HARDENING
.
EXOD.
10.20
.
And
the
Lord
hardened
Pharaohs
heart
,
and
he
did
not
let
the
children
of
Israell
goe
.
THE
heart
of
man
is
deceitfull
and
wicked
aboue
all
things
,
who
can
know
it
?
Although
the
heart
of
man
be
so
little
,
that
it
will
scarce
serue
a
Kite
for
a
baite
,
yet
ther
are
not
more
windings
,
nor
more
turnings
in
a
Maze
,
or
in
a
Laborinth
,
then
are
in
the
heart
of
man
.
The
Heathen
were
so
forward
in
acknowledging
a
diuine
power
,
that
rather
then
they
would
be
without
a
god
,
they
gaue
diuine
honour
to
any
kinde
of
creature
.
The
Assyrians
worshipped
Idols
;
the
Persians
stars
;
the
Aegyptians
plants
,
and
all
manner
of
beasts
;
the
Graecians
their
owne
conceipts
,
and
the
Romanes
made
their
city
a
shoppe
for
all
kinde
of
gods
.
So
many
were
the
windings
,
and
so
infinite
the
turnings
of
the
heathen
touching
diuine
worshippe
;
that
Varro
obserued
in
the
world
thirtie
thousand
gods
.
The
dissolute
&
cunning
Atheist
,
he
hath
a
fetch
by
himselfe
alone
,
he
lets
lose
the
reines
,
&
followes
the
streanie
of
his
sensual
affections
,
because
hee
conceiues
in
his
heart
,
and
cleane
contrarie
to
the
Heathen
,
saith
there
is
no
God
at
all
.
The
Lord
will
neither
doe
good
nor
euill
.
Because
there
is
not
present
punishment
for
euerie
sinne
.
Tush
all
is
well
,
no
harme
shall
happen
vnto
vs
;
For
God
careth
not
for
any
thing
.
All
is
in
God
,
no
man
can
resist
his
power
,
if
he
hath
chosen
me
to
life
,
I
am
sure
for
one
,
if
otherwise
(
as
he
did
with
Pharao
)
hee
hath
appointed
me
a
Vessell
of
his
wrath
,
it
is
not
possibly
to
be
auoided
.
Such
are
the
windings
,
and
these
are
the
turninges
in
the
heartes
,
and
secret
thoughts
of
men
,
eyther
,
euerie
creature
a
God
,
or
else
no
God
;
eyther
a
God
that
regardeth
not
sinne
,
or
else
a
God
that
causeth
vs
to
sinne
.
These
turnings
and
deuises
in
the
sight
of
the
Lord
,
are
esteemed
as
clay
,
before
the
potter
.
To
conuince
the
palpable
errors
of
the
three
former
,
I
hold
it
not
conuenient
:
For
,
to
thinke
,
there
is
any
one
heere
present
,
who
doth
acknowledge
no
god
at
all
,
or
such
a
GOD
as
regardeth
not
the
actions
of
men
,
I
hold
it
wrong
to
this
holy
assembly
,
and
I
hope
better
things
of
this
Christian
audience
.
But
to
meete
with
this
latter
sort
,
who
leauing
all
good
meanes
of
their
saluation
,
doe
inwardly
fall
away
from
GOD
,
and
yet
in
their
willfull
ignorance
would
shift
off
,
and
shoue
the
cause
of
their
condemnation
vpon
God
.
For
such
chiefely
,
haue
I
vndertaken
the
exposition
of
this
Scripture
,
in
opening
whereof
I
will
touch
these
foure
points
.
First
that
there
is
-
1
An
Hardening
.
-
2
That
God
Hardeneth
not
.
-
3
How
men
become
Hardened
.
-
4
The
meanes
to
avoid
it
.
Concerning
the
first
point
.
There
are
in
the
Scriptures
two
Greeke
verbes
,
which
are
commonly
vsed
for
this
Hardening
.
The
first
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
doth
properly
signifie
,
to
drie
vp
and
wither
,
vsed
often
in
the
3.
to
the
Hebrewes
.
8.13.15
.
verses
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Harden
not
yoour
hearts
.
The
other
verbe
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
to
obdurate
,
or
to
make
hard
.
Ephes.
4.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
They
became
strangers
from
the
life
of
God
,
through
the
hardnesse
of
their
hearts
.
Hauing
thus
recourse
vnto
the
Greeke
tongue
,
we
shall
see
,
that
in
the
heart
of
man
,
first
,
there
is
a
drying
vp
,
and
a
certain
withering
:
For
in
naturall
things
,
and
also
in
the
soule
,
as
there
is
a
watering
which
is
good
and
comfortable
,
so
there
is
a
drying
vp
,
and
withering
which
is
dangerous
and
hurtfull
.
In
the
earth
there
is
a
watering
,
for
the
hils
are
the
teates
,
and
the
springs
the
milke
to
moysten
,
and
to
water
the
valleyes
.
Psalm.
104.
verse
,
10.
Hee
sendeth
the
springes
into
the
riuers
which
runne
amongest
the
hilles
.
In
the
earth
there
is
a
drynesse
,
The
people
mourne
for
want
of
moisture
,
the
riuers
of
waters
are
dryed
vp
,
and
the
trees
of
the
field
are
withered
.
In
the
bodie
there
is
a
watering
,
for
the
Liuer
is
the
spring
of
bloud
that
runneth
into
euerie
veine
,
and
therefore
Salomon
calleth
the
Liuer
,
The
golden
well
.
In
the
bodie
,
there
is
a
withering
,
for
Dauid
complaineth
in
the
Psalme
.
22.15
.
verse
,
My
moisture
is
like
the
drought
in
Summer
,
and
my
bones
are
dryed
vp
like
a
potshard
.
As
in
the
earth
and
bodie
of
man
,
so
likewise
in
the
soule
,
there
is
a
watering
and
a
withering
.
In
the
4.
of
Saint
Iohn
and
.14
.
verse
,
there
is
mention
of
a
well
of
liuing
waters
for
the
soule
:
The
preaching
of
grace
in
Christ
is
called
the
watering
of
Apollo
.
with
ioy
ye
shall
draw
waters
out
of
the
welles
of
saluation
.
Contrariwise
,
where
this
grace
doth
not
water
,
Psalmist
,
the
godly
,
they
are
like
the
tree
panted
by
the
riuers
side
,
but
the
vngodly
are
as
a
Garden
that
hath
no
water
,
and
as
the
broken
leafe
that
fadeth
,
there
is
withering
.
The
other
Greeke
verbe
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
to
harden
.
There
bee
Phisicae
&
aethicae
vicissitudines
,
there
is
a
naturall
and
a
spirituall
Philosophie
.
