FIVE
GODLY
,
AND
PROfitable
Sermons
concerning
-
1
The
slaverie
of
sinne
.
-
2
The
mischiefe
of
ignorance
.
-
3
The
roote
of
Apostasie
.
-
4
The
benefit
of
Gods
service
.
-
5
The
Christians
loue
.
Preached
in
his
life
time
in
sundry
places
.
By
that
late
faithfull
Minister
of
Christ
Mr
WILLIAM
PEMBLE
of
Magdalen
Hall
in
the
Vniversity
of
Oxford
.
AT
OXFORD
,
Printed
by
IOHN
LICHFIELD
,
Printer
to
the
famous
Vniversitie
,
and
are
to
be
sold
by
EDWARD
FORREST
.
ANNO
DOM.
1628.
TO
THE
READER
.
CHRISTIAN
Reader
:
These
sermons
were
by
the
godly
,
and
learned
Author
of
them
fitted
for
the
congregations
to
which
he
was
to
speake
,
&
no
doubt
intended
onely
for
the
benefit
of
hearers
,
not
of
readers
.
Neverthelesse
it
was
the
desire
of
many
that
they
might
bee
published
vpon
hope
of
good
that
might
be
done
to
the
Church
of
God
by
them
.
There
is
neede
of
plaine
instructions
to
incite
men
to
holynes
of
life
,
as
well
as
accurate
treatises
to
discerne
trueth
from
error
.
For
which
end
I
dare
promise
these
Sermons
will
make
much
,
where
they
finde
an
honest
,
and
humble
reader
.
It
was
the
Authors
greatest
care
to
handle
the
word
of
God
by
manifestation
of
the
truth
commending
himselfe
to
every
mans
conscience
in
the
sight
of
God
;
as
once
S.
Paul
pleaded
for
himselfe
.
Gell.
noct.
Attic.
lib.
1.
cap.
15.
2.
Cor.
4.
2.
And
if
that
be
the
property
(
which
they
say
)
of
an
eloquent
,
and
good
speaker
non
ex
ore
,
sed
ex
pectore
,
to
speak
from
his
hart
rather
than
his
tongue
,
then
surely
this
Author
was
an
excellent
orator
,
one
that
spake
out
of
sound
vnderstanding
with
true
affection
.
Many
excellencies
there
were
in
him
for
which
his
memory
remaines
:
but
this
aboue
all
was
his
crowne
that
he
vnfainedly
sought
Gods
glory
,
and
the
good
of
mens
soules
.
It
remaines
,
that
these
sermons
be
read
by
thee
with
a
care
to
profit
,
and
thanksgiving
to
God
for
the
benefit
thou
hast
by
them
,
sith
they
are
such
talents
,
as
in
the
vse
of
which
hee
requires
,
and
expects
to
bee
glorified
:
Farewell
.
Thine
in
the
Lord
Iesus
IOHN
TOMBES
.
IOH.
8.
34.
Iesus
answered
them
:
verily
,
verily
I
say
vnto
you
,
that
whosoever
committeth
sinne
is
the
servant
of
sinne
.
TO
acquaint
you
briefly
with
the
occasion
of
these
words
:
their
coherence
with
the
foregoing
and
following
verses
standes
thus
.
Vpon
some
conference
and
arguments
between
our
Saviour
Christ
and
the
Pharisees
with
other
of
the
Iewes
about
the
qualitie
of
his
person
,
who
and
what
manner
of
man
he
should
be
;
Christ
having
plainely
testified
who
he
was
,
even
the
light
of
the
world
,
that
Messiah
whom
they
had
so
long
expected
:
it
so
comes
to
passe
,
that
many
of
the
people
that
were
present
hearing
Christ
defend
his
authoritie
against
the
cavils
of
the
Pharises
,
were
thereby
moved
to
belieue
in
him
,
ver.
30.
Vnto
these
believers
Christ
directs
his
speach
,
telling
them
that
it
was
not
enough
for
the
present
to
seeme
forward
in
embracing
&
yeelding
assent
vnto
his
doctrine
.
There
is
more
in
it
then
so
,
if
they
will
proue
themselues
to
be
true
beleivers
and
his
Disciples
they
must
persevere
in
the
profession
and
practise
of
his
Doctrine
(
if
yee
Continue
in
my
word
ye
are
verily
my
Disciples
)
vers
.
31.
Now
whereas
many
things
might
discourage
these
young
beginners
from
going
on
further
,
especially
their
ignorance
of
this
heavenly
Doctrine
,
and
with
all
those
manifold
sinfull
Corruptions
from
which
they
could
not
quickly
shift
themselues
,
Christ
for
their
encouragement
adds
by
way
of
promise
,
that
if
they
will
hold
on
they
both
(
shall
know
the
truth
)
vz
:
The
Gospell
and
all
the
wayes
of
Gods
grace
in
mans
redemption
by
Christ
,
and
further
(
the
truth
shall
make
them
free
)
vers.
32.
from
the
bondage
of
such
inconveniences
as
might
keepe
them
backe
from
the
resolute
profession
of
the
Gospell
,
as
feare
of
the
displeasure
of
the
Pharises
and
rulers
,
feare
of
losse
,
disgrace
and
reproach
in
the
world
,
loue
of
those
sinnes
and
pleasures
wherein
they
liued
heretofore
and
which
now
they
might
be
vnwilling
to
leaue
.
Those
encumbrances
,
which
caused
many
a
one
to
withdraw
himselfe
from
following
of
Christ
,
our
Saviour
promiseth
these
beleivers
,
that
if
they
will
be
Constant
they
shall
haue
no
power
nor
Commande
over
them
:
But
that
the
grace
of
God
in
the
cleere
knowledge
of
the
Gospell
should
make
them
Freemen
and
set
them
at
liberty
from
the
feare
or
loue
of
all
such
things
,
as
might
pull
them
aside
from
an
holy
profession
of
the
name
of
Christ
vers.
32.
This
louing
admonition
of
Christ
is
very
ill
taken
by
the
Iewes
.
Christ
had
touched
vpon
that
string
that
jarred
,
and
they
might
not
endure
to
be
thus
closely
though
iustly
taxed
for
hypocrites
and
Counterfeites
,
such
as
were
so
farre
from
being
true
beleiuing
Disciples
vnto
him
,
as
that
they
still
continued
in
bondage
vnto
their
Corruption
and
would
be
ready
vpon
every
occasion
to
flie
of
from
Christs
service
.
Wherefore
when
Christ
tells
them
that
the
truth
should
make
them
freemen
,
out
of
a
perverse
mistake
they
turne
this
clause
into
occasion
of
quarrell
and
take
great
exceptions
at
Christ
for
calling
them
slaves
and
bondmen
(
wee
be
say
they
,
in
great
stomack
,
Abrahams
seed
and
were
never
in
bondage
to
any
man
;
Why
sayest
thou
then
yee
shall
be
made
free
vers.
33.
)
Those
Commonly
bragge
most
that
may
doe
least
,
and
yee
haue
few
that
stande
more
stiflie
vpon
termes
of
reputation
,
then
those
that
haue
least
true
worth
in
them selues
.
So
it
is
with
these
worthlesse
Iewes
,
who
stand
punctually
vpon
points
of
honour
to
cleare
themselues
from
that
imputation
of
bodily
slauery
,
which
Christ
layd
on
them
(
as
they
thought
)
when
yet
in
the
meane
time
they
are
of
all
slaues
the
basest
,
vz
servants
of
sinne
and
Corruption
.
They
said
something
that
was
true
that
they
were
Abrahams
Children
borne
of
Sarah
the
Freewoman
,
and
this
Christ
denied
not
.
But
whereas
they
had
said
they
were
never
in
bondage
to
any
man
that
was
false
euen
in
regarde
of
their
Corporall
bondage
.
For
their
bondage
in
Egipt
of
old
,
their
Captivity
for
70.
yeeres
in
Assiria
of
latter
times
,
and
the
present
subiection
of
their
whole
state
vnder
the
yoke
of
the
Roman
governement
was
witnes
sufficient
that
it
was
no
such
strange
matter
for
a
Iew
to
be
a
bondman
.
But
say
they
had
beene
alwayes
free
from
such
bodily
slavery
,
this
was
not
that
which
Christ
aimed
at
in
that
speech
of
his
(
the
truth
shall
make
you
free
)
t
w'as
spirituall
se●vitude
vnder
the
power
of
sinne
which
he
meant
,
and
seeing
they
will
not
otherwise
vnderstand
him
hee
declares
himselfe
in
plaine
tearmes
in
this
34.
verse
.
verily
verily
I
say
vnto
you
whosoever
Committeth
sinne
is
the
servant
of
sinne
)
There
are
servants
of
sinne
as
well
as
servants
of
men
,
and
the
Condicions
of
those
is
as
bad
as
of
these
yea
worse
▪
Christ
makes
the
Comparison
in
two
paticulars
.
1
Servants
must
haue
no
inheritance
with
the
free
borne
Children
they
may
for
a
while
enioy
the
common
benefit
of
the
familie
:
but
at
last
they
must
be
turned
out
and
the
children
only
divide
the
inheritance
:
so
wicked
men
for
a
while
liue
together
in
Gods
house
the
Church
:
but
when
the
rewarde
of
inheritance
shal
bee
bestowed
on
the
children
of
God
these
are
vtterly
throwne
out
of
all
,
and
no
part
fals
to
their
share
.
This
is
expressed
,
ver.
35.
[
And
the
servant
abideth
not
in
the
house
for
ever
but
the
sonne
abideth
for
ever
.
]
2
Servants
must
haue
their
freedome
from
a
free
man
that
hath
power
to
set
them
at
libertie
.
So
must
sinners
from
Christ
the
only
sonne
of
God
,
who
hath
this
power
and
authority
given
vnto
him
of
bondslaues
to
Sathan
and
sinne
to
make
them
Gods
freemen
.
He
alone
brings
deliverance
to
captiues
and
prisoners
,
translating
miserable
sinners
,
from
vnder
the
commande
of
the
power
of
darknesse
into
the
liberty
of
Gods
adopted
sonnes
;
who
being
himselfe
made
heire
of
all
things
as
Gods
naturall
sonne
admits
vs
the
adopted
sonnes
into
the
fellowship
of
a
glorious
inheritance
.
This
is
set
downe
,
vers.
36.
[
If
the
sonne
therefore
shall
make
you
free
yee
shal
be
free
indeede
.
]
Thus
the
servants
of
sinne
are
in
an
ill
case
sure
to
be
turned
out
of
house
and
home
,
except
the
sonne
of
God
Iesus
Christ
shall
purchase
their
freedome
and
bestow
an
inheritance
vpon
them
.
But
what
?
were
these
Iewes
here
such
kinde
of
bondmen
?
Yea
that
they
were
:
and
Christ
makes
it
good
in
the
two
verses
following
by
vndeniable
arguments
.
Their
vngodly
practise
shewed
plainely
what
master
they
serued
,
and
by
whose
commande
they
were
ruled
,
[
I
know
,
saith
Christ
,
yee
are
Abrahams
seed
]
viz.
according
to
the
flesh
,
and
so
borne
of
free
parents
:
but
yet
yee
are
not
freemen
so
long
as
malice
,
contempt
of
the
gospell
,
loue
of
the
world
,
bloody
desires
of
an
innocent
mans
death
with
such
like
corruptions
,
tyrannize
and
beare
rule
over
your
hearts
as
they
doe
.
For
why
?
[
but
yee
seeke
to
kill
me
.
]
A
cruell
master
it
must
be
that
will
commande
,
and
very
slaues
they
are
that
will
be
obedient
to
do
so
ill
an
office
as
to
murther
Christ
.
But
the
reason
followes
ye
doe
it
(
because
my
words
haue
no
place
in
you
.
)
That
most
holy
,
pure
,
meeke
and
peaceable
Doctrine
of
the
Gospell
,
which
Christ
published
vnto
them
could
haue
no
command
over
their
heartes
to
win
them
to
subiection
&
obedience
therevnto
:
they
were
engaged
to
another
master
&
to
his
word
they
would
obey
,
not
Christs
,
not
Gods
,
ve.
37.
which
in
the
next
vers.
38.
appeares
yet
more
plainly
.
)
I
saith
Christ
speake
vnto
you
that
which
I
haue
seene
with
my
Father
:
and
ye
doe
that
which
you
haue
seene
with
your
Father
)
(
1
)
I
speake
vnto
you
the
will
of
God
and
you
obey
the
will
of
the
Divel
.
Whence
it
is
easie
to
judge
vnto
whom
ye
belong
,
and
whether
yee
be
the
Children
of
God
free
subjects
vnder
his
gracious
government
,
or
the
children
of
the
Divel
and
slavish
vassalls
vnder
his
mercilesse
tyrainie
.
You
see
now
the
occasion
and
Coherence
of
these
wordes
I
haue
read
vnto
you
.
The
scope
wherof
in
breefe
is
this
:
To
giue
these
Iewes
right
information
of
their
present
condition
what
it
was
.
They
in
great
errour
boasted
themselues
much
vpon
their
outward
liberty
while
yet
they
were
the
servants
of
vnrighteousnes
.
Wherefor
our
Saviour
for
their
instruction
and
ours
lets
them
vnderstand
that
they
bee
slaues
that
serue
sinne
as
well
as
those
that
serue
men
:
And
for
this
purpose
he
pronounceth
to
them
and
vs
this
most
certaine
and
vndeniable
truth
(
Verily
verily
I
say
vnto
you
whosoever
Committeth
sinne
is
the
servant
of
sinne
.
The
meaning
of
the
wordes
is
plaine
if
you
obserue
.
1
What
it
is
to
Commit
sinne
2
what
to
be
a
servant
of
sinne
.
To
commit
sinne
is
not
simply
to
doe
any
act
contrary
to
the
law
and
will
of
God
:
for
even
the
regenerate
and
most
sanctified
men
in
many
thing●s
sin
often
,
who
neverthelesse
are
not
the
servants
of
sinne
but
are
free
from
sinne
and
made
the
servants
of
God
as
it
is
Rom.
6.
22.
In
this
place
therefore
to
commit
sinne
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
is
to
do
evill
willingly
and
ordinarily
:
When
men
make
as
it
were
a
trade
and
common
practise
of
breaking
the
lawe
of
God
holding
on
in
an
vnusuall
course
of
vngodly
liuing
without
remorse
&
reformation
,
of
such
Christ
tels
vs
that
they
be
the
servants
or
slaues
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
of
sinne
(
i
)
they
liue
in
subiection
to
the
power
of
their
sinnfull
Corruption
,
as
slaues
doe
to
the
Command
of
their
masters
.
Sinne
rules
over
them
as
masters
doe
over
their
servants
.
The
maine
point
of
Doctrine
then
that
these
words
doe
afford
is
this
.
Doct.
A
sinner
is
a
bondslaue
,
&
to
liue
in
sinne
is
to
liue
in
thraldome
.
For
the
more
distinct
explication
of
this
point
touching
mans
spirituall
bondage
vnder
sinne
I
desire
you
to
obserue
three
particulars
.
1
The
nature
of
this
bondage
wherein
it
consistes
.
2
The
diverse
degrees
and
kindes
of
it
.
3
The
greatnes
and
grievousnes
of
it
.
For
the
first
:
the
bondage
of
sinne
standeth
Chiefly
in
two
things
1
In
subiection
to
the
power
of
sinne
.
2
In
subiection
to
the
punishment
of
sinne
.
The
power
and
authority
that
sinne
hath
over
man
is
seene
in
two
particulars
.
1
In
restraining
his
liberty
from
doing
of
good
.
2
In
Commanding
his
service
in
all
bad
emploiments
.
As
a
master
over
his
servants
canne
both
bid
and
forbid
them
:
So
the
sinne
that
rules
in
mens
mortall
bodies
hath
power
both
to
restraine
them
from
good
and
to
employ
them
in
evill
practises
:
you
shall
see
both
true
in
their
order
.
1.
Sinne
hath
power
of
restraint
and
hindering
from
the
doeing
of
good
.
A
slaue
is
not
in
his
owne
power
but
his
masters
,
hee
cannot
goe
whither
he
will
nor
doe
what
he
lifts
nor
dispose
of
himselfe
as
he
pleaseth
,
his
service
,
his
goods
,
his
life
are
all
ordered
by
his
masters
discretion
.
So
is
it
with
a
sinner
who
is
holden
in
the
fetters
and
chaines
of
his
corruption
,
he
is
not
his
owne
man
nor
can
he
doe
what
many
times
he
would
.
In
men
that
are
regenerate
and
sanctified
in
part
experience
yet
witnesseth
how
much
they
are
pestered
and
cumbred
with
this
sinne
that
hangeth
on
so
fast
about
them
.
How
ever
the
spirit
be
willing
and
faine
they
would
doe
much
in
the
service
of
God
;
yet
the
flesh
is
weake
and
they
are
so
shackled
with
it
,
that
for
their
liues
they
can
make
but
slow
hast
in
the
wayes
of
godlines
,
much
a
doe
they
haue
to
keepe
jogging
on
,
dulnesse
,
distraction
,
hypocrisie
,
formality
and
a
world
of
other
corruptions
set
vpon
them
in
every
spirituall
duty
,
in
every
good
resolution
;
so
that
when
they
do
best
,
their
work
is
yet
done
but
to
halues
.
Grace
is
yoked
with
Corruption
,
when
that
puts
vs
forward
,
this
puls
vs
backeward
,
in
so
much
that
a
regenerate
man
is
but
halfe
a
freeman
,
being
alwayes
in
some
sort
molested
by
his
Corruption
in
the
whole
course
of
his
religious
Conversation
,
according
as
the
Apostle
Paul
in
the
person
of
euery
regenerate
man
complaines
very
pittifully
.
Rom.
7.
19.
20.
21.
But
now
in
those
that
are
vnregenerate
this
power
of
sin
is
much
more
predominant
,
whose
hearts
,
affections
,
vnderstandings
,
and
all
in
them
are
fast
locked
and
barred
vp
vnder
impenitencie
,
rebellion
and
blindnesse
,
so
that
they
are
holden
prisoners
of
Sathan
at
his
pleasure
,
as
the
Apostle
speaketh
,
2.
Tim.
2.
26.
Sinne
hath
dealt
with
those
men
as
wee
doe
with
wilde
fowle
,
clipping
their
wings
that
they
may
not
fly
away
;
or
as
enemies
doe
with
captiues
disarme
them
of
their
weapons
that
they
shall
bee
able
to
make
no
shift
for
their
rescue
.
So
hath
sin
vtterly
disabled
man
to
every
good
worke
by
putting
out
the
eies
of
his
knowledge
,
and
stripping
him
naked
of
all
those
graces
&
strength
which
he
had
by
creation
.
Beside
this
sinne
hath
taken
away
all
desire
of
doeing
good
,
haueing
affected
the
soule
of
m●n
with
the
loue
of
all
vnrighteousnes
,
where
by
it
comes
to
passe
that
man
is
well
contented
to
be
the
servant
of
sinne
taking
great
delight
in
his
owne
shame
and
misery
:
Vnregenerat
men
are
kept
fast
in
durance
,
being
neither
able
nor
willing
to
come
out
of
their
bondage
.
In
this
respect
is
sinne
compared
to
snares
,
and
netts
,
and
bonds
wherein
men
are
caught
,
and
kept
fast
for
escaping
,
[
I
finde
saith
Solomon
,
Eccles.
7.
28.
]
more
bitter
then
death
,
the
woman
whose
heart
is
as
netts
and
snares
,
&
her
hands
as
bounds
.
Thereby
signifing
the
most
intangling
and
inthralling
nature
of
the
sinne
of
adultery
,
whereinto
few
men
fall
that
euer
get
out
againe
[
I
see
that
thou
art
in
the
gall
of
bitternesse
,
and
in
the
bond
of
iniquity
]
saith
Peter
to
Simon
Magus
Acts.
8.
23.
Why
because
for
all
his
seeming
profession
,
he
was
still
tyed
to
his
couetousnes
&
other
vile
affections
,
like
a
slaue
bound
to
a
post
with
a
chaine
.
So
Paul
exhorts
Timothy
that
he
instruct
his
hearers
to
the
end
they
might
[
Come
to
amendment
and
recouer
out
of
the
snare
of
the
Divell
,
of
whome
they
were
taken
prisoners
at
his
will
.
2.
Tim.
2.
26.
]
And
for
this
cause
are
sinners
in
the
state
of
vnregeneration
,
compared
to
captiues
and
prisoners
kept
vp
in
restraint
,
Isaiah
.
61.
1.
Isai.
42.
7.
But
here
you
are
to
note
that
Satan
and
sinne
doe
not
deale
alike
rigorously
with
all
:
they
carry
a
straighter
hand
ouer
some
then
ouer
others
.
Some
they
keep
in
arcta
custodi●
in
close
imprisonment
.
And
that
is
when
men
by
Satan
and
corruption
are
made
so
sure
and
so
fast
chained
,
that
they
cannot
goe
one
step
beyond
prophanesse
and
impiety
.
Thus
is
it
with
men
,
that
are
kepr
close
prisoners
in
the
darke
dungeon
of
ignorance
,
or
who
stick
fast
in
the
dirt
or
mire
of
beastly
,
coveteous
,
and
voluptuous
affections
:
in
a
word
those
that
are
giuen
over
to
all
vngodly
and
lewd
courses
.
Others
there
are
who
are
indeed
prisoners
,
but
yet
they
are
kept
in
libera
custodia
in
a
larger
kind
of
restraint
,
or
as
we
say
,
in
free
prison
.
And
this
is
when
Satan
sporting
himselfe
in
the
sinne
and
misery
of
man
holds
him
in
a
longer
chaine
,
and
lets
him
goe
a
good
way
onward
in
Christianity
;
but
yet
at
last
fetcheth
him
back
againe
when
he
pleaseth
like
birds
in
a
larger
Cage
they
flutter
about
,
or
like
birds
in
a
string
they
make
a
faire
flight
vp
towards
heauen
;
but
Satan
when
he
spies
his
advantage
,
that
by
their
fall
he
may
giue
some
notable
foyle
to
Gods
glory
,
and
the
credit
of
his
Gospell
,
then
he
twitcheth
the
string
and
downe
they
tumble
vnto
hell
.
Such
are
those
of
which
Peter
speaks
2.
Peter
2.
18.
19.
20.
who
had
escaped
farre
from
the
filthinesse
of
the
world
,
but
yet
were
intangled
againe
therein
.
Such
a
one
was
Demas
whose
coveteousnesse
hookt
him
back
from
his
profession
of
the
Gospell
to
the
world
.
And
such
was
the
young
man
in
the
Gospell
,
who
was
come
neere
to
the
kingdome
of
heauen
,
but
he
had
one
legge
chained
fast
to
the
loue
of
riches
,
and
that
fett
him
quite
back
againe
.
All
these
haue
a
kind
of
liberty
,
but
t'
is
only
of
the
prison
:
They
walke
abroad
but
ti
's
in
fetters
,
or
as
prisoners
in
Rome
vsed
to
be
dealt
with
,
chained
to
a
souldier
their
keeper
that
doth
accompany
them
to
see
them
safe
returned
to
their
jayle
.
Now
you
knowe
that
a
slaue
who
walkes
abroad
to
do
his
masters
businesse
,
is
yet
a
slaue
as
well
as
he
that
i●
chained
in
the
Gallie
.
And
so
are
these
still
servants
and
bondmen
to
their
corruptions
,
how
ever
they
seeme
for
the
present
to
bee
more
favorablie
vsed
.
Thus
of
the
first
point
wherein
the
masterlie
power
of
sinne
stands
,
viz.
the
restraint
from
doing
the
good
we
should
,
and
sometimes
would
.
Now
in
the
next
place
,
Sinne
hath
also
.
2
A
power
of
commanding
all
bad
services
whatsoeuer
:
A
slaue
you
knowe
must
ride
and
runne
,
drudg
and
trudg
,
carry
and
draw
,
hew
in
quarries
,
digg
in
the
mines
,
tugge
at
the
oare
,
labour
like
horses
in
a
mill
,
and
be
put
to
all
the
base
offices
that
are
to
be
done
.
Honourable
seruices
▪
there
be
that
a
freeman
,
a
sonne
may
bee
imployed
in
:
but
servants
and
slaues
indure
the
basest
and
painfullest
drudgeries
.
So
is
it
with
a
sinner
;
he
is
at
the
command
of
his
sinne
,
as
the
Asse
of
his
driuer
,
or
as
the
Centurions
servants
were
at
their
masters
beck
.
Looke
how
Satan
inspires
him
and
his
corruption
suggests
vnto
him
,
so
he
studies
and
plotts
,
so
he
invents
and
practises
.
