A
SERMON
PREAched
at
Paules
Crosse
the
13.
of
Iune
,
1602.
Genes.
9.
vers.
27.
The
Lord
shall
allure
Iapheth
,
and
he
shall
dwel
in
the
tents
of
Shem
,
and
Canaan
shall
be
their
seruant
.
AFter
that
Moses
had
finished
the
storie
of
the
drowning
of
the
old
world
,
he
beginneth
to
speake
of
the
restoring
of
the
earth
to
Noah
againe
.
And
he
mentioneth
the
thankfulnes
of
Noah
and
the
blessing
of
God
vpon
him
and
his
,
by
bestowing
both
benefits
,
lawes
and
promises
vpon
them
.
By
name
he
prospered
the
handie
worke
of
Noah
in
the
vineyard
which
hee
had
planted
.
And
by
occasion
thereof
,
is
chronicled
Noahs
fall
by
infirmity
into
drunkennesse
,
and
the
little
regard
which
he
had
of
his
honour
in
his
drunkennes
,
which
appeared
by
his
discouering
of
himselfe
in
the
middest
of
his
tent
.
From
hence
(
as
it
followeth
)
his
sonne
Cham
tooke
occasion
to
dishonour
him
,
both
by
impious
lookes
,
to
the
forfeiture
of
his
owne
reuerence
,
&
also
by
impious
and
scornefull
report
of
that
he
saw
,
to
draw
his
brethren
to
the
like
.
But
he
failed
of
his
purpose
:
for
Shem
being
affected
with
due
piety
,
as
the
author
of
this
filiall
dutie
,
and
Iapheth
being
induced
by
his
brother
Shem
to
be
a
readie
coadiutor
in
the
same
,
came
to
the
succour
of
their
fathers
dishonour
:
and
throwing
his
garment
that
lay
by
vpon
their
shoulders
,
with
their
faces
from
him
,
couered
him
with
the
same
,
reseruing
their
reuerence
vnto
him
,
by
not
seeing
.
When
Noah
awooke
,
and
his
drunkennes
was
clean
departed
,
&
had
receiued
some
information
(
someway
)
of
the
matter
concerning
the
behauiour
of
his
sonnes
,
all
perturbation
of
mind
remoued
,
as
became
the
Prophet
of
the
Lord
,
he
was
moued
by
the
holy
Ghost
to
publish
vnto
them
by
way
of
oracle
,
what
should
seuerally
befall
them
after
this
deede
,
especially
in
their
prosteritie
.
So
this
oracle
hath
the
commendation
of
the
full
recouerie
of
his
sobrietie
,
and
of
his
due
notice
of
the
cause
.
And
first
,
as
the
vengeance
of
God
vpon
Chams
impietie
(
who
before
is
called
Cham
the
father
of
Canaan
)
he
denounceth
a
curse
against
this
Canaan
being
Chams
sonne
,
Aben
Ezra
supposeth
)
this
Canaan
abused
his
grandfather
to
,
(
I
know
not
vpon
what
ground
)
or
rather
because
Moses
from
Gods
oracle
(
not
to
bee
examined
by
mans
rule
)
purposed
to
make
the
name
of
the
Canaanites
odious
to
the
Israelites
,
for
whom
he
wrote
this
storie
,
as
they
were
now
on
their
iourney
to
the
land
of
Canaan
to
winne
it
.
The
curse
hee
denounceth
against
Canaan
is
,
he
shall
be
a
seruant
of
seruants
to
his
brethren
.
The
other
two
(
which
are
after
called
brethren
for
their
ioyning
in
this
deed
)
hee
ioyneth
in
a
blessing
.
First
hee
blesseth
Shem
the
authour
thereof
,
though
otherwise
yonger
then
Iapheth
.
In
his
behalfe
hee
blesseth
the
Lord
in
a
right
feruent
blessing
,
as
for
some
high
benefit
reueiled
.
Giuing
intitling
intimation
in
his
blessing
,
that
Christ
should
descend
of
him
,
in
whose
ly
also
from
that
time
forward
true
religion
continued
.
Next
,
he
blesseth
in
this
text
Iapheth
Shems
helper
in
this
worke
of
pietie
.
Him
he
blesseth
in
his
posteritie
,
that
is
,
in
the
Gentiles
,
which
should
dwell
far
distant
in
Asia
and
Europe
,
as
Rupertus
obserueth
specially
;
for
as
for
the
opinion
of
the
Iewes
that
he
meaneth
the
nations
bordering
on
the
holy
land
,
it
may
go
amongst
the
rest
of
their
vanities
.
He
prophecieth
then
,
that
howsoeuer
some
generations
of
Iapheths
ofspring
should
grow
wild
and
barbarous
,
and
forsake
the
religion
of
Shem
;
yet
the
time
should
come
that
the
Lord
by
the
vertue
of
his
Spirit
would
reclaime
them
,
and
call
them
home
to
his
grace
.
And
that
he
would
worke
vpon
their
wildnesse
and
fiercenesse
with
his
sweet
and
amiable
allurements
of
the
Gospell
,
and
as
it
were
to
breake
their
hearts
with
kindnesse
,
to
draw
them
both
to
returne
,
and
also
to
abide
in
the
tents
of
Shem.
Speaking
after
their
maner
of
dwelling
then
,
but
meaning
that
the
Gentiles
(
whereof
,
as
I
haue
said
,
a
good
part
descended
of
Iapheth
)
should
be
wonne
to
the
religion
of
Christ
the
son
of
Shem
in
Gods
fatherly
pietie
to
them
;
according
to
his
eternall
election
,
and
according
to
the
grace
and
filiall
pietie
that
God
wrought
in
their
father
Iapheth
,
when
he
holpe
Shem
to
couer
his
father
Noah
.
For
from
hence
God
moued
Noah
to
promise
Iapheth
thus
much
as
from
the
occasion
,
but
not
the
cause
of
this
blessing
.
And
further
he
promiseth
to
Iapheth
(
as
before
he
promised
to
Shem
)
that
Canaan
shal
be
his
seruant
,
because
they
should
both
successiuely
participate
in
this
dominion
ouer
Canaan
(
as
Moses
indeed
hath
it
plurally
in
both
places
.
)
But
Iapheth
hath
this
difference
,
first
,
that
Canaan
,
which
is
promised
to
be
his
seruant
,
is
not
to
bee
vnderstood
literally
,
but
is
to
be
taken
(
vnder
that
name
)
for
the
enemies
wherewith
the
Church
of
the
Gentiles
in
generall
should
be
annoyed
.
And
secondly
,
that
the
seruitude
of
Canaan
shall
be
annexed
to
Iapheths
dwelling
with
Shem
,
and
so
conditionall
to
Iapheth
to
continue
during
his
continuance
in
the
tents
of
Shem.
Thus
the
promise
hath
two
parts
,
the
first
that
he
shall
communicate
with
Shem
in
the
couenant
,
signified
by
dwelling
in
Shems
tents
and
the
second
that
he
shall
participate
with
Shem
in
ruling
ouer
the
enemies
of
the
church
,
signified
by
Canaans
seruitude
vnder
him
.
So
this
text
is
,
disposed
into
two
parts
,
that
is
,
into
two
promises
.
The
proposition
of
the
former
promise
is
that
Iapheth
,
that
is
,
Iapheths
posteritie
,
according
to
his
name
,
which
signifieth
allurable
,
shall
shew
himselfe
a
Iapheth
,
that
is
,
allurable
,
and
shall
receiue
a
vocation
.
Which
is
described
first
from
the
author
,
The
Lord
:
secondly
,
from
the
meanes
,
shall
allure
Iapheth
:
thirdly
,
by
the
effect
,
that
hee
may
dwell
in
the
tents
of
Shem.
The
proposition
of
the
latter
promise
is
,
that
Canaan
shall
bee
their
seruant
,
where
Canaan
is
put
figuratiuely
.
And
this
first
is
inferred
with
that
Hebrue
copulatine
Vau
,
which
is
of
so
many
significations
,
and
here
standeth
for
Le
magnan
,
as
it
doth
Leu.
18.5
.
Let
a
man
keepe
my
statutes
and
he
shall
liue
in
them
,
that
is
,
Then
(
as
it
is
wel
rendred
)
or
vpon
that
condition
.
Secondly
,
it
is
denounced
vnder
the
tearme
of
seruant
,
which
signifieth
one
that
is
held
from
hauing
interest
in
himselfe
.
As
if
Noah
had
extended
this
reuerend
breuity
into
a
larger
discourse
thus
.
As
I
haue
already
partly
in
the
right
of
a
father
,
and
more
amply
in
the
dutie
of
a
Prophet
blessed
my
sonne
Shem
for
his
pietie
to
me
,
wherein
hee
was
the
principal
:
so
now
likewise
in
the
like
right
and
dutie
,
I
blesse
my
sonne
Iapheth
his
coadiutor
.
To
whom
as
by
Gods
direction
I
gaue
the
name
of
Iapheth
,
which
carieth
the
signification
of
aptnesse
to
be
allured
,
so
I
prophecie
to
him
in
the
behalfe
of
his
posteritie
,
that
he
shall
in
it
(
answerably
to
his
name
)
be
allured
in
the
good
part
to
good
,
as
my
son
here
hath
now
been
by
his
brother
Shem
in
this
worke
of
pietie
to
me
.
For
although
there
shall
be
a
long
and
a
grieuous
departing
away
of
Iapheths
posteritie
from
Shem
,
with
whom
shall
remaine
the
truth
of
religion
with
the
oracles
thereof
,
&
of
whom
the
Messiah
shall
descend
:
so
that
their
Gentilisme
and
idolatrie
shall
alienate
them
,
and
Satan
shall
a
long
time
entise
in
the
ill
part
from
the
true
God
of
Shem
,
so
farre
that
they
shall
be
past
all
mans
recouerie
:
yet
the
time
in
due
season
shal
come
that
the
Lord
himselfe
shall
take
the
matter
into
his
hands
,
and
by
the
omnipotent
vertue
of
his
holy
Spirit
shall
conuert
them
.
And
for
the
manner
of
conuerting
them
,
it
shal
not
be
done
by
violence
,
but
(
as
I
said
)
by
entising
,
and
by
the
sweete
allurements
of
almightie
God
,
euen
by
the
Gospell
of
Iesus
Christ
,
and
the
godly
endeuours
of
the
seruants
of
Christ
,
who
shall
both
by
their
life
and
doctrine
allure
them
.
