his
name
and
glorie
.
For
it
is
the
want
of
reuerence
in
the
heart
to
God
,
that
fometh
out
such
filthynesse
at
the
mouth
:
and
the
longe
continuaunce
of
that
impudencie
in
the
heart
,
hath
brought
the
fruit
thereof
into
the
mouth
:
which
witnesseth
sufficiently
the
corruption
that
is
settled
inwardly
in
the
heart
.
Let
the
common
swearer
then
ceasse
to
seeke
excuse
,
by
saying
,
It
is
but
a
folish
custome
:
For
that
long
custome
of
dishonouring
the
Lord
in
his
mouth
,
will
proue
that
he
hath
had
a
custome
to
dishonour
him
in
his
heart
of
no
lesse
continuaunce
.
Our
communication
must
be
yea
,
yea
,
nay
,
nay
:
that
which
is
more
commeth
of
euil
.
But
it
is
commonly
said
,
Something
must
be
added
or
els
men
shall
not
be
beleeued
.
It
is
a
pitiful
thing
that
the
credit
of
a
Christian
should
be
so
little
,
that
to
borrow
beliefe
for
his
common
talke
,
he
must
leaue
no
lesse
pawne
and
pleadge
behinde
him
,
then
is
his
faithe
and
trueth
,
the
greatest
treasures
and
iewels
that
he
hath
receiued
from
the
Lorde
.
If
men
would
seeke
credit
by
their
wel
dealing
,
they
need
not
to
bring
foorth
so
great
assurance
for
it
in
their
speaking
.
It
is
likewise
vnlawfull
to
sweare
by
creatures
:
in
asmuche
as
an
othe
giueth
superioritie
vnto
that
whereby
they
sweare
:
and
acknowledgeth
it
as
a
Iudge
and
discerner
of
secret
&
hid
things
,
a
bringer
also
of
them
vnto
iudgement
,
condemning
the
wicked
in
bringing
his
way
vppon
his
heade
,
and
iustifying
the
righteous
in
giuing
him
according
to
his
righteousnesse
.
The
giuing
of
this
vnto
creatures
entreth
vppon
the
right
of
the
Almightie
,
&
intituleth
creatures
vnto
the
honour
of
the
creator
who
hath
declared
plainely
,
He
that
despiseth
the
worde
,
he
shal
be
destroyed
,
but
he
that
feareth
the
commandement
,
shal
be
rewarded
.
Let
vs
learne
to
become
careful
in
the
duties
which
are
appointed
vs
by
the
worde
,
for
the
Lorde
will
not
holde
them
guiltlesse
that
are
secure
therein
.
We
can
not
beare
good
heart
vnto
the
Lord
,
if
we
let
his
honour
fall
to
the
ground
among
vs
:
it
is
his
mercie
that
doth
vouchsafe
vs
this
fauour
,
to
be
trusted
with
his
honour
.
Can
it
want
then
iust
reproche
,
if
we
shal
be
tried
to
be
senselesse
in
this
point
?
It
drewe
teares
from
Dauid
,
that
the
wicked
kept
not
his
lawe
:
&
can
we
see
our
owne
liues
,
and
the
liues
of
those
committed
vnto
vs
,
wandring
from
the
wayes
of
life
,
and
hungerly
(
in
the
contempt
of
the
worde
)
pursuing
after
death
,
and
yet
for
all
that
neuer
to
be
touched
with
it
,
especially
seeing
the
dishonour
of
our
God
dependeth
vpon
it
?
It
should
vexe
vs
,
that
the
gospell
hathe
beene
so
long
time
with
so
litle
fruite
among
vs
:
that
the
instruments
of
his
grace
,
that
haue
gayned
so
many
in
former
times
vnto
God
,
shuld
not
only
not
preuail
in
many
,
but
euen
receiue
discredite
and
dishonour
among
men
:
and
that
the
litle
fruite
appearing
in
our
liues
,
shoulde
call
into
question
the
veritie
of
Gods
gospel
,
being
in
fruite
and
effect
so
vnlike
in
many
,
vnto
that
it
hathe
beene
in
former
times
.
A
Christian
should
go
to
the
dueties
laide
vpon
him
by
the
word
with
the
like
minde
,
that
a
good
souldiour
goeth
to
the
defence
of
that
holde
whiche
being
taken
by
the
enimies
,
he
is
assured
to
receiue
continuall
shame
and
dishonour
.
The
Lord
will
be
honored
,
by
hauing
his
word
obeyed
:
if
we
doe
not
conspire
to
mainteine
his
honour
that
way
,
we
are
guiltie
of
treason
against
his
glorie
:
when
we
suffer
sathan
to
batter
downe
obedience
in
vs
to
God
and
man
,
we
are
as
well
accessarie
to
the
betraying
of
his
glorie
,
as
those
souldiers
,
that
are
quiet
within
the
castle
,
while
their
enimies
sacke
the
same
without
.
Let
vs
therfore
goe
carefully
aboute
these
matters
of
his
honour
,
let
our
care
and
sounde
dealing
be
a
recorde
vnto
our
hartes
,
that
we
are
not
conspired
with
his
enimies
.
There
can
be
no
better
argument
,
that
men
do
willingly
consent
with
sathan
,
then
to
see
them
carelesse
of
his
assaultes
:
then
neuer
to
see
them
stande
vpon
their
watche
,
especially
dealing
with
the
enimie
,
who
hath
professed
that
hee
will
neuer
be
at
truce
with
them
.
And
because
the
Lord
giueth
so
glorious
a
title
to
christianitie
,
as
to
call
it
his
glorie
,
making
so
neere
a
bonde
betweene
our
saluation
&
his
honour
:
let
vs
not
sleepe
in
so
earnest
matters
,
neither
bring
a
slender
and
bare
affection
,
where
there
is
the
assured
hope
of
a
double
commoditie
.
Nowe
let
vs
pray
vnto
our
heauenly
Father
,
that
we
may
more
be
humbled
,
that
wee
haue
so
long
liued
to
so
litle
honour
of
his
name
,
not
only
that
we
may
thereby
truly
acknowledge
the
mercy
of
Iesus
Christe
,
that
hathe
put
vppe
so
great
dishonour
at
our
handes
,
washing
it
away
no
otherwise
than
with
his
bloud
,
but
also
that
in
the
remembraunce
of
so
long
time
,
wherein
we
haue
dishonoured
him
,
we
may
bee
whetted
to
bestirre
vs
this
time
,
that
we
haue
to
liue
,
bothe
to
pull
downe
our
affections
,
that
would
dishonour
him
in
the
plaine
contempte
,
or
carelesse
regard
of
obedience
,
&
also
to
bring
forth
that
fruite
of
newe
life
,
that
may
open
the
mouthes
of
many
to
speake
of
his
praise
for
it
,
whose
workmanship
it
is
.
The
fourth
Lecture
vpon
the
eighth
verse
.
8
Remember
the
Sabbaoth
day
,
to
keepe
it
holie
.
9
Sixe
dayes
shalt
thou
labour
,
and
doe
all
thy
worke
.
10
But
the
seuenth
day
is
the
Sabbaoth
of
the
Lord
thy
God
:
in
it
thou
shalt
not
doe
any
worke
,
thou
,
nor
thy
sonne
,
nor
thy
daughter
,
thy
man
seruaunt
,
nor
thy
maide
,
nor
thy
beast
,
nor
thy
straunger
that
is
within
thy
gates
.
11
For
in
sixe
dayes
the
Lord
made
the
heauen
and
the
earthe
,
the
sea
,
and
al
that
in
them
is
,
and
rested
the
seuenth
day
:
therefore
the
Lord
blessed
the
Sabbaoth
day
,
and
halowed
it
.
THe
rest
from
bodily
laboures
that
was
commaunded
vpon
the
Sabbaoth
day
,
had
in
it
this
signification
:
that
Christianitie
did
consist
in
ceassing
from
sinne
.
So
doe
the
Prophets
(
who
are
the
true
expositors
of
the
law
)
interpret
it
:
Blessed
is
the
man
that
doeth
this
,
and
the
Sonne
of
man
that
taketh
holde
on
it
,
he
that
keepeth
the
Sabbaoth
and
polluteth
it
not
,
and
keepeth
his
hand
from
dooeing
any
euill
.
The
Prophete
doeth
declare
,
what
it
is
to
keepe
the
Sabbaoth
,
by
these
wordes
following
,
And
keepeth
his
hand
from
doeing
any
euil
.
The
euill
that
by
this
sabbaoth
we
are
commaunded
to
rest
and
ceasse
from
,
is
not
a
matter
straunge
and
disagreeing
from
our
disposition
,
but
rooted
in
our
nature
:
as
nowe
we
haue
it
from
Adam
.
And
therefore
the
same
Prophet
that
here
affirmeth
the
keeping
of
the
Sabbaoth
to
consist
in
ceassing
and
resting
from
euill
,
If
thou
consecrate
the
Sabbaoth
as
glorious
vnto
the
Lorde
,
and
shalt
honour
him
,
not
doing
thine
owne
wayes
,
nor
seeking
thine
owne
will
,
&c.
expounding
the
Not
doing
our
owne
ways
,
nor
seeking
our
owne
will
,
to
be
the
consecrating
of
a
glorious
Sabbaoth
vnto
the
Lord
.
The
Sabbaoth
then
consisteth
in
keeping
vs
from
doing
euil
,
so
that
necessarily
we
must
conclude
this
euil
to
be
in
our
owne
wills
and
wayes
.
This
inwarde
corruption
,
wherewith
bothe
our
wit
and
wil
is
poysoned
,
was
very
fitly
resembled
in
the
outward
obseruing
of
the
Sabbaoth
.
For
vppon
the
Sabbaoth
day
,
the
people
were
called
from
all
their
accustomed
workes
,
that
they
had
beene
occupied
in
the
sixe
dayes
before
.
So
that
a
man
comparing
their
doinges
that
day
,
with
those
they
were
exercised
in
the
other
sixe
dayes
,
must
of
necessitie
say
they
were
cleane
altered
and
chaunged
in
their
doinges
,
from
that
,
that
vsually
before
they
had
beene
,
and
so
diuerse
,
as
if
they
had
not
beene
the
same
,
but
other
men
.
A
resemblance
verie
fitte
and
sitting
to
our
spirituall
Sabbaoth
,
whiche
consisteth
in
becomming
newe
men
concerning
our
dooinges
,
from
that
wee
haue
beene
,
before
wee
knewe
the
Gospell
.
The
outward
rest
from
bodily
laboures
,
whiche
did
shadowe
out
our
true
rest
from
sinne
,
(
whiche
is
our
accustomed
way
and
worke
)
was
so
strictely
obserued
among
the
Iewes
,
that
the
neglect
thereof
in
the
least
thinges
,
(
as
gathering
sticks
vpon
the
Sabbaoth
day
)
was
punished
with
death
:
as
we
do
reade
in
the
15.
of
Numbers
,
to
declare
some
signification
of
greater
thinges
in
it
,
Among
whome
(
speaking
of
the
children
of
disobedience
)
We
also
had
our
conuersation
in
time
past
,
in
the
lustes
of
our
flesh
,
in
fulfilling
the
will
of
the
fleshe
,
and
of
the
minde
,
and
were
by
nature
the
children
of
wrath
as
wel
as
others
.
We
haue
to
marke
here
that
speaking
of
his
sinne
,
he
describeth
it
to
haue
beene
done
by
following
the
wil
of
the
minde
,
(
whiche
is
the
reasonable
part
:
)
as
well
as
in
following
the
will
of
the
flesh
,
(
which
is
the
affection
&
vnreasonable
part
.
)
And
lest
we
shuld
ascribe
this
only
to
his
custome
in
sinne
,
(
as
if
hee
had
not
beene
borne
with
this
disease
,
nor
by
nature
inclined
therevnto
,
)
he
putteth
himselfe
and
others
vnder
the
wrathe
of
God
by
nature
,
saying
:
We
are
by
nature
the
children
of
wrath
as
well
as
others
:
making
it
the
common
case
of
all
men
,
as
naturally
to
be
inclined
to
euill
,
as
they
are
to
eate
and
drinke
in
their
hunger
or
thirst
.
It
is
worth
the
noting
that
he
putteth
himselfe
in
the
number
,
for
he
saith
of
him selfe
to
the
Philippians
,
This
Sabbaoth
,
teaching
vs
our
inward
corruption
,
stayeth
not
there
,
neither
is
that
the
end
of
it
,
but
leadeth
vs
to
vnderstand
,
that
our
iustification
,
sanctification
,
and
true
holinesse
of
life
,
are
the
free
works
of
God
within
vs
:
which
we
are
compelled
to
graunt
,
in
that
we
confesse
our
own
ways
to
be
corrupted
,
&
that
the
ceassing
from
sinn
,
is
the
ceassing
from
our
own
ways
&
works
.
For
if
(
as
the
truth
is
)
our
owne
wayes
be
al
corrupted
&
defiled
with
sinne
,
if
any
good
be
in
vs
,
it
must
haue
a
beginning
and
spring
other
where
then
from
our selues
.
That
the
Sabdaoth
did
signifie
our
newe
birth
in
Christ
to
be
the
workmanship
of
God
within
vs
,
may
appeare
in
Exodus
.
Keepe
ye
my
Sabbaoth
,
for
it
is
a
signe
betweene
me
and
you
in
your
generations
,
that
you
may
know
that
I
the
Lord
do
sanctifie
you
.
For
the
deniall
of
their
owne
wayes
,
must
needes
witnesse
theire
woorkes
of
sanctification
to
proceede
from
the
Lorde
,
and
not
of
them selues
.
The
same
is
witnessed
in
Ezechiel
,
and
in
the
Actes
of
the
Apostles
.
Vnto
you
(
saith
the
holy
ghost
in
that
place
)
hath
God
raised
vp
his
sonne
Iesus
.
And
him
hath
he
sent
to
blesse
you
,
in
turning
euerie
one
of
you
from
your
iniquities
.
There
is
mention
made
in
this
commandement
,
of
the
Lords
creation
of
the
worlde
in
sixe
dayes
:
as
if
the
Sabbaoth
should
only
direct
vs
to
the
consideration
of
that
worke
of
our
creation
,
not
requiring
any
thing
beside
:
especially
,
seeing
there
followeth
that
note
of
inferring
:
Therefore
the
Lorde
blessed
the
seuenth
day
&
halowed
it
:
thou
wast
a
seruaunt
in
the
land
of
Aegypt
,
and
that
the
Lord
thy
God
brought
thee
out
thence
by
a
mightie
hande
and
stretched-out
arme
:
Therefore
the
Lorde
thy
GOD
commaunded
thee
to
obserue
the
Sabbaoth
day
.
In
this
diuersitie
of
benefites
to
bee
considered
in
the
Sabbaoth
,
we
may
learne
,
the
Lord
meant
rather
to
induce
vs
to
the
freenesse
of
his
goodnesse
in
Christe
in
euerie
benefite
:
then
to
binde
vs
to
any
one
particular
fruit
and
effect
therof
,
the
clearest
testimonie
of
this
free
goodnesse
we
haue
in
our
newe
birthe
:
And
yet
the
scripture
affirmeth
the
excellencie
of
our
creation
to
be
in
Christ
,
as
may
appeare
by
conferring
the
eighth
Psalme
with
the
2.
chapter
to
the
Hebrues
verse
7.8
.
and
9
:
This
commandement
teacheth
vs
mortification
:
for
to
that
ende
are
wee
taught
,
that
our
nature
is
corrupt
,
that
we
may
learne
to
subdue
the
same
,
&
to
renounce
it
.
The
Iewes
had
this
special
ceremonie
of
rest
,
to
exercise
them
in
the
doctrine
&
practise
of
mortification
:
the
truth
of
which
ceremonie
is
fulfilled
in
Christe
.
This
commaundement
teacheth
vs
to
giue
all
glorie
vnto
God
,
in
the
true
abasing
of
our
owne
corrupt
nature
:
for
the
Lord
is
not
truely
honoured
and
glorified
of
vs
,
vnlesse
he
be
found
true
,
&
we
liars
,
he
iust
&
we
vniust
.
He
will
not
haue
vs
stande
together
with
him
.
No
iustice
,
but
his
,
must
be
vpholden
in
the
fall
of
ours
,
he
aduaunced
in
our
humilitie
.
Many
may
be
brought
with
the
Phariseie
,
By
this
commandement
are
Papistes
,
Anabaptists
,
and
that
wicked
&
damnable
sect
of
the
familie
of
loue
,
vpholding
free
wil
,
&
their
fulfilling
of
the
law
found
all
traitours
to
Gods
glorie
,
which
standeth
not
whole
and
sound
,
vnles
euerie
mouth
be
stopped
,
&
al
the
world
found
culpable
&
faulty
before
GOD
:
as
it
is
written
to
the
Romanes
.
The
minoritie
and
wardshippe
of
the
Churche
,
the
heire
(
though
Lord
of
all
)
differeth
not
from
a
seruaunt
,
but
is
vnder
gouernours
.
These
times
that
nowe
followe
Christe
,
must
needes
bee
more
free
from
the
bondage
of
these
outward
thinges
,
and
from
that
strict
obseruing
of
the
outwarde
rest
,
that
in
those
times
they
were
in
bondage
vnto
.
Yet
all
this
notwithstanding
,
in
as
much
as
this
seuenth
day
is
appointed
by
the
Church
for
the
assembling
of
the
faithfull
,
and
for
their
ioyning
together
in
prayer
,
Sacramentes
,
and
hearing
of
the
worde
,
thereby
to
gette
power
to
ceasse
from
sinne
,
(
that
is
our
owne
wayes
and
workes
,
)
it
cannot
without
great
wickednesse
and
sinne
against
God
,
be
neglected
.
Wherein
the
wickednesse
of
this
exceedeth
,
in
that
men
commonly
no
day
in
the
weeke
,
followe
so
muche
their
owne
wayes
,
and
the
delightes
of
their
owne
hart
,
as
on
that
day
,
which
is
appointed
to
learne
them
howe
to
ceasse
from
their
owne
wayes
,
workes
,
and
delightes
.
For
a
great
number
,
(
&
those
not
the
worst
of
all
,
)
take
that
day
to
be
ordeined
only
for
the
ease
of
their
bodie
,
&
to
be
a
day
of
recreation
after
their
trauels
&
labours
that
haue
beene
the
sixe
dayes
before
,
and
vse
it
accordingly
:
whereas
the
Lorde
hathe
appointed
it
to
the
exercise
of
the
word
and
prayer
,
that
beeing
vnburdened
of
their
worldly
affaires
,
they
mighte
with
free
harts
and
mindes
attend
vpon
the
word
,
prayer
,
and
meditation
of
the
mercies
&
benefites
of
God
,
and
so
profit
therein
,
that
the
other
dayes
of
labour
might
feele
the
benefite
and
commoditie
therof
,
they
being
better
armed
to
stand
against
the
occasions
of
euil
,
which
men
who
haue
daily
dealings
in
the
world
,
and
so
tickle
a
disposition
vnto
sin
,
without
great
grace
shal
neuer
be
able
to
auoyd
but
must
altogether
bee
ouerwhelmed
therewith
.
And
likewise
it
was
ordeyned
that
men
by
consideration
of
his
mercies
,
should
so
be
ledd
to
loue
him
,
and
by
faith
to
waite
for
the
mercies
and
happynes
laide
vp
for
his
,
that
they
might
become
the
more
willing
to
ceasse
from
their
owne
wayes
&
wills
,
and
to
moderate
their
inordinate
desire
after
worldly
thinges
.
But
is
this
regarded
of
the
moste
,
I
cannot
say
so
:
for
common
experience
would
confute
mee
.
One
sorte
(
as
was
declared
before
)
making
the
case
of
the
body
to
be
the
end
thereof
:
An
other
,
(
a
great
deale
worse
then
they
)
vsing
it
onely
to
make
good
cheere
,
play
and
sporte
themselues
on
that
day
.
Thus
the
right
vse
and
end
of
the
Sabbaothe
is
cleane
altered
,
and
not
that
only
,
but
chaunged
into
a
practise
moste
contrarie
to
the
institution
thereof
.
For
beeing
appointed
to
bee
(
as
I
may
call
it
)
the
market
day
of
the
soule
,
to
make
prouision
for
the
dayes
following
:
they
are
not
onely
no
better
holped
that
way
,
but
as
if
Sathan
might
boldely
open
his
shoppe
windowes
then
,
whiche
could
not
bee
permitted
him
before
,
they
doe
so
fasten
vppon
his
wares
and
stoare
them
of
that
prouision
,
that
not
onely
that
weeke
,
but
many
weekes
are
serued
of
the
abundance
thereof
.
In
a
third
sorte
we
shall
see
it
,
that
if
a
man
haue
any
matter
to
deale
in
,
that
is
of
smaller
importance
then
that
his
ordinarie
busines
may
giue
place
therevnto
,
those
are
cast
vpon
the
Lords
day
,
and
then
muste
hee
and
also
oftentimes
some
of
his
,
be
sent
vpon
those
messages
or
other
matters
whatsoeuer
to
dispatch
them
.
These
kinde
of
men
vse
the
Sabbaoth
day
commonly
to
make
an
end
of
reckonings
,
or
other
kind
of
like
matters
not
finished
the
former
weeke
,
and
to
set
matters
and
busines
in
a
redynes
for
the
week
following
:
so
that
their
heads
are
as
ful
fraught
with
the
world
that
day
as
vpon
any
other
,
and
therfore
far
from
the
right
vse
therof
,
which
is
to
be
emptied
of
all
suche
thinges
,
that
better
may
haue
the
place
.
These
foure
commaundements
,
instruct
vs
perfectly
concerning
the
glorie
of
God
wherin
it
doth
consist
.
First
,
in
acknowledging
him
alone
,
the
author
of
all
our
welfare
both
in
body
and
soule
.
Secondly
,
in
taking
such
comfortes
therein
,
that
wee
be
allured
by
his
mercyes
to
doe
the
things
that
are
pleasant
in
his
sighte
,
making
it
the
beginning
of
our
seruice
.
Thirdly
,
in
hauing
no
other
end
,
then
by
our
carefull
doeing
of
his
will
to
get
glorie
and
praise
vnto
him
.
Fourthly
,
in
all
these
doings
,
euen
the
best
,
to
humble
our selues
in
true
acknoweledging
from
the
heart
,
the
corruption
of
our
owne
heart
,
wayes
and
workes
,
&
earnestly
trauelling
to
subdue
the
same
;
therby
aduancing
the
free
mercie
and
vndeserued
goodnes
of
our
God
,
both
in
iustifying
and
also
sanctifying
of
vs
.
In
the
examination
of
our selues
concerning
this
commaundement
,
we
haue
to
learne
that
we
are
by
nature
corrupted
in
this
commaundement
as
in
the
rest
,
&
that
there
is
nothing
so
hard
,
as
with
true
humilitie
of
hart
to
be
humbled
in
acknowledging
and
mortifying
the
corruptions
,
wickednes
&
rebellions
of
our
nature
against
Gods
commandements
:
in
somuch
that
oftentimes
he
suffereth
his
children
to
fall
into
grosse
infirmities
,
that
all
the
world
may
see
it
,
before
they
can
truly
be
humbled
in
the
sight
of
their
infirmitie
,
and
so
cast
downe
as
they
giue
the
whole
glorie
to
his
mercie
,
earnestly
seting
vpon
their
affections
for
the
subduing
of
them
.
But
when
it
pleaseth
God
to
pull
any
out
of
their
corruption
,
and
to
begin
Christianitie
in
them
,
hee
doeth
let
them
see
with
assurance
of
his
mercie
towarde
them
:
but
so
,
as
notwithstanding
he
bringeth
them
not
onely
to
the
sight
and
bewailing
of
that
rebellion
which
they
feele
in
their
affections
against
his
wil
,
but
also
to
the
mortifying
and
subduing
thereof
.
The
man
therefore
,
that
will
truely
examine
him selfe
,
hath
to
consider
what
resisting
of
his
affections
hath
beene
in
his
life
,
so
shall
hee
soone
perceiue
,
what
neede
he
hath
to
betake
him selfe
vnto
the
mediatour
CHRISTE
IESVS
,
while
his
conscience
shall
wittnesse
either
of
no
profiting
at
all
herein
,
or
at
the
least
so
little
,
as
shall
sufficiently
conuict
him
,
and
force
him
to
lay
holde
vpon
the
righteousnesse
of
Christe
,
as
his
only
refuge
:
yet
so
,
as
his
care
to
suppresse
his
affections
be
no
lesse
,
because
hee
vnderstandeth
what
mercie
is
in
Christe
,
but
so
much
the
more
increased
,
as
he
perceiueth
that
trauaile
to
please
the
Lord
,
euen
as
the
best
thankfulnesse
that
wee
can
performe
,
for
the
great
benefite
of
our
redemption
.
Now
let
vs
pray
that
we
may
beare
such
an
enimies
heart
against
our
owne
corrupt
affections
,
as
may
not
spare
to
treade
vppon
them
,
when
soeuer
they
shall
ryse
vp
against
the
Lord.
¶
The
fifte
Lecture
vpon
the
twelfth
vearse
.
12
Honour
thy
Father
and
thy
mother
,
that
thy
dayes
may
be
prolonged
vpon
the
land
which
the
Lord
thy
GOD
giueth
thee
.
THe
former
commaundementes
,
doe
perfectly
instructe
vs
in
all
the
dueties
that
apperteine
directly
to
God
.
These
following
,
doe
giue
vs
rules
and
preceptes
for
the
dueties
that
wee
doe
owe
vnto
men
.
The
Lord
our
God
being
perfect
in
all
happinesse
by
him selfe
alone
,
hath
no
neede
of
our
seruice
:
yet
will
he
haue
tryall
of
the
loue
that
wee
beare
vnto
him
,
not
onely
by
deedes
done
immediatly
vnto
him selfe
,
but
also
by
deedes
done
for
his
cause
vnto
men
.
He
therefore
(
meaning
to
make
a
tryall
of
our
loue
towardes
him
)
hath
commaunded
vs
that
we
should
not
be
altogether
our
owne
men
,
closed
vp
within
our
owne
profites
and
pleasures
,
onely
regarding
and
procuring
them
,
and
wholy
taken
vp
of
them
,
but
that
we
should
go
out
of
our selues
at
his
commaundement
,
to
the
good
of
our
brethren
:
witnessing
our
thankfulnesse
vnto
God
,
in
giuing
for
his
sake
this
seruice
vnto
men
.
The
dueties
vnto
GOD
(
going
in
order
before
these
vnto
men
:
)
do
admonish
vs
of
this
doctrine
,
that
all
our
doeings
towardes
men
are
nothing
,
where
Gods
glorie
doth
not
go
before
,
as
it
is
written
in
the
Epistle
of
Sainct
Iohn
:
In
this
wee
knowe
that
wee
loue
the
children
of
GOD
,
when
wee
loue
God
and
keepe
his
commaundementes
.
And
like
as
our
dealing
with
men
is
nothing
,
when
the
true
seruice
of
God
is
either
not
knowen
or
not
regarded
,
so
that
seruice
that
is
giuen
vnto
GOD
is
not
accepted
,
when
our
brethren
are
neglected
of
vs
.
Wee
knowe
that
we
are
translated
from
death
to
life
,
because
we
loue
the
brethren
.
Concerning
that
which
we
do
owe
vnto
men
:
the
honourtng
of
father
and
mother
,
hath
the
firste
place
.
By
Father
and
mother
are
all
those
vnderstoode
,
who
are
the
instruments
of
GOD
in
any
of
his
speciall
goodnesse
towardes
vs
:
whome
because
hee
hath
vouchsafed
to
be
his
meanes
in
the
conueying
of
that
grace
that
we
doe
inioy
by
them
,
he
cannot
abide
that
they
should
be
without
honour
at
our
handes
.
By
honour
(
whiche
is
required
to
be
giuen
vnto
them
)
wee
are
taught
so
to
behaue
our selues
towardes
them
in
all
our
dealinge
,
as
may
wittnesse
that
in
heart
wee
doe
honour
them
,
and
therefore
this
honour
doeth
not
so
much
exact
any
one
seuerall
thing
,
as
it
putteth
a
qualitie
and
condition
vppon
all
our
behauiour
towards
them
,
that
it
should
be
such
,
as
it
may
be
a
wittnesse
of
our
hearte
howe
highlie
it
doeth
reuerence
and
regarde
them
.
If
it
be
demaunded
,
why
the
Lorde
by
Father
and
mother
,
should
vnderstand
all
the
instrumentes
of
his
goodnesse
towards
vs
,
whereas
hee
maketh
mention
but
of
one
sorte
,
it
may
be
required
of
them
againe
,
why
the
Lorde
forbidding
all
kinde
of
violence
,
should
make
mention
onely
of
murther
:
For
as
by
murther
beeing
the
chiefe
,
he
comprehendeth
all
of
that
kinde
,
so
by
one
instrument
of
his
speciall
goodnesse
,
hee
leadeth
vs
to
the
consideration
of
all
the
like
.
Moreouer
,
we
must
reuerence
the
wisedome
of
the
onely
wise
GOD
heerein
,
who
by
the
moste
grosse
euils
,
laboureth
to
worke
the
loath-thing
of
all
the
like
,
and
by
benefites
and
good
thinges
in
them selues
moste
amiable
,
to
further
the
cause
of
all
the
rest
,
setting
the
ouglyest
shape
he
possiblie
can
vppon
euils
to
terrifie
vs
withall
,
and
giuing
to
good
thinges
the
countenaunce
that
may
best
commend
them
.
Our
trauaile
therefore
muste
bee
to
searche
into
these
good
thinges
which
wee
receiue
by
others
:
that
when
we
shall
haue
founde
them
,
wee
may
(
as
by
dutie
apperteyneth
)
honour
the
owners
of
them
.
Nature
may
preuaile
with
them
that
bee
of
any
consideration
,
for
the
conceiuing
of
those
benefites
whiche
they
inioye
by
meanes
of
theire
Parentes
:
so
that
the
trauaile
neede
not
to
be
muche
heerein
.
Reason
may
persuade
,
euen
the
moste
simple
,
that
if
wee
haue
any
good
thinge
in
this
life
,
or
any
blessing
following
it
,
they
who
haue
brought
vs
into
life
,
may
iustely
clayme
a
parte
therein
.
The
matter
of
Magistrates
is
not
so
plaine
,
what
good
wee
receiue
by
them
,
therefore
it
craueth
more
time
to
be
giuen
vnto
it
.
The
Magistrate
is
the
instrument
of
GOD
to
preserue
that
life
whiche
the
Lorde
in
mercie
hath
giuen
vnto
vs
.
For
by
the
administration
of
iustice
and
execution
of
good
lawes
,
the
outrage
of
the
wicked
(
with
whome
the
worlde
is
alwayes
pestered
)
is
restrained
from
laying
violent
handes
vppon
the
good
,
which
otherwise
would
at
all
times
burst
foorth
,
because
the
occasion
(
which
is
the
good
workes
of
the
one
,
and
the
euill
of
the
other
)
can
neuer
bee
separate
from
their
liues
.
And
that
this
is
the
occasion
,
Because
his
owne
workes
were
euill
and
his
brothers
good
.
And
least
wee
should
note
some
extraordinarie
thing
in
Caine
,
hee
putteth
all
the
wicked
in
the
ranke
with
him
,
making
it
the
common
disposition
of
them
all
:
and
therefore
saying
,
We
may
not
bee
as
Caine
which
was
of
the
wicked
and
slew
his
brother
.
It
is
therefore
no
small
blessinge
and
benefite
of
God
,
that
keepeth
the
sword
of
the
vngodly
from
our
throte
,
whiche
is
euery
houre
drawen
out
and
shaken
at
vs
,
with
whom
we
can
neuer
be
at
league
,
vnlesse
we
will
be
at
one
with
euill
.
Moreouer
,
the
bloud
which
is
spilt
in
any
land
,
and
the
wickednesse
that
is
committed
therein
,
cryeth
to
the
Lord
for
vengeaunce
against
that
land
and
people
wherin
it
is
committed
,
and
is
sure
to
drawe
out
the
sworde
of
the
Lord
against
that
people
,
if
the
Magistrate
(
who
is
the
Lords
Lieutenaunt
)
shall
not
before
drawe
vppon
it
,
by
executing
deserued
punishment
against
it
.
Which
thinge
to
be
so
,
the
very
Infidels
haue
perceiued
:
and
therefore
in
their
greate
afflictions
haue
proceeded
by
casting
of
lottes
,
to
knowe
the
malefactour
,
that
by
his
punishmente
,
the
euill
might
be
remoued
from
them
:
as
wee
reade
the
mariners
dealte
with
Ionas
when
the
tempeste
was
moste
vehement
against
them
.
Therefore
often
times
in
the
Scriptures
after
charge
giuen
to
execute
punishment
against
sinne
,
So
shalt
thou
take
euill
away
,
forth
of
the
middest
of
thee
.
And
these
also
:
That
the
Lord
may
turne
from
the
fiercenesse
of
his
wrath
,
and
shewe
thee
mercie
and
haue
compassion
on
thee
.
Solomon
charging
Benaia
(
as
it
appeereth
in
the
booke
of
kinges
)
to
slay
Ioab
,
addeth
these
wordes
:
That
thou
mayest
take
away
the
bloud
which
Ioab
shed
causelesse
,
from
me
and
from
the
house
of
my
Father
.
The
Magistrate
therefore
as
hee
keepeth
the
bloudie
hand
of
the
vngodly
from
vs
:
so
is
he
our
sanctuarie
from
their
sinne
that
pursueth
vs
&
our
land
to
destroy
vs
,
while
he
executeth
iustice
vppon
it
.
Miserable
therefore
are
the
Anabapistes
and
suche
kinde
of
men
,
who
in
denying
Magistracie
,
denie
thereby
those
greate
comfortes
and
blesinges
,
whiche
GOD
by
them
hath
graunted
vnto
his
people
.
The
Magistrate
also
bindeth
the
benefite
and
helpe
of
all
degrees
of
men
and
trades
of
life
vnto
vs
,
so
that
in
denying
vs
their
lawfull
ayde
,
wee
haue
remedie
of
lawe
against
them
,
whereby
they
stand
bounde
to
employ
them selues
without
deceipt
or
fraude
to
our
good
:
whether
it
bee
in
place
of
Iustice
vnder
the
Prince
&
chiefe
Magistrate
,
or
in
any
trade
or
occupation
for
the
maintenance
of
them selues
:
while
we
haue
so
many
lawes
to
correct
the
abuses
in
them
,
that
thereby
they
may
bee
vsed
without
guile
or
deceipt
to
our
most
profite
.
But
the
chiefest
benefite
of
all
other
is
,
when
they
are
the
instruments
of
Gods
glorie
,
in
bringing
the
Gospell
to
vs
,
and
maynteining
it
amongst
vs
,
when
they
open
the
eyes
of
the
seers
and
Prophets
,
that
they
be
no
more
shut
,
cause
the
heart
of
the
foolish
to
vnderstand
knowledge
,
and
make
the
tongue
of
the
stutter
readie
to
speake
distinctlie
:
By
which
meanes
of
the
Gospell
,
euil
is
disclosed
,
that
it
can
no
more
lurk
vnder
the
name
of
that
it
is
not
,
but
appearing
in
his
moste
filthie
face
,
may
the
better
be
auoyded
,
and
good
thinges
are
brought
to
their
beautie
and
increase
,
that
they
may
be
stronger
to
allure
vnto
them
the
heartes
of
all
those
that
haue
any
loue
of
good
things
within
them
:
whiche
are
in
the
place
aboue
named
recited
as
fruites
that
followe
the
receiuing
of
the
Gospell
.
By
this
wee
haue
some
taste
of
those
blessings
of
God
,
whiche
we
doe
receiue
by
meanes
of
magistrates
,
how
many
they
bee
in
number
,
and
how
worthie
in
deseruing
.
From
this
sight
,
muste
arise
the
true
honouring
of
them
:
for
so
doeth
the
Apostle
teache
vs
to
the
Romanes
:
who
▪
when
firste
hee
hath
taught
that
the
magistrate
is
appointed
for
the
terrour
of
the
euill
and
prayse
of
the
good
,
It
were
too
longe
to
stand
vpon
the
benefites
that
other
inferiours
receiue
from
those
whome
the
Lorde
hath
set
aboue
them
:
onelie
this
doe
I
require
of
all
inferiours
,
to
enter
into
some
diligent
consideration
thereof
:
in
so
doeing
,
I
am
sure
that
they
shall
finde
them
farre
to
exceede
the
opinion
that
before
they
had
of
them
.
It
is
therefore
verye
meete
and
requisite
that
our
dutie
towardes
them
in
all
thinges
should
bee
such
,
as
may
well
bee
called
a
true
honouring
of
them
,
and
a
right
regarde
of
so
greate
benefites
as
we
doe
receiue
by
them
.
The
opinion
of
those
men
who
restraine
honour
onely
to
some
ciuil
outwarde
gesture
of
the
body
is
so
friuolous
and
vaine
,
as
it
doth
scarce
deserue
the
honour
of
an
aunswere
.
That
honour
is
not
onely
seene
in
ciuil
gestures
of
the
bodie
,
but
also
in
outwarde
dedes
to
be
done
:
There
is
a
promise
annexed
to
this
commaundement
,
that
it
shall
go
well
with
suche
as
honour
their
superiours
,
and
that
their
dayes
shall
be
prolonged
here
vpon
earth
.
The
promise
,
in
equitie
is
very
well
aunswearing
to
the
thing
it selfe
:
that
those
who
are
thankful
to
the
instrumentes
of
GOD
,
wherby
he
hath
either
begunne
,
continued
,
or
any
way
blessed
their
life
,
should
haue
the
blessing
of
manye
good
dayes
:
and
that
they
who
are
vnthankfull
to
those
his
instrumentes
of
life
,
should
in
iustice
be
depriued
of
the
benefite
of
liuing
,
beeing
so
vnthankful
and
vnduetiful
to
the
instruments
thereof
.
The
transgression
against
this
commaundemente
,
threateneth
the
shortening
of
life
vnto
the
rebellious
and
disobedient
:
whiche
punishment
(
if
it
be
not
executed
against
his
person
)
will
not
faile
to
finde
out
his
seede
and
posteritie
,
in
whom
he
is
said
after
a
manner
to
liue
.
Contrarywise
,
obedience
to
our
Parentes
,
continueth
vs
&
our
posteritie
,
according
as
it
is
written
in
Ieremie
:
Because
yee
haue
obeyed
the
commandement
of
Ionadab
your
father
,
therefore
thus
sayth
the
Lord
of
hostes
the
GOD
of
Israel
.
Ionadab
the
sonne
of
Rechab
,
shall
not
want
a
man
to
stand
before
me
for
euer
.
A
greate
blessing
of
God
to
haue
a
heyre
male
of
our
owne
seed
wherein
our
name
may
be
continued
vnto
many
generations
.
The
Verbe
that
heere
is
translated
of
a
Verbe
Passiue
,
hath
vsually
in
the
Scripture
the
signification
of
a
Verbe
Transitiue
:
and
therefore
thus
it
may
very
well
be
translated
:
That
they
(
meaning
thy
Parents
)
may
prolong
thy
dayes
,
making
the
continuaunce
of
our
life
,
as
it
were
the
gifte
of
Parentes
,
approuing
the
honour
that
their
Children
giue
vnto
them
:
and
so
it
is
here
attributed
vnto
Ionadab
as
his
blessing
and
benefite
,
that
he
shall
not
want
a
man
to
stand
before
GOD
for
euer
,
notwithstanding
the
obedience
were
in
his
Children
.
Whereby
wee
are
taught
so
to
walke
duetifully
and
thankfully
towardes
our
superiours
,
as
they
may
be
compelled
to
approue
it
,
and
so
to
blesse
it
with
many
good
dayes
.
For
the
Lorde
to
get
this
honoure
of
inferiours
to
their
superiours
,
hath
(
as
it
were
)
put
this
benefite
of
longe
dayes
into
their
handes
,
and
maketh
it
to
followe
their
approuing
of
that
thankfulnesse
,
whiche
they
receiue
from
their
inferiours
.
This
threatening
of
the
Lord
,
may
not
onely
bring
a
terrour
vnto
rebellious
subiectes
,
and
disobedient
children
,
whiche
liue
in
the
displeasure
of
their
superiours
,
iustly
conceiued
against
them
:
but
also
vnto
those
(
who
notwithstanding
they
haue
committed
nothing
that
iustly
may
displease
them
)
yet
haue
not
done
any
thing
that
may
iustly
chalenge
approbation
and
lyking
from
them
.
This
curse
(
of
cutting
off
the
length
of
their
liues
,
either
in
their
owne
person
,
or
in
their
posteritie
)
moste
iustly
falleth
vpon
such
,
as
greatly
regarde
not
the
consent
of
their
parentes
in
that
weightie
matter
of
marriage
.
Parentes
haue
heere
to
learne
the
bringing
vp
of
their
children
in
all
obedience
and
reuerence
towards
them selues
,
lest
by
their
too
much
lenitie
,
they
bring
such
an
infection
into
their
children
,
as
will
not
departe
from
them
,
before
it
hath
broughte
them
all
vnto
the
graue
,
that
there
bee
not
one
man
of
their
seede
lefte
to
continue
their
name
.
This
blessing
(
of
many
good
dayes
promised
to
obedient
inferiours
)
is
so
farr
foorth
perfourmed
,
as
it
may
be
a
blessing
vnto
them
.
For
sometime
God
in
mercie
taketh
away
obedient
children
in
their
young
yeeres
,
that
they
should
not
taste
of
the
afflictions
that
he
meaneth
to
bring
vpon
the
land
:
or
lest
the
iniquities
of
those
dayes
should
peruert
them
.
That
it
may
be
well
with
thee
,
promising
them
benefite
of
longe
life
no
longer
,
then
it
shall
be
for
their
weale
to
inioy
it
.
So
likewise
it
may
come
to
passe
,
that
a
disobedient
childe
may
liue
long
,
to
taste
of
the
griefe
of
disobedience
in
his
owne
Children
,
to
suffer
exile
and
banishment
,
or
some
one
greate
punishment
or
other
:
or
else
that
his
wickednesse
may
growe
yet
riper
to
reuengement
,
so
that
it
be
no
longer
a
blessing
to
inioy
such
dayes
.
Wee
must
remember
that
all
this
which
hath
beene
spoken
of
obedience
,
and
the
blessing
thereof
,
must
be
limitted
so
,
as
in
obeying
them
we
do
not
disobey
God
,
and
go
contrarie
vnto
his
word
.
This
commaundemente
also
bindeth
superiours
vnto
their
inferiours
.
For
those
gifes
of
God
that
come
with
speciall
direction
to
be
employed
vnto
certein
persons
,
(
as
do
the
gifts
of
inferiours
)
cannot
in
equitie
,
but
haue
some
speciall
consideration
from
them
againe
,
vppon
whome
they
are
thus
especially
employed
.
Heerevpon
aryseth
the
particular
callings
that
bee
,
when
by
reason
of
particular
benefites
and
blessinges
whiche
wee
receiue
of
particular
persons
,
wee
become
indebted
vnto
them
againe
for
seuerall
dueties
,
more
and
aboue
those
generall
dueties
which
we
owe
vnto
all
men
.
This
commaundement
comprehendeth
all
particular
callings
of
what
condition
soeuer
they
shal
be
.
For
the
lawe
beeing
a
perfecte
rule
of
righteousnesse
,
cannot
content
it selfe
with
generall
duties
alone
.
When
this
duetie
from
superiours
is
not
giuen
to
them
that
be
vnder
them
,
it
commeth
often
to
passe
by
the
iust
iudgement
of
God
(
and
yet
with
the
inferiours
their
great
sinne
&
heynous
offence
,
)
that
they
become
vnthankeful
,
vndutiful
&
rebellious
againste
those
that
be
set
ouer
them
,
armed
by
the
iust
iudgement
of
God
to
denie
duetie
vnto
them
,
from
whom
they
haue
receiued
none
.
Maisters
complaine
of
the
vnfaithfulnesse
of
seruants
,
and
yet
was
there
neuer
any
time
when
seruaunts
had
iuster
cause
to
complaine
of
vndutifull
maisters
.
For
where
are
those
masters
to
be
found
that
haue
any
iust
regard
of
the
swette
of
their
seruants
,
(
which
is
their
bloud
)
bestowed
in
their
seruice
?
How
slenderly
are
they
recompenced
,
when
they
haue
spent
their
young
yeares
,
(
the
flower
of
their
life
)
vpon
them
?
yet
euen
reason
would
,
that
seeing
the
Lorde
hathe
laide
the
maintenance
of
their
life
vpon
their
labour
and
trauell
which
their
maisters
haue
eaten
vp
,
they
should
not
be
so
cruelly
vnkinde
,
as
after
their
long
seruice
to
sende
them
away
with
an
emptie
hand
.
I
omit
to
speake
how
litle
the
care
is
of
bringing
them
vp
in
the
feare
of
God
.
The
number
of
those
parentes
which
carefully
perfourme
this
dutie
towards
their
children
,
to
make
them
learned
in
the
lawe
of
their
God
is
as
small
.
And
where
shall
we
finde
any
number
of
suche
Magistrates
,
as
employ
them selues
to
terrifie
wickednesse
and
wicked
men
,
and
to
incourage
the
good
in
their
goodnesse
?
These
thinges
are
as
wel
due
from
them
,
as
the
other
duties
before
recited
belong
vnto
them
.
There
is
also
generally
required
of
all
superiors
,
that
louing
dealing
and
behauiour
towardes
their
inferiours
which
may
witnes
that
they
are
not
vnthankfull
for
those
special
benefits
which
they
do
receiue
from
them
.
For
if
loue
(
whiche
hathe
in
it
speciall
good
will
and
liking
)
be
commanded
towardes
all
men
in
generall
,
there
must
of
necessitie
be
a
greater
measure
of
it
betwene
those
,
that
are
more
particularly
employed
the
one
vpon
the
other
.
This
louing
regard
of
them
outwardly
declared
in
deed
and
behauiour
,
must
come
in
as
a
supplie
to
helpe
to
beare
and
susteine
the
weight
of
labour
&
subiection
,
whiche
the
nature
of
man
otherwise
can
hardly
digest
,
as
in
a
mans
bodie
more
labour
or
cost
is
bestowed
about
those
parts
that
haue
the
lest
beautie
and
forme
in
themselues
,
in
so
muche
that
those
parts
,
which
(
as
they
are
of
themselues
)
dare
least
abide
the
eye
,
are
set
forth
with
more
beautie
to
the
eye
,
thereby
(
after
a
manner
)
hauing
recompence
of
their
want
in
the
bodie
,
so
in
the
bodie
of
the
common
wealth
,
and
in
the
societie
of
man
,
tender
regarde
of
superiours
and
amiable
affection
towards
those
that
be
vnder
them
,
should
beare
vp
a
part
of
that
heauie
burthen
of
subiection
and
seruice
.
The
gyftes
and
graces
of
God
in
others
craue
also
honour
from
vs
.
For
being
fellowe-members
of
one
bodie
,
we
haue
our
benefite
,
and
fare
the
better
for
the
seuerall
gyftes
of
others
.
For
the
Lorde
hathe
made
suche
a
diuision
of
his
gyftes
,
as
that
he
hath
laide
a
necessarie
part
of
the
welfare
of
euerie
man
out
of
himselfe
in
some
other
:
the
lack
wherof
,
maketh
him
maymed
in
him selfe
,
&
therfore
forceth
him
to
seeke
vnto
others
,
for
his
perfecte
forme
&
iust
proportion
.
These
gyfts
of
God
wee
are
not
only
bound
to
see
and
behold
,
but
also
to
subiect
our selues
in
modestie
vnto
them
,
euen
he
that
hath
more
vnto
him
that
hath
lesse
,
as
it
is
written
to
the
Philippians
:
In
meekenesse
of
minde
let
euerie
man
esteeme
another
better
then
himselfe
.
In
giuing
of
honour
,
let
one
go
before
another
.
In
giuing
of
honour
,
go
one
before
another
:
as
if
the
one
would
not
long
continue
,
where
there
were
not
the
other
.
There
is
no
one
thing
that
our
nature
can
lesse
like
of
,
then
to
be
vnder
contempt
,
and
that
nothing
should
be
espied
in
vs
for
the
whiche
men
woulde
regarde
vs
:
wherefore
it
standeth
all
vpon
,
to
trauell
so
in
finding
out
the
goodnesse
of
the
gyftes
and
graces
of
GOD
in
other
,
as
their
hartes
may
in
vnfeignednesse
yelde
reuerence
therevnto
:
and
also
thereby
to
make
a
defence
against
infirmities
whiche
wil
be
in
flesh
and
bloud
,
that
there
may
be
bearing
and
forbearing
one
of
another
,
by
loue
&
reuerent
regarde
had
to
the
gyftes
of
Gods
grace
in
them
.
Our
nature
is
no
better
inclined
in
dueties
towardes
men
,
then
it
is
(
as
before
we
haue
learned
)
in
dueties
towardes
God
.
For
we
are
giuen
to
seeke
to
haue
our selues
honoured
in
our
calling
or
gyft
whatsoeuer
,
but
litle
to
regard
,
nay
euen
to
enuie
the
honour
of
others
:
whiche
we
shall
then
discerne
,
when
any
shal
be
compared
with
vs
,
and
made
either
superiours
,
or
else
equals
vnto
vs
.
And
therefore
when
it
pleaseth
God
to
call
any
of
his
vnto
the
hope
of
his
kingdome
,
he
letteth
them
see
their
corruption
euen
in
this
commandement
,
so
as
they
are
forced
by
the
sense
and
feeling
thereof
to
giue
ouer
the
claime
of
saluation
in
the
title
of
their
workes
,
whiche
haue
no
promise
if
they
doe
not
perfourme
the
whole
lawe
and
euerie
worke
thereof
throughout
the
whole
course
of
their
life
.
For
it
is
written
in
Deuteronomie
,
And
if
the
outward
work
of
this
commaundement
should
be
attended
vpon
of
any
neuer
so
diligently
,
&
yet
Gods
glorie
not
sought
therein
,
it
would
profite
vs
nothing
.
For
if
we
giue
men
their
due
,
and
in
the
meane
time
deny
the
Lorde
his
,
what
auayleth
it
vs
?
Therefore
those
former
foure
pointes
(
wherein
his
glorie
consisteth
)
conteyned
in
the
former
commaundements
,
must
of
necessitie
be
ioyned
with
all
duties
vnto
men
,
which
are
:
First
that
we
acknowledging
all
our
welfare
to
come
from
the
Lorde
alone
,
doe
depend
wholy
and
only
vpon
him
.
Secondly
,
that
in
loue
of
him
for
his
mercyes
wee
begin
to
obey
him
after
his
word
.
Thirdly
that
his
glorie
beeing
the
marke
we
shoot
at
,
make
vs
carefull
in
all
our
works
,
so
to
do
them
as
he
may
haue
honour
by
them
.
Fourthly
,
and
last
of
all
,
that
in
true
acknowledging
and
trauaile
in
subduing
of
our
owne
corruptions
(
whiche
will
not
altogether
bee
sundred
from
our
wayes
and
workes
)
we
humble
our selues
in
our
best
obedience
,
that
the
Lord
may
alwayes
reteine
the
praise
of
the
free
and
vndeserued
working
of
his
grace
.
Now
let
vs
pray
vnto
our
heauenly
father
,
that
we
may
truely
see
and
bewaile
the
little
reuerence
and
regarde
that
we
haue
had
bothe
to
superiours
and
inferiours
,
becomming
thereby
not
onely
vnthankfull
vnto
them
,
but
also
vnto
the
Lord
,
who
hath
placed
such
graces
for
our
benefite
in
them
:
and
let
vs
craue
of
him
,
that
we
may
not
onely
obteine
more
power
to
suppresse
the
same
,
but
also
may
be
inabled
from
him
to
send
abroade
suche
fruites
of
true
reuerence
and
honour
,
as
may
come
to
the
sight
&
hearing
of
many
,
to
the
great
praise
of
his
name
.
The
sixte
Lecture
vpon
the
thirteenth
verse
.
13
Thou
shal
not
kill
.
THe
former
commandement
hath
giuen
forth
instruction
for
particular
callinges
,
from
whiche
(
by
reason
of
more
particular
imploying
of
benefites
mutualy
one
vpon
another
)
there
ariseth
more
particular
duetie
of
the
one
vnto
the
other
,
then
that
which
euerie
common
man
may
claime
vnto
himselfe
.
Nowe
we
are
to
be
instructed
in
those
dueties
that
generally
we
doe
owe
vnto
all
men
:
amongst
whiche
,
this
commandement
of
not
killing
hath
the
first
place
,
wherein
we
are
forbidden
to
do
any
violence
,
iniurie
or
wrong
to
the
bodie
&
life
of
our
neighbour
:
and
commanded
to
defend
,
mainteine
,
and
cherish
the
same
.