Be
it
but
one
sinne
that
raignes
over
him
,
you
shall
see
him
euer
attendant
on
that
master
,
as
bee
it
lust
,
pleasures
,
coveteousnesse
,
ambition
,
he
is
wholy
taken
vp
in
their
imployments
.
He
hath
nothing
to
spare
from
them
:
no
thoughts
,
no
words
,
no
time
:
weeke
day
and
Sabbath
day
,
their
businesse
still
goes
on
;
nay
the
day
is
not
enough
for
the
doing
of
its
command
.
He
deviseth
mischiefe
vpon
his
bedd
,
and
he
cannot
sleepe
till
he
haue
lay'd
a
plott
how
hee
may
compasse
one
of
his
vngodly
desires
.
He
will
be
profound
,
crafty
,
and
diligent
in
contriving
and
dispatching
the
affaires
,
which
the
Divell
and
his
corrupt
heart
haue
giuen
him
in
command
.
For
this
cause
is
sinne
compared
vnto
a
law
,
Rom.
7.
23.
because
it
commands
and
rules
ouer
men
by
powerful
suggestions
,
provoking
them
to
evill
.
A
lawlesse
law
it
is
,
but
fitt
for
lawlesse
men
,
it
prohibiteth
all
that
good
is
,
and
enioynes
the
practise
of
every
euill
thing
.
And
hence
also
is
Satan
stiled
the
prince
of
this
world
,
because
he
hath
noe
meane
company
at
his
devotion
ouer
whome
hee
rules
as
vassals
and
slaues
,
most
ready
to
obey
his
will
and
pleasure
.
But
will
you
see
what
imployment
sinne
and
Satan
set
men
about
.
Are
they
honorable
services
?
no
:
the
most
vile
,
base
,
absurd
,
and
vnreasonable
offices
that
can
be
devised
,
what
will
not
they
command
,
or
what
will
not
one
of
their
servants
do
against
religion
,
conscience
,
justice
,
common
honesty
,
yea
and
nature
it selfe
?
Let
coveteousnes
tyrannize
ouer
him
:
how
basely
,
niggardly
,
scraping
,
pinching
and
sparing
will
he
be
?
How
most
vnconscionably
and
vnmercifully
will
he
oppresse
,
exact
,
cozen
and
deceiue
all
the
world
,
strangers
,
acquaintance
,
rich
,
poore
,
friends
or
foes
,
Brother
,
Father
and
all
that
may
challenge
faire
and
honest
dealing
?
If
lust
rule
him
he
will
damne
his
soule
,
destroy
his
body
,
disgrace
his
name
,
ouerthrow
his
estate
,
vndoe
all
his
posterity
for
the
loue
of
some
base
whore
.
The
like
may
be
said
of
Pride
,
Gluttony
and
Voluptuousnes
or
any
such
like
swaggering
lust
.
Yea
to
goe
farther
,
the
godly
many
times
are
here
besotted
,
who
to
satifie
some
one
vnmasterly
desire
,
will
hazard
the
peace
and
comfort
of
their
soules
▪
disgrace
themselues
and
their
profession
,
vexe
the
spirite
and
cast
themselues
vpon
Gods
sore
displeasure
.
So
violent
and
tyrannicall
are
these
commands
of
sinne
and
Satan
,
and
so
base
and
servile
are
we
growne
in
our
obedience
to
them
,
that
we
will
not
stick
to
do
that
which
in
the
practise
or
event
of
it
tends
to
our
owne
vtter
vndoing
.
Now
who
would
not
be
ashamed
of
such
a
master
,
and
such
a
service
?
Nay
who
is
not
ashamed
of
it
?
But
here
is
the
power
of
darknesse
and
the
invisible
tyrannie
of
Sathan
,
that
whom
wee
hate
yet
we
feare
,
and
serue
:
of
whom
we
are
ashamed
,
to
him
yet
we
shew
our selues
obedient
.
Thus
much
touching
a
sinners
subiection
vnto
the
power
of
sinne
.
Next
follows
his
subiection
vnto
the
punishment
of
it
,
which
is
the
sorest
part
of
this
bondage
which
yet
a
sinner
must
surely
beare
.
He
is
in
this
respect
of
al
slaues
the
most
miserable
:
for
let
him
looke
which
way
he
will
he
can
see
nothing
but
scourges
and
Scorpions
provided
for
his
backe
;
the
whip
,
the
Crosse
,
the
forke
and
such
like
punishments
of
slaues
in
old
time
are
nothing
to
the
torments
he
stands
in
feare
of
.
No
sober
houre
passeth
over
a
sinners
head
wherein
his
heart
is
not
full
of
slavish
and
dreadfull
terrors
,
arising
from
a
threefold
cause
.
1
From
Conscience
,
the
horrible
clamors
whereof
terrifie
his
very
soule
and
gripe
him
to
the
heart
with
vnsufferable
panges
,
while
it
stil
cryes
in
his
eare
in
this
ruefull
voice
[
yet
know
that
for
this
God
shall
bring
thee
to
Iudgment
]
oh
this
makes
him
quake
and
grow
pale
he
is
afraide
to
looke
God
or
men
in
the
face
,
he
shifts
&
faine
would
if
he
could
hide
his
sinnes
from
the
knowledge
of
his
Conscience
,
and
both
from
Gods
eie
.
2
From
Sathan
,
who
though
he
now
seeme
as
his
Master
yet
he
knowes
and
trembles
to
thinke
of
it
that
hereafter
he
must
be
his
everlasting
tormentor
.
3
From
God
himselfe
,
whose
most
furious
wrath
and
vnavoideable
vengeance
he
knows
is
prepared
for
him
and
readie
every
moment
to
swallow
him
for
his
rebellion
.
Now
who
coulde
eate
his
meate
merrily
that
must
pay
such
a
shot
?
What
comforts
of
this
life
,
what
pleasures
of
sin
can
be
sweete
which
are
every
moment
imbittered
with
so
many
woes
?
It
helpes
not
a
iot
that
they
be
for
a
time
deferred
:
for
he
is
no
freeman
who
though
he
be
not
clapt
vp
in
prison
,
yet
cannot
walke
abroad
without
feare
of
the
Sargeant
,
the
prison
,
the
gallowes
,
when
the
country
is
laide
for
him
,
and
executions
out
for
him
in
every
place
.
Certainely
it
is
a
hell
to
liue
in
feare
of
hell
,
and
as
bad
as
death
to
liue
in
bondage
for
feare
thereof
all
the
daies
of
a
mans
life
.
Heb.
2.
13.
Yet
such
is
the
miserable
thraldome
of
a
wicked
man
,
he
is
everie
way
in
the
bryers
,
being
on
the
one
side
fast
chained
to
his
sinnefull
and
vngodlie
courses
;
on
the
other
as
surely
and
certainelie
bound
to
his
everlasting
punishment
.
And
so
much
for
the
first
part
of
the
nature
of
this
spirituall
bondage
wherein
it
standeth
.
2
I
goe
forwarde
to
the
next
point
which
I
proposed
to
your
consideration
,
viz.
The
diverse
degrees
of
this
bondage
:
where
you
are
to
note
that
there
are
two
kindes
of
it
.
1.
wilfull
.
2
,
vnwilfull
slaverie
.
1
Wilfull
bondage
,
is
when
a
free
man
is
content
to
be
made
a
slaue
,
or
being
by
force
or
fraud
made
one
,
is
willing
to
continue
one
still
.
Such
a
one
was
Ahab
who
sold
himselfe
for
a
slaue
to
doe
wickedly
.
1.
King
.
21.
20.
I
will
giue
the
worth
of
it
,
said
he
to
Naboth
when
he
sought
after
his
vine
yard
;
true
,
he
gaue
the
full
worth
of
it
,
that
sold
himselfe
for
a
few
acres
of
land
.
Such
are
all
those
that
commit
sinne
with
greedinesse
,
who
take
pleasure
in
all
vnrighteousnesse
,
who
loue
the
wages
of
iniquitie
,
who
obey
sinne
in
the
lust
thereof
,
who
take
thought
to
fulfill
the
desires
of
the
flesh
,
with
full
consent
and
heartie
good
will
,
giving
vp
themselues
to
be
ruled
by
the
counsels
of
Satan
,
and
their
wicked
hearts
.
In
which
condition
of
a
wretched
sinner
,
you
may
obserue
two
things
remarkeable
.
1
How
strangely
base
and
degenerat
mans
nature
is
growne
,
who
being
a
most
noble
Creature
,
made
for
the
most
honourable
purposes
and
services
in
the
world
,
is
now
growne
so
vile
and
extreamly
base
,
so
farre
forgetfull
of
his
duty
and
the
dignity
of
his
creation
,
as
to
be
willing
insteed
of
the
free
and
happy
service
of
God
and
goodnes
,
to
put
himselfe
into
a
most
ignominious
slaverie
vnto
Divels
and
vile
affections
.
Naturally
we
all
loue
libertie
&
choose
rather
the
losse
of
life
,
then
of
it
,
and
only
violence
&
fraude
can
bring
vs
or
keepe
vs
in
bondage
:
But
sinne
hath
prevailed
with
vs
against
nature
and
so
taken
off
from
vs
the
edge
of
all
vertuous
and
manly
resolution
,
that
of
our
owne
accorde
we
offer
our selues
vnto
it
,
being
put
in
fetters
and
manicles
by
our
owne
corruptions
,
yea
this
slaverie
men
count
their
only
liberty
in
somuch
that
when
they
be
called
vnto
freedome
,
haue
their
ransome
offered
them
,
and
all
meanes
of
escape
laid
before
them
,
yet
they
choose
to
be
slaues
still
.
2
How
Difficult
a
matter
ti
's
for
a
man
to
come
out
of
this
bondage
,
surely
he
that
loues
the
prison
better
then
his
enlargement
its
pitty
there
should
be
any
meanes
of
his
delivery
,
and
ti
's
hazard
if
they
be
sought
he
wil
not
accept
of
them
.
That
servant
who
in
the
seventh
yeere
of
his
bondage
did
so
loue
his
master
that
he
would
not
goe
out
free
,
he
was
by
the
law
to
serue
his
maister
for
ever
afterwarde
Exod.
21.
5.
Hee
that
would
not
be
free
when
he
might
should
not
afterwards
when
happily
he
would
.
And
so
it
is
with
the
servants
of
sinne
when
once
they
beare
a
good
affection
to
their
Master
and
are
so
far
bewitched
as
to
hold
themselues
well
apayd
with
his
service
.
Then
are
their
eares
nayled
fast
to
the
postes
and
gates
of
Hell
,
or
rather
with
Siser●
a
nayle
is
stricken
through
their
temples
and
at
one
stroke
they
loose
both
life
and
liberty
for
ever
.
So
that
vnlesse
that
strong
man
make
a
forecible
rescue
of
them
out
of
the
hands
of
these
tyrants
they
doe
never
escape
from
this
miserable
thraldome
.
2
Vnwilling
bondage
:
as
when
a
man
is
taken
prisoner
by
the
sword
in
battle
,
or
circumvented
by
some
stratagem
or
fraudulent
guile
.
Such
is
the
Condition
of
Godly
men
many
times
who
by
some
furious
,
and
vehement
assault
of
temptation
are
wounded
,
overthrowne
,
taken
,
led
away
captiue
and
clapt
vp
in
irons
vnder
the
guard
of
some
strong
vnruly
lust
,
or
other
,
or
else
by
some
subtle
sleight
and
snare
privily
laid
for
their
soules
haue
their
heels
intrapped
in
the
ginne
,
and
for
a
while
are
caught
as
a
prey
for
Sathan
.
But
now
during
this
straightnesse
,
what
sighes
and
sorrowes
doe
possese
the
Godly
heart
?
How
tedious
and
irksom
is
this
bondage
?
How
doeth
he
long
till
his
heart
bee
againe
enlarged
,
that
hee
may
run
the
race
of
Gods
Commandements
?
Life
it selfe
is
vnpleasant
till
this
liberty
be
obtained
againe
.
Wherfore
many
a
harty
prayer
is
sent
vp
to
Heaven
dayly
to
intreate
God
for
his
enlargement
,
willingly
doth
he
embrace
all
meanes
of
freedome
,
gladly
doeth
he
run
and
rest
in
him
that
onely
bringeth
deliverance
vnto
captiue
prisoners
,
with
the
Israelites
in
Aegipt
he
is
even
weary
of
his
life
for
the
oppression
and
cruell
tyrannie
vnder
which
he
is
holden
,
which
makes
him
in
the
bitternes
of
his
soule
cry
out
vnto
God
for
deliverance
from
his
heavy
bondage
.
Often
taking
vp
that
Complaint
of
the
Apostle
Rom.
7.
24.
[
O
Wretched
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
]
These
are
the
severall
degrees
of
this
bondage
which
was
the
second
part
proposed
to
be
handled
.
3
I
come
in
the
third
place
to
consider
the
greatnesse
and
grieuousnes
of
this
spirituall
bondage
:
which
will
appeare
by
comparing
it
with
outward
bodily
slavery
.
Now
spirituall
slavery
is
worse
then
corporall
in
three
respects
.
1
In
regard
of
multitude
of
masters
:
In
corporall
seruitude
1
master
may
haue
many
seruants
,
but
for
1
servant
to
haue
two
or
more
masters
is
a
thing
vnreasonable
and
vnpossible
▪
suppose
they
were
both
good
;
much
more
if
they
bee
bad
.
Miserable
therefore
is
the
estate
of
a
sinfull
man
,
who
when
he
serues
fewest
serues
three
at
once
,
1
his
lusts
,
2
Satan
working
powerfully
in
his
sinfull
corruption
,
3
God
himselfe
.
For
the
first
:
it
may
be
some
one
wicked
affection
is
his
master
,
and
yet
there
is
worke
enough
to
please
that
,
but
when
many
lusts
at
once
beare
sway
ouer
a
man
like
many
tyrants
in
one
Citty
,
Lord
what
combats
,
broyles
,
and
tumults
be
there
in
that
mans
heart
:
when
pride
commands
one
thing
,
covetousnes
another
:
when
vncleane
lusts
draw
one
way
,
ambition
another
,
voluptuousnesse
a
third
,
a
man
had
need
then
to
study
and
take
thought
for
the
flesh
to
fulfill
the
lusts
thereof
,
and
all
litle
enough
to
please
these
hard
and
cruell
taskmasters
.
Againe
he
hath
another
master
,
and
that
is
Satan
,
who
inspires
these
corrupt
affections
of
mans
heart
,
with
much
rage
and
hellish
fiercenesse
,
and
is
that
grand
Pharoah
who
setteth
al
those
inferior
officers
a
work
,
who
therefore
is
called
the
[
spirit
that
worketh
in
the
Children
of
disobedience
]
Ephe.
2.
2.
Ouer
whom
although
he
alone
may
seeme
to
challenge
all
power
and
authority
as
ouer
the
only
subjects
of
his
kingdome
,
yet
wee
knowe
that
besides
both
these
they
haue
another
supreame
and
soveraigne
Lord
(
1
)
God
himselfe
,
against
whose
governement
although
they
do
rebell
,
yet
can
they
not
withdraw
themselues
from
vnder
his
power
and
jurisdiction
.
God
is
king
let
the
earth
be
neuer
so
vnquiet
,
and
the
haters
of
the
Lord
shall
be
subiect
vnto
him
.
He
will
haue
to
do
with
them
in
spight
of
their
hearts
.
They
feare
him
as
slaues
against
their
wills
,
both
to
do
his
will
whilst
he
vseth
them
to
effect
by
them
his
owne
most
holy
purposes
,
and
also
to
suffer
his
will
in
their
iustly
deserued
punishment
.
Thus
wicked
men
are
mastered
on
all
hands
,
and
no
way
free
either
from
sin
or
punishment
.
2
In
regard
of
the
meanes
of
escape
:
a
servant
hardly
vsed
may
find
meanes
to
shift
himselfe
of
his
master
;
It
is
not
so
with
a
sinner
;
runne
away
from
his
master
he
cannot
:
for
he
beares
him
alwayes
about
with
him
in
his
bosome
,
his
sinne
still
keeps
him
company
,
and
goe
he
whither
he
will
Satan
doggs
him
,
stands
at
his
right
hand
,
nay
possesseth
his
very
heart
,
so
plying
him
with
temptations
and
ill
suggestions
,
that
he
cannot
goe
a
foote
from
his
service
.
T
is
true
the
case
is
so
sometimes
with
a
wicked
man
that
he
changeth
his
master
,
but
seldome
comes
a
better
.
If
he
escape
the
tyranny
of
one
sinfull
affection
,
he
falls
vnder
the
command
and
power
of
another
as
bad
.
So
you
shall
haue
a
very
spend-thrift
turne
a
miserable
niggard
:
but
this
is
only
like
a
prisoner
that
remoues
his
bolt
from
one
legg
to
another
,
and
such
exchange
is
only
done
vpon
compact
:
He
leaues
one
vice
that
he
may
the
more
freely
giue
himselfe
to
another
;
so
that
he
changes
his
master
but
not
his
servile
condition
.
Some
raigning
sinne
or
other
will
alwayes
cleaue
to
his
soule
,
lie
downe
with
him
in
his
graue
,
and
sinke
him
downe
to
Hell
.
And
as
for
the
eye
of
Gods
revenging
justice
he
sees
it
open
vpon
him
,
to
take
notice
of
his
doings
,
and
his
hand
alwayes
lifted
vp
to
smite
him
,
trembling
alwayes
to
thinke
that
he
hath
no
meanes
to
hide
his
sinne
from
Gods
knowledge
,
no
power
to
prevent
,
no
strength
to
beare
the
heauy
stroke
of
his
wrath
when
it
shall
light
vpon
him
.
3
In
respect
of
the
reward
,
the
world
hath
scarce
afforded
masters
so
without
all
humanity
,
Tyrannicall
and
cruell
,
as
not
to
be
pleased
with
the
faithful
seruice
of
a
slaue
,
or
not
to
reward
him
in
some
degree
of
courtesie
for
his
seruice
.
A
sinner
is
miserable
both
wayes
as
he
cannot
please
his
master
,
so
he
cannot
hope
for
a
reward
.
For
take
a
man
that
hath
quite
spent
himselfe
in
the
seruice
of
some
one
of
these
imperiall
and
cruell
Lords
,
who
hath
done
all
that
he
can
in
giving
full
content
and
satisfaction
vnto
them
,
yet
they
rest
not
,
there
are
yet
new
commands
and
further
injunctions
,
so
that
when
it
seemed
,
villany
was
come
to
the
height
,
and
that
mens
witts
and
strengths
did
faile
them
for
further
plots
and
practises
,
there
's
yet
a
powder
plott
behind
,
some
new
,
strange
,
vnthought
of
piece
of
bad
seruice
to
be
performed
.
Sinne
and
Satan
are
restlesse
and
mercylesse
,
tyrants
neuer
contented
,
still
exacting
,
crying
,
craving
,
compelling
to
new
tributes
and
homages
.
And
now
when
a
man
hath
worne
out
himselfe
in
their
seruice
,
spent
his
yeares
and
strength
,
his
wealth
and
good
name
,
and
body
and
soule
,
and
al
vpon
them
,
what
is
then
his
reward
for
this
his
trusty
and
true
seruice
?
A
courtesy
thinke
you
?
Nay
a
very
Hell
of
vnkindnesse
,
shame
,
reproach
,
misery
,
and
many
other
punishments
euen
in
this
life
,
but
for
that
other
Hell
damnation
,
fire
,
snares
,
and
brimstone
,
and
stormy
tempests
of
Gods
furious
indignation
:
this
is
their
portion
and
the
guerdon
of
their
obedience
.
Satan
did
for
a
while
promise
faire
and
performe
little
,
helping
them
to
enjoy
some
pleasures
of
sin
for
a
reason
;
but
this
seeming
kindnesse
was
but
coloured
cruelty
,
all
being
nothing
but
a
sweet
sauce
to
make
him
swallow
downe
those
morsels
of
poyson
,
the
fierie
venome
whereof
shall
afterwards
drinke
vp
his
spirit
,
and
inflame
his
soule
with
euerlasting
burning
,
Foolish
men
and
vnwise
that
take
such
paines
to
be
miserable
;
But
how
should
it
be
otherwise
,
when
men
are
servants
to
Satan
?
But
rebels
against
God
.
In
vaine
do
they
expect
any
other
reward
for
their
seruice
,
then
the
severest
punishment
of
their
rebellion
.
Thus
I
haue
opened
vnto
you
according
as
I
haue
bin
able
,
the
nature
,
degrees
,
&
quality
of
this
spirituall
bondage
of
sinne
.
It
remaineth
now
to
make
some
vse
and
application
of
that
which
hath
benne
deliuered
.
Vse
1
The
first
vse
shall
be
for
the
discouery
of
a
great
error
in
the
world
committed
by
men
,
in
iudging
their
owne
and
other
mens
conditions
.
It
is
the
common
opinion
of
most
,
that
if
a
man
liue
out
of
danger
of
law
,
and
haue
wherewith
to
pay
euery
man
and
keepe
him
out
of
debt
and
feare
of
the
prison
,
if
he
can
liue
vpon
his
owne
and
be
beholding
to
no
man
,
if
he
can
set
his
foote
to
the
best
mans
in
the
parish
,
and
be
able
to
make
his
part
good
in
any
suit
or
quarrell
,
caring
as
little
for
such
a
great
man
,
as
the
great
man
cares
for
him
,
if
he
can
ouer-beare
his
enemies
,
and
trample
vpon
any
that
he
takes
against
;
If
he
can
go
whether
he
lists
&
do
what
he
pleaseth
,
liuing
idlely
in
pleasures
vpon
other
mens
labours
;
if
he
be
able
to
sin
boldly
,
to
satisfie
any
disordered
affection
without
controule
,
hauing
power
in
his
hand
to
overcome
a
poore
Minister
,
that
he
shal
not
dare
to
reproue
him
,
or
money
enough
in
his
purse
to
out-bribe
the
authority
,
&
seuerity
of
the
law
,
such
a
man
as
this
that
liues
with
out
feare
or
care
,
he
is
esteemed
the
only
man
that
leads
a
free
life
,
and
liues
at
his
own
command
.
Thus
men
iudge
of
others
and
of
themselues
,
whil'st
they
looke
no
farther
then
that
which
is
outward
,
appearing
to
sense
:
But
they
must
knowe
that
every
freeman
in
a
civill
estate
,
is
not
a
free
subject
of
Gods
kingdome
;
No
:
there
be
that
feed
dainty
,
lie
soft
,
goe
richly
cladd
,
liue
lazily
,
and
who
take
their
fill
of
worldly
pleasures
in
all
licentiousnesse
,
who
yet
are
as
arrant
slaues
as
any
that
serue
in
a
Gally
.
Do
but
turne
their
inside
outward
,
and
you
shall
see
ever
whole
legions
of
Divels
domineering
ouer
them
,
pride
,
covetousnesse
,
ambition
,
envie
,
malice
,
vncleane
desires
,
with
a
number
of
such
like
black
and
hellish
lusts
raigning
in
their
soules
,
vnder
the
command
whereof
they
are
haled
this
way
and
that
,
in
all
seruile
obedience
euen
like
slaues
bought
and
solde
in
a
market
.
A
vaine
thing
t'
is
for
these
men
to
bragg
of
their
nobility
,
gentrie
,
of
the
freedome
and
ingeniousnesse
of
their
education
or
living
.
For
let
them
know
that
a
mans
honour
is
his
honestie
and
sanctitie
;
his
perfect
freedome
is
the
faithful
,
service
of
his
God
.
He
is
truly
free
,
gentle
,
and
noble
,
that
s
truly
gracious
.
Swearing
,
lying
,
gaming
,
whoring
,
coveteousnesse
,
gaping
after
a
few
pounds
of
gold
and
siluer
,
foolish
loue
of
gay
apparell
,
restlesse
pursute
after
two
or
three
words
and
titles
of
honour
,
with
the
like
are
these
the
imployments
of
a
braue
,
free
,
generous
,
and
noble
spirit
?
Farre
be
it
from
any
man
to
thinke
so
,
seruile
and
base
disposition
,
they
be
that
subiect
themselues
,
to
such
wicked
and
vnworthy
affections
,
nor
can
any
be
honest
,
or
honorable
who
hath
such
masters
.
This
the
Apostle
concludes
,
Rom.
6.
20.
[
When
yee
were
the
servants
of
sinne
,
yee
were
free
from
righteousnesse
.
]
And
it
must
needs
be
a
base
and
dishonest
seruice
wherein
t'
is
free
to
be
,
and
to
do
any
thinge
saving
that
which
is
honest
and
righteous
.