And
these
are
the
meanes
which
the
Lord
will
sanctifie
by
the
might
and
grace
of
his
holy
Spirit
to
their
conuersion
.
And
wherto
shall
the
Lord
allure
Iapheth
?
euen
to
dwel
in
the
tents
of
Shem
,
that
is
,
in
the
Church
of
Christ
which
is
the
station
of
felicitie
and
the
greatest
benefit
that
God
can
bestow
on
man
,
who
otherwise
is
the
mirrour
of
wretchednesse
.
In
these
tents
of
Shem
the
Lord
shall
allure
them
to
dwell
,
that
is
,
they
shall
come
thither
,
and
abide
there
when
they
are
come
:
so
that
the
Church
shall
not
be
remoued
from
the
Gentiles
,
though
some
parts
thereof
shall
be
greatly
ecclipsed
.
And
this
shall
be
the
first
blessing
,
to
communicate
with
Shem
in
the
blessing
of
Christian
religion
.
And
to
this
there
shall
be
added
a
second
blessing
,
wherein
he
shall
communicate
with
Shem
likewise
,
by
succession
from
the
Iewes
to
the
Gentiles
:
and
that
is
in
the
dominion
ouer
such
enemies
of
the
Church
,
as
shall
be
in
their
seuerall
times
.
For
as
the
verie
nation
of
the
Canaanites
shal
be
subiect
to
the
Iewes
,
which
descended
of
Shem
:
so
those
which
shall
succeed
the
Canaanites
in
enmitie
to
Gods
Church
,
of
〈◊〉
nation
soeuer
they
be
,
shall
bee
brought
in
subiection
.
And
their
subiection
shall
consist
not
only
in
suppressing
them
from
vsurping
authoritie
,
but
also
from
vsurping
libertie
and
impunitie
in
their
maliciousnesse
.
And
this
second
blessing
shall
be
so
annexed
to
the
former
,
that
it
cannot
be
enioyed
apart
.
But
so
long
as
Iapheth
shall
dwell
in
the
tents
of
Shem
,
so
long
shall
Canaan
bee
their
seruant
.
But
when
their
loue
of
religion
shall
quaile
,
their
enimies
shall
preuaile
against
them
.
This
is
the
exposition
of
this
oracle
:
now
it
remaineth
to
make
our
obseruations
according
to
it
:
and
there
are
sixe
conclusions
to
bee
drawne
out
of
this
Text.
The
first
conclusion
is
,
that
whereas
Noah
vrgeth
Iapheths
posteritie
with
an
argument
taken
out
of
the
signification
of
his
name
Iapheth
,
wherewith
also
hee
polisheth
his
speech
saying
,
Iepth
Iapheth
,
as
much
as
(
by
like
agnomination
)
the
allurable
shall
bee
allured
,
〈…〉
Ghost
propoundeth
vnto
vs
thereo●●
the
edification
of
names
,
that
it
is
our
duty
to
edifie
our selues
by
those
names
of
importance
,
which
the
Lord
by
his
prouidence
&
ordinance
hath
allotted
vnto
vs
.
And
amongst
the
rest
by
this
particular
name
of
Iapheth
(
which
is
ours
by
descent
)
to
edifie
our selues
in
the
grace
of
tractablenesse
and
easinesse
to
be
allured
to
our
owne
good
,
that
we
may
be
Iapheths
indeede
,
as
well
as
in
name
.
The
holy
Scriptures
are
found
to
haue
a
great
felicitie
in
these
notations
&
agnominations
in
their
originall
,
both
by
the
like
sound
of
words
which
pleased
well
,
and
also
for
the
deriuations
sake
,
as
those
that
can
skill
may
see
in
many
places
of
the
originall
.
Thus
it
is
Zepan
.
2.4
.
thus
Isai.
24.4
.
thus
Act.
8.30
thus
Rom.
12.3
.
and
thus
Iacob
in
his
blessing
both
decketh
his
speech
,
and
also
maketh
matter
of
the
seuerall
names
of
the
Patriarkes
,
Genel
.
49.
And
yet
alwayes
with
the
sobrietie
of
wisedome
,
not
giuing
libertie
to
make
matter
of
Etymologies
without
a
cause
,
nor
to
be
vaine
in
affecting
the
sound
of
words
,
but
shewing
their
completenes
in
ioyning
sweet
and
profitable
together
.
Specially
this
is
so
in
these
ample
Oracles
,
which
were
certain
[
*
](A06874-e11120-b)
*
Holy
grauings
.
Hieroglyphicks
(
as
they
were
wont
to
call
other
conceits
)
in
the
Church
of
God
grauen
in
the
memory
with
a
diuine
skil
.
Heere
the
holy
ghost
dispenseth
with
the
impropriety
of
the
word
,
for
the
pleasant
affinity
of
the
sound
:
for
to
say
the
truth
,
this
verb
Iepht
properly
signifieth
to
intise
in
the
il
part
,
or
to
deceiue
,
as
Exo.
22.16
.
but
because
it
sweetly
soundeth
with
the
name
of
Iapheth
,
he
vseth
it
in
the
good
part
.
So
then
this
name
of
Iapheth
which
we
haue
now
vnder
hand
,
wherewith
the
holy
ghost
chargeth
the
conscience
of
the
Gentiles
of
Europe
descended
from
him
to
whom
the
gospell
is
tendered
,
and
amongst
the
rest
specially
of
these
verie
Ilands
(
as
some
men
vndertake
to
particularize
)
it
ought
to
moue
vs
(
as
we
haue
said
)
to
tractablenes
,
that
there
be
not
a
stubborne
and
vnflexible
mind
in
vs
that
will
not
be
allured
to
true
religion
,
that
we
be
not
(
as
Dauid
saith
)
Like
the
deafe
Adder
that
will
not
heare
the
voice
of
the
charmer
,
though
he
charme
neuer
so
cunningly
.
We
must
(
saith
Salomon
)
cause
our
eares
perforce
to
heare
,
and
encline
our
hearts
to
vnderstanding
.
It
is
an
heauie
iudgement
of
God
to
be
hard
hearted
.
This
sinne
is
the
punishment
of
another
sinne
,
euen
of
continuance
in
sinne
.
And
it
is
vnspeakablie
horrible
to
be
giuen
ouer
to
a
reprobate
sense
,
that
is
,
to
hold
a
lie
in
our
right
hand
after
demonstration
of
the
truth
.
He
is
indeed
a
foole
(
as
Salomon
saith
)
that
beleeueth
euerie
thing
,
and
is
caried
vp
and
downe
with
euerie
wind
of
doctrine
.
But
he
is
a
worse
and
more
wofull
foole
that
sheweth
his
vntractablenes
against
God
,
and
his
stubbornnes
against
his
word
when
he
goeth
about
to
reclaime
him
.
There
is
a
better
stifnes
to
be
stiffe
in
the
truth
.
The
Papists
defame
the
land
with
a
pretence
of
praise
,
that
they
find
many
tractable
persons
in
the
same
:
but
who
so
is
of
a
wise
heart
will
disdaine
the
deuils
prayses
,
and
will
remember
that
amongst
whoremongers
austeritie
is
the
defence
of
chastitie
.
Well
I
am
sure
that
there
are
many
poisoned
with
a
preiudice
against
the
religion
of
Iesus
Christ
,
and
they
will
not
heare
with
any
patience
what
may
be
said
for
the
truth
.
And
there
are
againe
which
although
they
will
heare
,
will
not
be
perswaded
to
an
effectuall
conuersion
.
Moued
they
are
,
but
not
remoued
.
The
stifnecked
Papists
if
they
will
suffer
themselues
to
beare
their
denomination
where
they
haue
their
dependence
(
I
means
of
the
Pope
)
are
grieuous
offenders
in
this
kind
,
by
name
in
this
sinne
of
obfirming
&
hardening
themselues
against
counsell
and
perswasion
.
They
haue
the
propertie
of
the
Adders
before
mentioned
in
the
Psalme
,
which
(
as
Augustine
and
Cassiodorus
say
)
make
a
shift
with
the
earth
on
the
one
side
,
and
their
taile
on
the
other
,
to
stop
both
eares
,
that
they
may
not
be
charmed
.
Obfirmation
is
a
Cardinall
tradition
of
poperie
,
and
in
this
they
are
so
resolute
that
they
will
turne
to
anie
shift
rather
then
be
perswaded
by
the
truth
.
First
,
some
will
not
heare
.
Secondly
,
some
wil
not
confer
.
Thirdly
,
some
that
will
reason
wil
not
yeeld
when
they
confesse
they
are
ouercome
,
but
wil
lay
the
blame
in
their
owne
vnskilfulnes
,
&
the
subtilty
of
their
aduersary
,
whom
they
referre
to
those
of
their
side
that
are
better
learned
:
and
so
themselues
remain
obstinate
.
Fourthly
,
some
will
be
tried
by
certaine
writers
,
and
then
if
they
be
taken
in
their
owne
snare
,
they
will
pretend
some
forgery
in
the
impression
(
they
muse
as
they
vse
,
as
their
index
expurgatorius
beareth
mention
.
)
Fiftly
,
others
will
stand
vpon
a
Doctor
where
his
exposition
may
aduantage
them
;
and
otherwhere
when
they
are
like
to
be
losers
by
his
sentence
,
they
depose
him
&
appeale
to
the
exposition
of
the
Church
.
Sixtly
,
they
will
authorise
bookes
,
as
Montanus
,
Iansenius
,
Ferus
,
and
other
,
they
will
permit
others
to
bee
printed
by
couen
.
And
if
there
be
aduantage
for
the
Protestants
in
either
,
then
(
forsooth
)
they
are
iudgements
of
particular
men
and
not
of
the
Church
.
To
be
briefe
,
whatsoeuer
the
text
saith
,
or
whatsoeuer
the
glosse
saith
,
though
indeed
at
the
first
both
text
and
glosse
be
of
their
owne
edition
and
approbation
,
if
they
fall
not
out
to
serue
their
turne
,
they
will
contradict
them
.
For
they
are
resolued
to
be
Papists
still
,
being
no
Iapheths
,
but
of
an
vnreachable
spirit
.
They
are
for
great
Clarkes
sold
to
the
world
by
their
ostentation
of
Manuscripts
,
but
their
mayn
ground
is
obstinacy
.
They
are
so
farre
from
yeelding
themselues
to
the
spirit
of
God
,
that
they
be
not
gouerned
by
the
common
sense
of
man
which
is
reason
;
but
by
the
common
sense
of
beasts
,
which
is
wil.