It
is
to
be
obserued
,
that
the
Lorde
bidding
vs
shewe
foorth
loue
vnto
our
neighbours
,
hath
not
left
it
vnto
vs
to
deuise
wherein
to
pleasure
them
,
but
hath
set
downe
what
things
are
most
deare
vnto
them
:
that
by
our
helpe
giuen
for
the
preseruation
of
those
thinges
safe
vnto
them
,
and
in
benefiting
them
therin
they
may
haue
true
triall
of
the
loue
and
affection
that
we
beare
vnto
them
.
Our
neighbour
therefore
in
this
consideration
is
not
shut
vp
in
the
alone
fleshe
&
bloud
of
the
man
,
but
the
duties
of
neighbourhode
reache
vnto
the
life
and
bodie
,
wife
,
goodes
,
and
good
name
of
the
man
.
Neither
is
loue
the
not
hating
or
not
hurting
of
a
man
,
but
the
helping
and
furthering
of
him
to
receiue
more
comfort
in
those
thinges
aboue
recited
:
ouer
the
whiche
euerie
man
is
so
tender
,
that
beeing
in
any
of
those
annoyed
,
he
can
no
longer
account
him selfe
as
a
man
loued
or
regarded
of
the
authours
therof
:
For
he
himselfe
is
vpholden
in
life
and
liking
by
the
comfort
of
them
.
The
Lorde
(
in
forbidding
murder
)
forbiddith
also
all
violence
,
crueltie
,
and
wrath
towardes
our
neighbour
:
labouring
in
the
detestation
of
this
greatest
euill
,
to
worke
in
vs
a
hatred
towardes
all
that
be
of
any
affinitie
with
it
:
and
therefore
not
letting
vs
see
them
,
but
in
that
fourme
which
may
most
feare
vs
from
them
,
putting
vpon
them
al
that
feareful
fourme
of
murder
.
The
punishment
of
the
offences
against
this
commandement
,
wil
help
vs
to
iudge
the
greatnes
of
the
same
.
Touching
the
murderer
,
it
is
said
in
Leuiticus
,
He
that
killeth
any
man
he
shal
be
put
to
death
.
Violence
bursting
foorth
into
extremities
of
dealing
,
in
the
olde
lawe
was
punished
with
the
like
of
that
that
was
done
what
kinde
soeuer
it
was
,
according
as
it
is
written
in
Leuiticus
,
If
a
man
cause
any
blemish
in
his
neighbour
,
as
he
hathe
done
so
shal
it
be
done
to
him
,
breache
for
breache
,
eye
for
eye
,
toothe
for
toothe
,
suche
a
blemishe
as
he
hath
made
in
any
,
such
shal
be
repaid
to
him
,
wherby
the
offender
was
drawn
to
the
better
consideration
of
that
griefe
whiche
he
had
brought
vpon
another
,
in
feeling
the
displeasure
thereof
within
him selfe
,
and
also
feared
the
more
from
offending
,
being
wel
assured
before
,
that
he
could
offer
no
great
wrong
vnto
his
neighbour
,
whiche
selfe
same
in
so
doing
he
should
not
bring
vpon
his
owne
head
.
This
punishment
doth
not
only
declare
the
vnlawfulnesse
of
violence
whiche
here
is
forbiden
,
but
also
by
that
punishment
whiche
the
iust
Lord
did
appoint
for
it
,
we
see
howe
great
the
offence
is
which
hath
had
suche
a
punishment
appointed
for
it
from
the
iustice
of
God
,
that
more
account
may
be
made
of
suche
iniuries
,
then
commonly
there
is
in
any
place
.
In
this
commandement
is
forbidden
all
crueltie
:
and
therfore
in
the
punishment
of
certeine
offences
,
there
was
a
number
of
stripes
appointed
,
whiche
in
punishing
they
might
not
passe
:
as
we
reade
in
Deut.
Of
the
Iewes
(
saith
he
in
that
place
)
fiue
times
receiued
I
fourtie
stripes
saue
one
.
Thus
woulde
the
Iewes
giue
out
some
signification
howe
they
did
abhorre
crueltie
,
being
verie
vnwilling
to
be
publiquely
noted
of
that
crime
,
how
bloudie
soeuer
their
harts
were
,
no
not
at
that
time
,
when
as
they
might
haue
had
some
shadowe
,
in
pretending
the
zeale
of
iustice
for
their
facte
.
But
Christians
must
abhorre
that
in
deede
,
whiche
these
in
shewe
would
be
thought
to
be
farre
from
.
Thou
shalt
giue
him
his
hyre
for
his
day
,
neither
shall
the
sunne
goe
downe
vpon
it
:
for
he
is
poore
and
therewith
susteineth
his
life
,
least
he
crie
against
thee
vnto
the
Lorde
,
and
it
bee
sinne
vnto
thee
.
If
thou
vexe
or
trouble
suche
and
so
he
call
and
crie
vnto
me
,
I
will
surely
heare
his
crie
.
Then
shal
my
wrath
be
kindled
,
and
I
wil
kil
you
with
the
swoorde
,
and
your
wiues
shal
be
widowes
,
and
your
children
fatherlesse
.
This
is
his
garment
for
his
skinne
(
saith
the
Lord
:
)
Wherein
shal
he
sleepe
?
therefore
when
he
crieth
vnto
me
I
will
heare
him
:
for
I
am
merciful
.
Woe
vnto
him
that
buildeth
his
house
by
vnrighteousnesse
,
and
his
chambers
without
equitie
:
he
vseth
his
neighbour
without
wages
,
and
giueth
him
not
for
his
worke
.
It
is
nothing
so
cruell
a
facte
to
robbe
a
straunger
,
whome
thou
knowest
not
,
as
to
sucke
out
(
by
his
labour
)
the
bloude
of
thy
friende
and
neighbour
,
and
after
to
sende
him
away
without
wages
.
If
suche
buildinges
stande
vpon
vnrighteousnesse
,
(
as
sayth
the
prophete
,
)
it
is
to
be
feared
that
many
a
faire
house
in
this
land
hathe
suche
a
ruinous
foundation
,
as
threateneth
the
destruction
of
the
owner
.
This
kinde
of
crueltie
howe
heynous
it
was
in
the
sight
of
God
,
and
what
plague
it
might
bring
in
iustice
vppon
the
things
that
were
in
suche
vnrighteousnesse
accomplished
,
did
Iob
verie
well
vnderstande
,
and
therefore
saith
.
If
I
haue
eaten
the
fruites
of
my
lande
without
siluer
,
or
haue
grieued
the
soules
of
the
maisters
thereof
,
let
thistles
growe
in
steede
of
wheate
,
and
cockle
in
steed
of
barley
.
A
righteous
man
(
saith
the
holy
Ghost
)
regardeth
the
life
of
his
beast
,
but
the
mercies
of
the
wicked
are
cruell
.
If
hee
neglecte
not
his
beastes
but
giueth
them
foode
in
due
time
,
muche
lesse
will
he
neglecte
his
familie
or
seruantes
,
in
defrauding
them
of
that
,
either
in
meate
,
or
wages
,
that
is
conuenient
.
These
examples
that
nowe
I
haue
alledged
,
as
they
spring
from
an
vnmercifull
heart
,
and
tende
to
the
vniust
griefe
and
molestation
of
the
bodie
and
life
of
our
brother
,
so
are
they
directly
againste
this
commandement
.
Notwithstanding
,
as
they
bring
damage
vnto
him
by
deteyning
that
whiche
is
his
due
,
they
are
against
this
commandement
also
,
Thou
shalt
not
steale
:
so
that
it
is
not
vnpossible
for
one
kinde
of
action
,
to
be
guiltie
both
of
murder
and
theft
.
The
negligence
of
man
,
whereby
his
neighbour
receiueth
either
losse
of
life
,
or
hurt
of
bodie
,
is
forbidden
in
this
commandement
.
The
reason
is
verie
good
.
For
if
the
Lord
hathe
lawfully
and
in
equitie
laide
vpon
vs
the
care
of
our
neighbour
his
life
,
by
good
right
may
he
require
at
our
handes
the
wilfull
neglecte
thereof
.
The
punishment
of
suche
wilfull
negligence
towardes
the
life
or
bodie
of
their
brethren
,
was
moste
sharpe
and
seuere
in
the
olde
lawe
,
as
we
may
see
in
Exodus
,
In
this
offence
of
negligence
are
all
those
transgressours
against
this
commaundement
,
who
by
.
delaying
to
take
vppe
matters
in
controuersie
or
suites
of
lawe
with
all
possible
speede
that
may
be
,
doe
by
their
negligence
giue
occasion
to
the
fraile
nature
of
man
to
committe
murder
or
some
other
mischiefe
,
against
him
with
whome
he
is
in
controuersie
.
And
if
carelesse
negligence
be
thus
daungerous
,
howe
harde
a
matter
will
it
be
to
reckon
with
the
Lorde
for
deliberate
purpose
to
kepe
men
at
variance
and
debate
,
that
their
gaine
may
grow
thereby
?
It
wil
be
a
harde
matter
to
answere
before
the
Almightie
,
if
wee
haue
giuen
occasion
whereby
our
neighbour
hathe
receiued
losse
of
life
.
Dauids
carefulnesse
herein
is
woorthily
commended
to
all
posteritie
,
who
when
his
men
(
breaking
through
the
hoast
of
the
Philistins
with
the
daunger
of
their
liues
)
had
brought
him
water
to
drinke
whiche
he
so
greatly
thirsted
after
and
wished
for
,
immediately
powred
it
out
for
an
oblation
vnto
the
Lorde
,
and
saide
,
Let
not
my
God
suffer
me
to
doe
this
:
shoulde
I
drinke
the
bloud
of
these
mens
liues
,
for
they
haue
brought
it
with
the
ieopardie
of
their
liues
:
therefore
he
would
not
drinke
it
.
A
notable
example
to
feare
vs
for
being
occasion
to
any
(
though
seruant
or
inferiour
)
rashly
to
hazard
his
life
either
for
our
profite
or
pleasure
.
In
this
commandement
the
Lorde
is
not
onely
careful
to
haue
obedience
from
our
handes
,
but
also
from
our
hearts
and
tongues
:
so
that
bothe
thoughtes
and
wordes
must
come
vnder
subiection
vnto
him
,
that
neither
of
them
be
infected
with
malice
whiche
the
Lorde
so
hateth
and
abhorreth
.
For
we
must
interpret
the
Lawe
,
according
to
the
nature
of
the
Lord
who
is
the
lawe-giuer
.
Man
,
by
reason
that
he
onely
seeth
the
deede
and
cannot
discerne
of
the
heart
,
maketh
lawes
for
the
outward
doeings
,
and
punisheth
them
alone
,
That
whosoeuer
hateth
his
brother
is
a
manslear
.
We
see
then
that
not
onely
grosse
euils
come
into
reckoning
before
the
Lord
,
but
euen
hatred
settled
in
the
heart
,
although
the
hand
hath
neuer
beene
stretched
foorth
to
execute
the
same
,
neither
commeth
it
before
him
as
some
trifling
thing
whiche
doeth
not
greatly
displease
him
,
but
appeareth
monstrous
,
hauing
none
other
shape
vpon
it
,
nor
other
accounte
made
of
it
then
of
murder
.
Thus
must
we
thinke
of
hatred
consented
vnto
in
the
heart
,
that
it
hath
a
bloudie
face
in
the
sight
of
the
Lorde
,
and
therefore
is
to
be
abhorred
and
loathed
as
the
crueltie
of
murder
.
This
was
the
cause
why
the
Lord
forbidding
hatefull
&
malicious
thoughts
in
this
commandement
would
giue
it
none
other
name
than
murder
,
teaching
vs
that
howsoeuer
we
nurish
such
thoughts
&
make
smal
account
of
them
,
yet
his
iudgment
is
plaine
that
they
be
no
better
then
murder
,
when
the
hart
is
settled
in
them
.
The
Iewes
were
commanded
to
make
places
of
refuge
and
defence
,
Mercifull
dealing
is
heere
commaunded
towardes
all
,
but
especially
towards
inferiours
,
widowes
,
fatherlesse
children
,
and
those
that
be
in
any
greate
extremitie
.
A
notable
practise
we
haue
of
this
in
the
person
of
Iob
suffering
his
seruauntes
to
pleade
their
right
,
If
I
did
contemne
the
iudgement
of
my
seruaunt
,
and
of
my
maide
,
(
sayeth
Iob
)
when
they
did
contend
with
me
,
what
then
shall
I
doe
when
GOD
standeth
vp
?
and
when
hee
shall
visite
me
,
what
shall
I
answere
?
he
that
hath
made
me
in
the
wombe
hath
he
not
made
him
?
Here
is
the
true
tryall
of
a
mercifull
man
:
for
it
is
no
commendation
,
not
to
offer
wrong
vnto
those
who
are
our
equals
and
able
to
match
vs
,
but
then
haue
we
true
tryall
of
our
affections
that
there
is
some
mercie
in
trueth
within
vs
,
when
we
shall
shewe
pittie
and
compassion
towardes
,
those
whome
(
for
our
authoritie
or
place
that
we
bee
in
)
wee
might
easily
oppresse
:
when
we
shal
be
kept
from
fleshing
our
affections
vpon
those
that
lay
open
vnto
vs
,
hauing
no
fence
of
power
or
credite
,
that
is
sufficiently
able
to
holde
vs
.
His
example
of
compassion
is
no
lesse
commendable
towardes
all
of
them
that
were
in
any
greate
want
or
extremitie
,
as
the
holie
Ghoste
(
vnder
his
person
)
witnesseth
in
these
wordes
:
I
deliuered
the
poore
that
cryed
,
and
the
fatherlesse
:
and
him
that
had
none
to
help
him
.
The
blessing
of
him
that
was
ready
to
perish
came
vpon
me
,
and
I
caused
the
widowes
heart
to
reioyce
.
The
Iewes
were
bound
to
declare
their
compassion
towardes
their
brethren
,
by
that
lawe
which
commaunded
them
to
lend
their
brother
that
was
needie
amongst
them
,
sufficient
for
his
neede
:
taking
for
assurance
,
a
pledge
whiche
hee
might
forbeare
,
as
appeareth
in
Deuteronomie
:
They
were
charged
also
to
relieue
their
brother
or
the
straunger
that
dwelte
with
them
,
who
was
fallen
into
decay
,
forbidding
them
in
expresse
wordes
to
take
any
vsurie
or
increase
of
suche
,
either
of
money
or
meate
,
To
encourage
vs
to
duetie
in
this
part
of
mercifull
dealing
and
giuing
to
the
needie
,
the
Lorde
doeth
promise
that
it
shall
bee
paide
vs
againe
in
our
greatest
need
.
For
thus
saith
the
Prophet
Isay
,
If
thou
refresh
the
hungry
and
troubled
soule
,
then
shall
thy
light
spring
out
in
darknesse
.
The
Lord
shall
satisfie
thy
soule
in
drought
,
and
make
fat
thy
bones
,
and
thou
shalt
be
like
a
spring
of
water
whose
waters
fayle
not
.
A
great
blessing
of
God
to
be
prouided
for
in
drought
,
a
godly
forcaste
to
lay
vp
in
prosperitie
that
whiche
we
may
be
assured
will
not
only
come
againe
,
but
also
will
be
sure
to
watch
that
time
,
when
for
our
neede
it
shall
be
moste
welcome
vnto
vs
.
Who
would
not
be
content
to
giue
,
if
he
might
be
sure
to
haue
it
againe
at
his
moste
neede
?
And
beholde
we
haue
letters
patents
from
the
Lorde
,
vnder
the
broade
seale
of
his
bloude
,
for
the
findeing
of
that
wee
haue
laide
out
for
him
,
euen
in
our
greatest
neede
.
How
can
we
then
be
slack
in
the
liberall
laying
out
of
some
thing
for
an
euil
day
?
according
to
the
counsell
of
the
holie
Ghoste
in
Ecclesiastes
:
Giue
a
portion
(
sayth
he
)
to
seuen
and
to
eight
,
for
thou
knowest
not
what
euill
shall
be
vpon
the
earth
.
Moreouer
,
the
sentence
of
that
great
day
proceedeth
against
the
damned
persons
in
this
fourme
.
Departe
from
me
ye
cursed
into
euerlasting
fire
whiche
is
prepared
for
the
diuel
and
his
angels
:
for
I
was
an
hungred
,
and
ye
gaue
me
no
meate
:
I
thirsted
,
and
ye
gaue
me
no
drink
:
I
was
a
straunger
and
ye
lodged
me
not
:
I
was
naked
,
and
yee
cloathed
me
not
:
sick
and
in
prison
,
and
ye
visited
me
not
.
Verilie
,
I
say
vnto
you
,
in
as
much
as
ye
did
it
not
to
one
of
the
least
of
these
,
ye
did
it
not
to
me
.
And
if
the
promise
cannot
drawe
vs
,
the
forme
of
sentence
must
necessarily
prouoke
vs
to
obedience
heerein
.
We
learned
before
,
that
negligent
delaying
,
whereby
our
neighboure
is
indaungered
in
his
body
or
life
,
was
forbidden
in
this
commaundement
:
and
then
is
speedy
helpe
and
diligent
vsing
of
the
present
occasion
that
is
offered
to
doe
our
neighbour
good
giuen
vs
heere
in
commaundement
.
Wee
haue
a
singular
example
of
this
in
the
fourthe
of
Hester
,
Our
naturall
inclination
goeth
wholy
amisse
in
this
commaundement
as
in
the
rest
:
which
notwithstanding
it
lye
hid
in
some
more
cloasely
then
in
other
,
for
all
the
it
is
not
so
cunningly
couered
in
a
ny
,
but
that
it
is
disclosed
and
discerned
when
occasion
is
offered
.
The
man
that
is
borne
again
vnto
the
hope
of
euerlasting
life
,
doth
so
cleerely
perceiue
his
infection
heerin
,
that
both
in
hart
&
word
he
acknowledgeth
the
great
necessitie
&
benefite
of
a
sauiour
&
redemer
:
being
priuy
vnto
himself
not
only
of
many
euil
fruts
the
haue
appeared
in
his
life
contrarie
to
this
commaundement
,
but
also
of
a
disposition
within
,
that
is
naturally
prone
&
inclined
to
offend
heerein
.
The
hope
that
he
hath
in
his
mediatour
and
sauiour
Christ
Iesus
,
doth
not
make
him
secure
and
carelesse
in
his
sinne
,
following
the
inclination
of
his
owne
heart
,
but
leadeth
him
to
a
continuall
strife
and
debate
with
it
,
because
it
is
against
the
honour
of
his
God
and
sauiour
,
to
whom
he
well
perceiueth
that
he
is
onely
beholding
for
his
saluation
,
and
quickeneth
him
to
all
louing
dealing
which
is
so
often
commended
and
commaunded
of
his
good
and
mercifull
father
.
The
naturall
man
seeth
not
any
such
inclination
in
him selfe
to
wrath
,
or
dulnesse
vnto
louing
dealing
with
his
neighbours
,
as
through
the
grief
therwith
driueth
him
to
make
much
of
the
alone
Sauiour
and
redeemer
Christe
,
but
when
he
is
charged
with
his
offences
that
burst
foorth
contrary
to
this
commaundement
,
hee
maketh
light
of
them
,
and
putteth
them
vp
in
a
common
bagge
,
saying
,
all
men
haue
infirmities
:
neuer
so
touched
with
it
,
as
hee
can
bee
compelled
to
magnifie
the
grace
brought
by
the
alone
mediatour
Christ
,
and
much
lesse
is
he
driuen
to
any
earnest
warre
with
it
,
or
great
care
to
profite
in
the
works
of
loue
,
that
are
contrarie
to
it
.
To
conclude
,
this
commaundement
if
wee
shall
doe
some
outwarde
thinges
commaunded
heere
whiche
shall
obteine
greate
commendation
of
many
men
,
and
for
all
that
the
Lorde
want
his
glorie
,
which
consisteth
in
the
foure
points
which
were
spoken
of
in
the
former
commaundement
,
it
shall
auayle
vs
nothing
.
Those
things
that
apperteine
vnto
God
,
must
of
necessitie
go
with
those
dueties
vnto
men
that
shall
be
accepted
.
Neither
in
deede
can
we
holde
out
in
these
,
except
we
haue
life
and
incouragement
from
the
other
.
For
the
loue
that
GOD
is
our
God
,
tenderly
fauouring
and
plentifully
rewarding
vs
that
bee
his
,
muste
make
vs
to
perseuere
in
those
dueties
which
otherwise
would
not
abide
the
reproches
and
iniuries
of
men
,
but
would
burst
foorth
to
requite
them
:
and
muche
lesse
would
wee
laboure
to
ouercome
them
and
their
euill
,
with
our
good
doone
vnto
them
.
But
this
persuasion
of
his
good
fauour
towardes
his
,
and
plentifull
mercie
whiche
is
to
bee
shewed
vpon
them
,
maketh
men
willingly
to
forbeare
the
insuing
and
satisfying
of
their
owne
corrupt
affections
,
not
enuying
the
wicked
their
transitorie
delights
,
but
prosecuting
their
course
in
his
obedience
,
through
all
their
reproches
,
while
they
doe
well
perceiue
what
a
plentifull
recompence
of
rewarde
abideth
for
them
by
the
free
gifte
of
their
GOD
.
The
man
that
cannot
be
persuaded
but
that
hee
loueth
his
neighbour
as
himselfe
,
perfourming
all
that
is
required
of
him
in
that
behalfe
,
must
be
sent
to
examine
him selfe
,
if
there
haue
at
no
time
appeared
in
him
any
cruell
dealing
,
towarde
his
inferiours
,
any
neglect
or
delay
in
helping
and
releeuing
the
distressed
,
if
compassion
hath
alwayes
,
as
occasion
serued
,
drawen
him
to
speedie
releeuing
,
by
lending
or
giuing
,
so
shall
he
easily
see
into
the
errour
of
his
opinion
.
Now
let
vs
pray
vnto
our
heauenlie
Father
,
that
we
may
so
see
into
our
cruell
and
carelesse
disposition
,
that
we
may
magnifie
the
free
mercies
of
our
GOD
in
the
forgiuenesse
thereof
:
and
also
haue
power
more
and
more
to
subdue
it
,
that
wee
abounding
in
all
mercifull
dealing
,
may
glorifie
him
in
this
life
,
and
be
glorified
of
him
in
the
life
to
come
.
H.I.
¶
The
seuenth
Lecture
vppon
the
14.
verse
.
14
Thou
shalt
not
commit
adulterie
.
WE
haue
learned
alreadie
,
that
the
loue
whiche
we
owe
to
our
neighboure
stayeth
not
in
his
owne
person
alone
,
but
proceedeth
vnto
other
things
that
bee
precious
and
deere
vnto
him
:
in
the
which
if
he
shall
by
vs
be
annoyed
,
foorth
with
in
so
doeing
we
shal
be
conuict
to
be
voide
of
loue
and
charitie
towardes
him
.
For
the
excuse
is
vaine
and
childish
to
say
we
loue
the
man
,
when
we
stick
not
there
to
vexe
him
,
where
we
knowe
it
cannot
be
but
that
some
greate
griefe
of
heart
will
come
vnto
him
.
He
that
loueth
a
man
in
deede
,
dealeth
tenderly
with
all
those
thinges
that
are
especially
liked
of
that
man
:
fearing
moste
of
all
there
to
offend
,
where
he
vnderstandeth
that
he
may
the
soonest
displease
.
And
because
nexte
to
a
man
him selfe
,
his
wife
ought
to
be
most
deere
vnto
him
,
the
wrong
that
is
done
to
any
therein
,
cannot
but
haue
the
next
place
vnto
the
sinne
of
murder
.
The
greatnesse
of
this
sinne
of
whordome
shall
then
better
be
discerned
,
when
wee
shall
bring
our
minde
from
that
account
which
is
made
of
it
with
man
,
vnto
that
iudgement
whiche
the
moste
iuste
GOD
hath
set
downe
of
it
in
his
worde
.
It
hath
beene
obserued
in
all
times
,
and
is
to
be
seene
at
large
in
the
olde
Testament
,
that
the
sinne
of
adulterie
and
vncleannesse
hath
then
abounded
moste
,
when
for
their
idolatrie
the
people
hath
beene
vnder
the
greatest
displeasure
of
the
Lorde
.
The
holie
Ghoste
maketh
the
crime
of
theft
,
a
small
matter
in
respect
of
the
offence
of
adulterie
:
affirming
theft
to
be
subiect
neither
to
the
like
infamie
and
reproche
with
men
,
neither
yet
to
the
like
greeuousnesse
of
punishment
from
the
Lord
.
And
therfore
when
he
hath
spoken
of
the
punishment
that
is
due
for
theft
,
amplifying
the
other
crime
aboue
it
,
hee
vseth
these
wordes
:
But
hee
that
committeth
adulterie
with
a
woman
,
hee
is
destitute
of
vnderstanding
:
hee
that
doeth
it
,
destroyeth
his
owne
soule
,
hee
shall
finde
a
wounde
and
dishonour
,
and
his
reproche
shall
neuer
bee
put
away
.
Thus
the
adulterer
in
his
wickednesse
doth
both
vndermine
his
owne
life
,
and
also
bringeth
suche
a
blot
of
infamie
and
reproche
vnto
his
name
,
as
neuer
shall
be
wiped
out
.
It
is
not
to
be
meruailed
at
,
if
the
holie
Ghoste
make
adulterie
a
more
heynous
facte
then
theft
:
For
therein
men
rob
not
others
of
their
goods
&
substance
alone
,
but
of
their
honestie
&
honor
.
Neither
rob
they
only
those
that
are
borne
,
but
also
those
that
are
yet
vnfashioned
in
their
mothers
womb
:
from
whom
as
they
take
all
honour
&
estimation
,
so
they
procure
vnto
them
a
perpetuall
blot
of
infamie
,
more
and
besides
that
that
by
their
byrthe
they
become
illegitimate
,
and
cut
off
from
the
title
and
claime
of
many
temporall
benefites
,
which
they
are
moste
cruelly
depriued
off
,
before
that
euer
it
was
graunted
them
to
see
into
the
benefite
and
commoditie
thereof
:
muche
lesse
to
take
any
comforte
by
the
vse
and
inioying
of
them
.
What
the
stayne
was
of
infamie
and
dishonour
that
bastards
were
vnder
in
the
olde
lawe
,
may
appeare
in
Deuteronomie
,
Moreouer
,
the
adulterer
as
much
as
lyeth
in
him
maketh
a
stewes
in
his
owne
house
,
becommeth
a
bawde
to
his
owne
wife
,
directeth
the
eyes
and
heartes
of
adulterers
towardes
her
,
in
as
muche
as
it
is
a
punishment
iustely
befalling
him
from
the
iustice
of
the
Lord
,
if
he
shall
haue
his
owne
wife
abandoned
to
the
wickednesse
,
that
he
hath
brought
vpon
another
.
Whiche
punishment
,
Dauid
him selfe
(
though
otherwise
deare
vnto
the
Lorde
,
But
if
it
shall
so
fall
out
,
that
a
wicked
man
in
this
kinde
of
sinne
shall
haue
a
godly
wife
,
whome
the
Lord
shall
preserue
from
this
euill
to
yeeld
vnto
the
wickednesse
of
others
,
yet
is
his
faulte
neuer
a
deale
the
lesse
heerein
,
then
if
he
should
haue
fallen
into
that
extremitie
of
sinne
,
because
his
deseruing
hath
called
for
that
punishment
from
the
Lorde
,
which
the
Lorde
in
mercie
towardes
her
hath
withholden
.
And
in
asmuch
as
the
adulterer
depriueth
a
man
of
the
true
comforte
of
his
true
and
naturall
seede
and
posteritie
,
can
we
imagine
otherwise
of
the
Lorde
,
but
that
hee
will
drawe
one
swoorde
or
other
vppon
some
of
his
children
,
that
shall
neuer
ceasse
to
pursue
them
,
before
it
hath
driuen
them
in
at
the
dores
of
death
?
Iob
(
speaking
of
this
sinne
of
adulterie
)
sayeth
,
that
it
is
a
fire
that
deuoureth
all
to
destruction
.
The
man
that
committeth
adulterie
with
another
mans
wife
,
because
hoe
hath
committed
adulterie
with
his
neighbours
wife
,
the
adulterer
and
adulteresse
shall
dye
the
death
.
In
this
commaundement
is
not
onely
adultery
forbidden
,
which
is
,
when
one
of
the
offenders
is
ioyned
or
betrouthed
to
another
in
marriage
,
but
also
fornication
when
bothe
the
offenders
are
single
persons
.
We
haue
learned
before
,
that
it
is
vsuall
in
the
commaundements
,
vnder
one
kinde
of
euill
to
forbid
all
that
bee
of
affinitie
with
it
,
and
like
in
wickednesse
vnto
the
same
.
Fornication
is
forbidden
in
expresse
wordes
in
Deutero.
There
shall
be
no
whoore
of
the
daughters
of
Israel
,
neither
shall
there
be
any
whoorekeeper
of
the
sonnes
of
Israel
.
The
punishment
of
this
sinne
of
fornication
whiche
was
so
fearefull
among
the
people
of
Israel
,
is
brought
in
of
the
Apostle
Paule
,
to
bring
all
men
to
suche
feare
of
God
as
may
restraine
them
from
it
:
Neither
let
vs
commit
fornication
(
sayeth
the
Apostle
)
as
some
of
them
committed
fornication
,
and
sell
in
one
day
twentie
three
thousand
.
The
life
of
man
beeing
so
precious
vnto
our
mercifull
father
,
as
it
is
,
it
can
be
no
small
sinne
that
prouoketh
the
Lord
to
procede
in
iudgement
euen
to
the
death
of
twentie
three
thousand
.
And
therefore
is
this
notable
punishment
(
notwithout
great
reason
)
ioyned
to
fornication
,
which
was
the
cause
thereof
.
For
commonly
,
this
sinne
is
made
as
nothing
,
hauing
naturall
infirmitie
set
beside
it
,
in
the
vsuall
speech
of
men
to
hide
it
withall
.
But
the
holy
Ghoste
doeth
not
so
matche
it
in
his
speeche
,
he
doeth
not
set
it
before
our
eyes
in
a
cloake
of
natural
infirmitie
,
whereby
we
should
the
lesse
feare
it
,
but
putteth
vppon
it
the
garment
that
in
deede
belongeth
vnto
it
,
euen
a
cloake
bathed
with
the
bloud
of
xxiii
.
thousand
men
.
There
is
great
diuersitie
betweene
these
two
cloakes
:
the
one
is
farre
vnlike
the
other
:
in
the
eyes
of
the
holy
Ghoste
,
this
sinne
is
fearefully
stayned
with
much
bloud
:
in
the
sight
of
fornicatours
,
there
is
nothing
in
it
whiche
is
not
naturall
and
kindely
:
so
diuerse
are
their
iudgements
,
and
so
great
is
their
disagreement
of
their
opinions
.
Dee
ye
not
knowe
,
(
sayeth
the
Apostle
)
that
hee
whiche
coupleth
himselfe
with
an
harlot
is
one
bodie
,
for
two
(
saith
he
)
shal
be
one
fleshe
.
Moste
certeine
it
is
,
that
the
bodie
of
an
harlot
can
be
no
member
of
Iesus
Christe
.
And
the
fornicatour
,
by
the
testimonie
of
the
apostle
,
is
become
one
bodie
with
her
,
hauing
the
same
coniunction
with
her
in
wickednes
,
that
the
husbande
hathe
with
his
lawful
wife
in
holinesse
,
and
by
the
appointment
of
the
Lorde
.
There
is
great
cause
therefore
why
the
holy
Ghost
shoulde
so
earnestly
persuade
vs
to
flie
fornication
,
making
the
sinne
aboue
all
other
to
offend
againste
his
owne
bodie
whiche
doth
committe
it
.
Neither
are
these
two
especiall
braunches
of
filthinesse
forbidden
alone
in
this
commandement
,
but
also
all
other
vncleannesse
and
losenesse
of
life
in
this
kinde
and
degree
.
The
meanes
also
whiche
bring
them
on
,
and
do
begett
them
,
or
being
begotten
doe
cherrish
and
mainteine
them
,
are
here
forbidden
in
this
commandement
:
as
,
the
want
of
temperaunce
and
sobrietie
in
apparell
,
meate
,
and
drinke
,
idlenesse
,
euil
companie
,
euil
speche
,
and
filthie
communication
:
in
the
which
,
whiles
we
doe
cherrishe
our selues
,
not
bridling
our
affections
,
we
do
tempt
the
Lord
,
and
running
vppon
the
rockes
that
he
hath
forbidden
,
doe
hazarde
our
chaste
behauiour
.
For
we
haue
no
warrant
of
his
safe
conducting
of
vs
vnder
those
sayles
of
vncleannesse
,
but
threatening
,
that
in
so
dooing
we
shall
make
shipwracke
of
all
honest
and
chast
behauiour
.
For
to
walke
in
such
wayes
,
hathe
no
promise
of
protection
from
him
:
they
are
not
the
wayes
which
he
hath
promised
to
prosper
.
It
doth
become
a
christian
which
loketh
for
mercie
from
Christ
,
to
humble
himselfe
vnto
all
suche
conuersation
as
he
is
well
assured
that
the
Lorde
imbraceth
:
that
hee
may
stande
vnder
certeyne
hope
of
fauour
and
mercie
from
his
handes
.
For
these
thinges
before
recited
and
suche
like
,
are
we
forewarned
of
in
the
Scriptures
to
beware
of
,
as
those
thinges
that
lie
in
waite
to
deceiue
vs
,
and
lay
siege
vnto
our
good
conuersation
to
giue
it
an
ouerthrowe
.
Neither
is
the
assault
so
weake
(
as
we
suppose
commonly
)
that
it
neede
not
to
be
feared
,
but
so
strong
as
beeing
continued
,
it
preuaileth
and
corrupteth
our
good
conuersation
,
according
as
it
is
written
to
the
Corinthes
:
Be
not
deceiued
,
euill
speeche
corrupteth
good
maners
.
By
this
one
example
of
euil
speech
,
we
may
learne
howe
to
iudge
of
all
the
rest
.
It
is
not
lightly
to
be
passed
ouer
,
that
he
willeth
vs
not
to
be
deceiued
herein
.
For
this
watche-woorde
signifieth
that
our
nature
conceiueth
not
so
hardly
of
the
matter
,
and
therefore
is
the
sooner
to
be
deceiued
by
it
.
This
forespeeche
(
I
say
)
pointeth
out
the
ticklenesse
of
our
corrupte
nature
,
and
is
vsed
of
the
Apostle
elsewhere
,
after
he
hathe
giuen
admonition
to
the
faithful
,
for
auoyding
of
the
like
matters
,
as
filthinesse
,
foolishe
talking
and
iesting
,
concluding
with
these
wordes
:
Let
no
man
deceiue
you
with
vaine
words
,
for
,
for
such
things
commeth
the
wrath
of
God
vpon
the
children
of
disobedience
.
We
suspect
no
danger
in
these
thinges
:
but
the
onely
wise
God
biddeth
vs
take
heede
that
we
be
not
deceiued
.
Can
we
nowe
continue
without
feare
of
these
enimies
,
when
the
holy
Ghost
hath
descried
the
daunger
of
them
,
with
so
many
blastes
of
his
owne
trumpet
?
or
dare
we
say
there
will
followe
no
harme
,
when
the
holy
Ghost
saith
in
plaine
words
,
that
it
doeth
corrupt
good
manners
,
and
that
for
suche
thinges
,
the
wrath
of
God
commeth
vppon
the
children
of
disobedience
?
And
euen
in
this
commaundement
we
see
,
that
the
holy
Ghoste
doth
vouchesafe
them
none
other
name
,
then
the
name
of
adulterie
.
For
sure
it
is
,
that
vnder
this
word
they
are
forbidden
by
the
testimonie
of
all
the
learned
:
therefore
it
is
well
to
be
considered
howe
the
holy
Ghoste
doth
terme
it
,
and
his
reason
whie
he
will
haue
it
knowne
by
that
name
.
Sure
it
is
,
that
he
is
well
acquainted
with
our
nature
,
which
is
accustomed
to
make
small
accompt
of
great
euils
,
and
therefore
to
giue
them
names
accordingly
,
he
is
constrained
to
name
the
childe
himselfe
,
and
cal
it
adulterie
:
willing
vs
so
to
take
it
,
and
to
thinke
no
better
of
it
,
whensoeuer
we
shall
let
the
reyne
goe
to
our
affections
,
not
restraining
them
in
these
and
suche
like
thinges
.
The
Prophet
Ezechiel
saieth
in
expresse
wordes
,
Our
nature
(
if
wee
knewe
it
as
the
trueth
is
)
needeth
not
to
be
made
tame
vnto
sathan
by
any
such
meanes
.
We
are
of
our selues
inclined
too
much
to
imbrace
him
,
and
nothing
so
wylde
that
way
as
were
to
be
wished
.
Being
therefore
so
ouertractable
of
our selues
,
what
madnesse
is
it
to
offer
him
those
blockes
of
aduauntage
,
wherby
his
temptations
with
more
spede
&
ease
may
mount
vpon
vs
,
and
thus
willingly
to
holde
the
stirrup
to
our
owne
destruction
?
The
heart
of
man
(
beeing
the
founteine
from
whence
commeth
good
or
badde
)
may
not
be
suffered
to
goe
at
libertie
after
vnchaste
thoughtes
,
but
must
be
kept
in
,
with
the
feare
of
God
.
For
out
of
the
heart
of
man
(
as
sayth
our
sauiour
Christ
,
)
proceede
euil
thoughtes
,
adulteries
,
fornication
,
vncleannesse
,
a
wicked
eye
.
All
these
euils
come
from
within
,
and
defile
a
man
.
They
are
not
therfore
to
be
cherrished
and
followed
after
,
but
to
be
repressed
and
beaten
backe
,
of
so
many
as
feare
the
Lorde
.
The
daunger
is
not
only
of
the
soule
in
time
to
come
,
but
as
experience
telleth
vs
,
in
cherrishing
of
vncleane
thoughtes
,
there
is
perill
towardes
the
reason
and
witte
of
man
.
For
howe
often
falleth
it
out
,
that
men
by
giuing
themselues
ouer
vnto
these
thoughtes
,
become
madde
,
voyde
of
witte
,
&
reason
,
not
able
to
gouerne
them selues
like
other
men
?
And
therefore
hathe
that
vertue
whiche
represseth
these
affections
,
a
name
with
the
Graecians
which
carrieth
with
it
the
signification
of
that
fruite
and
effecte
whiche
doeth
followe
it
:
whiche
is
,
the
preseruation
and
safetie
of
the
minde
.
For
moderation
and
temperance
in
this
part
,
is
the
health
and
soundenesse
of
the
minde
and
witte
of
man
:
which
(
while
it
is
wanting
)
is
either
vtterly
ouerthrowen
,
or
else
so
feeble
and
weake
,
as
euerie
one
may
descrie
it
,
for
the
dulnesse
and
feeblenesse
that
is
in
it
.
Adulterie
being
forbidden
,
the
godly
&
chaste
life
of
married
folkes
must
needes
be
commaunded
:
which
that
it
may
be
perfourmed
,
Almightie
God
requireth
of
his
children
,
that
they
do
match
them selues
with
such
as
feare
him
and
serue
him
after
his
worde
:
suche
hathe
he
promised
to
blesse
.
As
for
those
that
marrie
for
riches
,
beautie
,
and
suche
outward
thinges
,
when
there
is
not
the
feare
and
true
worshippe
of
God
ioyned
withal
,
they
haue
alwayes
tasted
of
most
grieuous
plagues
from
the
hand
of
the
Lorde
.
This
vnequall
matching
of
the
godly
and
godlesse
(
for
so
I
call
all
of
them
that
are
not
humbled
to
serue
God
after
his
word
)
was
the
cause
of
that
vniuersal
floude
whiche
did
ouerflowe
the
worlde
in
the
dayes
of
Noe
,
according
as
it
is
written
in
Genesis
:
Then
the
sonnes
of
God
sawe
the
daughters
of
men
that
they
were
faire
,
&
they
toke
them
wiues
of
all
that
they
liked
.
Therefore
the
Lord
said
,
My
spirite
shal
not
alwayes
striue
with
man
,
because
he
is
but
fleshe
,
&c.
Here
vppon
we
see
the
euill
beginning
,
and
the
iust
punishment
of
suche
as
pollute
marriage
,
whiche
shoulde
be
kept
in
all
obedience
and
holinesse
.
For
marriage
is
the
nourcerie
of
Christianitie
.
Nowe
if
the
nource
be
a
drie
nource
,
not
hauing
any
true
feare
and
seruice
of
God
,
shal
she
not
be
guiltie
of
those
that
sterue
vnder
her
hand
?
Or
shal
their
cruel
carelesnesse
be
vnpunished
that
dare
commit
heires
of
so
great
an
inheritance
vnto
such
nources
destitute
altogether
of
any
nourishment
fitte
and
conuenient
for
them
.
The
learned
giue
this
reason
(
why
in
the
books
of
kinges
there
is
so
continuall
mention
made
of
their
mothers
who
were
Kings
)
that
the
children
are
by
nature
giuen
to
followe
muche
the
inclination
of
their
mothers
,
and
that
education
whiche
they
receiue
from
them
:
and
therefore
that
diligent
care
should
be
had
to
make
suche
choice
,
as
were
likely
to
bring
the
benefite
of
Christian
education
to
their
children
and
posteritie
.
This
is
the
first
thing
whiche
is
required
to
make
a
godly
and
chaste
life
in
marriage
,
Euen
to
marrie
in
the
Lorde
.
This
loue
shall
then
be
surely
continued
when
either
partie
shall
perfourme
that
which
the
Lord
hath
laide
vpon
them
,
humbling
themselues
vnder
the
burden
of
obedience
which
he
hath
charged
them
withal
:
But
the
chiefe
cause
whiche
shoulde
moue
a
christian
moste
,
is
,
left
their
prayers
and
seruice
of
God
be
reiected
:
whiche
cannot
be
acceptable
vnto
him
while
there
abideth
wrathe
and
displeasure
in
the
hart
towards
any
,
but
especially
if
there
be
iarring
and
dissention
with
those
with
whome
we
should
be
moste
at
one
.
For
prayer
is
the
lifting
vppe
of
pure
handes
without
wrathe
(
as
the
Apostle
testifieth
to
Timothie
.
This
temperaunce
is
to
be
taught
the
yonger
sort
not
onely
from
the
mouth
of
the
elder
,
but
from
their
life
and
conuersation
:
that
they
may
be
kept
in
those
means
which
do
vphold
chast
behauiour
:
and
therefore
the
Apostle
Paule
chargeth
Titus
that
he
stirre
vp
the
elder
both
men
and
women
,
The
Lorde
in
forbidding
vs
adulterie
,
telleth
vs
that
our
nature
is
inclined
therevnto
.
For
what
neede
wee
to
be
forewarned
of
that
,
which
we
are
in
no
daunger
of
.
It
is
required
that
we
peruse
diligently
the
course
of
our
life
,
with
due
consideration
how
our
intemperancie
hath
vttered
it selfe
in
any
of
those
things
which
we
haue
nowe
learned
to
be
forbidden
vs
,
and
also
in
diligent
consideration
,
howe
prone
and
tickle
our
affections
be
therevnto
,
that
we
may
in
truth
come
from
the
opinion
of
our selues
,
to
betake
vs
wholy
to
that
perfect
obedience
of
Iesus
Christ
,
to
rest
in
it
as
that
onely
,
which
can
abide
the
iustice
of
the
righteous
God
:
&
then
in
thankful
regard
of
those
his
mercies
,
manfully
to
set
vpon
our
in
temperat
desires
for
the
mortifying
therof
,
that
the
Lord
may
haue
the
honour
of
our
moderate
and
chast
conuersation
.
Which
that
it
may
so
come
to
passe
,
let
vs
call
vppon
our
heauenly
father
,
saying
.
The
eighth
Lecture
vpon
the
fifteenth
verse
.
Thou
shalt
not
steale
.
IT
hath
bene
shewed
before
that
our
neighbour
is
not
to
be
considered
in
his
person
alone
,
but
in
what
so
euer
thing
is
deare
vnto
him
:
as
goods
,
good
name
,
and
suche
like
:
and
therefore
that
the
loue
which
we
must
beare
towards
him
,
may
not
be
towardes
his
body
alone
,
but
also
towardes
his
goods
:
that
our
dealing
with
them
may
be
so
vpright
,
as
may
declare
in
deede
that
we
doe
loue
the
man
.
For
if
any
thing
of
his
,
passing
through
out
handes
,
shall
not
finde
fidelitie
and
faythfull
dealing
,
but
deceitfull
conueyaunce
of
it
or
some
parte
thereof
to
oure selues
,
can
it
bee
truely
sayde
,
wee
loue
the
man
?
there
is
no
man
that
can
so
iudge
of
it
:
that
can
I
say
persuade
him selfe
that
hee
is
beloued
of
those
men
,
when
nothing
of
his
goodes
commeth
to
their
handes
,
but
it
is
sure
to
be
fleeced
,
and
to
pay
toll
before
it
shall
depart
.
The
Lord
therefore
(
commaunding
safe
passage
and
louing
dealing
towardes
our
neighboures
goodes
,
when
so
euer
(
according
to
the
manifold
necessities
of
euerie
man
,
to
deale
and
communicate
with
an
other
in
buying
and
selling
,
or
otherwise
)
they
haue
occasion
to
passe
through
our
handes
)
hath
forbidden
stealing
,
and
all
vnfaithfulnesse
in
their
goods
:
condemning
it
of
want
of
charitie
and
loue
towardes
them selues
,
whose
goods
are
diminished
by
vs
,
when
so
euer
we
shal
haue
dealing
with
them
.
And
bicause
we
goe
so
closely
to
work
,
and
are
so
cunning
to
deceiue
our selues
,
imagining
that
wee
loue
our
neighbours
,
when
in
deede
there
is
no
such
affection
in
vs
,
the
holy
Ghoste
is
compelled
as
it
were
to
trace
vs
,
and
by
such
vnfaithful
footesteps
as
these
be
,
to
descrie
vs
.
For
when
we
are
so
often
taken
with
vntrustie
dealing
,
and
vnfaythfulnesse
,
in
our
neighbours
goods
,
good
name
,
and
such
like
:
is
there
not
iust
cause
to
arest
vs
for
not
discharging
this
duetie
of
loue
,
which
is
so
due
vnto
them
?
This
vnfaythfull
dealing
with
the
goodes
of
our
neighbour
,
howe
greatly
it
did
displease
the
Lorde
,
and
with
what
lawes
he
did
restraine
his
people
of
Israel
from
the
same
,
the
statutes
and
orders
of
that
gouernement
can
best
declare
:
from
whence
it
shall
not
be
amisse
to
take
some
helpe
in
the
interpretation
of
this
commaundement
.
In
Exodus
we
doe
reade
,
For
it
might
be
,
while
they
were
aliue
,
that
he
being
touched
with
repentaunce
,
woulde
restore
them
againe
:
but
when
they
were
solde
or
killed
,
the
theefe
gaue
greater
token
of
his
impudencie
,
and
confirmed
obstinacie
,
and
the
owner
also
was
one
degree
further
from
any
likelyhoode
to
come
by
them
againe
.
If
the
theefe
be
nothing
worth
,
and
so
not
able
to
make
restitution
,
then
as
it
is
there
declared
,
he
must
be
solde
.
Thus
did
the
iust
God
in
the
olde
Testament
,
by
lawes
made
for
that
purpose
,
and
punishments
appointed
accordingly
,
declare
his
hatred
of
the
euill
,
and
in
what
reckoning
it
commeth
before
his
iudgement
seate
:
that
we
might
take
light
at
his
iudgement
,
howe
to
discerne
of
theft
,
and
how
to
iudge
of
this
kynde
of
hatred
towardes
our
neighbour
,
that
bewrayeth
it selfe
in
so
vniust
dealing
with
his
goods
.
The
loue
that
wee
muste
shewe
foorth
towardes
our
neighbour
by
dealing
well
with
his
goods
,
may
not
only
be
seene
in
this
law
(
so
sharply
punishing
the
thefe
for
his
want
of
loue
euidently
appearing
in
his
theft
and
iniurie
committed
)
but
also
in
the
lawe
made
for
him
,
that
should
borrow
any
of
his
neighbours
goods
.
Which
lawe
did
very
well
prouide
for
faithfull
dealing
with
it
,
in
punishing
the
contrarie
so
sharply
,
as
his
vnfaythfulnesse
(
howe
great
so
euer
)
should
gaine
him
nothing
at
all
.
For
thus
it
is
written
in
Exodus
:
If
a
man
borrowe
ought
of
his
neighbour
,
and
it
be
hurt
,
or
else
dye
,
(
the
owner
thereof
not
being
by
)
hee
shall
surely
make
it
good
.
If
it
be
an
hyred
thing
,
he
shall
not
make
it
good
,
it
came
for
his
hyre
.
It
appeareth
here
plainly
,
that
the
owner
must
haue
his
losse
made
good
of
the
borrower
,
vnlesse
his
owne
eyes
could
testifie
,
that
the
hurt
or
losse
thereof
came
not
through
any
default
of
the
borrower
.
But
he
that
shall
lend
for
hyre
,
must
stand
to
the
aduenture
of
the
principall
if
it
decay
.
The
reason
is
rendred
,
bicause
it
came
for
hyre
,
and
not
of
loue
alone
,
as
did
the
thing
borrowed
.
And
therefore
the
reason
is
good
,
why
hee
should
not
be
charged
in
this
case
,
as
the
borrower
,
to
make
good
that
which
he
hath
hired
being
hurt
or
dead
.
Marke
well
I
pray
you
this
lawe
of
God
for
lending
and
hyring
:
that
the
borrower
must
make
good
things
borrowed
,
if
they
decay
,
but
not
the
hyrer
.
Marke
it
well
I
say
,
for
this
is
the
ground
of
many
thinges
that
are
to
be
spoken
of
hereafter
.
The
equitie
of
this
lawe
,
bringeth
great
light
to
discerne
of
the
vsuries
that
are
so
common
at
these
dayes
.
In
things
borrowed
(
it
appeareth
by
this
lawe
)
that
only
the
hurt
or
death
of
the
goods
was
prouided
for
.
Here
is
then
no
helpe
for
mony
that
is
borrowed
or
lent
,
which
perisheth
not
with
vse
,
but
is
still
of
the
same
value
and
worth
that
it
was
at
the
first
deliuerie
of
the
same
.
Besides
that
,
if
it
were
worsse
for
the
vse
,
there
is
no
more
required
but
to
make
the
decay
of
it
good
.
Howe
then
can
those
who
lend
their
monie
to
vsurie
(
whiche
decayeth
not
with
vse
)
clayme
any
thing
aboue
that
which
was
deliuered
?
By
this
lawe
of
lending
,
their
recompence
was
commaunded
onely
in
this
title
,
that
the
thing
by
lending
was
certeinly
knowne
to
be
impayred
.
Howe
dare
then
the
vsurers
claime
a
right
of
recompence
,
vnder
none
other
title
,
but
that
it
was
likely
with
the
vse
thereof
,
that
they
might
in
that
time
,
thus
and
so
greatly
haue
gained
?
It
is
the
equitie
of
God
,
to
require
no
recompence
for
the
vse
of
things
that
are
the
worsse
with
vsing
,
so
long
as
there
appeareth
no
casuall
hurt
(
as
we
call
it
)
of
the
whole
.
What
equitie
then
must
it
be
,
that
for
thinges
not
worsse
with
vse
,
contenteth
not
it selfe
,
no
,
not
with
the
whole
?
Here
,
in
this
law
of
God
good
wil
is
no
better
recompenced
,
but
that
it
be
no
looser
:
Shall
a
couetous
desire
then
so
richly
be
requited
,
as
that
it
shall
bee
sure
alwayes
to
come
home
a
gayner
?
By
this
equitie
of
God
,
when
it
is
certeinly
knowen
,
that
by
the
vse
of
the
thing
borrowed
,
the
borrower
hath
good
gaine
,
yet
doth
the
almightie
allowe
no
returne
of
commoditie
to
the
lender
for
that
gayne
.
By
what
equitie
then
can
the
vsurer
clayme
gaine
for
the
vse
,
yea
oftentimes
when
it
is
certeine
there
is
no
gaine
gotten
at
all
?
By
this
lawe
of
GOD
,
the
lender
could
neuer
gayne
:
for
there
is
no
other
prouiso
made
but
for
his
principall
:
by
ouer
practise
,
he
is
euer
assured
of
gayne
.