Wherefore
let
no
man
fall
into
the
error
of
the
Iewes
here
noted
in
this
text
,
boasting
much
of
their
freedome
and
dignitie
,
because
they
were
borne
of
Abraham
,
&
liued
not
in
bodily
servitude
,
lest
they
heare
also
that
which
Christ
here
replied
vpon
these
Iewes
[
who
so
committeth
sinne
is
the
servant
of
sinne
]
and
againe
[
if
yee
were
Abrahams
Children
,
yee
would
doe
the
works
of
Abraham
]
vers
.
39.
But
now
[
yee
are
of
your
Father
the
Divell
because
the
lusts
of
your
Father
yee
will
doe
]
vers
.
42.
Vse
2
2
The
second
vse
of
this
point
shal
be
for
admonition
,
that
each
one
do
make
triall
of
his
estate
,
whether
he
be
the
seruant
of
sinne
yea
or
no
?
For
which
purpose
the
Apostle
hath
set
vs
downe
a
golden
rule
,
Rom.
6.
16.
[
knowe
yee
not
that
to
whomsoeuer
yee
giue
your selues
as
servants
to
obey
,
his
servants
yee
are
to
whome
yee
obey
,
whether
it
be
of
sinne
vnto
death
,
or
of
obedience
vnto
righteousnesse
.
]
T'
is
not
the
Liverie
or
Cognizance
of
Baptisme
,
t'
is
not
the
name
of
Christian
,
t'
is
not
the
outward
profession
of
religion
that
makes
a
distinction
betweene
the
seruants
of
God
,
and
of
sinne
.
We
haue
a
fairer
marke
to
know
them
by
,
and
that
is
Obedience
.
This
tels
vs
certainly
to
whom
they
belong
.
He
that
obeys
God
he
is
Gods
servant
,
he
that
obeys
sinne
,
let
him
protest
or
professe
neuer
so
much
devotion
to
Gods
service
,
yet
he
is
for
all
that
the
seruant
of
sinne
and
no
better
.
Well
then
the
triall
is
now
easie
,
and
requires
no
more
but
this
,
that
you
bring
your
thoughts
home
to
your selues
,
duely
considering
whom
you
do
vsually
seruice
vnto
,
whether
God
in
obeying
his
holy
commandements
,
or
your
owne
sinfull
flesh
and
Satan
in
following
their
counsels
.
Doest
thou
in
thy
heart
serue
the
law
of
God
,
consenting
to
all
the
commands
thereof
as
most
good
and
holy
,
endeavouring
as
much
as
possibly
thou
art
able
to
do
whatsoever
it
biddeth
thee
,
holding
a
constant
resolution
to
please
God
in
all
things
whatsoeuer
.
If
thy
conscience
can
truly
say
yea
,
then
maist
thou
rejoyce
in
the
honourable
title
of
being
the
servant
of
God
.
On
the
other
side
doest
thou
committ
sinne
as
our
sauiour
speaks
here
,
that
is
,
doest
thou
willingly
and
ordinarily
,
make
a
practise
of
breaking
Gods
holy
law
,
following
euery
lewd
course
that
Satan
leads
thee
to
,
and
giving
scope
to
thy
vngodly
desires
?
yea
is
there
any
one
particular
sinne
that
raignes
ouer
thee
,
wherein
thou
liuest
wittingly
and
wilfully
howeuer
thou
forsake
others
?
If
thy
conscience
say
yea
,
then
know
that
as
yet
thou
art
a
miserable
bondman
and
seruant
vnto
corruption
,
hearken
therefore
in
the
last
place
to
Vse
3
3
The
third
vse
wherewith
I
will
conclude
this
point
,
and
that
is
an
exhortation
to
perswade
those
that
find
themselues
in
bondage
vnto
sinne
to
endeuour
by
all
meanes
to
gett
themselues
at
libertie
.
To
men
in
prison
or
bodily
servitude
,
this
exhortation
were
needlesse
;
but
vnto
the
servants
of
sinne
,
t'
is
most
necessary
to
vse
all
perswasions
to
make
themselues
freemen
.
Two
motiues
there
are
that
ordinarily
prevaile
with
all
men
,
to
seeke
for
a
change
of
their
present
condition
,
viz.
1.
the
'
euill
of
the
present
estate
in
which
they
are
.
2
The
good
of
another
whereto
they
may
come
:
both
are
seriouslie
to
be
thought
on
in
this
businesse
,
forasmuch
as
there
is
no
estate
worse
then
the
slauery
of
sin
and
punishment
:
nor
any
better
then
the
libertie
of
grace
and
glorie
.
Wherefore
let
me
earnestlie
entreat
you
to
bend
your
meditations
vpon
these
two
points
.
First
thinke
with
your selues
how
miserable
a
thing
it
is
,
for
a
man
to
liue
all
daies
of
his
life
,
like
a
slaue
and
die
like
a
villaine
,
how
wofull
is
the
case
of
that
poore
creature
,
which
is
at
the
command
of
euery
base
affection
led
and
driuen
hither
and
thither
,
according
as
euery
wicked
desire
and
hellish
inspiration
shall
provoke
it
,
wearying
it selfe
in
the
wayes
of
wickednes
,
and
taking
a
great
deale
of
paines
to
worke
out
its
owne
everlasting
miserie
.
Thinke
what
strange
folly
it
is
for
a
man
to
content
himselfe
with
a
few
poore
commodities
&
pleasures
,
that
sinne
can
afford
for
a
day
or
two
,
the
very
enjoyning
whereof
do
but
make
him
more
vnhappy
:
No
man
that
is
wise
would
buy
the
greatest
of
such
contenments
,
for
one
of
the
panges
of
an
ill
conscience
,
which
accompanie
them
.
The
time
comes
on
when
he
must
part
with
all
his
delights
,
and
be
turn'd
out
of
the
world
naked
of
all
comfort
,
grace
and
favour
.
This
is
it
that
cutts
him
to
the
heart
,
and
one
serious
thought
of
it
quite
dasheth
all
his
jollity
and
contentment
,
Feares
are
vpon
him
on
euery
side
,
making
him
to
liue
vncomfortable
because
he
knowes
he
shall
die
vnhappily
.
But
now
turne
our
thoughts
on
the
other
side
,
and
consider
how
happie
and
glorious
the
condition
of
the
Saints
is
,
whom
God
by
his
grace
hath
set
at
libertie
,
from
the
service
of
sinne
.
Whether
you
looke
vpon
them
here
in
this
life
in
the
estate
of
grace
,
or
hereafter
in
the
estate
of
glorie
,
their
freedome
is
euery
way
blessed
and
desireable
.
Free
they
are
from
the
commanding
power
of
sin
,
being
now
led
by
the
spirit
of
Christ
,
and
not
by
the
spirit
of
the
Diuell
:
free
from
the
terrors
of
an
euil
conscience
:
free
from
the
terrors
of
death
,
hell
,
and
iudgment
:
free
vnto
every
noble
imployment
in
Gods
seruice
,
apt
to
pray
much
,
readie
to
here
much
,
able
to
meditate
much
,
delighting
in
sanctifying
the
Sabboth
,
chearefull
,
forward
and
willing
hearted
to
every
good
worke
.
A
blessed
estate
if
we
haue
either
grace
or
witt
to
iudge
aright
of
it
.
I
confesse
gracelesse
fooles
haue
another
esteeme
of
it
:
Tell
them
of
praying
,
reading
the
word
of
God
,
singing
of
Psalmes
,
hearing
and
repeating
of
Sermons
,
and
keeping
of
the
Sabbath
ye
kill
them
dead
,
&
rather
they
had
,
you
should
set
than
to
any
the
painfullest
drudgerie
in
the
world
:
Counsell
them
to
refraine
gaming
,
drinking
and
ill
companie
,
to
bridle
their
vngodly
and
naughty
affections
,
to
converse
with
such
and
such
men
of
godlie
and
religious
liues
,
and
to
be
coutent
to
be
ruled
by
reason
and
Gods
word
.
All
this
is
euen
as
much
as
if
you
should
put
them
in
the
stockes
,
or
clap
a
paire
of
fetters
on
their
heeles
.
Let
them
liue
in
a
familie
where
all
exercises
of
religion
are
stricklie
obserued
,
and
no
libertie
given
to
any
lewd
practise
,
they
are
as
wearie
of
it
as
a
prisoner
of
the
Iayle
,
or
one
that
is
in
little
ease
,
and
they
thinke
it
seauen
yeares
till
they
be
gone
to
some
other
place
,
where
they
may
liue
as
they
list
.
Thus
men
of
perverse
minds
,
and
corrupt
judgments
censure
Gods
seruice
to
be
no
better
then
a
sad
,
dull
,
wearisome
,
and
slauish
drudgerie
.
Vngodlie
men
,
that
thinke
theirs
no
mirth
but
in
madnesse
;
no
sport
but
in
doing
mischife
;
no
contentment
but
in
pleasing
the
Diuell
and
wicked
lusts
,
no
libertie
at
all
but
in
licentiousnesse
of
liuing
.
Be
(
I
beseech
you
)
better
informed
,
and
knowe
that
a
subiect
is
a
free
man
though
he
serues
his
Prince
and
obey
his
lawes
:
A
Sonne
is
a
freeman
although
he
liue
in
feare
and
awe
of
his
Parents
:
A
servant
is
a
freeman
though
he
liue
in
conformity
to
the
lawes
of
a
Christian
master
,
and
the
orders
of
a
Christian
familie
.
And
so
a
Christian
man
is
then
free
,
yea
most
free
when
hee
submits
himselfe
to
the
lawes
of
God
,
as
an
obedient
subiect
of
his
kingdome
.
This
freedome
he
enjoyes
in
part
in
this
life
,
but
fully
in
the
world
to
come
,
when
he
shall
be
perfectly
freed
from
all
sinne
and
miserie
,
when
there
shall
be
no
feare
of
being
vnhappy
,
because
no
possibilitie
of
being
sinfull
.
Certainly
my
Brethren
,
if
there
be
in
vs
any
sense
of
our
present
miserie
,
or
expectation
of
the
future
happinesse
of
the
Saints
,
we
cannot
choose
but
sigh
within
our selues
with
many
prayers
,
wishes
,
and
longing
desires
,
that
we
also
may
be
delivered
from
the
bondage
of
corruption
,
into
this
glorious
liberty
of
the
sonnes
of
God
.
If
now
(
for
conclusion
of
all
)
you
aske
me
by
what
meanes
this
freedome
may
be
obtained
:
I
answere
briefly
,
there
is
no
meanes
but
one
,
and
that
is
Iesus
Christ
.
All
the
libertie
we
haue
is
his
purchase
and
from
his
gift
,
for
as
you
haue
heard
,
we
are
bondslaues
vnto
sin
,
partly
in
regard
of
the
punishment
of
it
,
partly
in
regard
of
the
ouer-ruling
power
thereof
.
Now
t'
is
Christ
that
sets
vs
at
libertie
from
both
.
Christ
by
his
blood
purgeth
vs
from
all
our
sinnes
,
by
taking
the
guilt
and
punishment
thereof
from
vs
.
Christ
by
his
spirit
delivers
vs
from
the
power
and
dominion
of
sinne
,
that
it
raigns
not
in
our
mortall
bodies
,
hauing
sanctified
vs
by
sending
the
holy
Ghost
into
our
hearts
.
For
[
where
the
spirit
of
the
Lord
is
,
there
is
liberty
]
as
the
Apostle
speakes
,
2.
Cor.
3.
17.
So
that
euery
way
Christ
is
he
that
bestowes
on
vs
our
manu-mission
,
according
as
he
himselfe
here
speaketh
[
if
that
sonne
shall
make
you
free
,
then
are
you
free
indeed
]
wherefore
this
only
remaines
that
we
should
goe
vnto
Christ
,
seeke
and
sue
vnto
him
for
our
enlargment
,
intreat
him
to
here
the
crie
of
a
prisoner
and
captiue
,
and
in
compassion
of
thee
to
afford
his
helping
hand
for
thy
delivery
.
Pray
him
to
put
himselfe
betweene
Gods
wrath
and
thy
soule
,
making
peace
for
thee
in
heauen
,
by
his
bloody
and
meritorious
sacrifice
,
pray
him
to
send
forth
into
thine
heart
,
the
spirit
of
sanctification
,
to
regenerate
and
renew
all
the
powers
of
soule
&
body
,
freeing
them
from
that
law
of
sinne
which
naturally
is
in
thy
members
,
that
by
the
power
of
that
inward
grace
,
thou
maiest
be
able
thenceforth
to
giue
vp
thy
soule
and
bodie
vnto
God
,
as
seruants
of
righteousnesse
and
holinesse
.
Confesse
to
him
and
say
:
O
Lord
other
Lords
besides
thee
haue
ruled
over
me
,
who
haue
robbed
me
of
all
grace
,
peace
,
comfort
,
happinesse
,
honour
and
libertie
,
long
haue
I
liued
in
greuious
thraldome
,
miserably
oppressed
and
streightned
on
every
side
,
Satan
,
the
world
,
the
affections
of
sin
haue
plaid
the
vnmercyfull
tyrants
ouer
me
,
I
haue
binwholy
at
their
command
,
thinking
speaking
and
doing
every
wicked
thinge
they
haue
suggested
vnto
me
,
when
I
would
do
any
good
,
euill
is
present
with
me
and
aboue
me
,
and
I
am
hedged
with
such
a
world
of
encumbrances
,
that
I
cannot
tell
which
way
to
get
out
.
Now
Lord
helpe
me
,
breake
these
my
bonds
,
vnloose
these
cords
wherewith
I
am
tyed
,
free
me
from
this
streightnesse
,
and
bring
my
soule
out
into
a
large
place
.
Vndoe
the
works
of
of
the
Divell
,
restraine
his
power
,
destroy
his
kingdome
,
and
vtterly
overthrow
the
dominion
of
sinne
within
me
,
be
thou
my
Lord
and
King
,
and
do
thou
rule
over
me
:
let
thy
word
command
me
,
thy
Spirit
lead
me
,
thy
power
incline
me
to
all
subiection
vnto
thee
.
Bid
me
doe
what
thou
pleasest
,
and
make
me
doe
it
,
forbid
me
what
thou
dislikest
,
and
keepe
me
from
doing
it
,
perswade
me
by
faire
meanes
,
and
if
stubborne
force
me
by
fowle
,
exercise
ouer
me
all
the
authoritie
of
a
Father
,
of
a
Master
,
of
a
King
,
of
a
God
.
I
submitt
me
to
all
and
am
content
by
any
meanes
to
be
ouer
ruled
,
so
I
may
become
a
faithfull
seruant
in
thy
house
,
and
an
obedient
subiect
of
thy
kingdome
.
This
my
seruice
is
my
freedome
,
this
freedome
is
my
happinesse
,
and
for
mee
to
bee
thus
free
and
happie
is
thine
honour
.
Nowe
therefore
take
vnto
thee
the
glorie
of
all
,
and
except
of
my
service
who
hast
purchased
my
libertie
:
vnto
thee
O
Christ
I
owe
my
soule
,
much
more
my
obedience
,
I
yeeld
thee
both
and
all
that
I
haue
or
can
doe
,
take
all
,
command
all
,
protect
,
sanctifie
,
and
saue
all
.
FINIS
.
HOSEA
.
4.
6.
My
people
are
destroyed
for
lacke
of
knowledge
:
because
thou
hast
reiected
knowledge
,
I
will
also
reiect
thee
,
that
thou
shalt
be
no
Priest
to
me
;
seeing
thou
hast
forgotten
the
law
of
thy
God
,
I
will
also
forget
thy
children
.
THese
words
containe
a
short
declaration
of
the
miserable
estate
of
the
Church
of
Israel
in
the
daies
of
the
holy
Prophet
,
when
the
people
they
were
ignorant
,
the
Priests
they
were
negligent
,
both
were
growne
monstrously
wicked
,
and
all
were
l●kely
to
bee
out
of
hand
most
severely
punished
.
The
partes
of
this
verse
are
two
.
1
The
sinne
and
punishment
of
the
people
;
their
sinne
is
ignorance
,
want
of
knowledge
of
God
,
his
worship
and
service
;
their
punishment
is
destruction
,
or
cutting
off
;
partly
by
temporall
iudgements
the
Sword
,
Pestilence
,
Famine
and
Captivitie
;
which
for
their
ignorance
with
other
sinnes
should
come
vpon
them
;
partly
by
spirituall
and
eternal
iudgments
in
their
certaine
condemnation
in
Hell
fire
.
[
My
people
are
destroyed
for
lacke
of
knowledge
.
]
2
The
sinnes
and
punishment
of
the
Priests
who
are
in
the
next
place
particularly
questioned
as
chiefe
authors
of
that
ignorance
which
was
among
the
people
:
their
sinne
is
,
that
:
They
reiected
knowledge
and
forgot
the
law
of
their
God
:
The
latter
clause
giues
vs
the
meaning
of
the
former
:
The
law
that
was
prescribed
vnto
the
Priests
the
sonnes
of
Levi
is
expressed
Deut.
33.
10.
[
They
shall
teach
Iacob
thy
iudgements
and
Israell
thy
Law
]
&
yet
more
fully
,
Ma●.
2.
7.
[
The
Priests
lippes
should
preserue
knowledge
and
they
should
seeke
the
law
at
his
mouth
,
for
he
is
the
messenger
of
the
Lord
of
Hosts
.
]
This
then
was
the
covenant
that
God
had
made
with
the
sonnes
of
Levi
;
that
besides
the
offering
vp
of
sacrifices
for
the
people
;
he
should
provide
for
the
instruction
of
the
people
in
matters
of
religion
:
for
which
purpose
they
are
enioyned
.
1.
To
haue
the
knowledge
of
Gods
will
for
themselues
,
that
the
law
of
God
might
be
sought
at
their
mouth
and
knowledge
preserved
in
their
lips
.
2.
To
be
readie
and
carefull
to
teach
the
same
vnto
the
people
;
so
farre
as
concerned
their
duty
to
know
and
practise
.
Now
at
this
time
these
Priests
had
forgotten
▪
i.
e.
broken
the
covenant
of
Levi
;
and
transgressed
the
commaundement
which
God
of
old
had
given
to
the
Priesthood
:
being
guilty
of
a
double
fault
.
1.
Ignorance
that
they
were
not
themselues
men
of
knowledge
,
such
as
were
skilful
and
learned
in
the
vnderstanding
of
the
law
able
to
informe
others
:
but
were
as
the
Pharises
and
Scribes
in
after
times
,
Blinde
leaders
of
the
blinde
.
2.
Negligence
that
they
tooke
no
care
in
teaching
the
poore
ignorant
people
according
as
they
were
bound
by
their
office
:
Both
these
faults
are
signified
vnto
vs
when
the
Prophet
saith
[
That
the
Priests
had
reiected
knowledge
,
]
meaning
that
they
were
ignorant
themselues
,
and
negligent
towards
others
:
They
had
no
knowledge
for
their
owne
part
,
or
if
any
,
yet
they
despised
to
teach
it
to
others
.
A
fault
no
way
to
be
tolerated
in
such
men
:
&
therefore
in
the
next
place
you
haue
their
punishment
;
which
is
conformable
to
their
sinne
:
They
would
not
doe
their
dutie
,
God
would
discharge
them
of
their
office
;
they
reiected
knowledge
with
scorne
and
loathing
of
it
,
(
so
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
God
with
as
much
disdaine
reiects
them
from
being
Priests
vnto
him
:
They
had
forgotten
Gods
law
,
God
would
likewise
forget
them
and
their
posteritie
,
leaving
them
without
reliefe
when
their
deserved
shame
and
misery
should
come
vponthem
.
Which
fell
out
accordingly
at
the
finall
destruction
of
the
kingdome
of
Israell
,
when
Priests
and
people
fared
alike
and
were
all
carried
away
into
perpetuall
captivitie
;
where
they
and
their
posterity
remained
ever
.
Doct.
The
words
being
thus
in
briefe
opened
to
you
,
out
of
them
I
commend
to
your
observation
this
generall
point
of
instruction
▪
viz.
Ignorance
in
matters
of
religion
bee
it
in
whomsoeuer
is
a
hatefull
and
dangerous
sinne
.
If
it
bee
in
people
't
is
naught
,
if
in
ministers
't
is
much
worse
,
in
whomsoever
it
be
't
is
a
sinne
wherewith
God
is
highly
displeased
and
which
he
wil
one
day
seuerely
punish
.
That
the
truth
of
this
may
appeare
vnto
you
I
shall
endeavour
to
vnfolde
vnto
you
the
Qualitie
and
Danger
of
this
sinne
a
little
more
at
large
:
because
as
ignorance
is
a
common
fault
,
so
men
haue
a
common
opinion
that
it
is
a
very
small
offence
,
scarce
any
at
all
,
You
will
iudge
otherwise
,
If
you
will
duly
consider
of
it
in
these
three
respects
.
-
1.
The
nature
of
it
.
-
2.
The
causes
of
it
.
-
3.
The
effects
of
it
.
1.
For
the
nature
of
it
you
must
knowe
that
ignorance
is
a
foule
blemish
of
mans
nature
;
a
want
of
that
perfection
which
should
be
in
vs
,
if
matters
were
now
with
vs
,
as
when
God
created
vs
,
we
were
made
after
gods
Image
,
and
a
singular
part
of
that
Image
was
our
knowledge
,
and
the
most
excellent
part
of
our
knowledge
was
the
vnderstanding
of
all
divine
matters
touching
God
and
goodnes
,
so
farre
forth
as
it
was
needfull
for
vs
to
vnderstand
them
.
Now
nature
it selfe
that
hath
planted
in
every
one
an
vnmesurable
desire
of
knowing
much
,
leades
vs
also
to
iudge
how
incomparable
an
ornament
it
is
,
where
it
may
be
attained
.
When
wee
thinke
vpon
the
infinite
knowledge
of
God
,
or
vpon
that
excellent
measure
of
knowledge
in
the
Angels
and
blessed
Saints
departed
,
or
in
Adam
in
his
innocencie
,
none
is
so
stupid
,
and
dull
as
not
to
admire
it
in
them
and
to
wish
for
the
like
in
himselfe
,
so
farre
as
he
might
be
capeable
of
it
.
In
which
case
when
we
looke
backe
from
them
to
our selues
,
who
can
choose
,
but
hang
downe
his
head
for
very
shame
and
griefe
to
see
God
,
and
these
blessed
creatures
inhabiting
in
so
glorious
a
brightnes
and
light
somnes
whilest
himselfe
dwels
in
darkenes
compassed
about
with
a
blacke
night
of
ignorance
,
errour
,
and
obscuritie
:
He
seeth
as
much
difference
betweene
himselfe
and
them
,
as
between
him
that
travailes
by
the
cleare
sunne-shine
and
one
that
walkes
by
a
candle
.
Knowledge
is
like
the
sunne
in
the
world
,
or
the
eie
in
a
mans
face
:
nothing
would
be
more
rufull
,
and
dismall
then
the
world
without
the
light
of
the
sun
,
nor
is
any
deformity
in
the
face
more
notable
then
the
want
of
an
eie
:
And
certainely
there
is
nothing
more
vglie
to
behold
,
then
that
soule
which
is
darkned
in
its
vnderstanding
through
blindnes
and
ignorance
,
being
destitute
of
the
knowledge
of
God
,
of
Christ
,
of
grace
,
of
Religion
;
the
knowledge
whereof
is
both
light
,
and
life
vnto
the
soule
.
2
In
the
next
place
let
vs
consider
the
causes
of
mans
ignorance
,
and
they
are
two
,
both
very
bad
according
as
the
effect
.
1
The
first
is
Adams
sinne
from
whose
fall
this
naturall
corruption
and
weaknes
is
derived
vnto
vs
.
Hee
sinned
,
and
we
in
him
:
both
are
punished
among
other
great
losses
;
with
the
losse
of
those
glorious
abilities
of
our
vnderstanding
part
.
It
had
once
a
power
and
large
capacity
to
comprehend
all
things
both
naturall
&
divine
:
but
at
this
time
a
very
great
weakenes
and
dimnesse
of
sight
is
fallen
vpon
it
in
discerning
naturall
things
:
and
for
the
knowledge
of
God
and
spirituall
things
it
is
growne
even
starke
blinde
.
Hence
then
is
that
first
bond
of
ignorance
which
wee
may
call
naturall
and
invincible
.
Naturall
,
because
every
sonne
of
Adam
brings
it
with
him
into
the
world
by
the
course
of
his
generation
and
birth
:
forasmuch
as
every
one
is
borne
weake-sighted
with
this
infirmity
and
disabilitie
in
his
vnderstanding
.