In
the
naturall
course
of
thinges
,
there
is
a
congealing
and
an
hatdening
,
the
bands
of
Orion
:
because
by
the
cold
East
and
North
windes
the
water
becomes
as
a
stone
,
and
the
clods
are
bound
together
.
Contrarie
to
this
Haraening
,
Hee
sendeth
out
his
word
,
and
melteth
them
.
As
when
the
frost
doth
giue
,
and
the
showers
fall
,
which
Iob
calles
in
the
same
place
,
The
sweet
insluence
of
Pleiades
.
Both
in
nature
,
and
in
the
soule
also
,
there
is
a
Resoluing
,
and
a
Hardening
:
Deut.
32.
vers.
2.
The
word
is
called
Dewe
,
and
there
is
a
thaw
or
spirituall
melting
,
when
the
heauenly
dewe
doth
cause
the
soule
to
giue
,
and
to
resolue
into
teares
of
Repentance
:
so
in
the
2.
of
Kings
.
22.10
.
Iosias
heart
did
melt
,
when
he
heard
the
law
read
.
When
King
Dauid
had
committed
murder
and
adultery
,
very
grieuous
sinnes
;
he
neuer
be
thought
himselfe
of
the
matter
,
but
begann
to
congeale
,
and
to
be
Hardened
in
his
sinne
,
but
assoone
as
the
prophet
Nathan
had
awaked
him
,
and
his
heart
(
like
Gedeons
fleece
)
had
drunck
vp
the
heauenly
dew
,
then
presently
Dauid
began
to
relent
,
his
soule
melted
with
sorrow
,
and
as
appeareth
in
the
51.
Psal
,
he
resolued
into
teares
of
Repentance
.
Hezechias
,
when
God
had
giuen
vnto
him
a
sodaino
and
triumphant
victory
ouer
the
host
of
Zenacharib
;
presently
after
,
in
the
pride
of
his
hart
,
he
forgat
God
and
began
to
congeale
in
sinne
:
but
assoone
as
the
word
of
the
Lord
came
vnto
him
by
the
prophet
Esay
,
then
presently
his
heart
melted
,
the
bloud
of
his
soule
flowed
forth
in
his
repentant
teares
,
as
appeareth
in
the
38
of
Esay
:
he
turned
his
face
vnto
the
wall
,
and
wept
bitterly
.
Now
,
as
there
is
a
Melting
,
so
also
there
is
an
Hardening
in
the
soule
,
and
that
is
,
when
the
custome
of
sinne
hath
beaten
such
an
hard
tracke
,
and
so
trampled
the
soule
,
that
the
word
of
God
(
the
seede
of
life
)
cannot
enter
.
This
is
expressed
in
the
13.
of
Saint
Mathew
,
by
the
parable
of
the
seede
which
fell
by
the
high
way
side
,
where
there
was
such
an
hard
way
,
such
a
beaten
path
made
by
the
common
entrance
of
sinne
,
that
the
seede
could
take
no
roote
,
but
the
diuell
comes
like
an
Harpie
,
and
deuoureth
it
,
before
it
can
enter
:
For
example
heereof
,
we
will
take
Cain
,
and
King
Pharao
,
whom
my
Text
concerneth
:
Cain
hauing
slaine
his
brother
Abell
,
and
committed
horrible
murder
:
the
word
of
the
Lord
came
vnto
him
,
saying
:
Where
is
thy
brother
Abell
?
did
Cains
heart
relent
?
did
he
confesse
and
say
,
I
haue
finned
?
or
did
he
resolue
into
teares
with
Dauid
?
no
such
matter
:
but
first
he
answered
with
a
foule
word
:
I
cannot
tell
where
he
is
:
then
he
dispised
the
Lord
to
his
face
,
as
if
he
should
say
,
you
may
goe
looke
him
,
am
I
my
brothers
keeper
?
marke
but
this
answer
of
Cain
,
and
his
cariage
therein
,
and
you
neede
no
other
example
of
an
heart
that
is
Hardened
:
neyther
affection
in
kinred
could
touch
him
,
nor
shame
of
the
world
check
him
,
nor
the
bloud
of
his
slaine
brother
moue
him
,
nor
the
glorious
presence
of
the
Lord
astonish
him
,
nor
the
guilt
of
his
owne
thoughts
rase
him
,
nor
(
at
last
)
the
quickning
word
of
God
,
which
is
powreful
to
raise
the
very
dead
;
none
of
these
could
any
whit
reuiue
him
.
Triplex
circa
praecordia
ferrum
,
as
Iob
saith
of
Leuiathan
,
his
heart
was
harder
then
the
nether
milstone
,
Pharao
,
when
the
word
of
God
came
vnto
him
by
Moses
&
Aaron
,
Who
is
the
Lord
,
I
know
no
Lord
,
neither
will
I
let
Israell
goe
.
And
whereas
the
word
,
and
miracles
ioyned
with
that
word
were
sufficient
to
conuince
any
liuing
:
Pharaohs
heart
was
so
stonie
,
that
though
by
a
strange
miracle
,
al
the
water
in
the
land
were
become
bloud
,
and
did
sauour
most
vnholsomely
,
yet
it
is
said
,
Pharao
went
home
,
and
all
this
could
not
enter
into
his
heart
,
it
could
not
pierce
him
.
When
the
Prophet
cried
to
the
Altar
of
Ieroboam
,
O
Altar
,
Altar
,
heare
the
word
of
the
Lord
:
the
Altar
heard
,
and
elaue
a
sunder
.
Thus
we
may
plainely
see
,
there
is
a
watering
by
grace
,
and
a
meiting
by
Gods
word
,
as
appeareth
by
Dauid
and
Hezechiah
,
who
resolued
into
teares
:
againe
through
want
of
grace
,
there
is
a
withering
,
and
by
custome
of
sinne
there
is
an
Hardening
,
as
in
Cain
and
Pharao
,
whose
hearts
the
word
of
God
could
not
pierce
,
but
the
more
they
were
beaten
on
,
the
more
hard
and
flintie
they
became
.
It
remaineth
in
the
second
point
to
discusse
,
whether
this
Hardening
be
of
God
.
In
opening
whereof
it
is
strange
to
heare
how
vntruly
,
how
vncharitably
we
are
charged
by
our
aduersaries
,
not
onely
Campion
and
Bellarmin
,
but
especially
in
certaine
ARTICLES
or
Forcible
Reasons
lately
published
,
wherein
it
is
directly
set
downe
,
that
the
Protestants
doe
make
God
the
author
and
onely
cause
of
sinne
,
that
deride
Gods
permission
;
God
is
worse
then
the
diuell
,
and
so
are
bound
in
conscience
neuer
to
aske
God
forgiuenesse
of
their
sinnes
.
Oh
fearefull
blasphemie
,
and
wordes
vnseemely
Christian
eares
:
Where
is
Modestie
?
where
is
truth
and
Christian
pietie
?