By
that
lawe
,
the
borrower
was
assured
of
the
gaine
that
was
to
returne
to
him
:
by
this
practise
,
the
lender
is
oftentimes
the
whole
gayner
.
If
it
be
graunted
,
that
this
lawe
of
God
in
borrowing
and
lending
haue
in
it
any
equitie
,
this
practise
in
borrowing
and
lending
of
monie
,
must
bee
condemned
of
playne
wrong
and
iniurie
,
as
directly
standing
against
the
same
.
If
this
dealing
,
shall
feare
the
strict
iustice
of
borrowing
and
lending
,
and
seeke
couert
vnder
the
libertie
of
thinges
let
out
to
hyre
,
it
is
also
shut
out
there
,
and
findeth
worsse
interteynment
.
For
hyred
thinges
,
bycause
they
goe
for
hyre
,
haue
not
the
ordinarie
allowaunce
of
the
principall
,
if
they
shall
decay
,
which
borrowed
thinges
iustly
claime
,
bicause
they
come
freely
and
without
hire
:
therfore
the
law
that
we
had
of
hyred
thinges
,
handleth
the
vsurer
more
hardly
,
than
that
law
of
borrowing
&
lending
.
For
here
,
bycause
of
his
hyre
,
he
hath
no
holde
of
the
principal
if
it
decay
.
Thus
if
it
should
be
graunted
that
monie
may
be
hyred
,
which
I
thinke
neuer
can
be
proued
:
yet
must
it
bee
with
hazard
of
the
principall
,
according
to
the
equitie
of
this
lawe
.
That
by
the
equitie
of
this
lawe
,
(
which
is
the
equitie
of
God
)
it
can
haue
no
better
allowance
(
if
it
shall
bee
proued
lawfull
to
let
it
out
for
hyre
,
)
then
to
stande
to
the
daunger
and
decaye
of
the
principall
,
these
reasons
will
plainely
proue
:
The
goods
whiche
naturally
yeald
commodities
in
the
vse
of
them
to
him
that
possesseth
them
,
as
sheepe
,
and
suche
other
,
muste
stand
to
the
aduenture
of
decay
,
if
they
be
hyred
:
therefore
muche
more
must
they
doe
so
,
which
naturally
and
of
them selues
yeald
no
commodities
.
The
goodes
that
in
yealding
their
commodities
doe
spend
and
we
are
away
them selues
,
are
contented
with
their
hyre
,
and
lay
no
clayme
to
haue
the
whole
repayred
.
By
what
iustice
then
may
goodes
that
are
neuer
a
whit
the
worsse
for
wearing
,
besides
their
hyre
,
binde
a
man
to
vphold
the
whole
?
If
it
bee
equitie
,
that
those
goodes
which
naturally
of
them selues
yeald
by
vse
a
certeine
gayne
,
should
not
be
charged
with
the
daunger
of
decay
,
it
is
against
all
equitie
,
that
those
things
which
neyther
of
them selues
,
nor
yet
with
like
certentie
yeald
the
commoditie
,
should
beside
their
hire
,
haue
the
whole
vpholden
.
To
conclude
,
if
those
goods
which
(
by
all
mens
iudgement
)
may
most
lawfully
haue
consideration
for
their
vse
,
be
not
better
considered
,
it
seemeth
to
me
good
reason
,
why
those
goods
(
which
the
most
thinke
are
not
at
all
to
haue
hyre
for
their
vse
,
and
all
men
thinke
,
they
may
not
so
iustly
require
it
as
the
other
)
should
hold
them selues
well
contented
,
when
their
allowance
is
as
good
as
theirs
is
,
whiche
best
do
deserue
it
.
If
any
man
shall
replie
,
and
say
that
some
of
great
deseruing
in
the
Church
of
God
,
men
of
singular
learning
and
iudgement
,
haue
thought
and
taught
otherwise
:
Let
them
vnderstand
,
that
there
is
no
vsurie
that
is
nowe
in
vse
with
vs
that
can
be
vpholden
by
their
doctrine
.
For
proofe
whereof
,
I
referre
my selfe
vnto
that
,
whiche
is
written
by
that
worthie
instrument
of
God
Maister
Caluine
vpon
this
matter
in
his
Commentaries
vpon
Ezechiel
Chapter
eighteene
:
Moreouer
,
it
is
not
to
be
taken
of
all
men
,
bycause
it
shall
alwayes
bee
extreme
wickednesse
to
take
vsurie
of
a
poore
man
.
This
is
the
opinion
of
that
man
,
who
of
all
other
giueth
moste
libertie
,
and
is
thought
to
bee
moste
fauourable
in
this
cause
.
As
for
him
that
liueth
vpon
vsurie
,
as
the
husbandman
doth
vppon
his
husbandrie
,
his
iudgement
is
that
he
ought
to
be
thrust
out
of
the
societie
of
men
.
Thus
muche
for
his
iudgement
,
whome
some
vsurers
in
this
matter
pretende
to
build
vppon
.
We
see
in
this
commaundement
,
what
hedges
and
fences
the
Lorde
hath
made
for
the
safetie
of
our
goods
,
to
reserue
the
proprietie
and
benefite
thereof
vnto
our selues
:
and
to
keepe
vs
also
from
witnessing
any
want
of
loue
,
by
breaking
in
vpon
any
other
mens
goods
,
vnlawfully
.
This
want
of
loue
,
witnessed
by
euill
dealing
with
oure
neighbours
goodes
,
was
likewise
prouided
for
by
lawes
made
for
their
faithfull
dealing
,
that
had
any
thing
giuen
them
to
keepe
.
We
reade
in
Exodus
,
What
naturall
man
canne
bee
persuaded
,
that
there
is
any
conscience
binding
to
restore
goodes
that
were
put
in
trust
vnto
him
,
if
they
should
be
stolne
?
What
naturall
man
would
not
fret
and
fume
at
this
,
that
when
his
neighbour
maketh
request
vnto
him
to
keepe
it
,
hee
should
notwithstanding
bee
bound
to
aunswere
it
if
it
were
stolne
,
or
be
troubled
for
his
goodwill
,
to
purge
him selfe
before
a
magistrate
by
an
othe
,
that
there
was
no
vnfaithful
dealing
on
his
parte
with
those
goodes
?
Would
not
flesh
and
bloud
storme
at
this
,
as
an
vnlawfull
and
vniust
thing
?
But
the
iust
Lorde
,
by
these
lawes
letteth
vs
see
that
wee
stand
more
bound
vnto
louing
dealing
with
our
neighbours
in
their
goodes
,
than
our
corrupt
nature
woulde
willingly
yealde
vnto
.
And
those
lawes
are
good
glasses
for
vs
thus
farre
to
looke
into
them
,
that
wee
may
learne
that
wee
are
bounde
to
shewe
more
fidelitie
and
loue
towardes
oure
neighbours
in
their
goodes
,
then
our
corrupt
nature
can
bee
brought
with
any
goodwill
to
acknowledge
.
The
negligence
,
whereby
an
other
man
suffered
losse
or
damage
in
his
goodes
,
was
accounted
as
a
kynde
of
deceite
and
iniurie
before
the
Lord
:
&
he
was
bound
to
make
it
good
,
through
whose
negligence
it
did
perish
,
according
as
it
is
written
in
Exodus
:
We
haue
heard
how
carefull
the
Lorde
is
to
make
safe
passage
for
our
goodes
,
whether
they
come
within
the
coast
of
the
borrower
,
receyuer
,
or
carelesse
passinger
.
The
same
care
hath
he
also
of
them
,
when
they
must
passe
by
the
buyer
or
seller
.
For
euen
the
buyers
and
sellers
haue
charge
to
deale
well
with
them
,
that
there
appeare
not
lacke
of
loue
towardes
the
owners
,
by
the
their
doings
and
dealings
with
their
goods
.
And
therefore
our
owne
greedie
affections
must
not
make
the
market
,
nor
set
the
price
vppon
the
thinges
that
are
to
be
solde
,
but
the
worthinesse
of
the
thing
it selfe
that
is
to
be
bought
or
solde
,
&
the
benefite
that
it
is
likely
to
yeelde
to
him
that
shall
inioy
it
,
muste
strike
the
stroke
.
A
lawe
was
giuen
vnto
the
people
of
Israel
for
fidelitie
and
faithfull
dealing
in
buying
&
selling
,
as
appeareth
in
Leuiticus
:
When
thou
sellest
any
thing
to
thy
neighbour
,
or
buyest
at
thy
neighbours
hand
,
ye
shal
not
deceiue
one
another
,
but
according
to
the
number
of
yeres
after
the
Iubilie
,
thou
shalt
buy
of
thy
neighbour
:
also
according
to
the
number
of
the
yeeres
of
the
reuenewes
hee
shall
sell
vnto
thee
:
according
to
the
multitude
of
yeeres
thou
shalt
increase
the
price
thereof
,
and
according
to
the
fewnesse
of
yeeres
thou
shalt
abate
the
price
of
it
:
for
the
number
of
fruites
doeth
he
sel
vnto
thee
.
Oppresse
not
yee
therefore
any
man
his
neighboure
,
but
thou
shalt
feare
thy
GOD
,
for
I
am
the
Lorde
your
GOD
.
These
are
the
verye
wordes
of
the
texte
.
At
the
yeere
of
Iubilie
euerie
manne
returned
againe
to
his
landes
and
possessions
that
he
had
solde
and
made
away
:
therefore
as
that
yeere
was
further
off
or
neerer
,
so
they
bought
and
solde
thinges
deare
or
better
cheape
.
And
the
reason
and
equitie
of
this
lawe
is
added
:
for
(
sayeth
the
holie
Ghoste
)
the
number
of
fruites
doeth
hee
sell
vnto
thee
,
and
those
canst
thou
not
haue
after
the
yeere
of
Iubilie
,
and
therefore
if
he
shoulde
sell
otherwise
then
after
that
rate
,
hee
should
take
in
some
money
of
thee
,
not
giuing
any
thing
out
for
it
:
for
the
number
of
fruites
doeth
he
sell
vnto
thee
.
As
if
he
should
say
,
he
hath
not
righte
to
take
,
but
in
regarde
of
that
fruite
and
commoditie
that
doeth
come
vnto
thee
,
by
that
which
he
doeth
sell
thee
.
For
he
maketh
this
the
reason
(
why
he
must
abate
according
to
the
neere
approching
of
Iubilie
,
)
because
the
other
after
that
time
,
could
receiue
no
benefite
of
that
whiche
hee
bought
:
as
if
it
were
an
vndoubted
trueth
,
that
there
must
be
some
equalitie
of
mutual
benefite
betwene
the
buyer
and
the
seller
,
that
a
man
may
not
take
money
for
nothing
of
his
neighbour
,
but
must
giue
him
a
penie
worth
for
his
penie
.
The
yeere
of
Iubilie
is
gone
,
with
other
the
like
lawes
made
for
the
gouernement
of
that
people
:
but
the
reason
and
equitie
of
this
lawe
standeth
,
and
bindeth
vs
to
haue
conscience
in
our
buying
and
selling
,
&
not
to
let
our
couetous
affection
set
the
price
vpon
that
we
haue
to
sell
.
Out
of
the
equitie
of
this
lawe
,
which
yet
remaineth
,
(
beeing
the
equitie
of
that
GOD
which
cannot
be
contrarie
to
himselfe
,
)
it
appeareth
,
that
the
seller
must
in
selling
looke
what
commoditie
and
benefite
it
is
likely
that
the
buyer
shall
inioy
by
that
which
he
selleth
vnto
him
,
making
coniecture
thereof
according
vnto
the
vsuall
rate
of
those
wares
as
they
go
at
that
time
,
and
to
increase
or
abate
the
price
of
his
wares
,
or
that
hee
hath
to
sel
whatsoeuer
accordingly
.
For
they
must
buy
and
sell
according
as
the
yeere
of
Iubilie
(
whiche
beeing
once
come
they
might
no
longer
inioy
it
)
was
sooner
or
later
,
increasing
the
price
,
if
it
were
longer
to
that
yeere
,
because
the
buyers
commoditie
should
increase
:
and
abating
the
price
,
if
the
time
were
shorter
,
because
the
buyers
commoditie
must
be
so
much
the
lesse
.
By
the
equitie
and
reason
of
this
lawe
,
we
may
lerne
two
rules
,
which
wil
teach
vs
to
discerne
wel
of
true
buying
&
selling
,
&
learne
vs
to
buy
and
sel
in
the
feare
of
God
&
with
a
good
conscience
.
The
firste
is
,
that
our
couetous
affection
muste
not
sett
the
price
of
that
we
vtter
.
For
here
we
see
he
must
haue
an
eye
to
that
time
,
when
the
others
commoditie
must
ceasse
,
and
take
his
rule
from
thence
:
so
that
hee
is
sent
from
him selfe
in
making
of
the
price
,
and
must
looke
at
an
other
.
This
is
the
firste
rule
giuen
vs
to
buy
and
sell
by
,
and
is
drawen
from
the
equitie
of
this
lawe
,
whiche
is
the
equitie
of
our
GOD
.
A
meruaylous
good
rule
,
sauouring
of
loue
to
our
neighbour
,
and
brideling
selfe-loue
,
whiche
without
regarde
of
others
,
loketh
to
it selfe
alone
.
If
this
rule
were
obserued
,
then
should
these
speeches
ceasse
in
Christian
mouthes
,
and
not
bee
hearde
,
I
may
and
will
sell
thus
,
because
I
haue
had
losses
heeretofore
:
or
I
will
sell
as
I
can
get
for
my
wares
how
soeuer
,
because
I
may
haue
losses
hereafter
,
and
this
must
helpe
to
beare
when
that
commeth
:
As
if
wee
had
commission
from
the
Lord
,
to
take
vp
vpon
the
buyer
,
our
shipwracks
,
or
the
recompence
of
our
losses
what
so
euer
:
or
as
if
we
had
authoritie
,
to
lay
those
strokes
vppon
his
shoulders
,
that
should
firste
deale
with
vs
,
whiche
wee
haue
iustly
borne
from
the
hande
of
the
Lorde
.
It
were
very
requisite
,
if
any
doe
so
,
that
his
commission
were
seene
why
hee
should
so
doe
:
for
sure
it
is
,
the
Lord
giueth
not
out
any
suche
large
commission
,
as
by
vertue
whereof
any
may
challenge
a
recompence
in
another
mans
goods
,
when
soeuer
the
Lord
for
iust
causes
hath
thought
it
good
to
diminish
his
.
The
second
rule
is
,
that
in
buying
and
selling
,
wee
driue
the
commodities
giuen
and
receiued
as
neere
equalitie
as
possibly
we
can
:
that
so
farre
foorth
as
wee
can
gather
(
by
the
present
value
,
rate
,
and
account
that
is
made
of
those
things
exchaunged
)
there
be
equall
commodities
comming
to
bothe
the
parties
by
that
exchaunge
,
&
that
neither
partie
be
a
deceiuer
,
or
oppressour
of
his
brother
:
for
suche
hath
the
Lorde
threatened
that
he
will
be
reuenged
of
.
Therefore
this
reason
is
giuen
(
why
hee
must
take
lesse
if
the
time
be
neerer
,
when
the
buyer
shall
forgoe
his
commoditie
:
)
for
(
sayth
the
texte
)
thou
sellest
him
the
fruites
,
and
the
fruites
he
can
no
longer
inioy
:
and
if
he
should
say
,
hee
can
no
more
haue
commoditie
of
that
which
he
bought
of
thee
,
and
therefore
must
thy
price
bee
abated
accordingly
,
that
there
may
be
mutuall
benefite
,
&
neither
parte
be
found
oppressing
an
other
.
For
thou
art
not
licensed
to
take
any
penie
from
thy
brother
for
nothing
.
Thou
must
(
as
nigh
as
thou
canst
discerne
)
giue
him
as
good
as
thou
takest
:
thou
art
bounde
to
giue
him
a
penie
worth
for
his
penie
,
and
a
penie
for
his
penie
worth
.
Thou
maist
not
doe
that
to
him
,
which
thou
wouldst
be
loth
that
he
should
doe
to
thee
.
Thou
wouldest
not
that
hee
should
take
any
commoditie
from
thee
,
vnlesse
hee
gaue
thee
the
worth
of
it
againe
.
I
perceiue
the
time
passeth
,
and
I
haue
muche
yet
to
speake
of
this
matter
:
I
will
therefore
heere
make
an
ende
,
reseruing
the
reste
vntill
the
nexte
day
.
Now
let
vs
call
vppon
our
heauenly
father
in
the
name
of
his
sonne
,
that
wee
may
wittnesse
the
loue
whiche
wee
beare
vnto
our
brethren
,
by
all
faithfull
and
louing
dealing
with
their
goods
.
&c.
¶
The
ix
.
Lecture
continued
vppon
the
15.
verse
.
WE
learned
the
laste
day
,
that
a
man
might
not
take
any
commoditie
from
another
,
vnlesse
he
gaue
the
worthe
of
it
againe
.
This
rule
saith
sore
to
the
vsuall
buyings
,
&
sellings
of
these
daies
when
commonly
all
men
regarde
them selues
alone
,
to
make
the
moste
they
can
of
their
commodities
,
without
any
regarde
had
what
his
commoditie
is
like
to
be
that
dealeth
with
them
,
by
that
which
he
receiueth
from
them
.
Yet
it
is
no
other
rule
,
but
that
common
one
which
we
haue
receiued
by
the
light
of
nature
,
that
wee
may
not
doe
that
vnto
another
,
we
woulde
not
haue
done
vnto
our selues
.
And
who
(
I
pray
you
)
would
haue
the
worse
at
an
other
mans
hand
?
Who
would
haue
willingly
lesse
giuen
him
then
hee
had
deliuered
vnto
an
other
?
Or
who
could
beare
,
that
another
man
should
haue
no
regard
how
well
or
ill
he
had
dealte
with
him
?
Then
may
wee
not
doe
so
vnto
others
.
Wee
must
therefore
thinck
,
that
when
wee
come
to
buying
and
selling
,
we
come
to
wittnesse
our
loue
towardes
our
neighboure
by
our
good
dealing
with
him
in
his
goods
,
and
to
leaue
some
testimonie
of
the
feare
of
God
,
and
a
good
conscience
behinde
vs
:
we
come
to
make
tryall
of
our
faith
to
God
,
while
we
depend
vppon
his
blessing
for
our
prouision
to
liue
well
and
happily
,
in
following
the
rule
of
loue
and
vpright
dealing
,
whiche
he
hath
left
vs
,
and
not
the
desire
of
our
owne
rauinous
affection
.
But
in
verye
deede
,
if
a
man
should
looke
to
the
dealinges
that
now
are
common
in
the
worlde
in
all
buyinges
,
sellinges
,
and
exchaunges
,
he
must
be
forced
to
confesse
that
men
come
to
buying
and
selling
as
it
were
to
the
razing
and
spoiling
of
some
enimies
citie
or
holde
,
where
euery
man
catcheth
,
snatcheth
,
and
carrieth
away
,
whatsoeuer
he
can
come
by
:
&
he
is
thought
the
best
that
carrieth
away
the
moste
:
his
botie
is
taken
to
be
the
warmest
,
that
hath
made
the
moste
naked
in
the
streetes
:
he
commeth
home
the
merriest
,
that
hath
caused
the
moste
weeping
and
wayling
,
sighing
and
sobbing
,
to
vtter
the
heauinesse
of
the
heart
.
Yet
in
all
this
oppression
,
euery
such
offender
persuadeth
him selfe
that
he
is
not
out
of
charitie
with
his
neighbour
,
but
that
hee
loueth
him
entirely
and
sheweth
it
well
enough
:
for
he
giueth
him
good
wordes
in
buying
and
selling
,
and
hee
intendeth
no
hurt
vnto
his
person
.
But
the
holie
Ghoste
will
bringe
vs
to
another
tryall
of
our
loue
,
he
will
not
be
bound
to
that
alone
:
and
therfore
doeth
send
vs
to
see
how
louing
wee
are
,
by
our
dealing
with
him
in
his
goods
.
Therefore
doeth
the
Apostle
say
very
well
to
the
Romanes
,
that
this
commandement
,
Thou
shalt
not
steale
,
is
as
the
rest
fulfilled
no
otherwise
then
by
loue
.
These
oppressions
therefore
,
these
fraudes
and
deceiptes
to
pul
another
mans
goods
into
our
hands
that
are
so
rife
euery
where
,
doe
no
lesse
declare
our
want
of
loue
(
by
the
testimonie
of
the
Apostle
)
then
doe
murthers
,
slaughters
,
and
bloudshed
.
Now
to
come
to
the
matter
more
particularly
,
by
this
rule
is
condemned
all
vttering
of
naughtie
and
conterfaite
coyne
or
ware
.
For
how
can
there
be
equalitie
of
commodities
,
where
the
one
is
not
commodious
or
profitable
at
all
?
Secondly
,
here
is
condemned
all
that
vttering
of
money
or
wares
(
though
good
in
them selues
)
whiche
haue
some
thinges
closely
ioyned
with
them
,
to
vtter
them
with
all
and
to
increase
the
price
aboue
that
which
they
are
worth
,
and
without
those
additions
,
doe
vsually
go
for
:
which
thinges
are
no
commodities
nor
merchandize
at
all
of
them selues
,
neither
will
they
alwayes
abide
with
the
vse
of
the
thinges
,
and
departing
,
they
cannot
but
bring
losse
vnto
him
that
must
haue
the
vse
of
them
,
and
leaue
him
(
as
we
say
)
in
the
lashe
.
In
this
number
are
all
those
,
that
sell
their
commodities
what
soeuer
,
dearer
then
otherwise
they
are
solde
for
in
those
times
,
because
they
giue
day
with
them
,
and
longer
time
before
they
bee
payed
,
taking
money
for
time
,
and
making
it
to
increase
,
and
add
to
the
value
of
their
commodities
.
First
vnderstand
,
that
time
is
no
merchaundize
:
for
who
dare
bee
so
bolde
as
to
say
that
hee
hath
brought
time
into
the
market
to
sel
?
or
who
hath
giuen
thee
leaue
to
sell
dayes
and
monethes
?
There
must
also
bee
equalitie
of
commodities
:
the
man
hath
giuen
out
for
time
,
but
when
he
commeth
to
the
vsing
or
wearing
of
that
thinge
,
hee
findeth
no
benefite
by
reason
of
that
time
,
which
he
hath
paide
for
.
In
deede
if
a
coate
or
cloake-cloathe
solde
dearer
for
time
,
would
bee
longer
time
in
wearing
then
another
coate
of
the
same
or
like
peece
solde
for
present
money
,
there
were
some
reason
in
it
,
because
the
buyer
should
haue
the
same
commoditie
of
time
in
the
vsing
of
it
,
that
the
other
had
in
the
sale
of
it
.
Or
if
the
corne
solde
dearer
for
time
,
woulde
feede
a
mans
familie
longer
then
so
muche
bought
for
readie
money
,
there
were
something
to
be
said
for
it
.
And
if
it
be
answered
,
that
he
who
receiueth
it
of
vs
maketh
a
commoditie
of
time
as
we
doe
,
for
he
selleth
it
thereafter
,
the
matter
is
not
yet
answered
,
vnlesse
it
be
firste
proued
that
thou
maist
lawfully
take
money
for
that
,
whiche
though
peraduenture
one
do
not
lose
by
,
(
through
his
as
vniust
dealing
as
thine
owne
)
yet
thou
art
sure
another
cannot
but
smart
of
it
:
for
it
commeth
so
muche
the
dearer
to
him
that
must
vse
it
,
who
reapeth
no
commoditie
for
time
,
but
rather
losse
and
hinderance
,
notwithstanding
it
hath
increased
thy
gaine
.
And
who
hath
giuen
thee
leaue
to
take
some
thing
the
more
for
thy
commoditie
,
in
consideration
of
that
,
whiche
wil
be
gone
,
when
thy
commodities
shall
come
to
be
taken
commoditie
of
,
and
to
be
put
to
the
vse
,
for
the
which
they
were
bought
and
solde
,
that
is
,
to
occupie
,
spende
or
vse
them
as
their
nature
doth
require
?
There
is
no
equalitie
in
that
exchange
,
when
a
man
must
giue
out
something
for
that
,
whiche
he
is
neuer
a
whit
the
more
,
but
rather
so
much
the
lesse
,
benefited
by
,
whensoeuer
it
shal
be
put
vnto
that
vse
for
the
whiche
it
was
made
,
&
in
respect
whereof
we
do
take
money
for
it
,
but
in
respecte
of
that
commoditie
which
it
will
yeelde
,
when
it
shal
be
put
to
that
vse
and
ende
,
whiche
the
nature
of
the
thing
requireth
.
Moreouer
,
if
there
be
any
thing
of
good
reporte
,
There
is
no
equalitie
,
to
take
a
commoditie
for
that
,
which
in
his
handes
or
house
if
it
lie
by
him
,
wil
vanishe
into
nothing
.
It
is
no
otherwise
,
then
if
some
iuggler
had
closed
in
our
fist
,
(
as
we
thought
)
some
peece
of
coyne
,
but
when
we
open
our
hand
,
there
is
no
suche
thing
to
be
found
there
.
As
for
their
desire
to
haue
it
so
whiche
doe
buy
it
of
vs
,
that
cannot
mainteyne
any
thing
in
vs
,
not
lawfull
of
it selfe
.
For
no
mannes
appetite
can
warrant
our
wrong
dealing
in
deceiptfull
wares
.
If
the
commoditie
whiche
we
do
vtter
be
neither
altogether
,
nor
yet
in
part
deceiptfull
,
but
wholy
good
and
sufficient
,
yet
if
we
shall
ouer-sell
it
,
we
trespasse
against
this
rule
of
equitie
and
reason
,
which
forbiddeth
the
commoditie
of
one
,
to
arise
of
the
losse
of
another
,
and
laboureth
for
equall
commoditie
in
exchaunge
,
as
nighe
as
may
be
.
Neither
can
we
bee
truely
intituled
vnto
any
other
their
commoditie
,
but
by
departing
from
some
other
thing
of
ours
vnto
them
againe
,
as
commodious
as
that
is
,
and
the
same
,
either
in
weight
,
measure
,
or
value
.
Those
men
therefore
that
in
buying
and
selling
doe
alwayes
lay
in
wayte
for
them
,
who
for
some
one
necessitie
or
other
,
must
necessarily
vtter
their
commoditie
,
thinking
to
make
a
pray
of
their
necessitie
,
&
to
make
the
price
after
their
owne
lust
&
desire
,
are
not
simple
theeues
:
(
for
it
skilleth
not
to
make
it
theft
,
whether
it
be
muche
or
litle
that
we
take
from
another
which
we
haue
no
right
vnto
,
nether
yet
whether
it
be
done
vnder
some
color
,
or
without
any
shewe
of
right
,
)
but
also
this
kinde
of
dealing
hath
in
it
a
spice
and
smacke
of
crueltie
&
murther
:
because
it
is
toward
those
most
commonly
whose
necessitie
(
if
there
were
any
Christian
bowels
in
vs
)
were
rather
to
be
pittied
as
it
alreadie
is
,
then
further
to
be
increased
by
vs
:
as
if
their
affliction
were
not
yet
enoughe
to
bee
vnder
our
feete
,
vnlesse
we
trampled
vpon
them
,
and
did
our
good
will
that
they
might
neuer
arise
againe
.
It
is
no
more
lawfull
,
to
leaue
testimonie
that
there
is
wante
of
loue
towardes
our
neighbour
by
our
dealing
with
his
goods
in
buying
and
selling
,
then
it
is
in
our
borrowing
,
keeping
,
or
lending
,
as
was
before
declared
.
For
the
Lorde
hathe
forbidden
vs
to
shewe
any
lacke
of
loue
towardes
our
neighbour
:
and
for
triall
of
our
obedience
herein
,
he
followeth
our
footing
to
the
gate
of
his
goodes
,
as
well
as
to
the
doore
of
his
person
:
to
espie
,
whether
we
returne
from
thence
bothe
mercifull
and
helpefull
,
or
cruell
and
hurtefull
.
For
thus
doth
he
trace
vs
and
trie
out
our
heart
towarde
our
brethren
,
leading
vs
to
see
the
secretes
of
it
,
by
the
out-goinges
that
it
hathe
to
the
thinges
that
be
especially
necessarie
and
commodious
for
them
,
and
also
best
beloued
and
most
deare
vnto
them
.
As
the
Lorde
hathe
bounde
the
borrower
,
lender
,
keeper
,
buyer
,
or
seller
,
to
good
abearing
toward
our
goodes
,
so
hathe
he
graunted
the
peace
for
him
,
that
shall
finde
any
thing
of
oures
.
(
No
exception
admitted
to
the
contrarie
,
no
not
in
the
finding
of
the
goods
of
his
enimie
.
)
For
the
man
that
shal
find
his
enimies
oxe
or
asse
going
astray
,
is
charged
to
bring
to
him
againe
.
And
if
he
shall
see
his
enimies
oxe
or
asse
lying
vnder
his
burthen
,
he
must
helpe
him
vppe
with
it
,
according
as
it
is
written
in
Exodus
.
Is
not
this
the
fasting
,
(
sayth
the
Prophete
Isaie
)
that
I
haue
chosen
,
to
loose
the
bandes
of
wickednesse
,
to
take
off
the
heauie
burdens
,
and
to
let
the
oppressed
goe
free
,
and
that
ye
breake
euerie
yoke
?
Is
it
not
to
deale
thy
bread
to
the
hungrie
,
&
that
thou
bring
the
poore
that
wander
vnto
thine
house
?
When
thou
seest
the
naked
,
that
thou
couer
him
?
&c.
Thus
must
he
not
onely
leaue
oppressing
,
but
also
take
vp
mercifull
dealing
with
the
needie
.
We
see
howe
by
this
whiche
hitherto
hathe
beene
said
,
the
Lorde
hath
fenced
our
neighbour
his
goods
,
and
howe
contrarie
it
is
to
the
loue
of
our
neighbour
,
to
hurte
or
hinder
him
any
way
in
them
,
and
how
agreeable
to
the
wil
of
the
Lord
,
that
we
should
be
meanes
that
he
might
inioye
the
commodities
thereof
.
Therefore
was
there
a
lawe
among
the
children
of
Israel
made
to
shewe
their
loue
towardes
their
neighbour
,
who
had
planted
a
vineyard
,
but
not
tasted
of
the
fruite
therof
:
wherin
it
was
prouided
,
that
the
officer
should
make
proclamation
at
their
going
to
warfare
against
their
enimies
,
that
if
there
were
any
who
had
not
eaten
,
of
the
fruite
of
their
labours
,
they
shuld
returne
home
and
take
comfort
and
vse
of
their
owne
.
This
lawe
of
loue
,
might
not
be
dispensed
withall
,
no
not
in
the
heate
and
vrgent
necessitie
of
warres
.
A
notable
testimonie
to
shewe
howe
well
it
liketh
the
Lord
,
that
men
should
take
comfort
of
their
own
.
As
doth
that
Lawe
also
,
There
are
two
thinges
,
without
the
whiche
wee
shall
neuer
be
able
to
perfourme
any
acceptable
obedience
to
God
in
this
commandement
.
The
first
is
an
assured
faith
in
Gods
promises
,
that
he
will
prouide
for
vs
,
in
the
thinges
necessarie
as
well
for
the
bodie
as
the
soule
:
and
that
he
hathe
charged
himselfe
,
as
well
with
the
care
and
prouision
for
the
one
,
as
for
the
other
.
This
faith
(
if
it
were
true
)
woulde
consume
many
feares
,
and
cares
of
our
minde
for
worldly
matters
and
works
that
followe
the
same
.
So
might
we
employ
our selues
vppon
the
care
of
better
thinges
.
This
did
the
holie
Ghoste
knowe
verie
well
,
and
therefore
meaning
to
cure
couetousnes
,
he
maketh
the
plaster
of
faithe
,
saying
:
Let
your
conuersation
be
without
couetousnesse
,
for
he
hath
saide
,
I
wil
not
leaue
thee
,
nor
forsake
thee
.
When
our
hearts
shal
be
fully
persuaded
,
that
the
Lorde
will
not
leaue
vs
,
nor
forsake
vs
,
we
cannot
be
so
greatly
tormented
with
the
care
to
liue
and
obteine
necessarie
thinges
for
vs
,
hauing
so
strong
assuraunce
for
it
as
his
promise
,
who
hathe
made
all
thinges
of
nothing
with
his
worde
.
And
therefore
in
the
former
place
,
exhorting
them
to
conscience
in
buying
and
selling
:
he
sendeth
them
to
the
couenant
,
saying
:
I
am
thy
God
:
which
wordes
(
as
we
haue
learned
in
the
first
commandement
)
conteine
promises
for
al
things
nedefull
for
this
present
life
.
If
this
be
stedfastly
beleeued
,
that
the
Lord
wil
not
leaue
vs
,
nor
forsake
vs
,
there
wil
be
no
doubt
of
our
euill
dealinges
with
the
goodes
of
our
neighbour
:
whether
we
buy
or
sell
,
borrowe
,
or
keepe
the
thinges
that
be
his
.
The
seconde
thing
is
,
to
finde
a
contented
minde
,
with
that
which
we
haue
alreadie
,
and
therefore
to
stay
in
it
,
as
in
a
riche
portion
,
with
great
thankfulnesse
of
heart
to
our
God
for
it
,
bearing
our
port
and
countenance
in
all
our
doinges
accordingly
,
without
any
exceeding
whatsoeuer
.
For
if
once
our
affections
shall
ouerflowe
the
bankes
of
our
owne
condition
,
so
that
in
minde
we
burne
with
the
desire
of
a
better
,
our
dooinges
can
neuer
be
persuaded
,
that
they
must
so
nerely
be
loked
at
,
but
that
they
may
borrowe
a
litle
of
conscience
&
equitie
,
to
make
the
prouision
according
as
the
desire
directeth
.
This
doth
the
Apostle
confirme
in
plaine
speeche
to
Timothe
:
Let
vs
learne
by
this
commaundemente
to
knowe
our
corrupt
inclination
toward
the
goodes
of
our
neighbours
,
and
so
to
viewe
our
deceiptes
that
haue
beene
in
vs
at
any
time
,
either
in
buying
or
selling
,
borrowing
or
keeping
any
thing
of
his
,
together
with
our
corrupte
inclination
therevnto
,
that
the
remedie
,
of
redemption
(
broughte
vs
by
Iesus
Christe
)
may
truely
be
taken
holde
of
:
and
that
wee
being
made
comfortable
in
his
mercie
,
may
with
courage
goe
about
the
obedience
of
his
will
in
this
commaundement
so
that
still
we
may
be
more
and
more
freed
of
all
manner
of
deceipte
,
and
more
and
more
inabled
to
glorifie
him
,
in
all
louing
and
faithful
dealing
with
the
goodes
of
others
.
Whiche
that
it
may
be
perfourmed
,
let
vs
call
vppon
our
heauenly
Father
in
the
name
of
his
Sonne
,
that
it
would
please
him
in
the
multitude
of
his
mercie
,
to
holde
vs
vp
by
the
hope
of
his
promises
,
that
we
standing
assured
of
his
help
,
may
not
be
drawen
by
any
necessitie
,
to
do
contrarie
to
his
blessed
will
;
and
also
that
we
hauing
a
contentted
minde
,
may
not
be
tormented
with
the
hungrie
desire
of
a
better
estate
,
which
being
once
entred
,
vniust
dearling
cannot
long
be
kept
out
.
The
tenth
Lecture
vpon
the
16.
verse
.
Thoy
shalt
not
beare
false
Witnesese
,
&c.
THis
commandement
taketh
care
for
the
good
name
credite
,
honour
,
and
estimation
of
our
brethren
,
that
we
should
not
bring
any
blotte
or
blemishe
unto
that
,
but
by
loue
mainteine
and
vphold
it
.
For
herein
the
Lord
will
haue
tryall
of
our
loue
towards
them
,
as
wel
as
in
their
bodie
and
goodes
:
and
therefore
chargeth
vs
no
lesse
herein
with
duetie
,
then
before
he
hathe
done
in
other
thinges
that
are
deare
and
precious
vnto
them
.
Neither
is
there
any
late
cause
why
we
should
stande
charged
towards
his
crate
&
good
name
,
then
towardes
his
goodes
.
For
as
the
holy
Ghoste
witnesseth
in
the
Prouerbes
:
And
the
Iudges
shal
make
diligent
inquisition
:
and
if
the
witnesse
be
found
false
,
&c
,
then
shall
ye
doe
vnto
him
as
hee
had
thought
to
do
vnto
his
brother
:
so
thou
shalt
take
euill
away
froth
of
the
middlest
of
thee
:
and
the
rest
shall
heare
this
and
feare
,
and
shall
from
henceforth
commit
no
more
an
such
wickednesse
among
you
.
Therefore
thine
eye
shall
haue
no
compassion
,
but
life
for
life
,
eye
for
eye
,
toothe
for
toothe
,
hande
for
hande
,
foote
for
foote
.
The
false
witnesse
therfore
in
the
judgement
of
God
is
as
great
an
offender
,
as
if
he
had
done
that
in
deed
himself
,
whiche
vntruly
he
doth
charge
another
withal
:
&
therefore
must
he
reckon
with
the
Lord
,
for
committing
that
sinne
himselfe
(
howe
heynous
soeuer
it
shal
be
)
that
by
his
testimonie
and
speeche
,
an
other
is
wrongfully
blamed
for
.
As
for
example
:
if
he
shall
wrongfully
accuse
a
man
of
murder
,
he
is
in
the
same
fault
before
God
,
as
if
he
should
haue
cutte
any
mans
throate
:
for
false
witnesse
maketh
them
doers
of
that
,
which
vntruly
by
wordes
they
put
upon
others
.
And
because
of
the
daunger
that
might
grow
herein
,
the
Iudges
were
charged
not
to
receiue
testimonie
of
one
alone
against
his
neghbour
:
but
at
the
lest
two
should
testifie
in
euerie
matter
,
before
any
judgment
should
go
against
the
man
.
For
when
the
testimonie
of
two
or
three
is
thoroughly
examined
,
the
falsehode
(
if
there
be
any
)
may
soone
be
found
out
,
whiche
might
ham
better
,
couert
vnder
one
mans
testimonie
alone
.
This
may
teache
vs
,
howe
carefull
the
Lorde
is
to
preserue
the
credite
Of
man
,
from
the
malice
,
hatred
,
and
venome
of
a
false
witnesse
.
The
Lorde
also
hathe
charged
the
judge
moste
strictly
,
that
he
hurt
not
the
right
and
cause
of
any
man
with
his
tongue
and
sentence
:
so
carefull
is
the
Lorde
to
keepe
vs
harmelesse
from
this
member
,
that
is
so
tickle
vnto
euil
.
Therefore
Iudges
,
and
those
that
be
in
place
of
iustice
,
are
charged
in
Exodus
not
to
ouerthrowe
the
right
of
the
poore
in
his
suite
:
It
is
not
good
to
haue
respect
of
any
person
in
iudgement
.
He
that
saith
to
the
wicked
,
thou
art
righteous
,
him
shal
the
people
curse
,
and
the
multitude
shal
abhorre
him
,
but
to
them
that
rebuke
him
shal
be
fauour
:
and
vppon
them
shal
come
the
blessing
of
goodnesse
.
It
is
feared
lest
if
men
should
set
them
selues
in
that
place
against
euil
men
&
causes
,
it
were
the
way
to
make
them
subiecte
to
displeasure
and
losse
of
fauour
with
many
,
without
any
gaine
of
good
report
:
but
the
holy
ghost
saith
in
that
place
,
that
the
blessing
of
good
liking
shal
be
vpon
such
,
wher
as
the
other
labouring
(
by
vpholding
euil
matters
)
either
to
keepe
friendship
,
or
otherwise
to
make
all
stand
in
awe
of
their
displeasure
,
&
so
to
speake
of
their
greate
authoritie
with
admiration
of
it
,
shall
finde
the
contrarie
:
euen
the
secret
misliking
of
al
,
howsoeuer
for
a
time
feare
may
keepe
it
in
,
that
outwardly
there
be
no
exclamation
&
outcrie
against
it
.
In
the
word
of
God
,
not
onely
those
are
charged
with
this
sinne
of
false
witnesse
,
that
first
sett
on
foote
and
erecte
a
false
tale
to
the
discredite
of
their
neighbour
,
but
those
also
,
that
by
their
approuing
of
it
,
and
eares
willingly
opened
vnto
it
,
do
vphold
the
same
.
For
notwithstanding
it
were
set
vp
,
yet
must
it
of
necessitie
fall
downe
againe
,
if
it
should
finde
none
that
would
by
the
receyuing
and
approuing
there
of
,
vnderproppe
it
,
and
as
it
were
lende
their
shoulders
vnto
it
.
Therefore
it
is
saide
by
the
holy
Ghost
in
Exodus
,
Thou
shalt
not
receiue
a
false
tale
,
neither
put
thy
hand
with
the
wicked
,
to
be
a
false
witnesse
.
It
shal
not
excuse
vs
that
wee
were
not
the
first
authours
of
it
,
neither
yet
that
many
as
wel
as
we
did
beleue
it
,
but
we
are
taught
to
take
heede
how
we
giue
credit
to
report
,
euen
strengthned
with
the
approbation
of
many
,
(
wherof
notwithstanding
we
our selues
haue
no
certeine
knowlege
,
)
that
we
be
not
so
hastie
to
giue
sentence
in
our
heart
,
and
much
lesse
in
place
of
iustice
vse
our
testimonie
against
any
,
vpon
no
sufficient
ground
,
moued
onely
by
the
speeche
and
reportes
that
runne
abroade
.
We
are
taught
neither
to
ioyne
nor
goe
with
the
mightie
to
witnesse
a
false
matter
for
fauour
or
feare
:
neither
yet
vpon
a
kinde
of
foolishe
pitie
to
honor
the
poore
,
&
to
ioyne
with
them
in
their
vniust
cause
:
so
precious
woulde
the
Lorde
that
the
regarde
of
his
trueth
should
bee
.
It
is
not
lawfull
for
vs
to
agree
with
any
againste
God
.
And
as
for
that
easie
eare
that
so
soone
receiueth
the
slaunderers
report
,
the
holy
Ghoste
giueth
the
medicine
for
it
,
in
the
Prouerbes
:
As
the
Northe
winde
driueth
away
the
raine
,
so
doth
an
angrie
countenan e
the
slaundering
tongue
.
It
is
the
ouer
good
enterteinement
,
that
the
slaunderous
tongue
findeth
,
that
cherrisheth
it
:
for
the
heauie
countenaunce
driueth
suche
guests
cleane
away
.
The
scripture
speaketh
of
those
people
,
that
they
be
as
pedlers
that
go
from
house
to
house
to
vtter
their
wares
,
euen
slaunderous
speeche
:
the
receiuer
therefore
must
be
as
euill
,
as
the
first
brocher
:
for
if
we
had
no
receiuers
we
should
haue
no
theeues
.
Those
men
therefore
that
with
friendely
lookes
and
eares
do
enterteine
them
that
are
euer
bringing
newes
and
reportes
of
others
,
are
partakers
with
them
of
that
euil
,
and
of
all
the
fruites
and
effectes
thereof
.
We
are
to
consider
that
whiche
oftentimes
hath
bene
spoken
before
:
that
vnder
one
sinne
(
as
this
bearing
of
false
witnesse
)
it
is
vsuall
with
the
holie
scripture
to
conteine
all
that
be
of
any
affinitie
with
it
:
so
that
all
the
fruites
and
venome
of
an
hateful
and
vnlouing
tongue
are
heere
forbidden
.
Those
men
that
blaze
abrode
the
infirmities
and
offences
of
their
brethren
,
through
want
of
loue
,
offend
against
this
commaundement
:
which
prouideth
for
all
louing
dealing
with
our
brethren
in
their
name
and
estimation
.
It
is
no
excuse
to
say
,
the
matter
is
true
we
vtter
of
them
,
when
the
truth
shall
conuict
vs
,
that
we
haue
not
proceeded
therein
by
the
rules
of
loue
,
which
chargeth
vs
to
couer
them
,
and
by
louing
couering
of
them
to
cure
them
in
deede
,
and
to
take
out
the
blott
and
blemish
of
them
bothe
before
God
and
man
.
For
the
word
of
God
chargeth
vs
with
a
duetie
of
louing
dealing
euen
towardes
such
as
shall
slip
into
sinnes
and
offences
:
as
is
saide
,
that
loue
couereth
all
trespasses
:
and
that
it
is
hatred
that
stirreth
vpp
contention
.
And
likewise
we
reade
,
That
the
discretion
of
a
man
differreth
his
anger
:
and
his
glorie
is
to
passe
by
an
offence
.
This
couering
of
offences
may
seeme
a
very
pleasant
doctrine
vnto
the
flesh
:
for
we
are
naturally
bent
one
to
sooth
vp
an
other
in
sinne
,
and
no
man
to
espie
any
fault
,
specially
in
his
friend
&
acquayntance
:
at
the
least
if
we
shall
see
it
,
yet
we
wil
not
see
it
.
But
the
holie
Ghoste
is
far
from
the
vpholding
of
any
such
kinde
of
passing
by
sinnes
and
offences
:
for
he
meaneth
,
that
couering
of
them
by
louing
admonition
and
priuate
exhortation
,
whiche
in
causing
a
man
to
be
ashamed
of
them
,
and
to
leaue
them
,
blotteth
out
the
memorie
of
them
bothe
before
God
and
man
.
So
doeth
the
Apostle
Iames
expound
this
couering
of
sinnes
:
Brethren
if
any
of
you
haue
erred
from
the
trueth
,
and
some
man
hath
conuerted
him
,
let
him
knowe
that
hee
whiche
hath
conuerted
the
sinner
from
going
astray
out
of
his
way
,
shall
saue
a
soule
from
death
,
and
shall
hide
a
multitude
of
sinnes
.
To
this
doeth
our
Sauiour
Christe
exhorte
vs
in
Matthew
,
Wherin
as
we
are
to
deale
plainly
,
so
must
we
also
deale
in
the
spirit
of
meekenesse
and
mildenesse
,
according
as
wee
are
willed
in
the
Epistle
to
the
Galathians
.
Brethren
,
if
any
man
be
fallen
by
occasion
into
any
fault
,
ye
which
are
spirituall
,
restore
suche
one
with
the
spirite
of
meekenesse
,
considering
thy selfe
least
thou
also
bee
tempted
,
As
the
faintnesse
and
want
of
loue
which
leaueth
a
man
in
his
sinne
,
is
iustly
reproued
:
so
that
blustering
heate
that
of
a
medicine
in
like
manner
maketh
a
poyson
,
is
no
lesse
to
bee
reproued
of
want
of
loue
towarde
the
good
name
and
estimation
of
our
brother
.
For
there
is
no
man
that
can
easily
growe
into
any
good
lykinge
of
those
men
,
in
whom
he
perceiueth
there
is
no
affection
towards
him
:
neither
yet
can
well
digest
sharpe
medicines
,
though
otherwise
neuer
so
wholesōe
,
if
there
shall
be
no
suger
to
make
it
sweete
withall
.
We
must
therefore
take
heede
lest
the
medicine
become
vnprofitable
by
our
vnskilfull
handling
it
,
and
so
we
become
no
couerers
of
sinne
,
but
rather
by
dealing
so
rudely
make
him
cast
off
all
care
of
goodnes
,
letting
the
raynes
go
to
all
libertie
of
life
with
the
vngodlie
,
while
he
seeth
him selfe
so
hardly
dealt
with
,
&
the
godly
to
haue
cast
off
all
hope
&
care
of
him
.
This
is
the
cause
why
the
Apostle
in
the
Epistle
to
the
Thessalo
.
Haue
no
familiar
companie
with
him
(
sayth
the
Apostle
)
that
hee
may
be
ashamed
,
yet
account
him
not
as
an
enimie
,
but
admonish
him
as
a
brother
.
The
nature
of
man
is
easily
carried
to
offend
in
this
parte
,
euen
to
seeme
to
come
into
some
opinion
of
holinesse
,
by
counting
all
others
as
prophane
,
and
reprouing
them
in
such
a
blustering
manner
,
as
carrieth
with
it
no
signification
at
all
of
louing
affection
towards
them
.
We
are
therefore
diligently
to
obserue
,
that
our
heartes
wittnesse
vnto
our selues
,
the
care
we
haue
by
our
admonition
,
to
haue
them
reclaimed
from
those
sinnes
:
and
then
that
we
consider
,
what
manner
of
dealing
they
are
moste
like
to
profite
by
,
that
notwithstanding
wee
may
deale
with
some
more
roundly
then
with
others
,
yet
euen
those
may
see
them selues
not
despised
of
vs
,
nor
yet
altogether
despaired
of
,
that
they
should
be
in
a
manner
caused
to
fall
into
the
acquaintance
and
fellowship
of
the
vngodly
:
and
lest
that
they
should
onely
see
our
affections
eased
vpon
them
,
without
further
care
of
their
good
.
If
there
be
good
affection
towarde
them
in
deed
,
we
shal
easily
auoyd
both
the
extremes
,
that
neither
we
ceasse
to
admonish
them
at
al
,
neither
yet
in
admonishing
be
ouer
bitter
towardes
them
.
It
is
sure
that
loue
wil
moderate
both
:
hauing
no
other
end
in
reprouing
&
opening
the
euill
,
but
to
keepe
him
from
persisting
in
it
.
In
the
handling
also
of
the
matter
,
this
louing
affection
wil
direct
him
,
to
consult
what
manner
of
dealing
is
likely
to
doe
most
good
,
(
for
al
men
are
not
able
to
beare
alike
)
that
after
consultation
had
,
he
may
procede
accordingly
:
alwayes
remembring
,
that
what
sharpnesse
soeuer
,
either
the
thing
it selfe
or
the
disposition
of
the
man
shall
require
,
yet
it
may
appeare
,
that
we
seeke
not
to
haue
the
man
defamed
,
but
the
sinne
cured
.
If
in
this
behalfe
the
matter
shall
be
cleere
,
bothe
in
our
conscience
and
the
iudgement
of
those
who
are
accustomed
to
weigh
things
by
the
wisdome
of
the
word
,
it
skilleth
not
though
those
men
holde
them
not
contented
,
who
would
haue
sinne
touched
,
in
whose
opinion
the
mildest
proceeding
against
sinne
that
can
be
,
is
too
boysterous
.
To
conclude
this
parte
,
let
vs
be
well
aduised
that
wee
speake
not
of
the
infirmities
of
our
brethren
,
but
with
this
affection
and
meaning
,
that
either
they
may
be
reclaymed
,
or
others
feared
from
offending
in
the
like
,
while
they
shall
learne
the
great
daunger
thereof
:
and
that
there
be
no
want
of
loue
in
vs
towarde
our
brethren
,
that
shall
sett
our
tonges
a
worke
that
way
,
without
meaning
of
any
good
either
towarde
him
or
them
that
heare
vs
.
There
is
an
other
vice
and
mischiefe
of
the
tongue
reproued
in
this
commaundement
:
when
the
wordes
or
deedes
of
our
neighbours
are
by
the
want
of
this
loue
wroung
either
into
a
sense
plaine
diuerse
from
their
meaning
,
or
else
not
so
well
interpreted
as
they
might
be
taken
,
if
they
had
found
any
indifferent
iudge
.
It
is
an
euil
practise
&
mischiefous
,
(
notwithstanding
it
be
common
at
this
day
)
to
bring
a
mans
owne
wordes
against
him
,
chaunged
into
an
other
sense
,
purpose
and
meaning
,
then
euer
the
man
had
in
vttering
of
them
:
which
is
not
onely
vsuall
in
wordes
taken
from
the
mouth
of
the
speaker
,
but
also
in
speeches
penned
as
plainly
as
may
be
.
For
what
is
more
vsual
with
many
,
then
to
stand
so
vppon
some
one
or
fewe
bare
wordes
of
a
statute
,
bond
,
or
obligation
,
that
the
meaning
of
the
same
shall
be
cleane
altered
,
and
the
true
intent
and
purpose
of
the
lawe-maker
,
no
longer
sought
for
?
But
as
it
did
not
acquire
the
Iewes
of
false
wittnesse-bearing
against
the
Lord
Iesus
,
notwithstanding
they
vsed
some
of
his
wordes
,
because
they
had
altered
his
meaning
,
(
wringing
his
wordes
to
the
building
vpp
of
the
temple
at
Hierusalem
within
three
dayes
,
If
things
altogether
euil
,
must
be
cured
with
a
godly
and
friendly
couert
of
priuate
admonition
had
for
that
purpose
,
those
then
which
if
they
were
wel
weighed
might
be
well
taken
,
must
finde
more
friendship
at
our
hand
,
then
to
haue
open
outcryes
made
against
them
.