We
stand
all
before
the
Lord
,
in
whose
sight
it
is
damnably
dangerous
to
beare
false
witnesse
either
against
Papists
or
other
,
if
any
be
worse
then
they
.
Al
this
which
we
haue
spoken
is
vnder
the
manifolde
experience
of
many
,
and
they
are
a
generation
which
may
inure
vs
to
S.
Pauls
speech
,
Pray
for
vs
that
we
may
be
deliuered
from
euill
and
absurd
men
,
for
all
haue
not
faith
.
Nay
they
are
so
farre
from
faith
,
and
so
hardned
in
infidelitie
,
that
they
wil
not
be
allured
by
God
himselfe
.
They
haue
cast
the
word
of
the
Lord
behind
them
,
and
they
shall
see
(
as
Ieremie
saith
)
what
wil
come
of
it
at
the
last
.
And
this
for
those
Papists
that
are
more
stubborne
and
resolute
.
Now
there
are
others
moued
(
as
I
said
)
but
not
remoued
,
which
although
they
begin
to
shew
some
signe
of
flexiblenes
when
means
are
made
to
them
,
yet
they
persist
not
in
a
tractable
spirit
.
They
come
part
of
the
way
by
some
worke
of
conscience
within
them
,
but
they
are
soone
drawn
backe
againe
.
The
reuocation
of
Sathan
is
stronger
with
them
then
the
vocation
of
God
.
These
persons
haue
great
need
to
looke
to
themselues
,
&
to
examine
duely
what
kind
of
sinne
this
may
bee
which
is
in
them
,
which
causeth
these
fearefull
relapses
either
in
their
religion
or
in
their
conuersation
.
The
examination
is
this
.
If
a
man
cannot
bee
effectually
enticed
to
hate
sinne
,
it
is
to
be
imputed
to
the
flesh
which
resisteth
the
grace
of
God
.
And
this
cause
is
to
be
considered
distinctly
to
be
,
either
because
the
flesh
remaineth
in
him
,
that
hindreth
the
proceeding
of
his
sanctification
though
it
be
begun
,
or
else
because
he
is
in
the
flesh
&
hath
no
true
grace
begun
in
him
at
al.
And
if
wee
affect
to
be
of
the
first
kind
,
let
vs
mortifie
our
corruption
and
the
vnteachablenes
of
our
carnall
man
.
And
if
we
feare
to
bee
of
the
second
,
let
vs
terrifie
our selues
from
that
condition
with
the
word
of
God
which
saith
,
that
they
that
are
in
the
flesh
cannot
please
God
:
in
the
gall
of
bitternes
.
The
times
are
verie
enticing
to
corruption
in
religion
,
as
they
were
before
the
floud
.
At
that
time
the
holy
Ghost
saith
,
they
that
had
any
syncerity
in
them
began
more
effectually
to
call
on
the
name
of
the
Lord
,
But
shall
we
consider
the
reason
of
this
selling
vp
to
error
?
it
may
appeare
in
the
former
example
before
the
floud
:
where
the
Sethites
were
seduced
by
the
carnall
entisements
of
the
Cainites
,
by
their
men
,
who
as
may
appeare
Gen.
4.
were
men
of
parts
;
and
by
their
women
,
who
as
may
appeare
Gen.
6.
were
beautifull
.
Voluptuousnes
then
is
the
witch
,
for
looke
how
a
gorged
and
surfetted
stomach
maketh
an
il
aking
head
by
the
vapors
ascending
,
as
appeareth
by
drunkards
(
who
will
rue
their
gorge
if
they
repent
not
)
so
a
voluptuous
heart
infects
the
iudgement
,
and
smokes
out
the
eye
of
the
vnderstanding
.
Poperie
hath
no
new
arguments
but
the
olde
colworts
in
a
new
dish
,
but
infatuate
flesh
wormes
cannot
iudge
of
false
dice
:
they
haue
drunke
of
the
whores
wine
,
and
haue
lost
their
wits
.
But
alas
how
many
are
there
which
answer
to
the
name
of
Iapheth
,
as
Abshalom
answered
to
the
name
of
Abshalom
(
which
signifieth
the
fathers
peace
)
which
bring
as
much
tractablenes
to
the
Church
as
he
brought
peace
and
comfort
to
his
father
?
Dauid
and
Noah
when
they
gaue
those
names
,
spake
as
they
would
haue
it
:
but
the
wicked
will
do
as
they
lust
.
Yet
the
lord
hath
said
enough
to
melt
the
obstinate
though
they
were
rocks
,
because
he
knoweth
that
they
are
obstinate
,
and
their
necke
is
an
yron
sinew
and
their
brow
brasse
.
And
therefore
who
can
come
after
him
to
say
any
more
?
All
that
we
can
do
is
to
repeat
his
sayings
,
If
there
be
any
consolation
in
Christ
,
if
any
comfort
of
loue
,
if
any
fellowship
of
the
spirit
,
if
any
compassion
&
mercie
,
let
vs
be
like
minded
,
hauing
the
same
loue
,
beeing
of
one
accord
and
of
one
iudgement
.
Let
Iapheth
come
to
Shem
,
for
Shem
may
not
come
to
Iapheth
:
no
the
Lord
hath
forbidden
it
by
Ieremie
.
that
the
Wolfe
,
Leoparde
,
Lion
,
and
Beare
shall
be
made
innocent
,
and
sociable
to
the
most
harmelesse
and
helplesse
creatures
.
The
second
conclusion
out
of
this
text
is
thus
framed
,
that
because
the
conuersion
of
Iapheth
is
determined
to
be
by
the
onely
power
of
God
,
it
is
therefore
required
of
necessitie
that
the
Lord
himselfe
by
his
spirit
performe
it
.
The
Lord
(
who
onely
can
)
shall
entise
Iapheth
.
For
although
this
text
doth
expresly
containe
neither
the
addition
of
necessitie
,
that
it
must
needes
bee
the
Lord
that
must
doe
it
;
nor
the
exclusiue
that
none
other
can
do
it
:
yet
vnder
this
zealous
contemplation
of
Gods
mercy
and
power
in
this
affectionate
speech
The
Lord
,
it
hath
them
both
by
implication
,
by
presupposing
that
seeing
the
Lord
will
needes
haue
it
done
,
hee
must
need
doe
it
himselfe
,
because
none
others
can
.
If
anie
doe
still
obiect
that
this
point
that
it
is
Gods
onely
work
to
conuert
,
cannot
bee
concluded
out
of
this
Text
without
adding
the
word
onely
vnto
it
,
let
him
againe
vnderstand
that
it
is
not
added
presumptuously
but
only
in
sense
supplied
,
where
otherwise
it
is
vnderstood
&
meant
alreadie
.
And
this
supply
is
after
the
example
of
Christs
collection
out
of
those
words
of
Moses
,
that
we
must
serue
God
,
from
whence
he
gathereth
that
we
must
serue
god
alone
:
The
Lord
shall
perswade
Iapheth
?
This
likewise
appeareth
vnto
vs
by
the
euidence
of
other
scriptures
.
First
,
the
exclusiue
is
plaine
,
that
he
that
planteth
is
not
anie
thing
at
all
,
that
is
to
say
,
in
the
worke
of
true
conuersion
.
And
the
necessity
is
as
plaine
where
Christ
saith
,
no
man
can
come
to
me
except
the
father
which
hath
sent
me
draw
him
:
euerie
perfect
gift
that
it
commeth
downe
from
the
father
of
lights
,
Lord
thou
hast
wrought
all
our
works
for
vs
.
vs
dead
,
yea
dead
in
trespasses
and
sinnes
.
And
the
sonne
of
God
saith
,
that
our
reuiuing
from
this
death
,
must
be
by
hearing
the
voice
of
the
sonne
of
God
.
And
Saint
Paul
saith
,
that
our
quickning
(
meaning
this
first
quickning
)
must
be
by
no
lesse
then
by
the
spirit
of
him
that
raised
vp
Iesus
.
to
the
working
of
Gods
mightie
power
.
God
worketh
that
also
of
his
good
pleasure
and
will
.
There
are
two
principall
causes
why
we
should
lay
this
to
heart
.
The
first
,
that
we
may
not
erre
in
the
truth
of
religion
in
ascribing
any
thing
to
our selues
,
as
if
we
were
able
to
stirre
vp
our selues
.
For
as
Saint
Paul
saith
,
We
are
not
sufficient
of
our selues
so
much
as
to
think
any
thing
as
of
our selues
,
but
our
suffciencie
is
of
God
.
And
perpetuall
experience
reuealeth
it
,
that
they
which
continue
in
this
opinion
of
free
will
are
egregious
inueterate
hypocrites
,
dying
eyther
desperate
or
senselesse
.
The
other
cause
is
,
least
we
should
erre
in
the
truth
of
affection
,
that
is
to
say
,
in
thinking
that
a
lesser
measure
of
affection
wil
serue
in
applying
our selues
to
our
conuersion
then
will
.
For
when
we
heare
tell
that
(
what
other
power
soeuer
of
the
keyes
is
in
the
Church
)
Christ
himself
carieth
that
key
of
Dauid
,
that
shutteth
and
no
man
can
open
,
it
will
make
vs
to
lift
vp
our
hearts
aboue
all
that
is
called
the
world
.
And
certainely
the
Spirit
of
God
himselfe
by
this
holy
meditation
lifteth
vs
vp
to
such
a
zealousnesse
in
prayer
,
and
such
a
contention
of
Spirit
in
making
towards
God
in
all
kind
of
duties
,
as
they
that
are
informed
that
none
can
conuert
vs
so
as
we
shall
be
conuerted
,
that
is
,
so
as
our
conuersion
shall
stand
good
,
but
only
he
.
We
may
be
well
assured
,
that
the
Spirit
of
God
worketh
not
effectually
in
vs
if
our
affections
be
cold
in
turning
vnto
him
:
And
therefore
we
had
need
to
arise
&
make
toward
him
.
Men
pride
themselues
in
a
few
remorsfull
thoughts
,
&
break
the
back
of
Gods
mercie
with
wilful
wickednes
;
they
offer
sacrifice
to
their
own
hypocrisie
,
&
think
highly
of
themselues
for
a
thing
of
nothing
.
Wee
had
more
neede
to
diuide
our
prayers
,
and
one
while
to
supplicate
seriously
vnto
him
for
stronger
affections
,
and
another
while
to
desire
him
to
blesse
those
affections
which
hee
hath
bestowed
vpon
vs
with
diuine
incouragements
,
that
we
may
feele
the
finger
of
God
to
worke
powerfully
within
vs
.