Is
this
our
doctrine
?
doe
we
thus
teach
?
no
verely
:
both
in
word
and
writing
we
acknowledge
the
Lord
our
GOD
to
be
full
of
compassion
and
loue
,
the
bowels
of
his
merciesweete
and
amiable
;
he
would
not
the
death
of
any
,
he
is
gratious
and
kinde
,
gentle
and
readie
to
forgiue
,
and
(
to
the
death
)
we
affirme
,
more
then
most
holy
,
pure
and
iust
are
all
his
workes
and
waies
:
therefore
the
Lord
be
iudge
betweene
them
and
vs
,
and
lay
not
this
sinne
vnto
their
charge
.
Touching
this
doctrine
,
how
sinne
first
came
to
be
,
how
it
came
in
,
where
it
first
tooke
beginning
,
and
that
GOD
is
not
the
author
of
it
,
I
haue
shewed
heeretosore
in
handling
the
Golden
Chaine
,
the
meanes
of
our
saluation
:
namely
,
that
the
diuell
was
Primitiuus
peccator
,
And
the
Lord
hardened
the
heart
of
Sihon
King
of
Heshbon
,
and
made
him
obstinate
:
Ioshua
the
11.20
.
It
came
of
the
Lord
to
harden
their
hearts
:
and
heere
often
in
the
booke
of
Exodus
,
and
the
Lord
hardened
the
heart
of
Pharao
.
To
make
this
plaine
:
it
is
a
poynt
well
knowne
vnto
the
learned
,
that
this
speech
(
where
it
is
said
)
God
Hardened
:
P.
Lomb.
li.
1.
dist.
41.
the
Hebrue
Dialect
doth
signifie
a
permission
,
and
not
an
action
.
Verbes
that
signifie
to
doe
,
they
often
expresse
a
suffering
and
not
a
doing
.
Destruit
cum
deserit
,
●
.
1
.
q.
23.
arti
,
3.
God
is
then
said
to
Harden
,
when
he
doth
forsake
.
Impios
cum
non
retrabit
a
malo
culpae
,
dicitur
dimittere
.
As
the
enduing
with
grace
is
the
effect
of
Gods
Election
,
so
the
withholding
of
his
grace
is
the
effect
of
Reprobation
.
Dei
includere
est
clausis
non
aperire
,
saith
Saint
Gregorie
vpon
the
12.
of
Iob.
and
fourteene
verse
.
Euerie
action
hath
his
quality
from
the
roote
of
the
affection
,
and
from
the
intention
of
the
Author
:
Deus
autem
(
quoad
peceatum
)
non
habet
positiue
velle
,
sed
tantum
priuatiue
,
Touching
sinne
,
God
hath
no
Positiue
will
,
but
onely
in
regard
of
former
sinnes
a
Priuation
of
his
grace
.
To
be
short
:
God
doth
Harden
,
as
Saint
Augustine
saith
:
Non
malum
obtrudendo
,
sed
gratiam
non
concedendo
,
I
stand
at
the
dore
and
knocke
,
Hee
bringeth
with
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
bread
of
life
,
his
eternall
word
to
comfort
vs
,
if
wee
let
him
in
,
if
wee
open
the
doore
of
our
hearts
,
More
plainely
thus
,
in
the
14.
of
Saint
Mathew
.
Our
Sauiour
walking
on
the
sea
,
hee
badde
Saint
Peter
come
vnto
him
,
who
walking
on
the
water
,
seeing
storme
and
tempest
arise
,
his
heart
failed
,
and
hee
beganne
to
sinck
,
vppon
his
cry
vnto
our
Sauiour
,
hee
presently
stretched
forth
his
hand
,
tooke
him
into
the
shipp
,
and
saued
him
.
This
world
(
wee
know
by
dayly
experience
)
it
is
a
sea
of
trouble
and
misery
:
our
Sauiour
(
as
he
said
to
Saint
Peeter
)
so
most
louingly
hee
willeth
euery
one
of
vs
to
come
vnto
him
:
as
wee
walke
,
stormes
and
tempests
doe
arise
,
through
frailty
of
our
flesh
,
and
the
weaknes
of
our
faith
,
wee
beginn
to
sinck
,
our
Sauiour
,
he
stretcheth
forth
his
hand
,
hee
giueth
vs
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
worde
,
his
Sacramentes
,
the
good
motiones
of
his
Spirit
,
to
saue
vs
from
sincking
,
and
to
keepe
vs
in
the
shipp
of
his
Church
:
if
we
refuse
these
meanes
,
wee
perish
,
wee
sinck
in
our
sinnes
,
why
?
not
because
Christ
doth
not
most
kindly
put
forth
his
hand
vnto
vs
,
but
bicause
in
want
and
distresse
wee
lay
not
hold
vppon
him
.
This
is
condemnation
,
that
light
is
come
into
the
world
,
men
refuse
it
,
and
loue
darknes
more
then
light
.
Our
blessed
Sauiour
with
great
louing
kindnesse
,
Great
Supper
,
if
we
make
excuses
,
or
wilfully
refuse
to
come
,
hee
may
iustly
pronounce
,
none
of
those
that
were
bidden
shall
euer
taste
of
my
supper
.
Therefore
lett
not
men
deceiue
themselues
,
and
complaine
as
though
God
did
harden
their
hearts
and
denye
them
grace
and
mercie
,
for
as
Ionas
saith
in
his
2.
Chapter
,
They
forsake
their
owne
mercie
.
Deus
prior
in
amore
,
God
neuer
hateth
vntill
hee
be
first
hated
,
and
so
I
conclude
with
Saint
Ambrose
:
Nemo
tibi
Christum
potest
auferre
,
nisi
te
illi
auferas
,
no
man
can
separate
Christ
from
thee
,
except
first
thou
doest
separate
thy selfe
from
him
.
This
is
plainely
to
be
obserued
in
Pharao
,
had
he
(
being
long
before
peacably
setled
in
a
rich
and
mighty
Kingdome
)
made
right
vse
of
the
blessings
of
GOD
,
had
hee
at
the
first
,
or
often-times
after
,
yeilded
vnto
the
word
of
the
Lord
,
he
had
neuer
come
to
the
state
of
Hardninge
,
nor
left
himselfe
such
a
fearefull
spectacle
of
Gods
wrath
for
euer
.