Neither
can
it
be
lawfull
for
a
Christian
,
where
some
infirmitie
or
wante
hath
bene
found
with
a
good
deed
vnder
pretence
of
hatred
had
therevnto
,
to
worke
the
discredite
of
the
whole
,
and
in
so
doeing
to
vndermine
the
workmanship
of
God
,
plainely
appearing
therein
.
It
is
wonderful
to
see
our
corrupte
nature
,
what
poyson
it
vttereth
in
such
matters
as
these
be
.
We
shal
see
some
men
that
are
litle
moued
or
touched
with
infirmities
and
faultes
of
their
owne
(
whiche
are
not
in
parte
,
but
wholy
euil
,
)
and
yet
for
all
that
so
boyling
at
these
little
,
and
as
I
may
tearme
them
halfe
euils
of
others
,
(
for
so
they
are
in
respect
of
their
owne
,
)
that
a
man
would
iudge
them
to
be
great
zealous
men
,
when
as
in
deede
they
nourish
monsters
at
home
,
and
can
well
inough
awaye
with
them
:
yea
whiche
more
is
,
play
and
dallie
with
them
.
It
were
good
in
such
causes
to
practise
firste
vpon
a
man
him selfe
,
before
he
take
libertie
to
go
abroade
:
first
to
vse
some
sharpe
dealing
with
his
owne
affections
,
to
see
how
that
wil
work
,
before
he
shall
minister
so
bitter
medicines
vnto
others
.
For
it
is
an
intollerable
thinge
,
that
greate
euils
should
liue
quietly
at
home
,
when
little
ones
are
so
sharpely
reuenged
abroade
.
It
is
straunge
that
any
manne
shoulde
play
with
some
that
is
growne
to
bee
a
monster
,
and
not
to
bee
able
to
looke
vpon
it
in
the
childhoode
thereof
,
when
it
is
nothing
so
deformed
nor
euill
fauoured
.
Suche
quarelling
with
euils
not
halfe
formed
in
others
,
especially
when
there
is
quietnesse
with
many
that
be
alreadie
perfectly
shapen
at
home
,
can
not
proceede
of
any
sound
meaning
or
hatred
against
sinne
.
We
must
remember
the
end
why
the
Lord
hath
giuen
vs
a
toung
:
which
is
,
that
wee
should
mainteine
loue
and
friendlinesse
,
in
communicating
the
good
things
that
lie
hid
in
our
harts
&
affections
,
by
our
speach
and
talke
one
with
an
other
.
Wherefore
wee
must
carefully
consider
,
that
we
vtter
no
poyson
nor
venome
that
lurketh
in
our
corrupt
nature
▪
and
is
deepely
rooted
therein
,
by
our
toung
and
talke
one
with
an
other
.
The
holy
ghost
being
priuie
to
our
great
infirmitie
this
way
,
hath
in
many
wordes
forewarned
vs
of
the
slipperinesse
of
the
toung
,
that
wee
should
haue
it
vnder
sure
and
safe
custodie
,
telling
vs
in
playne
wordes
,
that
hee
,
who
shall
let
his
lippes
goe
at
libertie
without
restraint
,
shall
surely
come
to
destruction
,
according
as
we
are
taught
in
the
Prouerbs
:
He
that
keepeth
his
mouth
,
keepeth
his
life
:
but
he
that
letteth
loose
his
lippes
,
destruction
shal
be
vnto
him
.
And
further
:
the
good
man
is
described
to
be
musing
and
meditating
what
to
speake
,
and
the
folish
and
euil
man
without
any
moderation
of
that
member
,
to
be
babbling
out
whatsoeuer
first
commeth
into
his
head
.
The
heart
of
the
righteous
studieth
to
answere
:
but
the
wicked
mans
mouth
babbleth
euill
things
.
In
this
place
we
see
that
the
holy
Ghost
ascribeth
only
a
mouth
vnto
the
foolish
man
,
and
not
a
hart
to
ponder
and
consider
his
wordes
before
,
which
hart
he
giueth
vnto
the
wise
man
,
occupying
it self
in
musing
and
considering
how
to
speake
.
Moreouer
,
if
the
vse
of
the
toung
bee
to
communicate
the
good
thinges
of
the
heart
,
not
onely
these
infamous
speaches
shall
be
brought
to
iudgement
,
but
also
fruitlesse
and
vnsauourie
words
,
that
haue
not
the
fruite
and
profite
of
wholsome
instruction
in
them
.
As
we
are
taught
by
the
apostle
.
It
is
apparant
by
this
that
hath
beene
spoken
,
what
are
the
dueties
and
good
works
of
this
commaundement
,
euen
the
contrarie
of
these
aforenamed
.
It
shall
be
therefore
sufficient
in
a
worde
to
touch
them
here
,
bycause
they
are
clearely
perceyued
in
their
contraries
,
whiche
nowe
wee
haue
heard
reproued
and
forbidden
in
this
commandement
.
The
general
charge
of
this
commandement
is
,
by
loue
to
mainteine
and
vpholde
the
credite
,
estimation
,
and
good
name
of
our
brother
.
For
our
loue
must
be
declared
as
well
by
louing
and
entire
deling
with
his
credit
,
honor
,
&
good
report
,
as
by
louing
behauiour
towardes
his
goods
and
person
.
It
behooueth
therefore
that
the
loue
which
wee
beare
towarde
our
brethren
should
bee
fruitfull
in
the
good
workes
of
this
commandement
,
bicause
this
way
the
inward
affection
of
the
hart
hath
her
outgoing
,
and
is
conuict
either
of
loue
or
hatred
,
no
lesse
than
in
his
person
and
goods
.
As
false
witnesse
,
standing
against
the
life
and
bloud
of
our
neighbour
,
was
the
thing
whiche
in
the
first
place
(
as
we
haue
heard
)
was
forbidden
,
so
the
good
worke
contrarie
to
this
,
is
to
vse
the
credite
of
our
testimonie
for
the
defence
of
him
.
The
goodnesse
of
such
a
worke
is
declared
in
the
Prouerbes
in
these
wordes
:
A
faithfull
witnesse
deliuereth
soules
.
It
was
forbidden
as
a
sinne
againste
this
commaundement
,
to
blaze
abroade
the
infirmities
of
our
brethren
.
The
good
worke
that
answereth
it
,
is
to
admonishe
one
an
other
,
and
so
to
hide
sinne
and
iniquitie
,
as
it
is
written
.
1.
Thessalonians
.
Wee
desire
you
,
Brethren
,
admonishe
them
that
are
vnruly
:
comfort
the
feeble
mynded
:
beare
with
the
weake
:
be
patient
toward
all
men
.
It
was
forbidden
vs
to
expound
things
that
might
bee
well
taken
,
into
the
worse
parte
:
and
for
some
little
blemishe
to
deface
the
whole
.
The
heart
of
the
wise
,
maketh
his
mouth
wise
,
and
addeth
doctrine
vnto
his
lippes
.
His
sweete
words
,
are
as
an
honie
combe
,
sweetnesse
to
the
soule
,
and
health
to
the
bones
.
The
lippes
of
the
iust
man
are
reported
to
feede
many
:
The
xj
.
Lecture
vpon
the
seuenteenth
verse
.
Thou
shalt
not
couet
thy
neighbours
house
,
neyther
shalt
thou
couet
thy
neighbours
wife
,
nor
his
man
seruant
,
nor
his
mayde
,
nor
his
oxe
,
nor
his
asse
,
neyther
any
thing
that
is
thy
neighbours
.
THis
last
commaundement
pearceth
deeper
then
the
former
.
Before
,
the
deede
was
condemned
that
was
hurtfull
to
our
neighbours
,
and
the
setled
wil
also
and
resolued
determination
:
these
were
forbidden
in
the
other
commandements
:
but
nowe
,
the
holy
Ghoste
reproueth
the
desire
and
lust
towardes
any
thing
of
our
neighbours
,
notwithstanding
there
be
no
full
resolution
nor
setled
consent
giuen
therevnto
.
I
call
it
a
setled
consent
,
when
in
our
mynd
we
are
fully
resolued
,
and
haue
set
it
downe
,
that
we
will
embrace
and
follow
that
(
as
occasion
shall
be
giuen
)
wherevnto
our
desire
,
lust
,
and
appetite
doth
leade
vs
.
Desire
and
longing
after
the
thinges
of
our
neighbours
,
as
house
,
wife
,
goods
,
or
lande
,
(
which
yet
are
cut
off
before
we
sit
down
with
the
deliberate
persuasion
to
take
our
pleasure
of
them
)
are
here
brought
vnto
iudgment
,
and
restrayned
by
this
commaundement
.
In
deede
the
Lorde
doth
pardon
and
forgiue
vnto
his
children
the
desires
and
longings
of
their
minde
,
that
are
repulsed
and
beaten
backe
before
they
obteine
full
consent
.
But
it
is
one
thing
to
dispute
,
what
desire
vnto
euill
is
in
the
desart
of
it selfe
,
and
an
other
howe
it
is
pardoned
in
the
merites
of
Christe
.
For
in
the
merites
of
Christe
,
not
onely
the
desires
,
but
also
the
euill
doings
of
his
seruants
lye
hidden
and
couered
.
We
are
then
to
consider
,
what
reckoning
is
to
be
made
of
the
lusting
&
coueting
desires
,
that
solace
themselues
some
good
time
with
their
neighbours
benefite
,
when
yet
they
shal
be
scared
from
that
feast
,
before
their
affection
shal
be
filled
&
wholy
satisfied
.
In
the
gospel
after
S.
Luke
,
It
is
a
common
saying
,
that
thoughtes
are
free
,
that
they
pay
no
tribute
any
where
:
and
it
is
true
among
men
,
they
answere
not
in
any
court
.
But
the
Lorde
God
requireth
tribute
of
them
,
arrayneth
them
,
maketh
them
hold
vp
their
hand
at
the
barre
,
kepeth
a
court
for
them
,
and
setteth
fines
and
amerceaments
vpon
the
heads
of
them
:
wherin
,
his
court
hath
the
prerogatiue
and
preeminence
aboue
all
other
.
For
bare
thoughts
feare
not
earthly
magistrates
:
but
the
heauenvly
iudge
,
who
searcheth
the
hart
which
can
not
be
sounded
by
man
,
bindeth
euen
the
thoughtes
vnto
obedience
,
and
exacteth
dutifull
obedience
from
them
,
whiche
they
neyther
may
nor
can
,
by
any
shewe
of
righte
withhold
him
.
This
matter
requireth
some
plainer
spech
to
conceiue
the
cleare
sight
of
it
.
Sometime
our
thoughts
shal
be
wandering
this
way
and
that
way
,
and
yet
the
desire
not
styrred
to
hearken
after
them
,
or
to
be
set
aflote
with
them
:
euen
then
is
mater
offered
,
to
humble
our selues
.
For
why
shuld
not
our
thoughts
keepe
them
stayedly
vpon
good
things
,
and
stand
vnto
their
dutifull
seruice
?
And
though
the
Lord
be
content
to
beare
with
vs
when
there
is
no
desire
or
longing
appetite
,
why
should
not
wee
bee
grieued
,
that
any
thing
in
vs
should
make
so
many
escapes
from
the
Lorde
,
and
so
many
attempts
to
giue
him
the
slip
?
This
hath
in
it
matter
of
misliking
,
that
there
should
be
any
such
vntowardnes
in
vs
,
and
that
our
thoughts
shuld
be
so
vnruly
,
as
euer
and
anon
they
are
to
bee
called
home
to
giue
their
attendance
.
This
surely
ought
to
humble
vs
euen
in
this
respect
.
Moreouer
,
these
thoughtes
are
not
only
out-straying
them selues
,
but
also
soliciting
and
alluring
our
desires
and
affections
to
rebel
with
them
:
This
also
can
not
but
make
vs
humble
,
careful
,
and
watchfull
.
Remember
then
,
where
no
desire
doth
ioyne
with
the
thoughts
of
our
mynd
,
yet
is
there
occasion
why
such
thoughts
shuld
be
misliked
of
,
and
we
euen
to
be
wearied
with
them
,
and
vexed
at
them
:
desiring
after
a
godly
and
patient
manner
to
haue
this
tickle
and
vnstable
estate
chaunged
with
that
,
which
shall
abide
free
from
these
pricking
prouocations
vnto
euils
:
according
to
the
example
of
the
apostle
,
who
notwithstanding
he
had
maruellously
profited
in
al
obedience
,
&
maruellously
preuayled
in
keeping
his
consent
from
euil
,
so
that
he
did
the
euill
which
he
would
not
,
yet
in
this
estate
and
in
the
consideration
of
the
rebellion
which
he
did
see
in
him
notwithstanding
hee
gaue
no
consent
therevnto
,
What
shall
we
say
then
to
those
teachers
,
that
say
there
is
no
daunger
nor
feare
,
saue
when
conception
is
perfected
,
and
the
will
hath
wholy
relented
,
and
is
with
delight
set
downe
in
it
?
Can
there
be
any
conference
about
the
begetting
of
suche
monsters
,
that
shall
not
haue
great
blame
iustly
layde
vnto
it
?
Can
thoughts
that
are
married
vnto
the
Lord
,
euer
approch
vnto
the
bed
of
such
desires
,
and
not
bee
conuict
of
faith
and
fidelitie
broken
with
the
Lord
him selfe
?
Can
she
any
longer
be
accounted
chaste
,
that
admitteth
conference
of
long
continuaunce
,
about
the
enterteinment
of
others
besides
her
lawfull
husband
?
Yet
would
the
Papistes
haue
such
blamelesse
:
howe
often
soeuer
they
haue
such
vnchaste
and
vngodly
meeting
,
if
by
conceiuing
and
fully
consenting
they
bring
not
foorth
sinne
.
The
infection
of
sinne
is
so
vniuersally
dispersed
ouer
our
nature
,
that
there
is
no
part
free
from
it
:
for
it
hath
entred
and
infected
the
thoughts
them selues
,
and
they
are
poysoned
with
it
,
so
that
there
is
deadly
daunger
in
following
and
persuing
after
the
will
of
our
owne
thoughts
.
The
Apostle
Paule
when
he
setteth
foorth
the
fearefull
estate
that
hee
was
in
before
his
conuersion
,
&
which
all
men
are
in
by
nature
,
(
for
he
putteth
him selfe
in
the
ranke
with
others
)
speaketh
no
otherwise
of
it
but
thus
,
That
he
followed
the
will
of
his
owne
flesh
and
of
his
owne
thoughts
.
Thou
shalt
not
lust
or
desire
.
In
this
commaundement
therefore
aboue
all
the
rest
,
it
is
required
that
wee
be
diligent
and
true
tryers
of
our selues
.
For
those
who
haue
no
misliking
of
them selues
,
for
the
lusting
and
coueting
after
the
thinges
of
their
neighbours
,
whiche
they
doe
perceiue
to
be
in
their
thoughts
,
haue
no
Christianitie
in
them
to
be
accounted
of
.
Euill
beeing
misliked
in
trueth
,
will
be
misliked
wheresoeuer
it
shall
be
,
whether
in
worde
,
thought
or
deede
.
Euil
being
truly
resisted
,
wil
be
resisted
euen
in
thought
:
and
therfore
certein
it
is
,
that
he
who
neuer
hath
strouen
with
euil
in
his
thoughts
,
hath
neuer
truly
strouen
with
sinne
.
It
was
meete
that
the
law
should
vtter
all
our
euil
,
and
hide
nothing
of
our
vnrighteousnesse
from
vs
,
that
the
manifolde
corruption
therof
might
force
vs
to
seke
the
mediatour
and
peace-maker
Christ
:
that
we
beeing
so
many
wayes
conuicted
of
corruption
in
our selues
,
might
wholy
giue
ouer
the
opinion
of
our
owne
workes
and
meriting
,
and
so
make
much
of
the
mercie
offered
by
Iesus
Christe
:
which
is
so
muche
the
more
made
of
,
by
how
much
we
doe
more
cleerely
see
our
vtter
vndoeing
without
it
.
If
onely
the
acte
of
murther
,
adulterie
,
thefte
,
and
false
wittnesse-bearing
,
or
the
deliberate
and
setled
consent
vnto
any
of
those
,
should
alone
come
in
question
in
the
cause
and
matter
of
sinne
against
our
neighbour
,
many
an
euil
man
would
hope
to
make
good
shifte
:
but
when
thoughts
and
desires
vnto
any
of
those
,
are
called
for
and
examined
,
it
will
cause
any
man
to
cast
downe
his
courage
,
and
to
fall
a
pleading
of
his
pardon
.
As
before
,
we
were
endaungered
by
the
doctrine
of
Rome
,
to
conceiue
sinne
,
when
they
notwithstanding
bad
vs
liue
without
any
feare
(
in
that
respect
)
of
sinne
,
so
long
as
we
keepe
our
consent
cleare
in
the
matter
:
So
here
(
if
we
shall
hearken
to
their
doctrine
)
we
come
in
daunger
neuer
to
magnifie
rightly
the
mercyes
brought
vs
by
Christ
Iesus
:
while
we
see
not
halfe
the
neede
that
we
haue
of
him
,
nor
the
halfe
parte
of
the
miserie
that
we
are
in
without
him
.
For
a
man
may
make
good
shifts
,
if
onely
deedes
and
full
consents
be
asked
after
,
and
so
in
his
owne
iudgement
no
great
benefite
is
obteyned
by
him
that
shall
supply
that
whiche
is
lacking
in
his
behalfe
,
and
therefore
he
maketh
no
greate
haste
to
seeke
after
him
.
But
when
thoughts
&
desires
are
sifted
,
he
must
of
necessitie
acknowledge
him selfe
greately
befriended
,
if
so
great
want
of
his
shal
by
an
other
be
found
answered
.
We
must
looke
in
this
glasse
of
the
commandements
,
and
into
this
infinite
nature
of
lust
,
desire
,
and
concupiscence
,
that
we
may
be
confounded
in
our selues
vtterly
,
that
our
deliuerie
may
be
from
the
gates
of
death
,
that
we
may
knowe
how
that
our
saluation
consisteth
in
his
meere
grace
:
for
we
can
hardly
be
brought
to
begge
abrode
,
till
all
reliefe
be
spent
at
home
.
There
is
no
daunger
in
the
feeling
and
acknowledgeing
of
our
pouertie
:
for
the
Lord
hath
promised
,
that
if
those
that
be
heauie
loaden
with
sin
shall
come
vnto
him
,
they
shall
be
refreshed
:
By
this
that
wee
haue
heard
,
it
is
plaine
,
that
a
Christian
must
walke
in
feare
and
care
,
not
onely
to
consent
to
euil
towards
his
neighbour
,
but
also
to
be
stirred
and
pricked
with
any
,
bee
it
neuer
so
little
or
small
a
delight
therevnto
:
and
that
our
thoughts
are
poysoned
,
and
therefore
the
daunger
great
in
the
not
bridling
of
them
.
The
thing
then
commaunded
,
is
,
to
bring
our
desires
,
thoughts
,
and
delights
vnto
the
good
and
benefite
of
our
brethren
,
in
matters
wherein
they
are
to
be
benefited
:
that
we
bring
not
only
hands
to
do
wel
to
our
neighbours
,
but
also
heartes
,
thoughts
,
desires
,
lusting
,
longing
,
and
delighting
therein
,
It
is
ioy
to
the
iust
to
doe
iudgement
.
Good
things
also
may
bee
done
for
praise
of
man
,
for
hope
of
merites
with
God
,
when
yet
the
affection
shall
nothing
bee
moued
that
way
.
And
this
is
nothing
before
God
,
to
auoyde
euill
from
thy
hand
,
but
to
embrace
it
neuerthelesse
in
thy
heart
,
or
to
doe
good
with
thy
hand
without
any
desire
of
the
heart
.
So
that
bothe
in
euill
deedes
left
vndone
,
and
also
in
good
deedes
done
,
we
may
be
deceiued
.
But
if
the
inwarde
affection
of
the
heart
stand
desireously
affected
after
that
which
GOD
hath
commaunded
vs
to
doe
vnto
men
,
and
hatefully
affected
towardes
that
which
God
hath
forbidden
,
this
chaunge
cannot
be
wrought
there
,
but
by
the
spirite
of
GOD
alone
.
As
for
the
praise
or
dispraise
of
the
people
,
it
reacheth
nothing
so
farr
.
Let
vs
then
embrace
this
desire
vnto
the
dueties
commaunded
vs
,
not
giueing
any
rest
vnto
the
Lorde
in
our
prayers
before
we
shall
obteine
this
inwarde
testimonie
whiche
is
aboue
all
exception
to
be
taken
against
it
:
Heere
are
those
men
confuted
that
would
driue
affections
out
of
the
fleashe
,
and
kil
nature
,
attempting
such
things
as
vtterly
tend
to
destroy
it
:
as
if
the
nature
of
man
shuld
by
regeneration
become
altered
into
the
nature
of
Angels
:
wheras
regeneration
killeth
not
nature
,
but
restoreth
and
repayreth
it
:
destroyeth
not
the
affections
,
but
transfourmeth
them
from
that
euill
which
naturally
they
are
inclined
vnto
,
into
that
which
is
good
&
commaunded
of
GOD
.
The
angrie
man
may
not
thinke
his
conuersion
and
regeneration
to
be
good
,
if
hee
shall
bende
him selfe
neuer
to
be
moued
with
any
thing
at
all
:
but
if
that
heate
which
sometimes
hee
felte
vnto
euill
,
be
now
as
feruent
vnto
that
whiche
is
good
,
then
is
his
conuersion
approued
before
GOD
.
The
couetous
man
is
not
then
conuerted
,
when
he
shall
haue
driuen
all
desire
&
thirst
after
worldly
commodities
out
of
his
minde
,
vnlesse
that
desire
be
repaired
in
him
,
to
bestowe
and
vse
those
commodities
as
GOD
hath
commaunded
.
Neither
is
that
man
gone
straight
way
out
of
the
worlde
,
that
hath
betaken
him selfe
to
a
wildernes
and
cloyster
to
haue
no
dealings
in
the
world
,
but
he
that
in
dealings
of
the
world
hath
kept
him
selfe
vnspotted
of
the
world
,
In
all
these
dueties
towarde
our
neighbours
,
we
may
neuer
forget
this
which
hath
partely
bene
touched
before
:
that
if
it
were
possible
for
vs
to
perfourme
all
dueties
vnto
men
,
and
yet
not
doe
them
in
obedience
vnto
God
,
according
vnto
the
rules
which
before
we
haue
learned
,
it
were
vtterly
to
be
abhorred
.
For
what
auaileth
it
to
deale
wel
with
men
,
and
in
the
meane
time
to
defraude
the
Lord
of
his
glorie
?
Let
vs
learne
throughly
to
examine
our
thoughtes
,
not
onely
blaming
those
that
fully
consent
,
but
euen
warring
with
those
that
any
whit
delight
them selues
in
coueting
and
desiring
that
whiche
apperteyneth
vnto
others
:
so
shall
wee
see
whether
it
bee
an
easie
matter
to
loue
our
neighboure
as
our selfe
,
or
otherwise
:
so
shall
we
also
clearely
giue
ouer
the
title
of
righteousnesse
in
regarde
of
our
owne
doinges
,
and
wholy
depend
vpon
the
free
merites
of
God
in
Christ
,
proceeding
in
the
confidence
thereof
,
with
good
courage
to
purifie
our
thoughts
,
that
we
may
not
only
do
good
with
the
hand
,
but
euen
with
the
longing
desire
of
our
thoughts
.
For
the
accomplishment
whereof
,
let
vs
call
vpon
God
in
the
name
of
his
Sonne
,
saying
as
hee
hath
taught
vs
.
O
our
Father
which
art
in
Heauen
.
&c.
¶
The
twelfth
Lecture
vppon
the
first
to
the
Corinthians
.
¶
Chapter
.xiii.
4
Loue
suffereth
long
:
it
is
bountifull
:
loue
enuieth
not
:
loue
doeth
not
boast
it selfe
:
it
is
not
puffed
vpp
:
5
It
disdayneth
not
:
it
seeketh
not
her
owne
things
:
it
is
not
prouoked
to
anger
:
it
thinketh
not
euill
:
6
It
reioyceth
not
in
iniquitie
,
but
reioyceth
in
the
trueth
:
7
It
suffereth
all
things
:
it
beleeueth
all
things
:
it
hopeth
all
things
:
it
endureth
all
things
.
WE
haue
learned
out
of
the
lawe
,
what
seuerall
dueties
they
bee
,
that
we
owe
vnto
God
,
and
also
vnto
man
:
but
in
the
lawe
we
are
not
only
charged
to
do
those
dueties
there
appointed
to
bee
done
,
and
to
forbeare
the
contrarie
,
but
also
of
loue
to
doe
them
,
and
of
loue
to
keepe
vs
from
the
other
.
Therefore
it
shall
bee
expedient
to
examine
what
properties
be
in
loue
necessarily
adioyning
vnto
the
same
:
whereby
we
must
iudge
of
our
selues
,
how
it
fareth
with
vs
:
whether
that
affection
(
without
the
which
all
doing
of
good
,
or
ceassing
to
do
euil
is
to
no
purpose
)
ruleth
in
vs
both
in
our
doings
,
and
also
when
we
shall
absteine
from
doing
.
The
properties
&
fruits
of
loue
,
are
in
no
place
better
set
foorth
then
in
the
former
Epistle
to
the
Corinthes
:
suffereth
long
,
or
is
patient
:
a
propertie
that
moderateth
the
heate
and
hastinesse
of
a
mans
minde
,
that
he
followe
it
not
,
in
the
boyling
appetite
and
desire
thereof
.
This
patience
and
moderation
of
our
affections
,
hathe
great
commendations
in
the
scripture
:
especially
the
booke
of
the
Prouerbes
painteth
foorth
the
excellencie
thereof
in
so
many
places
,
and
with
so
great
titles
,
as
I
can
not
but
giue
you
a
taste
of
some
of
them
.
In
the
foureteenth
Chapter
of
that
booke
,
it
is
thus
written
:
He
that
is
stowe
to
wrath
is
of
great
wisedome
,
but
he
that
is
of
an
hastie
minde
,
(
or
to
giue
it
you
as
it
is
there
word
for
word
,
he
that
is
of
a
short
spirite
,
)
exalteth
follie
.
In
this
place
we
see
this
slowenesse
vnto
wrath
is
not
barely
ioyned
with
wisedome
,
but
with
the
excellencie
of
wisedome
.
For
so
it
is
said
,
He
is
of
great
wisedome
that
is
slowe
vnto
wrathe
.
It
is
a
degree
and
profiting
in
wisdome
,
whiche
not
all
men
,
no
,
not
all
wisemen
haue
atteyned
vnto
,
to
moderate
the
headie
and
hastie
affection
of
an
angrie
and
passionate
minde
.
Likewise
in
the
same
booke
thus
speaketh
the
holy
Ghost
:
The
discretion
of
a
man
differreth
his
anger
:
and
his
glorie
is
to
passe
by
an
offence
.
A
merueilous
commendation
,
that
it
should
be
the
glorie
of
a
man
to
put
vppe
offences
:
that
he
should
haue
no
manhode
in
him
,
or
matter
to
boast
of
any
thing
worthie
of
a
man
,
that
hath
not
learned
to
passe
by
offences
,
and
to
qualifie
his
affections
,
euen
towardes
transgressions
and
iniuries
.
Nature
teacheth
vs
a
cleane
contrarie
lesson
:
that
it
is
the
glorie
and
zeale
of
a
man
to
persue
the
infirmities
of
others
,
and
reuenge
our
affections
the
heate
and
displeasure
of
them
therevpon
:
and
that
he
is
a
beast
&
no
man
,
that
wil
let
go
wronges
,
transgressions
,
and
iniuries
vnreuenged
,
especially
,
if
they
shall
haue
touched
himselfe
.
But
the
spirite
of
God
teacheth
vs
,
that
it
is
loue
that
findeth
a
waye
to
cure
a
transgression
,
&
yet
notwithstanding
to
couer
it
,
and
to
reserue
a
place
to
couer
it
,
vntil
it
shal
be
cured
,
as
it
is
written
in
this
booke
.
This
note
of
loue
is
clearely
seene
in
that
loue
,
whiche
mothers
beare
to
their
children
:
howe
muche
frowardnesse
and
causelesse
crying
doe
the
mothers
not
onely
patiently
beare
at
the
hande
of
the
childe
by
loue
,
but
also
appease
,
not
otherwise
then
by
giuing
of
them
something
to
quiet
them
withall
,
by
loue
rewarding
rather
then
reuenging
their
frowardnesse
.
There
is
loue
,
and
therefore
the
chiefe
propertie
thereof
can
not
bee
wanting
,
whiche
is
to
be
patient
and
long
suffering
.
The
litle
bearing
and
forbearing
one
of
an
other
bothe
publiquely
and
priuately
,
doeth
plainely
speake
,
that
loue
is
not
to
be
found
in
the
nature
of
man
,
but
is
an
especiall
gift
of
God
.
For
so
sicke
are
we
of
selfe-loue
,
and
so
voide
of
the
loue
of
others
,
that
not
onely
we
cannot
passe
by
the
transgression
of
our
brother
,
and
by
a
louing
hyding
of
the
same
cure
it
,
but
also
we
can
hardly
abide
,
that
any
should
in
any
thing
(
thoughe
not
euill
)
either
in
opinion
or
affection
be
diuided
from
vs
.
Nay
,
whiche
more
is
,
oftentimes
we
woulde
haue
all
our
friendes
beare
an
heauie
countenaunce
towards
him
,
whom
we
for
priuate
causes
haue
begone
to
mislike
.
But
true
loue
is
patient
and
suffereth
long
,
forgiuing
others
,
euen
as
God
for
Christe
his
sake
hathe
forgiuen
vs
.
For
asmuche
therefore
as
bothe
there
hath
bene
&
shal
be
also
vnto
the
end
of
the
world
in
the
children
of
God
weakenesse
and
wantes
bothe
in
iudgment
and
in
affection
,
it
is
moste
necessarie
for
him
that
shall
haue
dealing
with
any
whatsoeuer
,
to
craue
earnestly
at
the
handes
of
God
for
this
excellent
stay
of
loue
,
which
is
called
patience
or
long
suffering
,
without
the
which
it
wil
be
impossible
to
liue
Christianly
in
any
societie
howe
small
so
euer
:
especially
is
this
gifte
necessarie
in
these
latter
dayes
,
where
all
places
and
persons
almoste
are
full
of
offence
.
It
is
to
be
obserued
,
that
this
propertie
of
loue
is
not
onely
at
variance
with
hastinesse
that
is
so
soone
displeased
and
so
easily
offended
,
but
also
with
that
other
extremitie
,
when
a
man
is
so
ouerwhelmed
with
displeasure
conceiued
,
as
that
notwithstanding
hee
burst
not
out
into
heate
,
yet
he
suffereth
his
affection
towardes
the
man
altogether
to
quenche
in
him
,
ceassing
any
more
to
shewe
forth
the
fruites
of
a
louing
heart
.
Therfore
in
fewe
wordes
to
comprehend
the
nature
of
this
propertie
of
loue
,
it
is
that
good
affection
whiche
passeth
through
vnkindenesse
to
vtter
it selfe
,
and
breaketh
through
displeasures
to
make
it self
knowen
by
louing
deeds
,
being
in
verie
deed
the
power
and
work
of
God
,
and
therfore
able
so
strongly
against
suche
strong
lets
,
to
preuaile
.
For
if
he
be
a
man
that
can
beare
somewhat
with
the
vntowardnesse
of
others
,
he
taketh
the
desert
thereof
to
be
so
great
,
as
that
it
were
not
lawfull
to
looke
for
any
courteous
dealing
from
him
,
but
to
holde
them selues
well
satisfied
with
that
other
:
so
as
euen
that
were
to
be
vnthankfull
for
it
,
if
they
did
but
seeme
to
require
any
thing
to
be
added
more
vnto
it
.
Likewise
,
if
any
be
founde
of
a
gentle
and
readie
affection
to
pleasure
others
,
he
thinketh
his
so
doing
,
to
carrie
with
it
a
dispensation
and
priuilege
for
his
not
bearing
of
vnkindenesse
at
the
handes
of
others
:
so
harde
a
thing
is
it
to
match
these
two
together
.
But
how
hard
soeuer
it
be
to
find
these
two
coupled
together
in
any
one
,
yet
this
is
an
assured
trueth
,
that
wheresoeuer
loue
is
,
there
are
apparant
tokens
of
them
bothe
.
There
is
bothe
patience
towardes
infirmities
,
and
readinesse
to
deserue
wel
of
those
howe
many
soeuer
we
shal
loue
.
It
is
lamentable
to
consider
,
howe
farre
the
dealings
of
men
swarue
from
these
properties
.
Euerie
man
saith
,
he
is
in
loue
and
charitie
with
al
men
:
yet
if
he
shall
neuer
so
litle
be
offended
,
he
cannot
be
kept
either
from
plaine
reuenging
,
or
at
the
least
from
letting
go
al
good
liking
of
the
man
.
And
as
he
cannot
be
kept
from
reuenging
,
no
more
can
he
be
dragged
and
haled
to
well
deseruing
of
any
:
yet
for
al
this
persuadeth
he
himselfe
,
that
al
the
loue
and
charitie
that
is
required
in
a
man
,
doeth
dwel
plentifully
in
him
:
so
vnskilfully
&
vncharitably
do
we
iudge
of
loue
and
charitie
,
as
if
he
loued
a
man
,
who
were
not
prouoked
by
any
affection
boiling
in
him
to
hate
,
or
at
lest
to
mislike
him
:
whereas
in
verie
deede
loue
is
a
tender
liking
conceiued
of
a
man
,
and
so
greatly
delighting
&
affecting
of
him
,
that
it
maketh
him
bothe
merueilous
apt
and
easie
to
doe
whatsoeuer
may
pleasure
him
,
and
also
verie
harde
by
any
griefe
or
displeasure
to
let
goe
the
good
liking
that
once
he
hathe
conceiued
of
him
.
The
worlde
knoweth
not
this
affection
,
for
it
is
the
speciall
worke
of
Gods
grace
.
It
needeth
no
long
speeche
to
declare
that
the
world
is
not
acquainted
with
it
:
for
euerie
man
almoste
is
carelesse
in
offending
other
,
so
farre
is
he
from
this
affection
that
is
so
readie
to
pleasure
:
and
euerie
man
also
is
impatient
of
the
lest
displeasure
that
may
be
offered
from
any
other
.
This
that
hath
ben
spoken
of
the
rarenesse
of
this
affection
which
we
cal
loue
,
may
not
beget
in
vs
a
despaire
to
come
by
it
,
but
a
care
earnestly
to
seeke
it
where
it
may
bee
had
,
and
wil
be
had
of
so
many
as
in
the
carefull
desire
therof
shal
multiplie
their
petitions
&
prayers
to
God
for
it
:
which
must
be
so
much
the
more
feruent
and
often
,
as
this
age
hathe
moste
neede
of
it
,
and
is
farthest
from
acquaintance
with
it
.
This
is
also
a
note
of
loue
to
discerne
it
by
,
that
it
is
not
Enuious
.
Loue
(
saith
the
Apostle
)
enuieth
not
.
This
tender
affection
of
loue
that
knitteth
the
hart
of
one
vnto
another
,
is
so
farre
from
enuying
the
graces
or
giftes
of
God
whatsoeuer
in
any
other
whome
he
loueth
,
that
he
wisheth
from
his
heart
,
that
they
were
more
and
better
then
they
are
.
For
tryall
of
the
trueth
herein
,
let
vs
consider
of
the
affection
of
parents
towards
their
children
:
where
wee
are
sure
that
nature
hathe
planted
loue
,
and
therefore
this
note
of
not
enuying
which
alwayes
accompanieth
it
,
cannot
be
wanting
there
.
What
parentes
were
euer
found
(
except
it
were
some
one
rare
monster
in
nature
)
that
did
enuie
their
children
,
because
there
were
suche
plentie
or
store
of
giftes
in
them
?
Nay
,
we
see
the
plaine
contrarie
,
that
they
are
greatly
delighted
to
heare
them
praised
of
others
for
their
giftes
,
and
muche
giuen
to
speake
of
their
praise
themselues
:
sometime
thinking
and
affirming
those
giftes
which
they
haue
,
to
be
more
and
greater
,
then
in
deede
they
are
:
nay
,
sometime
imagining
that
to
be
in
them
in
great
measure
,
whereof
in
deede
they
neuer
had
any
portion
,
no
not
the
least
parte
:
so
farre
are
they
from
any
enuying
of
them
:
for
by
loue
they
are
so
as
it
were
made
one
,
that
the
praises
of
their
children
they
take
to
be
a
part
of
their
owne
commendation
,
whiche
willingly
they
would
not
loose
.
This
loue
doeth
so
ioyne
together
and
vnite
them
,
that
there
can
nothing
be
taken
from
the
one
,
but
the
other
taketh
him selfe
to
be
maymed
thereby
:
as
if
he
had
lost
some
limme
or
ioynt
of
his
owne
.
For
this
affection
maketh
them
to
growe
both
into
one
:
and
who
hathe
euer
enuied
the
good
or
benefite
that
he
receiued
by
some
member
of
his
owne
bodie
?
The
Scripture
teacheth
vs
that
we
are
all
members
of
one
bodie
,
and
that
wee
haue
our
parte
of
the
profit
that
commeth
by
the
giftes
of
others
,
through
the
meruelous
working
of
God
.
What
maddenesse
therefore
were
it
to
enuie
our
owne
commoditie
?
There
can
be
no
greater
token
of
an
hatefull
man
,
then
is
enuie
:
neither
any
playner
profe
that
we
are
diuers
from
the
bodie
of
Christ
,
then
to
enuie
the
giftes
of
the
members
thereof
.
There
is
great
diuersitie
betweene
loue
and
enuie
,
for
he
that
loueth
taketh
himselfe
to
be
benefited
in
the
benefite
of
him
whome
he
loueth
:
him selfe
to
be
praised
,
in
the
praises
of
that
man
whome
he
liketh
.
The
enuious
man
on
the
contrarie
parte
,
thinketh
that
another
man
is
not
praised
,
but
in
the
self
same
he
is
dispraised
:
that
another
cannot
be
profited
,
but
that
in
the
same
he
is
hindered
:
&
therfore
stormeth
when
any
thing
is
attributed
to
another
,
as
if
in
that
deede
somthing
had
bene
taken
from
himself
.
Thus
in
all
thinges
the
enuious
man
dealeth
as
if
he
were
a
stranger
from
the
other
,
the
louing
man
as
if
he
were
not
diuerse
,
but
one
with
the
other
,
&
a
verie
part
and
member
of
the
same
.
Let
vs
therefore
keepe
our selues
farre
from
this
enuie
,
the
truest
token
that
can
be
of
the
absence
of
charitie
,
&
all
true
feare
of
God
or
fellowship
with
his
members
.
For
the
driuing
away
of
enuie
,
we
haue
first
to
deale
with
our
heartes
,
to
persuade
them
,
(
as
the
trueth
is
in
deede
)
that
we
haue
our
benefite
and
profite
in
their
giftes
,
no
lesse
then
the
eye
hathe
benefite
from
the
foote
,
or
the
foote
from
the
eye
:
which
is
brought
to
passe
,
by
the
secrete
and
wonderfull
working
of
God
.
Secondarily
,
that
we
are
of
one
bodie
,
and
that
therfore
we
are
intituled
after
a
maner
to
the
prayses
,
commodities
,
or
benefits
that
doe
redound
vnto
them
.
Thirdly
,
that
the
Lorde
is
the
authour
of
this
diuersitie
in
giftes
,
and
that
therefore
the
enuying
of
others
for
their
giftes
giuen
vnto
them
,
is
in
deede
to
picke
a
quarell
with
the
Lorde
who
hath
giuen
it
them
,
and
to
vtter
our
mislyking
of
his
distribution
and
disposing
of
matters
among
men
.
And
howe
daungerous
a
thing
it
is
to
controll
the
lord
,
I
leaue
to
them
to
consider
of
at
their
leysure
.
Last
of
al
,
to
feede
our
affection
herein
,
is
to
bring
a
continuall
torment
vpon
vs
.
For
when
wil
there
ceasse
to
be
diuersitie
of
giftes
in
men
?
And
if
we
be
grieued
when
others
haue
that
which
we
haue
not
,
when
shal
we
ceasse
to
be
vexed
?
Shall
there
not
be
this
diuersitie
vnto
the
ende
?
Shal
there
be
any
time
when
all
the
bodie
shal
be
but
one
member
?
Let
vs
not
imagine
that
when
we
shal
giue
our
harts
leaue
to
enuie
some
one
,
that
this
affection
will
die
when
he
is
taken
away
,
or
when
we
shal
haue
preuailed
against
him
:
nay
,
it
is
made
by
that
meanes
so
much
the
more
stronger
:
and
as
for
the
occasion
,
it
neuer
dieth
.
For
there
shal
be
alwayes
some
that
shall
deserue
,
and
iustly
haue
true
prayse
and
estimation
for
some
thing
,
whiche
we
haue
not
,
and
therefore
cannot
come
to
haue
the
praise
of
it
for
our selues
.
In
deede
the
nexte
way
to
haue
the
glorie
of
it
,
is
by
loue
to
be
one
:
as
one
with
the
true
owner
thereof
.
To
incourage
vs
to
this
loue
that
driueth
away
enuie
,
let
vs
remember
that
in
driuing
it
away
we
ioyne
with
the
Lord
,
who
hathe
thus
appointed
it
.
We
approue
his
doinges
as
good
:
we
acknowledge
by
thankefulnesse
the
commoditie
that
we
haue
of
them
:
we
ridde
our selues
of
an
infinite
and
endelesse
torment
.
To
conclude
this
propertie
of
loue
:
it
is
requisite
that
we
often
consider
,
howe
vnworthie
we
are
of
those
benefites
that
we
doe
inioy
,
to
learne
,
bothe
to
be
contented
with
them
,
and
to
be
thankfull
to
God
for
them
,
and
to
keepe
vs
in
suche
thankefull
remembraunce
thereof
,
as
may
make
vs
studious
to
walke
worthie
of
them
,
to
so
great
goodnesse
of
God
towardes
vs
therein
,
as
may
keepe
vs
occupied
in
care
,
how
by
dueties
we
may
aunswere
them
:
alwayes
taking
heede
,
least
we
should
become
vnthankfull
,
euen
for
the
good
whiche
God
did
meane
towardes
vs
in
those
giftes
,
the
possession
wherof
he
hath
giuen
vnto
others
.
As
loue
is
voide
of
enuie
,
so
is
it
reported
here
by
the
holy
Ghoste
that
it
is
voide
of
dealing
insolently
,
frowardly
,
or
stubbernely
,
(
for
so
soundeth
the
worde
,
)
and
that
it
is
not
puffed
vp
with
pride
againste
him
whome
he
loueth
.
Moreouer
,
that
it
doeth
no
vncomely
thing
againste
him
,
without
hauing
due
regarde
of
the
dignitie
of
the
man
,
his
degree
,
estate
,
or
condition
whatsoeuer
.
These
thinges
are
expressed
in
three
wordes
in
the
text
,
and
may
be
expressed
in
these
three
wordes
thus
:
that
loue
dealeth
not
frowardly
,
proudly
,
nor
vncomely
.
These
thinges
doe
I
ioyne
together
in
speaking
of
them
,
because
they
are
of
such
affinitie
one
with
another
.
Where
true
loue
is
,
there
the
man
who
loueth
is
so
persuaded
of
the
excellencie
of
the
other
whome
he
loueth
,
and
so
rauished
with
the
admiration
of
some
one
or
other
thing
in
him
,
that
in
his
iudgemente
there
is
nothing
,
no
not
in
himselfe
like
vnto
it
,
or
worthy
of
it
:
with
the
whiche
hee
is
so
delighted
,
and
in
loue
withall
,
that
often
times
he
thinketh
himselfe
happie
,
if
the
submitting
of
himselfe
to
any
seruice
or
paynes
for
him
,
may
be
accepted
of
and
taken
in
good
worth
at
his
handes
.
For
the
thing
whiche
he
is
in
loue
withal
,
appeareth
so
glorious
in
his
eyes
,
that
it
darkeneth
not
only
some
litle
thing
in
himself
,
but
euen
that
which
is
the
best
in
him
,
and
that
whiche
before
he
made
moste
reckoning
of
,
nowe
being
sett
by
this
whiche
he
is
so
inamoured
with
,
appeareth
scarse
sufficiently
worthie
to
serue
it
.
A
true
proofe
of
this
nature
,
that
it
is
in
loue
,
may
be
taken
from
that
prouerbe
which
is
receiued
among
vs
,
whiche
is
:
That
loue
and
lordship
can
broke
no
fellowship
.
For
loue
magnifieth
that
which
it
loueth
so
greatly
,
that
it
can
suffer
none
to
be
felowes
with
it
at
that
worthinesse
whiche
it
conceyueth
thereof
,
but
will
haue
all
other
with
all
submission
to
giue
place
therevnto
.
It
was
no
doubt
long
tried
experience
that
brought
this
into
a
common
speeche
,
and
we
haue
the
triall
of
it
in
the
loue
that
we
beare
towardes
our selues
.
For
our
nature
cannot
like
of
suche
a
praise
,
wherein
others
are
thought
as
good
as
we
,
hauing
equall
commendation
with
vs
.
We
esteeme
it
nothing
if
we
be
not
magnified
,
as
all
others
be
put
vnder
vs
in
that
degree
and
measure
of
commendation
.
We
see
it
true
also
in
that
loue
that
the
wicked
man
beareth
vnto
the
harlot
and
wicked
woman
:
when
once
loue
is
kindeled
in
his
heart
,
he
abaseth
himselfe
to
al
kinde
of
slauerie
,
forgetting
euen
the
dignitie
of
a
man
in
his
subiection
or
rather
slauerie
vnto
her
:
and
all
this
commeth
,
bycause
there
is
loue
kindeled
in
his
heart
,
the
nature
whereof
is
to
holde
a
man
in
a
wonderment
at
the
dignitie
&
worthinesse
thereof
,
euen
so
greatly
,
that
all
things
in
himselfe
acknowledge
subiection
therevnto
.
Therefore
to
applie
this
vnto
the
matter
whiche
we
haue
in
hande
:
where
loue
is
,
there
can
be
no
froward
and
peeuish
dealing
,
no
swelling
and
setting
vppe
of
himselfe
and
his
owne
giftes
againste
him
whome
he
loueth
,
no
vncomely
or
vnreuerent
behauiour
in
speeche
,
countenance
,
or
deede
,
towardes
him
,
other
then
the
place
,
woorthinesse
,
or
condition
of
the
man
requireth
.
For
loue
thinketh
not
that
the
thing
loued
is
sufficiently
aduaunced
,
vnlesse
all
other
become
therein
abased
.
For
as
was
saide
before
,
Loue
and
Lordshippe
will
abide
no
fellowshippe
.
It
is
profitable
to
obserue
the
diuersitie
of
these
thinges
that
loue
driueth
away
.
Sometimes
a
man
for
want
of
loue
towardes
another
,
dealeth
frowardly
and
stubbernely
with
him
:
other
sometimes
a
man
shal
discerne
no
insolent
and
crooked
dealing
,
albeit
there
be
inward
swelling
,
&
setting
vppe
of
him selfe
againste
him
in
his
heart
and
secrete
thoughtes
.
It
may
be
also
that
both
those
be
lacking
,
and
yet
for
all
that
,
no
loue
reigning
in
him
:
whiche
is
perceiued
herein
,
that
he
doth
not
with
reuerent
estimation
thereof
,
humblie
acknowledge
the
graces
and
giftes
of
God
in
him
,
and
himselfe
also
duetifully
indebted
therevnto
:
or
else
that
he
entereth
not
into
suche
a
consideration
of
that
estate
that
he
is
in
,
whereby
he
is
moued
to
deale
so
,
as
vnto
that
condition
,
(
whether
it
be
prosperous
or
miserable
)
or
vnto
that
man
,
(
whether
hee
be
strong
or
weake
)
by
good
right
apperteineth
.
Which
declareth
plainely
that
he
wanteth
loue
,
whose
propertie
is
to
deale
comely
,
either
so
humblie
as
besemeth
those
gifts
&
great
graces
of
God
,
or
else
so
tenderly
,
as
his
afflicted
condition
doeth
require
.
The
croked
and
crosse
dealinges
,
the
hautie
hearts
declared
by
highe
lookes
do
plainely
speake
,
that
loue
is
a
pilgrime
among
vs
.
But
if
the
not
reuerent
submiting
of
our selues
vnto
the
graces
of
God
in
another
,
&
not
tendering
of
those
that
be
in
necessitie
and
want
be
added
vnto
these
,
in
whome
shall
we
not
finde
one
of
these
three
reigning
&
bearing
rule
?
so
rare
a
gyft
of
God
is
loue
,
&
so
muche
lieth
hidde
therein
.
The
opinion
that
commonly
is
receiued
of
loue
,
what
it
is
,
commeth
no
nearer
vnto
loue
in
deede
,
then
doeth
blacke
vnto
white
,
or
light
vnto
darkenesse
:
whiche
thing
to
bee
true
we
shall
easily
discerne
,
if
either
we
looke
vnto
selfe-loue
,
or
into
the
naturall
loue
that
parentes
do
beare
vnto
their
children
.
For
concerning
this
last
point
of
not
dealing
vncomely
,
but
obseruing
with
all
reuerence
the
dignitie
of
the
man
:
how
plainely
may
we
obserue
this
in
selfe
loue
?
that
taketh
it selfe
then
rightly
regarded
,
when
with
reuerence
and
lowly
submission
it
is
honoured
:
and
when
a
man
so
aduaunceth
him
,
that
he
doeth
with
all
lowlinesse
put
himselfe
vnder
him
.
For
loue
findeth
suche
worthinesse
and
dignitie
,
as
may
,
by
good
right
,
(
in
the
iudgement
of
him
that
loueth
)
clayme
reuerence
and
submission
therevnto
.
The
reasons
to
persuade
vs
to
this
humble
reuerencing
of
the
giftes
of
God
in
men
by
loue
,
and
to
forbeare
froward
dealinges
with
them
,
pride
and
swelling
against
them
,
or
vndutifull
regard
of
them
are
many
,
and
those
weyghtie
.
For
first
of
all
they
are
the
gifts
of
God
,
&
therefore
he
may
not
want
his
honour
in
them
.
Secondly
our
gifts
how
good
soeuer
,
are
appointed
to
serue
them
,
&
the
more
wee
haue
,
the
greater
seruice
is
required
at
our
handes
:
neither
may
their
neglect
of
duetie
towards
vs
,
be
our
discharge
for
want
of
duetie
vnto
them
.
Besides
this
,
they
haue
giftes
whiche
wee
want
.
Moreouer
,
we
doe
not
see
their
gifts
so
defaced
and
stayned
with
infirmities
,
as
we
doe
well
knowe
that
ours
are
,
(
if
wee
knowe
our selues
:
)
which
cannot
but
persuade
vs
more
highly
and
reuerently
to
esteeme
of
them
,
then
of
our selues
.
For
be
it
that
we
doe
knowe
greate
infirmities
in
them
,
yet
is
it
sure
,
that
if
we
do
knowe
our
owne
selues
truely
and
throughly
,
we
shall
vnderstande
that
there
is
more
lacke
in
our selues
then
wee
can
charge
them
with
all
.
For
what
we
want
in
measure
,
we
are
sure
to
haue
it
in
number
.
If
they
shal
be
infected
with
some
one
or
fewe
notorious
offences
,
whiche
we
are
free
of
,
wee
are
priuie
to
so
greate
a
number
within
our selues
(
howsoeuer
we
be
short
in
the
weight
and
measure
of
some
sinne
which
they
are
infected
withall
)
as
will
match
the
heynousnes
of
their
offences
.
This
that
hath
bene
said
,
that
our
giftes
are
by
the
Lorde
appointed
to
the
seruice
of
our
brethren
,
in
consideration
wherof
they
are
our
betters
:
that
their
giftes
are
not
knowen
vnto
vs
to
be
so
defaced
with
sin
,
as
we
are
sure
ours
are
:
is
spoken
to
this
end
,
that
we
should
by
those
&
such
like
considerations
be
drawen
to
honour
the
grace
of
God
in
them
.
For
we
must
se
some
great
thing
in
them
,
before
we
shall
in
trueth
behaue
our selues
reuerently
,
and
not
carelesly
,
or
vnseemely
towards
them
.