For
besides
the
secret
sinnes
of
prayerlesnes
,
and
a
kind
of
indeuotion
tending
to
Atheisme
which
wee
commit
this
way
,
our
verie
outward
endeuor
at
publike
prayer
and
at
the
hearing
of
the
word
is
so
prophane
,
and
so
sleight
,
as
testifieth
to
our
faces
that
we
haue
forgotten
our selues
,
and
seeme
to
thinke
that
some
lesser
power
will
serue
the
turne
to
allure
vs
,
then
the
Lord
himselfe
.
For
if
we
were
otherwise
minded
in
the
truth
of
our
hearts
,
we
wold
most
certainely
inforce
our selues
to
be
holy
as
he
is
holy
.
In
the
day
of
our
visitation
when
our
conscience
will
stand
vpon
strict
tearms
with
vs
,
whether
we
be
indeed
conuerted
or
no
,
our
copper
conuersion
will
not
go
for
currant
.
And
when
it
is
detected
vnto
vs
how
impossible
it
is
for
vs
to
conuert
our selues
,
or
for
any
creature
to
conuert
vs
:
nay
when
it
is
detected
vnto
vs
what
counterfeit
conuerting
there
is
in
this
world
,
wherin
lightly
the
conuerted
are
vnconuerted
;
then
wee
will
hold
vp
our
hands
to
this
truth
(
take
heede
least
too
late
)
Then
we
will
crie
,
Conuert
Thou
vs
O
Lord
,
and
so
shall
wee
be
conuerted
indeed
.
Then
discouragement
will
seize
vpon
vs
in
an
vnseasonable
time
,
and
our
sure
foundation
will
be
to
lay
when
the
raine
falleth
,
and
the
flouds
come
,
and
the
windes
blow
.
Saluation
belongeth
to
the
Lord
.
I
demaund
of
thee
,
art
thou
conuerted
?
Thy
answer
likely
will
be
that
thou
trustest
so
.
Let
me
aske
thee
againe
,
hast
thou
felt
the
combate
betwixt
the
flesh
and
the
Spirit
within
thee
?
It
is
likely
that
to
this
also
thou
wilt
answer
affirmatiuely
.
For
hee
that
feeleth
not
so
much
in
case
is
of
a
palpable
outcast
.
But
giue
mee
leaue
to
aske
of
thee
a
third
question
:
Did
dest
thou
feele
comfort
in
that
combate
by
the
victorie
of
the
Spirit
ouer
the
flesh
?
If
thou
doest
,
thou
doest
certainly
acknowledge
the
truth
of
this
point
by
experience
that
God
himselfe
was
the
man
of
warre
,
and
that
it
was
the
Sonne
of
God
himselfe
that
by
his
Spirit
destroyed
the
power
of
darknesse
within
thee
.
Thou
canst
remember
manie
a
secret
and
deepe
sigh
,
manie
a
feruent
prayer
.
For
it
is
most
certain
,
that
howsoeuer
hypocrites
doe
abuse
these
things
,
yet
they
are
the
musicke
of
this
warre
:
this
warre
I
say
wherein
the
holy
Ghost
striketh
the
stroke
,
and
doth
all
our
things
for
vs
.
The
free
will
which
man
hath
without
speciall
grace
,
extendeth
no
further
then
ciuill
moralities
or
frustrate
deuotion
,
which
yet
hypocrites
;
not
being
able
to
wade
out
of
hell
,
make
account
of
,
according
to
the
prouerb
,
as
if
there
were
no
other
heauen
.
But
the
free-will
of
a
true
Christian
is
another
kinde
of
thing
,
it
is
to
partake
in
the
diuine
nature
,
the
diuinitie
of
true
Christians
is
not
after
the
vulgar
sense
of
dogmatizing
,
but
there
is
besides
another
maner
of
diuinitie
of
preaching
,
a
diuinitie
of
hearing
,
a
diuinitie
of
praying
,
euen
to
feele
the
diuine
finger
of
God
working
in
vs
in
these
exercises
;
without
which
the
breath
is
but
scattered
into
the
aire
.
This
kind
of
diuinitie
is
the
life
of
God
in
a
man
;
&
it
is
the
lowest
degree
of
grace
that
can
be
named
,
if
a
man
haue
no
true
sense
thereof
,
to
bewaile
his
senslesnesse
.
It
is
certaine
that
he
which
is
not
stirred
inwardly
with
religion
as
with
a
miraculous
operatiue
,
hath
not
the
bowels
of
the
child
of
God
within
him
.
Coldnesse
is
a
curse
;
and
to
make
no
conscience
of
coldnesse
,
is
to
haue
Gods
curse
vnder
seale
.
This
is
indeed
the
freewill
that
wee
professe
,
when
God
giueth
vs
free
harts
to
set
manfully
vpon
,
our
corruptions
,
as
Augustine
faith
.
Liberum
arbitrium
non
euacuatur
per
gratiam
,
I
do
the
rather
insist
vpon
this
point
,
least
any
man
should
deceiue
his
owne
heart
,
in
thinking
that
conuersion
is
either
an
easie
matter
,
or
of
easie
meanes
,
Good
brethren
for
your
liues
think
nor
such
a
thought
,
but
remember
that
if
Iapheth
be
to
be
allured
,
the
Lord
must
allure
him
.
The
fall
of
man
as
it
can
be
releeued
by
no
mercie
but
the
mercie
of
God
:
so
neither
can
it
be
relieued
by
any
power
but
the
power
of
God
.
To
despise
the
meanes
is
great
presumption
,
for
the
Gospell
is
the
power
of
saluation
,
that
is
,
the
holy
Ghost
exerciseth
his
power
by
it
.
But
to
ascribe
to
the
means
that
that
is
due
to
the
Lord
,
must
be
far
from
vs
.
But
thou
wilt
say
vnto
me
that
if
the
Gospell
be
but
the
instrument
,
and
the
power
be
the
Lords
;
then
all
this
contention
of
preachers
to
deliuer
the
Gospell
powerfully
is
needlesse
,
because
the
power
is
else
where
.
But
marke
the
answer
,
that
the
power
of
God
is
not
reserued
within
God
apart
from
the
word
,
but
God
is
in
the
spirit
of
the
Preacher
to
deliuer
the
word
,
hearers
shall
fall
on
their
faces
and
say
,
of
a
truth
God
is
in
you
indeed
.
Paule
,
O
the
deepenesse
of
the
riches
of
God
,
wherein
Augustine
saith
is
contained
the
solution
of
that
question
,
The
third
conclusion
out
of
this
text
is
concerning
the
meanes
which
the
Lord
vseth
in
drawing
men
to
his
kingdome
,
to
wit
,
that
because
hee
will
conuert
them
,
therefore
hee
will
conuert
them
by
allurements
,
The
Lord
shall
allure
Iapheth
,
signifying
that
the
allurements
of
God
are
in
the
doctrine
of
the
Gospell
and
in
Euangelicall
examples
.
For
although
wee
reade
how
that
the
Lord
hath
laid
violent
hands
vpon
some
as
vpon
Saint
Paul
in
the
way
to
Damascus
,
the
entising
speech
of
mans
wisedome
,
The
Lord
leadeth
vs
with
the
cords
of
a
man
,
euen
with
the
bands
of
loue
,
and
is
to
vs
as
hee
that
taketh
off
the
yoke
from
our
iawes
,
and
layeth
meate
vnto
vs
.
How
kindly
alluring
his
Church
to
let
him
in
is
Christ
induced
by
Salomon
,
Open
vnto
me
my
sister
,
my
loue
,
my
doue
,
&
c
?
How
amiably
doth
Saint
Paul
quite
himselfe
in
his
embassage
,
We
are
(
saith
he
)
Embassadours
for
Christ
,
as
though
God
did
beseech
you
through
vs
,
wee
pray
you
in
Christs
steede
that
you
would
be
reconciled
to
God
.
It
doth
then
appeare
that
the
true
doctrine
of
Iesus
Christ
is
alluring
doctrine
,
and
replenished
with
sweete
inducements
.
But
here
(
likely
)
some
man
bethinketh
him
vpon
occasion
of
this
speech
of
allurement
,
that
it
is
then
a
course
to
be
taken
with
the
Papists
,
that
they
might
heare
of
this
alluring
attractiue
.
But
as
Saint
Paule
saith
in
a
matter
not
much
vnlike
,
I
demand
,
haue
they
not
heard
?
Haue
they
not
beene
mercifully
dealt
with
by
her
Maiestie
,
and
louingly
entreated
by
their
brethren
?
The
Lord
be
iudge
betweene
them
and
vs
concerning
this
thing
.
Whatsoeuer
good
course
hath
yet
beene
vnassayed
which
tendeth
to
their
allurement
,
the
Lord
direct
the
hearts
of
his
fathfull
seruants
to
take
it
.
Alwayes
prouided
that
their
lenitie
be
not
abused
,
and
that
foolish
pity
marre
not
the
citie
.
I
cannot
come
after
with
any
supply
of
new
allurements
:
but
I
doe
onely
repeate
these
two
motiues
.
The
first
,
that
the
Papists
of
this
land
which
are
aforehand
brought
and
sold
like
sheepe
by
their
false
brethren
the
Papists
beyond
sea
,
shall
escape
the
Butcher
by
running
from
the
Drouer
.
The
second
,
that
they
shall
returne
to
a
God
which
will
in
holy
mercie
do
that
to
them
which
a
man
may
not
doe
for
his
wife
,
if
when
he
hath
put
her
away
for
her
lewdnes
for
a
time
to
humble
her
she
disdaine
him
,
and
become
another
mans
.
Shall
he
returne
vnto
her
?
should
not
then
this
land
be
polluted
?
But
they
haue
played
the
harlot
with
manie
louers
,
yet
turn
again
to
me
,
saith
the
Lord
.
But
let
vs
come
to
the
point
.
It
is
confessed
on
both
sides
both
by
our
aduersaries
,
and
by
vs
,
that
the
Gospell
allureth
.
But
in
the
meane
while
the
controuersie
is
growne
on
which
side
this
alluring
doctrine
may
be
,
on
their
side
or
on
ours
.
It
shal
be
therefore
very
pertinent
both
to
the
text
and
time
(
if
your
attention
will
reuiue
it selfe
)
to
discusse
this
point
,
though
not
in
such
measure
as
it
may
indeede
be
discussed
,
yet
according
to
the
measure
of
the
gift
of
God
.