But
Pharao
,
feeling
welth
and
reuenew
coming
in
so
fast
and
aboundantly
,
that
he
builded
new
Citties
(
Pithom
and
Raamses
)
to
lay
vp
his
treasures
,
None
but
the
men
should
goe
;
Thus
Pharao
(
through
a
wretched
and
griple
minde
)
neuer
left
winding
and
turning
,
dallying
and
presuming
of
the
Lordes
mercy
,
and
patience
,
till
adding
one
sinne
vnto
another
,
his
heart
became
Hardened
:
Nay
,
God
,
hee
and
his
people
sinfull
,
and
earnestly
desired
Moses
to
pray
for
him
,
yet
contrarie
to
his
owne
thoughts
,
and
against
his
owne
knowledge
,
when
he
saw
the
people
of
Israell
were
gone
,
he
flies
to
strength
of
warre
,
he
calles
his
Captaines
,
he
musters
his
people
,
he
gathers
his
Chariots
,
he
pursues
with
all
might
and
maine
,
till
at
last
both
he
and
his
(
ouer
whelmed
in
the
sea
)
receiued
the
fearefull
and
finall
iudgement
of
wilfull
disobedience
.
Now
then
let
all
the
earth
know
the
goodnesse
of
the
Lord
,
and
wisely
obserue
his
loue
vnto
mankinde
for
euer
.
It
is
true
,
Pharaohs
heart
was
Hardened
,
and
he
with
his
Nobles
vtterly
ouerthrowne
.
But
before
this
ouerthrow
,
all
meanes
possibly
that
could
be
,
were
vsed
to
winne
Pharao
.
Blessing
vpon
blessing
before
receiued
;
punishment
vpon
punishment
after
inflicted
;
Moses
still
and
againe
prayed
for
him
;
Aaron
euer
and
anon
perswaded
him
;
the
plagues
to
astonish
him
,
were
sodaine
and
exceeding
wonderfull
;
the
deliuerance
,
to
winne
him
,
was
present
,
and
more
miraculous
:
the
Enchanters
confessed
,
the
People
cried
out
,
his
Seruants
were
offended
,
Aegypt
was
almost
quite
destroyed
,
the
land
of
Goshen
was
still
vntouched
;
God
againe
,
and
againe
,
and
still
againe
was
entreated
,
and
yet
Pharao
remained
obstinate
.
Shall
we
then
say
that
God
Hardened
Pharaohs
heart
?
Be
it
farre
from
vs
:
for
it
is
directly
set
down
in
the
9.
chap.
34.
verse
.
And
when
Pharao
saw
the
haile
and
thunder
were
gone
,
he
sinned
againe
,
and
Hardened
his
heart
;
and
againe
the
8.
chap.
15.
verse
.
When
Pharao
saw
that
he
had
rest
,
he
hardened
his
owne
heart
.
Oh
,
I
would
to
God
it
were
onely
Pharaohs
case
,
and
that
we
also
being
Christians
did
not
abuse
the
long
forbearance
,
and
much
louing
kindnesse
of
our
God
.
For
,
now
feare
of
the
storme
is
ouer
,
but
euen
one
yeare
or
two
:
now
that
our
louing
God
through
his
vnspeakeable
mercie
hath
so
sweetly
set
all
in
order
,
A
mans
heart
will
tell
him
more
then
seuen
watchmen
in
a
Tower
:
Wee
know
,
Take
heed
,
take
heed
,
least
in
any
of
you
there
bee
found
a
false
and
an
euill
heart
,
to
depart
from
the
liuing
GOD
.
For
assuredly
it
is
a
fearefull
and
bitter
thing
to
carye
euer
a
selfe-wild
and
peruerse
minde
,
to
respect
meerely
the
applause
of
men
,
and
fading
pleasures
of
this
life
;
so
,
inwardly
falling
away
from
God
,
and
losing
the
blessed
comfort
of
our
saluation
.
O
Sauiour
sweet
,
and
secret
hope
,
turne
vs
,
that
we
may
be
turned
;
bow
our
heartes
,
and
the
heartes
of
our
seede
vnto
thee
,
that
we
may
feare
thy
iudgements
,
acknowledge
thy
goodnesse
,
and
stand
fast
in
thy
loue
for
euer
.
The
third
poynt
is
to
show
how
men
become
Hardened
;
in
opening
whereof
,
wee
are
to
vnderstand
that
there
are
three
sortes
of
Hardening
:
Naturalis
,
Voluntaria
,
Hidicialis
.
The
first
is
by
Nature
,
the
second
by
Habite
and
Custome
,
the
third
by
the
Iust
iudgement
of
GOD
.
The
first
is
the
forgetfulnesse
or
dulnesse
in
a
naturall
man
,
when
hee
ouershootes
himselfe
,
for
want
of
wise
obseruation
and
remembrance
.
In
this
sixth
of
Marke
,
our
Sauiour
Christ
fed
fiue
thousand
men
with
fiue
loaues
,
their
hearts
were
Hardened
,
that
is
,
through
naturall
imperfection
they
had
for
got
it
.
Secondly
,
there
is
an
Hardening
by
habit
,
when
(
through
a
carelesse
securitie
)
men
doe
continue
in
sinne
,
and
take
such
a
custome
,
as
they
can
hardly
leaue
.
So
Simon
Magus
,
his
heart
by
custome
was
so
long
bent
,
and
set
vpon
couetousnesse
,
that
being
conuersant
amongest
the
Apostles
,
and
daily
imployed
in
most
diuine
and
holy
actions
.
Yet
euen
then
,
his
minde
and
thought
still
ranne
vpon
money
,
vpon
gaine
.
This
is
Habitualis
obduratio
,
an
Hardening
which
growes
,
by
continuance
in
sinne
.
He
that
is
in
this
case
,
it
standes
him
vpon
to
gather
vp
his
spirits
,
and
strongly
to
resist
sinne
,
to
sequester
himselfe
ost-times
vnto
deuout
and
priuate
Meditations
,
to
ioy
in
hearing
the
word
,
with
reuerence
to
receiue
the
blessed
Sacramentes
,
especially
to
bee
feruent
in
prayer
,
for
so
Saint
Peter
willed
Simon
Magus
:
Repent
and
pray
,
that
(
if
it
bee
possible
)
the
thoughtes
of
thy
heart
may
bee
forgiuen
.
The
third
and
last
is
Iudicialis
obduratis
,
an
Hardning
which
proceedes
from
the
iust
iudgemente
of
God
.
Cumpeccatum
fit
paenapeccati
,
when
sinne
becomes
a
punishment
to
him
that
committeth
it
,
This
Hardening
is
not
all
on
a
suddaine
:
Non
ruimus
primo
impetu
vt
Deo
reluctemur
,
Nemo
fit
repente
miser
.
Hebr.
3.13
.
Take
heede
least
anie
of
you
be
Hardened
through
the
deceitefulnesse
of
sinne
.
The
deceitfulnesse
of
sinne
,
As
they
that
dwellin
Gods
house
,
will
bring
foorth
more
fruite
,
and
then
appeare
before
the
God
of
gods
in
perfect
beauty
:
so
,
on
the
contrary
,
the
wicked
are
not
Hardened
all
at
once
,
but
as
they
offende
more
and
more
,
so
by
little
and
little
they
grow
to
the
height
of
sinne
,
and
they
doe
fall
from
one
mischiefe
to
an
other
.