Therefore
in
infants
there
is
more
then
ignorantia
purae
negationis
:
for
being
sinnefull
,
ignorance
is
a
part
of
their
originall
corruption
,
and
so
t
is
also
,
pravae
dispositionis
,
they
not
only
know
not
by
reason
of
age
;
but
are
ill
disposed
to
know
by
reason
of
the
disability
of
their
sinfull
nature
.
Againe
this
ignorance
is
tearmed
invincible
or
vnavoidable
,
because
the
naturall
man
alwaies
continues
in
it
,
and
cannot
by
his
owne
strength
ever
get
out
of
it
:
but
only
by
the
helpe
of
Gods
spirit
outwardly
affording
the
the
meanes
of
holy
knowledge
&
inwardly
inlightning
the
minde
to
vnderstand
them
aright
as
the
Apostle
sheweth
.
2.
Cor.
3.
18.
2.
Our
owne
sinne
viz:
wilfull
rebellion
in
neglecting
and
despising
all
holy
meanes
of
knowledge
:
when
meanes
are
not
they
seek
not
after
them
,
when
they
be
offered
,
they
refuse
them
,
or
vse
them
with
al
carelesnesse
and
disrespect
:
when
men
winke
against
the
light
,
closing
vp
their
eies
that
it
may
not
shine
id
their
hearts
:
when
they
will
none
of
wisdomes
instructions
,
Iob.
21.
14.
but
stubbornely
say
to
God
,
depart
from
vs
,
for
we
desire
not
the
knowledge
of
thy
waies
.
Hence
is
that
other
kinde
of
ignorance
which
we
call
,
affected
,
a
fouler
fault
by
farre
then
the
former
:
when
men
know
nothing
and
yet
scorne
to
learne
anie
thing
:
they
will
not
heare
,
nor
conferre
,
nor
read
,
nor
pray
,
nor
vse
any
meanes
to
get
knowledge
,
but
are
content
to
sit
still
in
darknes
,
as
the
Egyptians
were
sometimes
forced
to
doe
,
not
stirring
one
way
or
other
.
A
miserable
condition
,
but
I
shall
tel
you
the
reason
of
it
:
they
abide
in
darknes
,
because
they
are
loth
to
see
and
to
be
seene
.
Should
they
come
abroad
in
the
light
,
their
manifold
deformities
and
abominable
corruptions
would
be
discovered
by
the
light
of
the
word
to
their
shame
and
griefe
:
they
should
meete
with
many
reproofes
of
their
lewd
courses
,
many
perswasions
to
piety
and
obedience
:
all
which
they
can
by
no
meanes
endure
,
it
is
death
to
them
to
heare
of
their
faults
,
when
they
are
resolved
not
to
amend
them
:
and
they
will
be
wilfullie
ignorant
of
that
,
which
being
once
knowne
would
often
trouble
their
consciences
.
This
reason
of
mans
wilful
affected
ignorance
,
Christ
giues
,
Ioh.
3.
19.
20.
[
Light
came
into
the
world
,
and
men
loved
darknes
rather
then
light
,
because
their
deedes
were
evill
:
for
every
man
that
evill
doth
,
hates
the
light
,
neither
commeth
to
the
light
lest
his
deeds
should
be
reproved
.
]
These
are
the
causes
of
this
ignorance
,
originall
corruption
disabling
vs
to
know
,
actuall
stubbornesse
and
frowardnesse
,
making
vs
vnwilling
to
know
:
wherefore
ignorance
must
needes
be
ill
,
that
hath
so
ill
causes
,
where
the
roote
is
rottennesse
,
you
can
looke
for
no
fruit
but
corruption
.
3.
Come
we
in
the
third
place
to
the
effects
of
it
&
you
shall
see
it
is
evill
and
hurtfull
in
that
regard
also
.
The
fruits
of
ignorance
are
two
.
1.
sinne
.
2.
punishment
.
1.
sinne
.
Ignorance
is
a
sinne
it selfe
and
it
is
a
cause
of
many
sinnes
:
There
be
mother
sinnes
and
this
is
one
of
them
,
a
fruitfull
mother
not
of
devotion
,
as
blinde
Papists
would
haue
vs
belieue
,
but
of
iniquitie
and
impietie
.
An
ignorant
man
is
a
wicked
man
;
an
ignorant
Priest
is
a
wicked
Priest
,
an
ignorant
people
a
sinnefull
people
.
T
is
plaine
by
this
very
chapter
.
[
There
is
no
truth
,
nor
mercy
nor
knowledge
of
God
in
the
land
]
saith
the
prophet
,
ver.
1.
What
followes
thence
,
why
this
[
by
swearing
and
lying
,
and
killing
,
and
stealing
and
c●mmitting
adultery
they
breake
out
and
blood
toucheth
blood
,
vers.
2.
Againe
,
[
Israell
doth
not
know
,
my
peopled
th
not
consider
,
]
saith
the
Prophet
Isaiah
.
Chapt.
1.
v.
3.
what
of
that
they
might
yet
be
devout
,
and
holy
might
they
not
?
No
:
read
the
complaint
that
followes
therevpon
,
ver.
3.
[
Ah
sinnefull
nation
,
a
people
laden
with
iniquitie
,
a
seed
of
evill
doers
,
children
that
are
corrupters
,
they
haue
forsaken
the
Lord
,
they
haue
provoked
the
holy
one
of
Israel
,
they
are
gone
away
backward
)
see
the
fruits
of
ignorance
whereby
men
become
Apostates
from
God
,
wicked
in
themselues
,
&
corrupters
of
others
:
for
so
it
is
,
they
that
know
no
good
themselues
haue
yet
knowledge
enough
to
teach
another
to
doe
evill
▪
nor
can
this
bee
otherwise
:
for
as
much
as
where
the
heart
is
evill
the
life
wil
be
wicked
.
Now
an
ignorant
person
is
devoide
of
grace
.
So
saith
the
Apostle
touching
the
Gentiles
,
that
they
were
[
strangers
from
the
life
of
God
through
the
ignorance
that
was
in
them
,
because
of
the
blindnesse
of
their
harts
,
Eph.
4.
●8
.
)
that
is
,
they
were
destitute
of
all
sauing
and
quickning
power
of
Gods
spirit
,
they
had
no
grace
,
no
faith
,
no
feare
;
no
loue
,
no
true
affection
to
God
or
any
spirituall
goodnes
;
they
had
neither
care
nor
desire
of
that
they
knew
not
:
whence
ver.
19.
followes
immediatly
their
lewd
liues
in
that
[
being
without
sense
(
of
goodnes
)
they
gaue
themselues
vnto
wantonnesse
,
to
worke
all
vncleannes
even
with
greedines
.
]
For
what
will
not
a
gracelesse
ignorant
man
doe
,
who
knowes
not
,
but
he
may
doe
any
thing
?
He
is
blinde
and
cannot
choose
but
stumble
at
every
blocke
,
dash
himselfe
against
every
post
,
tumble
into
every
ditch
:
he
is
a
ship
without
a
Master
that
runnes
at
adventure
with
any
winde
,
vpon
any
rocke
or
shelfe
.
It
is
Christs
comparison
,
Ioh.
12.
35.
[
He
that
walketh
,
in
the
darke
knoweth
not
whether
he
goeth
]
and
so
is
an
ignorant
man
,
he
travels
in
the
night
:
hee
cannot
see
his
way
before
him
,
he
misseth
at
every
turning
,
hee
must
leape
hedge
and
ditch
,
and
yet
stil
the
farther
he
goeth
,
the
more
he
wanders
.
No
good
worke
he
takes
in
hand
but
hee
failes
strangely
in
the
performance
,
in
everie
course
of
his
life
hee
goeth
astraie
through
his
great
folly
,
and
before
he
is
aware
runnes
vpon
a
thousand
snares
and
temptations
,
the
Divel
hath
set
for
to
take
him
.
You
see
then
ignorance
is
an
occasion
of
manie
sinnes
:
but
in
particular
let
me
giue
you
warning
of
two
speciall
faults
that
ignorant
men
vsually
runne
into
.
1
Inconstancie
in
religion
whether
it
be
in
opinion
or
practise
,
for
when
men
take
vpon
them
the
profession
of
religion
believing
;
and
practising
many
things
,
but
are
not
able
to
giue
an
account
of
their
faith
,
nor
tell
any
sound
reason
why
,
vpon
what
grounds
,
to
what
end
they
do
such
and
such
things
:
can
it
be
expected
,
but
that
if
these
bee
strongly
sett
vpon
and
put
to
it
indeed
,
they
will
be
drawne
without
much
adoe
to
change
their
minds
?
We
knowe
what
the
Apostle
speaks
of
those
silly
women
,
who
were
alwayes
learning
,
and
yet
neuer
came
to
the
knowledge
of
the
truth
:
they
were
the
fittest
to
become
a
prey
vnto
false
teachers
and
deceavers
▪
who
creeping
into
their
houses
&
hearts
,
by
cunning
insinuations
deluded
them
,
and
led
them
captiue
to
any
erroneous
opinion
or
practise
.
2.
Tim.
3.
6.
7.
Among
vs
,
my
brethren
,
in
these
times
wee
haue
to
blame
men
as
well
as
women
for
this
fault
.
The
intolerable
ignorance
of
most
is
sufficient
witnesse
to
all
the
worlde
,
that
there
are
not
a
few
whose
religion
is
yet
to
choose
,
and
for
ought
they
knowe
to
the
contrary
,
another
may
be
as
good
as
that
which
they
professe
for
the
present
,
they
be
Protestants
in
shew
,
but
they
knowe
as
little
what
belongs
to
true
religion
as
they
doe
of
Popery
:
They
bee
no
more
able
to
distinguish
betweene
true
religion
and
false
,
then
an
infant
betweene
the
right
hand
and
the
left
.
And
therefore
if
at
any
time
a
Priest
,
or
Iesuit
,
or
other
cunning
Papist
set
vpon
them
,
they
are
straight
way
puzzled
and
staggered
:
they
haue
nothing
to
answere
in
defence
of
their
religion
,
but
you
shall
see
them
presently
fetch
't
ouer
with
fine
words
,
and
halfe
perswaded
to
be
of
another
opinion
:
yea
did
not
ciuill
respects
&
temporall
inconveniences
beate
them
off
from
poperie
more
than
the
knowledge
or
hatred
of
such
errors
as
papists
maintaine
,
there
is
nothing
could
keepe
them
in
that
case
from
revolting
vnto
their
side
.
It
is
a
needfull
point
,
my
brethren
,
to
be
thought
on
by
vs
,
&
that
seriously
,
especially
in
these
evill
daies
,
wherin
Satan
and
his
complices
doe
on
all
hands
assault
the
Church
of
God
,
seeking
to
swallow
her
vp
.
Our
brethren
abroad
are
in
sore
affliction
,
yet
they
forsake
not
their
God
,
le
ts
pitty
them
,
and
pray
for
them
,
that
they
may
continue
faithfull
even
to
the
death
,
for
our selues
at
home
,
God
he
knows
we
are
as
sinfull
a
people
and
haue
deserued
as
sharp
a
triall
as
our
neighbour
:
let
vs
pray
still
for
the
life
and
safetie
of
our
King
,
the
peace
of
our
Church
,
the
welfare
of
our
state
,
and
let
each
one
looke
to
his
owne
particular
walking
in
the
light
,
whilst
we
haue
the
light
getting
knowledg
and
wisedome
,
&
faith
,
&
zeale
,
that
we
may
stand
fast
in
the
profession
of
Gods
true
religion
,
whatsoeuer
danger
may
betide
vs
.
This
of
the
first
fault
of
ignorant
men
▪
The
second
followes
.
2
Securitie
or
senslesnesse
in
regard
of
sinne
or
punishment
An
ignorant
person
knowes
not
what
it
is
to
sinne
,
and
therefore
dares
commit
it
,
hee
apprehends
not
what
punishments
belonge
to
sinne
,
and
therfore
he
makes
no
scruple
of
them
:
hee
sees
no
danger
before
it
comes
:
&
so
he
feares
it
not
:
when
punishment
comes
vpon
him
he
knowes
not
why
or
from
whome
it
comes
,
t
is
with
him
as
with
Ephraim
,
Hos.
7.
9.
[
Strangers
haue
devoured
his
strength
and
he
knowes
it
not
:
yea
gray
haires
are
here
&
there
vpon
him
,
yet
he
knowes
not
]
many
markes
of
Gods
anger
are
vpon
him
,
yet
he
knowes
&
apprehends
not
by
whome
,
or
wherefore
he
is
smitten
.
You
shall
haue
many
a
man
pine
away
in
his
estate
,
vnblest
and
vnthriuing
in
all
his
businesses
crost
with
vngratious
and
disobedient
Children
,
vext
with
evill
servants
and
vnfaithfull
,
troubled
with
an
vnquiet
&
discontented
familie
,
tormented
with
vniust
suites
in
law
,
slandered
in
his
good
name
by
false
reports
raised
of
him
,
yea
disquieted
in
his
soule
with
griefes
and
feares
:
yet
mark
this
man
in
all
his
vexations
,
&
you
see
him
sensible
of
nothing
;
but
present
paines
:
he
thinkes
of
nothing
lesse
then
of
Gods
hand
and
his
owne
sinne
in
all
this
:
God
smites
him
for
his
covetousnesse
,
vncleanesse
,
prophanesse
,
vnbeliefe
,
Atheisme
;
with
the
like
notorious
sinnes
he
liues
in
:
but
the
ignorant
wretch
never
considers
of
this
,
nor
doth
he
any
iot
the
more
either
turne
to
God
that
punisheth
him
,
or
from
his
sinnes
for
which
he
is
punished
:
he
toiles
&
moiles
,
rides
and
runnes
vp
and
downe
,
tries
now
this
way
,
then
that
,
entreates
one
,
bribes
another
,
after
all
complaints
of
his
hard
fortune
and
ill
successe
in
all
his
affaires
.
And
yet
see
in
the
middle
of
all
this
trouble
he
sinnes
as
much
as
euer
he
did
,
he
sweares
,
he
drinkes
,
and
consens
his
neighbour
as
much
as
euer
,
he
is
as
irreligeous
as
he
was
before
,
not
any
dutie
of
religion
performed
by
himselfe
or
with
his
familie
more
then
at
another
time
?
No
;
he
keeps
his
old
wont
&
ventures
on
still
in
his
evill
courses
,
hoping
that
times
may
change
&
matters
amend
one
day
.
If
he
can
but
make
any
shift
to
escape
the
present
smart
;
that
is
all
that
he
lookes
after
.
Thus
is
the
condition
of
many
soules
,
who
doe
evill
,
and
are
plagued
yet
doe
evill
still
:
because
they
be
besotted
,
&
haue
not
the
wisedome
to
see
their
sinne
,
or
feare
their
punishment
.
Thus
much
of
the
first
effect
of
ignorance
viz
sinne
,
the
second
followes
.
2.
Punishment
:
[
my
people
perish
]
which
is
partly
in
this
life
,
partly
in
that
which
is
to
come
.
In
this
life
God
often
plagues
them
,
and
puts
them
to
shame
.
This
was
one
cause
of
the
captiuitie
of
the
Iewes
as
it
is
Esay
.
5.
13.
[
therefore
my
people
is
gone
into
captiuiy
,
because
they
had
no
knowledge
]
They
seldome
escape
here
:
but
hereafter
they
are
sure
to
smart
for
it
.
Ignorance
is
the
highway
to
hell
:
and
ignorant
men
,
though
they
cannot
choose
but
wander
,
yet
they
cannot
goe
so
farre
wide
as
to
misse
hell
.
It
is
the
Apostles
sentence
2.
Thess.
1.
8.
Christ
shall
shew
himselfe
[
in
flaming
fire
,
rendring
vengeance
vnto
them
who
doe
not
know
God
▪
&c.
]
God
will
be
strange
to
them
in
that
day
,
who
are
now
strangers
vnto
him
.
He
will
not
know
them
then
,
who
will
none
of
his
acquaintance
now
:
they
say
to
him
,
depart
from
vs
we
will
not
know
thee
,
he
shall
then
say
to
them
,
depart
from
me
,
I
know
you
not
,
they
that
know
not
Gods
waies
,
shall
never
enter
into
his
rest
,
they
liue
and
die
without
his
feare
&
out
of
his
fauour
.
Those
that
are
blind
will
certainly
fall
into
the
ditch
,
as
it
is
Math.
15.
14.
except
God
doe
in
time
open
their
eies
,
to
see
the
danger
and
preuent
it
.
These
things
thus
explained
,
before
we
come
to
make
application
of
the
point
;
it
will
not
be
amisse
in
our
passage
,
to
touch
briefly
vpon
two
questions
needfull
to
be
resolved
.
The
first
is
.
1
Whether
ignorance
of
a
mans
dutie
,
doe
in
any
sort
excuse
his
not
doing
of
it
?
To
this
I
answere
in
briefe
:
Ignorance
in
those
things
we
are
bound
to
know
doth
not
excuse
a
fault
committed
by
reason
of
it
.
The
reason
is
manifest
,
because
one
sinne
cannot
excuse
another
.
Now
in
this
case
it
is
first
a
sinne
not
to
know
our
duty
,
because
we
were
bound
to
know
it
:
and
then
it
is
a
sinne
not
to
doe
our
duty
,
because
we
also
ought
to
haue
done
it
.
And
though
wee
are
so
farre
from
being
excused
,
that
we
are
in
a
double
fault
,
and
deserue
double
blame
,
for
being
ignorant
&
disobedient
;
neverthelesse
this
must
be
observed
;
that
a
sinne
committed
through
simple
ignorance
is
not
so
great
a
fault
as
that
which
is
committed
through
wilfull
ignorance
or
against
knowledge
.
He
that
sinnes
against
his
knowledge
is
a
notorious
and
presumptuous
offender
and
deserues
severest
punishment
according
to
that
of
Christ
.
Luk.
12.
47.
[
That
servant
that
knew
his
masters
will
and
prepared
not
himselfe
neither
did
according
to
his
will
,
shall
be
beaten
with
many
stripes
]
and
also
that
of
S.
Iames
c.
4.
16.
17.
[
To
him
that
knoweth
how
to
doe
well
,
and
doth
it
not
,
to
him
it
is
sinne
]
with
a
witnesse
,
a
great
sinne
greatly
to
be
punished
.
Againe
he
that
sinnes
out
of
willfull
ignorance
,
because
carelesly
and
stubbornly
he
neglects
&
contemnes
all
meanes
of
knowledg
that
are
afforded
him
,
this
mans
fault
is
not
a
iot
lessened
but
aggrauated
by
his
ignorance
,
nor
,
hath
he
any
excuse
in
the
world
for
his
ill
doing
,
who
might
if
it
had
pleased
him
haue
knowen
the
way
how
to
haue
done
better
.
But
now
he
that
sinnes
out
of
simple
ignorance
,
where
there
is
no
froward
,
scornefull
,
careles
neglect
of
meanes
of
knowledg
,
this
mans
sinne
is
somewhat
lesse
then
the
others
,
yet
t
is
a
sinne
still
.
This
is
manifest
by
that
of
our
saviour
Luke
.
12.
48.
[
he
that
knew
it
not
,
yet
did
commit
things
worthy
of
stripes
,
he
shall
be
beaten
with
few
stripes
]
he
shall
be
beaten
though
he
did
it
out
of
pure
ignorance
,
yet
but
with
few
stripes
,
&
that
because
he
did
it
ignorantly
.
Soe
Paul
some
what
excuseth
his
pesecution
of
the
Church
,
because
't
was
done
out
of
an
ignorant
zeale
:
but
yet
foral
that
he
accounts
of
himselfe
as
he
was
,
even
at
that
time
a
very
great
sinner
.
(
I
was
saith
he
a
blasphemer
,
and
a
persecutor
,
and
an
oppressor
:
but
I
was
receiued
to
mercie
because
I
did
it
ignorantly
through
vnbeliefe
)
1.
Tim.
13.
And
in
like
sort
doth
the
Apostle
Peter
somewhat
qualifie
that
great
sinne
of
crucifying
Christ
the
Lord
of
life
:
wherevnto
the
common
people
and
many
of
the
rulers
ignorantly
consented
,
being
misled
and
ill
advised
by
the
priests
,
Pharisees
,
&
other
malitious
enemies
of
Christ
.
[
And
now
,
brethren
,
I
know
that
through
ignorance
yee
did
it
,
as
did
also
your
gouernours
]
saith
Peter
to
the
Iewes
.
Acts.
3.
17.
Soe
much
also
our
Saviour
implies
in
that
speech
of
his
to
the
Pharises
,
who
proudly
arrogated
to
themselues
all
knowledg
(
If
yee
were
blind
yee
should
not
haue
sinne
)
had
they
indeed
been
simple
and
ignorant
,
their
sinne
in
persecuting
Christ
,
&
opposing
the
Gospell
,
had
been
much
lesse
hainous
.
(
But
now
yee
say
,
we
see
,
therefore
your
sinne
remaineth
)
vnexcusable
,
vnpardonable
whilst
against
their
knowledge
,
they
malitiously
despise
and
his
doctrine
.
Iohn
.
9.
41.
This
of
the
first
question
;
the
opening
whereof
confutes
the
sillinesse
of
many
ignorant
men
who
think
verily
because
they
haue
no
knowledg
,
that
God
will
hold
them
excused
for
their
good
meaning
sake
.
The
second
question
is
.
2
What
measure
of
holy
knowledg
is
required
of
each
one
?
For
answere
herevnto
,
you
must
put
a
difference
between
mens
Abilities
,
and
gifts
of
nature
or
grace
:
&
also
between
mens
callings
and
diverse
imployments
.
For
the
first
,
al
men
are
not
alike
qualified
with
inward
abilities
;
There
is
not
the
same
fastnesse
of
memorie
,
quicknesse
of
apprehension
,
soundnesse
of
iudgment
in
one
,
that
is
in
another
,
nor
haue
all
the
like
benefit
of
outward
helps
in
their
education
,
for
the
perfecting
of
such
good
parts
,
as
nature
hath
lent
them
.
Now
God
deales
equally
,
where
he
bestows
much
there
he
looks
for
much
againe
;
where
he
giues
little
,
there
he
requires
but
little
.
He
that
naturally
is
slow
of
witt
,
dull
of
conceipte
,
short
of
memorie
,
weake
in
iudgment
,
such
a
one
would
bee
pittied
and
louingly
helped
forward
so
farre
in
knowledg
as
his
weaknesse
will
giue
leaue
.
And
men
shall
doe
ill
to
lay
heauie
burdens
on
those
,
to
whome
God
hath
giuen
but
weake
shoulders
to
beare
them
.
But
when
men
can
shew
witt
enough
in
other
matters
,
and
haue
all
abilities
of
minde
to
serue
their
turne
in
inferior
imployments
,
to
apprehend
,
discourse
,
plott
and
contrriue
matters
as
they
list
,
and
yet
the
same
men
,
be
dunses
in
all
religious
knowledge
,
they
are
inexcu●able
,
and
must
answere
for
their
vnthankfulnesse
,
&
misimployment
of
that
talent
,
he
hath
giuen
vnto
them
.
Thus
there
is
a
difference
in
regard
of
mens
abilities
:
there
is
also
a
difference
in
respect
of
mens
diverse
callings
.
God
doth
not
require
the
same
measure
of
honour
or
knowledg
of
a
lay
man
,
which
he
doth
of
a
minister
,
of
a
plaine
man
,
&
of
a
scholler
,
of
a
privat
person
▪
and
of
a
publike
gouernour
.
Here
the
rule
is
That
God
requires
of
every
one
so
much
knowledge
,
that
he
may
know
how
in
his
place
to
carrie
himselfe
in
all
wisedome
and
vnblameablenesse
.
He
may
not
come
short
,
nor
yet
goe
beyond
his
bounds
,
but
duly
considering
what
belonges
to
his
place
,
he
must
studie
to
be
throughly
informed
thereof
,
moreouer
this
must
be
obserued
in
generall
touching
all
men
,
of
whatsoever
calling
or
gift
:
that
no
man
can
attaine
to
any
such
degree
of
knowledge
,
that
he
should
therewith
rest
himselfe
contented
,
&
seeke
no
farther
;
the
wisest
know
but
in
part
,
&
they
may
know
more
perfection
is
to
be
sought
for
,
but
it
wil
neuer
be
had
in
this
life
,
&
therefore
men
must
be
stil
striuing
in
the
knowledg
of
God
:
schollers
must
studie
still
,
Ministers
preach
,
people
must
heare
still
,
all
must
grow
richer
in
this
treasure
of
spirituall
wisedome
.