The
Papists
haue
alreadie
furnished
out
maine
confident
allegations
that
their
religion
is
most
politicall
,
going
about
by
a
long
induction
to
conclude
,
that
it
sorteth
best
with
the
good
gouernment
of
the
common
wealth
.
In
which
disputation
,
as
they
do
often
goe
beyond
the
profession
of
diuinitie
:
so
euen
there
where
they
keepe
best
compasse
,
their
diuinity
is
turned
into
humanitie
.
For
their
verie
arguments
doe
betoken
but
an
earthly
well
being
(
if
they
could
haue
hit
that
)
and
they
manifest
themselues
to
haue
forgotten
that
life
is
of
the
duall
number
.
In
this
point
likewise
they
are
verie
out-bearing
,
and
the
successe
which
they
haue
found
in
their
allurements
hath
made
them
arrogant
enticers
.
For
they
are
indeede
though
verie
scorpions
,
yet
such
(
as
Saint
Iohn
saith
)
whose
faces
are
like
the
faces
of
men
and
they
haue
haire
as
the
haire
of
women
.
As
let
the
contention
first
be
,
whether
a
man
being
compos
mentis
(
as
we
say
)
wil
rather
be
allured
to
Gods
free
grace
which
the
Spirit
of
truth
teacheth
by
vs
but
of
Gods
holy
word
,
or
to
his
owne
merites
,
which
the
spirit
of
errour
teacheth
by
them
out
of
their
own
braine
.
They
say
that
we
sell
Paradise
good
cheape
,
because
we
hold
it
at
the
Lords
expresse
rate
,
as
it
standeth
in
the
Prophecie
of
Isaiah
,
where
we
are
called
to
buy
indeed
,
but
to
pay
nothing
,
hauing
nothing
to
pay
(
as
he
saith
.
To
be
briefe
,
concerning
the
scriptures
(
whereby
all
must
be
tried
)
they
teach
that
the
vulgar
translation
which
is
so
grosly
faultie
,
is
onely
authenticall
.
Wee
teach
that
the
originall
text
in
Hebrewe
and
Greeke
is
onely
authenticall
.
These
differences
are
so
manifest
,
and
these
faces
are
of
so
contrarie
hue
,
that
it
is
no
maruell
if
the
holy
ghost
say
,
that
men
must
be
first
drunke
before
they
can
be
deceiued
in
them
.
But
peraduenture
some
man
will
say
vnto
me
,
I
pray
you
what
allurement
is
in
your
doctrine
of
mortification
which
you
so
much
vrge
?
And
which
you
extend
so
far
;
that
a
man
can
haue
no
peace
in
his
conscience
that
fauoureth
and
retaineth
any
sinne
in
himselfe
against
his
conscience
?
Which
determineth
that
a
man
is
in
a
damnable
case
whatsoeuer
good
deedes
seeme
to
be
in
him
,
if
he
yeelde
not
to
the
worke
of
the
holy
ghost
for
a
leauing
but
of
any
one
knowne
sinne
which
fighteth
against
the
peace
of
his
conscience
?
Dearely
beloued
,
I
beseech
you
in
the
bowels
of
Christ
to
take
this
answere
,
cast
it
into
the
balance
and
marke
well
the
scales
.
I
confesse
in
deed
to
begin
withal
,
that
this
doctrine
fawneth
not
vpon
hypocrites
,
but
remooueth
them
to
their
wo
,
and
the
weale
of
the
Church
.
But
why
is
it
?
is
it
not
because
they
are
hypocrits
?
To
the
rest
may
it
not
be
truely
said
of
this
doctrine
,
an
easie
yoke
and
a
light
burden
?
Is
it
not
an
alluring
doctrine
that
hath
but
one
onely
difficultie
,
and
is
otherwise
accompanied
with
most
certaine
consolation
?
The
difficultie
is
to
shake
off
the
vnconscionable
sin
that
cleaueth
so
fast
to
vs
,
and
tarrieth
behind
to
mischiefe
vs
.
Were
it
not
damnable
doctrine
to
dispense
with
that
which
admitteth
no
dispensation
?
should
we
take
vpon
vs
to
heale
with
sweete
wordes
like
witches
?
Be
strong
in
the
Lord
,
and
of
a
good
courage
in
throwing
away
that
sin
,
and
then
the
maine
brunt
is
ouer
and
the
worst
is
past
.
Holde
thee
there
,
and
thou
maiest
enioy
perpetuall
,
that
is
,
vndiscontinued
consolations
notwithstanding
a
thousand
infirmities
.
For
so
long
as
the
power
of
mortification
destroyeth
thy
sinfull
affections
as
they
rise
,
and
so
long
as
thou
art
vnfainedly
displeased
with
all
sinne
,
and
doest
mortifie
the
deedes
of
the
body
by
the
spirit
,
thy
case
is
the
case
of
saluation
.
And
when
thou
art
once
soundly
confirmed
in
this
resolution
,
thou
art
not
onely
in
the
case
,
but
also
in
the
state
of
saluation
,
thou
shalt
liue
&
not
die
.
What
would
a
man
haue
more
then
this
?
But
the
Papistes
haue
found
an
ease
for
this
matter
.
For
they
which
accuse
the
doctrine
of
the
gospell
to
be
a
doctrine
of
libertie
,
because
of
the
article
of
iustification
by
faith
only
,
do
themselues
by
indulgences
,
by
pardons
,
by
merits
of
Saints
,
and
by
setting
of
good
deedes
against
ill
,
teach
foolish
virgins
that
oyle
is
to
bee
begged
or
bought
,
wherby
they
are
induced
into
a
damnable
sleepe
and
securitie
.
It
would
allure
a
pyrate
indeede
to
be
of
their
religion
,
if
he
might
be
sure
to
buy
out
his
punishment
after
his
death
with
the
robberies
and
rapines
of
his
life
.
In
the
meane
time
such
doctrine
as
this
,
hath
brought
Atheisme
into
the
world
,
and
that
also
of
the
vilest
kind
.
For
a
Popish
Atheist
is
an
hideous
mungrell
,
euen
a
verie
Centaure
.
As
to
say
the
very
truth
,
Poperie
and
Atheisme
are
very
coincident
,
and
their
differences
very
obscure
.
Poperie
is
a
sensuall
dissembling
with
Gods
,
&
Atheisme
is
a
sensual
mocking
of
God
.
The
Papist
is
a
make-god
,
and
the
Atheist
is
a
mock-god
.
And
you
may
be
sure
,
that
the
maker
wil
be
so
bold
as
to
be
a
mocker
in
time
.
The
Papist
deludeth
his
conscience
,
and
the
Atheist
derideth
his
conscience
.
Poperie
(
being
copia
cornu
of
sensuall
ceremonies
,
for
euerie
sense
a
play-fellow
,
a
merrie
religion
,
the
good-fellowes
religion
)
comforteth
the
flesh
,
&
Atheisme
suppresseth
the
spirit
.
Brethren
,
obserue
it
well
,
and
you
shall
find
that
Poperie
to
them
that
haue
heard
the
Gospell
soundly
and
sincerely
taught
,
marke
well
what
I
say
,
to
them
that
haue
heard
the
Gospell
soundly
and
sincerely
taught
,
hath
nothing
in
it
to
allure
anie
but
hypocrites
,
nor
anie
thing
in
it
to
detaine
anie
such
in
that
religion
,
but
those
which
are
in
a
faire
forwardnesse
to
degenerate
into
Atheisme
.
But
peraduenture
it
will
be
alleaged
that
there
are
manie
euen
in
the
bosome
of
the
Realme
,
that
after
the
hearing
of
the
Gospell
are
drawne
away
in
their
verie
consciences
to
Poperie
.
But
I
aske
who
are
they
?
Are
they
not
they
of
whom
a
man
may
say
,
O
how
great
is
that
darkenesse
when
their
verie
light
is
become
darkenesse
?
when
the
candle
of
their
conscience
is
put
out
?
Are
they
not
they
which
are
giuen
ouer
to
a
forlorne
sense
?
whose
thoughts
and
conscience
(
as
Salomon
saith
)
are
litle
worth
,
nothing
is
pure
to
them
,
but
euen
their
mindes
and
consciences
are
defiled
.
It
is
no
great
matter
which
way
the
consciences
of
these
men
doe
wagge
.
I
will
tell
you
(
dearely
beloued
)
what
may
be
obserued
of
many
that
are
sodainly
reconciled
Papists
in
this
kingdome
,
that
if
there
were
no
other
respect
but
the
losse
of
them
for
the
good
that
was
in
them
when
they
were
Protestants
,
they
are
better
lost
than
found
,
and
become
that
Synagogue
better
then
this
Church
,
for
they
suite
it
better
.
Men
of
a
proditorious
,
imperious
and
luxurious
disposition
.
But
what
should
I
talke
of
conscience
?
seeing
that
kind
of
religion
is
the
refuge
of
the
vnconsc̄ionable
:
whose
trade
is
first
to
promise
what
they
lust
,
them
to
make
heretikes
whom
they
lust
,
and
at
the
last
to
breake
promise
with
them
when
and
how
they
lust
.
Their
religion
it selfe
is
spied
well
enough
by
many
of
the
professors
of
it
.
And
there
are
manie
that
are
Papists
euen
against
their
conscience
,
if
conscience
were
to
bee
stinted
at
this
apprehension
;
that
Poperie
is
a
false
and
fraudulent
religion
,
haeresis
Catholica
impostura
magna
,
the
imposture
of
the
world
.
But
to
say
the
truth
,
they
are
not
Papists
against
their
conscience
,
because
they
haue
no
conscience
secundum
sensum
.
And
therefore
as
for
the
examples
and
liues
of
men
whereby
wee
are
to
allure
one
another
,
they
neede
not
to
boast
so
much
as
they
do
,
considering
that
their
religion
consisteth
by
consequence
of
the
profession
of
many
great
crimes
.
Against
the
third
commandement
they
professe
resolution
of
periurie
,
if
it
serue
their
turne
when
they
are
sworne
to
those
that
they
call
here-tikes
.
Against
the
fist
commandement
they
professe
disobedience
to
their
princes
,
if
their
holy
father
incite
them
to
it
.
Against
the
sixt
commandement
they
professe
murther
vpon
the
like
warrantie
.