Iudas
was
first
a
cunning
Dissembler
;
The
diseases
of
the
bodie
,
they
do
not
grow
at
one
and
the
selfe-same
time
,
they
do
first
appeare
but
by
riot
and
destemperature
vsed
long
before
so
the
soule
infected
with
vncleane
thoughtes
,
and
in
youth
accustomed
to
euill
actions
,
at
length
commeth
to
the
vncurable
disease
of
Hardening
.
First
,
all
knowledge
,
and
be
as
GOD
:
this
euill
thought
egged
on
delight
;
for
as
appeareth
in
the
sixth
verse
,
the
Apple
grew
pleasant
in
her
eyes
;
this
delight
towled
on
consent
,
for
then
shee
tooke
of
the
fruite
,
lastly
of
consent
came
the
action
,
for
shee
did
eate
and
gaue
it
to
her
husband
.
Now
,
when
the
action
of
sinne
is
committed
,
there
doth
not
presently
follow
Hardening
:
for
,
if
the
heart
doe
melt
and
thaw
,
if
the
soule
doe
giue
and
resolue
into
teares
of
repentance
for
the
same
,
then
there
is
no
Hardening
.
But
,
if
from
one
action
committed
,
wee
come
vnto
another
,
and
so
to
the
custome
and
continuance
in
sinne
,
then
are
wee
snared
with
the
cordes
of
our
owne
iniquity
,
and
fettered
with
this
chaine
against
the
generall
day
of
Gods
Iudgment
.
To
make
this
plaine
,
I
will
show
you
by
seauen
degrees
,
as
it
were
by
seuen
stayres
,
how
men
do
discend
into
this
pit
of
Hardening
.
The
first
step
is
importable
:
Sinne
at
the
first
,
it
is
importable
,
it
seemes
vntollerable
to
be
borne
.
my
sinne
is
euer
before
me
,
it
is
continually
in
my
sight
.
The
second
stayer
is
Graue
,
heauie
:
for
sinne
being
committed
twise
or
thrice
,
The
third
stayer
is
Leue
;
light
:
For
hee
that
hath
vsed
himselfe
more
often
to
sinne
:
that
which
at
the
first
was
importable
,
and
afterwardes
heauie
,
at
length
becommeth
light
.
This
appeareth
by
the
vnchaste
woman
spoken
off
in
the
Prouerbes
,
who
hauing
had
some
practise
in
sinne
,
she
makes
no
more
matter
of
it
,
but
lightly
passeth
it
ouer
with
wiping
her
mouth
,
she
hath
not
sinned
.
The
fourth
stayer
is
insensibile
,
past
feeling
,
for
after
that
sinnne
bee
made
light
of
,
Thou
hast
smitten
them
,
but
they
haue
not
sorrowed
,
for
they
haue
made
their
faces
harder
then
a
stone
,
that
is
,
they
haue
sinned
so
long
,
that
now
they
are
past
feeling
.
The
fift
staire
is
Delectabile
.
When
men
take
pleasure
in
sinne
(
as
Solomon
saith
)
They
reioyce
in
doing
euill
and
delight
in
wickednesse
.
The
sixt
stayre
is
Desiderabile
,
The
seauenth
stayre
is
defensibile
.
When
he
hath
gotten
a
forehead
of
brasse
.
Esay
.
48.4
.
(
as
the
Psalmist
saith
)
when
the
tyrant
doth
boast
that
he
can
doe
mischeif
,
when
he
sits
in
the
seate
of
the
scorner
,
the
Scripture
saith
,
they
saide
desperatly
,
wee
haue
loued
strange
gods
,
and
them
will
wee
follow
againe
;
they
refused
to
hearken
and
pulled
away
the
shoulder
,
and
stopped
their
cares
,
and
made
their
hearts
as
an
Adamant
stone
.
Thus
sinne
,
first
it
is
importable
,
secondly
Heauy
,
thirdly
it
becomes
Light
,
fourthly
past
feeling
,
fiftly
delightfull
,
sixtly
desired
,
and
lastly
to
be
defended
.
heere
is
descensus
auerni
,
these
be
the
stayers
that
leade
to
the
chambers
of
death
,
and
the
steppes
,
wherby
the
reprobate
do
descend
vnto
finall
destruction
.
Indeede
,
at
the
first
,
when
sinne
is
importable
,
and
that
we
are
wonderfully
grieued
for
committing
of
it
,
there
is
great
hope
of
recouerie
,
and
he
that
so
feeling
the
wound
of
sinne
,
doth
there
stay
the
course
of
it
,
it
is
an
excellent
signe
of
saluation
:
Initiune
salutis
notitia
peccati
,
the
first
steppe
of
repentance
is
the
first
finding
out
,
and
acknowledgement
of
sinne
.
In
the
second
of
the
Actes
,
when
they
sawe
and
knew
their
sinne
,
they
cryed
out
,
Men
and
brethren
,
what
shall
wee
doe
to
be
saued
:
this
horror
,
this
troubled
minde
,
it
made
them
seeke
for
comfort
,
and
so
brought
them
to
repentance
.
Secondly
,
when
sinne
is
a
burden
vnto
our
soules
,
so
that
we
would
faine
be
eased
of
it
,
there
is
yet
good
hope
:
we
may
see
it
by
Dauid
in
the
38.
Psalm.
4.
vers
.
Mine
iniquities
are
gone
ouer
mine
head
,
and
are
as
a
burden
too
heauie
for
me
to
beare
:
the
weight
of
this
burden
made
Dauid
in
the
18.
verse
following
,
to
confesse
his
wickednesse
,
and
to
be
sory
for
his
sinne
,
it
made
him
flie
vnto
God
for
ease
:
O
cast
your
burden
vpon
the
Lord
,
for
he
will
not
suffer
the
righteous
to
fall
for
euer
.
Thirdly
,
when
men
make
light
of
sinne
,
surely
danger
is
not
farre
off
,
for
a
threefold
cord
is
not
easily
broken
,
and
the
third
letting
of
bloud
in
the
same
veine
is
exceeding
dangerous
:
but
yet
still
there
is
some
hope
,
for
though
in
the
hot
chase
of
our
blinde
and
youthfull
desires
,
though
then
for
a
time
we
account
it
a
light
matter
,
to
commit
this
or
that
sinne
,
yet
God
may
touch
our
heartes
,
Christ
may
looke
backe
vpon
vs
,
as
he
did
on
S.
Peter
,
who
denyed
him
thrice
,
his
word
may
so
strike
vs
,
that
we
may
come
to
know
our selues
,
to
see
in
what
case
we
are
,
to
bewaile
our
infirmitie
,
and
so
turne
vnto
God
by
prayer
and
repentance
:
All
these
things
(
as
Iob
saith
)
will
God
worke
twice
or
thrice
with
a
man
.