In
a
word
no
man
must
cease
learning
,
till
God
giue
ouer
teaching
.
And
know
this
that
the
man
,
who
bewailes
his
ignorance
,
&
daily
searches
after
knowledge
,
in
the
vse
of
good
meanes
,
he
shall
gaine
this
advantage
,
first
the
little
knowledg
which
he
hath
shall
doe
him
much
good
,
&
then
in
due
time
,
his
stock
shall
encrease
according
to
that
promise
[
to
him
that
hath
(
&
vseth
it
well
)
shall
be
giuen
(
more
)
&
he
shall
haue
abundance
]
Let
thus
much
suffice
to
be
spoken
for
the
vnfolding
of
the
nature
of
this
sinne
,
Come
wee
in
the
last
place
to
make
application
of
all
vnto
our
owne
vse
.
1
The
first
vse
shall
be
for
reprehension
of
ignorant
persons
,
whose
fault
is
here
declared
to
be
great
,
and
their
condition
miserable
:
which
notwithstanding
,
there
are
in
the
world
many
patrons
of
this
sin
,
who
both
in
opinion
and
practise
defend
this
sinne
and
approue
it
.
I
shall
name
vnto
you
two
sorts
of
them
.
1
Papists
,
who
make
a
direct
profession
of
this
shamefull
sinne
:
with
them
the
best
way
for
a
man
to
doe
his
duty
is
not
to
know
it
at
all
:
and
no
devotion
is
comparable
to
that
which
is
blind
,
nor
any
service
like
that
which
is
beastly
,
and
vnreasonable
.
Let
an
ignorant
Catholike
that
canne
reade
never
a
letter
,
nor
vnderstand
scarce
a
fillable
in
the
Creede
,
Lords
prayer
,
Ten
commandements
,
or
other
part
of
his
catechisme
,
let
him
yet
hold
fast
by
his
ghostly
fathers
sleaue
,
doe
as
he
bids
him
,
come
to
Church
,
and
heare
Latine
service
,
reade
latine
prayers
,
doe
he
knows
not
what
,
yea
any
thing
the
Priest
commands
him
,
and
then
they
'le
warrant
him
cocksure
,
from
falling
into
the
ditch
,
be
he
neuer
so
blind
.
Let
Paul
finde
fault
with
zeale
without
knowledge
.
Rom.
10
▪
2.
3.
T
is
no
matter
what
he
saith
,
the
'ile
contradict
him
to
his
teeth
,
and
tell
vs
as
they
teach
their
people
,
that
ignorance
is
the
best
mother
of
true
Catholike
devotion
.
In
which
impudencie
some
haue
gone
so
farre
of
late
daies
,
as
to
erect
a
new
order
of
Friers
,
whose
very
rule
,
&
profession
was
ignorance
of
all
things
except
Christ
,
and
the
virgin
Mary
.
It
is
not
possible
that
all
things
,
should
haue
come
to
this
passe
amongst
them
,
were
there
not
knaverie
in
the
businesse
.
But
the
truth
is
this
,
Poperie
is
one
great
part
of
the
kingdome
of
darknesse
,
and
for
the
support
hereof
,
it
was
needfull
to
shutte
out
the
light
,
for
feare
of
discovering
their
secret
abominations
.
If
their
deeds
were
good
why
doe
they
hate
the
light
?
If
their
opinions
were
sound
,
why
are
they
afraid
of
Scripture
?
'T
is
selfe
guiltinesse
breeds
those
feares
and
iealousies
,
and
that
Atheisticall
slander
of
Gods
word
,
that
the
Scriptures
are
obscure
,
that
the
reading
of
the
bible
will
make
men
hereticks
.
In
short
,
the
best
construction
we
can
make
of
their
practises
in
this
kinde
is
,
that
they
mistrust
Poperie
would
downe
,
if
people
had
but
knowledge
to
see
their
villanies
&
errors
:
they
see
the
credite
of
Priests
&
Fr●ers
would
downe
,
who
now
be
the
only
admired
oracles
of
knowledge
among
their
ignorant
people
,
&
which
is
more
,
those
slow
bellies
,
and
evill
beasts
,
see
't
would
cost
them
much
paines
,
and
toile
to
bring
their
people
to
knowledge
,
after
so
long
neglect
of
that
course
,
wherefore
they
sit
still
,
grow
lazie
and
fat
,
whilst
their
people
is
well
enough
content
to
be
vntaught
,
&
so
to
perish
in
their
Ignorance
,
Idolatry
,
and
Superstition
.
2
Protestants
amongst
whom
we
haue
a
number
which
are
papists
in
their
practises
,
what
ever
they
be
in
their
opinions
.
Among
vs
many
there
be
that
haue
left
off
to
vnderstand
and
doe
good
as
it
is
psal
,
36.
3.
men
of
ill
liues
,
of
ignorant
minds
,
that
out
of
carelesnesse
or
contempt
profit
not
one
iot
,
either
in
knowledg
or
obedience
of
the
Gospel
.
This
is
a
raigning
sinne
that
spreads
farre
and
wide
ouer
all
quarters
of
the
land
,
a
killing
sin
that
●laies
thousands
of
soules
,
which
fall
daily
into
the
pit
&
snare
,
before
they
are
aware
that
evill
is
toward
them
.
'T
is
the
grand
factor
for
hell
and
that
,
wherin
the
divil
hath
ever
laboured
by
deepest
polices
to
keepe
men
from
knowledge
;
either
that
they
might
not
haue
the
meanes
,
or
not
profit
by
them
,
when
they
had
them
.
What
shall
we
say
,
my
brethren
,
to
the
lamentable
ignorance
amongst
people
:
shall
we
excuse
it
?
't
is
not
possible
.
For
I
demand
in
the
Apostles
wo●ds
.
Rom.
10.
18.
[
haue
they
not
all
heard
the
Gospell
?
noe
doubt
the
sound
thereof
hath
gone
through
all
the
land●
,
and
the
words
thereof
vnto
the
end
of
the
earth
]
All
meanes
of
knowledg
haue
been
plentiful
amongst
vs
,
Preaching
,
Catechizing
,
Printing
,
and
all
these
for
a
long
time
,
sixtie
yeares
and
vpwarde
,
so
that
one
would
thinke
now
all
might
know
the
Lord
from
the
greatest
to
the
meanest
:
and
if
ever
in
any
,
now
in
our
country
mightbe
fulfilled
that
of
Habakkuk
c.
2.
14
(
the
earth
shall
be
filled
with
the
knowledge
of
the
glorie
of
the
Lord
,
as
the
waters
couer
the
sea
)
If
in
any
particular
place
meanes
haue
beene
scant
,
and
the
people
haue
had
but
little
instruction
,
ill
may
they
thriue
with
their
idlenes
,
by
whose
negligence
Gods
people
haue
perished
for
lack
of
knowledg
.
And
if
any
such
heare
mee
,
let
them
be
entreated
in
the
bowels
of
Christ
Iesus
,
to
haue
more
pittie
and
compassion
on
the
poore
soules
,
which
goe
astray
,
as
sheepe
which
haue
no
sheepheard
.
But
,
my
brethren
,
you
must
know
,
that
this
excuse
will
not
serue
the
turne
,
neither
if
ministers
wil
not
teach
,
we
need
not
learne
;
No
▪
if
they
will
not
,
seeke
where
thou
maist
,
and
doe
not
thou
throw
away
thy selfe
,
because
another
is
careles
of
thy
safety
.
But
of
all
what
excuse
will
they
haue
,
who
haue
beene
borne
and
bread
vp
in
parishes
that
haue
had
preaching
almost
time
out
of
mind
.
Here
one
woulde
thinke
in
regard
of
time
&
meanes
,
men
might
be
teachers
rather
then
learners
:
but
't
is
nothing
so
.
Here
also
shall
you
meete
with
hundreds
that
had
need
be
taught
their
very
A.
B.
C.
in
matters
of
religion
:
't
is
no
marvaile
to
see
children
or
young
men
ignorant
,
when
you
shall
haue
old
men
50.
60.
yea
80
years
old
,
whose
gray
haires
shew
that
they
haue
had
time
enough
to
learne
more
witt
,
yet
in
case
to
be
set
to
schoole
againe
for
their
admirable
simplcitie
in
the
knowledg
of
religion
.
They
'le
scorne
to
be
questioned
,
but
doe
but
get
them
in
a
good
moode
and
talke
with
them
about
religion
,
aske
them
the
meaning
of
the
articles
of
faith
,
of
the
petitions
in
the
Lords
prayer
,
or
of
other
common
points
in
Catechisme
,
and
marke
their
answers
,
you
shall
see
them
so
shuffle
and
fumble
,
speake
halfe
words
,
and
halfe
sentences
,
so
hack
and
hew
at
it
,
that
you
may
almost
sweare
they
speake
they
know
not
what
of
matters
out
of
their
element
:
though
they
be
the
wisest
and
craftiest
headed
men
in
a
parish
,
take
them
in
other
matters
;
yet
in
these
things
,
you
would
thinke
verily
they
were
borne
starke
naturals
and
Idiots
:
they
will
sometimes
shape
you
such
strange
,
absurd
,
and
vnexpected
answers
to
your
questions
that
when
a
man
cannot
choose
but
pitty
them
,
he
hath
much
a
doe
to
forbeare
laughing
at
them
.
Let
me
tell
a
story
that
I
haue
heard
from
a
reverend
man
out
of
the
pulpit
,
a
place
where
none
should
dare
to
tell
a
lie
;
of
an
old
man
aboue
sixty
,
who
liued
and
died
in
a
parish
,
where
there
had
beene
preaching
almost
all
his
time
,
&
for
the
greatest
part
twice
on
the
Lordes
day
,
besides
at
extraordinarie
times
.
This
man
was
a
constant
hearer
as
any
might
be
,
&
seemed
forward
in
the
loue
of
the
word
;
on
his
death
bed
being
questioned
by
a
minister
,
touching
his
faith
and
hope
in
God
:
you
will
wonder
to
heare
what
answere
he
made
:
being
demanded
,
what
he
thought
of
God
,
he
answeres
that
he
was
a
good
old
man
:
&
what
of
Christ
,
that
he
was
a
towardly
young
youth
:
and
of
his
soule
,
that
it
was
a
great
bone
in
his
bodie
,
&
what
should
become
of
his
soule
after
he
was
dead
,
that
if
he
had
done
wel
he
should
bee
put
into
a
pleasant
greene
meddow
.
These
answeres
astonished
those
that
were
present
to
thinke
how
it
were
possible
,
for
a
man
of
good
vnderstanding
,
and
one
that
in
his
daies
,
had
heard
by
the
least
two
or
three
thousand
sermons
,
yet
on
his
death
bed
in
serious
manner
thus
to
deliuer
his
opinion
in
such
maine
points
of
religion
,
which
infants
and
sucklings
should
not
be
ignorant
of
.
But
,
my
brethren
,
be
assured
this
man
is
not
alone
,
there
be
many
hundreds
in
his
case
,
who
come
to
Church
and
heare
much
,
happily
a
hundred
sermons
and
a
halfe
in
a
yeare
:
yet
at
yeares
end
,
are
as
much
the
better
for
al
,
as
the
pillers
of
the
Church
against
which
they
leane
,
or
the
pewes
wherein
they
sit
.
A
matter
greatly
to
be
lamented
,
and
sharpely
reproued
,
that
wise
men
,
politicke
men
,
graue
men
,
great
men
,
rich
men
,
men
that
carrie
the
name
of
Christians
,
should
yet
be
such
very
children
in
all
godly
knowledg
.
Wherefore
in
the
next
place
let
this
be
for
exhortation
.
Vse
2
1
To
Ministers
,
that
they
would
be
carefull
to
teach
the
people
:
if
people
perish
for
want
of
knowledge
,
shall
ministers
escape
who
are
negligent
in
teaching
?
Be
sure
of
it
,
both
smart
togither
,
they
for
their
ignorance
,
these
for
their
negligence
:
such
ministers
haue
their
doome
in
my
text
[
because
thou
hast
reiected
knowledge
,
I
will
also
reiect
thee
.
]
The
people
shal
indeed
perish
in
their
sins
,
but
their
bloud
&c:
whose
office
it
was
to
instruct
,
admonish
,
reproue
,
entreate
,
and
by
al
meanes
to
turne
the
people
from
their
evil
waies
.
Oh
that
such
men
would
be
pleased
to
consider
,
that
the
best
service
they
can
doe
,
the
greatest
honour
they
can
attaine
vnto
,
is
to
be
faithfull
labourers
in
Gods
vineyard
!
What
an
honour
and
happinesse
is
it
to
a
man
,
to
be
made
a
common
blessing
vnto
all
men
round
about
him
,
to
be
eies
to
the
blind
,
legs
to
the
lame
,
a
mouth
to
the
dumbe
,
a
staffe
to
the
feeble
,
a
physitian
to
the
sick
,
a
counsellour
in
hard
cases
,
a
watchman
in
danger
,
a
captaine
in
conflicts
,
so
much
and
much
more
is
a
minister
vnto
his
people
,
if
he
doe
his
duty
as
he
ought
.
And
vnworthy
they
are
of
that
office
,
who
scorne
to
take
the
paines
that
belongs
to
it
,
or
thinke
it
an
easie
,
or
small
matter
to
saue
a
soule
from
death
.
But
happily
I
speake
to
them
that
heare
me
not
:
wherefore
the
next
exhortation
is
.
2
To
people
,
that
they
would
take
notice
in
themselues
of
this
foule
sinne
to
amend
it
.
Some
men
are
ignorant
of
this
like
men
in
the
dark
,
thinking
themselues
faire
,
because
they
see
not
their
owne
deformities
;
Come
now
then
into
the
light
;
looke
on
thy selfe
,
see
what
an
ignorant
wretch
thou
art
,
bewaile
it
,
repent
of
it
,
amend
it
.
Be
ashamed
in
your selues
,
of
that
which
you
are
ashamed
of
,
when
any
man
takes
notice
of
it
,
blush
at
your
ignorance
,
and
heare
what
the
spirit
of
God
saith
to
you
,
Pro.
●
.
22.
(
How
long
ye
simple
ones
will
ye
loue
simplicitie
&c.
)
If
a
man
cal
you
fooles
and
simple
persons
,
you
'le
be
angry
with
him
,
now
God
calls
you
so
,
be
angry
with
your selues
,
be
ashamed
of
your selues
that
God
should
stil
call
you
simple
,
scornful
,
foolish
,
because
ignorant
,
disobedient
men
.
Say
now
in
thine
owne
heart
,
how
foolish
,
how
brutish
haue
I
beene
?
how
like
a
beast
,
nay
how
much
worse
than
a
beast
haue
I
liued
?
The
oxe
knoweth
his
owner
,
the
asse
his
masters
crib
,
but
I
haue
not
knowne
or
considered
ought
;
surely
I
haue
not
in
mee
the
vnderstanding
of
man
:
what
folly
and
simplicitie
is
this
in
me
,
to
know
any
thing
,
but
what
I
should
know
,
God
and
his
goodnesse
,
my selfe
and
my
dutie
?
How
many
sermons
haue
I
heard
in
vaine
?
how
often
haue
I
discouraged
my
minister
making
him
weepe
and
sigh
in
secret
to
see
so
little
fruit
of
his
ministerie
.
Ignorant
I
was
when
he
first
came
to
the
parish
,
&
now
after
many
yeares
am
ignorant
still
.
I
see
young
men
yea
little
Children
can
giue
a
better
reason
,
yea
answer
more
soundly
to
points
of
Catechisme
than
I
can
.
Think
thus
with
thy selfe
,
and
then
grow
into
resolution
to
take
a
new
course
,
begin
to
doe
that
which
is
never
too
late
to
be
done
,
to
know
God
,
and
which
waies
thou
maist
worship
and
obey
him
,
resolue
to
take
all
opportunities
,
to
spare
as
many
houres
as
thou
canst
for
the
purchasing
of
this
heavenly
wisedome
.
And
least
that
here
also
thou
shouldst
plead
ignorance
:
that
thou
wouldst
get
knowledge
if
thou
knewest
which
way
,
hearken
a
little
to
some
directions
.
The
meanes
whereby
knowledge
will
be
gotten
are
these
.
1
Hearing
the
word
of
God
preached
:
this
is
the
chiefe
meanes
wherevnto
you
must
giue
all
diligent
heede
,
God
hath
appointed
it
for
this
end
,
to
the
instruction
of
the
ignorant
,
and
it
goes
accompanied
with
his
speciall
blessings
to
that
purpose
.
Wherefore
sit
not
at
home
,
lie
not
a
bed
,
when
thou
shouldst
be
at
Church
:
Come
and
come
often
,
especially
on
the
Lords
day
,
and
in
the
weeke
too
when
occasion
serues
;
spare
an
houre
for
a
sermon
as
wel
as
two
for
a
play
,
or
a
feast
,
idle
chatting
,
or
doing
nothing
.
When
thou
comest
to
Church
,
come
with
a
mind
to
learne
,
set
thy selfe
in
good
earnest
to
heede
the
Preacher
,
marke
what
doctrine
he
delivers
,
how
he
proues
,
how
he
applies
it
.
Keepe
the
point
he
speakes
of
in
thy
memorie
as
he
goes
along
,
and
if
thou
be
short
witted
,
helpe
thy selfe
with
thy
pen
;
gaze
not
,
sleep
not
,
talke
not
,
thinke
not
of
this
and
that
businesse
,
fixe
thy
eies
vpon
the
Preacher
,
and
thy
thoughts
vpon
his
words
,
and
be
sure
so
to
carrie
the
matter
that
something
may
bee
gotten
by
an
houres
discourse
.
But
there
is
another
thing
to
be
thought
on
in
the
second
place
and
that
is
.
2
Meditation
,
a
duty
every
way
necessary
after
hearing
:
men
thinke
they
haue
done
enough
,
if
they
sit
out
the
sermon
and
hearken
attentiuely
whilst
the
preacher
is
in
speaking
:
but
as
soone
as
the
preacher
hath
done
,
they
haue
done
too
:
they
neither
thinke
,
nor
speake
more
of
it
,
every
man
sortes
himselfe
with
his
friend
and
companion
,
and
then
in
Church
or
Church-yard
,
or
as
they
goe
home
,
an
hundred
idle
questions
be
asked
and
answered
about
this
man
,
and
that
,
this
busines
,
and
that
,
this
bargaine
,
or
that
,
but
not
a
worde
touching
any
thing
they
heard
at
Church
:
so
that
by
the
time
they
come
home
,
the
soules
of
the
aire
haue
picked
vp
all
the
seede
,
that
laye
scattered
,
and
carelesly
vncovered
,
the
Sermon
is
quite
fled
and
gone
from
their
minds
.
Come
to
them
and
clappe
them
on
the
shoulders
,
and
saie
now
for
a
wager
where
was
the
Preachers
text
,
what
remember
you
of
the
points
hee
discoursed
of
;
they
can
tell
you
no
more
what
hee
saide
,
then
the
man
in
the
moone
.
My
brethren
,
I
beseech
you
take
notice
of
this
fault
,
and
thinke
of
it
,
as
that
maine
cause
,
why
there
is
soe
much
preaching
and
hearing
,
and
yet
People
doe
still
remaine
as
ignorant
,
as
wicked
as
euer
.
Here
's
the
cause
,
the
Preacher
doth
his
part
,
they
wil
not
do
theirs
,
they
heare
the
Sermon
at
Church
and
there
they
leaue
it
,
but
never
carrie
home
any
thing
to
make
it
their
owne
by
often
meditating
on
it
.
Wherfore
remember
henceforth
that
a
Sermon
is
but
halfe
heard
,
that
is
only
heard
from
the
preachers
mouth
.
The
greatest
part
is
yet
behinde
to
be
performed
by
thy selfe
at
home
.
Goe
home
then
,
thinke
of
it
as
thou
art
in
the
way
,
thinke
of
it
when
thou
art
in
thine
house
:
take
time
to
recall
things
to
minde
,
do
it
with
thy
familie
,
do
it
with
thy selfe
;
in
thy
closet
,
vpon
thy
bed
,
say
such
a
sin
was
reproved
to
day
,
am
I
,
haue
I
bene
guiltie
of
it
?
Such
a
dutie
was
vrged
vpon
me
,
doe
I
practise
it
or
no
?
such
a
grace
was
commended
vnto
me
,
haue
I
such
a
grace
?
such
a
rule
was
prescribed
me
,
doe
I
follow
it
or
not
?
If
men
would
be
perswaded
to
make
triall
of
this
course
,
thus
to
digest
what
they
heare
,
they
should
finde
(
as
others
haue
done
)
a
plentifull
increase
of
sauing
knowledge
in
a
shorte
time
,
whereas
now
they
thriue
not
a
iot
,
by
their
daily
hearing
many
yeares
together
.
3.
Conference
with
those
that
are
able
to
giue
vs
resolution
in
difficult
cases
:
or
with
those
that
desire
it
from
vs
,
A
point
wherein
men
are
generally
defectiue
.
Obserue
all
the
discourse
of
men
when
they
meete
together
,
not
the
hundred
parte
is
touching
religion
:
you
shall
haue
a
table
sometimes
furnished
with
as
choice
men
as
meates
,
men
of
learning
,
iudgment
,
and
experience
in
all
kinds
,
able
much
to
benefit
others
that
are
present
,
by
seasonable
and
fitting
discourse
.
Yet
t
is
strange
to
see
two
or
three
howers
eaten
vp
,
and
nothing
spoken
to
any
purpose
,
for
which
a
man
may
say
when
he
is
gone
,
that
he
hath
bene
the
better
for
their
company
.
As
for
ordinarie
meetings
,
't
is
so
that
it
is
scarce
good
manners
,
to
moue
a
question
of
divinitie
,
for
feare
of
marring
all
the
mirth
,
if
you
doe
,
you
are
like
to
answer
your selfe
to
your
owne
question
,
they
are
presently
mute
as
fishes
,
and
haue
not
a
word
to
say
.
A
great
dinn
there
was
before
and
much
chat
:
but
such
a
question
is
like
a
stone
hurld
in
among
a
companie
of
frogs
,
that
make
a
fowle
noise
,
but
vpon
the
fall
thereof
they
are
straight
as
still
as
may
be
.
This
is
a
fault
,
but
not
the
greatest
in
this
kinde
:
we
will
not
restraine
conference
to
tables
;
there
be
other
places
,
that
are
happily
more
fit
,
the
ministers
house
,
the
learned
mans
studie
,
hither
people
should
resort
to
enquire
and
be
resolued
in
points
of
knowledge
,
and
practises
that
doe
concerne
them
.
But
how
long
shall
a
Minister
sit
in
his
studie
,
before
any
of
his
parish
wil
trouble
him
about
any
such
matters
.
Lawyers
&
Phisitians
are
thronged
with
clients
and
patients
at
all
houres
,
day
and
night
,
for
aduise
about
matters
of
body
and
estate
:
but
who
knockes
at
the
ministers
doores
calling
for
his
helpe
for
their
soules
;
Sr
tell
me
how
shall
I
vnderstand
such
a
place
of
Scripture
,
make
me
to
conceiue
such
a
point
of
Diuinitie
,
advise
me
how
shall
I
get
such
a
grace
,
avoyde
such
a
sinne
;
such
a
temptation
;
what
were
I
best
to
doe
in
such
a
case
of
conscience
.
Ministers
I
am
sure
complaine
much
of
the
backwardnesse
of
people
in
this
point
,
not
that
they
loue
to
be
sought
to
,
or
look
for
a
fee
,
but
because
they
seeke
their
peoples
good
,
and
would
gladly
take
all
opportunities
,
to
encrease
knowledge
in
them
,
whose
ignorance
they
cannot
but
pittie
and
commiserate
.
Wherfore
my
brethren
,
learne
a
point
of
wisdome
,
to
take
notice
of
all
doubts
,
and
when
in
reading
or
hearing
thou
meetest
with
any
thing
thou
vnderstan
lest
not
,
keepe
it
in
minde
till
thou
mayst
haue
a
fit
occasion
to
get
a
resolution
.
Where
ever
thou
commest
be
not
ashamed
to
minister
occasion
of
good
discourses
,
that
others
may
be
the
better
for
thee
,
and
thou
for
them
before
yee
part
.
4
Priuate
reading
of
the
Scriptures
,
and
other
bookes
tending
to
Godly
instructions
.
A
course
if
duelie
obserued
that
would
bring
a
great
deale
of
knowledge
,
especially
in
this
our
age
,
where
the
presse
is
as
fruitfull
in
good
bookes
as
the
pulpit
is
of
good
Sermons
.