He
that
loueth
,
hath
in
him
reuerence
towards
him
whome
he
loueth
,
and
is
voyde
of
this
vncomelinesse
,
that
knoweth
not
dignities
,
degrees
,
callinges
,
giftes
,
or
conditions
of
life
:
whiche
reuerence
muste
partely
arise
of
that
whiche
wee
conceiue
to
bee
in
them
,
whiche
wee
must
searche
out
,
(
rightly
examining
the
worthines
thereof
)
that
we
may
be
forced
to
haue
that
loue
,
lyking
,
and
estimation
of
him
,
whiche
may
driue
vs
from
all
stubberne
,
proud
,
and
presumptuous
dealing
:
yea
from
all
vncomely
&
vnreuerent
dealing
toward
him
,
making
his
excellencie
to
humble
vs
euen
in
that
wherein
we
did
moste
glorie
.
Thus
must
wee
trauel
with
our
heartes
to
find
out
some
great
thing
in
him
:
for
we
can
hardly
bow
vnto
nothing
,
or
by
loue
reuerence
,
but
where
we
shall
haue
found
some
worthinesse
and
cause
thereof
,
yet
if
there
be
no
greate
thing
in
the
man
,
the
Lords
authoritie
must
step
in
,
to
obteine
this
loue
towardes
him
,
who
hath
appointed
our
giftes
to
serue
those
that
haue
nede
of
them
.
It
seeketh
not
her
owne
things
:
this
is
set
downe
also
in
this
place
,
as
a
token
and
sure
marke
of
it
:
the
meaning
wherof
is
not
that
loue
letteth
go
all
care
and
regarde
of
it selfe
,
but
that
it
is
so
carefull
of
that
whiche
it
liketh
,
that
in
regarde
thereof
it
is
often
negligent
about
it selfe
,
not
inioying
all
the
libertie
,
pleasure
,
or
commoditie
,
that
lawfully
it
might
haue
.
A
proofe
of
this
may
bee
had
in
parentes
,
whome
nature
hath
taught
to
loue
their
children
:
they
seeke
not
with
how
little
charges
they
might
be
discharged
of
them
,
in
putting
them
off
their
hands
to
be
apprentises
of
some
occupation
,
which
may
be
done
with
small
charges
,
and
is
very
lawful
for
them
to
doe
,
whereby
also
they
them selues
may
be
the
better
able
to
liue
,
as
beeing
with
so
little
coste
vnburdened
of
them
.
They
inquire
not
thus
with
how
little
charges
they
may
be
bestowed
,
but
will
straine
them selues
oftentimes
aboue
their
abilitie
,
liuing
very
spareingly
and
hardly
at
home
,
to
mainteine
them
at
learning
,
or
at
some
other
thing
likely
to
procure
their
preferment
,
This
is
loue
which
seeketh
not
her
owne
things
:
whiche
teacheth
them
to
forgoe
that
pleasure
or
profite
which
lawfully
they
might
inioy
,
to
pleasure
and
profite
their
children
whome
they
loue
.
This
propertie
of
loue
did
Paule
plainely
declare
,
Miserable
therfore
are
these
times
,
wherein
so
many
go
further
in
pleasures
and
commodities
,
then
by
any
lawful
meanes
they
may
doe
:
and
the
better
sort
stand
at
the
staues
end
with
God
,
not
yeelding
one
iote
of
those
profites
or
pleasures
that
by
any
colour
of
lawfulnes
they
can
lay
claime
vnto
,
notwithstanding
his
name
(
that
is
so
euill
spoken
of
for
this
obstinate
vse
of
their
libertie
)
doth
euen
begge
it
at
their
hands
,
that
they
should
relente
of
their
right
,
and
something
giue
in
vnto
their
God
.
Where
are
they
to
be
founde
whome
the
care
of
their
brethren
doeth
so
occupie
,
that
it
taketh
them
vp
from
some
of
their
lawfull
commodities
,
pleasures
,
and
cares
,
to
bee
occupyed
the
more
where
their
loue
resteth
?
Loue
is
full
of
paines
,
where
it
loueth
:
To
relent
of
our
right
vnto
God
for
his
glorie
,
is
no
work
of
supererogation
which
we
are
not
bound
vnto
(
as
the
church
of
Rome
hath
taught
)
but
due
debte
.
)
For
we
doe
owe
loue
vnto
God
from
the
ground
of
our
heart
,
and
loue
seeketh
not
all
her
owne
,
but
oftentimes
frankly
and
freely
giueth
of
her
right
vnto
God
.
Herein
also
we
may
discerne
,
that
loue
hath
great
things
in
it
,
that
it
mightily
carrieth
the
affections
to
that
which
it
loueth
,
&
keepeth
them
occupied
there
,
euen
oftentimes
to
the
neglect
of
it self
.
The
rarenes
of
it
and
the
great
mesure
that
we
shall
see
our selues
come
short
thereof
,
must
force
vs
to
often
&
earnest
prayer
to
God
for
it
:
wherin
it
shall
be
profitable
to
remember
,
that
this
not
seeking
of
our selues
but
the
good
of
others
,
is
in
trueth
the
next
way
to
benefit
our selues
.
For
as
the
hand
which
is
occupied
alwaies
in
giuing
forth
help
to
the
mouth
,
or
other
partes
of
the
body
,
doth
in
so
doing
prouide
for
it selfe
&
hath
his
nourishment
,
help
,
and
health
,
of
that
whiche
it
hath
giuen
vnto
the
mouth
,
so
by
the
especiall
working
of
God
it
commeth
to
passe
,
that
our
benefite
is
inclosed
in
that
which
we
bestowe
vpon
another
,
and
he
becommeth
the
best
husband
for
him selfe
,
that
is
most
employed
according
to
his
calling
vppon
other
.
This
is
a
speciall
work
we
may
see
of
Gods
grace
:
for
our
nature
is
wholy
giuen
to
attend
vpon
her selfe
,
little
regarding
(
so
matters
go
wel
there
)
how
it
fareth
with
others
abroade
.
Loue
in
like
manner
is
knowen
thus
,
that
it
is
not
prouoked
vnto
anger
:
it
is
not
easily
incensed
,
though
wrong
be
offered
vnto
it
.
For
the
heart
is
so
knit
by
loue
,
that
it
can
well
beare
many
wrongs
.
This
note
,
wherby
loue
is
discerned
,
differeth
not
much
from
that
propertie
which
was
spoken
of
in
the
first
place
,
saue
that
to
speake
properly
,
that
is
a
meekenesse
ioyned
with
doings
,
&
this
with
suffring
.
This
hardnes
to
be
prouoked
vnto
anger
,
is
procured
by
the
help
of
that
which
foloweth
,
being
another
token
of
loue
,
that
it
thinketh
not
euill
,
or
imputeth
not
euill
.
For
in
as
much
as
it
standeth
not
vpon
the
matter
,
examining
the
euil
dealing
that
is
in
it
,
but
by
loue
either
altogether
passeth
ouer
it
,
or
else
twiteth
and
blameth
some
other
thinge
for
it
,
as
a
cause
that
moued
the
doer
therevnto
,
and
so
remoueth
it
from
him
:
therefore
it
cannot
be
incensed
therewith
or
prouoked
vnto
anger
.
Parents
in
dealing
with
their
children
do
plainely
proue
that
loue
wanteth
this
diligent
considering
,
thinking
vppon
,
or
through
examining
of
the
euil
of
their
children
.
For
how
many
of
their
froward
doings
do
they
passe
ouer
,
&
not
examine
at
all
?
In
how
many
thinges
which
they
se
to
be
offences
in
them
,
doe
they
notwithstanding
put
ouer
the
whole
blame
thereof
,
to
some
one
thing
or
other
?
as
that
their
frowardnesse
commeth
for
lack
of
sleepe
,
or
want
of
meate
,
&c.
For
loue
cannot
ryfle
into
the
euill
,
to
be
musing
and
thinking
much
vpon
it
,
diligently
examining
the
wickednes
how
great
it
is
that
doeth
appeare
in
it
:
loue
cannot
stand
vpon
it
,
to
gather
together
the
coniectures
that
may
be
had
of
great
euill
to
be
in
it
.
Hereby
it
appeareth
that
loue
is
far
from
suspicion
of
euil
,
where
there
is
no
apparant
token
thereof
,
seeing
it
passeth
with
such
speede
,
and
turneth
the
thoughts
so
soone
from
musing
vpon
,
and
examining
seene
and
knowen
euils
,
in
those
whome
it
loueth
.
It
is
also
incident
vnto
loue
as
a
true
marke
to
discerne
it
by
,
not
to
reioyce
in
iniquitie
,
but
to
reioyce
in
the
trueth
.
So
doth
the
holie
ghost
report
of
it
in
this
place
.
The
trueth
,
wherein
he
that
loueth
is
said
to
reioyce
,
signifieth
true
and
sincere
dealing
,
according
to
the
vsuall
speech
of
the
scripture
:
which
may
also
be
vnderstode
,
in
that
it
is
set
heere
against
iniquitie
or
vnrighteousnesse
,
as
being
contrarie
thervnto
.
This
propertie
of
not
reioycing
in
iniquitie
,
is
very
fitly
ioyned
vnto
the
former
.
For
in
that
it
was
said
not
to
thinke
euill
,
but
friendly
not
to
impute
it
,
it
might
bee
thought
that
loue
had
a
delight
in
the
euill
dealing
of
him
whome
shee
loueth
:
therfore
is
this
added
,
that
it
reioyceth
not
in
his
euill
dealing
&
vnrighteousnes
.
For
these
may
wel
stand
together
:
not
to
search
into
euill
thinges
to
withdrawe
his
affection
from
the
offender
therein
,
and
yet
for
all
that
to
bee
grieued
that
the
thing
is
done
.
For
he
well
vnderstandeth
,
that
that
whiche
is
done
vnrighteously
,
can
not
but
turne
to
his
discredite
and
reproch
,
which
he
wold
bee
loath
should
happen
vnto
him
whome
hee
so
tenderly
loueth
.
The
most
wicked
man
that
liueth
,
would
bee
loath
that
the
man
whome
he
loueth
should
doe
any
thing
,
whiche
(
in
his
iudgement
)
coulde
not
but
bring
harme
or
hurte
vnto
him
:
and
when
any
such
thing
escapeth
him
,
hee
is
grieued
and
vexed
at
it
.
If
it
be
sayd
against
the
trueth
of
this
,
that
when
one
wicked
man
loueth
an
other
,
yet
he
will
reioyce
at
many
things
done
wickedly
and
vniustly
by
him
whome
he
loueth
:
To
this
it
may
be
answered
,
that
hee
(
according
to
the
blindnesse
and
hardnesse
of
his
heart
)
thinketh
not
that
his
suche
dealing
will
any
waye
turne
to
his
hurte
or
discredite
:
but
thinketh
rather
that
it
will
woorke
his
credite
,
amonge
those
men
that
hee
vseth
to
make
account
of
:
as
for
feare
of
punishment
from
GOD
against
him
,
that
is
farr
out
of
sight
.
Herevpon
it
is
plaine
,
that
perfect
loue
is
not
to
bee
found
but
among
the
godly
:
for
all
other
through
blindnesse
and
hardnesse
of
heart
,
reioyce
at
many
thinges
done
by
those
whome
they
loue
,
which
are
not
sincere
and
righteous
:
and
therefore
must
turne
to
their
hurte
,
from
the
handes
of
the
Lorde
:
which
yet
they
do
not
so
much
as
once
surmise
,
bicause
their
iudgement
of
things
is
not
according
to
the
word
of
God
.
Heere
falleth
downe
that
great
piller
of
Poperie
which
cryeth
with
open
mouth
for
loue
and
vnitie
,
and
yet
smothereth
trueth
,
righteousnesse
,
and
sinceritie
,
reioycing
and
triumphing
in
that
,
which
the
trueth
and
righteousnesse
of
God
set
downe
in
his
woorde
,
vtterly
condemneth
.
Here
also
is
condemned
that
damnable
sect
whiche
termeth
it self
the
Familie
of
loue
,
who
vpholding
their
loue
like
vnto
the
Papistes
,
are
cleane
gone
from
the
trueth
and
righteousnesse
of
God
approued
by
his
woord
,
vnto
a
righteousnesse
approued
by
the
reuelation
of
their
owne
spirit
,
making
the
woorde
of
GOD
the
playnesong
whiche
their
spirite
may
descant
vppon
,
as
seemeth
good
vnto
it selfe
:
but
alwayes
so
,
that
there
be
no
melodie
but
from
their
owne
mouth
.
For
they
will
haue
the
woorde
to
haue
no
soundnesse
nor
certeintie
in
it selfe
.
Heereby
is
all
the
friendshippe
of
the
wicked
condemned
,
who
will
haue
no
long
liking
of
any
,
but
suche
as
will
ioy
with
them
in
their
wickednesse
:
for
they
will
not
holde
friendshippe
with
them
,
that
will
not
lend
them
the
credite
of
their
countenaunce
,
and
if
neede
bee
of
their
othe
also
,
to
helpe
out
euill
causes
withall
.
Heere
also
are
all
these
detected
of
want
of
loue
,
who
publishe
abroade
the
infirmities
of
their
brethren
to
those
,
to
whome
in
no
consideration
it
is
behouefull
to
be
knowne
.
Loue
reioyceth
not
in
iniquitie
,
nor
in
vnrighteous
or
not
sincere
dealing
of
him
whome
he
loueth
,
not
in
the
vnrighteous
or
not
sincere
dealing
of
others
towardes
him
.
For
the
loue
which
hee
beareth
towardes
him
,
forceth
him
to
mislike
of
all
annoyance
and
wrong
,
that
happeneth
vnto
him
.
And
bycause
of
this
,
hee
can
not
but
with
griefe
heare
of
any
wrong
or
hard
measure
offered
vnto
him
:
so
farre
is
hee
him selfe
from
dealing
euill
or
hardly
with
him
.
Loue
reioyceth
not
in
iniquitie
,
but
it
reioyceth
or
ioyeth
together
with
him
at
the
truth
,
or
sinceritie
,
and
vprightnesse
of
his
dealing
:
bycause
that
wil
turne
to
his
good
,
and
haue
approbation
and
allowance
euen
from
men
.
Loue
so
laceth
it selfe
in
the
commendable
doings
of
him
whome
it
loueth
,
and
the
man
that
loueth
,
taketh
pleasure
in
the
well
doing
of
him
whome
hee
loueth
.
Therefore
,
if
there
bee
true
loue
in
vs
,
wee
must
not
onely
not
enuie
the
good
doings
of
our
brethren
,
but
wee
must
acquainte
our
heartes
to
ioy
with
them
in
their
good
doing
,
and
good
report
for
the
same
.
It
is
a
good
degree
of
profiting
to
haue
driuen
away
enuie
:
but
wee
must
proceede
further
,
to
ioye
with
him
in
his
well
doing
,
and
deserued
commendation
for
the
same
.
For
men
deale
well
with
him
,
when
they
shall
iustifie
his
sinceritie
by
their
talke
and
speach
:
which
if
our
heart
repyne
at
,
nay
if
it
doe
not
ioy
at
it
,
that
plainly
bewrayeth
want
of
loue
to
be
in
vs
towards
them
.
When
wee
shall
come
once
to
this
,
to
ioy
in
heart
at
their
vprighte
dealing
,
that
their
good
dealing
shall
bee
the
comforte
of
our
hearte
,
wee
shall
not
be
able
to
denie
them
any
helpe
that
is
in
vs
of
counsel
or
admonition
,
that
may
eyther
encourage
them
to
good
,
or
withdrawe
them
from
that
which
is
euill
,
nay
,
we
shall
bee
readie
to
offer
it
vnasked
for
:
especially
,
when
wee
shall
perceiue
some
neede
thereof
.
These
things
which
are
in
the
last
place
attributed
vnto
loue
,
as
that
it
suffereth
all
things
:
it
beleeueth
all
things
:
hopeth
all
things
:
endureth
all
things
:
do
declare
,
that
a
louing
man
is
of
a
verie
patient
spirite
towarde
his
brother
,
euen
in
his
infirmities
,
and
that
he
layeth
his
handes
softly
vpon
the
soares
of
him
whome
hee
loueth
,
and
desireth
to
haue
them
healed
,
hauing
a
great
burthen
of
griefe
vpon
him self
for
them
,
which
notwithstanding
loue
teacheth
him
to
goe
vnder
and
to
abide
,
and
not
deintily
or
impatiently
and
roughly
with
speede
to
cast
it
off
.
Likewise
it
is
declared
heere
,
that
loue
is
of
a
good
and
easie
disposition
,
to
beleue
and
hope
wel
of
him
whome
he
loueth
.
Wee
may
not
thinke
when
it
is
sayde
that
loue
beleeueth
all
thinges
,
and
endureth
all
things
,
that
loue
wanteth
all
iudgement
to
discerne
:
but
the
meaning
of
the
holy
Ghoste
is
by
that
vniuersall
note
,
to
declare
how
much
they
are
inclined
that
way
,
and
easily
induced
therevnto
,
when
there
is
any
good
matter
to
moue
them
therein
.
As
for
that
lightnesse
in
beleeuing
,
that
commeth
for
want
of
wit
and
iudgement
,
it
is
easily
discerned
from
that
which
proceedeth
of
charitie
and
loue
.
When
we
shal
haue
tryed
truely
our
dealings
towarde
God
,
our
dealings
toward
our
neighbours
,
and
our
dealings
in
our
seuerall
callings
,
by
these
affections
which
are
reported
by
the
holy
Ghoste
to
be
in
loue
,
it
will
appeare
,
that
to
be
a
Christian
is
a
rare
matter
,
a
mightie
,
rare
,
and
especial
worke
of
God
.
Nowe
let
vs
pray
,
&c.
The
xiij
.
Lecture
vpon
the
third
Chapter
to
the
Galathians
,
and
third
verse
.
For
as
many
as
are
of
the
workes
of
the
lawe
,
are
vnder
the
cursse
:
for
it
is
written
,
Curssed
is
euerie
man
that
continueth
not
in
all
things
,
which
are
written
in
the
booke
of
the
lawe
,
to
doe
them
.
HAuing
learned
what
thinges
are
to
bee
done
of
vs
,
and
in
what
maner
they
are
to
be
done
,
it
remayneth
to
consider
,
whether
any
man
can
doe
all
these
good
deedes
that
are
commanded
by
the
lawe
of
God
,
in
that
fourme
and
maner
that
he
hath
commaunded
:
that
is
,
from
the
ground
of
a
louing
heart
,
which
must
be
discerned
to
haue
that
tender
affection
of
loue
in
it
,
by
these
properties
which
neuer
are
wanting
where
loue
is
to
be
found
,
according
as
of
late
it
was
proued
vnto
vs
.
The
Scripture
is
playne
in
this
matter
,
that
no
man
can
fulfill
the
lawe
.
In
the
Epistle
to
the
Galathians
,
the
Apostle
affirmeth
all
those
to
bee
curssed
that
clayme
righteousnesse
for
the
workes
of
the
lawe
which
they
haue
done
:
and
hee
vseth
this
reason
,
to
proue
that
all
such
are
vnder
the
cursse
:
For
it
is
written
,
Curssed
is
euerie
man
that
continueth
not
in
all
things
which
are
written
in
the
booke
of
the
lawe
,
to
doe
them
:
taking
it
for
an
vndoubted
truth
,
that
no
man
continueth
in
doing
all
those
things
.
This
reason
is
no
reason
,
if
the
Churche
of
Rome
may
be
beleeued
.
It
is
no
reason
with
them
,
to
say
euerie
man
is
curssed
that
hopeth
for
saluation
from
the
woorkes
of
the
lawe
doone
by
him
,
bycause
the
lawe
cursseth
him
that
continueth
not
in
all
duties
of
the
lawe
to
doe
them
.
For
they
say
,
that
a
man
may
continue
in
all
thinges
that
are
commaunded
him
in
the
lawe
,
to
doe
them
,
in
that
they
say
a
man
maye
fulfill
the
lawe
.
And
if
a
man
maye
continue
in
doing
all
thinges
that
are
commaunded
,
then
is
hee
free
from
the
cursse
of
the
lawe
:
bycause
the
lawe
curseth
none
,
but
suche
as
continue
not
in
the
fulfilling
of
all
thinges
in
it
.
But
the
holie
Ghoste
taketh
that
,
as
graunted
of
all
men
,
that
there
is
no
man
that
continueth
in
all
thinges
that
are
written
in
the
booke
of
the
lawe
to
doe
them
:
and
therefore
thinketh
,
that
hee
hath
sufficiently
proued
,
that
which
hee
affirmed
,
that
all
men
,
who
lay
clayme
to
righteousnesse
by
the
woorkes
of
the
lawe
are
accurssed
.
The
Apostle
affirmeth
euerie
man
to
bee
accurssed
that
seeketh
for
righteousnesse
from
the
lawe
:
bycause
the
lawe
dealeth
so
strictly
and
hardly
with
man
,
that
it
cursseth
euerie
man
who
continueth
not
in
doing
all
the
thinges
commaunded
in
it
:
whiche
the
Apostle
taketh
to
bee
impossible
,
and
therevppon
is
bolde
to
affirme
all
men
to
lye
vnder
the
cursse
of
the
lawe
,
for
not
hauing
continued
in
all
the
dueties
thereof
.
But
the
Churche
of
Rome
acquiteth
them
of
that
cursse
,
affirming
plainely
,
that
a
man
maye
keepe
the
lawe
,
and
continue
in
all
the
dueties
thereof
,
for
want
whereof
and
for
no
other
cause
the
Apostle
did
lay
the
cursse
vppon
euerie
man
.
It
may
not
bee
omitted
,
that
there
is
suche
contrarietie
of
iudgement
betweene
the
doctrine
of
the
Apostle
,
and
the
doctrine
of
the
Churche
of
Rome
,
that
the
Apostle
should
take
this
as
graunted
,
that
no
man
can
continue
in
all
things
commaunded
in
the
lawe
,
and
therefore
all
men
to
bee
accurssed
:
and
they
of
the
Churche
to
holde
it
as
a
receyued
doctrine
and
approued
of
them
all
,
that
a
man
may
continue
in
all
the
woorkes
of
the
lawe
,
and
fulfill
and
keepe
the
lawe
:
in
so
muche
as
they
are
not
ashamed
to
pronounce
him
to
be
accurssed
,
who
shall
holde
,
that
the
lawe
doth
lay
any
impossible
thing
vpon
vs
.
The
Apostle
doth
take
it
to
bee
so
plaine
,
that
no
man
can
kepe
the
lawe
,
that
he
will
not
bestow
any
paines
in
the
proofe
thereof
.
The
Churche
of
Rome
taketh
it
to
bee
so
playne
,
that
a
man
may
keepe
the
lawe
,
that
they
do
accursse
him
,
whosoeuer
shall
holde
the
contrarie
.
But
it
behoueth
vs
to
rest
in
the
doctrine
of
the
holie
Ghoste
,
which
therefore
holdeth
all
men
accurssed
that
sticke
vnto
the
righteousnesse
of
woorkes
,
bycause
no
man
can
do
all
those
workes
to
the
which
righteousnes
and
life
is
promised
.
And
righteousnesse
is
promised
,
not
vnto
him
that
shall
doe
some
fewe
works
,
but
vnto
him
that
shal
haue
done
all
that
are
written
in
the
booke
of
the
law
.
Neyther
yet
vnto
him
that
for
a
great
time
shall
haue
done
all
,
but
vnto
him
that
shall
haue
continued
from
the
beginning
,
vnto
the
ende
of
his
life
,
in
doing
all
the
workes
that
are
commaunded
in
the
lawe
.
Whereby
it
appeareth
,
that
that
man
who
shall
offend
but
in
one
thing
forbidden
in
the
lawe
,
is
in
so
doing
shut
out
from
all
hold
and
hope
of
righteousnesse
therby
.
For
he
is
holden
accurssed
by
the
lawe
,
that
continueth
not
in
all
thinges
that
are
written
in
the
booke
of
the
lawe
to
doe
them
.
For
the
lawe
doth
offer
vs
wages
for
our
worke
,
but
so
,
that
it
refuseth
to
pay
any
penie
,
but
vnto
him
that
shall
bring
all
his
worke
finished
and
done
:
bycause
the
couenaunt
was
so
:
and
the
lawe
dealeth
by
Indenture
and
couenaunt
and
not
otherwise
.
Hee
shall
not
want
hyre
for
his
labour
,
that
shall
haue
done
his
whole
taske
,
and
all
that
was
set
&
appointed
him
for
to
do
.
For
the
Lorde
did
couenant
with
vs
for
accomplishment
of
those
works
,
that
were
agreed
vpon
and
set
downe
in
the
lawe
,
that
when
wee
should
haue
perfourmed
that
obedience
,
it
might
be
lawfull
for
vs
,
to
clayme
our
wages
:
which
is
,
that
he
that
doth
them
,
shall
liue
in
them
.
Curssed
is
he
(
sayth
the
lawe
)
that
continueth
not
.
Wee
stande
bound
not
onely
to
doe
well
,
but
also
to
absteine
from
doing
euill
.
The
discharge
of
one
bonde
(
if
it
were
fully
discharged
)
coulde
doe
no
more
,
but
free
vs
from
the
daunger
of
that
:
it
can
not
acquite
vs
of
the
other
bond
,
wherein
wee
stande
other
wayes
charged
.
To
apply
it
to
our
purpose
,
the
bond
wherein
wee
stand
charged
for
doing
well
,
being
in
some
part
aunswered
,
can
not
cancel
the
other
obligation
wherein
we
stand
bound
to
absteine
from
euill
.
There
is
no
man
that
hath
an
other
bound
vnto
him
in
two
seuerall
obligations
for
two
seuerall
summes
of
monie
,
that
will
by
and
by
after
that
one
is
discharged
,
take
the
other
by
that
payment
to
bee
as
good
as
cancelled
:
there
is
in
it
neyther
lawe
,
right
,
nor
reason
.
Much
lesse
will
any
man
be
so
foolish
,
as
when
but
some
parte
of
the
one
shall
bee
payde
,
to
imagine
that
then
hee
must
giue
ouer
,
not
onely
the
clayme
of
the
other
parte
yet
behinde
,
but
also
the
whole
debt
of
the
other
bond
,
which
in
no
parte
hath
bene
discharged
.
These
things
being
considered
,
we
shall
be
forced
to
say
with
the
Apostle
,
So
many
as
sticke
vnto
the
woorkes
of
the
lawe
,
are
vnder
the
cursse
.
For
it
is
written
,
Curssed
is
euerie
man
that
continueth
not
in
all
thinges
which
are
written
in
the
booke
of
the
lawe
to
doe
them
.
If
any
man
shall
thinke
with
him selfe
that
this
reason
is
not
sufficient
to
proue
all
accurssed
,
bycause
euerie
one
that
dothe
not
continue
is
accurssed
,
imagining
that
a
man
may
continue
in
all
thinges
:
let
him
examine
him selfe
by
euerie
commaundement
in
euerie
seuerall
dutie
thereof
:
adding
therevnto
the
properties
of
loue
,
and
considering
whether
his
affection
may
be
proued
by
those
effectes
,
to
beare
loue
vnto
the
lawe
and
the
dueties
of
the
lawe
,
or
otherwise
:
ioyning
with
all
his
continuaunce
in
euerie
thing
,
euen
in
the
thoughtes
of
his
heart
:
and
then
,
no
doubt
,
it
will
bee
manifest
vnto
him selfe
,
that
hee
is
farre
from
that
righteousnesse
whiche
the
lawe
requireth
,
and
hee
by
it
is
bound
to
perfourme
it
.
Hee
shall
then
see
,
that
hee
him selfe
is
farre
shorte
of
that
number
of
workes
which
haue
promise
of
life
made
vnto
the
workers
therof
,
when
they
shall
haue
accomplished
those
workes
in
that
number
of
deeds
,
&
that
louing
maner
of
doing
,
which
the
lord
requireth
:
especially
if
that
prouiso
be
remembred
,
that
there
must
be
continuance
without
interruption
,
both
in
the
deedes
and
manner
of
doing
,
euen
vnto
the
end
.
Moreouer
,
the
punishments
in
this
world
whiche
the
godlyest
that
euer
liued
haue
not
beene
altogether
free
from
,
declare
that
no
man
kepeth
the
lawe
.
For
the
lawe
doth
not
onely
promise
freedome
from
punishments
,
but
also
plentie
of
al
maner
of
blessings
in
the
frut
of
our
body
,
in
the
fruit
of
our
ground
,
in
the
increase
of
our
kyne
,
cattle
,
flockes
of
sheepe
,
in
our
comming
in
,
in
our
going
out
,
in
all
that
we
take
in
hand
,
in
causing
all
that
rise
vp
against
vs
to
fal
before
our
face
.
&c.
But
the
godliest
man
that
euer
liued
,
was
neuer
free
from
all
those
punishments
that
there
are
appointed
for
the
transgressours
of
the
lawe
,
nor
yet
blessed
with
all
those
blessings
in
all
thinges
which
are
promised
to
them
that
keepe
the
lawe
:
In
like
manner
,
This
one
punishment
therefore
,
if
there
were
no
other
,
may
suffice
to
proue
,
that
no
man
euer
did
keepe
the
lawe
,
bycause
death
whiche
is
a
punishment
for
transgressing
the
lawe
dothe
seaze
vpon
all
men
,
of
what
estate
,
degree
,
or
yeares
so
euer
.
It
is
the
reason
of
the
Apostle
in
that
place
,
that
bycause
all
had
sinned
,
therefore
death
came
vpon
all
:
prouiding
by
the
dealing
of
GOD
against
man
in
punishing
of
him
,
that
man
had
dealt
against
GOD
,
in
transgressing
of
his
lawe
and
commaundements
:
nay
,
prouiding
(
which
is
yet
more
,
)
that
bicause
GOD
punished
al
men
,
therefore
euerie
man
hathe
offended
against
him
in
transgressing
his
lawes
and
commaundementes
:
so
that
there
is
no
man
that
can
say
hee
hath
or
doth
fulfill
the
lawe
.
For
if
it
might
in
trueth
be
vttered
of
any
man
,
that
hee
were
able
to
fulfill
the
lawe
,
it
might
in
like
manner
as
truely
bee
affirmed
and
hoped
for
,
that
the
same
man
should
neuer
dye
or
chaunge
this
corruptible
estate
.
Wherefore
then
serueth
the
lawe
?
May
it
stande
with
the
righteousnesse
of
GOD
to
commaund
any
thing
that
we
can
not
doe
?
Or
to
make
promises
of
lyfe
,
for
the
keeping
and
obseruing
of
that
,
which
hee
knewe
assuredly
wee
coulde
not
perfourme
?
Firste
,
that
the
Lorde
might
righteouslye
require
that
kynde
of
obedience
at
our
handes
,
though
it
were
not
possible
for
vs
to
perfourme
it
,
may
bee
proued
heereby
:
bycause
we
should
haue
had
power
to
haue
perfourmed
it
,
if
wee
had
continued
in
that
estate
that
he
had
lefte
vs
in
.
Oure
sinne
therefore
and
weakenesse
by
the
meane
of
sinne
whiche
is
our
owne
offence
,
can
not
nowe
make
that
vnrighteous
in
GOD
whiche
before
was
righteous
.
Our
vnrighteousnesse
and
sinne
can
not
make
vs
lesse
indebted
vnto
GOD
then
before
we
were
.
Is
it
not
blasphemie
to
say
,
that
bycause
we
had
offended
more
,
therefore
the
iustice
of
GOD
should
bee
lesse
then
before
it
had
beene
?
Wee
confesse
it
was
iust
before
the
fall
of
man
to
require
all
these
duties
at
our
hands
,
bycause
he
had
giuen
vs
power
and
abilitie
,
to
be
able
to
performe
them
.
And
can
our
sinne
so
pull
in
the
iustice
of
GOD
,
that
nowe
it
shall
no
longer
bee
lawfull
for
him
to
keepe
the
same
rule
of
equitie
which
he
did
obserue
before
?
Moreouer
,
who
can
lett
the
Lorde
who
is
indebted
vnto
no
man
,
to
promise
eternally
lyfe
vnder
what
deedes
or
couenauntes
so
euer
seeme
good
vnto
him
?
Shall
it
be
vnlawfull
for
a
man
who
hath
some
portion
of
lande
to
sell
,
to
saye
vnto
a
poore
man
,
(
who
is
not
able
to
gyue
halfe
so
muche
as
hee
dothe
offer
to
sell
it
for
,
and
as
it
is
woorth
in
deede
,
)
Thus
muche
I
meane
to
haue
for
it
of
him
who
so
euer
shall
inioy
it
?
Is
it
vnlawfull
thus
to
price
it
,
bycause
the
pore
man
is
not
woorth
so
muche
as
will
purchase
it
?
Dothe
his
pouertie
make
the
lande
of
lesse
value
,
eyther
else
make
it
vnlawfull
for
him
to
require
any
thing
like
as
the
goodnesse
of
the
ground
doth
deserue
?
No
man
will
thinke
this
to
haue
any
equitie
or
right
in
it
.
No
more
surely
hath
this
other
:
that
our
pouertie
and
want
shoulde
make
it
vnlawfull
for
the
Lorde
,
to
esteeme
the
treasures
of
his
kingdome
aboue
all
the
obedience
that
wee
can
perfourme
,
and
to
set
them
at
a
greater
price
then
this
pouertie
and
want
that
wee
are
in
,
shall
euer
bee
able
to
reach
vnto
.
If
it
bee
further
demaunded
what
meaning
the
Lorde
had
in
promising
lyfe
vnto
vs
,
for
doing
of
that
which
hee
knewe
wee
neuer
coulde
perfourme
and
bring
to
passe
,
it
is
to
bee
aunswered
:
that
the
Lorde
did
it
,
to
let
vs
(
who
are
so
well
persuaded
by
the
nature
of
our
owne
abilitie
)
see
clearely
into
our
pouertie
and
wante
,
howe
great
it
is
:
that
wee
might
haue
true
triall
within
our selues
,
howe
greatly
wee
are
beholden
vnto
the
free
mercies
of
GOD
in
Iesus
Christe
.
When
wee
shall
haue
seene
plainely
by
the
lawe
,
howe
vnable
wee
are
to
perfourme
,
that
there
is
required
to
bee
done
of
so
many
as
hope
for
wages
by
reason
of
their
woorke
,
and
that
if
wee
will
lay
clayme
to
the
mercyes
of
GOD
for
our
woorkes
,
wee
remaine
accurssed
for
euerie
sinne
and
offence
against
the
law
committed
by
vs
:
bycause
it
is
the
written
sentence
of
the
lawe
,
that
Hee
is
curssed
that
continueth
not
in
all
thinges
that
are
written
in
the
booke
of
the
law
to
do
them
.
Then
not
from
the
bare
speeche
of
our
mouth
,
but
from
the
true
tryall
of
our
heart
,
wee
are
sente
to
the
mercies
of
GOD
alone
,
to
stick
wholy
vnto
them
,
acknowledging
all
our
goodnesse
to
proceede
from
thence
alone
,
and
are
compelled
by
the
sense
and
feeling
of
our
owne
wantes
made
knowen
vnto
vs
by
the
law
,
to
let
passe
all
that
opinion
of
our
owne
workes
which
we
before
were
so
well
persuaded
of
.
As
if
some
impotent
and
lame
childe
,
that
were
in
deede
able
to
doe
nothing
towardes
the
earning
of
his
liueing
,
(
beeing
chargeable
to
his
father
,
not
onely
for
him selfe
,
but
also
for
one
that
should
giue
attendaunce
vnto
him
:
)
should
in
the
foolish
persuasion
of
some
trifleing
worke
that
he
doeth
,
persuade
him selfe
that
hee
is
so
farre
from
chargeing
his
father
,
that
hee
is
become
very
helpfull
vnto
him
,
bringing
in
a
greate
portion
of
that
whereby
the
whole
familie
is
mainteined
:
wherevppon
the
father
setteth
him
to
some
worke
,
promising
to
giue
him
wages
for
it
,
as
he
doeth
vnto
day-labouring-men
,
that
the
ouerplus
of
his
charges
maye
redounde
to
his
owne
profite
alone
.
When
the
foolishe
impotent
childe
seeth
by
good
experience
,
that
hee
is
not
able
to
doe
any
thing
to
the
maintenaunce
of
his
liueing
,
then
hee
is
forced
to
acknowledge
his
fathers
liberalitie
,
and
to
confesse
his
vndeserued
goodnesse
towards
him
,
whiche
before
hee
made
no
reckoning
of
,
pleasing
him selfe
in
the
foolishe
persuasion
of
his
owne
earning
,
vntill
by
good
tryall
it
hath
beene
proued
vnto
him
to
bee
nothing
.
In
like
manner
the
Lorde
our
GOD
,
willing
that
wee
should
take
our selues
as
wee
are
in
deede
beholden
to
his
mercie
,
and
onely
cleaue
to
that
,
is
constrayned
to
bring
vs
from
this
folishe
persuasion
of
our
deseruings
and
earninges
by
our
owne
workes
,
(
the
persuasion
whereof
keepeth
vs
from
magnifying
of
his
mercies
as
wee
are
bounde
:
)
and
to
set
vs
to
worke
for
wages
,
appoynting
vs
hyre
for
laboure
,
and
wages
for
a
certeine
number
of
workes
:
wherein
when
wee
shall
haue
taken
tryall
of
our
owne
insufficiencie
to
mainteine
our selues
,
we
shall
be
forced
to
lay
holde
of
his
alone
mercies
,
and
in
true
humilitie
acknowledge
the
benefite
thereof
,
whiche
was
a
principall
end
that
the
LORD
did
looke
at
,
in
loading
vs
with
that
so
greate
laboure
of
the
lawe
,
and
exactinge
a
continuaunce
in
euery
woorke
thereof
,
so
streightly
at
our
handes
.
For
the
promise
to
bee
receiued
to
mercie
in
the
merites
of
Christe
alone
,
was
made
foure
hundreth
yeeres
and
more
before
the
lawe
,
whiche
came
in
to
driue
vs
by
due
experience
of
our selues
,
to
sticke
wholy
vnto
the
bountie
of
that
his
mercie
:
whiche
thing
to
be
so
,
he
Apostle
proueth
by
the
nature
of
the
lawe
that
was
giuen
.
For
suche
a
lawe
was
giuen
as
(
by
meanes
of
our
weakenesse
)
coulde
not
giue
life
.
And
therefore
sure
it
is
,
that
the
LORD
ment
not
that
wee
should
looke
for
happinesse
from
the
lawe
and
the
obedience
thereof
,
but
wholy
from
the
mercies
of
God
in
Christe
.
If
there
had
beene
a
lawe
giuen
(
sayeth
the
Apostle
)
whiche
coulde
haue
giuen
life
,
surely
righteousnesse
should
haue
beene
by
the
lawe
:
But
the
Scripture
hath
concluded
all
vnder
sinne
,
that
the
promise
by
the
faith
of
IESVS
CHRISTE
should
be
giuen
to
them
that
beleeue
.
Wherefore
the
lawe
was
our
Schoole-maister
to
bring
vs
to
CHRISTE
,
that
we
might
bee
made
righteous
by
faith
.
The
Apostle
sayeth
,
that
if
there
had
beene
giuen
suche
a
lawe
as
coulde
haue
giuen
life
,
righteousnesse
should
haue
come
by
the
lawe
.
Sure
it
is
,
that
the
want
which
was
in
the
lawe
to
giue
life
,
was
not
in
it selfe
:
for
it
did
promise
life
vnto
them
that
kepte
it
,
whiche
promise
made
by
the
LORD
to
the
keepers
of
the
Lawe
,
it
were
blasphemie
once
to
imagine
that
hee
woulde
not
,
or
coulde
not
,
perfourme
.
Therfore
the
want
that
was
in
the
law
to
giue
life
commeth
wholy
of
our
infirmitie
:
by
reason
of
the
weakenesse
that
is
in
fleashe
and
bloud
,
as
it
is
written
to
the
Romanes
:
that
which
was
impossible
to
the
lawe
,
in
as
muche
as
it
was
weake
,
because
of
the
fleash
,
GOD
sending
his
owne
sonne
in
the
similitude
of
sinfull
fleash
,
and
for
sinne
condemned
sinne
in
the
fleash
.
Greate
is
the
opinion
that
fleashe
and
bloud
hath
of
it selfe
,
when
the
Lorde
is
constrained
to
bring
a
looking-glasse
of
his
lawe
for
vs
,
before
we
can
bee
brought
to
iudge
rightly
of
our selues
.
Great
is
the
credit
of
our
owne
deseruing
and
earning
by
our
well
doeing
,
when
the
Lorde
to
pull
vs
from
it
,
is
forced
to
putt
vs
to
the
tryall
of
an
impossible
work
.
Hardly
are
we
brought
from
the
opinion
of
our
owne
wealthie
estate
,
when
the
Lorde
cannot
be
beleeued
of
vs
:
telling
vs
the
contrarie
,
before
hee
hath
layde
before
vs
in
his
accounting
booke
,
our
seuerall
parcels
of
debte
.
A
Christian
therefore
is
taughte
by
the
ende
that
GOD
had
in
giuing
of
this
lawe
,
to
learne
how
harde
a
thinge
it
is
to
lay
downe
all
lyking
of
him selfe
,
and
opinion
of
wel
deseruing
for
his
deedes
,
in
as
much
as
the
Lord
is
driuen
to
reckon
with
vs
particularly
,
&
proue
vnto
vs
by
plaine
euidence
that
we
are
worse
then
nothing
,
before
wee
can
be
made
to
let
go
the
opinion
that
we
haue
once
conceiued
of
our
owne
good
estate
.
Therfore
whosoeuer
meaneth
to
depend
truely
vpon
God
,
must
by
the
often
sight
of
him selfe
in
the
lawe
,
be
weyned
from
the
opinion
of
his
owne
doeings
,
while
that
in
seeing
his
deformities
so
muche
in
euery
parte
(
by
meanes
of
the
sundrie
and
seuerall
dueties
that
are
commaunded
,
)
hee
be
compelled
by
good
tryall
to
acknowledge
the
benefite
of
his
bloud
,
whereby
they
are
wyped
away
.
For
it
is
the
true
tryall
of
our selues
,
that
maketh
Christe
to
be
of
any
reckoning
with
vs
.
It
is
the
true
misliking
of
our selues
that
causeth
vs
to
like
of
him
.
How
necessarie
then
is
it
for
vs
,
not
onely
to
acknowledge
a
kinde
of
debte
,
but
to
see
the
seuerall
parcels
thereof
in
euery
commaundement
growing
to
such
a
greate
summe
,
as
should
offer
iuste
occasion
to
thinke
highely
of
him
,
who
hath
brought
vs
a
free
discharge
,
for
these
so
many
and
sundrie
billes
of
debte
.
Let
vs
learne
then
often
to
go
vnto
the
counting
booke
of
our
God
:
to
see
in
euerie
commaundement
the
great
debt
that
we
are
drawen
into
,
that
wee
may
haue
occasion
knowen
to
our selues
to
be
very
greate
,
why
we
should
wholy
beetake
vs
to
the
mercyes
of
our
God
.
It
falleth
out
oftentimes
,
that
a
manne
who
is
deepely
in
debte
,
for
want
of
earnest
consideration
had
of
the
seuerall
summes
&
parcels
of
the
same
,
may
take
it
to
be
no
greate
benefite
to
be
discharged
thereof
:
but
when
the
particulars
be
summoned
and
brought
in
,
and
in
the
whole
thereof
appeareth
to
be
a
great
matter
to
discharge
,
hee
beginneth
to
chaunge
his
minde
,
and
to
take
him
for
a
speciall
friend
that
would
offer
to
aunswere
it
:
euen
so
it
commeth
to
passe
with
vs
,
while
in
generall
words
of
course
we
confesse
our selues
to
bee
sinners
,
and
therefore
indebted
vnto
GOD
,
but
yet
neuer
truely
consider
by
true
tryall
of
our selues
in
euery
commaundement
,
what
the
particulars
are
whereof
the
generall
ariseth
so
great
.
Wee
make
no
greate
account
of
the
mercies
brought
by
Christe
for
the
discharge
thereof
,
because
the
greatenesse
of
the
debt
and
daunger
,
for
wante
of
summing
the
particulars
,
is
not
truely
knowen
nor
rightly
considered
of
:
which
is
the
thing
that
maketh
a
right
reckoning
bothe
of
our
owne
wante
,
and
also
of
his
worthinesse
,
in
releasing
vs
from
so
greate
daunger
and
debte
,
By
this
we
may
clearely
perceiue
,
that
so
many
as
shall
not
often
looke
to
their
liues
by
the
lawe
,
doe
neither
knowe
what
wretchednesse
is
in
them selues
,
nor
yet
what
mercie
is
in
Christe
.
For
beeing
ignoraunt
of
the
seuerall
parcels
,
they
doe
iudge
amisse
of
the
whole
,
and
therefore
of
the
greatnesse
of
that
benefite
that
hath
discharged
all
.
Those
men
that
are
not
acquainted
with
the
often
sighte
of
their
seuerall
sinnes
by
the
lawe
and
commaundementes
,
may
fitly
bee
compared
to
a
man
that
hath
some
sore
in
his
body
which
he
discerneth
by
some
little
hole
appearing
in
the
skinne
,
yet
so
as
he
maketh
nothing
of
it
,
neither
thinketh
to
be
any
greate
benefite
to
be
cured
thereof
:
for
it
appeareth
to
him
to
bee
verye
little
,
by
reason
of
the
small
quantitie
of
skinne
that
is
broken
:
but
after
that
it
beeing
searched
and
lanced
,
there
is
knowen
to
be
so
muche
dead
fleashe
about
it
,
as
(
beeing
taken
out
)
maketh
the
hole
tenne
times
greater
then
before
:
then
hee
beginneth
to
thinke
what
daunger
hee
is
in
for
the
decay
of
his
whole
bodie
,
if
that
parte
bee
not
well
healed
,
and
therefore
taketh
it
for
a
greate
and
singular
benefite
to
be
cured
thereof
,
whiche
before
he
did
nothing
at
all
esteeme
,
No
lesse
necessarie
is
it
for
vs
by
searching
into
our
seuerall
corruptions
,
by
euery
commaundemente
,
to
cutt
away
the
dead
fleashe
of
carelessenesse
and
good
lyking
of
our
estate
,
or
at
the
leaste
of
findeing
no
greate
lacke
in
it
,
whiche
hindereth
the
true
enterteyning
of
the
free
mercies
of
Christe
.
For
it
is
the
burthen
that
wee
feele
of
sinne
by
the
lawe
,
whiche
maketh
grace
sweete
and
acceptable
vnto
vs
:
and
they
that
be
loaden
with
the
weight
of
sinne
,
bee
those
whome
the
Lorde
hath
promised
to
ease
,
as
it
is
written
in
Matthew
:
Come
vnto
mee
all
yee
that
are
wearie
and
loaden
,
and
I
will
ease
you
.
For
what
are
they
that
doe
not
well
perceiue
in
what
a
miserable
condition
they
should
bee
without
him
,
can
neuer
rightly
esteeme
of
him
.
One
contrarie
maketh
an
other
better
knowen
.
Libertie
is
neuer
so
swete
,
as
when
it
commeth
immediately
after
bondage
.
One
day
of
libertie
is
more
made
of
while
the
burthen
of
bondage
is
fresh
in
memorie
,
then
two
dayes
are
after
,
when
there
is
no
remembrance
lefte
of
the
former
condition
.
It
is
miserie
that
maketh
a
right
account
of
mercie
.
It
is
miserie
that
maketh
mercie
to
be
mercie
.
The
lawe
must
let
vs
see
our
miserie
,
that
we
may
haue
right
regarde
of
mercie
.
If
it
were
so
expedient
for
Paule
to
haue
the
messinger
of
Sathan
to
buffet
him
,
lest
he
should
be
exalted
out
of
measure
for
the
abundaunce
of
Gods
giftes
,
that
praying
often
that
it
might
departe
from
him
,
he
could
not
be
heard
to
haue
it
taken
cleane
away
,
This
doctrine
vtterly
ouerthroweth
them
,
that
rest
in
their
workes
:
looking
for
righteousnes
and
iustification
,
from
their
owne
deseruings
&
good
deedes
,
because
they
haue
kept
the
lawe
of
God
in
their
owne
opinion
,
and
therefore
may
iustly
lay
clayme
to
eternall
life
for
those
their
good
deedes
.
This
doctrine
also
condemneth
all
secure
men
,
that
haue
no
sense
of
sinne
:
For
the
lawe
should
so
lay
open
vnto
vs
the
soares
of
our
sinnes
,
that
the
verie
sight
thereof
might
sende
vs
to
Christe
.
For
the
ende
of
it
is
so
to
charge
vs
with
our
owne
woful
estate
,
that
we
may
be
driuen
to
giue
ouer
the
strongest
holde
that
we
haue
,
whiche
is
the
opinion
of
our selues
,
and
fortifie
our selues
in
Christ
&
in
his
mercies
alone
.
It
is
the
greatest
worke
of
the
Lorde
to
win
this
hold
at
our
hands
:
yet
if
we
remaine
in
it
,
we
are
but
dead
men
and
caste
away
euerie
one
of
vs
.
The
Lord
therefore
meaning
to
hyde
vs
in
his
mercies
,
and
there
to
make
a
sure
&
safe
harboroughe
for
vs
,
doeth
shoote
off
this
warning
peece
of
the
lawe
,
so
to
shake
this
ruinous
holde
of
our
owne
good
deedes
,
that
we
seeing
in
deede
the
weakenesse
thereof
,
may
take
vs
to
his
mercies
alone
:
a
holde
that
will
holde
in
deede
.
The
practise
of
sathan
by
the
Lawe
,
is
in
extremities
:
for
either
he
woulde
driue
vs
to
despaire
thereby
,
or
else
touch
vs
not
at
all
therewith
.
But
we
are
learned
out
of
the
worde
of
God
,
that
the
office
of
the
lawe
is
to
ioyne
vs
to
Christe
:
and
to
keepe
vs
from
bothe
these
rockes
of
securitie
and
despaire
whiche
are
two
daungerous
rockes
,
and
therefore
needefull
for
all
men
to
take
heede
of
,
in
this
voyage
of
Christianitie
.
For
either
of
them
bothe
,
doeth
threat
to
make
shipwracke
of
our
saluation
.
Let
vs
therefore
require
of
the
Lawe
to
do
that
which
vnto
it
apperteineth
:
that
it
would
so
let
vs
see
our selues
,
that
we
be
no
longer
carelesse
of
our
estate
:
which
must
needes
be
,
vntill
that
warning
peece
haue
awakened
vs
and
scared
vs
out
of
our selues
.
But
if
it
shal
presume
to
deal
further
with
vs
to
driue
vs
to
despaire
,
remember
that
that
is
more
then
it
hath
in
commission
:
for
the
law
is
charged
with
no
more
saue
this
:
so
to
humble
vs
,
that
Christ
may
receiue
vs
.
For
as
an
euill
bodie
must
be
prepared
,
before
the
physicke
that
shal
do
good
must
be
ministred
,
so
must
the
lawe
by
true
humbling
of
vs
,
and
purging
these
hautie
humours
that
we
be
full
of
,
make
way
for
the
medicine
of
his
mercie
to
worke
well
vpon
vs
.
This
doctrine
giueth
God
his
true
mercie
:
for
to
giue
vnto
them
that
be
vnworthie
,
is
a
thing
worthie
and
beseeming
God
,
Dare
indignis
,
res
magè
digna
Deo.
It
giueth
vnto
him
true
iustice
:
for
it
ascribeth
vnto
him
suche
iustice
and
righteousnesse
,
as
no
righteousnesse
that
is
found
in
man
is
able
to
stande
with
all
,
but
muste
yelde
and
giue
ouer
.
But
the
doctrine
of
the
Churche
of
Rome
,
offendeth
bothe
against
his
mercie
,
and
iustice
:
ascribing
neither
perfect
mercie
,
nor
righteousnesse
vnto
God
.
For
it
is
no
mercie
to
helpe
him
that
hathe
deserte
in
him selfe
to
be
holpen
,
that
is
iustice
.
Neither
is
that
iustice
perfect
and
beseeming
GOD
,
that
mans
can
matche
withall
,
and
stande
without
checke
before
it
.
That
lifteth
man
too
high
,
&
abaseth
God
too
lowe
.
The
law
then
teacheth
vs
true
humilitie
,
&
letteth
vs
see
that
it
was
the
free
and
vndeserued
goodnesse
of
God
,
that
hath
begone
whatsoeuer
holinesse
and
righteousnesse
of
life
is
in
vs
.
Moreouer
,
when
we
shal
be
assured
that
we
haue
verie
well
profited
in
Christianitie
,
it
is
also
necessarie
for
vs
to
beholde
our selues
often
in
the
lawe
and
commandements
of
God
,
thereby
to
see
what
infirmities
are
still
in
vs
:
that
the
Lord
may
haue
the
praise
of
his
vndeserued
mercie
,
as
wel
for
continuing
his
graces
vndeseruedly
,
as
for
beginning
them
without
any
our
desert
.