But
if
we
come
to
(
insensibile
)
to
the
fourth
stayre
,
so
that
we
grow
past
feeling
,
we
sinne
daily
,
and
haue
no
sense
of
it
,
if
there
be
no
remorse
,
no
griefe
nor
dislike
of
sinne
;
wo
be
vnto
vs
,
2.
Amos.
6.
For
three
transgressions
,
and
for
foure
,
I
will
not
turne
to
Israell
(
saith
the
Lord
)
,
without
the
infinite
and
extraordinary
mercie
of
God
,
we
are
the
sonnes
of
wrath
,
for
then
followeth
this
deadly
wound
of
Hardening
.
It
is
a
principle
in
Phisicke
,
grauissime
is
aegrotat
,
qui
se
non
sentit
aegrotare
,
if
a
man
be
sicke
,
and
know
it
not
,
out
of
question
,
he
is
very
dangerously
and
deadly
sicke
;
he
that
findes
in
himselfe
no
want
of
any
thing
(
as
the
Church
of
La●dicea
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
stand
not
in
neede
of
any
thing
.
This
deadnesse
,
non
prosano
,
sed
promortuo
computandum
,
if
the
wound
be
such
,
that
it
neuer
causeth
griefe
,
if
it
neuer
ake
nor
smart
,
vndoubtedly
it
is
dead
flesh
,
of
necessitie
it
must
be
cut
off
.
To
commit
actuall
and
presumptuous
sinnes
,
when
a
mans
owne
knowledge
and
Gods
Spirit
cryeth
in
him
to
the
contrarie
,
these
are
woundes
,
and
grieuous
woundes
vnto
the
soule
,
and
whosoeuer
hath
gone
on
so
farre
,
that
he
doth
delight
in
these
sinnes
,
so
often
,
so
long
,
that
his
minde
is
neuer
troubled
,
his
thoughtes
neuer
checked
,
his
soule
neuer
grieued
,
surely
such
a
one
(
being
vtterly
past
feeling
)
is
very
neere
to
this
fearefull
estate
of
Hardening
.
Indeede
the
Scripture
saith
,
At
what
time
soeuer
a
sinner
doth
repent
him
of
his
sinne
,
from
the
bottome
of
his
heart
,
God
will
put
all
his
wickednesse
out
of
his
remembrance
.
Whereupon
many
take
their
pleasure
in
sinne
,
and
go
dissolutely
on
,
thinking
at
last
to
make
all
good
by
repentance
.
It
is
true
,
if
they
can
repent
.
But
they
must
obserue
what
Saint
Augustine
saith
.
Qui
promittit
poenitenti
veniam
,
non
promittit
peccanti
pa●nitentiam
God
who
promiseth
to
euerie
one
that
repenteth
,
forgiuenesse
;
doth
not
promise
to
euery
one
that
sinneth
,
repentance
.
Repentance
is
the
gift
of
God
,
and
such
as
are
Hardened
(
because
in
times
past
they
haue
despised
the
riches
of
his
bountie
&
grace
,
his
long
suffering
and
mercie
which
did
call
them
to
repentance
)
when
they
would
,
they
cannot
repent
.
After
Hardnesse
the
heart
it
can
not
repent
.
The
holy
and
blessed
Sacramentes
now
presently
to
bee
administred
,
they
are
Pledges
of
Gods
loue
,
and
Seales
of
our
saluation
.
he
breaketh
the
heades
of
the
Dragons
in
the
waters
,
Et
per
Baptismum
coeli
●anua
aperitur
,
By
Baptism
euen
the
doore
of
heauen
is
set
open
.
The
Sacrament
of
the
Lords
supper
,
it
is
,
canalis
gratiae
,
&
lauacrum
animae
,
the
conduit
of
Grace
,
and
the
bath
of
the
Soule
.
What
can
be
more
ioyfull
,
then
by
receiuing
the
signe
of
the
crosse
to
fight
vnder
the
banner
of
Christes
loue
,
and
to
bee
knit
into
the
misticall
body
of
his
Saints
.
What
can
bee
more
ioyfull
,
then
to
receiue
that
pure
and
Princely
bloud
,
the
least
drop
whereof
being
able
to
redeeme
a
thousand
worlds
,
I
may
rest
assured
,
it
is
a
full
and
perfect
satisfaction
for
all
my
sinnes
:
so
that
,
if
my
bodie
hath
sinned
,
his
bodie
hath
made
a
mendes
:
if
my
soule
hath
sinned
,
his
soule
hath
made
a
recompence
:
and
therefore
both
soule
and
bodie
are
his
,
and
so
we
firmely
and
fully
seated
in
a
Christian
ioy
for
euer
.
These
holy
and
heauenly
Sacraments
,
are
not
effectuall
in
the
obstinate
:
Iudas
,
notwithstanding
he
was
a
Disciple
of
our
Sauiour
,
and
that
blessed
hand
which
after
was
nailed
to
the
Crosse
,
did
reach
vnto
him
the
bread
of
life
,
yet
he
was
so
Hardened
with
secret
sinne
,
his
mind
reprobate
,
his
conscience
seared
,
and
his
soule
frozen
in
the
dregs
of
sinne
;
then
,
Can
the
blacke-Moore
change
his
skinn
or
the
Leopard
his
spotts
,
then
may
they
doe
good
,
who
haue
accustomed
them selues
to
do
euil
.
Arist.
eth.
7.
cap.
7.
Thomas
Aquin
,
Wisd.
12.10
.
Eccus
.
17.14
.
Hebr.
10.26
.
Hebr.
12.17
.
O'
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
that
Hardeneth
his
heart
can
neuer
be
cured
.
Habituati
in
malo
sunt
impaeniturt
.
there
thoughts
can
neuer
be
altered
there
stony
hearts
can
not
become
flesh
;
they
haue
denyed
the
power
of
saluation
,
they
haue
dispited
the
spirit
of
grace
,
and
though
they
seeke
the
blessings
with
teares
they
can
finde
no
place
to
repentance
.
This
is
a
lamentable
estate
,
this
is
a
fearefull
iudgment
,
for
man
to
be
left
vnto
him selfe
,
giuen
vp
to
sathan
,
and
to
be
forsaken
of
God
for
euer
,
from
this
estate
the
Lord
for
his
endlesse
mercy
deliuer
vs
.
Thus
haue
I
showed
how
,
and
after
what
sort
men
become
Hardened
,
not
of
my self
,
but
as
Saint
Augustine
saith
:
Ligatus
teneor
non
ferro
alteno
:
sed
meaferrea
voluntate
,
velle
meum
tenebat
inimicus
,
et
inde
mihi
funes
fecerat
,
et
consuetudini
dum
non
resistitur
facta
est
necessitas
.