Against
the
seuenth
commandement
by
barring
mariage
,
and
expresse
preferring
the
faults
of
single
life
before
it
,
they
professe
filthinesse
and
vnchastitie
in
those
that
ought
to
bee
most
pure
.
Against
the
eight
commandement
they
professe
making
merchandize
of
soules
.
Against
the
ninth
commandement
vnder
pretence
of
reconciling
to
the
Church
,
they
professe
alienation
of
subiects
from
their
natural
princes
,
and
are
the
most
renowmed
artificers
of
mischiefe
and
debate
that
euer
were
heard
of
.
All
these
they
doe
directly
or
indirectly
professe
besides
the
rest
.
As
for
vs
which
professe
the
Gospel
,
it
behooueth
vs
on
the
other
side
to
allure
by
our
example
in
better
maner
then
we
do
,
and
not
to
cause
the
name
of
God
to
be
blasphemed
by
these
Papists
through
vs
,
but
rather
to
let
our
light
so
shine
before
men
,
that
they
may
glorifie
our
father
which
is
in
heauen
.
The
fourth
conclusion
out
of
this
text
is
,
that
all
those
true
Iapheths
whom
the
Lord
shall
take
in
hand
to
allure
,
shall
dwell
in
the
tents
of
Shem
,
that
is
,
shall
come
to
the
true
Church
,
and
shall
abide
therein
.
If
God
be
not
mercifull
vnto
vs
in
this
thing
,
all
his
mercies
are
frustrate
vnto
vs
.
And
vnto
this
blessing
he
after
a
sort
exhorteth
them
,
to
wit
,
to
lay
hold
vpon
it
.
For
it
is
the
greatest
fauour
that
God
bestoweth
vpon
men
in
this
world
,
to
make
them
true
members
of
his
true
Church
.
And
this
is
the
grace
if
wee
bee
not
vtterly
vngratious
,
which
aboue
all
worldly
things
we
will
desire
and
affect
,
though
it
should
cost
vs
all
we
are
worth
to
purchase
this
field
.
As
Dauid
saith
,
One
thing
haue
I
desired
of
the
Lord
,
that
I
will
require
,
and
will
not
alter
this
petition
into
another
,
that
I
may
dwell
in
the
house
of
the
Lord
all
the
dayes
of
my
life
to
behold
the
beautie
of
the
Lord
,
and
to
visit
his
temple
.
For
as
he
saith
.
Mount
Sion
is
the
ioy
of
the
whole
earth
,
to
wit
,
as
farre
as
God
hath
any
people
in
the
earth
belonging
to
his
election
.
For
in
it
(
saith
the
Prophet
)
he
speaketh
forth
all
his
glorie
.
This
is
the
Arke
,
Wo
is
to
me
(
saith
he
)
that
I
remaine
in
Meshech
,
and
dwell
in
the
tents
of
Kedar
.
But
you
will
say
vnto
me
,
that
I
shal
not
need
to
vrge
this
point
because
it
is
alredie
confessed
.
But
I
am
constrained
to
replie
,
that
the
confession
of
the
truth
of
it
is
not
much
more
generall
,
then
the
disauowing
and
reiecting
of
the
practise
.
For
how
manie
are
there
which
hold
off
,
and
almost
take
a
pride
to
be
vnstayed
in
the
matter
of
religion
?
How
manie
which
by
pretence
of
disagreements
in
the
Church
,
cannot
tell
what
to
make
of
themselues
?
The
Papists
they
haue
sought
vp
their
gods
againe
,
which
they
had
cast
to
the
backes
and
to
the
moules
,
they
frequent
Masse
in
corners
,
and
they
behaue
themselues
so
as
the
Familists
in
their
assemblies
:
and
that
company
of
them
which
are
called
Iesuites
,
may
more
worthily
bee
called
Adamites
,
which
were
the
first
founders
of
the
Familists
.
For
these
Masse-monges
watch
Tammuz
in
the
nights
,
and
these
night-birds
keepe
little
better
then
the
feasts
of
Isis
&
Osiris
in
this
citie
.
As
for
the
rest
,
if
the
name
of
Recusant
should
be
taken
strictly
for
euerie
one
that
refuseth
so
to
dwell
in
the
tents
of
Shem
,
as
the
Lord
would
take
in
good
part
,
the
Recusants
of
this
land
are
innumerable
.
When
we
consider
how
long
the
Gospell
hath
continued
amongst
vs
,
and
compare
it
with
the
great
heapes
of
people
in
this
City
which
make
no
difference
of
the
Sabboth
day
at
all
for
conscience
sake
,
we
may
truly
cry
out
of
a
prodigious
wickednes
.
It
can
not
be
denyed
but
that
there
are
now
more
sufficient
preachers
of
Gods
word
amongst
you
,
then
euer
there
were
.
But
the
ignorance
of
the
most
that
professe
,
and
the
rudenesse
of
the
troupes
of
those
that
scorne
to
professe
is
very
offensiue
and
loathsome
.
There
are
they
say
belonging
to
diuers
seuerall
paririshes
many
thousand
people
,
peraduenture
more
to
some
then
the
parish
church
can
contayne
;
though
I
know
not
the
case
,
yet
I
propound
it
to
you
.
And
how
do
you
thinke
are
a
greate
parte
of
this
people
occupied
,
when
they
shoulde
bee
present
at
the
hearing
of
the
word
?
I
would
demaund
of
the
frowardest
man
in
all
this
presence
,
whether
he
do
not
thinke
in
his
conscience
,
that
the
greatest
part
of
them
are
so
frarre
from
being
in
the
tents
of
Shem
,
that
they
are
in
the
tents
of
Cham.
For
I
pray
you
tell
me
,
are
not
these
drunken
Tauernes
and
victualling
houses
,
these
play-houses
and
brothell
houses
the
tents
of
Cham
,
where
all
the
rest
of
their
villanies
are
accomplished
and
made
vp
with
the
scoffing
at
Noah
?
Assuredly
(
dearely
beloued
)
if
that
which
is
called
conscience
be
any
better
than
a
iest
,
&
that
which
is
called
Gods
word
be
any
better
then
a
stale
,
these
are
damnable
things
to
be
done
,
and
therfore
horrible
things
to
bee
suffred
.
I
confesse
vnto
you
that
my
skil
extendeth
not
duly
to
limit
forth
the
blame
of
the
rulers
,
to
lay
it
iustly
where
it
is
.
Vnfainedly
I
speake
it
,
I
forbeare
that
particular
course
for
no
other
cause
,
but
because
I
would
not
reproue
sinne
with
sinne
by
speaking
into
a
matter
before
I
know
it
.
But
well
I
am
sure
,
that
if
they
which
are
charged
with
the
reformotion
of
this
abuse
by
the
places
which
they
sustaine
,
did
busie
themselues
therein
more
zealously
then
yet
they
do
,
they
should
please
God
better
then
in
anie
thing
els
for
the
most
part
wherein
they
are
forward
.
They
that
come
out
of
the
world
into
the
Church
,
come
out
of
a
desert
and
they
that
come
into
the
Church
,
as
most
men
are
come
in
,
come
into
a
desert
,
&
are
like
sheep
without
a
shepheard
.
This
great
forrest
of
London
is
full
of
couert
for
wandring
creatures
,
and
there
are
too
manie
priuiledges
for
sinners
.
I
beseech
you
heare
me
this
one
thing
with
patience
,
and
vouchsafe
to
weigh
it
well
.
The
Magistrates
being
annoyed
with
the
disorders
of
loose
and
wicked
persons
which
swarme
about
this
citie
,
do
performe
a
laudable
office
indeede
in
reuising
the
orders
of
Bridewell
,
and
in
vrging
better
execution
of
the
good
lawes
which
tend
to
a
remedie
.
But
except
the
tents
of
Shem
were
surueyed
likewise
,
and
the
apparance
there
were
better
vrged
,
it
is
to
small
purpose
to
endeuour
this
externall
reformation
.
For
this
one
thing
be
sure
of
,
that
these
loose
persons
,
these
disguised
conycatchers
haue
informed
themselues
of
their
state
what
it
would
bee
,
if
they
should
change
their
course
with
that
which
the
Magistrate
would
vrge
,
to
wit
,
that
it
would
be
both
more
poore
and
more
painfull
.
And
therefore
they
are
resolued
rather
to
venture
the
vttermost
penaltie
,
then
to
submit
themselues
to
this
change
.
So
that
there
is
nothing
that
can
effectually
reclaime
them
but
onely
this
,
to
marshall
them
to
the
tents
of
Shem.
For
there
they
shall
find
allurements
to
quiet
their
minds
in
obedience
.
They
shall
finde
that
they
are
not
bidden
to
losse
,
but
that
they
shall
better
their
state
by
the
change
.
For
to
dwell
rightly
in
the
tents
of
Shem
,
is
in
some
measure
to
dwell
in
heauen
.
And
I
would
the
magistrates
would
duly
consider
,
how
much
they
are
beholding
to
the
Ministers
of
the
Gospell
in
this
behalfe
:
(
assuredly
the
Magistrates
are
vnthankfull
if
they
vse
them
not
respectiuely
and
kindly
.
)
And
I
would
the
Ministers
would
likewise
endeuour
to
bring
hither
their
forces
.
For
so
should
they
directly
satisfie
their
owne
duties
in
bringing
men
to
Gods
Church
,
and
consequently
assist
the
Magistrate
in
the
reformation
of
the
common-wealth
.
And
as
for
the
people
themselues
which
are
runne
wild
,
be
they
poore
or
rich
,
I
would
they
would
consider
what
wrong
they
doe
themselues
with
this
out-lying
,
&
what
benefit
it
would
be
to
them
to
come
and
dwell
in
these
tents
.
And
it
were
to
bee
wished
that
some
euen
of
those
which
resort
to
Paules
Crosse
and
will
not
come
at
their
owne
Church
,
and
when
they
are
here
delude
the
law
with
walking
and
talking
,
were
better
ordered
:
for
their
resort
hither
is
like
the
piller-prayers
of
manie
which
kneele
downe
only
for
fashion
sake
.
I
say
,
I
would
not
onely
the
poore
,
but
also
the
rich
offenders
would
obserue
it
of
what
qualitie
soeuer
.
For
as
Augustine
saith
,
Quisquis
ille
est
&
qualiscunque
ille
est
,
Pardon
my
libertie
of
speech
of
these
Libertines
.
These
Conycatchers
and
vagrant
Caines
,
which
haue
gotten
a
perpetuitie
of
haunting
Tauernes
and
infamous
house
without
difference
of
dayes
,
and
without
respect
of
the
time
either
of
prayer
or
preaching
are
no
better
then
the
diuels
rogues
.