For
when
we
shal
perceiue
by
true
tryal
in
our selues
,
what
iust
occasion
the
lord
hath
offered
him
on
our
part
,
to
stay
,
or
rather
vtterly
to
giue
ouer
his
merciful
dealing
towards
vs
,
we
must
acknowledge
euen
from
our
heart
,
that
the
Lord
hath
taken
the
occasion
to
continue
his
graces
towardes
vs
,
as
well
as
to
beginne
them
in
vs
,
from
his
free
mercies
alone
:
and
so
from
an
humbled
heart
yeelde
vnto
him
no
lesse
prayses
for
continuing
,
then
for
beginning
true
holinesse
in
our
heartes
:
that
he
may
haue
(
whiche
by
good
right
doeth
apperteine
vnto
him
,
)
the
whole
glorie
of
our
newe
birth
and
regeneration
.
What
horrible
wickednesse
were
it
with
the
Chuche
of
Rome
to
part
the
praise
of
our
Christian
conuersation
,
betweene
God
and
vs
,
whiche
is
wholy
due
vnto
his
vndeserued
grace
?
according
as
it
is
written
in
the
Epistle
to
the
Philippians
:
It
is
God
that
worketh
in
you
,
bothe
the
will
,
and
deede
:
euen
of
his
good
pleasure
.
This
is
spoken
vnto
them
that
had
begone
and
continued
also
some
good
time
in
Christianitie
,
that
they
should
continue
in
feare
and
humilitie
:
because
God
wrought
in
them
euen
of
his
owne
good
pleasure
,
and
not
at
the
deserte
of
their
obedience
:
whiche
may
soone
be
perceiued
to
be
true
,
if
we
shall
examine
our selues
by
the
Lawe
and
commaundementes
of
our
God
,
whiche
thundereth
out
curses
against
him
,
that
shall
not
continue
in
all
manner
of
obedience
vnto
the
ende
.
The
lawe
beeing
looked
truely
vppon
,
will
let
vs
see
muche
required
and
commaunded
,
and
yet
vnperfourmed
of
vs
:
muche
forbidden
,
yet
for
all
that
done
of
vs
:
and
therfore
many
curses
due
vnto
vs
,
by
our
own
deseruinges
:
so
that
we
shal
be
forced
to
confesse
the
greatnesse
of
his
kindenesse
,
that
continueth
through
so
great
vnkindenesse
of
oures
.
We
may
conclude
then
,
that
in
those
who
haue
begone
in
simplicitie
and
singlenesse
of
heart
to
serue
the
Lorde
,
the
lawe
hathe
great
vse
:
and
the
often
sight
of
themselues
therein
,
is
verie
necessarie
,
not
onely
to
be
humbled
vnder
the
freenesse
and
vndeseruednesse
of
his
grace
,
but
also
vnder
the
greatnesse
of
his
goodnesse
:
whiche
is
so
muche
knowen
to
be
the
more
,
as
our
deserte
is
knowne
and
perceiued
in
our selues
to
be
the
lesse
:
so
muche
the
more
tried
to
be
mightie
,
as
it
is
well
perceiued
not
to
haue
beene
beaten
backe
by
so
great
force
of
our
sinne
,
as
we
are
well
priuie
vnto
(
by
tryall
had
of
our selues
in
the
lawe
)
to
haue
stoode
in
the
way
against
it
.
Therefore
,
to
conclude
this
part
:
the
lawe
and
commandements
of
God
truely
beholden
and
considered
,
do
teache
vs
to
giue
vnto
God
,
the
honour
that
is
due
vnto
him
,
as
well
for
the
free
&
vndeserued
beginning
,
as
for
the
free
and
vndeserued
continuing
of
his
mercies
towardes
vs
:
that
he
that
will
glorie
,
may
glorie
in
the
Lorde
.
Moreouer
,
this
vse
we
haue
of
the
lawe
of
God
,
that
by
it
we
are
truely
directed
into
the
way
of
life
,
which
of
our selues
we
could
neuer
haue
learned
:
and
so
,
forewarned
of
these
by-wayes
of
our
owne
deuising
and
deuotion
,
whiche
leade
vnto
destruction
.
For
it
can
neuer
be
lawfull
,
that
the
rule
to
serue
and
please
a
maister
by
,
should
come
from
his
seruaunt
,
who
is
to
please
,
and
not
from
the
maister
himselfe
who
is
to
be
pleased
.
And
therefore
miserable
should
our
estate
haue
beene
,
if
we
should
haue
imagined
,
that
the
rule
for
vs
to
serue
and
please
God
by
,
were
to
be
taken
from
our
good
intent
and
well
meaning
:
and
not
from
the
Lord
our
maister
his
good
pleasure
and
liking
.
If
a
maister
should
not
haue
prescribed
his
seruant
what
to
doe
,
or
to
leaue
vndone
,
there
were
more
to
be
saide
for
his
good
meaning
,
although
it
did
goe
from
the
good
liking
of
his
maister
,
whiche
was
not
vttered
vnto
him
:
but
when
the
maister
shal
make
knowen
his
will
and
pleasure
by
his
woorde
,
there
is
no
excuse
lefte
vnto
good
intent
or
good
meaning
,
when
his
pleasure
made
knowen
and
declared
vnto
the
seruaunte
from
his
owne
mouthe
,
shal
be
neglected
and
not
accomplished
by
him
.
The
lawe
therefore
(
being
the
will
of
our
maisster
vttered
from
his
owne
mouthe
)
teacheth
vs
,
truely
and
safely
to
serue
him
:
and
stoppeth
vppe
that
daungerous
pitte
of
our
good
intente
,
deuotion
,
and
good
meaning
:
a
daungerous
pitte
to
fall
into
at
any
time
,
but
nowe
moste
daungerous
when
we
haue
learned
what
is
good
deuotion
and
good
meaning
,
euen
from
the
Lords
owne
mouthe
.
There
is
also
an
other
singular
benefite
whiche
we
haue
by
the
lawe
,
and
seueral
commandements
of
God
,
which
doeth
remedie
a
mischiefe
that
is
ouer
rife
in
these
dayes
.
Many
not
of
the
worste
sort
of
men
,
content
themselues
generally
to
haue
a
liking
of
the
word
of
God
,
and
a
general
good
meaning
towarde
his
commaundementes
,
but
neuer
trauell
to
approue
their
heartes
before
GOD
by
profiting
and
goeing
forwarde
in
the
seuerall
dueties
of
euerie
seuerall
commaundement
whiche
is
well
prouided
for
in
the
lawe
,
where
wee
are
charged
with
seuerall
dueties
vnto
GOD
,
and
also
vnto
man
:
so
as
the
neglecte
of
any
duetie
sett
foorth
by
the
lawe
,
redoundeth
to
the
contempt
of
the
Lord
who
is
the
lawgiuer
.
The
often
perusing
therfore
of
the
seueral
commandements
,
doe
bring
vs
from
christianitie
pretended
in
generall
profession
and
meaning
vnto
Christianitie
approued
in
particular
practise
of
seuerall
dueties
:
drawing
that
vaine
generall
profession
and
liking
vnto
particular
and
seuerall
well
doeing
.
It
were
a
lewde
practise
of
a
seruaunt
,
to
pretend
good
liking
of
any
thing
that
his
maister
should
commaunde
,
yet
neuer
to
put
his
hande
painefully
to
the
executing
of
his
seuerall
charge
.
There
is
nothing
so
common
among
many
professours
of
the
worde
,
as
to
vpholde
the
credite
of
professing
the
Gospel
,
and
fauouring
it
,
not
with
careful
following
after
the
thinges
giuen
by
name
,
and
particularly
in
charge
vnto
them
,
but
onely
with
their
general
liking
or
rather
their
not
misliking
therof
:
as
if
this
were
good
seruice
,
to
giue
our
maister
leaue
to
commaunde
as
seemed
good
vnto
him
,
so
wee
might
be
at
libertie
to
practise
and
doe
as
muche
as
like
vs
.
It
is
a
Christians
profession
to
vpholde
Gods
honour
,
in
what
thing
soeuer
it
is
assaulted
:
&
there
specially
where
it
is
most
assaulted
in
any
,
&
he
most
weak
to
resist
:
which
kind
of
warfare
as
it
is
the
best
,
so
is
it
well
mainteyned
by
this
light
of
the
law
.
For
there
we
se
by
often
&
true
examination
,
which
of
the
walls
of
Gods
glorie
are
moste
battered
in
vs
,
&
beat
vpon
by
the
aduersaries
power
:
whereby
if
there
shal
be
any
care
in
vs
,
we
shal
be
prouoked
to
bring
all
the
helpe
that
we
haue
or
can
come
by
,
to
that
parte
,
to
strengthen
it
withall
.
For
to
what
purpose
were
it
,
for
vs
(
the
enimies
entring
in
at
one
parte
of
the
house
vppon
vs
,
)
to
let
goe
the
care
of
that
,
and
there
to
keepe
watche
and
warde
,
where
there
is
no
assault
made
against
vs
?
As
if
sathan
should
sore
assault
vs
with
couetousnesse
,
and
labour
to
enter
there
,
breakinge
downe
the
walles
of
sobrietie
and
temperaunce
in
these
earthly
profites
,
(
whiche
we
should
vse
so
soberly
and
temperantly
as
if
we
vsed
them
not
:
and
wee
doubting
no
harme
from
thence
,
should
conuert
all
our
munition
and
defence
,
to
vpholde
the
walles
of
gentlenesse
,
loue
,
and
meekenesse
,
when
as
in
deede
we
are
not
assaulted
with
wrathe
or
displeasure
.
Were
not
this
a
wofull
kinde
of
warre
,
to
lay
open
where
we
are
assaulted
:
and
to
bee
fenced
on
those
partes
where
we
are
not
once
attempted
?
Were
not
that
a
slender
victorie
,
for
that
man
to
bragge
,
that
he
hath
not
one
wound
vpon
his
legges
,
whose
heade
and
shoulders
haue
borne
off
all
?
It
cannot
be
denied
,
but
many
that
goe
for
Christians
,
boast
themselues
greatly
of
such
kinde
of
victorie
:
that
their
legges
are
safe
,
because
some
grosse
euils
,
as
reuengement
or
plaine
oppression
hathe
not
preuailed
against
them
,
when
notwithstanding
their
head
is
yet
bleeding
with
the
strokes
of
ignorance
in
GODS
worde
,
or
carelesnesse
of
his
glorie
,
and
their
shoulders
full
of
the
scarres
of
couetousnesse
,
or
suche
other
like
grieuous
woundes
.
This
mischiefe
is
redressed
by
the
lawe
,
by
the
light
whereof
we
clearely
perceiue
,
where
the
force
of
the
aduersarie
lieth
soarest
vpon
vs
:
that
we
may
turne
our
prayers
and
all
spirituall
armour
to
that
part
especially
:
So
shall
our
prayers
not
bee
cast
off
without
care
at
aduenture
and
by
custome
,
but
beeing
bothe
warned
of
great
daunger
,
(
which
without
the
alarme
of
the
law
we
would
not
haue
feared
)
and
also
hauing
warning
to
what
place
the
aduersarie
directeth
his
power
,
our
prayers
may
carefully
and
directly
stande
against
it
.
Nowe
let
vs
praye
vnto
our
Heauenlie
Father
,
that
we
may
learne
by
the
Lawe
bothe
to
bee
humbled
vnder
his
mercies
,
and
also
to
be
directed
vnto
his
owne
good
pleasure
&
will
to
the
praise
of
his
name
,
and
our
owne
euerlasting
comfort
,
&c.
The
fourteenth
Lecture
vpon
the
thirde
Chapter
of
S.
Iohn
verse
16.
So
God
loued
the
worlde
,
that
he
hath
giuen
his
onely
begotten
sonne
,
that
whosoeuer
beleeueth
in
him
should
not
perishe
but
haue
euerlasting
life
.
AFter
the
knowledge
of
the
Lawe
and
the
vse
thereof
,
it
is
necessarie
to
speake
of
Christe
(
who
is
the
ende
of
the
lawe
)
howe
by
faith
he
is
receiued
bothe
to
iustifie
vs
from
the
curse
and
rigour
of
the
lawe
:
and
also
to
sanctifie
our
hearts
to
such
a
liking
of
those
duties
that
there
are
appointed
to
be
done
,
as
bringeth
with
it
the
careful
attending
vppon
the
doing
thereof
.
This
doctrine
hath
bene
somewhat
touched
in
the
lawe
:
but
a
more
plentifull
discourse
thereof
is
yet
required
,
where
the
mater
may
be
laide
open
more
at
large
then
hitherto
we
haue
heard
of
.
For
the
perfourmance
wherof
,
this
portion
of
Scripture
that
now
I
haue
read
vnto
you
promiseth
verie
muche
.
Wherein
we
may
vnderstande
,
that
the
firste
spring
and
founteine
of
our
saluation
is
the
loue
of
God
.
That
is
the
first
cause
,
the
principal
ground
,
and
chiefe
beginning
of
all
our
happinesse
,
and
therfore
it
is
set
down
here
as
the
cause
why
Christ
was
giuen
for
our
sinnes
.
So
God
loued
the
worlde
,
sayth
the
texte
,
that
he
gaue
his
onely
beegotten
sonne
.
The
tender
affection
and
loue
of
God
towards
vs
,
is
placed
before
that
great
gift
to
commend
the
goodnesse
of
it
.
For
not
so
muche
the
gifte
,
as
the
minde
of
the
giuer
is
wont
to
be
considered
.
This
is
noted
by
the
holy
Ghost
,
with
a
speciall
note
of
commendation
in
these
wordes
.
Herein
is
that
loue
,
not
that
we
loued
God
,
but
that
he
loued
vs
,
and
sent
his
sonne
to
bee
a
reconciliation
for
our
sinnes
:
Likewise
in
the
Epistle
to
the
Romanes
.
When
we
consider
what
that
was
that
first
turned
the
fauour
of
God
towards
vs
,
we
may
not
begin
at
ourselues
,
(
as
if
it
had
come
of
our
works
preparing
ourselues
for
him
,
&
addressing
ourselues
towards
his
obedience
)
we
may
not
beginne
at
our
merites
:
nay
,
we
may
not
beginne
at
the
worke
of
our
redemption
,
and
the
merite
of
Christe
,
to
make
that
the
first
thing
that
euer
turned
his
heart
towardes
vs
.
For
here
it
is
affirmed
by
the
holie
Ghost
that
he
loued
vs
,
and
therefore
gaue
his
onely
begotten
sonne
for
vs
.
When
we
come
to
the
meriting
of
Christe
,
we
must
not
looke
vpon
the
vertue
of
it
without
the
good
will
and
fauour
of
God
,
wherein
it
was
founded
,
and
from
whence
it
hathe
the
worthinesse
and
merite
that
it
hath
.
So
farre
off
then
are
our
owne
works
,
from
bringing
their
deserte
with
them
,
and
opening
by
themselues
the
gates
of
his
goodnesse
:
that
the
good
will
of
God
the
father
prepareth
the
way
euen
for
the
merite
of
Christe
his
passion
.
Our
owne
woorkes
come
shorte
of
beeing
the
first
that
hath
commended
vs
vnto
God
,
when
bothe
the
good
will
of
God
the
Father
,
and
the
merite
also
of
Iesus
Christe
haue
beene
there
before
them
in
our
behalfe
.
Let
men
therefore
ceasse
to
say
or
imagine
that
their
owne
woorkes
were
the
firste
that
euer
spake
one
good
worde
for
them
,
when
it
is
so
assured
by
the
word
of
God
that
they
haue
had
friendes
in
that
courte
that
haue
done
for
them
when
al
the
credit
of
their
owne
doeings
was
vtterly
reiected
and
coulde
not
be
heard
.
Whensoeuer
therefore
we
seeke
out
the
chiefe
cause
and
the
first
spring
of
our
blessednesse
,
let
vs
come
to
the
loue
of
God
.
For
it
is
saide
,
that
God
so
loued
the
worlde
that
he
gaue
his
onely
begotten
sonne
,
&c.
Let
vs
take
heede
of
beginning
at
our selues
,
and
our
owne
doinges
.
For
(
as
hath
beene
saide
)
it
was
the
loue
of
God
that
did
begin
all
our
blessednesse
:
yea
,
and
that
euen
then
,
when
we
were
enimies
vnto
him
:
and
therefore
farre
from
deseruing
any
good
thing
at
his
hands
:
which
thing
commendeth
his
loue
,
aboue
all
the
loue
and
affection
that
is
to
be
found
in
the
worlde
.
For
who
hath
euer
beene
knowen
(
the
Sonne
of
God
excepted
)
to
giue
his
life
for
his
enimies
?
Therefore
doth
the
holy
Ghoste
vppon
iust
cause
affirme
,
that
the
loue
of
God
towards
vs
,
is
herein
sette
out
and
commended
aboue
all
loue
and
affection
that
we
haue
heard
of
:
because
while
we
were
yet
sinners
and
enimies
vnto
him
,
The
scripture
beareth
recorde
that
Christe
died
for
the
vngodly
:
but
(
as
it
is
there
affirmed
)
hee
is
scarce
to
bee
founde
that
will
die
for
a
good
man
.
What
good
man
hathe
euer
beene
found
that
would
haue
suche
compassion
,
as
to
offer
himselfe
to
die
for
a
godlesse
person
?
The
Sonne
of
God
giueth
his
life
for
vngodly
men
.
Meruell
not
at
these
wordes
,
neither
thinke
there
is
any
thing
too
muche
spoken
in
this
matter
.
For
in
that
Chapter
it
is
saide
plainely
,
that
Christe
died
for
the
vngodly
,
for
sinners
,
for
his
enimies
,
and
al
to
commend
the
greatnesse
of
his
loue
.
It
will
be
graunted
of
all
men
,
that
in
deede
before
the
death
and
passion
of
Christ
,
we
were
godlesse
,
vngodly
,
enimies
to
God
,
without
any
hope
of
a
better
life
:
But
all
men
are
not
persuaded
,
that
we
doe
nowe
come
suche
men
into
the
worlde
and
continue
so
:
vntil
by
the
special
grace
of
God
working
with
his
worde
we
be
reclaymed
and
refourmed
,
whiche
(
for
that
chaunge
)
is
called
regeneration
or
newe
birthe
.
All
men
are
not
persuaded
,
that
when
Christe
beginneth
Christianitie
in
any
,
he
doeth
beginne
with
his
enimie
.
Yet
doeth
the
Apostle
S.
Paule
affirme
that
he
,
as
others
,
was
by
nature
the
childe
of
wrath
,
There
is
no
doubt
of
it
,
but
that
he
who
liueth
the
moste
blamelesse
life
of
all
men
in
the
worlde
,
is
an
enimie
vnto
God
,
and
without
all
hope
of
any
better
life
before
this
especiall
woorking
and
calling
of
GOD
.
I
doe
call
Christianitie
a
speciall
woorke
of
God
,
because
it
is
not
to
bee
founde
in
the
nature
of
any
man
,
how
great
good
thing
soeuer
it
seeme
to
haue
in
it
:
but
is
a
peculiar
worke
of
GOD
.
This
is
a
matter
needefull
to
stande
vppon
,
because
it
giueth
vnto
God
the
commendation
of
that
loue
whiche
is
not
to
be
matched
in
the
worlde
.
And
in
denying
this
greatest
kinde
of
louing
dealing
,
we
darken
and
diminishe
the
glorie
of
his
mercie
,
appearing
so
clearely
and
so
aboundantly
herein
:
we
deale
vnthankefully
with
GOD
,
not
giuing
vnto
him
all
the
praise
that
of
duetie
belongeth
vnto
him
.
If
two
seruauntes
had
receiued
equall
commodities
and
benefites
of
one
maister
,
the
one
hauing
beene
a
verie
profitable
seruaunt
to
his
maister
,
the
other
a
verie
vnthrifte
,
and
not
onely
not
profitable
,
but
also
a
waster
of
his
goods
:
should
the
vnthrift
sufficiently
acknowledge
the
liberalitie
of
his
maister
,
if
he
should
confesse
that
he
had
receiued
as
muche
of
him
as
his
fellowe-seruaunt
,
making
no
mention
in
the
meane
time
of
his
vnworthinesse
in
respect
of
his
fellowe
?
Euerie
man
seeth
the
good
will
of
the
maister
,
to
appeare
more
in
the
one
then
in
the
other
,
and
therefore
he
should
iustly
bee
accounted
vnthankfull
,
if
hee
woulde
not
bothe
thinke
and
confesse
,
that
he
were
more
beholding
to
his
maister
then
the
other
.
For
true
thankefulnesse
causeth
the
benefite
receiued
after
a
certeine
manner
to
remaine
still
in
the
benefactour
,
by
thankefull
remembraunce
not
onely
of
the
gifte
,
but
also
of
the
maner
and
qualitie
of
the
gifte
:
especially
when
it
addeth
any
thing
to
the
worthinesse
and
deserte
of
the
giuer
.
The
cause
therefore
is
great
,
and
a
parte
of
our
thankfulnesse
vnto
God
is
in
it
,
to
withstand
with
the
Churche
of
Rome
herein
,
that
not
onely
wee
haue
had
these
benefites
that
we
haue
from
God
,
but
also
that
wee
haue
had
them
contrarie
to
our
deseruing
:
which
vtterly
ouerthroweth
those
workes
of
preparation
,
and
setting
our selues
in
a
towardnesse
for
the
Lorde
,
and
maketh
the
benefite
to
remaine
in
God
,
by
his
iust
praise
,
not
only
for
the
deede
dooing
,
but
also
for
the
mercifull
maner
of
dealing
with
vnworthie
men
:
wherin
his
loue
is
tryed
to
haue
more
in
it
,
then
any
affection
that
hath
beene
hearde
of
amongest
men
,
that
we
may
truly
say
with
the
holy
Ghoste
,
not
only
that
God
hath
loued
the
worlde
,
but
as
it
is
saide
in
this
place
,
So
God
loued
the
world
,
noting
in
that
word
(
So
)
no
common
affection
,
but
the
highest
and
greatest
degree
of
loue
.
By
this
that
hathe
beene
saide
before
wee
doe
learne
,
that
God
did
beare
tender
affection
towards
his
,
not
onely
before
any
deseruing
hadde
gone
before
to
procure
the
same
:
but
also
when
as
yet
they
were
enimies
vnto
him
,
and
therefore
the
Apostle
in
the
Epistle
to
the
Ephesians
,
When
the
Apostle
had
giuen
praises
vnto
God
the
father
of
our
Lorde
Iesus
Christe
,
for
that
he
had
blessed
vs
with
all
spirituall
blessinges
in
heauenly
things
in
Christe
:
immediatly
in
the
verse
following
(
which
is
the
4.
in
number
)
he
hath
these
wordes
:
As
he
hath
chosen
vs
in
him
before
the
foundation
of
the
worlde
,
&c.
As
if
his
loue
towards
vs
had
not
begonne
then
first
,
when
those
benefites
were
bestowed
vpon
vs
,
but
that
his
good
will
(
whereof
those
were
testimonies
and
fruites
)
was
bent
towardes
vs
,
before
the
beginning
of
the
worlde
:
whiche
is
the
cause
why
he
letteth
vs
to
see
those
fruites
not
barely
in
them selues
alone
,
but
in
that
good
will
which
so
long
before
was
inclined
towards
vs
.
And
good
will
the
longer
it
hath
continued
,
the
more
it
is
to
be
esteemed
:
and
the
benefites
of
an
olde
friend
,
and
welwiller
of
long
time
,
haue
iust
occasion
in
them
to
be
the
more
accounted
of
.
It
is
not
to
be
merueyled
then
,
why
with
the
gift
he
bringeth
in
also
the
good
will
of
the
giuer
.
For
the
gifte
is
made
thereby
the
greater
,
bothe
for
that
the
good
will
hath
beene
of
long
time
continued
,
and
also
for
that
it
is
his
goodwill
onely
,
and
not
any
thinge
either
had
allready
,
or
else
hoped
for
from
vs
,
that
hath
brought
all
these
benefites
vnto
vs
:
as
it
followeth
in
the
nexte
verse
in
expresse
wordes
:
That
he
hath
predestinate
vs
to
bee
adopted
through
Iesus
Christe
,
according
to
the
good
pleasure
of
his
will
,
by
whome
(
as
it
is
there
in
like
manner
affirmed
)
we
haue
redemption
through
his
bloud
,
euen
the
forgiuenesse
of
sinnes
,
according
to
his
riche
grace
.
In
all
these
places
we
are
let
to
vnderstand
,
that
all
our
benefites
,
euen
the
forgiuenesse
of
sinnes
came
from
the
good
pleasure
of
his
will
,
and
the
riches
of
his
grace
,
and
not
(
as
hath
beene
saide
before
)
from
any
thing
of
ours
,
either
had
already
,
or
else
hoped
for
.
Let
vs
learne
therefore
to
set
his
loue
before
all
his
benefites
,
as
the
only
cause
and
spring
therof
.
For
if
we
shall
beginne
at
our selues
,
to
say
that
either
that
which
already
wee
had
,
as
a
towardenes
and
preparation
to
goodnesse
:
or
that
whiche
God
did
forsee
would
bee
in
vs
,
was
the
cause
why
the
Lorde
hath
appointed
euerlasting
life
for
vs
,
and
giuen
vs
the
graces
that
apperteine
there
vnto
:
we
darken
and
diminish
the
greatnesse
and
goodnesse
of
the
gifte
.
Whiche
cannot
be
so
commendable
,
if
it
come
for
the
deserte
of
benefites
,
either
had
already
,
or
else
hoped
for
:
as
if
it
had
beene
sent
from
the
frank
and
free
good
will
of
the
giuer
,
without
any
such
respect
of
any
thing
that
should
proceede
from
vs
.
This
is
the
reason
why
the
loue
of
God
is
heere
set
before
the
gifte
of
the
mediatour
and
redeemer
Iesus
Christe
:
and
also
why
the
benefite
of
election
and
all
other
,
in
the
first
cap.
to
the
Ephesians
are
alwayes
coupled
to
the
good
will
of
God
.
For
we
are
giuen
to
imagine
that
the
good
things
which
are
supposed
to
be
in
vs
,
doe
turne
his
heart
,
&
purchase
his
fauour
towards
vs
:
when
in
very
deede
his
good
wil
towardes
vs
,
brought
all
those
graces
,
&
all
the
goodnes
that
we
haue
vnto
vs
.
In
somuch
that
both
our
election
and
redemption
are
recited
to
the
Ephe.
So
God
loued
the
world
,
as
being
a
rare
kinde
of
loue
,
the
like
whereof
we
haue
not
knowen
.
Therfore
that
doctrin
of
the
church
of
Rome
that
giueth
vnto
man
workes
of
preparation
,
and
making
of
him selfe
fit
to
meete
God
&
to
ioine
with
him
in
the
purchase
of
his
happinesse
,
darckeneth
greatly
this
great
degree
of
his
loue
that
was
shewed
vnto
vs
,
when
we
were
so
farre
from
preparing
our selues
to
mete
with
him
for
our
saluation
,
that
we
were
vtter
enimies
both
vnto
him
and
vnto
it
.
Which
is
so
confortable
vnto
those
that
are
truely
turned
vnto
him
,
that
it
is
the
ground
of
their
〈◊〉
(
in
their
affliction
&
distresse
)
that
their
end
〈…〉
happie
,
because
that
if
when
they
were
enimies
they
were
reconciled
by
his
bloud
,
It
hath
beene
declared
at
large
,
why
the
greate
loue
of
GOD
is
set
before
the
benefite
of
our
redemption
,
and
the
greate
gifte
of
Iesus
Christe
giuen
vnto
vs
?
Now
it
remaineth
after
the
sight
had
of
his
good
will
,
to
see
into
the
gifte
,
what
it
is
that
commeth
from
so
greate
good
will
.
The
texte
saieth
,
that
this
gifte
is
his
onely
begotten
sonne
:
For
So
God
loued
the
world
,
that
he
gaue
his
only
begotten
sonne
.
Now
we
knowe
the
gifte
,
it
is
his
onely
begotten
sonne
,
which
at
the
first
sight
doth
witnesse
greate
good
will
,
the
gifte
beeing
so
greate
as
to
pleasure
vs
with
his
onely
begotten
sonne
.
But
yet
it
is
needeful
that
we
vnfolde
this
gifte
,
that
wee
may
vnderstand
of
euery
commoditie
that
lyeth
hid
within
it
.
wisedome
,
righteousnesse
,
sanctification
,
&
redemption
.
Behold
the
seuerall
commodities
that
come
with
this
gifte
of
Iesus
Christ
,
giuen
vnto
vs
from
God
the
father
,
which
euery
one
of
them
is
of
that
dignitie
and
worthinesse
,
that
I
cannot
ioyne
them
all
together
,
and
in
few
wordes
dispatch
them
:
but
am
inforced
seuerally
(
and
yet
as
briefely
as
I
can
)
to
stand
vpon
euery
one
of
them
.
First
it
is
said
heere
that
he
is
made
of
God
vnto
vs
wisdome
.
Christe
is
become
the
wisedome
of
his
seruants
,
he
teacheth
his
chosen
children
true
wisedome
,
hee
is
appointed
of
his
father
to
be
their
scholemaister
,
as
it
is
written
in
the
Gospel
after
S.
Matthew
:
This
is
that
my
beloued
sonne
in
whom
I
am
well
pleased
,
heare
him
.
And
to
the
Colossians
it
is
written
,
That
all
the
treasures
of
wisdome
and
knowledge
are
hidden
in
Christ
.
If
it
shall
be
demaunded
,
how
it
commeth
to
passe
,
that
so
many
men
in
the
gouerning
of
their
liues
&
dealings
,
doe
followe
their
owne
wisedoms
&
their
owne
witt
,
going
no
further
,
but
holding
them selues
well
content
with
that
,
neuer
suspecting
any
want
in
it
:
and
yet
another
sorte
shall
so
suspecte
their
owne
wisedome
and
the
deuises
of
their
owne
head
,
and
see
such
want
in
it
,
that
letting
it
alone
they
betake
them
to
the
wisdome
of
God
reuealed
in
his
word
,
become
paineful
traueilers
therin
,
and
careful
framers
of
their
liues
accordingly
:
the
aunswer
is
redy
,
that
Christe
(
who
is
made
of
God
the
father
wisdome
vnto
his
)
hath
laid
claime
vnto
the
one
sorte
and
taken
possession
of
them
as
vppon
his
owne
,
but
not
vpon
the
other
.
This
is
the
cause
of
this
diuersitie
,
and
none
other
thing
.
And
therefore
the
Apostle
proueth
that
the
testimonie
of
Iesus
Christe
was
confirmed
amongst
the
Corinthians
because
they
abounded
in
all
knowledge
.
And
here
by
the
way
,
it
is
manifest
that
ignorance
is
not
mother
,
but
stepmother
vnto
deuotion
and
true
Christianitie
.
For
Christ
is
made
vnto
Christians
of
God
the
father
wisedome
,
teaching
them
the
knowledge
of
his
word
and
wil.
In
like
manner
,
if
it
should
be
demanded
why
in
their
religion
and
seruing
of
God
,
some
followe
the
inuention
of
man
(
which
hath
in
it
great
shew
of
holines
,
Christe
is
made
of
GOD
the
father
wisedome
vnto
his
.
This
is
the
cause
why
his
seruantes
finde
no
wisedome
but
in
him
.
This
is
the
reason
why
it
seemeth
madnes
and
extreme
follie
vnto
his
seruants
whatsoeuer
is
not
approued
by
his
worde
,
haue
it
neuer
so
strong
reasons
of
mans
wit
to
vpholde
it
withall
.
It
is
not
their
wisdome
:
they
can
see
no
witt
in
it
.
For
Christe
is
become
wisedome
vnto
them
,
and
they
haue
learned
no
suche
thinge
of
him
in
his
word
.
Therefore
it
is
their
wisedome
to
reiect
such
wisedome
.
It
is
a
merueylous
thinge
,
that
any
man
who
hath
wit
and
reason
,
should
mislike
that
religion
which
hath
nothing
else
in
it
but
force
of
witt
,
and
strength
of
reason
.
But
let
vs
ceasse
to
meruaile
,
and
beginne
to
magnifie
the
goodnes
of
that
God
,
who
vouchsafeth
to
become
wisedome
vnto
his
,
teaching
them
in
his
worde
another
manner
of
wisedome
,
then
that
whiche
is
taught
them
of
ther
owne
wit
and
reason
.
Here
ye
see
then
the
first
benefite
that
commeth
with
Christe
vnto
his
,
euen
wisdome
in
his
word
.
Doe
we
meane
to
approue
it
before
God
&
man
,
that
we
are
called
vnto
the
fellowshippe
of
Christ
,
and
become
Christians
in
deede
?
Let
vs
then
become
wise
after
his
worde
.
Let
vs
giue
ouer
our
owne
witt
and
reason
in
the
gouerneing
of
our
liues
either
towarde
God
or
man
,
and
betake
vs
to
his
worde
,
who
is
become
our
wisedome
.
Let
the
worde
of
God
dwel
richely
in
vs
in
all
wisedome
,
teaching
&
admonishing
ourselues
as
we
are
commanded
by
the
Apostle
.
Christe
(
as
you
see
)
at
his
first
comming
chaungeth
our
wisedome
:
this
is
his
worke
.
Where
is
then
our
frank
and
free
will
vnto
that
whiche
is
good
?
when
it
is
manifest
wee
cannot
see
what
is
good
,
before
Christe
lighten
vs
,
who
is
become
our
wisedome
.
Wee
haue
no
will
vnto
any
thing
but
that
whiche
our
witt
approueth
,
and
our
iudgemente
doeth
embrace
and
good
things
can
we
not
in
iudgement
imbrace
and
like
:
before
Christe
(
who
is
our
wisedome
)
shall
haue
chaunged
our
iudgements
.
If
Christe
must
open
our
heartes
and
chaunge
our
mindes
,
before
wee
can
haue
true
wisdome
and
vnderstanding
of
good
things
(
which
we
must
approue
in
iudgement
before
we
haue
a
desire
and
wil
vnto
them
in
our
affection
:
)
it
followeth
necessarily
that
not
from
our selues
,
but
from
Christe
,
commeth
all
the
free
will
which
we
haue
vnto
that
which
is
in
deede
good
.
For
we
haue
no
will
vnto
any
thing
but
that
whiche
wee
approue
and
like
in
our
iudgement
.
We
can
approue
and
like
in
our
iudgement
no
good
thinge
,
before
our
iudgement
be
good
.
Good
iudgement
&
wisdome
we
haue
not
of
our selues
but
are
taught
it
of
Christe
,
and
haue
it
with
him
who
is
made
our
wisedome
:
therefore
the
desire
and
will
vnto
good
things
,
wee
haue
not
from
our selues
but
from
Christe
,
amongst
whose
giftes
the
very
formoste
is
that
he
giueth
him selfe
vnto
vs
,
when
he
giueth
vs
the
knowledge
of
him selfe
in
his
worde
,
This
is
perfourmed
to
vs
in
Christe
,
who
hath
satisfied
in
his
suffering
for
our
sinnes
,
and
wrought
our
full
discharge
:
and
also
perfectly
kept
the
whole
lawe
and
euerie
commaundement
thereof
in
the
behalfe
of
vs
that
be
his
.
For
he
being
God
,
(
and
therefore
aboue
the
lawe
as
Lorde
and
giuer
therof
,
)
needed
not
to
haue
become
a
subiect
thervnto
for
him selfe
.
Whereby
it
appeareth
plainly
,
that
he
went
vnder
that
obedience
in
our
name
and
for
vs
,
and
that
the
same
obedience
of
his
is
auaylable
for
vs
that
be
his
:
according
as
it
is
written
to
the
Romanes
in
these
wordes
.
As
by
one
man
his
disobedience
many
were
made
sinners
,
so
by
the
obedience
of
one
shall
many
also
be
made
righteous
.
The
tree
must
be
good
,
before
the
fruite
be
good
,
and
therefore
wee
our selues
must
bee
righteous
,
before
any
good
fruite
of
righteousnesse
proceede
and
come
from
vs
.
The
gift
is
neuer
welcome
when
we
can
not
abide
the
giuer
:
neyther
will
the
Lorde
haue
good
liking
of
any
thing
that
is
oures
,
before
hee
shall
thinke
well
of
vs
.
Wee
are
therefore
first
to
be
setled
by
fayth
as
righteous
in
Christe
:
before
the
Lorde
will
take
in
good
parte
any
thing
that
shall
proceede
from
vs
.
Our
roote
was
rotten
in
Adam
,
and
therefore
brought
foorth
fruite
accordingly
.
We
must
therfore
be
grafted
into
Christ
,
and
then
drawe
power
from
him
to
bring
foorth
fruite
that
shall
be
pleasing
vnto
him
,
and
acceptable
in
his
sight
:
according
as
our
Sauiour
Christe
sayth
in
Iohn
.
As
the
braunch
can
not
beare
fruit
of
it selfe
except
it
abide
in
the
vine
,
But
howsoeuer
they
stand
rotten
in
their
own
root
,
they
are
notwithstanding
strongly
stayd
in
Iesus
Christ
:
whose
obedience
they
do
make
so
great
an
account
of
,
as
if
it
were
their
owne
perfourmed
by
them selues
.
And
leaste
any
man
should
thinke
this
to
bee
ment
of
the
ceremoniall
workes
,
the
verie
wordes
of
the
Prophete
are
cited
in
the
next
verse
folowing
,
affirming
blessednesse
to
be
in
the
remitting
of
sinns
vnto
vs
,
and
not
in
the
admitting
of
good
workes
for
vs
.
If
the
Apostle
doe
ioyne
with
the
Prophete
in
this
,
that
God
imputeth
righteousnesse
without
woorkes
,
then
must
I
demaund
of
the
aduersaries
,
whether
this
righteousnesse
imputed
without
woorkes
,
doth
exclude
all
woorkes
,
or
but
some
woorkes
?
If
it
be
aunswered
that
all
kynd
of
working
is
not
seuered
from
this
iustification
and
righteousnesse
,
the
question
is
againe
,
whether
those
workes
that
stand
with
iustification
and
righteousnesse
,
goe
before
it
,
or
spring
of
it
,
and
so
come
after
it
.
Heere
their
aunswere
is
,
we
are
iustified
withoute
woorkes
going
before
,
but
not
withoute
workes
folowing
it
,
making
this
iustification
that
is
saide
to
be
without
woorkes
,
to
shut
out
onely
those
woorkes
that
are
before
a
man
be
iustified
,
but
not
the
other
.
For
their
opinion
is
,
that
wee
are
iustified
by
them
,
wherevpon
it
followeth
necessarily
,
that
righteousnesse
goeth
before
holinesse
of
life
,
that
good
workes
do
followe
from
a
man
iustified
alreadie
:
and
are
not
sent
before
to
iustifie
him
therewith
,
that
was
not
accepted
of
God
as
righteous
,
vntill
those
were
perfourmed
.
The
Apostle
is
plaine
in
this
matter
to
the
Ephesians
.
God
which
is
riche
in
mercie
,
euen
when
wee
were
dead
in
sinnes
hath
quickened
vs
.
&c.
There
were
no
woorkes
then
that
went
before
to
quicken
vs
,
seeing
it
is
sayde
,
that
when
we
were
deade
in
sinnes
,
not
onely
sinners
,
but
also
deade
in
sinnes
,
God
hath
quickened
vs
.
This
proueth
plainely
,
that
our
good
workes
and
holinesse
of
life
,
did
not
procure
righteousnesse
vnto
vs
,
when
the
matter
is
cleare
that
wee
were
dead
in
sinnes
,
when
he
in
mercie
quickened
vs
.
It
appeareth
in
Genesis
,
Feare
not
Abraham
,
I
am
thine
exceeding
great
reward
.
And
Abraham
said
,
Oh
Lorde
God
,
what
wilt
thou
giue
me
,
seeing
I
goe
childlesse
,
Beholde
,
to
me
thou
hast
giuen
no
seede
,
wherefore
a
seruaunt
of
myne
house
shall
be
myne
heire
.
Then
the
worde
of
the
Lorde
came
vnto
him
saying
,
One
that
shall
come
out
of
thine
owne
bowells
,
hee
shall
be
thine
heire
.
Moreouer
,
he
brought
him
foorth
,
and
sayde
:
Looke
vp
nowe
vnto
heauen
,
and
tell
the
starres
,
So
shall
thy
seede
be
.
And
Abraham
beleeued
the
Lord
,
and
he
accounted
that
to
him
for
righteousnesse
.
By
this
testimonie
we
see
that
Abraham
was
accounted
righteous
,
&
not
in
part
righteous
,
or
half
righteous
,
but
with
out
any
addition
it
was
sayde
of
him
,
that
he
was
righteous
(
before
he
had
any
sonne
,
and
therefore
before
he
could
offer
vp
his
sonne
in
sacrifice
,
euen
then
,
when
he
made
complaint
vnto
God
for
that
he
had
no
sonne
,
and
therefore
a
seruaunt
must
bee
his
heire
)
beleuing
the
promise
that
then
was
made
vnto
him
for
a
seede
and
posteritie
that
shoulde
come
out
of
his
owne
loynes
,
that
fayth
was
reckoned
vnto
him
for
righteousnesse
,
and
hee
him selfe
accepted
of
,
as
righteous
before
the
Lorde
.
Iames
sayth
,
that
hee
was
iustified
when
his
owne
sonne
Isaac
was
offered
vppon
the
altar
,
and
that
this
deede
of
his
,
in
not
refusing
to
kill
his
onely
sonne
for
a
sacrifice
at
the
commaundement
of
God
,
did
so
please
the
Lorde
,
that
he
was
iustified
for
it
.
In
the
other
place
alledged
,
the
holy
Ghost
affirmeth
,
that
hee
was
iustified
before
his
sonne
Isaac
was
borne
,
euen
at
that
time
when
the
promise
was
giuen
forth
that
he
should
haue
a
sonne
,
and
that
the
beleeuing
of
this
good
will
of
God
towardes
him
herein
did
so
please
the
Lorde
,
that
he
accounted
of
him
as
righteous
for
it
.
Howe
then
?
Doth
the
holy
Ghost
differ
from
him selfe
?
God
forbid
.
But
the
Apostle
Sainte
Iames
attributeth
that
to
the
effect
for
being
ioyned
with
his
cause
,
which
the
holy
ghost
in
that
other
place
giueth
vnto
the
true
and
originall
cause
alone
.
As
if
one
man
wold
iustifie
a
workman
,
and
commend
him
aboue
others
for
workes
that
hee
hath
seene
him
do
,
and
an
other
would
in
like
manner
iustifie
the
same
,
but
for
the
inward
skill
,
knowledge
,
and
conceiuing
that
he
hath
of
the
rules
and
principles
of
that
trade
or
occupation
what
so
euer
:
which
skill
he
may
discerne
by
his
speache
,
albeit
he
neuer
sawe
him
worke
.
And
albeit
a
man
may
say
that
he
is
a
good
workman
,
bicause
his
worke
is
good
,
yet
if
a
man
wil
speake
properly
,
he
must
say
he
is
a
good
workeman
,
bycause
his
skill
is
good
.
For
his
good
skill
in
that
trade
,
is
the
cause
of
his
good
workmanshippe
,
and
the
goodnesse
thereof
commeth
from
thence
as
from
the
proper
founteine
and
cause
.
Nowe
euerie
man
knoweth
that
when
any
man
is
commended
for
his
worke
,
it
is
bycause
of
the
skill
and
knowledge
that
appeareth
therein
,
and
is
ioyned
therewith
,
as
the
onely
cause
and
occasion
thereof
:
Euen
so
,
bycause
our
fayth
appeareth
in
our
good
woorkes
,
as
our
skilfull
knowledge
dothe
in
our
skilfull
workmanship
:
that
is
giuen
to
good
woorkes
,
which
is
peculiar
vnto
fayth
,
as
the
proper
cause
thereof
,
and
a
man
shall
bee
called
a
skilfull
woorkman
for
his
skilfull
workmanship
,
when
notwithstanding
it
is
most
assured
,
that
his
skilfull
knowledge
is
before
his
skilfull
woorke
,
as
also
the
cause
thereof
:
and
hee
iustly
may
be
called
skilfull
for
it
,
notwithstanding
he
should
bee
kept
from
vttering
that
his
skill
in
worke
many
yeres
after
the
perfect
knowledge
thereof
.
The
holie
Ghost
therefore
in
Genesis
,
iustifieth
Abraham
as
skilfull
for
his
skill
alone
:
and
in
that
epistle
of
Iames
he
iustifieth
him
,
as
skilful
of
that
worke
wherein
so
much
skil
appeared
.
For
it
may
be
lawfull
vnto
me
for
the
better
vnderstanding
hereof
,
to
resemble
fayth
by
skill
,
and
good
deedes
by
skilfull
workmanshippe
,
bycause
as
good
workmanship
hath
all
the
commendation
for
the
good
skill
that
appeareth
in
it
:
so
haue
good
woorkes
all
their
praise
from
the
fayth
that
hath
begotten
them
,
and
is
necessarily
ioyned
with
them
.
This
is
also
to
be
added
,
that
bycause
there
is
not
in
our
workes
that
perfection
that
is
required
,
we
are
constreyned
to
stand
to
the
mercie
of
God
,
and
to
seeke
refuge
there
by
a
true
fayth
:
and
this
is
the
cause
why
we
magnifie
faith
,
(
which
otherwise
is
imperfect
as
be
all
things
that
are
in
vs
)
bicause
it
applieth
the
mercy
of
God
vnto
vs
,
wherby
our
sinnes
are
pardoned
,
and
the
want
that
is
in
our
worke
not
imputed
.
And
for
proofe
that
the
Apostle
Sainte
Iames
giueth
not
that
title
vnto
woorkes
to
iustifie
,
but
bycause
of
the
fayth
whiche
hath
begotte
those
workes
,
and
which
is
ioyned
with
them
,
and
couereth
the
imperfections
that
is
in
them
:
in
the
same
place
where
he
ascribeth
righteousnesse
vnto
Abraham
for
offering
vp
his
sonne
,
hee
sayth
that
this
scripture
was
fulfilled
:
Abraham
beleeued
,
and
it
was
reckoned
vnto
him
for
righteousnesse
,
and
he
was
called
the
friende
of
God
:
So
that
all
the
commendation
of
this
woorke
is
included
in
faith
,
and
giuen
vnto
it
for
the
fayth
of
the
doer
.
For
other
wise
hee
should
haue
sayde
:
Abraham
wrought
,
and
that
was
receiued
bycause
it
was
righteous
,
seeing
hee
had
stoode
vppon
the
commendation
of
his
workes
so
muche
immediately
before
,
and
was
euen
yet
in
the
same
matter
.
But
he
sayth
,
Abraham
beleeued
,
and
that
was
reckoned
vnto
him
for
righteousnesse
.
They
would
match
workes
with
faith
in
iustification
,
and
the
Apostle
when
hee
speaketh
most
of
works
,
doth
shrowd
them
vnder
fayth
,
saying
:
(
after
mention
of
his
best
woorke
)
that
this
Scripture
was
fulfilled
in
it
:
Abraham
beleeued
,
and
that
was
imputed
to
him
for
righteousnesse
,
and
not
receiued
in
the
righteousnesse
and
deseruing
of
it selfe
,
and
he
was
called
the
friend
of
God
.
And
in
the
eleuenth
Chapter
to
the
Hebrues
,
For
without
fayth
it
is
impossible
to
please
God
.
And
in
this
chiefe
worke
of
Abraham
that
nowe
wee
haue
heard
of
,
that
Scripture
of
imputing
righteousnesse
vnto
him
,
was
fulfilled
.
Therefore
the
worke
did
not
stande
in
any
account
for
the
worthinesse
thereof
,
but
onely
bycause
the
Lorde
did
impute
it
vnto
him
for
righteousnesse
:
which
thing
also
it
did
not
attaine
vnto
of
it selfe
,
but
bycause
of
fayth
whiche
was
ioyned
with
it
.
It
is
to
be
noted
,
that
the
Apostle
Sainte
Iames
speaketh
here
but
of
one
woorke
(
as
the
offering
vp
of
his
sonne
)
and
that
woorke
also
not
done
,
but
onely
purposed
to
be
done
.
If
therefore
his
meaning
had
beene
to
debate
the
worthinesse
of
woorkes
,
and
what
place
they
haue
in
the
purchase
of
our
saluation
,
hee
would
haue
taken
woorkes
not
onely
purposed
,
but
also
practised
:
not
some
one
worke
alone
,
but
many
works
long
continued
.
Neyther
would
he
haue
sayde
of
that
or
those
works
,
that
they
were
imputed
vnto
him
for
righteousnesse
,
but
that
they
wrought
his
righteousnesse
,
eyther
wholy
or
at
the
least
in
part
.
But
the
purpose
of
the
apostle
is
to
signifie
,
that
a
true
faith
is
fruitfull
in
good
works
,
and
is
witnessed
by
them
,
and
that
it
is
impossible
that
a
true
fayth
should
not
be
rich
in
good
workes
,
or
that
righteousnesse
should
be
without
holinesse
of
life
.
For
it
is
impossible
that
we
receiuing
comfort
in
his
mercies
by
fayth
,
should
not
witnesse
the
same
by
a
life
framed
to
the
liking
of
him
of
whome
wee
haue
those
comforts
.
The
last
of
these
benefites
that
we
receiue
by
Christe
is
Redemption
,
that
is
,
the
deliuerie
from
all
daunger
,
affliction
,
and
corruption
.
It
is
the
fruite
of
his
resurrection
to
raise
vs
out
of
all
extremities
euen
from
death
and
the
graue
,
and
to
place
vs
with
his
Saintes
in
that
glory
that
hee
hath
purchased
for
vs
.
Nowe
wee
haue
heard
what
seuerall
benefites
do
come
with
Christ
,
and
that
we
do
not
receyue
him
naked
and
alone
,
but
according
as
he
is
giuen
vnto
vs
from
God
the
father
,
clothed
with
wisedome
,
righteousnesse
,
holinesse
,
and
redemption
.
Thus
is
he
giuen
vnto
the
beleeuers
,
and
thus
is
he
receiued
of
the
beleeuers
.
And
heereby
wee
may
clearely
vnderstand
what
faith
is
,
euen
that
which
findeth
all
want
in
it selfe
,
and
al
plentie
in
Christ
:
that
is
poore
at
home
,
and
rich
abroad
:
that
in
her
necessitie
boasteth
,
and
is
comfortable
in
an
other
mans
plentie
:
that
neuer
resteth
in
her selfe
nor
any
thing
of
her
own
,
(
haue
she
neuer
so
great
plentie
in
respect
of
others
)
and
yet
is
ioyfull
,
comfortable
,
and
well
payde
and
satisfied
with
Christe
in
her
greatest
want
.
For
faith
is
not
so
highly
commended
as
it
is
a
worke
of
ours
,
for
so
it
is
imperfect
as
all
others
be
that
come
from
vs
:
but
bicause
it
giueth
all
glorie
from
vs
vnto
God
.
Therfore
hath
it
so
iust
commendation
in
the
woorde
of
God
,
wee
giue
the
most
vnto
it
,
bicause
it
giueth
nothing
vnto
vs
,
that
God
may
haue
all
glorie
,
and
that
he
that
will
glorie
,
may
glorie
in
the
Lord
.
We
doe
not
exalt
it
aboue
other
thinges
that
proceede
from
vs
,
bycause
it
doth
exalte
vs
,
but
bycause
it
doth
abase
vs
,
that
Christ
may
be
exalted
,
therefore
do
we
magnifie
it
.
For
faith
findeth
perfection
in
God
,
and
imperfection
in
vs
.
Fayth
findeth
true
wisedome
to
be
in
Christ
,
charging
all
the
worlde
with
follie
in
their
wit
,
(
bee
they
neuer
so
wise
in
the
opinion
of
men
)
before
they
be
lightened
with
the
vnderstanding
of
his
wisedome
set
foorth
in
his
worde
.
Fayth
findeth
true
righteousnesse
in
Christ
alone
,
and
chargeth
all
men
with
vnrighteousnesse
in
them selues
,
as
withered
braunches
proceeding
out
of
the
rotten
stocke
of
Adam
their
first
father
,
vntil
we
be
grafted
into
Christ
the
root
of
all
righteousnesse
.
Faith
findeth
true
sanctification
and
holinesse
of
life
in
Christ
,
and
chargeth
all
men
howe
ciuily
and
honestly
so
euer
they
liue
in
the
iudgement
of
men
,
to
bee
of
a
prophane
and
vnholy
nature
and
disposition
,
except
they
haue
it
refourmed
by
speciall
grace
from
Christ
.