No
booke
of
Scripture
but
you
haue
the
exposition
of
some
learned
man
vpon
it
,
no
point
of
divinity
,
but
you
shall
finde
it
largely
&
plainly
handled
in
some
treatise
or
other
.
A
great
blessing
to
this
age
,
if
men
would
be
wise
to
make
vse
of
it
,
but
the
trueth
is
,
men
haue
as
little
regard
of
printing
as
they
haue
of
preaching
.
Looke
to
the
ordinarie
sort
of
people
;
they
doe
not
reade
scarce
one
Chapter
of
the
bible
in
a
weeke
,
I
may
say
in
a
yeare
,
so
ignorant
,
that
they
can
hardly
finde
the
booke
whence
the
preacher
takes
his
text
,
or
how
to
distinguish
betweene
Apocrypha
and
Canonicall
Scripture
.
How
many
are
there
of
good
sort
&
fashion
that
haue
read
much
,
and
many
great
volumes
,
which
yet
cannot
say
at
eighty
years
old
,
that
in
al
their
life
they
haue
read
ov●r
the
Bible
.
A
booke
that
is
none
of
the
biggest
,
but
is
of
all
the
best
.
What
can
we
pretend
for
this
monstrous
negligence
?
canst
thou
not
reade
?
blame
thy
freinds
and
parents
for
the
time
thou
wast
a
Childe
;
since
that
blame
thy
owne
folly
.
Any
one
may
learne
to
reade
,
that
hath
wit
to
learne
any
thing
.
But
thou
hast
no
money
to
buy
bookes
:
what
?
hast
thou
mony
to
spend
in
a
taverne
,
to
play
away
at
Cardes
&
Dice
,
to
buy
lace
and
needlesse
superfluities
of
apparell
,
and
hast
thou
not
monie
to
buy
a
Bible
;
or
any
other
good
Booke
?
for
shame
say
not
so
.
But
I
haue
no
time
to
read
;
for
any
thing
else
time
enough
,
to
doe
nothing
,
to
lie
a
bed
till
noone
,
to
sit
two
or
three
houres
at
dinner
or
supper
,
to
goe
to
such
a
friend
and
there
spend
halfe
a
day
,
to
such
a
freind
and
there
spend
another
,
to
doe
any
chare
that
comes
in
extraordinarily
.
Away
with
those
excuses
;
't
is
certaine
,
my
brethren
,
there
is
no
calling
be
it
of
never
so
much
employment
,
but
of
twenty
foure
hours
,
they
may
if
they
list
spare
two
at
the
least
for
religious
imployments
:
yea
more
if
they
bee
wise
and
thriftie
of
their
time
.
But
I
cannot
buy
all
bookes
,
nor
read
all
;
nor
would
any
man
haue
thee
doe
so
:
but
buy
some
,
read
some
,
canst
thou
not
tell
which
are
best
and
most
profitable
?
then
aske
counsell
of
the
skilfull
,
that
are
able
to
advise
thee
.
But
learning
is
a
hard
matter
,
and
't
is
not
for
plaine
folke
to
vnderstand
the
Bible
.
No
;
is
it
not
?
Then
God
is
too
blame
that
hath
written
a
word
for
the
instruction
of
all
,
which
yet
none
but
schollers
should
vnderstand
:
but
know
this
is
nothing
but
an
excuse
for
thy
slothfulnes
,
learning
is
hard
,
because
thou
art
vnwilling
to
learn
:
otherwise
the
spirit
of
God
hath
testified
that
knowledge
is
plaine
,
and
easie
to
him
that
will
vnderstand
.
And
doe
but
trie
,
taking
but
that
paines
in
the
studie
of
religion
,
which
thou
doest
in
many
needlesse
imployments
:
and
experience
shall
tell
thee
,
that
wisedome
is
to
be
found
of
all
that
doe
seeke
her
.
And
yet
my
brethren
because
the
well
is
deepe
,
and
you
may
plead
,
that
you
haue
not
wherewith
to
draw
:
let
mee
tell
you
in
the
last
place
of
one
meanes
more
to
get
knowledge
,
which
blesseth
all
the
forenamed
helpes
,
and
that
is
.
5
Prayers
vnto
God
,
that
he
would
giue
thee
an
vnderstanding
heart
,
to
know
the
mysteries
of
salvation
,
that
he
would
open
thine
eies
,
to
see
the
wonders
of
his
law
.
That
light
which
is
in
thee
must
come
downe
from
the
father
of
lights
,
and
vnlesse
still
thou
meane
to
sit
in
darknesse
,
thou
must
haue
recourse
vnto
God
,
praying
him
that
he
would
shine
into
thy
hart
to
giue
thee
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Iesus
Christ
.
And
remember
this
that
he
who
seeks
for
the
knowledge
of
matters
of
religion
,
by
the
strength
of
his
owne
wit
and
other
naturall
parts
,
without
humble
and
faithfull
supplications
for
Gods
assistance
in
this
behalfe
;
such
a
man
is
in
danger
to
be
misled
into
manie
erroneous
and
hereticall
opinions
:
for
if
in
any
thing
,
much
more
in
the
matters
of
religion
is
that
most
true
:
he
that
is
a
scholler
vnto
his
owne
reason
,
hath
certainelie
a
foole
to
his
master
.
Wherefore
we
are
to
put
on
an
humble
and
sober
minde
,
intreating
his
direction
,
&
submitting
our
reason
to
his
wisedome
.
Now
my
brethren
doe
these
things
and
prosper
,
haue
an
eare
open
to
heare
the
word
,
a
heart
readie
to
meditate
on
it
,
a
tongue
seasonablie
to
talke
of
it
,
an
eie
diligent
to
read
it
,
and
with
all
these
ioine
heartie
praier
,
that
thou
maiest
vnderstand
it
aright
;
and
then
be
thriving
and
succesfull
in
holie
knowledge
:
though
thy
tallent
be
as
yet
but
small
;
yet
follow
this
course
,
and
after
a
verie
little
paines
and
patience
,
thou
shalt
see
for
certaine
,
that
this
traffique
will
returne
thee
ten
for
one
,
even
a
large
increase
of
all
spirituall
knowledge
.
The
gaine
whereof
shall
bring
much
glorie
,
to
that
thy
heavenlie
master
that
set
thee
on
worke
,
and
to
thee
his
good
and
faithfull
servant
,
a
bountifull
rewarde
for
thy
labour
.
FINIS
.
HEB.
3.
12.
13.
Take
heede
least
there
be
in
any
of
you
an
evill
heart
of
vnbeliefe
,
in
departing
from
the
living
God
,
&c.
THE
words
containe
in
them
a
serious
exhortation
to
perseverance
in
the
profession
of
the
Gospell
of
Christ
.
The
occasion
is
from
the
Comparison
which
the
Apostle
makes
betweene
Moses
and
Christ
,
and
betweene
the
Church
of
the
Iewes
,
and
of
the
Gentiles
vnder
Christ
;
Moses
and
Christ
agreeing
,
in
that
both
are
faithfull
to
him
that
appointed
them
in
the
ex●cution
of
their
office
:
but
they
differ
,
in
that
Moses
is
but
a
seruant
in
the
house
of
God
,
Christ
is
the
sonne
,
Moses
gouerned
as
a
delegated
officer
,
Christ
rules
as
a
soueraigne
Lord
of
the
Church
,
the
house
which
himselfe
hath
built
,
hauing
purchased
it
with
his
blood
,
rear'd
it
vp
with
his
spirit
,
preseruing
it
by
his
power
,
therefore
he
is
justly
Lord
of
it
as
of
his
owne
,
and
so
he
hath
the
preheminence
aboue
Moses
.
The
Church
vnder
Moses
and
vnder
Christ
,
what
ever
difference
there
be
in
other
matters
,
yet
in
this
they
are
in
one
,
and
the
same
condition
,
that
as
there
reverence
was
required
vnto
Moses
,
so
now
obedience
is
required
vnto
Christ
.
It
was
to
no
purpose
for
the
Iewes
to
plead
they
were
Moses
disciples
,
the
peculiar
people
of
God
,
chosen
of
him
,
graced
by
him
with
so
many
favours
,
if
yet
in
the
meane
time
they
hardened
their
heartes
,
and
would
not
heare
Gods
voice
;
but
provoked
him
by
their
Idolatries
,
murmurings
,
&
other
disobediences
,
tempted
him
through
Infidelitie
,
and
despised
his
word
,
and
marveilous
wonders
wrought
among
them
.
In
this
case
no
priuiledge
coulde
helpe
them
,
they
shall
surelie
smart
for
their
disobedience
,
and
if
God
may
bee
believed
vpon
his
oath
they
haue
displeased
him
so
much
,
that
they
shal
never
enter
into
his
rest
.
The
verie
same
thing
the
Apostle
applies
vnto
Christians
,
they
are
the
Church
of
Christ
,
members
of
the
bodie
of
Christ
,
partakers
of
his
benefits
,
and
graces
,
but
it
is
vpon
this
condition
that
they
shew
themselues
faithfull
in
the
obedience
of
the
gospell
of
Christ
,
[
His
house
we
are
(
saith
the
Apostle
,
ver.
6.
)
if
we
hold
fast
the
confidence
of
reioycing
of
the
hope
firme
vnto
the
end
]
perseverance
and
faithfulnesse
is
that
which
makes
men
true
members
of
the
Church
of
Christ
,
whether
Iewish
,
or
Christian
:
If
the
Iewes
be
vnbelieving
and
rebellious
,
they
come
shorte
of
the
land
of
Canaan
in
the
type
and
substance
too
;
If
the
Christians
be
like
them
in
their
sin
,
their
punishment
is
the
same
,
&
they
are
excluded
also
from
the
heavenly
rest
of
the
people
of
God
.
Wherefore
the
Apostle
in
the
next
Chapter
presseth
this
exhortation
vehemently
.
That
these
Hebrews
to
whom
hee
writes
should
carefullie
looke
to
themselues
,
that
they
were
not
as
their
Fathers
of
old
,
vnfaithfull
and
disobedient
in
their
profession
thereof
,
least
they
become
also
like
to
their
Fathers
deprived
of
all
benefit
from
promise
in
Christ
.
Take
heede
therefore
Brethren
(
saith
he
)
that
there
be
not
,
&c.
This
is
the
occasion
.
The
parts
of
the
words
are
two
.
1
An
Admonition
,
to
take
heede
of
Apostasie
,
or
backesliding
from
religion
,
which
is
here
described
.
1.
by
'
its
nature
,
it
is
a
departing
from
the
living
God
,
the
fountaine
of
all
goodnesse
.
2.
by
'
its
cause
,
that
is
,
an
evill
heart
of
vnbeliefe
,
a
wicked
minde
that
beleeues
not
Gods
word
.
This
admonition
is
directed
in
common
to
all
the
Hebrewes
that
professed
,
the
faith
,
because
among
a
multitude
,
many
are
Hypocrites
,
and
those
that
are
sound
hearted
had
neede
to
be
put
in
minde
,
and
admonished
of
their
frailtie
.
Wherefore
the
Apostle
saith
,
Take
heede
least
there
be
in
any
of
you
an
evill
heart
,
&c.
2
A
Remedie
,
to
prevent
Apostasie
,
that
is
expressed
,
ver.
13.
viz.
mutuall
exhortation
to
constancie
in
Godlinesse
.
[
But
exhort
one
another
]
Ministers
the
people
,
and
the
people
him
,
and
themselues
mutually
.
This
duetie
is
amplified
.
1.
By
the
properties
:
it
must
be
frequent
,
dayly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
even
everie
daie
,
vpon
all
set
occasions
,
it
must
be
constant
,
holding
on
till
the
end
of
this
life
,
[
While
it
is
called
to
day
]
i.
e.
so
long
as
grace
is
offered
and
danger
to
be
feared
,
which
is
,
till
our
liues
be
at
an
end
,
so
long
are
often
exhortations
needfull
to
vphold
men
in
their
constancie
in
religion
.
2.
vrged
from
the
danger
that
comes
by
the
neglect
of
it
,
that
is
hardnesse
of
heart
,
[
least
any
of
you
be
hardened
,
]
the
cause
whereof
is
the
beguiling
nature
of
sinne
[
through
the
deceitfulnesse
of
sinne
]
which
by
degrees
steales
away
the
heart
from
God
,
and
settles
it
in
the
obstinate
practise
of
impietie
.
Doct.
You
haue
the
words
and
the
plaine
meaning
:
I
come
to
some
instructions
for
our
practise
;
the
first
is
this
.
That
,
Infidelity
is
the
cause
of
Apostasie
from
Religion
.
Infidelitie
is
that
which
keepes
men
from
entring
into
the
Church
of
God
,
and
it
is
that
which
throwes
them
out
againe
when
they
are
entred
.
The
Iewes
to
whom
the
Apostle
writes
,
some
of
them
had
resisted
the
Gospell
,
and
put
it
from
them
by
vnbeliefe
,
others
had
embraced
it
,
whom
the
Apostle
here
calls
brethren
,
and
before
,
ver.
1.
Holy
brethren
partakers
of
the
heavenly
calling
in
charitie
,
so
stiling
them
,
who
in
visible
profession
had
received
and
followed
the
doctrine
of
the
gospell
.
These
the
Apostle
exhorts
to
sinceritie
and
faithfulnesse
,
warning
them
to
take
heede
,
that
there
be
not
a
Canker
at
the
roote
,
that
would
in
time
destroy
the
whole
tree
with
his
fruits
,
namelie
,
an
vnbelieving
heart
that
woulde
in
time
destroy
the
whole
tree
with
his
fruits
,
that
would
in
time
make
them
Apostataes
from
the
religion
of
Christ
,
which
for
the
present
they
professed
.
The
doctrine
then
is
plainely
afforded
by
the
text
;
wee
shall
endeavour
to
make
it
plaine
vnto
you
,
1.
by
expounding
the
tearmes
of
it
.
2.
by
shewing
the
reason
why
one
followes
of
another
.
1
By
Apostasie
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
for
the
worde
is
meant
a
departing
or
going
away
from
that
which
we
formerly
stood
to
,
and
followed
:
for
the
matter
,
we
vnderstand
hereby
in
short
,
the
forsaking
of
true
religion
in
the
doctrine
of
it
,
or
in
the
practise
:
for
it
must
be
noted
that
men
become
backsliders
from
religion
two
waies
.
1
By
leaving
the
trueth
of
doctrine
and
giving
heede
to
lies
,
contrarie
to
what
is
revealed
in
the
word
:
when
men
fall
into
Atheisme
,
and
make
a
jest
of
religion
:
or
runne
to
Iudaisme
from
the
Gospell
to
the
Law
;
a
point
,
wherein
the
Hebrewes
were
apt
to
be
seduced
by
false
teachers
zealous
of
the
Law
,
or
when
men
slip
into
any
Heresie
overthrowing
the
faith
,
or
those
that
cannot
rellish
the
water
of
life
,
but
drinke
deepe
of
the
wine
of
fornication
the
impoysoned
doctrine
of
Antichrist
,
such
forsake
the
fellowship
of
the
Saints
,
goe
from
God
and
his
Church
,
leape
out
of
the
Arke
into
perdition
.
2
By
leaving
the
practise
of
religion
,
and
godlines
,
when
men
professe
their
assent
vnto
the
trueth
of
the
Articles
of
Faith
,
and
so
retaine
the
forme
of
godlinesse
,
but
denie
the
power
of
it
,
being
disobedient
and
wicked
in
their
liues
,
when
men
keepe
their
faith
and
haue
lost
their
conscience
;
They
could
sometimes
haue
saide
and
haue
done
too
,
but
now
they
can
talke
,
heare
&
study
about
religion
:
But
while
their
eares
,
tongues
,
and
braines
are
busied
,
their
hearts
and
their
hands
are
idle
.
Both
these
are
Apostates
from
God
equally
&
alike
,
there
is
not
the
dust
of
the
ballance
to
boot
betweene
the
worth
of
a
true
belieuer
,
and
a
false
belieuer
if
both
be
wicked
liuers
.
An
honest
Infidell
will
hold
weight
with
a
wicked
Christian.
And
a
sober
Papist
is
as
good
as
a
drunken
Protestant
;
nay
better
,
Inasmuch
as
it
is
better
to
glorifie
God
what
way
soeuer
though
in
a
false
faith
,
then
to
dishonour
his
holy
name
wherewith
we
are
called
by
an
vnholy
conversation
,
yea
so
foule
a
corruption
of
so
holy
a
profession
must
needs
much
more
shame
his
life
,
making
it
ten
times
more
odious
to
others
and
damnable
in
it selfe
.
Wherefore
Heresie
in
opinions
and
wickednesse
in
practise
,
both
fall
vnder
this
tearme
of
Apostasie
from
religion
.
And
as
he
hath
no
religion
at
all
that
denieth
the
verity
of
divine
Doctrine
,
so
,
he
hath
no
religion
to
any
purpose
that
holds
the
truth
,
but
denieth
obedience
to
it
.
For
what
saith
St
Iames
[
If
any
among
you
seemeth
to
be
religious
and
bridleth
not
his
tongue
,
but
deceiveth
his
owne
heart
this
mans
religion
is
in
vaine
.
Iam.
1.
26.
]
Hee
reades
vs
a
lesson
in
the
next
words
,
which
men
in
his
time
,
and
likewise
now
will
hardly
learne
,
viz.
That
true
religion
stands
in
the
practise
of
a
holy
life
,
as
well
as
profession
of
divine
trueths
[
pure
religion
and
vndefiled
before
God
and
the
Father
is
this
,
to
visite
the
fatherlesse
&
widdow
in
their
afflictions
,
and
to
keepe
himselfe
vnspotted
of
the
world
ver.
27.
]
Wherfore
they
are
Apostates
from
religion
that
relinquish
either
the
doctrine
or
the
practise
of
religion
.
This
of
the
first
tearme
,
in
the
next
place
by
Infidelity
or
vnbeliefe
,
we
meane
a
withdrawing
of
our
hearts
from
resting
wholly
vpon
the
trueth
of
Gods
worde
;
nowe
in
the
worde
two
thinges
are
proposed
vnto
vs
to
bee
belieued
.
1
All
manner
of
doctrines
or
Articles
of
religion
to
bee
firmely
believed
and
mainetained
,
against
all
Heresies
and
false
doctrines
.
2
All
sorts
of
Commandements
,
threatnings
,
and
promises
tending
to
the
direction
of
our
practise
,
which
we
are
to
belieue
and
embrace
against
all
counsels
,
terrors
,
or
allurementes
whatsoever
,
tending
to
draw
vs
from
obedience
in
our
liues
.
Both
these
are
the
obiects
of
true
faith
whereby
men
yeeld
assent
vnto
all
doctrines
,
commandements
,
threatnings
,
promises
of
God
,
not
only
as
true
and
good
in
themselues
,
but
as
better
and
truer
then
any
thing
in
the
world
that
can
be
set
against
them
,
whence
in
all
perswasion
vnto
errour
,
in
al
temptation
vnto
vice
,
true
faith
resting
it selfe
on
the
word
of
God
winnes
the
victorie
,
and
overcomes
the
world
:
But
where
this
is
wanting
,
an
easie
way
is
left
to
all
Heresies
,
and
impietie
,
&c.
Thus
for
the
explication
of
the
tearmes
of
this
proposition
:
let
vs
see
2
The
connexion
of
them
together
,
how
Apostasie
springs
from
Infidelity
:
The
reason
is
,
because
there
is
no
other
grace
,
that
hath
the
proper
office
and
power
,
to
vphold
a
man
in
the
constant
embracing
of
all
holy
dueties
,
and
constant
practise
of
all
good
workes
,
but
only
faith
;
and
therefore
where
that
is
not
,
men
must
needes
fall
away
from
both
.
That
such
is
the
force
and
vse
of
true
faith
,
you
shall
see
by
considering
the
obiects
of
it
.
1
All
divine
trueths
to
be
held
and
professed
in
matter
of
Religion
,
which
are
aboue
our
naturall
and
corrupt
reason
;
and
therefore
vnlesse
our
vnderstanding
bee
by
a
true
faith
captivated
vnto
the
obedience
of
Christ
,
that
we
can
resigne
vp
our
owne
wits
to
be
ruled
by
Gods
wisedome
,
and
rest
our selues
only
vpon
the
true
word
of
God
,
it
is
not
possible
,
that
ever
we
should
finde
sure
footing
,
where
,
and
in
what
certaine
trueth
to
rest
our selues
,
but
shall
alwaies
bee
as
those
Children
spoken
of
,
Ephes.
4.
14.
of
weake
and
vnsetled
mindes
,
easily
perswaded
to
belieue
any
thing
,
being
like
small
barkes
without
sufficient
balance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
tossed
vp
and
downe
vpon
the
waues
like
a
feather
,
and
driven
this
way
and
that
way
with
every
winde
of
false
Doctrine
,
raised
vp
by
our
owne
foolish
fancies
,
or
by
the
device
and
craftinesse
of
men
lying
in
wait
to
delude
vs
.
2
All
commaundements
of
God
touching
our
holy
practises
,
together
with
all
the
threatnings
,
if
we
doe
not
obey
,
and
promises
if
we
doe
.
Now
these
things
are
partly
contrary
to
our
corrupt
nature
and
vile
affections
,
which
cannot
subiect
themselues
to
Gods
law
,
partly
they
are
beyond
the
reach
and
desire
of
our
sensual
and
worldly
minds
which
see
no
great
matter
to
be
loved
and
feared
,
in
whatsoever
God
threatneth
or
promiseth
.
Gods
law
is
holy
but
we
are
not
so
,
Gods
promises
are
spirituall
,
but
we
are
carnall
,
led
by
sensuality
,
placing
our
affections
on
things
that
are
in
present
view
,
and
therefore
naturally
everie
man
from
the
wombe
is
adverse
,
and
backeward
from
doing
that
which
God
commandeth
,
or
believing
what
he
promiseth
or
threatneth
.
Now
then
what
can
vphold
a
man
in
his
obedience
to
Gods
law
,
and
dependance
vpon
Gods
promises
?
It
is
only
a
true
faith
,
which
apprehending
truely
the
authority
and
high
soveraignety
which
God
hath
in
commanding
vs
,
and
together
therewith
beholding
the
excellent
holynesse
and
goodnesse
of
his
commandements
,
makes
the
heart
stoope
vnto
obedience
,
be
it
neuer
so
irkesome
vnto
it selfe
.
Againe
when
faith
apprehendes
the
immutablenesse
of
God
in
his
word
,
when
it
seeth
the
pretiousnesse
of
the
promises
of
mercie
with
their
certainety
,
when
it
seeth
the
terriblenesse
of
its
threates
togither
with
the
vnavoideable
accomplishment
of
them
vpon
obstinate
men
.
Here
nowe
the
heart
rests
it selfe
as
on
an
anchor
sure
and
stedfast
:
it
is
filled
with
a
constant
feare
to
offend
,
because
it
knowes
punishment
is
not
to
be
escaped
,
it
is
filled
with
continuall
ioye
in
its
obedience
,
because
it
abides
assured
of
the
rewarde
.
But
where
this
support
of
faith
is
wanting
,
all
obedience
presently
falls
to
pieces
,
then
if
God
command
or
forbid
vs
any
thing
,
we
beginne
to
take
advise
whether
it
be
good
to
obey
yea
,
or
no
,
we
fall
to
aske
councell
of
Sathan
,
of
our selues
,
of
other
men
as
bad
as
our selues
.
If
they
say
no
,
there
is
our
resolution
too
,
God
must
looke
him
out
other
servants
;
we
are
not
for
his
turne
.
If
Sathan
tempt
vs
strongly
,
if
our
affections
rage
when
they
are
crossed
,
if
men
frowne
or
fawne
vpon
vs
,
we
are
quickely
turned
out
of
the
way
,
and
our
purposes
of
obedience
,
are
all
dasht
in
a
moment
.
Let
God
and
his
Ministers
threaten
never
so
much
,
we
then
thinke
within
our selues
that
threatned
men
liue
longest
,
&
such
angrie
words
breake
no
bones
,
let
God
promise
neuer
so
faire
,
we
can
beginne
to
smile
secretly
in
our
hearts
,
and
thinke
they
are
but
faire
words
,
that
make
none
but
fooles
faine
.
Indeede
if
the
worlde
threaten
or
promise
,
wee
thinke
there
is
something
in
an
arme
of
flesh
that
may
doe
vs
hurt
or
good
;
but
when
faith
is
fled
certaine
close
Atheisticall
imaginations
beginne
to
fasten
vpon
the
minde
concerning
God
and
religion
,
as
if
religion
were
but
a
pretty
politicke
complement
,
&
that
God
is
one
who
will
doe
neither
good
nor
evill
,
and
that
we
haue
no
great
cause
to
feare
or
trust
him
.