A
man
becomes
Hardened
,
he
is
fettered
,
not
by
any
other
chaine
,
but
by
the
cordes
of
his
owne
sinne
,
the
deuill
by
deceipt
gets
power
ouer
the
will
,
and
so
doth
snare
vs
,
and
bicause
in
the
beginning
wee
did
not
resist
custome
,
at
length
it
groweth
to
necessity
.
This
is
the
very
same
in
effect
set
downe
by
Saint
Paule
in
the
4
to
the
Ephesiaus
18.
where
this
manner
of
Hardening
is
also
expressed
:
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
minde
is
darkened
,
they
cannot
rightly
discerne
what
to
doe
,
then
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
become
ignorant
,
thirdly
comes
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
when
the
soule
(
for
want
of
heauenly
dew
)
beginnes
to
whither
and
harde
,
fourthly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
past
feeling
,
and
lastly
giuen
ouer
to
committ
all
sinne
with
greedines
.
To
eschue
this
gulfe
,
and
to
auoyd
the
danger
of
this
Hardening
,
either
we
must
cut
of
and
stay
the
course
of
sin
in
the
act
,
or
else
we
must
resist
it
in
the
beginning
,
and
slay
it
in
our
thoughtes
.
It
is
an
excellent
saying
of
Saint
Ierom
:
Ibi
maxime
oportet
obseruare
pecc●tum
,
vbi
nasci
sol●t
:
both
in
sinne
and
also
in
curing
the
diseases
of
the
body
,
it
is
the
cheifest
point
,
to
obserue
and
finde
out
where
the
malady
first
tooke
beginning
:
it
is
plain
,
sin
first
buddeth
in
the
thought
,
and
therevppon
Saint
Ierome
calles
it
primo
genita
Diaboli
,
the
dmills
darlinge
or
first
begotten
.
Sathan
dare
not
attempt
any
vnto
murther
,
treason
,
or
any
such
greueous
sinne
;
vnlesse
he
send
an
euill
thought
before
,
to
try
whether
he
shall
be
welcome
.
The
Philistins
will
not
venter
,
till
Dalilah
hath
wrought
the
feate
:
as
she
with
Sampson
neuer
left
fawning
,
and
creeping
into
his
bosome
till
by
consenting
vnto
her
,
he
lost
both
his
strength
,
and
his
eyes
,
and
became
a
mil-horse
for
the
Philistins
:
so
euill
thoughts
they
allure
and
toule
on
so
long
,
till
the
light
of
the
vnderstanding
being
blynded
,
Sathan
that
foule
Philistine
sets
them
such
a
grist
to
grind
,
as
they
must
pay
the
losse
of
eternall
life
for
the
toule
.
The
Philosopher
said
truly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euill
thoughts
separate
from
God
:
cogitationes
malae
dum
ludunt
illu●unt
,
euil
thoughts
while
they
dally
,
they
do
deceiue
.
As
the
streame
in
the
Riuer
Iordan
doth
carry
the
fish
swimming
and
playing
,
(
in
mare
mortuum
)
into
the
dead
sea
;
where
,
by
reason
of
brimstone
they
presently
die
:
so
,
many
suffer
themselues
to
be
caried
away
so
long
with
vicious
thoughts
,
and
wicked
imaginations
,
that
on
a
sodaine
,
the
powers
of
the
minde
be
grieuously
infected
.
The
eye
is
fenestra
mentis
,
death
stealeth
in
at
the
window
.
The
eare
,
As
the
mouth
tasteth
meat
for
the
belly
:
so
the
eare
tasteth
words
for
the
soule
.
He
that
hath
a
wicked
eye
,
and
an
vnchast
eare
(
as
Saint
Peter
saith
of
Simon
Magus
)
his
soule
will
soone
be
brought
to
the
gall
of
bitternesse
.
Therefore
,
wise
men
may
hereby
iudge
,
how
carefully
,
how
prouidently
the
education
of
youth
(
especially
of
the
nobler
sort
)
ought
to
be
respected
.
How
flattering
parasites
&
prophane
iesters
ought
to
be
warily
shunned
.
Alas
the
minde
and
disposition
of
youth
,
at
the
first
,
it
is
like
a
sweete
and
bright
●●●er
dish
,
you
may
put
in
it
what
you
please
,
but
if
through
vile
Atheists
,
and
dissolute
company
,
the
affection
be
once
led
away
,
and
the
disposition
infected
,
wo
worth
that
company
,
for
the
infection
of
sinne
taken
in
tender
yeares
:
Iob
saith
,
The
soule
dieth
in
youth
;
There
is
no
sacrifice
more
acceptable
vnto
God
,
then
the
nipping
of
a
Serpents
head
:
therefore
as
Dauid
speaketh
of
the
children
of
Babilon
,
adpetras
illidere
,
to
dash
their
braines
against
the
wall
,
while
they
are
young
,
so
the
best
way
to
preuent
Hardening
,
is
to
nip
sin
in
the
head
at
the
first
,
to
kill
the
strength
of
it
in
our
thoughtes
.
Now
,
if
God
doe
not
so
strengthen
vs
to
ouercome
sinne
in
the
thought
,
the
next
way
to
shun
this
Hardening
is
to
stay
the
course
of
it
in
the
act
.
For
God
will
wound
the
hearie
scalpe
of
such
,
as
go
on
still
in
their
wickednes
.
Paruus
error
in
principio
maximus
est
in
fine
,
A
small
scape
in
the
beginning
many
times
proues
a
mischiefe
in
the
end
.
Consuctudo
peccandi
tollit
sensum
peccati
.
The
custome
of
sinne
takes
away
all
feeling
of
sinne
,
as
he
that
is
stung
with
a
viper
,
is
so
deadly
benummed
,
that
he
feeles
the
sting
of
nothing
else
,
so
he
that
hath
taken
a
custome
of
offending
,
neuer
feels
the
infection
of
any
sinne
,
though
it
ranckle
neuer
so
grieuously
.
In
the
69.
Psalm.
16.
vers.
Dauid
prayeth
,
O
let
not
the
pit
shut
her
mouth
vpon
me
.
To
sinne
is
to
fal
into
a
pit
,
but
to
take
a
custom
in
sinne
,
is
to
couer
the
pit
and
dam
it
vp
,
that
we
shall
neuer
get
out
againe
.
Consuetudinem
vincere
dura
pugna
(
saith
Augustine
)
.
He
that
trusteth
his
own
heart
,
is
not
wise
.