Faith
findeth
deliuerance
from
all
daunger
in
Christ
,
and
chargeth
the
deeds
of
all
men
,
with
want
of
abilitie
in
that
behalfe
.
Thus
we
learne
,
that
fayth
doth
finde
all
those
things
in
Christ
,
and
the
want
of
euerie
one
of
them
in
the
nature
of
man
:
nay
,
which
worsse
is
,
a
counterfet
of
euerie
one
of
them
deepely
imprinted
in
vs
:
a
counterfet
wisedome
of
man
his
wit
and
inuention
,
for
the
true
wisdome
of
his
word
:
counterfet
righteousnesse
of
our
corrupt
works
,
for
the
true
righteousnesse
brought
and
wrought
by
Christ
alone
:
a
feined
deuotion
grounded
by
our
owne
good
intent
,
for
holinesse
,
and
sanctification
of
life
and
well
doing
,
guided
and
directed
by
his
worde
:
a
false
persuasion
to
auoyde
daungers
by
our
owne
satisfactions
,
in
stead
of
an
assured
standing
to
his
redemption
,
and
deliuerie
in
all
our
necessitie
and
wantes
.
These
are
the
withered
branches
of
that
rotten
roote
our
olde
Adam
:
and
the
nature
and
disposition
of
all
men
goeth
this
way
,
except
they
be
reclaymed
by
Christ
,
as
all
those
be
(
in
his
appointed
time
)
that
shal
inherite
with
him
in
his
kingdome
.
In
as
much
as
we
do
clearely
vnderstand
what
is
in
vs
,
before
that
Christ
shall
call
vs
:
it
shall
be
profitable
to
consider
whether
(
after
that
Christ
hath
layde
clayme
vnto
his
,
and
giuen
them
that
in
truth
which
before
they
had
in
shew
)
fayth
doth
yet
finde
any
such
want
and
lacke
,
that
(
notwithstanding
such
a
chaunge
)
it
resteth
onely
in
Christ
,
and
refuseth
to
stand
to
any
desart
whiche
this
newe
obedience
can
clayme
.
The
Scripture
is
plaine
,
that
fayth
findeth
lacke
and
want
in
man
,
notwithstanding
that
hee
be
chaunged
and
renued
by
Christe
,
from
that
he
was
before
,
and
come
to
that
perfection
that
euer
any
man
hath
attained
vnto
.
This
wil
appeare
most
plainely
in
the
consideration
of
those
seuerall
commodities
whiche
(
as
we
lerned
before
)
ar
brought
with
Christ
.
We
that
be
Christs
,
do
receiue
wisdome
from
Christ
,
yet
is
there
want
of
wisedome
in
the
childe
of
God
that
hath
receiued
the
greatest
portion
thereof
,
Now
we
se
in
a
glasse
darckly
,
but
then
shall
we
see
face
to
face
.
Now
I
knowe
in
parte
,
but
then
shall
I
knowe
euen
as
I
am
knowen
.
We
that
be
Christes
do
receiue
righteousnes
from
him
by
faith
,
but
we
haue
such
wantes
in
our
faith
while
we
be
here
,
that
this
is
the
prayer
of
the
Church
and
euery
member
therof
,
so
long
as
they
liue
:
Lord
increase
our
faith
:
I
beleeue
,
Lorde
helpe
mine
vnbeliefe
.
We
receiue
sanctification
and
holinesse
of
life
from
Christe
,
but
in
that
measure
:
that
it
is
the
continuall
prayer
of
the
church
vnto
the
ende
,
Forgiue
vs
our
trespasses
,
as
we
do
forgiue
them
that
trespasse
against
vs
.
The
faithful
that
haue
bene
deliuered
from
many
dangers
already
by
Christe
,
who
is
their
redemption
,
haue
yet
for
all
that
many
dangers
&
troubles
abiding
for
them
:
insomuch
that
it
is
thus
written
of
the
estate
of
them
:
For
thy
sake
are
we
killed
all
the
day
long
,
we
are
accounted
as
sheepe
for
the
slaughter
.
And
if
they
should
escape
all
other
,
yet
death
will
surely
haue
to
doe
with
them
al
at
the
last
,
and
wil
not
resigne
her
right
vnto
any
.
These
are
plain
proofes
that
the
faithfull
neuer
stande
satisfied
with
any
thing
in
them selues
,
as
beeing
perfect
in
it
,
but
alwayes
returne
vnto
their
mediatour
and
redeemer
Christe
,
where
is
the
perfection
of
that
whiche
in
small
measure
abideth
in
them selues
:
who
hath
these
thinges
so
perfect
in
him selfe
,
not
for
him selfe
,
but
for
vs
:
and
therefore
the
holy
Ghost
doth
not
say
(
which
notwithstanding
in
truth
he
might
)
that
Christ
hath
made
vs
wise
,
righteous
,
and
holie
,
but
he
sayth
that
Christ
is
made
vnto
vs
wisedome
,
righteousnes
and
holines
,
adding
the
cause
thereof
in
these
wordes
folowing
:
That
he
that
will
glorie
,
may
glorie
in
the
Lorde
.
For
faithe
refuseth
to
glorie
of
any
thing
in
it selfe
,
finding
wante
in
all
things
:
that
it
may
glorie
in
the
Lord
alone
.
For
it
is
no
praise
worthie
of
him
,
if
hee
be
but
fellowe
with
vs
in
the
worke
,
but
when
we
are
truely
taken
(
as
we
are
in
deede
)
for
nothing
,
and
that
that
commeth
from
vs
as
no
sufficient
payment
,
then
receiueth
the
Lord
the
whole
right
of
his
glorie
,
which
otherwise
is
cleane
darckened
,
when
it
is
made
to
patch
vp
that
which
we
had
begunne
.
Let
vs
therefore
neuer
forget
this
,
that
we
doe
magnifie
faith
aboue
all
that
which
doth
come
from
vs
,
not
simply
,
because
it
fasteneth
harde
vppon
Christe
:
but
because
it
so
taketh
holde
vpon
him
,
that
it
letteth
go
all
the
holde
that
it
hath
of
any
thing
in
it selfe
.
We
may
not
therefore
onely
consider
whether
we
haue
any
stay
in
Christ
:
but
whether
we
haue
such
a
stay
,
that
acknowledgeth
vs
vnstayed
in
our selues
,
and
therefore
to
be
vpholden
by
him
alone
.
For
faith
ioyneth
riches
to
pouertie
,
&
bringeth
plentie
vnto
the
emptie
man
.
Nowe
let
vs
pray
vnto
our
heauenlie
father
,
that
his
true
faith
may
be
increased
in
vs
.
&c.
Amen
.
¶
The
xv
.
Lecture
vppon
the
Gospel
of
S.
Matthew
,
the
6.
Chapter
,
the
9.
and
10.
verses
.
Our
father
which
art
in
heauen
,
hallowed
be
thy
name
,
thy
kingdome
come
.
&c.
WE
haue
learned
already
what
faith
is
,
and
therfore
order
doth
require
to
speake
somewhat
of
prayer
,
beeing
suche
a
fruite
and
effect
therof
,
as
cannot
be
parted
from
it
.
For
as
faith
is
weake
or
strong
,
so
are
prayers
colde
or
carefull
,
sparing
or
plentifull
,
because
true
prayer
receiueth
life
from
faith
,
which
without
it
is
dead
&
nothing
worth
.
And
because
faith
quickneth
prayers
,
we
may
truly
iudge
of
faith
by
our
praiers
,
cold
prayers
,
colde
faith
,
few
prayers
,
little
faith
,
they
increase
and
decay
together
,
they
arise
and
spring
vp
both
at
one
time
.
In
this
treatise
of
prayer
,
before
I
shall
expound
the
petitions
,
that
is
,
what
things
are
to
bee
asked
,
it
shal
be
very
profitable
to
speake
somwhat
before
,
necessarie
for
the
preparing
of
vs
thervnto
.
Heerein
the
firste
thing
to
bee
considered
is
,
the
vse
and
end
of
prayer
,
whiche
is
to
bring
vs
to
suche
tryall
and
experience
of
Gods
goodnesse
towardes
vs
:
as
may
force
vs
in
trueth
to
honour
and
praise
him
.
For
we
cannot
hartily
honour
&
praise
him
,
of
whose
goodnesse
toward
vs
we
haue
no
certeine
knowledge
.
And
how
shall
we
haue
certeine
knowledge
and
true
tryall
of
his
goodnesse
towardes
vs
,
but
by
receiuing
and
tasteing
thereof
:
and
how
can
we
stand
better
assured
what
we
haue
receiued
,
then
by
finding
that
giuen
vs
,
which
we
knowe
and
well
remember
that
we
haue
asked
and
begged
before
at
his
hands
in
prayer
?
So
that
prayer
leadeth
vs
to
this
certeine
and
assured
knowledge
of
God
his
good
meaning
towards
vs
,
which
is
the
founteine
of
all
true
seruice
and
praise
of
God
:
while
prayer
goeth
in
euery
necessitie
to
trie
for
it selfe
the
goodnesse
of
God
promised
in
his
word
,
and
bringeth
with
it
a
true
certificate
and
good
experience
thereof
,
in
that
his
sute
is
graunted
and
he
in
his
prayer
is
comforted
.
And
this
assurance
of
God
his
particular
regard
and
fauour
towards
vs
,
bringeth
with
it
a
seruing
and
honouring
of
God
in
trueth
.
And
therefore
Solomon
rendereth
this
reason
why
he
wold
haue
the
Lord
to
graunt
the
petition
that
his
seruants
shuld
pray
for
:
they
may
feare
thee
as
long
as
they
liue
.
It
is
his
reason
also
why
he
would
haue
the
straunger
(
which
was
not
of
the
people
of
Israel
)
heard
in
all
that
he
called
for
:
that
all
the
people
of
the
earth
might
know
his
name
,
&
serue
him
as
did
his
people
Israel
.
For
it
is
this
assured
knowledge
of
a
speciall
good
will
of
God
towards
vs
,
that
inclineth
our
hartes
to
the
true
worshipping
of
him
.
All
men
knowe
that
God
is
good
,
but
all
men
knowe
not
that
he
is
good
vnto
them
.
All
beleeue
that
he
is
good
,
but
all
beleeue
not
that
hee
is
good
vnto
them
,
yet
is
that
the
true
faithe
,
and
therefore
is
prayer
a
true
fruit
of
faith
that
confirmeth
vs
therin
:
according
as
the
Prophet
Dauid
testifieth
of
him selfe
,
Our
faithe
hath
neede
of
all
the
helpes
that
can
bee
,
to
strengthen
it
withall
in
temptations
,
and
therefore
this
tryall
of
it
,
(
when
wee
receiue
comforte
of
our
prayers
,
hauing
his
good
will
brought
home
vnto
vs
,
and
therefore
by
so
good
experience
assured
vs
,
that
we
can
shew
good
euidence
for
it
)
is
not
to
be
neglected
but
highlie
to
be
accounted
of
.
If
God
haue
made
vs
many
promises
to
help
vs
in
our
necessities
,
and
wee
shall
not
once
haue
sent
our
prayer
to
make
tryall
thereof
:
can
we
haue
any
greate
hope
at
our
neede
of
his
helpe
,
hauing
no
holde
but
by
his
bare
promises
,
which
long
time
before
were
made
vnto
vs
,
but
neuer
tryed
by
vs
to
haue
any
truethe
in
them
?
Let
vs
not
tempte
the
Lord
,
in
differring
this
strengthening
of
our
faith
,
which
hath
need
of
al
the
vpholding
that
may
be
had
:
and
all
wil
be
tryed
in
tryall
to
be
little
inough
.
It
behoueth
vs
to
looke
vp
our
euidence
,
for
we
deale
with
that
aduersarie
that
neither
wanteth
skill
to
espye
his
aduauntage
,
nor
wil
to
holde
it
to
the
vttermoste
:
and
prayer
is
the
which
bringeth
tryall
of
God
his
good
wil
to
vs
particularly
,
in
that
by
prayer
wee
are
comforted
and
releeued
whensoeuer
we
shal
open
our
griefes
and
wants
vnto
our
God
.
For
albeit
the
Lorde
might
giue
it
vs
without
asking
,
yet
it
is
his
will
that
we
should
aske
,
that
we
may
knowe
wee
haue
beene
heard
:
and
by
that
meanes
receiue
assurance
of
his
goodwil
towards
vs
.
It
hath
bene
said
before
that
it
is
one
thinge
to
be
persuaded
that
God
is
good
:
and
another
to
be
persuaded
that
he
is
good
to
vs
,
it
is
one
thing
to
be
persuaded
that
God
giueth
all
things
,
and
an
other
that
he
giueth
them
to
vs
as
a
pledge
of
his
speciall
goodwill
and
meaning
towards
vs
.
The
faith
of
God
his
children
persuadeth
them
of
goodwil
from
the
Lord
,
ment
particularly
to
them
:
and
in
their
prayers
they
receiue
in
outwarde
benefites
no
otherwise
:
but
as
speciall
tokens
of
his
fauour
,
who
now
is
atone
with
them
&
tenderly
doth
imbrace
them
.
And
the
Lord
hath
appointed
prayer
to
be
a
helpe
vnto
our
faith
in
this
parte
,
that
a
man
obteining
by
asking
,
might
know
that
he
were
of
some
reckoning
with
the
Lorde
:
and
might
bring
out
this
proofe
against
those
temptations
that
should
shake
his
faith
,
in
calling
it
into
question
whether
he
were
regarded
of
the
Lord
or
otherwise
.
We
see
that
Dauid
strengtheneth
his
faith
in
the
hope
to
be
heard
for
his
present
suite
,
The
seconde
thing
that
is
to
be
required
of
him
that
shall
pray
in
trueth
,
is
,
to
beare
a
good
affection
,
and
heartie
loue
and
good
will
to
the
worde
of
God
,
to
see
the
Lord
honoured
thereby
,
either
in
dueties
commaunded
of
him
,
and
perfourmed
:
or
else
in
promises
made
by
him
,
and
fulfilled
,
The
Lorde
reigneth
by
his
word
,
and
his
honour
is
acknowledged
when
that
is
reuerenced
,
hee
is
magnified
when
it
is
obeyed
,
he
is
iustified
and
honoured
when
thinges
fall
out
according
to
the
trueth
of
his
word
.
For
by
his
word
hath
he
made
himselfe
knowen
alwayes
,
And
because
the
prayer
that
is
approued
must
proceede
from
the
desire
of
the
heart
,
longing
and
lusting
after
that
which
in
prayer
he
desireth
:
therfore
is
there
in
the
hearts
of
them
that
pray
aright
,
a
loue
,
liking
,
and
heartie
affection
,
that
longeth
hungerly
after
the
righteousnesse
and
trueth
of
the
worde
to
see
it
established
and
vpholden
:
&
namely
after
that
dutie
or
promise
,
that
in
his
prayer
he
desireth
to
haue
perfourmed
.
As
there
is
loue
towarde
the
lawe
where
true
prayer
is
,
so
is
there
griefe
and
mysliking
for
the
transgressing
of
the
lawe
to
be
found
in
like
manner
within
his
heart
,
that
prayeth
in
trueth
vnto
the
Lorde
.
For
if
the
keeping
of
the
lawe
be
vnto
any
his
delighte
,
the
transgressing
of
the
lawe
in
like
manner
must
bee
his
griefe
.
It
is
plaine
then
,
that
true
prayer
must
not
onely
be
directed
by
the
lawe
and
commandement
of
God
,
but
also
must
ioyne
in
desire
and
affection
with
the
same
.
The
glorie
of
God
is
coupled
to
his
word
,
and
therfore
must
praiers
(
being
the
desire
of
the
heart
)
goe
in
desire
after
the
same
,
according
as
we
haue
the
example
and
practise
of
the
Prophet
Dauid
at
large
in
the
Psalmes
,
Herein
we
may
clearely
see
sentence
giuen
against
all
such
prayers
,
as
(
proceeding
from
a
heart
ignorant
of
the
word
of
God
)
go
after
their
owne
good
deuotion
whiche
is
the
honouring
of
them selues
:
and
not
after
his
good
will
reuealed
in
his
word
,
which
they
are
vtterly
ignorant
of
.
Where
we
may
clearely
see
what
account
is
to
be
made
of
Popishe
prayers
,
where
the
woorde
of
God
is
not
knowen
of
the
moste
,
and
not
regarded
of
the
rest
:
holding
it
for
a
sure
principle
that
ignorance
is
the
mother
of
deuotion
.
To
all
suche
prayers
the
Lorde
doth
answere
,
(
according
as
it
is
written
in
the
Prouerbes
:
They
shal
call
vpon
me
,
but
I
will
not
answer
:
they
shal
seeke
me
early
,
but
they
shal
not
finde
me
:
because
they
hated
knowledge
,
and
did
not
choose
the
feare
of
the
Lord.
A
iust
recompence
of
reward
,
not
to
be
heard
when
they
in
their
distresse
shal
by
prayer
speake
vnto
the
Lord
,
because
they
refused
to
heare
the
Lorde
speaking
to
them
in
his
word
.
Here
also
are
the
prayers
of
all
suche
reproued
(
notwithstanding
they
haue
knowlege
of
the
word
,
and
followe
not
their
good
intents
in
praying
vnto
the
Lorde
)
as
haue
no
affection
,
ioye
,
delite
,
nor
good
liking
to
see
the
lawe
and
the
dueties
thereof
perfourmed
in
their
life
:
nor
yet
any
vexation
or
griefe
in
themselues
for
transgressing
the
same
.
For
prayer
is
a
desire
of
the
minde
,
and
therefore
most
desirously
affected
after
that
which
it
seketh
,
whiche
is
the
lawe
and
commaundement
of
the
Lorde
.
Whereby
it
appeareth
also
how
fruitelesse
those
prayers
are
that
come
but
from
the
lippes
alone
,
the
heart
being
altogether
holden
with
other
matters
,
and
occupied
wholy
about
other
delightes
.
The
thirde
thing
that
is
required
to
prayer
,
is
,
that
it
proceede
from
an
emptie
heart
,
whiche
findeth
want
in
it selfe
of
those
thinges
that
it
beggeth
.
For
if
a
man
feele
no
want
of
that
which
he
asketh
,
he
can
neuer
be
earnest
in
asking
.
The
daunger
heereof
is
then
moste
to
be
feared
,
when
we
pray
for
those
thinges
,
the
meanes
wherof
we
haue
at
home
:
as
when
a
man
prayeth
for
successe
in
a
matter
,
hauing
either
such
wisedome
in
him selfe
,
such
wealth
,
or
such
friendes
:
that
it
is
likely
their
nede
to
be
no
doubt
made
of
the
successe
.
It
is
hard
in
such
like
causes
to
come
to
God
with
an
emptie
heart
to
begg
it
as
earnestly
of
him
as
if
we
wanted
all
such
helpes
.
And
yet
is
all
our
prayers
but
a
dallying
with
God
,
when
wee
shall
nourish
a
secure
opinion
in
our
harts
,
that
we
haue
that
helpe
within
vs
,
for
the
which
in
wordes
we
are
become
sutors
vnto
him
in
our
prayers
.
When
a
wise
man
goeth
aboute
matters
that
vsually
are
compassed
by
wisedome
,
or
a
rich-man
about
that
that
commonly
we
see
compassed
by
riches
,
a
learned
man
about
that
which
is
perfourmed
by
learning
,
and
the
like
is
to
be
thought
of
all
such
like
matters
:
commonly
there
are
either
no
prayers
at
all
to
God
for
the
accomplishing
of
suche
matters
,
or
if
there
be
any
,
they
are
so
colde
and
fainte
:
as
bewraieth
this
secret
opinion
to
be
nouseled
within
,
that
they
shall
not
do
greately
amisse
,
though
there
come
no
helpe
by
their
prayers
.
For
surely
,
if
the
help
at
home
were
in
truth
doubted
not
to
be
sufficient
,
the
sute
for
relief
abroad
would
be
earnest
.
The
importunate
sutor
is
hee
that
speedeth
of
his
sute
as
we
reade
in
Luke
,
Our
sinne
then
may
not
weaken
our
faith
be
it
neuer
so
greate
,
when
there
is
true
repentaunce
for
it
.
For
that
should
darken
the
praise
of
his
mercie
:
nor
yet
the
want
of
all
those
meanes
that
haue
any
likelihoode
to
helpe
the
matter
,
must
driue
vs
to
despaire
:
for
that
were
to
abridge
and
diminishe
his
power
.
The
praier
therfore
that
is
ioyned
with
faith
,
cannot
but
be
acceptable
vnto
him
,
giuing
him
the
honour
that
is
due
vnto
his
name
,
and
because
of
that
,
being
an
acceptable
seruice
and
sacrifice
vnto
the
Lord
.
But
prayer
without
faith
,
(
despayring
to
be
heard
)
dishonoureth
the
Lorde
,
and
is
returned
without
any
comforte
or
hope
of
helpe
,
Aske
and
it
shal
be
giuen
you
.
Knocke
and
it
shal
be
opened
.
Seeke
and
ye
shall
finde
.
What
man
is
there
among
you
whiche
if
his
sonne
aske
him
bread
would
giue
him
a
stone
?
If
ye
then
which
are
euil
can
giue
to
your
children
good
giftes
,
howe
muche
more
shall
your
Father
whiche
is
in
heauen
giue
good
things
to
them
that
aske
him
?
These
promises
whiche
are
grounded
in
the
mercies
of
God
,
haue
made
the
godlie
conceiue
hope
to
pray
vnto
him
,
and
not
their
owne
worthinesse
:
nay
they
haue
turned
away
their
eyes
from
the
feare
of
their
owne
sinnes
,
after
the
hope
of
these
promises
made
in
mercie
vnto
his
.
A
notable
example
wherof
we
haue
in
Genesis
where
Iacob
after
he
confessed
that
he
was
not
worthie
the
least
of
those
benefites
whiche
he
had
alreadie
receiued
:
For
all
their
hope
did
hang
and
depend
vppon
the
goodnesse
of
God
promised
in
his
word
,
therefore
let
vs
not
be
guiltie
of
so
greate
sinne
againste
our
owne
soules
,
as
to
be
disobedient
by
our
neglect
of
prayer
to
the
lawe
and
commandement
of
our
God
:
neither
yet
so
iniurious
vnto
the
Lord
,
as
through
infidelitie
and
mistrust
to
call
into
question
the
veritie
of
his
worde
and
trueth
of
his
promises
,
When
the
question
is
then
of
our
vnwoorthinesse
,
let
vs
call
to
minde
that
there
was
neuer
any
man
vpon
the
earth
,
no
Saint
or
seruaunt
of
God
,
howe
holie
or
blessed
so
euer
,
that
was
heard
for
himselfe
:
or
had
the
promises
perfourmed
vnto
him
in
respect
of
his
owne
worthinesse
,
but
onely
in
and
for
Christe
,
to
whome
the
promises
were
made
,
who
is
the
heire
of
all
things
,
as
it
is
written
to
the
Hebrues
:
Those
therefore
that
enter
their
suites
and
petitions
to
God
the
Father
in
the
title
and
right
of
any
Saint
,
Angel
,
or
Apostle
whatsoeuer
:
whether
they
passe
in
their
names
alone
,
or
in
Christe
his
name
and
theirs
together
,
they
enter
their
suite
amisse
,
and
therefore
shall
neuer
profite
by
it
.
They
take
vpon
them
to
frustrate
that
graunt
made
from
God
the
Father
to
Iesus
Christ
alone
,
making
an
alienation
thereof
vnto
others
at
their
owne
will
and
pleasure
,
cancelling
that
deed
of
gifte
and
forging
a
newe
,
wherein
the
virgine
Marie
and
others
are
made
parteners
with
him
,
affirming
that
the
suites
and
petitions
must
proceede
in
their
name
also
as
well
as
his
.
That
blasphemous
prayer
of
theirs
is
not
vnknowen
vnto
any
.
Tu
per
Thomae
sanguinem
,
quem
pro
te
impendit
,
fac
nos
Christe
scandere
,
quo
Thomas
ascendit
.
Thou
Christ
for
that
bloud
whiche
Thomas
for
thee
did
spend
,
make
vs
clyme
thether
,
whither
Thomas
did
ascende
.
If
they
woulde
qualifie
their
speeche
,
their
owne
practise
will
condemne
them
.
For
they
haue
prayed
to
bee
accepted
in
the
title
,
right
,
and
deseruing
of
the
Sainctes
,
making
mediatours
to
him
,
who
is
for
vs
alreadie
,
and
our
alone
mediatour
in
deede
,
making
him
as
a
straunger
or
enimie
rather
,
to
be
appeased
by
others
:
when
as
in
verie
deede
hee
is
our
best
and
deerest
friende
,
appointed
our
mediatour
,
and
standing
on
our
part
to
appease
other
.
Whose
affection
that
it
standeth
better
towardes
vs
then
the
affection
of
any
Sainte
or
Angel
,
herein
we
may
be
persuaded
,
if
we
be
not
willingly
and
obstinately
blinde
:
The
like
affection
was
neuer
founde
in
anie
Saincte
or
Angel
towardes
vs
.
Shall
wee
then
make
him
further
off
in
affection
,
then
the
Angels
and
Saintes
,
and
that
they
shoulde
be
sooner
inclined
to
pitie
towardes
vs
then
hee
,
and
therefore
wee
shoulde
beginne
with
them
in
our
prayers
for
the
appeasing
of
him
?
This
is
not
to
make
him
the
peacemaker
,
but
the
partie
to
be
appeased
.
This
is
not
to
make
him
the
man
that
should
make
them
one
who
were
at
variance
and
debate
,
but
to
make
him
one
of
the
two
,
that
beeing
at
variaunce
,
were
to
be
made
one
.
The
word
of
God
appointeth
him
the
onely
mediatour
and
peace-maker
betweene
the
righteous
God
and
the
vnrighteous
man
:
it
is
therefore
the
woorde
of
man
,
and
no
worde
of
GOD
that
maketh
him
the
partie
that
is
at
variaunce
with
man
,
and
must
be
reconciled
by
an
other
.
Is
he
who
came
downe
from
heauen
,
leauing
so
greate
glorie
,
and
laying
downe
his
owne
life
for
vs
when
we
were
his
enimies
,
nowe
become
so
cruel
,
that
Saintes
and
Angels
must
be
made
for
vs
to
stay
him
?
Is
the
matter
fallen
out
so
farre
otherwise
then
he
could
discerne
,
that
comming
with
the
minde
and
affection
of
a
mediatour
for
vs
,
he
cannot
nowe
without
a
mediatour
be
at
one
with
vs
?
The
Leuitical
priesthoode
did
shadowe
out
vnto
vs
the
priesthoode
of
Iesus
Christe
.
Their
highe
prieste
was
their
mediatour
and
peace-maker
,
that
in
offering
vppe
sacrifice
made
peace
betweene
GOD
and
them
,
but
there
was
neuer
any
meanes
appointed
to
appease
the
priest
,
nor
any
mediatour
made
for
the
people
vnto
him
,
neither
yet
any
ioyned
with
him
.
Wherein
was
plainly
signified
and
established
the
trueth
of
the
alone
mediatour
Christe
Iesus
in
whome
the
trueth
of
this
shadowe
and
figure
was
apparantly
seene
:
For
when
he
was
to
offer
vppe
himselfe
for
our
sinnes
,
had
he
any
helpe
from
any
Saint
or
Angel
?
Was
there
at
any
time
suche
infirmitie
seene
,
euen
in
the
best
of
his
Disciples
,
as
then
when
the
Lorde
went
about
the
worke
of
our
redemption
,
all
forsaking
him
,
and
some
swearing
and
forswearing
that
they
neuer
knewe
him
?
For
it
behoued
him
to
goe
about
that
worke
alone
,
not
beeing
ioyned
with
others
,
nor
hauing
helpe
or
aide
from
any
.
It
wil
be
graunted
that
in
the
worke
of
redemption
,
there
is
none
to
be
ioyned
with
Christe
,
but
that
he
alone
is
the
mediatour
of
redemption
,
finishing
that
him selfe
none
otherwise
then
as
the
high
priest
was
alone
in
making
attonement
for
the
people
:
but
in
the
mediation
of
prayer
&
intercession
they
say
that
others
are
to
be
ioyned
with
Christ
,
and
that
Saintes
and
Angels
are
to
be
made
on
our
part
and
for
vs
vnto
him
.
Let
it
be
shewed
then
that
there
was
appointed
of
God
,
or
practised
in
the
Leuiticall
priesthoode
any
mediatour
of
intercession
for
the
people
vnto
the
high
priest
,
whiche
must
haue
beene
shadowed
out
there
,
if
there
had
beene
any
suche
thing
in
trueth
brought
by
Christe
,
and
therefore
nowe
to
be
vsed
of
vs
.
For
according
as
it
is
written
to
the
Hebrues
.
The
priestes
that
according
to
the
lawe
offer
gifts
,
This
whiche
hath
beene
said
of
faithe
in
the
mercies
of
God
shewed
vnto
vs
in
Christ
the
alone
mediatour
and
redeemer
,
teacheth
vs
to
be
humble
in
all
our
prayers
,
refusing
all
our
owne
righteousnes
&
deseruing
,
casting
off
all
the
opinion
therof
,
hauing
al
our
hope
to
be
heard
arising
only
in
respect
of
the
mercies
of
Christ
assured
vnto
vs
by
faithe
:
remembring
alwayes
that
the
proude
Phariseie
boasting
of
his
good
deeds
in
his
prayer
is
refused
,
when
the
poore
Publicane
is
receiued
making
mention
of
nothing
but
his
miserie
,
sinne
,
&
wretchednesse
,
and
therefore
appealing
vnto
mercie
in
earnest
suite
calling
vnto
God
for
that
alone
.
In
that
prayer
which
is
appointed
vs
by
the
Lord
Iesus
we
do
call
God
,
Our
Father
,
Marke
it
wel
therfore
that
when
we
are
to
pray
vnto
him
,
we
are
taught
to
call
him
Father
.
The
Lord
cannot
truly
be
said
in
any
respect
to
be
farr
from
his
,
yet
in
praier
is
he
said
especially
to
draw
nighe
vnto
them
,
His
being
in
heauen
,
that
is
immediately
spoken
of
after
this
naming
of
our
Father
,
doeth
put
vs
in
minde
of
an
heauenly
maiestie
and
power
in
him
,
able
to
goe
throughe
with
the
purpose
of
his
good
will
towardes
vs
,
that
in
nothing
our
hope
of
being
heard
may
be
hindered
.
This
helpe
that
is
offered
vnto
our
faith
in
prayer
,
doeth
tell
vs
that
the
heart
of
man
is
hardly
resolued
of
this
thing
in
trueth
,
that
the
Lord
is
so
present
alwayes
by
good
will
,
power
,
and
effect
,
at
the
suite
of
his
seruauntes
,
that
thereby
they
take
true
triall
of
his
greate
good
will
towardes
them
,
matched
with
heauenly
power
,
maiestie
,
and
glorie
,
for
the
perfourmance
thereof
.
And
that
there
is
great
difference
betweene
this
faithe
,
and
those
opinions
that
commonly
men
are
wont
to
conceiue
of
God
.
For
the
common
prayer
of
the
greater
sorte
:
notwithstanding
they
be
liberall
of
words
and
sparing
of
no
paines
therein
)
yet
are
they
farre
from
this
persuasion
required
of
necessitie
vnto
true
and
faithfull
prayer
.
When
we
are
readie
to
pray
either
for
good
thinges
to
be
giuen
vs
,
or
for
euill
things
to
be
taken
from
vs
,
the
care
to
haue
God
his
mercies
magnified
,
&
his
goodnesse
promised
towards
his
to
be
seene
&
come
to
light
thereby
,
to
the
credite
,
name
,
and
glorie
of
the
Lord
:
ought
principally
to
prouoke
vs
,
and
to
be
the
chiefe
thing
that
should
moue
vs
to
make
suite
either
for
any
good
thing
to
bee
giuen
vs
,
or
to
be
eased
of
any
affliction
.
And
therefore
are
we
taught
in
this
his
prayer
,
(
which
is
a
paterne
vnto
all
our
prayers
)
to
begin
them
with
the
desire
that
his
name
may
bee
hallowed
,
and
his
kingdome
may
come
.
In
the
whiche
petitions
,
by
the
consent
of
all
the
godlie
learned
,
we
ought
to
haue
our
mindes
and
senses
wholy
shut
vpp
within
the
desire
that
hee
mighte
haue
a
wonderfull
name
,
and
be
seene
and
knowen
to
reigne
as
a
king
,
in
performing
the
trueth
of
his
word
here
vpon
earth
.
And
notwithstanding
our
good
and
benefite
bee
not
diuided
from
this
his
glorie
,
but
moste
neerely
ioyned
therevnto
:
yet
must
we
flie
ouer
the
care
of
that
in
our
thoughts
,
and
beginne
our
requestes
in
the
earnest
desire
to
see
the
tryall
of
his
mercies
and
power
promised
vnto
his
experienced
,
and
made
knowen
in
trueth
and
in
effect
.
Therefore
you
shall
not
looke
for
at
my
handes
any
seuerall
declaration
,
what
particular
things
are
conteined
vnder
the
hallowing
of
his
name
,
or
the
comming
of
his
kingdome
:
for
that
were
infinite
,
in
asmuch
as
there
is
no
trueth
promised
in
his
worde
perfourmed
,
but
in
that
same
his
name
is
hallowed
,
and
his
kingdome
commeth
.
And
I
tolde
you
euen
now
,
that
it
was
the
desire
of
his
name
,
&
his
glorie
,
that
must
send
vs
to
prayer
,
and
go
before
all
our
owne
priuate
commodities
and
respectes
whatsoeuer
.
When
wee
doe
pray
that
his
will
may
bee
doone
in
Earth
as
it
is
in
Heauen
,
we
are
admonished
in
that
petition
,
that
the
glorie
of
his
name
,
and
the
power
of
his
kingdome
,
are
not
fundered
from
his
will
and
worde
.
It
may
not
once
enter
into
our
thoughts
,
that
the
Lord
will
be
glorified
in
shewing
foorth
the
greatnesse
of
his
power
and
goodnesse
,
any
otherwise
,
then
as
hee
hath
declared
in
his
word
,
whiche
is
the
true
wittnesse
of
his
will
.
Wherefore
whensoeuer
wee
are
truely
touched
with
the
glorie
of
God
his
name
,
or
the
aduauncement
of
his
kingdome
,
we
are
desirous
to
haue
some
thing
perfourmed
,
whiche
in
his
word
he
hath
approued
.
In
this
petition
,
wee
haue
warrant
to
pray
vnto
the
Lord
for
any
thing
that
in
his
word
he
hath
promised
to
bestowe
vppon
his
,
&
therfore
are
we
taught
to
inquire
at
his
mouth
,
I
meane
euen
at
his
word
what
his
wil
and
pleasure
is
.
For
to
presume
to
aduaunce
his
glorie
otherwise
then
he
hath
shewed
vs
in
his
worde
,
is
to
tempt
the
Lord
:
and
to
imagine
to
glorifie
him
,
or
to
purchase
praise
vnto
him
,
with
that
which
by
his
word
cannot
be
approued
,
is
not
to
honour
,
but
to
dishonor
the
Lord
,
for
he
hath
coupled
the
glorie
of
his
name
&
the
honour
of
his
kingdome
to
the
doeing
of
his
wil.
It
was
declared
of
late
,
that
notwithstanding
the
glorie
of
God
and
the
comming
of
his
kingdome
,
be
not
diuided
from
the
commoditie
of
his
seruants
:
yet
ought
his
seruantes
to
cast
their
eyes
vpon
his
glorie
alone
in
the
recital
of
those
petitions
:
In
like
manner
ought
we
to
iudge
of
this
petition
:
where
we
do
craue
for
the
doing
of
his
wil
that
the
in
requesting
of
any
thing
agreable
to
his
wil
,
we
ought
not
so
much
to
loke
vpon
any
commoditie
comming
to
vs
therby
,
as
vnto
this
,
that
therby
his
wil
and
pleasure
taketh
place
,
and
he
is
sene
&
plainly
perceiued
to
be
iust
&
true
in
his
word
,
and
so
by
that
meanes
his
kingdome
is
truely
acknowledged
,
&
his
name
hallowed
.
We
do
confesse
that
he
ruleth
according
to
his
word
,
but
when
we
see
the
experience
therof
,
that
whiche
before
was
faintly
in
the
mouth
,
is
now
strongly
conceiued
in
the
hearte
.
And
who
soeuer
he
be
that
hath
the
greatest
portion
of
faith
and
most
assured
persuasion
of
the
good
wil
&
power
of
God
,
that
it
watcheth
alwayes
for
the
perfourmance
of
his
wil
reuealed
in
his
word
,
he
hath
neede
notwithstanding
to
haue
his
faith
strengththened
,
by
experience
and
tryall
of
the
mercies
of
God
,
visibly
performed
in
the
gouernment
of
his
church
.
The
Sainctes
and
seruantes
of
GOD
are
desirous
alwayes
to
haue
his
honoure
aduaunced
and
his
kingdome
acknowledged
by
the
ordering
and
gouerning
of
things
here
in
earth
according
to
his
word
,
&
therfore
after
that
Solomon
had
made
an
end
of
intreating
the
Lord
to
heare
the
prayer
of
his
seruaunts
in
their
seuerall
necessities
(
according
as
they
are
recited
in
the
booke
of
Kings
)
he
rendereth
a
reason
why
hee
would
haue
the
Lord
to
graunt
their
petitions
:
all
the
people
of
the
earth
may
knowe
that
the
Lord
is
GOD
and
none
other
.
This
is
the
cause
why
the
seruantes
of
God
are
desierous
to
haue
their
petitions
and
prayers
which
they
make
according
to
his
wil
,
to
be
heard
and
graunted
,
euen
that
the
glorie
of
his
name
may
be
aduaunced
,
that
it
may
be
seene
that
hee
ruleth
and
none
other
,
and
that
experience
may
iustifie
the
gouernement
of
God
after
his
word
.
Heere
we
see
that
blinde
and
ignoraunt
prayers
(
what
deuotion
and
good
meaning
so
euer
be
pretended
)
are
no
prayers
that
euer
the
Lorde
will
accepte
of
,
and
that
suche
as
doe
not
serue
the
Lord
after
his
word
,
are
cut
off
from
all
hope
to
haue
their
prayers
heard
to
any
benefite
or
comforte
of
theirs
,
because
the
Lorde
hath
ioyned
his
mercie
and
power
wherein
hee
will
bee
glorified
,
to
the
performaunce
of
his
will
,
for
the
comfort
and
good
of
those
that
doe
serue
him
after
his
worde
.
Therefore
doeth
the
Prophet
Dauid
make
his
seeking
out
of
the
preceptes
of
God
a
persuasion
that
he
shall
be
heard
.
Saue
me
(
sayth
he
)
for
I
haue
sought
thy
preceptes
.
And
in
the
same
173.
verse
.
Let
thy
hand
saue
mee
,
for
I
haue
chosen
thy
preceptes
.
Likewise
in
the
last
verse
of
that
Psalme
hee
sayeth
these
wordes
.
I
haue
gone
astray
like
a
loste
sheepe
,
seeke
thy
seruaunt
,
for
I
doe
not
forget
thy
commaundementes
.
And
not
in
this
verse
alone
,
but
in
many
other
through-out
this
Psalme
,
hee
conceiueth
hope
of
beeing
hearde
in
his
Prayer
,
because
the
Lord
had
giuen
him
a
carefull
heart
to
the
keping
of
his
word
,
wherin
his
glorie
doth
consist
.
In
asmuch
therfore
as
he
was
careful
of
his
glorie
,
he
conceiueth
hope
that
the
Lorde
will
not
be
vnmindefull
of
him
,
but
is
bolde
in
a
godlie
hope
to
say
:
Beholde
mine
affliction
and
deliuer
me
,
for
I
haue
not
forgotten
thy
lawe
.
And
sometimes
in
this
intreating
of
the
Lorde
to
heare
him
,
he
promiseth
in
time
to
come
that
he
will
keepe
the
statutes
and
commandements
of
the
Lord
,
as
it
appeareth
in
the
145.
verse
of
the
Psalme
in
these
wordes
.
Heare
me
O
Lord
and
I
wil
keepe
thy
statutes
.
These
authorities
from
the
Prophet
are
vttered
to
this
end
,
that
we
shuld
not
put
those
things
a
sunder
,
which
the
Lord
hath
coupled
together
.
For
the
Lord
his
glorie
is
not
parted
from
his
wil
reuealed
in
his
worde
:
&
whensoeuer
we
haue
in
purpose
to
sanctifie
his
name
to
get
praise
vnto
him
,
and
to
aduaunce
his
kingdome
here
vpon
earth
:
we
must
proceede
no
otherwise
then
according
to
his
word
,
being
assured
that
it
hathe
allowance
and
probation
from
the
same
:
these
three
petitions
do
not
so
much
note
what
seueral
things
are
to
be
asked
,
as
with
what
minde
those
thinges
that
we
aske
according
to
his
wil
are
to
be
desired
:
that
is
euen
with
a
hartie
longing
&
desiring
to
see
his
name
sanctified
,
his
kingdome
established
,
and
that
whiche
is
to
his
good
liking
and
will
accomplished
here
vpon
earthe
:
by
bringing
something
to
passe
,
whereof
he
hath
declared
his
liking
apparantly
in
his
word
.
If
we
shal
craue
any
grace
of
him
whereby
to
haue
our
life
bettered
,
and
our
conuersation
amended
:
the
care
of
his
kingdome
,
the
desire
of
his
name
,
the
longing
to
see
his
wil
and
pleasure
take
place
:
ought
to
bee
the
thing
that
should
moue
vs
therevnto
.
Our
petitions
also
for
temporall
blessings
,
or
to
haue
euils
remoued
from
vs
,
ought
in
like
manner
to
be
made
in
the
care
and
desire
of
his
kingdome
and
glory
,
who
hath
promised
in
his
worde
,
that
he
will
be
nigh
vnto
his
that
call
vppon
him
in
in
trueth
,
and
that
hee
will
heare
the
prayers
of
his
that
attende
vppon
his
commaundementes
:
bothe
in
blessing
them
with
good
things
,
&
also
in
turning
euil
things
from
them
.
Such
things
therefore
,
we
should
also
desire
euen
for
the
establishing
of
his
name
,
credit
and
kingdome
here
vpon
earth
,
according
as
the
seruants
of
God
haue
done
,
as
appeareth
in
many
places
of
the
scripture
.
Helpe
vs
oh
God
of
our
saluation
(
saith
the
Prophet
)
for
the
glorie
of
thy
name
,
deliuer
vs
and
bee
mercifull
to
our
sinnes
for
thy
names
sake
.
Wherefore
shoulde
the
heathen
say
,
Where
is
their
God
?
beeing
moste
of
all
carefull
least
the
wicked
should
triumphe
ouer
the
Lotd
,
if
that
he
should
not
stand
by
his
,
according
as
he
promised
in
his
worde
:
but
lay
them
open
to
all
iniuries
and
reproches
of
the
wicked
,
without
hope
of
deliuerance
from
him
.
Nowe
let
vs
pray
vnto
our
heauenlie
father
,
that
we
may
so
be
touched
with
the
glorie
of
his
name
,
the
care
of
his
kingdome
,
and
desire
that
his
wil
may
take
place
,
as
may
comforte
vs
in
the
assured
hope
to
haue
our
prayers
heard
when
we
call
vpon
him
&c.
¶
The
xvj
.
Lecture
vppon
the
11.
verse
.
Giue
vs
this
day
our
daily
bread
.
WHen
Solomon
had
made
request
vnto
the
Lord
for
the
people
of
Israel
on
the
dedication
of
the
temple
,
by
daily
bread
,
that
the
Lorde
would
graunt
vs
euery
day
whatsoeuer
shal
be
the
necessitie
of
that
day
,
giuing
alwaies
the
thinges
of
the
day
in
his
day
.
For
those
be
his
words
in
that
place
according
to
the
truth
of
the
Hebrue
text
.
In
this
petition
we
haue
warrant
to
call
vnto
God
for
temporall
benefites
that
we
shall
stand
in
neede
of
,
And
therefore
where
men
are
in
those
or
such
like
distresses
,
they
hardly
,
or
not
at
all
,
conceiue
any
hope
to
he
heard
.
Seldome
doe
they
make
any
sute
vnto
God
in
faith
,
especially
if
those
afflictions
lay
sore
vpon
them
:
but
the
children
of
God
(
knowing
that
they
are
promised
to
haue
the
Lorde
neere
vnto
them
in
all
that
they
shall
call
vnto
him
for
)
and
that
they
shal
be
heard
for
the
thing
of
the
day
vpon
his
day
:
as
their
occasion
requireth
,
so
doe
they
seeke
vnto
the
Lord
,
beeing
sure
in
continuance
to
finde
comforte
at
his
hands
,
and
why
they
knowe
assuredly
that
the
Lord
will
haue
his
mercie
and
power
tryed
and
seene
heere
vppon
the
earth
,
in
hearing
the
requestes
of
his
in
their
distresse
:
that
by
that
meanes
hee
may
bee
truely
feared
and
honoured
of
them
,
according
as
it
is
proued
in
the
booke
of
Kinges
:
Whosoeuer
shall
diligently
consider
of
the
places
of
Scripture
in
the
olde
Testament
,
applied
by
the
Apostle
to
the
forgiuenes
of
sinns
,
shall
easily
perceiue
,
that
the
godlie
haue
taken
their
deliueraunce
from
their
distresses
,
as
pledges
of
the
remission
of
their
sinnes
,
and
assuraunces
that
God
for
Christe
was
at
one
with
them
.
For
their
temporall
blessings
were
not
receiued
of
them
,
but
as
confirmations
of
his
reconciliation
with
them
:
whiche
proueth
that
which
was
said
before
,
that
the
Lord
heareth
the
prayer
of
his
in
their
necessitie
,
to
strengthen
their
faith
in
the
remission
of
sinnes
,
and
persuasion
that
GOD
for
Christ
is
beecome
fatherly
affected
towardes
them
,
his
promises
being
visibly
confirmed
to
them
.
In
Deuteronomie
there
are
promises
made
vnto
them
that
do
giue
diligent
heede
vnto
the
law
and
commandements
of
God
to
obey
them
,
Then
all
the
people
of
the
earth
shall
see
that
the
name
of
the
Lorde
is
called
vppon
ouer
thee
,
and
they
shall
be
affrayde
of
thee
.
It
is
therfore
moste
assured
,
that
the
Lord
will
be
seene
to
bee
the
GOD
of
his
,
and
to
haue
a
kingdome
heere
vppon
earth
,
by
graunting
them
their
requestes
,
when
they
shall
call
vppon
him
in
their
distresse
:
by
leauing
outwarde
blessings
as
plaine
confirmations
of
his
inwarde
heartie
good
will
that
he
beareth
towardes
them
.
And
for
this
cause
doe
his
people
craue
those
temporall
benefites
,
euen
that
it
may
bee
seene
that
he
ruleth
vppon
earth
,
standing
by
his
as
he
hath
promised
.
Wherefore
,
whensoeuer
their
enimies
oppresse
them
,
or
by
the
want
of
any
his
accustomed
benefites
they
seeme
not
to
bee
regarded
of
the
Lord
,
they
complaine
vnto
him
not
so
much
in
the
consideration
of
their
necessitie
,
as
in
regarde
of
his
glorie
:
vsing
these
&
such
like
kind
of
speeches
,
Wherfore
should
the
Heathen
say
,
Where
is
now
their
GOD
?
As
if
their
chiefe
care
were
to
haue
the
Lorde
his
glorie
vpholden
in
the
confirmation
of
his
goodnesse
promised
vnto
his
:
whiche
is
called
into
doubt
of
the
vngodlie
,
while
they
see
those
that
accounted
themselues
for
his
in
affliction
and
oppression
,
necessitie
and
want
,
as
if
they
were
not
regarded
of
him
,
wherby
the
vngodly
are
imboldened
the
more
to
oppresse
the
righteous
,
&
by
calling
into
question
the
trueth
of
his
promises
made
vnto
his
,
confirmed
the
rather
in
the
continuing
of
their
disobedience
.
Very
fitly
therefore
is
the
hallowing
of
his
name
,
the
comming
of
his
kingdome
,
and
the
doeing
of
his
wil
,
set
before
the
request
of
outwarde
necessities
,
because
wee
should
demaund
them
rather
in
respect
of
his
glorie
,
that
he
might
therby
haue
a
name
and
kingdome
here
in
earth
,
and
his
wil
perfourmed
,
rather
then
wee
to
haue
therein
our
alone
necessitie
releeued
.
The
godly
in
like
manner
returne
the
whole
praise
vnto
him
,
euen
when
those
things
are
graunted
vnto
them
that
seeme
to
be
moste
casuall
,
and
to
come
at
aduenture
.
Who
is
wise
that
he
may
obserue
these
things
,
because
they
be
onely
his
children
that
haue
this
wisdome
to
obserue
this
,
to
mark
it
,
to
knowe
that
he
disposeth
these
outwarde
things
to
the
good
of
his
,
as
pledges
of
his
fatherly
goodnes
towards
them
:
and
therfore
they
onely
call
vpon
him
for
them
in
faith
,
and
in
receiuing
them
doe
assuredly
in
their
heart
reckon
them
as
benefites
receiued
of
him
,
confirming
their
faith
therby
,
in
the
assurance
of
his
especiall
goodwill
towards
them
.
By
this
that
hath
bene
said
,
it
doth
appeare
,
that
when
we
are
oppressed
with
anguish
of
heart
,
or
vexed
with
any
calamitie
,
either
of
bodie
or
minde
:
wee
haue
to
seke
our
remedie
at
the
hands
of
the
Lord
by
prayer
,
in
assured
hope
to
receiue
no
smal
comfort
thereby
,
if
in
faith
and
hope
of
his
mercies
we
continue
in
calling
vppon
his
name
.
It
is
a
very
hard
matter
,
and
the
worke
of
faith
alone
,
when
a
man
is
sore
distressed
&
seeth
no
means
to
escape
,
then
to
call
vpon
God
with
faith
and
hope
of
beeing
heard
:
and
if
help
shall
come
,
it
is
as
hard
a
matter
to
ascribe
it
vnto
the
mercies
of
God
as
the
fruit
of
prayer
,
and
an
assured
token
of
his
goodwil
rendering
from
the
ground
of
our
hart
the
praise
that
is
due
vnto
him
for
it
,
and
strengthening
our
faith
therby
in
the
persuasion
of
his
mercies
towards
vs
.
The
seruant
of
God
glorifieth
God
in
these
things
,
acknowledging
from
his
hearte
,
that
God
is
the
giuer
and
disposer
of
them
,
but
the
vngodly
whatsoeuer
they
say
in
worde
,
thinke
in
heart
that
they
came
by
fortune
and
chaunce
,
and
therefore
doe
not
giue
him
the
glorie
for
them
,
neither
sanctifie
them
by
prayer
as
things
receiued
in
especiall
good
will
from
God
.
In
the
Psalme
there
is
plentifully
set
foorth
vnto
vs
,
He
shall
call
vpon
me
and
I
will
heare
him
,
I
will
be
with
him
in
trouble
,
I
will
deliuer
him
and
glorifie
him
,
with
long
life
will
I
satisfie
him
and
shew
him
my
saluation
.
If
any
shall
diligently
reade
that
notable
book
of
prayer
,
the
prayer
booke
of
the
holy
Ghoste
,
I
meane
the
booke
of
Psalmes
,
he
shall
cleerely
see
that
which
before
was
said
,
that
the
prophet
is
no
way
distressed
,
but
hee
runneth
foorthwith
vnto
God
by
prayer
,
and
findeth
comfort
at
his
hands
,
knowing
(
as
he
testifieth
in
the
Psalme
)
that
the
Lorde
is
neere
vnto
all
that
call
vpon
him
,
yea
to
all
that
call
vpon
him
in
trueth
,
that
hee
will
fulfill
the
desire
of
them
that
feare
him
,
that
he
will
heare
their
cry
and
saue
them
.
It
hath
bene
declared
,
that
we
in
this
petition
are
taught
to
call
vpon
God
for
deliuerance
,
whatsoeuer
our
necessitie
shal
be
,
and
that
with
hope
in
God
to
be
heard
,
albeit
we
see
no
meanes
how
we
shal
be
holpen
.
It
hath
in
like
manner
bene
declared
how
hardly
this
is
perfourmed
of
vs
,
that
we
should
haue
hope
when
we
can
see
no
meanes
lightly
to
helpe
:
so
that
it
is
the
faithfull
man
alone
that
giueth
this
glorie
vnto
God
.
We
learned
out
of
the
Psalme
that
the
faithful
man
beeing
tossed
with
the
tempest
vpon
the
sea
,
and
seeing
no
possibilitie
to
escape
,
resorteth
vnto
God
by
prayer
,
and
findeth
the
fruit
thereof
.