We
see
then
my
brethren
,
how
plaine
a
downfall
there
is
from
Infidelity
to
Apostasie
,
from
God
and
all
goodnes
:
when
men
want
faith
by
the
light
whereof
their
blinde
reason
might
be
guided
,
by
the
power
whereof
their
disordered
hearts
might
bee
kept
in
compasse
,
they
straight
runne
madly
into
all
wicked
opinions
and
mischievous
practises
.
Most
true
is
that
of
Saint
Iames
,
Chap.
1.
ver.
8.
[
A
double
minded
man
is
vnstable
in
all
his
waies
.
]
A
double
minded
man
,
that
is
,
an
vnbelieving
person
,
whose
faith
and
opinion
stands
vpon
tearmes
of
indifferencie
&
probabilitie
,
hee
is
in
vtramque
partem
on
both
sides
,
or
betweene
both
,
in
neither
;
his
opinions
in
matters
of
religion
are
variable
according
to
seasons
and
occasions
,
he
holds
much
of
his
religion
by
the
copie
of
m●ns
countenances
,
much
of
it
by
permission
of
his
lusts
with
manifold
reservations
and
provisoes
,
that
it
shal
bee
lawfull
for
him
in
such
and
such
cases
to
doe
or
belieue
otherwise
then
for
the
present
hee
doth
,
when
men
are
thus
of
double
mindes
who
resolue
vpon
both
sides
,
and
so
resolue
vpon
neither
;
who
cast
about
in
their
thoughts
and
say
,
I
belieue
this
but
it
may
be
't
is
otherwise
,
I
doe
this
,
but
what
if
I
do
it
not
;
what
if
I
do
the
contrary
:
when
mens
mindes
looke
thus
a
squint
on
two
thinges
at
once
they
must
needes
bee
vnstable
in
their
waies
:
If
saving
faith
in
the
trueth
of
God
doe
not
establish
the
heart
in
a
full
relyance
vpon
God
only
,
it
is
impossible
but
that
a
man
should
be
of
a
wauering
and
moueable
temper
,
vnstable
in
his
opinions
,
vnsetled
in
his
practises
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
like
a
man
that
standes
vpon
one
legge
,
easily
overturned
,
like
a
bowle
on
a
smooth
table
,
that
's
pushed
aside
with
the
least
touch
of
a
finger
;
whereas
the
true
believer
founded
and
stablished
in
the
faith
is
one
of
those
living
stones
,
which
St
Peter
speaketh
of
,
1.
Pet.
2.
5.
which
are
squared
and
surely
placed
vpon
the
foundation
,
therevpon
resting
vnmoueable
.
Thus
much
for
the
opening
of
this
point
sufficiently
for
our
vse
,
as
that
which
needs
practise
more
then
proofe
.
The
vses
I
shall
commende
vnto
you
shal
be
no
other
then
those
which
are
made
already
to
our
hand
in
the
text
.
Vse
1
The
first
vse
shal
be
for
exhortation
,
that
we
be
now
admonished
of
this
matter
:
what
the
Apostle
speakes
to
these
Hebrewes
,
the
same
I
say
vnto
you
,
Beloved
,
Take
he●d
brethren
lest
there
be
in
any
of
you
an
evill
heart
of
vnbeliefe
,
in
departing
from
the
living
God
.
Be
well
advised
,
looke
well
about
you
,
it
is
a
matter
of
greatest
moment
,
herevpon
depends
your
constancie
in
religion
,
and
vpon
that
dependes
your
happynesse
in
heaven
.
My
trust
is
this
exhortation
will
not
be
sleighted
by
you
,
if
you
will
a
little
consider
seriously
of
these
motiues
,
that
may
stirre
you
vp
to
this
diligent
caution
.
I
will
name
but
two
things
,
which
the
Apostle
also
in
this
place
giues
vs
notice
of
.
1
The
easinesse
to
fall
into
this
evill
of
vnbeliefe
and
Apostasie
:
the
Apostle
in
this
and
the
next
chapter
is
very
vehement
,
in
admonishing
the
hebrews
of
this
danger
.
And
good
reason
,
seeing
it
is
a
matter
not
easily
heeded
without
good
forewarning
.
Wee
easilie
deceiue
our selues
in
this
matter
through
the
wickednesse
and
guile
of
our
owne
hearts
,
many
times
vainely
imagining
our
hearts
to
be
good
and
faithfull
,
when
indeede
they
be
evill
hearts
of
vnbeliefe
.
This
is
a
peece
of
cunning
which
they
are
not
to
learne
:
viz.
to
beguile
vs
with
counterfeit
graces
insteede
of
currant
.
But
that
which
deceiues
men
chiefly
in
this
businesse
,
is
this
;
that
because
we
liue
in
one
common
societie
of
the
church
,
therefore
wee
dreame
of
a
communitie
of
faith
and
salvation
.
What
meane
else
those
carelesse
thoughts
and
speeches
of
many
?
I
thanke
God
I
haue
a
strong
faith
and
haue
had
ever
;
I
am
a
Christian
,
a
Protestant
baptized
,
and
bred
vp
in
the
true
faith
of
Christ
Iesus
,
I
frequent
good
exercises
,
I
liue
as
most
men
doe
,
&c:
whence
they
thinke
this
is
sufficient
,
and
that
now
there
is
no
danger
of
miscarrying
.
Men
take
vp
their
religion
as
they
doe
fashions
,
what
most
men
haue
they
must
haue
also
;
most
men
speake
well
of
religion
,
great
men
countenance
it
,
a
religious
King
loues
&
defends
it
,
and
it
is
the
fashion
to
be
a
Protestant
,
and
therefore
they
will
be
so
,
lest
they
be
singular
:
As
vertues
be
not
disliked
when
they
grow
common
(
which
is
seldome
)
men
will
seeme
at
least
to
loue
them
.
My
Brethren
,
wee
abhorr
Popery
,
and
yet
can
be
content
to
doe
as
Papists
doe
;
viz:
to
take
vp
our
religion
vpon
trust
.
If
it
be
not
so
,
whence
then
is
the
ignorance
,
the
vngodlinesse
of
so
many
in
our
Churches
;
multitudes
there
be
of
men
,
who
knowe
not
but
that
another
religion
may
be
as
good
as
that
which
they
professe
,
and
for
ought
themselues
or
any
body
else
can
tell
,
be
as
ready
to
leaue
as
to
keepe
what
they
haue
.
Our
adversaryes
see
this
,
and
stick
not
to
triumph
at
this
our
weaknesse
,
that
wee
may
haue
Churches
full
of
people
,
but
empty
of
sound
Protestants
:
They
will
tell
vs
in
their
bookes
,
that
a
great
part
that
are
on
our
sides
,
haue
no
other
motiues
to
hold
them
here
,
but
only
because
they
haue
bin
so
borne
and
b●edd
,
and
receiued
their
religion
as
they
do
their
inheritance
,
by
descent
and
custome
of
the
Country
;
men
whom
decrees
of
Parliament
and
feare
of
lawes
keepe
with
vs
rather
then
any
certaine
knowledge
of
the
truth
of
our
religion
by
the
Scripture
.
It
is
a
shame
that
wee
are
not
able
to
confute
such
shamefull
imputations
.
To
say
it
is
worse
,
with
our
adversaries
,
whose
chiefe
policy
to
keepe
simple
soules
within
the
pale
of
their
Church
is
ignorance
,
and
feare
of
the
Inquisition
,
this
may
stop
their
mouthes
,
but
it
helps
not
vs
,
we
may
see
and
pitty
the
miserable
estate
of
most
,
who
if
they
be
examined
by
a
Minister
touching
their
faith
,
will
make
him
blush
and
blesse
himselfe
to
see
their
ignorance
;
But
if
such
fall
into
the
hand
of
a
Priest
or
Iesuite
to
try
them
a
litle
,
they
will
soone
streine
at
their
religion
.
Is
it
not
strange
that
they
should
be
men
that
professe
it
,
and
that
forwardly
too
sometimes
,
who
yet
are
not
able
to
maintaine
i●
?
How
soone
thinke
you
will
such
blasts
as
these
be
shaken
,
with
every
blast
and
torne
vp
out
of
our
Church
,
when
they
haue
taken
no
deeper
roote
in
the
faith
;
especially
if
temporall
respects
should
meete
together
with
Sophisticall
arguments
,
and
turne
them
aside
from
the
puritie
of
the
Gospell
.
But
these
are
not
all
that
deceiue
themselues
:
not
onely
ignorant
persons
,
but
those
that
haue
knowledge
and
liue
vngodly
,
runne
into
the
same
errors
,
and
danger
,
men
that
are
lyars
,
swearers
,
adulterers
,
oppressors
,
voluptuous
persons
,
yea
scoffers
at
true
piety
will
be
accounted
men
that
loue
religion
,
and
such
as
will
stand
to
defend
it
if
neede
be
.
But
they
are
not
aware
that
there
is
in
them
an
evill
heart
that
wil
deceiue
them
:
may
we
thinke
that
such
men
whose
end
is
to
liue
loosely
will
much
deliberate
in
what
religion
to
doe
it
?
vn
lesse
they
thinke
the
name
of
a
Protestant
will
be
enough
to
saue
a
libertine
,
what
availes
it
whether
they
beleiue
well
or
ill
,
when
they
are
resolued
to
liue
wickedly
.
Such
ignorant
and
vitious
persons
as
these
(
and
these
take
vp
a
great
parte
of
our
Companyes
)
such
as
these
they
be
that
●unne
vpon
religion
at
all
adventures
taking
that
which
is
next
before
them
,
never
labouring
after
that
faith
&
knowledg
which
should
be
able
to
endure
the
tryall
.
So
easy
a
matter
is
it
for
men
that
liue
in
a
true
Church
to
fall
into
the
errors
of
the
Iewes
Luk
3.
8.
(
wee
haue
Abraham
to
our
father
)
and
therefore
we
must
needs
doe
well
,
and
God
must
even
doe
miracles
,
and
make
men
of
stones
if
any
be
saued
but
they
;
so
now
wee
liue
in
a
reformed
Church
,
purged
with
doctrine
and
discipline
,
blest
with
religious
Princes
,
with
faithfull
Ministers
,
with
peace
in
the
dayes
of
others
troubles
,
and
with
miraculous
deliverances
:
And
be
these
priviledges
enough
to
winne
our
loue
to
religion
,
and
our
constancy
in
the
defending
of
it
?
Ye●
truly
they
be
,
if
well
vsed
,
and
let
them
perish
for
euer
that
would
seeke
to
rob
vs
of
so
great
blessings
by
any
malitious
forces
or
crafts
.
But
my
Brethren
,
externall
priviledges
must
not
deceiue
vs
,
wee
must
looke
euery
one
to
himselfe
that
we
be
not
vnreformed
persons
in
a
reformed
Church
,
ignorant
in
so
great
light
of
doctrine
,
disordered
vnder
goodnes
of
discipline
,
men
disobedient
to
Prince
and
Priest
,
luxurious
in
our
peace
,
secure
and
vnthankfull
after
our
deliuerances
.
If
wee
be
so
,
all
is
not
well
with
vs
,
whatsoeuer
we
may
boast
and
imagine
:
there
is
a
roote
of
bitternesse
within
our
vnbeleiuing
hearts
,
which
in
time
will
spring
vp
into
the
gall
and
wormewood
of
Apostasy
from
God
and
his
Gospell
.
This
is
the
first
motiue
.
The
2
motiue
to
make
vs
heedfull
,
is
the
great
evill
and
danger
of
Apostasy
and
infidelity
.
An
vnbeleiuing
heart
is
an
evill
heart
,
a
sinfull
and
wicked
heart
,
a
heart
vnteachable
and
vntractable
,
the
word
works
not
on
it
,
mercy
cannot
perswade
it
,
judgements
cannot
breake
it
,
all
meanes
of
favour
are
in
vaine
applyed
to
make
it
yeeld
:
as
we
haue
a
sufficient
example
of
the
Iewes
alleadged
in
this
Chapter
,
with
whom
Gods
word
,
and
great
works
prevayled
nothing
,
because
of
their
vnbeleife
.
Thus
it
is
evill
in
it selfe
,
it
is
evill
also
in
its
effects
,
because
it
breeds
a
forsaking
of
God
,
the
very
worst
of
all
evills
in
the
world
which
the
Apost●e
amplifies
calling
it
Apostasy
,
a
departing
from
the
living
God
.
This
attribute
compriseth
all
the
rest
,
&
more
to
vs
than
all
the
rest
,
not
only
what
God
is
in
himselfe
,
but
what
he
is
vnto
the
creatures
,
namely
the
author
of
their
life
&
being
,
&
so
the
fountain
of
their
happynesse
and
welfare
.
He
therefore
that
forsakes
God
,
leaues
the
wellspring
of
liuing
waters
to
drinke
puddle
out
of
a
broken
Cisterne
,
he
leaues
the
Sunne
to
warme
himselfe
at
a
candle
,
and
departs
from
life
,
to
goe
into
death
:
God
is
truth
and
light
,
and
they
that
goe
from
him
runne
into
darkenesse
and
error
,
in
him
only
is
peace
and
happinesse
,
without
him
there
's
nothing
but
woe
and
misery
:
[
They
forsake
their
owne
mercy
,
that
trust
in
lying
vanities
]
Ionah
.
3.
8.
being
taught
by
his
owne
experience
;
he
that
flyes
away
from
Gods
presence
to
goe
to
Tharsis
,
thinking
there
to
be
in
safety
he
shal
be
deceiued
in
his
expectation
,
the
windes
will
not
blow
fauorably
vpon
such
a
runagate
,
the
seas
will
not
brooke
the
shippe
that
beares
him
,
safety
he
finds
none
,
but
when
we
least
looked
for
it
in
the
belly
of
a
fish
,
and
that
neither
vntil
he
had
returned
vnto
God
,
whom
he
had
forsaken
,
by
prayer
and
promise
of
obedience
.
Men
and
Angels
and
all
creatures
are
but
lying
vanityes
deceiuing
the
hope
of
them
that
seeke
vnto
them
for
helpe
,
when
their
ayde
is
only
sought
after
and
God
forsaken
,
they
then
leade
vs
into
sinne
and
misery
,
and
there
leaue
vs
.
Wherefore
miserable
is
the
case
of
Apostates
,
who
turne
their
backes
to
religion
and
sanctity
of
life
,
in
as
much
as
these
things
cannot
be
left
,
but
God
must
be
forsaken
too
.
There
is
indeede
an
imagination
amongst
them
,
that
God
will
be
a
friend
vnto
them
in
all
religions
,
and
in
all
practises
whatsoeuer
.
But
this
is
but
a
Turkish
dreame
;
No
,
he
that
departs
from
faith
and
obedience
,
departs
also
from
the
liuing
God
.
And
whosoeuer
so
forsakes
God
,
let
him
also
be
sure
God
will
forsake
him
,
then
which
no
greater
miserie
can
betide
a
creature
.
You
see
,
Beloued
,
what
iust
cause
we
haue
to
enforce
this
exhortation
vpon
our selues
.
Take
heede
&c.
It
is
easie
yet
most
dangerous
to
be
deceiued
herein
,
wherefore
now
bethinke
your selues
,
try
your
hearts
in
an
vnpartiall
examination
of
them
,
whether
they
be
sound
in
the
faith
yea
,
or
no
;
now
that
yee
may
not
wander
in
this
search
,
fasten
your
meditations
vpon
these
two
particulars
.
1.
Looke
to
thy
knowledge
,
see
vpon
what
grounds
thy
faith
in
God
and
profession
in
religion
is
built
.
Stands
thy
faith
in
the
wisedome
of
men
,
&
beleiuest
thou
because
of
their
saying
?
is
it
founded
vpon
the
custome
of
the
countrie
,
&
of
thine
owne
education
,
vpon
the
authoritie
of
lawes
and
good
liking
of
men
that
establish
and
maintaine
the
religion
thou
professest
:
if
this
be
the
ground
worke
of
thy
faith
,
thou
buildest
vpon
the
sand
.
Hast
thou
no
sound
knowledge
of
religion
thy selfe
?
Art
thou
vnable
to
iustifie
thy
faith
by
the
Scriptures
?
Is
not
thy
conscience
convinced
by
sure
proofe
that
the
religion
which
thou
professest
is
the
very
truth
of
God
?
If
so
,
know
then
for
a
certaine
that
there
is
an
euill
heart
within
thee
,
that
will
betray
thee
to
Apostasie
in
the
time
of
trouble
.
Shall
a
man
thinke
thou
wilt
stand
to
that
which
thou
knowest
not
throughly
:
when
arguments
,
threatnings
,
persuasions
,
and
faire
promises
shall
assault
thee
?
Will
such
sleight
imaginations
as
these
endure
the
stake
when
all
that
thou
canst
say
for
thy selfe
is
,
I
thinke
so
,
men
say
so
,
I
haue
beene
taught
so
,
by
such
and
such
Ministers
,
other
men
are
of
that
opinion
,
I
neuer
heard
to
the
contrarie
?
And
wil
such
slender
,
and
ill
grounded
conceites
as
these
in
matter
of
religion
vphold
thy
heart
in
a
constant
resolution
to
stand
for
the
maintenance
of
the
faith
?
will
these
arme
thee
with
courage
against
the
point
of
the
sword
,
the
heate
of
the
fire
,
the
teeth
of
the
beast
,
the
force
of
torments
,
losse
of
friends
,
of
country
,
of
life
for
Christs
sake
?
Be
assured
that
if
thy
religion
rest
vpon
such
propps
as
these
,
that
it
will
fall
vpon
the
dust
,
when
peace
,
credit
,
and
other
temporall
respects
which
are
now
the
maine
vndersetters
of
it
,
shal
be
remoued
,
and
the
whole
weight
of
it
shall
leane
vpon
such
a
broken
reede
.
2
Looke
to
thy
practice
,
whereby
thou
shalt
best
discover
what
thy
heart
is
.
Is
the
practice
of
thy
religion
entire
,
faire
,
vniuersal
,
equally
respecting
all
the
commandements
,
so
that
thou
studiest
to
thy
power
to
walke
before
God
in
vprightnesse
,
and
to
please
him
in
all
things
?
Art
thou
the
same
man
in
priuate
,
that
thou
art
in
publike
,
in
thy
closet
and
in
thy
parlour
,
in
the
Church
,
and
in
the
market
,
in
thy
life
and
in
the
pulpit
?
Is
thy
carriage
even
and
smooth
,
doe
thy
holines
towards
God
,
thy
righteousnesse
towards
men
,
thy
sobrietie
towards
thy selfe
keepe
pace
together
,
&
goe
hand
in
hand
?
Art
thou
a
faithfull
Minister
,
a
iust
Magistrate
,
an
honest
tradesman
as
well
as
thou
pretendest
to
be
a
Christian
?
If
thou
canst
say
yea
,
&
that
truly
,
there
's
hope
of
such
a
one
,
that
what
ever
may
befall
him
,
he
will
not
start
back
nor
deale
vnfaithfully
in
the
covenant
he
hath
made
with
God
,
but
that
his
faithfulnesse
and
vprightnesse
shal
preserue
him
from
backsliding
.
But
,
Beloued
,
if
ye
serue
God
with
reservations
and
secret
dispensations
,
picking
and
choosing
according
as
it
fits
your
owne
humonrs
,
doing
this
thing
,
disobeying
that
;
If
ye
trust
God
in
some
promises
,
mistrust
him
in
others
,
feare
him
in
some
threatnings
,
despise
him
in
others
,
then
know
,
all
is
not
well
within
;
for
there
is
within
an
evill
heart
of
vnbeleife
,
and
religion
will
gaine
but
litle
credit
,
by
your
constancie
in
the
professing
of
it
.
He
that
shuffles
and
cutts
and
choakes
his
conscience
by
shifts
of
wit
,
stifles
in
him
the
good
motions
of
grace
,
nourisheth
in
him
some
wicked
affection
or
other
,
and
liues
in
the
practice
of
some
secret
abomination
:
He
that
can
stumble
at
a
straw
,
and
leape
ouer
a
block
,
straine
at
a
ceremony
and
neglect
the
substance
of
righteousnesse
,
and
iudgment
,
and
the
feare
of
God
,
he
that
is
forward
in
such
maters
as
gaine
applause
,
making
the
shew
of
his
religion
his
reputation
,
but
in
the
meane
time
where
there
's
no
notice
taken
of
him
,
he
liues
loosely
,
intemperatly
,
and
vnconscionably
:
Let
not
such
a
one
deceiue
himselfe
,
it
is
certaine
his
heart
is
naught
and
vnfaithfull
,
and
when
God
&
his
religion
haue
most
neede
of
him
such
a
false
friend
will
faile
them
both
.
He
that
hath
already
denied
the
power
of
Godlinesse
,
will
it
be
any
wonder
if
afterwards
he
deny
the
forme
of
it
?
one
sinne
liued
in
without
repentance
is
enough
to
pull
a
man
to
hell
,
and
will
it
not
be
enough
to
poperie
,
or
any
other
heresie
?
He
that
will
not
leaue
his
sin
for
his
religions
sake
,
will
easily
be
perswaded
to
leaue
his
religion
for
his
sinnes
sake
;
he
that
will
not
at
Gods
commande
or
intreaty
be
brought
in
any
hand
to
put
to
death
the
body
of
sinne
,
to
relinquish
any
of
his
pleasing
and
profitable
lusts
,
&
lewd
practices
,
is
this
man
in
case
to
put
to
death
himselfe
in
the
defence
of
Gods
truth
,
for
loue
thereof
to
forsake
the
world
and
himselfe
too
,
to
part
with
so
much
that
could
not
part
with
so
little
?
He
that
is
already
a
secret
enemy
to
religion
and
devotion
,
will
in
time
proue
an
open
pesecutor
of
both
.
He
that
can
despise
and
in
heart
deride
a
protestant
minister
is
in
faire
forwardnesse
to
like
well
of
a
Popish
Priest
.
In
a
word
he
that
hath
bid
farewell
to
pietie
to
day
,
it
is
an
even
lay
but
he
may
bee
driuen
to
take
leaue
of
his
religion
to
morrow
.
When
once
the
conscience
can
swallow
downe
wicked
practises
,
it
will
soone
digest
wicked
opinions
:
when
once
the
ship
leakes
,
the
lading
is
in
danger
both
to
sinke
or
swimme
together
,
neither
is
it
possible
that
a
pure
faith
can
be
preserued
in
an
impure
conscience
.
Now
(
my
Brethren
)
let
every
one
of
vs
cause
our
hearts
to
passe
vnder
this
triall
&
censure
,
and
so
we
shall
see
what
we
haue
to
trust
to
,
&
what
religion
hath
to
trust
to
vs
.
Let
vs
goe
vpon
sure
grounds
,
care
we
that
our
knowledge
of
religion
be
distinct
,
and
certaine
,
that
our
practice
of
it
bee
sincere
,
free
from
Hypocrisie
,
&
so
we
shal
giue
good
proofe
of
our
faithfulnesse
for
the
present
,
and
our
perseuerance
for
the
time
to
come
.
Be
not
slack
to
goe
about
this
search
,
and
be
sure
to
doe
it
throughly
,
delaies
are
dangerous
when
the
the
disease
is
mortall
,
and
to
cure
by
halfes
is
not
to
cure
at
al.
Secret
infidelity
is
like
hereditary
diseases
,
or
like
bruises
taken
in
youth
if
they
be
not
looked
to
in
time
,
&
throughly
cured
they
will
certainely
kill
at
last
.
A
gangrene
kils
when
it
gets
to
the
heart
,
and
what
will
that
doe
that
is
bred
in
the
heart
?
Inward
diseases
are
ever
dangerous
;
but
when
they
haue
seized
vpon
the
heart
the
fountaine
of
life
they
proue
deadly
.
Take
then
heed
of
an
evill
heart
poysoned
with
vnbeliefe
;
and
as
you
loue
the
credit
of
religion
,
the
favour
of
God
,
the
happinesse
of
your
soules
,
looke
to
it
betimes
to
purge
forth
of
you
such
a
venemous
humour
.
And
now
for
an
Antidote
against
this
infection
hearken
in
the
next
place
to
the
second
vse
.
Vse
2
The
second
vse
is
of
direction
vnto
a
remedie
against
vnbeleife
,
and
Apostasie
,
doe
that
which
the
Apostle
here
exhorts
you
to
[
Exhort
one
another
daily
,
while
it
is
called
to
day
.
]
FINIS
.
EXOD.
34.
23.
24.