But
if
they
would
come
to
Shems
tents
their
priu●ledges
should
be
great
.
For
first
,
Atheists
in
the
world
(
as
S.
Paul
saith
)
they
should
be
receiued
into
the
seruice
of
God
,
and
so
come
vnder
his
tuition
,
which
would
bee
a
rowling
away
of
their
shame
:
for
this
non
apparance
is
a
shamefull
crime
of
irkesome
reproch
.
Secondly
,
by
being
in
checke-roll
in
his
tents
they
should
be
capable
of
the
benefite
of
his
seruants
,
to
be
preferred
to
the
grace
of
the
holy
Ghost
.
For
these
wild
men
,
these
Faunes
and
Satyrs
(
as
I
may
say
)
are
a
kind
of
demo
niacks
,
and
are
not
so
much
as
capable
of
the
Spirit
of
God
,
til
they
haue
submitted
themselues
to
bee
members
of
Gods
Church
.
And
thirdly
,
by
tarying
their
turne
they
should
be
not
only
capable
,
but
it
shold
euen
be
vnto
them
according
to
their
faith
.
And
there
would
be
a
maruellous
change
worthy
to
be
celebrated
with
a
song
of
Angels
.
Wheras
now
they
are
often
incombred
with
the
horrors
of
conscience
,
so
that
the
sound
of
fear
is
euer
in
their
eares
.
Against
this
Satan
cannot
otherwise
succour
them
,
then
by
teaching
them
to
make
out
a
power
of
blasphemies
and
derisions
both
of
heauen
and
hell
,
or
to
earth
themselues
in
the
caues
of
obliuion
,
that
the
iudgement
to
come
may
not
come
into
their
mindes
.
Then
they
should
be
able
to
pacifie
their
consciences
with
sound
arguments
of
their
saluation
:
and
the
grace
of
God
would
perswade
their
consciences
to
take
part
on
their
side
.
And
when
their
heart
was
become
their
friend
,
it
would
perswade
their
affection
to
dine
and
sup
with
their
conscience
.
Which
would
be
a
royall
amends
to
the
poorer
sort
for
the
hard
fare
they
should
find
in
the
world
by
changing
their
course
,
and
a
dish
beyond
all
their
dainties
to
the
rich
.
This
second
part
was
not
vttered
for
lacke
of
time
,
but
was
likewise
by
authoritie
thought
fit
to
be
annexed
in
the
print
.
NOw
followeth
the
second
parte
of
the
text
of
Iapheths
participating
with
Shem
,
or
rather
his
succeeding
of
Shem
in
dominion
ouer
Canaan
;
And
Canaan
shall
be
their
seruant
,
that
is
,
let
Iapheth
continue
in
the
tents
of
Shem
,
and
then
he
shall
hold
Canaan
in
seruitude
.
For
the
seruitude
of
Canaan
vnder
Iapheth
,
is
annexed
to
Iapheths
dwelling
in
the
tents
of
Shem.
And
so
groweth
the
fift
conclusion
out
of
this
text
,
that
the
subduing
of
ours
and
Gods
enemies
,
is
a
benefit
tyed
to
our
constancy
in
true
religion
.
It
is
cleare
enough
,
that
they
which
are
helde
in
seruitude
being
of
Canaans
broode
,
doe
foster
disdaine
and
enmity
.
But
in
the
meane
while
as
Salomon
sayeth
,
When
a
mans
wayes
please
God
,
his
enemies
shal
bee
contented
to
bee
at
peace
with
him
.
Therefore
the
Psalmist
sayeth
,
O
that
my
people
had
harkened
vnto
me
,
and
Israel
had
walked
in
my
wayes
:
I
would
soone
haue
humbled
their
enemies
,
and
turned
my
hand
against
their
aduersaries
.
The
haters
of
the
Lord
should
haue
beene
subiect
vnto
him
,
though
fainedly
,
and
their
time
of
ruling
should
haue
endured
for
euer
.
On
the
other
side
the
scripture
sayeth
,
That
when
wee
cease
to
walke
in
the
wayes
of
the
Lord
(
whereof
a
principal
part
is
to
vphold
his
religion
)
our
enemies
shall
bee
the
head
,
and
wee
shal
be
the
tayle
.
And
such
likewise
are
the
examples
of
the
word
.
When
Eli
suffered
Gods
seruice
to
be
corrupted
by
his
sonnes
,
Them
that
honour
me
will
I
honor
,
and
they
that
despise
me
,
shal
be
despised
.
And
further
he
sayeth
to
him
,
And
thou
shalt
see
anguish
in
the
habitation
of
the
Lord
,
in
stead
of
al
those
things
wherwith
God
would
haue
blessed
Israel
.
And
of
the
children
of
Israel
the
scripture
sayeth
,
They
for
sooke
the
Lord
and
serued
Baal
and
Ashtaroth
,
and
the
wrath
of
the
Lord
was
hotte
against
Israel
.
And
he
deliuered
them
into
the
hands
of
spoilers
and
solde
them
into
the
handes
of
their
enemies
round
about
them
,
so
that
they
could
no
longer
stand
before
their
enemies
.
So
we
read
of
Salomon
,
That
Whatsoeuer
things
are
written
,
are
written
for
our
learning
,
to
comfort
and
animate
vs
to
holde
our
religion
.
The
second
,
that
these
examples
of
Gods
vengeance
on
them
that
forsooke
it
,
are
ensamples
to
vs
to
terrifie
vs
from
once
meditating
of
such
a
sinne
.
Great
is
the
praise
of
Queene
Elizabeth
,
for
holding
her
owne
,
or
rather
Gods
owne
in
this
behalfe
,
especially
when
we
consider
how
she
hath
beene
vrged
.
The
lawes
which
haue
beene
made
for
the
repressing
of
idolatry
are
all
still
in
force
,
and
we
doe
yet
abide
in
the
tents
of
Shem.
And
assure
your selues
brethren
,
that
as
the
thoughts
of
God
are
tender
towardes
vs
,
if
wee
will
serue
him
;
so
the
thoughtes
of
Queene
Elizabeth
his
seruant
and
daughter
,
our
Queene
and
mother
,
are
tender
towardes
vs
in
this
matter
of
preseruation
of
religion
.
If
we
will
be
quietly
zealous
and
charitably
tractable
,
we
shall
see
,
that
as
her
entrance
was
graced
with
the
restoring
;
so
her
proceeding
shal
be
honoured
with
the
constant
conseruing
of
religion
.
So
long
as
weekeepe
vs
within
the
limits
of
wise
zeale
,
and
descend
not
to
the
heady
courses
of
the
vast
vulgar
,
but
do
maintaine
the
true
seruice
of
God
,
as
followers
and
not
forerunners
of
wise
gouernment
,
not
preuenting
it
by
headinesse
;
wee
shal
be
able
to
keepe
these
Canaanites
in
subiection
,
though
they
did
exceede
vs
in
number
neuer
so
much
.
If
any
say
that
our
holding
religion
will
not
holde
downe
our
enemies
,
because
the
most
religious
at
some
times
are
oppressed
.
I
answere
,
that
martyrdome
is
but
in
particular
places
,
or
of
particular
persons
.
But
the
like
cannot
be
made
to
appeare
of
a
whole
land
by
any
story
.
It
Iapheth
dwell
in
Shems
tents
,
Canaan
shall
surely
serue
him
.
The
word
of
God
ought
to
suffice
to
confirme
vs
in
the
truth
of
this
point
.
But
let
vs
wade
into
the
matter
by
reason
,
because
reason
(
as
they
say
)
impugneth
it
,
seeing
the
Papists
are
so
many
.
Our
entrance
into
the
first
reason
is
out
of
an
vsuall
saying
that
wee
haue
amongst
vs
,
that
one
true
man
is
too
hard
for
two
theeues
by
reason
of
his
confidence
.
This
certainly
is
most
true
in
the
matter
of
religion
,
that
confidence
giueth
courage
.
This
is
an
only
grace
to
daunt
these
theenish
Canaanites
,
Onely
be
thou
strong
,
and
of
a
most
valiant
courage
.
According
to
the
promise
in
the
Law
,
The
Lord
shall
cause
thine
enemies
that
rise
against
thee
to
fall
before
thy
face
.
They
shall
come
out
against
thee
one
way
,
and
shall
flee
before
thee
seuen
waies
.
And
againe
,
one
of
you
shall
chase
a
thousand
of
them
.
And
we
may
be
sure
that
if
the
speech
of
the
men
of
Iudah
(
being
fewer
)
was
fiercer
then
the
speech
of
the
men
of
Israel
(
being
more
)
by
reason
of
their
spirite
,
But
they
were
not
able
to
resist
the
wisedome
and
the
Spirit
by
which
hee
spake
.
The
second
reason
is
taken
from
the
protection
of
God
ouer
his
Church
.
For
although
the
flocke
of
Christ
were
lesse
,
and
this
herd
of
goates
were
neuer
so
numbrous
:
yet
if
the
sheepe
wil
cleaue
to
their
shepheard
,
the
Lorde
hath
promised
to
create
vpon
euery
place
of
mount
Zion
,
This
protection
of
God
by
discourse
of
reason
may
bee
thus
manifested
vnto
vs
.
Consider
the
protection
of
God
ouer
the
politicall
state
of
the
world
,
I
meane
sustaining
the
state
of
common
wealthes
,
wherby
euery
man
hath
the
benefit
of
enioying
his
owne
.
There
is
no
man
well
aduised
that
ascribeth
this
security
wholy
to
ciuil
gouerment
.
For
we
see
that
if
the
people
were
numbred
by
the
pole
and
due
notice
taken
of
euerie
mans
disposition
,
that
there
are
three
to
one
which
had
rather
liue
of
the
spoile
,
and
those
also
couragious
and
valiant
vnthrifts
.
And
in
other
particular
Cities
and
townes
where
it
is
more
easie
to
take
a
true
suruey
then
in
this
,
it
is
an
apparant
case
that
there
are
enow
penurious
and
idle
male-contents
euerie
night
couching
,
to
expell
all
the
substantiall
inhabitants
of
the
towne
out
of
their
houses
before
morning
.
For
the
well
&
ciuilly
disposed
in
a
common
wealth
are
but
an
handfull
to
those
that
are
stroy-goods
and
of
ill
behauiour
.