This
(
as
was
said
before
)
is
hardlie
perfourmed
in
such
extremities
,
where
there
appeareth
no
meanes
likely
to
deliuer
vs
.
It
is
as
hard
a
thing
by
reason
of
our
corruption
,
to
seeke
at
God
his
hands
by
true
prayer
,
those
outwarde
benefites
that
are
procured
by
our
laboure
,
as
by
meanes
appointed
of
God
to
helpe
vs
therevnto
.
As
for
example
,
when
a
man
hath
an
occupation
to
liue
by
,
it
is
no
easie
matter
for
him
to
craue
as
hartily
at
God
his
hands
for
his
liueing
,
as
that
man
that
wanteth
all
ordinarie
meanes
to
mainteine
him
.
We
are
taught
in
this
petition
to
beg
at
the
hands
of
God
by
prayer
,
those
outwarde
thinges
that
haue
meanes
ordeined
to
bring
them
euen
then
when
we
haue
the
vsuall
meanes
.
For
the
man
that
hath
friends
of
great
credite
,
that
are
able
to
compasse
matters
of
greater
importance
then
he
hath
any
to
trouble
them
withall
,
must
looke
&
seke
for
successe
at
the
Lorde
by
prayer
,
as
carefully
as
if
he
knew
of
no
helpe
or
friendshippe
at
all
.
When
men
of
wisedome
,
credite
,
or
power
,
go
aboute
their
matters
without
any
calling
vpon
the
name
of
God
,
they
plainly
denie
the
Lord
that
honour
that
is
due
vnto
him
:
for
he
must
be
acknowledged
,
as
hee
is
in
deed
,
the
disposer
of
all
outwarde
benefites
,
aswell
of
those
that
come
by
the
meanes
of
our
labour
,
indeuour
,
or
other
our
meanes
whatsoeuer
,
as
those
that
come
so
as
we
can
giue
no
reason
of
the
same
,
comming
by
casualtie
or
fortune
,
as
men
commonly
vse
to
speake
.
And
in
this
petition
wee
are
taught
to
craue
all
outwarde
benefites
,
and
the
successe
and
goeing
forewarde
of
all
our
laboures
of
the
LORDE
,
who
is
the
onely
giuer
of
them
,
and
without
whose
especiall
blessing
all
healpes
and
meanes
are
to
no
purpose
:
according
as
it
is
written
in
the
Psalme
:
Except
the
Lorde
builde
the
house
,
they
labour
in
vaine
that
builde
it
.
It
is
vaine
for
you
to
ryse
early
and
lye
downe
late
:
declaring
heereby
,
how
little
helpe
there
is
in
all
our
carefull
toyle
,
to
atteyne
to
wealth
and
earthlie
commodities
.
And
therefore
in
all
our
trauailes
wee
are
taught
to
resorte
vnto
GOD
by
earnest
and
faithfull
prayer
.
It
is
he
that
muste
blesse
our
going
in
,
and
our
comming
out
,
Beware
leaste
thou
say
in
thine
hearte
,
my
power
and
the
strength
of
myne
owne
hand
hath
prepared
me
this
aboundaunce
:
but
remember
the
Lord
thy
GOD
:
For
it
is
he
whiche
giueth
the
power
to
get
substaunce
,
Let
vs
learne
to
sanctifie
all
outwarde
blessings
by
prayer
,
seeking
them
vnfeignedly
at
the
Lorde
,
and
acknowledging
them
in
trueth
,
and
from
a
persuaded
heart
,
to
haue
beene
giuen
vs
from
the
hands
of
our
God
,
what
soeuer
hath
bene
store
or
strength
of
our
meanes
to
procure
them
by
.
For
otherwise
they
are
not
pure
vnto
vs
,
if
we
bee
not
resolued
of
the
giuer
thereof
,
reaching
through
all
meanes
into
the
sight
of
his
goodnesse
,
who
is
the
Lord
and
disposer
of
these
temporall
thinges
.
A
Christian
is
taught
in
this
petition
not
to
be
tormented
before
hand
,
with
the
feare
of
an
hard
estate
and
euil
condition
in
time
to
come
,
because
the
Lord
(
who
is
the
disposer
of
all
outward
thinges
)
hath
taught
his
to
resort
vnto
him
for
the
necessitie
of
the
day
,
in
the
day
and
time
of
their
distresse
:
promising
to
stand
by
them
in
their
troubles
and
wants
,
and
to
declare
himselfe
to
be
their
God
by
the
benefites
and
mercies
,
that
he
will
graunt
at
their
requests
.
What
a
great
burthen
therfore
are
we
discharged
of
by
the
Lord
,
who
in
promising
to
heare
vs
in
the
day
of
our
calamitie
,
hath
cut
off
many
cares
,
griefes
,
and
vexations
which
long
before
they
come
,
torment
the
vngodly
,
and
when
they
are
vppon
them
,
doe
driue
them
either
to
despaire
or
to
vngodly
shiftes
.
How
iust
also
is
the
plague
and
punishment
of
those
,
who
refusing
this
benefite
of
the
Lorde
,
will
haue
their
owne
care
and
feare
vsurpe
vpon
the
mercie
and
goodnesse
of
GOD
:
who
in
singular
good
will
hathe
returned
vnto
vs
the
benefite
of
our
thoughtes
and
cares
,
to
haue
them
otherwise
bestowed
for
our
good
in
his
seruice
,
willing
vs
not
to
be
careful
before
hand
for
the
necessitie
to
come
,
for
the
care
of
the
day
shall
suffice
for
the
same
.
This
promise
of
the
Lord
,
that
he
will
not
forsake
his
in
the
day
of
their
necessitie
,
is
set
as
a
bulworke
to
beate
backe
their
feare
of
want
,
and
carefull
coueting
that
ariseth
therevpon
:
that
they
may
hold
them
wel
content
and
apaide
with
their
present
state
and
condition
.
The
holie
Ghoste
maketh
a
great
diuersitie
betwene
the
godlie
and
wicked
touching
these
earthly
thinges
:
for
they
come
to
the
godlie
as
it
were
sleeping
:
for
so
doeth
he
tearme
their
quiet
laboure
,
that
wayte
assuredly
for
the
successe
from
the
Lord
,
in
respect
of
the
careful
toile
that
the
vngodly
are
tormented
with
,
as
if
their
liuing
lay
onely
in
their
trauels
.
There
is
a
secrete
blessing
of
the
Lorde
which
must
be
sought
for
at
his
handes
by
faithfull
prayes
,
without
the
which
all
care
and
trauel
that
can
be
taken
wil
not
auaile
.
It
is
the
blessing
of
the
Lord
that
maketh
riche
(
sayeth
the
holie
Ghost
.
The
godly
tempt
not
the
Lord
by
refusing
his
meanes
,
but
euen
then
when
they
doe
vse
those
meanes
,
they
are
muche
in
prayer
for
the
successe
and
going
forward
of
them
:
whether
it
be
labour
,
counsell
,
or
friendshippe
that
they
they
vse
to
compasse
their
matter
by
.
For
the
want
of
this
,
we
see
it
fall
out
in
common
experience
,
that
the
wisest
men
haue
had
suche
successe
with
their
deuises
,
as
the
most
foolish
man
that
is
,
could
not
haue
made
a
madder
matche
,
then
often
times
falleth
out
euen
there
where
their
care
and
counsell
hath
beene
the
greatest
:
whiche
teacheth
vs
to
giue
the
Lorde
his
due
,
to
acknowlege
him
the
Lord
and
gouernour
of
those
temporall
commodities
,
to
begge
them
at
his
handes
by
true
and
vnfeigned
prayer
,
and
by
faith
to
depend
vpon
him
,
and
not
vpon
our
trauel
,
no
not
where
it
is
the
greatest
and
promiseth
the
moste
vnto
vs
.
Worldly
men
that
depend
wholy
in
the
persuasion
of
their
heart
vpon
the
help
of
their
hands
,
their
wisdome
,
or
their
wealth
or
friendship
:
do
dissemble
with
the
Lorde
in
this
request
.
For
they
seeke
that
at
him
as
his
gift
,
whiche
their
heart
telleth
them
that
they
haue
alreadie
at
home
.
Couetous
men
that
wold
gather
faster
then
he
will
giue
,
how
can
they
in
trueth
seeke
it
at
his
hands
:
when
they
are
not
at
any
time
content
with
that
measure
or
portion
that
he
doth
giue
,
neither
rest
in
his
distribution
,
hauing
such
a
hungrie
desire
as
would
prescribe
the
Lord
,
and
not
be
limited
or
prescribed
by
the
Lord
?
The
oppresser
,
hard
&
cruel
dealer
,
that
pretendeth
to
beg
his
bread
&
temporal
commodity
of
the
Lord
,
&
in
the
meane
time
is
the
purueyer
,
and
prouider
for
him selfe
,
by
suche
oppressing
and
vnmercifull
meanes
as
the
Lorde
abhorreth
,
doeth
dallie
with
the
Lorde
,
deceiue
him selfe
,
and
maketh
his
praier
a
curse
vnto
his
owne
soule
,
and
a
witnesse
in
the
day
of
iudgment
against
his
own
conscience
:
in
that
he
hath
professed
in
this
prayer
that
to
be
the
Lords
gift
,
whiche
he
sought
of
sathan
by
suche
wayes
and
meanes
as
he
approueth
,
but
the
Lord
abhorreth
them
.
We
pray
here
for
others
aswell
as
for
our selues
,
he
therfore
that
professeth
to
pray
for
others
their
good
estate
concerning
temporall
thinges
,
and
yet
conueyeth
that
whiche
is
others
,
or
withholdeth
it
eyther
by
violence
or
deceipte
:
with
what
conscience
doeth
he
offer
this
petition
to
the
Lord
?
The
children
of
God
haue
their
faith
declaring
it selfe
by
outward
thinges
,
while
they
doe
depende
vppon
him
for
them
:
wherein
the
vngodly
bewray
their
wante
,
howsoeuer
they
boast
of
their
inward
persuasion
of
his
goodnesse
.
For
if
the
Lord
speede
them
not
to
their
contentation
,
they
will
not
sticke
to
prouide
for
themselues
,
by
suche
either
open
or
secrete
oppression
as
he
hathe
plainely
forbidden
,
as
if
he
were
onely
the
God
of
the
soule
,
and
not
of
the
bodie
also
,
&
whole
man
,
to
prouide
for
both
,
according
to
the
good
pleasure
of
his
will
:
and
wee
by
faith
to
depende
and
wayte
for
a
speciall
blessing
from
him
,
euen
in
outward
thinges
which
the
vngodly
cannot
see
into
.
For
they
binde
the
Lord
so
vnto
the
instrumentes
whereby
hee
worketh
his
will
,
that
in
truth
they
haue
the
glorie
,
and
he
is
altogether
depriued
thereof
.
They
be
only
his
children
that
in
truth
acknowledge
him
the
giuer
of
these
outwarde
benefites
,
&
therfore
wil
vse
no
meanes
besides
those
which
he
hathe
approued
.
The
other
in
seeking
helpe
by
meanes
forbidden
of
him
,
doe
plainely
speake
in
those
their
doings
that
they
haue
no
faith
nor
confidence
in
him
:
we
may
in
faith
&
good
hope
aske
those
thinges
,
because
they
make
for
the
glorie
of
God
,
who
doth
reigne
and
rule
in
earth
by
giuing
vnto
his
their
wantes
,
euen
in
these
outward
and
temporal
things
,
according
as
we
may
learne
in
the
Psalm.
The
Lord
shal
reigne
for
euer
,
ô
Sion
.
As
if
the
Lord
should
not
be
known
to
reigne
,
if
he
should
fayle
his
seruants
calling
and
depending
vpon
him
in
their
distresses
.
For
we
may
not
think
that
he
faileth
his
seruants
,
when
he
giueth
them
better
benefites
,
then
those
which
they
doe
aske
.
As
if
they
craue
deliuerance
out
of
present
daunger
,
and
he
by
taking
them
in
mercie
out
of
this
life
,
worketh
a
final
riddaunce
out
of
all
daunger
:
shall
we
say
that
the
Lord
hath
not
heard
them
?
Likewise
if
their
necessitie
whatsoeuer
,
indureth
longer
then
they
wishe
,
or
increase
vpon
them
after
their
suite
made
for
deliueraunce
,
because
the
Lord
wil
worke
a
more
glorious
worke
in
their
deliuerance
for
the
comfort
and
increase
of
their
faithe
,
notwithstanding
it
be
some
long
time
after
:
shall
we
say
the
Lorde
hathe
reiected
their
prayers
,
because
he
hath
delayed
so
long
?
God
forbidde
.
For
the
Lorde
according
to
the
good
counsel
of
his
will
,
hath
not
iustified
the
innocencie
and
good
causes
of
his
sometimes
,
no
not
before
their
death
.
And
as
it
hath
bene
said
of
the
time
,
so
likewise
is
it
to
be
thought
of
the
meanes
&
maner
of
helping
&
relieuing
vs
,
if
that
hath
ben
other
then
we
coulde
haue
prescribed
,
shall
we
denie
the
Lord
to
haue
hearde
our
suites
,
because
the
helpe
that
we
haue
had
,
hath
not
beene
in
the
same
manner
that
we
haue
conceiued
to
be
best
?
This
one
thing
we
haue
often
to
call
to
remembrance
,
that
before
the
request
of
these
outward
necessities
,
there
is
the
desire
of
doing
his
will
here
in
earth
:
to
teach
vs
that
the
Lord
is
thus
helpful
,
in
outward
necessities
oppressing
them
,
vnto
the
prayers
of
suche
,
as
haue
not
onely
the
knowledge
of
his
will
,
but
also
the
desire
to
do
it
.
For
that
goeth
before
the
other
in
our
prayer
,
&
therfore
in
our
desire
,
in
as
much
as
true
praier
goeth
not
without
the
desire
of
the
hart
vnto
the
request
of
the
tongue
.
Those
therfore
,
that
looke
for
these
outward
blessinges
when
they
call
vnto
the
Lord
,
must
learne
both
to
know
what
his
will
is
reueled
in
his
word
,
&
also
to
haue
a
desire
to
doe
the
same
.
For
vnto
those
that
thus
worship
him
,
the
Lord
hath
promised
to
incline
his
eare
,
according
as
it
is
written
in
these
wordes
:
We
knowe
that
God
heareth
not
sinners
,
but
if
any
man
be
a
worshipper
of
God
,
&
doth
his
wil
,
him
heareth
he
:
putting
them
in
hope
of
beeing
heard
that
be
worshipers
of
him
,
&
making
those
the
worshippers
,
not
that
do
vnto
him
whatsoeuer
liketh
them
,
but
that
are
doers
of
his
liking
&
wil
,
which
is
opened
to
vs
in
his
word
.
To
the
confirmation
of
this
may
be
added
that
,
which
is
written
in
the
first
Epistle
of
S.
Iohn
in
these
wordes
,
whatsoeuer
we
aske
we
receiue
of
him
,
because
we
do
those
thinges
whiche
are
pleasing
in
his
sight
.
By
this
it
appeareth
that
witches
&
sorcerers
(
whiche
wil
haue
the
name
of
wisemen
and
wise
women
)
who
are
thought
to
do
so
many
things
with
prayer
,
cannot
preuaile
with
the
Lorde
to
obteine
these
outward
thinges
of
him
in
fauour
and
goodwil
:
for
of
all
people
they
are
the
most
ignorant
of
his
will
,
&
therefore
of
his
worship
.
But
as
euen
nowe
it
was
proued
,
if
any
man
be
a
worshipper
of
God
and
a
doer
of
his
will
,
him
heareth
he
.
Those
are
they
to
whom
the
Lord
hath
made
promise
that
he
wil
be
mercifully
inclined
vnto
in
their
prayers
&
petitions
,
he
is
nighe
vnto
al
that
call
vpon
him
in
trueth
,
he
wil
fulfil
the
desire
of
them
that
feare
him
,
he
wil
heare
their
crie
and
will
saue
them
.
The
Lord
preserueth
all
them
that
loue
him
,
(
saith
the
holy
Ghost
.
)
It
may
so
fal
out
that
the
prayers
of
witches
&
such
like
may
be
instrumentes
of
his
iustice
,
for
the
punishment
of
sinne
in
others
:
and
for
the
hardening
of
their
own
harts
:
but
it
is
as
sure
as
the
lord
liueth
,
that
they
neuer
obteine
any
thing
by
their
prayers
to
their
good
,
in
fauour
&
good
liking
of
the
lord
.
But
as
for
the
seruants
of
God
,
they
are
in
assured
hope
to
haue
their
prayers
heard
,
when
they
shal
cal
vpon
the
Lord
in
their
outward
distresses
:
for
they
are
persuaded
,
(
as
the
truth
is
in
deede
)
that
it
standeth
vpon
the
name
&
glorie
of
the
Lord
,
to
stand
by
his
in
their
necessities
for
to
succour
and
help
them
,
as
the
matter
shall
require
.
Wherefore
they
require
it
as
a
part
of
his
owne
glorie
,
as
an
argument
and
assurance
that
he
reigneth
here
in
earth
,
as
a
matter
that
is
agreeable
to
his
good
pleasure
and
will
,
according
as
they
haue
learned
out
of
his
word
,
whiche
giueth
them
an
assured
hope
of
beeing
heard
,
and
maketh
them
bolde
to
call
vppon
him
,
knowing
that
his
owne
glorie
,
the
renoune
of
his
owne
kingdome
,
and
a
matter
that
is
agreeable
to
his
owne
good
liking
and
will
,
is
in
hande
,
while
their
distresses
&
wants
are
brought
before
the
Lord
,
to
be
holpen
,
&
relieued
by
him
.
A
manifest
confirmation
&
proofe
of
this
is
to
be
found
in
the
Psalme
:
In
the
whiche
place
the
prophet
speaketh
much
in
the
beginning
of
extolling
the
name
of
God
,
¶
The
xvij
.
Lecture
vppon
the
12.
and
13.
verses
.
12
And
forgiue
vs
our
debts
as
we
also
forgiue
our
debters
,
13
And
lead
vs
not
into
temptation
,
but
deliuer
vs
from
euil
:
for
thine
is
the
kingdome
,
and
the
power
,
and
the
glorie
for
euer
,
Amen
.
IN
this
petition
we
do
require
the
forgiuenesse
of
our
sinnes
,
wherein
wee
are
to
vnderstande
that
by
this
worde
sinne
,
is
not
onely
ment
the
guiltines
that
we
haue
brought
in
vpon
vs
by
offending
,
but
also
the
punishment
whatsoeuer
that
followeth
therevpon
,
as
shal
hereafter
(
God
willing
)
moste
plainely
appeare
.
We
are
therefore
put
in
hope
by
this
petition
,
to
haue
as
well
the
punishment
as
the
fault
of
our
sinne
pardoned
,
&
forgiuen
vs
,
so
that
when
any
punishment
of
God
is
vppon
his
,
they
neede
not
to
despaire
:
for
we
are
taught
and
commanded
by
him
to
make
suite
for
the
forgiuenesse
of
sinnes
,
which
could
not
be
done
in
faith
,
if
the
Lord
had
not
promised
vnto
vs
the
pardon
&
forgiuenesse
thereof
.
The
godlie
at
all
times
when
any
affliction
was
vppon
them
,
haue
resorted
to
the
Lord
for
the
forgiuenes
of
their
sinnes
.
And
why
?
Are
we
not
taught
so
to
do
in
the
holy
scripture
?
When
heauen
shal
be
shut
vppe
,
&
there
shal
be
no
rayne
,
because
they
haue
sinned
againste
thee
:
and
shall
pray
in
this
place
,
and
turne
from
their
sinne
,
when
thou
doest
afflicte
them
,
then
heare
thou
in
heauen
,
&
pardon
the
sinne
of
thy
seruants
,
&
giue
rayne
vpon
the
land
.
They
that
haue
sinned
are
incouraged
to
pray
vnto
the
Lord
,
&
are
assured
to
be
heard
,
when
they
shall
in
trueth
bewayle
and
confesse
their
sinne
.
Marke
it
also
,
that
as
well
in
this
place
,
as
in
that
former
,
the
pardon
of
their
sinne
remoueth
the
punishment
,
and
reacheth
vnto
that
as
well
as
vnto
the
guilt
therof
.
I
do
note
this
because
of
that
doctrine
of
the
church
of
Rome
,
which
doth
affirme
that
God
doth
pardon
the
fault
of
his
,
and
yet
reteine
still
the
punishment
,
which
they
say
must
bee
redeemed
by
their
satisfaction
.
A
daungerous
doctrine
that
God
shuld
absolue
them
of
the
fault
,
&
yet
presse
them
with
the
punishment
whiche
doth
not
apperteine
vnto
them
,
but
in
respecte
of
their
offence
,
because
they
are
faultie
:
this
doctrine
chargeth
the
Lord
with
iniurie
.
For
if
he
shal
remit
&
forgiue
the
fault
&
yet
reserue
the
punishment
,
he
punisheth
without
a
cause
.
For
where
the
fault
is
pardoned
,
the
man
is
as
if
he
had
not
offended
,
he
is
no
longer
accounted
a
trespasser
.
Can
it
then
stand
with
the
iustice
of
the
Lord
,
to
punish
him
whom
he
him selfe
hath
iustified
as
no
offender
,
in
the
free
pardoning
and
forgiuing
of
his
fault
?
We
do
see
it
throughout
this
chapter
,
that
when
they
shall
confesse
their
fault
and
turne
vnto
the
Lorde
,
they
are
discharged
of
the
punishmente
,
and
that
the
holie
Ghost
is
ignorant
of
this
diuorcement
betweene
the
punishment
&
the
fault
,
which
the
church
of
Rome
hath
inuented
to
vtter
their
merchandize
of
satisfactions
withall
.
And
lest
any
should
thinke
that
this
prayer
for
the
forgiuenesse
of
sinnes
,
did
but
take
place
in
these
special
causes
in
the
remouing
of
those
particular
&
speciall
punishments
,
the
holie
Ghost
maketh
it
generall
in
the
seuen
and
thirtie
verse
.
When
there
shal
be
Famine
in
the
land
,
when
there
shal
be
Pestilence
,
Blasting
Mildew
,
Grashoppers
,
or
Caterpillers
,
when
their
enimies
shall
besiege
them
in
the
cities
of
their
lande
,
or
any
plague
,
or
any
sicknesse
,
for
these
are
the
verie
words
of
the
text
:
that
their
prayers
shal
be
auaileable
when
they
shal
confesse
their
faultes
and
truly
turne
vnto
the
Lord
,
for
the
remouing
of
those
punishments
what
so
euer
they
are
that
be
vpon
them
yea
euen
to
make
them
that
shal
haue
led
them
away
captiues
to
haue
pitie
and
compassion
on
them
,
as
it
is
declared
in
that
chap.
And
the
Lorde
appeared
to
Solomon
and
saide
vnto
him
,
I
haue
heard
thy
prayer
,
if
I
shutte
the
heauen
that
there
be
no
rayne
,
or
if
I
commaunde
the
grashhoppors
to
deuour
the
lande
,
or
if
I
sende
pestilence
among
my
people
,
if
my
people
doe
humble
themselues
,
&
pray
,
and
turne
from
their
wicked
ways
,
then
will
I
heare
in
heauen
and
bee
mercifull
vnto
their
sinne
and
will
heale
their
lande
.
that
dwel
in
darkenesse
beeing
fast
bound
in
miserie
and
yron
,
because
they
rebelled
againste
the
word
of
the
Lord
,
when
he
humbled
their
heart
with
heauinesse
they
fel
downe
,
&
there
was
no
helpe
,
then
they
cryed
vnto
the
Lord
in
their
trouble
,
and
hee
deliuered
them
from
their
distresse
:
he
brought
them
out
of
the
shadowe
of
death
,
and
brake
their
bandes
in
sunder
.
In
that
Psalme
there
is
likewise
proofe
of
the
same
matter
apparant
enoughe
in
these
wordes
.
Fooles
by
reason
of
their
transgression
,
and
because
of
their
iniquitie
are
afflicted
,
their
soule
abhorreth
all
meate
,
&
they
are
brought
to
deaths
doore
,
then
they
crie
vnto
the
Lord
in
their
trouble
,
and
he
deliuereth
them
in
their
distresse
:
he
sendeth
his
word
and
healeth
them
,
&
deliuereth
them
from
their
graues
.
It
were
an
infinite
worke
to
recite
those
places
in
the
booke
of
Psalmes
that
proue
the
mercies
of
God
to
remoue
punishmentes
from
the
offenders
,
when
they
shall
in
true
repentaunce
turne
vnto
him
.
It
is
a
harde
matter
in
great
affliction
to
persuade
the
man
that
is
sore
afflicted
for
his
sinne
,
that
there
is
mercy
with
the
lord
to
remoue
his
punishment
,
if
he
shal
truly
humble
him selfe
in
repentance
for
his
sinne
:
yet
,
we
see
what
plaine
proofes
there
are
of
the
same
,
to
increase
our
faith
in
the
persuasion
to
haue
our
sinnes
forgiuen
,
when
we
are
truely
grieued
and
penitent
for
the
same
.
This
is
a
doctrine
most
needefull
to
be
stoode
vpon
,
because
the
blessing
that
the
Lord
hath
promised
to
bestowe
vpon
his
,
by
reason
of
our
corruption
are
rather
deliueraunces
from
euill
,
then
preseruations
in
any
continuall
course
of
prosperitie
.
I
say
they
rather
come
in
after
our
affliction
,
then
stande
continually
with
vs
to
keepe
affliction
from
vs
,
whiche
many
mistaking
,
haue
stumbled
at
the
afflicted
estate
of
the
children
of
God
:
but
the
worde
of
the
Lord
doth
guide
those
that
be
his
,
to
looke
to
the
end
of
the
vpright
man
.
Marke
the
vpright
man
,
and
beholde
the
iust
,
for
the
end
of
that
man
is
peace
(
saith
the
Prophet
.
)
And
almoste
all
those
requestes
that
Solomon
maketh
for
the
people
of
God
,
Forgiue
vnto
vs
our
sinnes
,
for
euen
we
forgiue
euerie
man
that
is
indebted
to
vs
.
And
as
it
is
necessarie
that
we
should
bee
vpholden
with
this
hope
,
so
is
it
requisite
that
we
remember
that
which
is
written
in
Matthew
,
If
ye
doe
not
forgiue
men
their
trespasses
,
no
more
will
your
father
forgiue
you
your
trespasses
:
to
admonish
vs
that
the
Lorde
will
haue
his
to
resemble
him
,
and
heare
this
his
image
of
mercie
before
the
world
.
If
we
be
taught
to
remitt
and
forgiue
offences
vnto
others
,
when
they
shall
haue
done
vs
any
wrong
,
we
may
easily
perceiue
that
the
Lord
will
not
haue
vs
to
cherish
our selues
in
the
hope
of
beeing
heard
,
when
wee
shall
offer
vnto
other
iniurie
and
wrong
.
For
if
a
Christian
be
admonished
in
this
petition
,
so
far
to
profite
that
hee
learne
to
forgiue
iniuries
done
against
him
:
much
more
would
the
Lorde
haue
him
to
be
farre
from
offending
others
by
iniuries
done
vnto
them
.
The
last
petition
wherin
we
craue
that
the
Lord
would
not
leade
vs
into
temptation
,
but
deliuer
vs
from
euill
,
doeth
admonish
vs
that
the
almightie
vseth
to
punish
sinne
with
sinne
,
that
when
men
shall
haue
long
continued
in
sinne
,
they
shall
become
so
blinde
and
hardened
therein
by
the
iuste
iudgemente
of
GOD
,
that
hardly
sometime
after
muche
affliction
,
they
can
bee
cured
of
the
same
.
That
the
godly
are
subiecte
vnto
a
kinde
of
hardnesse
of
heart
,
which
is
a
punishment
for
their
former
sinnes
,
laide
vpon
them
from
the
Lord
,
as
may
appeare
by
that
prayer
of
the
church
of
God
,
whereof
wee
reade
in
the
Prophet
Isaie
,
in
these
wordes
:
O
Lorde
why
haste
thou
made
vs
to
erre
from
thy
wayes
,
and
hardened
our
heartes
from
thy
feare
,
returne
for
thy
seruaunts
sake
,
and
for
the
tribes
of
thine
inheritaunce
.
It
is
not
that
hardnesse
of
heart
,
whiche
is
peculiar
to
the
reprobate
,
that
is
mentioned
in
this
place
,
but
to
bee
so
taken
with
the
snares
of
sinne
,
and
so
ledd
into
temptation
and
blinded
&
intangled
therein
,
as
the
godlyest
that
lyueth
may
bee
,
and
yet
afterwarde
by
affliction
,
or
some
other
meanes
,
deliuered
from
the
same
.
For
when
it
pleaseth
the
Lorde
to
lay
affliction
vpon
his
,
no
doubt
there
is
in
them
this
erring
from
his
wayes
,
and
hardnesse
of
hearte
from
his
feare
,
which
the
Churche
of
GOD
complaineth
of
in
this
place
,
and
whiche
the
Lorde
purposeth
to
cure
.
For
he
is
not
cruel
to
punish
when
there
is
no
cause
,
but
his
meaning
is
to
mollifie
their
harde
heartes
thereby
,
that
they
may
be
humbled
vnder
the
gouernement
of
his
holie
worde
.
We
pray
therfore
in
this
petition
,
that
we
may
not
bee
hardened
through
the
deceiptfulnesse
of
sinne
,
for
the
auoyding
wherof
,
the
children
of
God
are
admonished
in
the
Epistle
to
the
Hebrues
to
exhorte
one
another
.
Exhorte
one
another
(
sayeth
the
holie
Ghoste
)
while
it
is
called
to
day
,
least
any
of
you
bee
hardened
through
the
deceiptfulnesse
of
sinne
.
This
petition
of
not
leading
vs
into
temptation
,
but
deliuering
vs
from
euil
,
doth
wel
followe
that
of
forgiuenesse
of
sinnes
.
For
when
it
pleaseth
the
Lord
to
forgiue
sin
,
he
deliuereth
them
from
beeing
hardened
therein
:
giuing
them
the
sight
of
the
deceipt
that
is
in
it
,
and
also
power
and
maisterie
ouer
the
rage
thereof
.
In
that
prayer
of
Solomon
,
whiche
we
haue
so
often
heard
of
before
,
when
he
prayeth
that
the
people
of
God
may
haue
their
punishmentes
remoued
,
when
they
call
vppon
him
:
there
is
alwayes
added
the
condition
of
turning
from
their
sinne
,
either
in
expresse
wordes
,
or
else
in
wordes
that
necessarily
importe
the
same
.
As
to
take
one
example
for
many
,
in
that
Chapiter
hee
hath
these
wordes
:
When
Heauen
shall
be
shutt
vpp
,
and
there
shall
be
no
rayne
,
because
they
haue
sinned
against
thee
,
and
they
shall
pray
in
this
place
,
&
confesse
thy
name
,
and
turne
from
their
sinn
,
when
thou
doest
afflict
them
,
then
heare
thou
in
Heauen
,
and
pardon
the
sinne
of
thy
seruauntes
,
and
of
thy
people
Israel
,
when
thou
haste
taught
them
the
good
way
wherein
they
may
walke
:
so
that
the
turning
from
sinne
is
necessarily
required
of
them
that
doe
looke
for
the
forgiuenesse
of
sinne
.
And
then
especially
when
the
Lorde
shall
testifie
against
vs
from
Heauen
,
by
punishments
laide
vppon
vs
:
wee
haue
to
call
to
minde
our
former
sinnes
,
and
ceasse
to
be
carelesse
and
secure
therein
.
For
when
the
Lord
forgiueth
sinne
,
hee
also
cureth
sinne
,
not
suffering
vs
any
longer
to
sleepe
in
the
same
,
beeing
snared
with
the
baytes
and
allurementes
thereof
,
but
begetteth
in
vs
a
new
care
to
shake
it
off
,
and
a
new
watchfulnesse
ouer
it
.
There
is
added
to
the
end
of
this
petition
,
For
thine
is
the
kingdome
,
the
power
,
&
the
glorie
for
euer
:
which
doeth
admonish
vs
of
sundrie
profitable
instructions
,
for
by
it
we
are
taught
what
shuld
be
the
end
of
our
petitions
,
why
we
would
haue
them
graunted
,
euen
that
his
kingdome
,
power
,
&
glorie
,
may
be
aduanced
.
For
(
as
we
haue
learned
before
)
while
that
the
Lord
frameth
his
to
the
obedience
of
his
wil
,
giueth
good
things
vnto
them
,
remoueth
euil
thinges
from
them
,
his
name
is
halowed
,
his
kingdome
commeth
&
his
wil
is
done
here
in
earth
:
for
by
dealing
thus
with
his
seruaunts
,
he
will
be
knowen
to
rule
and
reigne
here
vpon
earth
,
&
be
glorified
in
the
same
.
This
desire
therefore
to
haue
him
glorified
,
should
bee
bothe
at
the
beginning
and
end
of
our
prayers
,
whether
our
suit
be
for
spirituall
graces
,
or
for
temporall
blessings
.
By
this
also
our
faith
is
strengthened
in
the
hope
to
obteine
our
petitions
,
because
the
Lorde
cannot
neglect
the
glorie
of
his
name
,
and
the
honour
of
his
kingdome
,
whiche
dependeth
vpon
the
perfourmaunce
of
his
mercies
towardes
his
seruauntes
that
call
vpon
him
:
&
therfore
our
hope
cannot
deceiue
vs
,
beeing
ioyned
so
neere
vnto
the
glorie
of
our
God
.
Moreouer
in
this
we
are
admonished
,
that
it
is
not
the
worthynesse
of
our selues
,
nor
yet
of
any
other
,
but
the
honour
of
his
name
,
that
commendeth
our
suites
and
petitions
vnto
the
Lord
.
Finally
,
heerein
we
are
admonished
of
a
speciall
worshippe
and
seruice
,
which
is
thanks
giuing
vnto
GOD
,
when
soeuer
wee
receiue
any
benefite
,
of
what
kinde
soeuer
.
For
we
acknowledging
in
our
prayers
,
not
onely
that
hee
hath
the
disposing
of
these
benefites
,
but
also
that
his
kingdome
,
glorie
,
&
honour
consisteth
in
the
rewarding
of
his
with
the
same
:
shall
be
found
traytors
to
the
crowne
of
his
kingdome
,
if
after
benefites
receiued
,
wee
doe
not
by
thanks
giuing
,
confesse
and
acknoweledge
the
same
.
This
giuing
of
thanks
is
a
speciall
worshipp
and
seruice
of
God
,
in
somuch
that
the
Lorde
reiecting
sacrifice
,
placeth
his
honour
in
thanksgiuing
.
Will
I
eate
the
fleash
of
Bulles
,
or
drinke
the
bloude
of
Goates
?
(
sayth
the
Lord
by
his
Ptophet
.
)
Offer
vnto
God
praise
,
and
pay
the
vowes
vnto
the
moste
high
,
and
call
vppon
mee
in
the
day
of
thy
trouble
,
so
will
I
deliuer
thee
,
and
thou
shalt
glorifie
me
.
And
in
the
laste
verse
of
that
psalme
,
it
is
said
that
he
who
offereth
praise
vnto
the
Lord
,
doth
glorifie
him
.
Whereby
it
appeareth
that
the
Lord
esteemeth
thanksgiuing
as
a
speciall
worship
and
seruice
of
him
,
whiche
may
well
bee
perceiued
in
sundrie
places
of
the
Scripture
,
but
especially
in
the
booke
of
the
Psalmes
.
It
is
in
deede
a
seruice
of
God
,
peculiar
and
proper
vnto
the
children
of
God
.
For
the
wicked
are
not
acquainted
with
it
,
they
see
not
the
Lord
his
arme
in
their
deliuerances
,
they
see
not
through
the
instruments
that
God
vseth
to
helpe
them
by
,
into
the
especiall
goodwill
and
fauour
of
GOD
:
from
whence
the
godly
take
those
healpes
to
come
as
a
plaine
profe
therof
.
Therfore
doth
the
Prophet
say
,
The
voice
of
ioy
and
deliuerance
shal
be
in
the
tabernacles
of
the
righteous
,
saying
,
It
is
a
singular
priuiledge
,
that
he
doth
vouchsafe
his
elect
alone
,
when
he
giueth
such
a
sweete
taste
vnto
his
benefites
,
as
driueth
their
heartes
to
reioycing
and
giuing
of
thankes
:
not
onely
in
the
comfort
of
the
present
benefite
,
but
also
in
that
hauing
receiued
an
assured
token
of
his
fauour
,
they
peaceably
passe
ouer
the
course
of
their
life
,
assuring
them selues
that
they
are
had
in
especiall
reckoning
and
account
with
the
Lord
.
Therefore
the
Prophete
is
bolde
to
haue
this
speech
of
them
.
Blessed
is
the
people
that
reioyce
in
thee
,
they
shall
walke
in
the
light
of
thy
countenaunce
.
O
Lorde
,
they
shall
reioyce
continually
in
thy
name
,
and
in
thy
righteousnesse
shal
they
exalt
them selues
.
He
maketh
it
no
common
matter
to
reioyce
in
the
Lord
,
but
matter
belonging
onely
to
the
electe
and
blessed
people
of
God
,
how
greatly
it
pleaseth
the
Lorde
.
The
Apostle
wittnesseth
in
the
Epistle
to
the
Corinthes
,
The
Lorde
hath
looked
downe
from
the
height
of
his
Sanctuarie
,
that
hee
might
heare
the
mourning
of
the
prisoner
,
and
deliuer
the
children
of
death
,
that
they
may
declare
the
name
of
the
Lorde
in
Hierusalem
and
his
praise
in
Sion
.
Now
if
it
be
demaunded
why
the
sacrifice
of
thanks
giuing
is
so
acceptable
a
worship
and
seruice
of
the
Lord
?
The
answere
is
ready
,
because
it
ascribeth
the
gouernment
and
distribution
of
all
benefites
vnto
the
Lord
:
denying
them
to
come
by
casualtie
or
chaunce
,
as
doe
the
vngodly
whatsoeuer
they
say
,
in
that
they
are
neither
comforted
truely
in
them
,
nor
yet
thankfull
for
them
.
Moreouer
it
acknowledgeth
God
not
to
be
a
dead
thing
and
bare
name
,
that
regardeth
not
men
that
serue
him
in
the
obedience
of
his
will
,
but
that
in
trueth
hee
hath
a
care
of
his
Church
,
helpeth
in
their
neede
,
and
regardeth
them
in
perfourming
the
trueth
of
his
promise
towardes
them
.
This
acknowledging
of
the
mercies
of
God
by
giueing
of
thanks
,
helpeth
forwarde
the
faith
of
other
in
persuasion
of
this
tender
care
that
hee
beareth
towardes
his
.
Wherefore
the
godly
were
accustomed
to
open
vnto
others
the
children
of
God
,
the
especiall
benefites
and
mercie
whiche
they
had
receiued
of
the
Lorde
,
that
they
might
not
onely
ioyne
with
them
for
the
praise
of
his
mercie
,
but
also
receiue
increase
of
faith
in
the
visible
experience
of
his
goodnesse
.
It
is
wel
knowen
that
the
people
of
God
vnder
the
law
had
a
solemne
rite
&
ceremonie
,
in
perfourming
the
vowes
of
thankesgiuing
and
peace
offering
,
when
soeuer
they
had
receiued
any
notable
and
singular
benefite
of
the
Lorde
.
Whiche
was
a
thing
so
well
pleasing
the
Lorde
,
that
they
present
this
their
purpose
,
to
prayse
the
Lorde
,
and
to
tell
what
he
had
done
for
them
,
as
a
reason
to
persuade
him
to
worke
their
deliuerance
when
they
are
distressed
,
according
as
wee
reade
:
Saue
me
from
the
Lyons
mouthe
,
and
aunswere
me
,
in
sauing
me
from
the
hornes
of
the
Vnicornes
:
I
will
declare
thy
name
vnto
my
brethren
:
in
the
middest
of
the
congregation
wil
I
prayse
thee
,
(
saying
)
Praise
the
Lord
ye
that
feare
him
,
magnifie
him
all
yee
seede
of
Iacob
.
For
he
hath
not
despised
nor
abhorred
the
affliction
of
the
poore
,
but
when
he
calleth
vnto
him
,
he
heard
.
My
praise
shall
be
of
thee
in
the
great
congregation
,
my
vowes
wil
I
perfourme
before
them
that
feare
him
.
The
pore
shall
eate
and
be
satisfied
:
they
that
seeke
after
the
Lorde
shall
praise
him
.
This
kinde
of
persuasion
haue
the
seruants
of
God
often
vsed
,
and
therefore
wee
doe
reade
that
the
godly
in
their
petitions
haue
vsed
often
these
words
:
Shut
not
vp
(
ô
Lord
)
the
mouthes
of
them
that
prayse
thee
,
open
not
the
mouthes
of
the
vngodly
,
that
they
may
praise
the
power
of
their
idols
,
and
magnifie
a
fleashly
king
.
They
were
persuaded
that
the
Lord
did
greatly
esteme
his
owne
glorie
and
honor
:
that
it
was
a
speciall
seruice
and
worship
that
he
delighteth
in
,
as
it
is
in
deede
.
For
euen
the
end
of
our
saluation
is
the
praise
of
his
free
mercie
and
grace
,
and
he
hath
elected
his
to
the
prayse
of
the
riches
of
his
grace
:
and
the
end
of
our
temporall
deliuerance
is
to
acknowledge
and
magnifie
that
grace
whiche
we
haue
tryed
to
bee
true
,
&
had
good
experience
of
the
same
.
So
doth
the
godlie
king
Ezechias
confesse
,
that
the
Lorde
would
not
haue
him
swalowed
vp
of
the
pit
without
the
taste
of
his
mercie
in
deliueraunce
,
because
if
he
had
so
departed
,
the
Lorde
should
then
haue
wanted
that
seruice
of
thankes
giuing
for
his
deliuerance
which
is
so
acceptable
vnto
him
.
For
those
that
are
so
ouerwhelmed
in
their
afflictions
tast
not
of
the
mercies
of
deliuerance
,
which
openeth
their
mouth
,
&
filleth
it
with
the
prayses
of
the
Lord
.
It
was
thy
pleasure
to
deliuer
my
soule
(
sayth
Ezechias
)
from
the
pit
of
corruption
,
for
thou
haste
cast
all
my
sinnes
behinde
thy
back
:
for
the
dead
cannot
prayse
thee
,
they
that
go
downe
into
the
pitt
cannot
hope
for
thy
trueth
,
but
the
liuing
shall
confesse
thee
as
I
doe
this
day
.
The
father
to
the
children
shall
declare
thy
trueth
:
the
Lorde
was
ready
to
saue
mee
,
therefore
wee
will
sing
my
songe
all
the
dayes
of
our
life
,
in
the
house
of
the
Lord.
That
he
sayth
:
The
dead
cannot
prayse
him
,
wee
haue
to
take
it
as
the
trueth
is
,
that
when
those
that
be
his
are
not
deliuered
in
their
distresses
,
hee
wanteth
that
praise
here
in
earth
(
where
his
glorie
is
often
oppressed
)
whiche
their
deliueraunce
would
plentifully
spread
abroade
.
And
they
doe
moste
thirste
after
the
tryall
of
his
goodnesse
heere
vppon
earth
,
where
there
bee
so
many
enimies
to
his
glorie
,
that
seeing
the
plaine
proofe
thereof
,
they
may
be
plentiful
in
his
praise
.
Therfore
doeth
Dauid
in
like
manner
require
deliuerance
,
that
he
be
not
ouerwhelmed
in
his
afflliction
,
and
so
the
Lord
wante
the
praise
of
his
deliueraunce
:
Returne
O
Lorde
,
deliuer
my
life
,
saue
mee
for
thy
mercies
sake
.
For
in
death
there
is
no
remembrance
of
thee
,
in
the
graue
who
shall
praise
thee
?
The
Scripture
is
plentifull
in
such
proofes
,
where
the
seruants
of
God
haue
greatly
longed
for
deliuerance
,
that
they
might
praise
his
name
,
and
haue
vrged
it
as
a
reason
to
persuade
the
Lord
to
heare
their
petitions
,
because
then
they
would
offer
vnto
him
that
well
pleasing
sacrifice
and
seruice
of
thankesgiuing
,
a
sacrifice
that
doeth
so
greatly
please
the
Lorde
,
and
therefore
cannot
but
be
well
liked
of
all
those
that
be
his
.
It
was
declared
before
,
that
there
was
a
solemne
rite
and
ceremonie
among
the
Iewes
,
in
their
thanks
giuing
after
some
greate
benefite
receiued
,
where
the
godlie
mett
together
not
only
to
giue
praise
,
but
also
to
be
confirmed
and
strengthened
more
&
more
in
their
faith
,
&
persuasion
of
his
fatherly
care
and
regarde
that
he
hath
towards
those
that
be
his
.
This
is
made
plaine
vnto
vs
in
the
Psalme
:
He
hath
brought
me
out
of
the
horrible
pit
(
sayth
the
Prophet
)
and
hee
hath
put
in
my
mouth
a
new
song
of
prayse
vnto
our
God
.
Many
shall
see
it
and
feare
,
and
shall
trust
in
the
Lorde
.
It
cannot
but
be
a
singular
worship
of
God
,
that
ascribeth
this
right
of
gouernement
and
care
of
his
seruants
vnto
him
,
that
also
hath
in
it
such
force
to
increase
faith
which
is
the
founteine
of
all
obedience
.
How
greate
then
is
the
sinne
of
vnthankfulnesse
,
when
men
passe
ouer
the
benefites
of
God
,
and
the
assured
pledges
of
his
fauour
,
without
any
thankfull
remembraunce
or
comfortable
assuraunce
of
the
good
will
of
GOD
?
Surely
the
neglect
of
this
duetie
(
I
meane
of
thanks
giuing
to
God
,
when
we
receiue
any
singular
benefite
,
as
some
notable
deliuerance
from
daungers
,
or
happie
out
going
from
our
trouble
)
denieth
the
Lord
to
be
the
disposer
and
gouernour
of
thinges
here
belowe
,
&
fathereth
them
vpon
fortune
or
chaunce
.
How
soeuer
they
denie
it
in
wordes
,
it
denieth
in
deede
any
especiall
care
to
be
in
God
ouer
his
:
it
maketh
God
to
be
nothing
beside
a
bare
name
,
and
vaine
imagination
:
it
ouerthroweth
faith
,
(
whiche
persuadeth
vs
of
the
speciall
care
and
good
will
,
that
God
beareth
vs
in
taking
his
benefites
,
not
as
common
thinges
,
but
as
pledges
of
his
peculiar
fauour
,
)
in
that
as
common
matters
,
and
no
witnesses
of
any
especiall
good
will
,
by
vnthankfulnesse
they
are
passed
ouer
,
and
lightly
let
slippe
.
Moreouer
,
the
want
of
this
dutie
hindereth
the
profiting
of
others
,
in
that
they
denie
this
helpe
of
strengthening
their
faith
,
which
the
Lord
hath
appointed
,
and
the
seruauntes
of
God
hath
practised
,
according
as
it
was
of
late
cited
out
of
the
Prophet
,
that
many
shoulde
see
what
the
Lord
had
done
,
and
be
drawne
to
put
their
trust
in
him
.
Now
let
vs
pray
vnto
our
heauenly
Father
in
the
name
of
his
sonne
,
that
we
may
so
pray
that
we
may
obteine
,
&
obteyning
render
from
a
thankful
heart
true
praise
,
and
thanksgiuing
vnto
his
name
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div iaxg-e10120
Notes for div iaxg-e10380
Notes for div iaxg-e11220
Notes for div iaxg-e12320
Notes for div iaxg-e13280
Notes for div iaxg-e14080
Notes for div iaxg-e14790
Notes for div iaxg-e15870
Notes for div iaxg-e16860
Notes for div iaxg-e17350
Notes for div iaxg-e17840
Notes for div iaxg-e18790
Notes for div iaxg-e19400
Notes for div iaxg-e20590
Notes for div iaxg-e21630
Notes for div iaxg-e22950
Notes for div iaxg-e24340
Notes for div iaxg-e25450
To
the
Reader
.
Suche
faultes
(
Christian
Reader
)
as
haue
escaped
in
the
imprinting
of
this
booke
,
the
greater
parte
whereof
here
vnderplaced
,
and
corrected
,
and
the
residue
(
beeing
few
or
none
,
and
of
litle
weight
,
)
omitted
,
we
desire
thee
to
conferre
in
reading
,
&
charitably
to
correct
that
which
,
beside
these
,
is
else-where
to
be
amended
,
bothe
in
the
poynting
and
in
the
matter
.
Page
5.
for
Exo.
3.9
.
read
6.3
.
p.
6.
For
Ezec.
38.28.36.26
.
ibi
.
line
.
19.
for
renuing
,
remouing
.
p.
8.
l.
28.
an
,
on
.
p.
14.
l.
5.
it
,
them
.
p.
15.
l.
24.
obedience
,
disobedience
.
ibi
.
l.
29.
all
,
as
.
p.
19.
l.
25.
abeating
,
abating
.
p.
26.
l.
2.
not
,
no.
ibi
.
l.
9.
out
,
vs
.
p.
34.
l.
9.
vntoward
,
outward
.
p.
39.
l.
21.
put
out
,
they
are
.
57.
l.
22.
we
,
vnlesse
we
.
ib.
Heb.
6.16
.
p.
58.
l.
7.
it
,
in
.
p.
60.
l.
1.
Sonne
,
sinne
.
ibi
.
in
the
margine
.
Prou.
13.13
.
p.
61.
l.
19.
gadned
,
gained
.
p.
64.
l.
16.
nature
.
In
,
nature
,
in
,
&c.
p.
67.
l.
9.
Ezechiel
,
and
,
Ezechiel
.
And.
ibi
.
l.
9.
Apostles
.
The
,
Apostles
,
the.
70.
l.
26.
no
iustice
but
his
,
no
,
his
iustice
.
p.
72.
l.
20.
this
,
this
age
.
p.
75.
l.
21.
put
out
of
.
p.
83.
l.
23.
as
,
it
.
p.
85.
l.
10.
of
,
as
.
p.
86.
l.
29.
them
,
them
the.
p.
90.
in
the
margine
.
Rom.
12.10
.
p.
97.
l.
28.
of
the
,
of
not
.
p.
105.
l.
5.
heart
,
heate
.
109.
l.
1.
offered
,
offer
.
117.
l.
20.
he
,
she
.
119.
l.
11.
be
had
,
hyde
it
.
124.
l.
17.
writeth
,
witeth
.
130.
l.
19.
put
out
(
and.
)
138.
l.
17.
ouer
,
our
.
142.
l.
8.
debt
,
double
.
144.
l.
30.
by
the
their
,
in
their
.
148.
l.
25.
and
as
.
153.
l.
26.
we
do
,
do
we
.
156.
l.
29.
to
him
,
them
.
172.
in
the
mar
.
2.
Thes.
6.
&
15
173.
l.
17.
lest
,
least
of
all
.
p.
174.
l.
8.
would
haue
,
would
not
haue
.
p.
176.
l.
31.
some
sinne
.
185.
l.
4.
hath
,
had
.
194.
l.
17.
his
,
this
.
195.
l.
5.
put
out
,
not
.
p.
199.
marg.
Iam.
3.
Iames.
1.27.212
.
l.
2.
be
one
:
as
,
be
as
,
214.
l.
7.
not
,
not
so
.
220.
l.
3.
preseruing
,
pursuing
.
223.
l.
20.
twiteth
,
witeth
.
231.
l.
24.
the
,
that
.
238.
l.
3.
prouiding
,
prouing
.
ibi
.
l.
6.
prouiding
,
prouing
.
140.
li.
17.
put
out
,
the.
244.
l.
6.
put
out
,
and.
245.
l.
29.
summoned
,
summed
.
ibi
.
l.
30.
put
out
,
in
.
247.
l.
30.
put
out
,
what
are
.
263.
l.
28.
withstand
,
stande
.
275.
l.
15.
He
that
,
that
he
.
277.
l.
10.
put
the
point
after
the
word
iustification
.
278.
l.
14.
follow
,
flowe
.
ibi
.
Ephe.
2.4.5.282
.
l.
6.
of
,
for
.
286.
l.
28.
payde
,
appaide
.
300.
l.
8.
secure
,
secrete
.
302.
l.
10.
wandering
,
wauering
.
318.
l.
10.
on
,
in
.
319.
l.
6.
let
,
will
let
.
325.
l.
26.
lightly
,
likely
.
330.
l.
5.
prayes
,
prayers
.
344.
l.
7.
set
the
plaine
point
after
same
.