To
draw
then
to
an
end
:
forasmuch
then
,
as
God
desireth
not
the
death
of
any
sinner
,
but
most
louingly
offereth
his
grace
and
means
of
saluation
vnto
all
:
seeing
sinne
doth
proceed
from
our
owne
vile
concupiscence
,
and
we
neuer
striuing
to
stay
the
course
of
it
in
our
thoughts
,
do
so
secretly
fall
away
:
seeing
by
degrees
against
their
owne
knowledge
,
men
doe
wound
their
soules
with
many
actual
sinnes
,
&
therevpon
God
doth
with-hold
his
grace
,
and
so
forsake
them
;
and
this
forsaking
is
such
a
forlorne
estate
,
that
as
Iob
saith
.
12.14
.
God
shutteth
a
man
vp
,
and
he
can
neuer
be
loosed
:
O
how
feruent
ought
wee
to
bee
in
prayer
,
thereby
to
kindle
in
vs
,
the
heat
of
Gods
spitit
,
how
deuout
in
sweet
and
heauenly
meditations
,
to
stirre
vp
in
vs
the
good
graces
of
God
;
how
diligent
to
shew
the
fruites
of
our
faith
,
euer
stirring
in
the
works
&
labours
of
our
calling
;
giuing
no
aduantage
to
our
aduersary
:
how
careful
when
we
heare
the
word
of
God
,
to
do
it
with
an
humble
spirit
,
with
great
reuerence
,
thereby
to
keepe
a
tender
heart
,
a
mind
and
cogitation
that
may
easily
be
touched
with
remorse
,
how
desirous
and
secretly
ioyfull
at
this
holy
time
to
prepare
our selues
to
the
receiuing
of
the
blessed
Sacraments
,
to
haue
our
hearts
stripped
of
worldly
vanities
,
to
call
home
our
affections
,
to
appease
our
thoughts
,
&
so
peaceably
to
bath
our
soules
a
fresh
in
the
pretious
bloud
of
our
euerlasting
redeemer
.
That
so
feeling
our selues
as
it
were
newly
created
againe
,
soule
and
bodie
,
heart
,
hand
,
and
tongue
,
may
neuer
cease
to
sound
prayses
vnto
him
,
who
doth
neuer
cease
to
renewe
his
mereies
vnto
vs
.
The
holy
and
kingly
prophet
:
Dauid
,
he
is
a
worthy
example
for
this
royall
presence
,
set
him
before
your
eyes
,
and
obserue
the
whole
course
of
his
life
:
How
sweete
and
milde
was
his
spirit
,
in
forbearing
to
take
reuenge
for
him selfe
?
how
couragious
and
inuincible
his
faith
,
when
it
stood
in
the
quarrel
of
Gods
honour
?
how
dearely
affected
to
his
people
,
when
he
saide
to
the
destroying
Angell
,
not
these
sheepe
,
but
it
is
I
that
haue
offended
?
what
melting
&
kinde
affection
did
he
show
towards
Ionathan
,
and
those
whome
he
loued
?
what
a
mournefull
and
repentant
heart
,
when
he
knew
that
he
had
offended
,
how
full
of
diuine
meditations
to
better
his
thoughts
?
how
frequent
in
praier
flowing
from
him
as
a
continual
stream
?
how
ioyful
in
Gods
seruice
,
dancing
before
the
Arke
?
how
reuerend
in
Gods
house
,
kneeling
and
bowing
in
the
temple
before
all
the
people
?
what
a
thankfull
heart
in
offering
to
build
a
glorious
temple
to
the
Lord
?
what
an
humble
minde
,
saying
,
what
am
I
,
and
what
was
my
fathers
house
,
that
thou
hast
brought
vs
hitherto
?
what
a
chary
&
tender
care
of
Gods
glory
whersoeuer
he
became
?
how
abundant
in
prayses
and
thanksgiuing
,
calling
euery
member
of
himselfe
,
and
all
the
creatures
both
of
heauen
and
earth
to
make
one
quier
in
setting
forth
,
singing
,
and
sounding
the
euerlasting
prayses
of
his
God
?
but
why
did
Dauid
thus
?
to
what
end
was
al
this
?
that
he
might
be
sure
still
to
hould
fast
by
God
,
to
be
entirely
knitt
vnto
him
,
by
all
meanes
possible
to
retaine
his
loue
;
for
feare
,
least
God
hauing
raysed
him
to
the
height
of
renowne
,
deliuered
him
miracolously
out
of
many
eminent
and
bloudy
daungers
,
and
so
set
a
crowne
of
blessings
vpon
his
heade
:
if
Deuid
should
haue
showen
any
vnthankfullnes
,
any
contempt
,
or
the
least
neglect
of
his
loue
a
mighty
and
ielous
God
,
he
also
,
vpon
iust
cause
might
haue
withdrawne
his
loue
,
and
laide
all
his
honour
in
the
dust
againe
.
Now
therefore
,
with
all
humblenesse
and
duety
I
entreate
you
by
the
tender
mercyes
of
Christ
Iesus
,
and
in
the
name
of
the
liuing
God
I
challenge
euery
Christian
which
hopes
for
any
ioy
in
the
life
to
come
,
take
heede
of
actuall
and
presumptuous
sinnes
,
in
no
case
let
them
haue
dominion
ouer
you
,
doe
not
wound
your
soules
(
as
Pharao
did
)
with
willfull
offences
against
your
owne
knowledge
,
try
and
examine
all
your
thoughts
,
how
and
wherein
they
stand
affected
,
and
aboue
all
,
greiue
not
the
blessed
motions
of
that
comfortable
spirit
,
which
keepes
the
very
Life
and
Beeing
of
the
soule
.
To
conclude
,
let
all
slaunderous
mouthes
be
stopped
,
and
all
the
factious
scismatiques
in
the
land
ashamed
,
in
beholding
your
Christian
and
princely
example
:
continew
still
to
be
louingly
and
kindly
affected
one
towards
another
:
celebrate
this
holy
time
in
a
true
religious
manner
:
Sanctifie
the
ioyfull
beginninge
of
this
new
yeares
raigne
with
new
deuotion
vnto
God
:
lay
all
your
Honours
downe
at
the
foote
of
the
altar
:
Receiue
the
holy
Sacraments
ioyntly
together
,
and
so
be
faithfully
knitt
in
loue
and
in
one
head
Christ
Iesus
:
go
cheerefully
on
,
delight
still
in
doing
good
:
and
the
Lord
God
of
our
fathers
encrease
in
you
good
desires
,
giue
you
zeale
to
performe
them
,
confirme
vnto
you
,
and
to
your
seede
all
his
good
promises
,
and
vnto
euery
one
of
vs
heere
grant
pardon
for
offences
past
,
giue
vs
comfort
and
strength
in
temptations
to
come
,
euen
for
his
blessed
Sonne
Christ
Iesus
sake
:
who
with
the
Father
and
the
holy
Ghost
,
be
blessed
and
praysed
for
euer
.
Amen
.