And
yet
ye
see
what
the
Lord
doth
for
the
protection
of
the
ciuill
conuersation
of
men
.
And
will
ye
not
beleeue
that
his
protection
will
be
greater
ouer
his
Church
?
Certainly
he
that
checketh
the
sea
with
the
tender
sand
,
the
wilde
beasts
of
the
forrest
toretyre
to
their
dennes
when
man
goeth
to
his
labour
will
deliuer
vs
from
the
enemies
of
our
soules
,
though
they
were
double
as
many
,
and
compell
them
to
serue
vs
,
if
we
will
serue
the
Lord
.
But
peraduenture
thou
wilt
say
vnto
me
,
that
it
sufficeth
vs
to
holde
our
owne
,
though
wee
stande
not
vpon
tearmes
of
keeping
others
in
subiection
.
Consider
diligently
what
must
be
answered
,
that
Papists
are
not
to
bee
helde
in
subiection
vnder
vs
as
they
are
men
,
but
as
they
are
Papists
;
not
in
respect
of
their
person
,
but
in
respect
of
their
religion
.
In
which
regard
we
are
bound
to
hold
them
vnder
in
Gods
behalfe
.
For
who
are
wee
,
that
wee
should
presume
to
depart
with
Gods
right
?
If
the
Lord
haue
trusted
vs
,
and
we
let
them
go
,
how
shall
we
escape
that
sentence
that
our
life
shall
go
for
theirs
?
from
her
estate
because
of
her
idolatrie
:
Now
followeth
the
sixth
and
last
conclusion
out
of
this
text
,
that
Canaan
should
be
brought
into
bondage
,
that
the
enemies
of
the
church
should
be
held
downe
.
As
it
appeareth
by
the
lawe
of
God
,
catter
the
wicked
,
and
to
cause
the
wheele
to
turne
ouer
them
.
And
king
Dauid
voweth
,
Betimes
will
I
destroy
all
the
wicked
of
the
land
,
that
I
may
cut
off
all
the
workers
of
iniquitie
from
the
Citie
of
the
Lord
.
And
according
to
his
vowe
so
was
his
practise
,
not
onely
at
home
,
he
subdued
the
Philistims
and
destroyed
the
Moabites
to
the
third
man
,
he
put
a
garrison
in
Edom
and
made
them
his
seruants
.
By
this
meanes
the
throne
of
righteousnesse
is
established
,
Take
the
drosse
from
the
siluer
,
and
there
shall
proceede
a
vessell
for
the
finer
:
So
take
away
the
wicked
from
the
king
and
his
throne
shall
be
established
in
righteousnesse
.
On
the
other-side
it
is
threatned
if
they
be
not
helde
downe
,
they
shall
be
a
snare
and
destruction
vnto
you
and
a
whippe
on
your
sides
,
and
a
thorne
in
your
eies
till
you
perish
.
This
is
the
word
of
God
concerning
the
enemies
of
the
Church
.
And
this
is
the
meanes
for
the
Church
of
God
,
to
lay
hold
vpon
his
blessing
and
promise
here
giuen
.
For
it
is
incredible
else
to
what
insolencie
the
enemies
wil
grow
,
and
how
much
they
would
take
vpon
them
.
It
is
chronicled
of
Salomon
,
that
he
as
it
were
surucied
the
roll
of
his
recusants
;
he
numbred
all
the
strangers
that
were
in
the
land
of
Israel
,
and
finding
them
to
be
an
hundreth
and
three
and
fiftie
thousand
and
six
hundreth
,
he
set
seuentie
thousand
of
them
to
the
burden
,
and
fourescore
thousand
to
hew
stones
in
the
mountaine
,
and
the
rest
to
ouersee
.
He
was
not
terrified
with
that
multitude
,
but
thought
that
if
Pharaoh
by
vngodly
policie
held
downe
Gods
people
,
then
he
might
by
godly
policie
holde
downe
Gods
enemies
.
And
it
is
the
direction
of
the
spouse
to
his
friends
to
catch
both
the
Foxes
and
the
cubs
that
destroy
the
vines
.
let
vs
go
vp
against
Iudah
,
and
let
vs
rouze
them
and
make
a
breach
therein
for
vs
,
and
set
a
king
in
the
midst
thereof
,
euen
the
sonne
of
Tabeel
,
that
is
,
such
a
one
as
shall
set
vp
idolatrie
.
No
lesse
pride
then
this
is
in
the
hearts
of
Papists
.
They
meditate
terrible
things
,
and
are
more
arrogant
them
Iannes
&
Iambres
which
resisted
Moses
.
The
Lord
in
the
fourth
commandement
saith
,
That
the
stranger
that
is
in
our
gates
shall
not
breake
the
Sabboth
,
that
is
,
shall
not
be
suffered
to
breake
it
,
but
shall
be
helde
at
the
least
from
the
manifest
contempt
of
Gods
commandement
.
For
(
as
I
say
)
without
holding
them
down
by
authoritie
,
according
to
the
trust
reposed
by
her
Maiestie
in
the
Magistrates
,
it
is
not
to
bee
hoped
that
the
Lord
will
holde
them
downe
.
For
we
shall
be
guiltie
of
contemning
of
the
meanes
by
which
the
Lord
both
spiritually
and
outwardly
treadeth
downe
his
enemies
,
as
it
is
written
,
The
God
of
peace
shall
treade
Satan
vnder
your
feete
:
marke
what
he
saith
,
Your
feete
.
And
be
sure
of
it
that
if
this
serpent
will
turne
againe
and
bruise
our
heele
,
and
breake
his
head
;
that
then
if
we
tread
not
vpon
him
he
wil
not
be
contented
to
bite
at
our
heele
,
but
will
flie
in
our
face
.
But
the
Papists
are
instant
,
that
violence
ought
not
to
be
offered
to
their
consciences
.
This
is
not
other
obiection
then
hath
beene
made
by
heretikes
of
old
;
yea
it
is
one
of
the
things
wherein
Saint
Augustine
reformed
his
iudgement
.
Although
it
be
true
indeed
,
that
whosoeuer
seemeth
to
imbrace
true
religion
,
if
he
do
it
against
his
conscience
,
sinneth
for
his
conscience
sake
;
and
on
the
other
side
,
if
hee
imbrace
it
not
,
he
sinneth
for
the
trueths
sake
,
and
so
sinneth
perplexed
,
that
is
,
whatsoeuer
he
doth
,
as
long
as
his
conscience
is
blinded
,
in
which
respect
he
seemeth
to
be
thrust
vpon
his
damnation
by
vrging
;
yet
vnderstand
that
here
that
saying
ought
to
take
place
,
that
it
is
better
to
admit
a
mischiefe
then
an
inconuenience
,
because
this
mischiefe
in
particular
Papists
is
not
to
bee
compared
with
the
inconuenience
,
that
commeth
to
the
whole
Church
of
God
by
suffering
them
to
goe
vntied
.
The
administrations
of
the
Church
ought
not
to
be
subiect
to
the
conscience
of
vnreclaimable
heretikes
,
to
the
hurt
of
the
Church
;
no
more
then
the
administrations
of
the
common
wealth
ought
to
bee
subiect
to
the
irregularitie
of
the
licentious
in
anie
other
kind
,
to
the
hurt
of
the
commonwealth
.
Moreouer
,
obserue
well
that
that
whereunto
they
are
vrged
,
is
negatiue
,
that
they
shall
not
bee
reconcilers
or
peruerters
.
They
cannot
say
that
this
is
to
vrge
their
conscience
,
when
they
are
pressed
onely
with
negatiue
lawes
:
for
this
case
differeth
from
that
of
vrging
them
to
come
to
the
Church
&
to
receiue
the
Sacraments
,
which
is
by
the
vertue
of
the
affirmatiue
lawes
extending
onely
to
other
penaltie
.
But
these
men
cannot
be
content
to
scape
with
their
Recusancie
for
a
pecuniarie
mulct
,
which
they
pay
to
the
halues
,
but
doe
complaine
that
violence
is
offered
to
their
conscience
to
the
perill
of
their
soules
,
except
they
may
bee
suffered
to
infect
and
supplant
our
Church
by
Massing
and
reconciling
.
And
where
they
threaten
vs
with
their
argument
,
that
Compulsion
doth
no
good
,
nor
worketh
anie
conuersion
;
and
therefore
better
left
.
It
is
plaine
enough
that
the
same
consideration
which
gaue
satisfaction
to
Saint
Augustine
in
the
same
point
concerning
the
Donatists
,
may
satisfie
vs
likewise
;
that
as
in
the
common-wealth
;
so
in
the
Church
malefactors
are
vtterly
to
bee
repressed
for
a
common
good
,
whether
the
malefactors
themselues
get
good
by
it
or
no.
There
are
all
meanes
to
be
vsed
to
winne
them
,
and
all
gentlenesse
and
forbearing
to
be
vsed
towards
those
,
of
whom
in
godly
charitie
there
is
good
hope
by
reason
of
their
tractablenesse
.
They
also
that
are
of
a
quiet
disposition
among
them
,
are
not
to
be
proceeded
against
with
like
seueritie
as
the
turbulent
.
So
that
wee
beare
in
mind
what
Pliny
saith
of
Serpents
,
put
a
difference
.
And
whether
it
bee
by
louing
wisedome
or
by
wise
loue
,
let
those
that
can
preuaile
with
them
haue
their
foorth
.
Only
let
two
rules
be
obserued
:
First
that
their
doinges
bee
warrantable
by
the
word
of
God
:
and
secondly
that
their
heartes
bee
sound
to
the
Church
of
God
.
For
whatsoeuer
is
don
ought
to
bee
done
out
of
our
loue
to
the
religion
already
established
to
amplifie
it
in
the
first
place
,
and
out
of
our
compassion
to
our
seduced
brethren
to
reduce
them
in
the
second
place
.
Where
this
course
wil
take
no
place
,
it
behooueth
vs
to
cary
a
quick
eye
and
a
steady
hand
in
suppressing
the
Canaanite
that
is
stil
in
the
land
.
So
as
our
loue
to
God
and
our
Prince
therein
may
appeare
.
But
principally
let
vs
haue
our
part
with
Shem
,
that
consequently
we
may
succeed
in
dominion
ouer
Canaan
.
Let
vs
al
holde
of
our
renowmed
Shem
our
Shem
in
deed
Iesus
Christ
;
to
whom
with
the
Father
and
the
holy
Ghost
,
be
all
honor
and
glory
now
and
euermore
.
Amen
.
FINIS
.