23
Thrice
in
the
yeare
shall
all
your
men
Children
appeare
before
the
Lord
God
,
the
God
of
Israel
.
24
For
I
will
cast
out
the
Nations
before
thee
,
and
inlarge
thy
borders
:
neither
shall
any
man
desire
thy
land
,
when
thou
shalt
goe
vp
to
appeare
before
the
Lord
thy
God
thrice
in
the
yeere
.
IN
these
words
we
haue
two
parts
to
be
observed
.
1.
A
Precept
.
2.
A
Promise
.
The
precept
is
a
Leviticall
injunction
touching
certaine
times
of
Solemne
worshippe
to
bee
performed
to
God
by
the
Israelitish
nation
,
in
the
23.
ve
.
More
distinctly
we
haue
in
it
three
circumstances
to
be
obserued
.
1
The
time
when
this
service
was
to
be
performed
,
that
was
[
thrice
in
the
yeare
]
namely
at
3.
very
solemne
Feasts
,
which
were
these
.
1
The
Feast
of
the
Passeouer
or
vnleavenedbread
,
because
during
the
Feast
for
seven
dayes
they
might
haue
no
leavenedbread
in
all
their
dwellings
.
This
Feast
the
whole
Nation
was
to
keepe
at
the
Tabernacle
where
euer
it
should
be
set
vp
:
where
after
they
had
Sacrificed
the
Paschall
Lambe
in
the
Evening
,
they
were
to
returne
on
the
morrow
to
their
habitations
as
it
is
Deut.
16.
7.
This
Feast
was
kept
on
the
4th
day
of
the
first
moneth
,
in
memory
of
their
deliverance
out
of
Aegypt
,
&
in
Aegypt
from
the
slaying
Angell
,
and
in
type
of
Christ
that
saues
vs
from
the
wrath
to
come
.
2
The
Feast
of
Pentecost
,
or
of
weekes
,
which
was
kept
seuen
compleat
weekes
after
the
Passeouer
;
or
beginning
the
accompt
at
ripe
Haruest
when
they
put
the
sickle
to
the
Corne
;
fiftie
dayes
after
they
were
to
appeare
before
God
with
an
oblation
of
the
first
fruits
,
as
it
is
Deut.
16.
9.
Lev.
23.
15.
&c.
This
Feast
was
kept
in
memory
of
the
Law
giuen
at
Mount
Sinai
,
fifty
daies
after
the
departure
of
the
Children
of
Israel
out
of
Aegypt
.
3
The
Feast
of
the
Tabernacles
,
kept
on
the
fifteenth
day
of
the
seaventh
Moneth
,
for
seuen
dayes
together
after
the
gathering
in
of
Haruest
and
Vintage
,
Lev.
23.
33.
&c.
At
which
time
the
Children
of
Israel
that
were
Israelites
borne
were
to
dwell
in
Boothes
made
of
the
boughes
of
thicke
and
broad
leaved
trees
,
leaving
their
houses
;
In
memory
that
they
dwelt
in
Tents
or
Boothes
for
many
yeares
in
the
wildernesse
,
as
it
is
verse
42.
43.
of
that
place
.
These
were
the
three
solemne
Feasts
of
the
yeare
wherein
all
the
Males
were
to
appeare
before
the
Lord
,
as
we
haue
this
precept
explained
by
another
precept
,
Deut.
16.
16.
Exod.
23.
14.
&c.
wherein
these
Feasts
are
mentioned
.
This
is
the
first
Circumstance
of
the
time
.
2
The
second
is
the
persons
that
were
at
those
times
to
performe
this
worship
vnto
God
:
these
are
[
All
your
men
Children
]
all
the
Males
amonge
the
Israelites
.
3
The
third
Circumstance
is
,
the
person
before
whom
they
were
to
make
their
appearance
,
that
is
God
who
is
here
called
the
[
Lord
Iehouah
]
and
the
[
God
of
Israel
,
]
both
titles
implying
that
he
had
iust
authority
to
commande
the
Israelites
such
solemne
Services
,
both
in
regard
of
his
absolute
Soveraignty
over
all
,
and
also
of
his
gracious
mercy
towards
them
his
People
.
Now
vnder
this
Circumstance
of
the
person
is
implied
the
Place
,
where
they
should
appeare
,
which
was
in
that
place
which
God
should
choose
,
wherein
to
reare
vp
the
Tabernacle
,
or
Sanctuary
,
for
his
solemne
and
standing
worship
.
This
was
first
at
Shiloh
,
&
after
that
was
destroyed
,
at
Ierusalem
,
in
the
Temple
built
by
Solomon
;
which
place
God
chose
to
put
his
name
there
,
that
is
to
establish
his
worship
and
to
manifest
his
Glorious
presence
in
speciall
manner
in
that
place
.
In
which
respect
those
that
appeared
in
those
places
dedicated
to
Gods
worship
,
are
sayd
to
appeare
before
God
himselfe
,
there
present
to
require
and
reward
their
faithfull
Services
.
This
then
is
the
precept
,
that
at
three
Solemne
Feastes
in
the
yeere
,
the
Passeover
,
Pentecost
and
Tabernacles
all
the
males
of
the
Israelitish
Nation
,
should
repaire
vnto
the
chiefe
place
of
Gods
Publike
worship
,
there
to
offer
Sacrifice
and
performe
such
Services
as
were
required
of
them
.
Next
followes
verse
24.
.
2
The
Promise
which
is
added
to
the
Precept
by
way
of
prevention
,
to
take
away
such
an
objection
as
the
People
might
make
against
the
equitie
and
Reasonablenes
of
the
afore
named
Precept
;
God
had
commanded
three
times
in
a
yeere
all
should
come
vp
to
the
Tabernacle
or
Temple
.
What
will
become
of
vs
then
might
the
people
say
?
If
all
the
men
must
go
vp
&
leaue
their
Houses
,
who
shal
in
their
absence
defend
their
Wiues
,
Children
,
Goods
,
Cattle
,
&c.
from
spoile
?
we
dwell
amid'st
Enemies
round
about
vs
,
the
Ammonites
,
Moabites
,
Syrians
,
Phenicians
,
Philistines
,
Amalekites
,
Edomites
&c.
who
beare
vs
mortall
hatred
for
the
wrong
they
thinke
wee
haue
done
them
invading
their
Territories
;
these
wil
be
mindfull
of
vs
,
they
haue
Policie
enough
to
know
the
Custome
of
our
Country
,
and
they
wil
be
malitious
enough
,
to
watch
their
best
opportunitie
to
doe
vs
mischiefe
;
the
season
fit
for
Invasion
being
the
Harvest
time
.
If
the
Land
be
thus
as
is
were
dispeopled
thrice
in
the
yeare
they
will
soone
provide
Forces
in
a
readines
to
set
vpon
vs
,
and
when
men
are
absent
,
wals
&
women
are
but
weake
defences
,
when
al
shal
be
at
Ierusalem
an
hundred
or
moe
miles
from
home
and
that
for
many
dayes
in
their
going
and
comming
and
abode
there
,
what
a
spoile
may
there
be
committed
vpon
the
borders
in
the
meane
time
?
Wherefore
this
Service
of
God
cannot
be
performed
but
with
apparent
perill
to
the
whole
State
.
This
is
the
obiection
which
the
Israelits
might
make
both
in
the
wildernes
,
and
after
that
from
time
to
time
when
they
dwelt
in
the
promised
Land
.
By
way
of
answer
vnto
this
doubt
,
God
promiseth
that
no
Danger
should
befall
them
for
observing
of
this
commandement
in
this
particular
.
Our
Enemies
will
invade
our
Country
if
we
doe
it
say
they
:
nay
,
saith
God
,
not
so
.
I
will
so
order
matters
that
they
shall
doe
you
no
hurt
[
neither
shall
any
desire
thy
Land
when
thou
shalt
go
vp
thrice
in
a
yeere
to
appeare
before
the
Lord
thy
God
]
wherein
God
promiseth
that
by
an
especiall
providence
he
would
so
governe
the
Hearts
of
the
Enemies
of
his
People
,
that
they
should
not
as
much
as
intend
them
any
mischief
when
they
went
about
the
Service
of
God
.
Though
a
faire
opportunity
should
bee
offered
them
,
yet
they
should
haue
no
Heart
or
desire
to
meddle
with
their
Countrey
.
But
because
they
might
yet
cast
a
farther
doubt
and
bee
scarse
willing
to
take
God
vpon
his
word
in
a
matter
so
vnlikely
;
therefore
God
to
put
them
out
of
all
feare
strengthens
this
his
promise
by
two
other
promises
which
should
soone
be
effectually
performed
;
that
by
seeing
his
truth
in
the
one
,
they
may
learne
to
trust
to
his
truth
in
the
other
.
These
promises
are
1.
That
God
would
driue
out
the
inhabitants
of
the
land
of
Canaan
,
and
giue
them
a
dwelling
there
,
[
for
I
will
cast
out
the
Nations
before
thee
:
]
therefore
hee
coulde
easilie
keepe
out
their
enemies
from
reentring
that
could
throw
them
out
,
when
they
were
in
possession
.
2
That
he
would
make
their
territories
larger
from
time
to
time
[
and
I
will
enlarge
thy
Coasts
]
their
Territories
assigned
them
should
grow
wider
,
not
narrower
;
and
they
should
gaine
vpon
their
enemies
,
who
were
more
like
to
winne
vpon
them
.
Now
then
hee
that
coulde
giue
them
a
Countrey
when
they
had
none
,
but
wandered
in
the
wildernes
without
house
or
home
;
he
that
could
enlarge
their
borders
when
at
the
first
they
were
but
little
(
according
as
experience
anone
after
this
time
did
proue
to
be
most
true
:
)
he
also
could
preserue
them
from
loosing
any
thing
they
had
,
especially
when
they
hazzarded
it
for
his
owne
service
sake
.
This
is
the
plaine
resolution
of
this
scripture
.
From
hence
now
wee
haue
two
instructions
for
our
practice
here
to
be
learned
.
The
first
is
,
Doct.
1
That
no
man
shal
be
a
looser
by
his
obedience
to
God
.
The
inference
is
plaine
.
The
Israelits
might
pleade
that
they
could
not
obey
this
commaundement
,
because
of
apparent
inconveniencies
that
woulde
follow
therevpon
:
God
remoues
this
scruple
by
promising
that
no
such
danger
should
happen
on
them
as
they
imagined
;
if
they
would
obey
they
should
not
be
damaged
by
it
.
Now
forasmuch
as
the
like
obiections
are
made
by
vnbelieuers
against
every
part
of
Gods
Service
,
to
the
end
to
shift
of
from
themselues
a
necessitie
●o
Obedience
;
and
also
because
God
deales
a
like
at
all
times
towards
his
Faithfull
Servants
;
which
setting
a
side
all
by-respects
readily
obey
his
will
,
By
the
rule
of
Proportion
,
from
this
particular
we
deduce
this
Generall
.
That
God
suffers
not
men
to
sustaine
hurt
and
losse●
in
regard
of
their
Obedient
Performance
of
such
things
as
he
commands
them
.
The
second
is
this
.
Doct.
2
Experience
of
the
Trueth
in
some
of
Gods
Promises
,
should
confirme
our
faith
in
the
beliefe
of
others
.
The
deduction
is
also
manifest
,
God
commands
the
Israelites
to
belieue
that
hee
will
over-rule
the
hearts
of
their
enemies
,
and
keepe
them
from
annoying
of
their
countrey
when
they
are
busied
about
Gods
worship
:
why
?
because
he
would
cast
out
their
enemies
,
because
hee
would
enlarge
the
bounds
of
their
countrey
after
their
enioying
it
▪
now
these
promises
they
shoulde
see
manifestly
accomplished
shortlie
after
they
came
into
the
land
of
Canaan
;
for
now
they
were
in
the
wildernesse
when
this
precept
was
given
them
,
and
therefore
they
had
reason
to
belieue
that
God
would
bee
as
good
as
his
word
in
this
promise
for
their
defence
,
as
he
would
be
for
their
Plantation
in
that
countrey
.
Hence
the
point
is
,
Triall
in
one
thing
,
should
cause
trust
in
God
for
all
other
matters
.
Of
these
in
order
.
1
That
none
shal
be
a
looser
by
his
obedience
to
God
.
For
confirmation
of
this
trueth
obserue
these
reasons
.
R.
1
The
first
reason
is
drawne
from
the
trueth
and
faithfulnes
of
God
in
as
manie
promises
as
hee
hath
made
in
the
Scriptures
,
setting
forth
his
aboundant
rewarde
of
faithfull
obedience
.
It
were
an
endlesse
thing
to
name
vnto
you
all
,
or
the
most
of
these
promises
.
I
shall
therefore
only
direct
you
to
the
serious
meditation
vpon
these
Scriptures
,
Deut.
28.
Psal.
37
,
and
128.
wherein
whatsoeuer
is
good
for
the
Soule
,
the
Body
,
the
Estate
,
the
Name
,
the
Posteritie
of
Man
,
all
is
promised
to
them
that
feare
God
and
obey
his
commaundements
;
in
all
which
God
is
faithfull
and
true
to
performe
what
hee
promiseth
,
if
we
be
carefull
to
obey
.
R.
2.
The
second
is
from
his
Mercie
and
Bountie
,
wherein
he
is
rich
vnto
all
,
and
aboue
all
to
such
as
feare
and
obey
him
.
By
which
meanes
God
provides
as
for
his
owne
glorie
,
so
for
our
singular
inconragement
in
his
seruice
.
He
will
not
haue
his
seruants
to
complaine
that
they
serue
a
hard
Master
,
one
that
doth
ill
prouide
for
the
aduancement
and
welfare
of
his
seruants
:
that
his
seruice
is
of
much
hazard
,
full
of
trouble
,
molestation
,
and
painefulnesse
,
but
of
little
profit
and
comfort
.
This
were
a
dishonour
to
God
:
wherfore
God
will
make
it
appeare
that
he
commaundes
not
over
vs
for
our
hurt
,
nor
makes
vse
of
our
seruice
without
a
bountifull
rewarde
for
our
labour
.
If
hee
bid
vs
doe
any
thing
't
is
that
we
maie
gaine
by
it
,
as
well
as
himselfe
.
His
glorie
and
our
happinesse
go
both
together
:
nay
,
was
there
euer
anie
who
sought
to
glorifie
God
by
his
obedience
,
but
God
made
him
happie
in
the
reward
of
it
?
R.
3.
Thirdly
,
the
last
shal
be
from
the
power
of
God
,
wherby
he
is
able
to
giue
euerie
good
thing
to
his
feruants
;
and
to
shield
them
from
all
euill
things
.
Whatsoeuer
is
worth
the
hauing
,
that
God
hath
in
his
gift
as
Soueraigne
Lord
to
distribute
all
the
goodnesse
which
is
in
himselfe
or
in
his
Creatures
,
where
and
in
what
manner
hee
himselfe
pleaseth
.
Againe
,
he
hath
vnder
his
commande
the
forces
of
all
Creatures
in
Heauen
and
in
Earth
,
which
hee
ruleth
as
he
pleaseth
to
his
owne
purposes
.
He
can
at
ease
frustrate
the
harmefull
intentions
,
and
noisome
qualities
of
the
worst
of
them
.
Hee
can
at
anie
time
turne
their
malice
into
mercie
,
yea
he
is
able
to
bring
forth
glorie
to
himselfe
,
and
profit
to
his
seruants
not
onlie
against
,
but
even
out
of
their
mischievous
designements
.
This
shall
suffice
for
proofe
of
this
point
,
which
needes
not
so
much
confirmation
to
conuince
vs
of
the
trueth
of
it
,
as
perswasion
to
moue
vs
to
applie
it
to
our
practice
.
I
will
therefore
come
to
the
application
of
it
after
I
haue
in
few
wordes
cleared
a
doubt
or
twaine
,
the
solution
whereof
will
farther
illustrate
the
point
it selfe
▪
Q.
1
The
first
question
is
,
what
is
to
bee
thought
of
those
that
suffer
evill
for
the
service
of
God
?
We
see
it
is
generallie
the
condition
and
lot
of
the
godly
to
haue
verie
hard
measure
in
this
world
,
if
any
sit
downe
by
the
losse
't
is
commonlie
they
.
He
that
refraineth
himselfe
from
evill
maketh
himselfe
a
prey
;
it
was
and
wil
be
true
to
the
worlds
end
:
a
godlie
man
is
a
faire
marke
wherevpon
to
discharge
all
the
malice
and
mischiefe
of
the
world
;
and
a
goodly
pleasant
matter
it
is
to
the
Diuell
,
and
men
to
heape
all
iniuries
that
may
be
vpon
the
head
of
so
hateful
a
person
as
is
in
their
accompt
a
faithfull
seruant
of
God
:
how
then
is
it
true
that
Gods
seruice
brings
vs
no
dammage
?
I
answere
brieflie
to
this
doubt
three
things
.
A.
1
That
such
evils
as
befall
the
good
and
godly
come
vpon
them
ordinarilie
,
not
for
their
diligence
,
but
negligence
in
the
seruice
of
God
.
Even
they
haue
their
faults
,
their
pride
,
their
securitie
,
their
vnbeliefe
,
their
profanenesse
in
Gods
worship
,
their
covetousnes
;
and
then
no
marvell
if
they
smart
for
it
.
God
le
ts
loose
the
tongues
of
railers
to
scourge
their
name
;
he
vnbindes
the
hands
of
robbers
to
spoile
their
goods
;
he
giues
Sathan
libertie
to
afflict
their
soules
;
he
himselfe
hides
his
face
from
them
,
and
in
wofull
plight
they
are
,
till
in
their
affliction
they
turne
to
the
Lord
,
and
repent
of
their
evill
doings
.
Servants
when
they
grow
lazie
,
and
wicked
neede
.
Correction
more
then
Protection
;
and
so
it
is
betweene
God
and
vs
;
if
once
we
grow
vnfaithful
he
hath
a
hand
to
smite
vs
,
as
wel
as
to
defend
vs
,
a
rod
as
wel
as
a
crooke
,
and
he
loues
vs
so
wel
that
hee
will
not
spare
our
iniquities
,
but
lay
it
on
vs
,
that
being
chastened
by
him
we
might
not
be
condemned
with
the
world●
.
1.
Cor.
11.
3●
.
2
God
doth
dispose
of
thinges
thus
in
great
wisedome
when
even
the
best
fare
many
times
worst
,
to
try
the
soundnes
of
their
zeale
,
their
faith
,
their
patience
,
&c.
God
will
know
whether
men
that
professe
much
loue
of
him
will
be
contented
to
beare
a
little
losse
for
his
sake
,
or
whether
they
will
forsake
his
service
,
when
peace
,
wealth
,
and
credit
in
the
world
forsake
them
.
God
will
also
make
the
world
know
that
he
hath
servants
in
the
world
which
serue
him
not
for
ful
baggs
,
high
titles
,
large
possessions
,
welfurnished
tables
,
bodily
ease
and
a
whole
skinne
.
(
As
Sathan
most
maliciouslie
accused
holy
Iob.
ch.
1.
)
but
men
that
serue
him
out
of
loue
&
faithfulnes
,
men
that
are
resolued
to
follow
him
through
povertie
,
disgrace
,
hunger
,
nakednesse
and
perills
,
yea
to
open
their
breasts
to
the
sword
of
the
murtherers
and
to
giue
their
bodies
to
the
flames
,
if
it
may
bee
to
doe
God
or
his
gospell
credit
.
Now
other
things
be
but
small
losses
,
my
brethren
,
when
God
and
his
grace
in
vs
gaines
so
much
honour
.
3
Those
losses
which
at
anie
time
happen
for
Gods
cause
,
God
at
another
time
makes
them
good
:
they
are
not
losses
so
much
as
layings
out
,
which
after
a
patient
for
bearing
a
while
come
home
with
interest
,
commonly
in
the
same
kind
,
or
which
is
much
better
with
aboundance
of
grace
here
,
&
a
greater
weight
of
glorie
in
the
life
to
come
.
This
is
plaine
in
that
answere
our
Saviour
makes
to
his
Disciples
,
Math.
19.
28.
29.
[
Behold
,
saith
Peter
in
the
name
of
all
the
rest
,
wee
haue
forsaken
all
and
followed
thee
;
what
therefore
shall
wee
haue
?
ver.
27.
]
Christ
answeres
,
neither
they
nor
any
others
should
be
loosers
by
him
,
he
would
make
them
also
sufficient
amends
,
whosoever
should
sustaine
dammage
and
trouble
for
his
sake
,
[
verily
I
say
vnto
you
(
saith
Christ
)
that
when
the
sonne
of
man
shall
sit
on
the
Throne
of
his
maiestie
,
ye
which
follow
me
in
the
regeneration
,
shall
sit
also
vpon
twelue
Thrones
and
iudge
the
twelue
Tribes
of
Israel
.
]
A
large
recompence
if
we
marke
it
.
Poore
Fisher-men
that
had
forsaken
a
few
Boats
,
and
Nets
,
and
Cabbins
,
and
other
such
meane
tackling
of
their
trade
and
liuelyhood
,
to
attend
vpon
Christ
in
his
busines
,
to
be
thus
rewarded
with
Thrones
and
Iudgement-Seats
,
when
Christ
shall
come
in
his
glorie
.
But
this
is
the
disciples
priviledge
;
there
followes
a
promise
for
alother
.
[
And
whosoever
shall
forsake
houses
,
or
brethren
,
or
Sisters
,
or
father
or
mother
,
or
wife
or
children
,
or
lands
,
for
my
names
sake
and
the
gospell
,
he
shall
receiue
a
hundred
fold
more
,
now
at
this
present
;
houses
,
and
brethren
,
and
sisters
,
and
Mothers
,
and
children
,
&
lands
with
persecution
(
marke
that
condition
)
with
perseeution
:
)
and
in
the
world
to
come
shall
inherite
everlasting
life
.
Mark
.
10.
20.
]
Lo
then
nothing
is
lost
,
that
is
neglected
for
Gods
cause
:
he
wil
be
accomptable
to
satisfie
for
all
troubles
,
losses
,
inconveniences
whatsoever
that
we
shall
runne
into
by
reason
of
our
faithful
obedience
vnto
his
commandements
.
Thus
much
of
the
first
question
;
the
next
is
,
Q.
2
Whether
we
may
neglect
the
busines
of
our
calling
to
imploy
our selues
in
the
service
of
God
?
For
if
Gods
seruice
bee
so
full
of
gaine
and
advantage
it
seemes
we
haue
a
faire
warrant
to
leaue
much
of
the
imploiments
of
our
severall
vocations
,
that
so
we
might
spend
the
more
time
in
Gods
service
.
A.
Whereto
I
answere
,
that
we
may
not
doe
so
,
because
that
our
generall
callings
to
be
Christians
,
and
our
particular
callings
in
a
civill
life
doe
not
crosse
one
another
,
but
are
subordinate
and
serviceable
one
to
another
.
Religion
is
that
which
brings
a
blessing
vpon
our
civill
vocation
,
and
this
againe
is
the
ordinarie
meanes
of
obtaining
that
blessing
.
Our
civil
vocation
is
the
standing
where
in
we
are
to
shew
forth
the
fruits
of
our
Religion
and
to
approue
our selues
to
be
indeed
good
Christians
,
by
being
honest
Tradesmen
,
iust
Magistrates
,
painefull
Ministers
,
&c.
so
that
we
may
not
neglect
one
calling
for
another
,
seeing
God
is
served
&
glorified
by
our
faithful
discharge
of
both
alike
,
and
therefore
we
must
abide
,
as
the
Apostle
commaundes
vs
,
in
that
vocation
wherein
we
are
called
,
1.
Cor.
7.
20.
not
shifting
from
one
to
another
,
not
taking
libertie
to
be
idle
in
our
particular
lawfull
imployments
,
that
so
wee
may
be
diligent
in
Gods
seruice
.
Wherefore
they
are
iustlie
to
be
reproved
not
onelie
,
who
vtterlie
forsake
all
imployments
of
this
life
,
to
the
end
they
may
wholie
consecrate
themselues
to
spiritual
devotion
,
but
such
also
who
though
they
forsake
not
vtterlie
,
yet
neglect
more
then
is
fit
,
their
civill
vocations
.
It
is
either
waie
a
misguided
zeale
either
to
withdraw
ones
selfe
from
humane
society
,
neglecting
al
service
to
our
neighbour
vnder
a
pretence
of
more
devout
seruice
to
God
,
as
Popish
Votaries
vse
to
doe
,
or
as
manie
doe
,
who
grow
carelesse
of
their
lawful
affaires
,
whiles
they
busie
themselues
about
exercises
of
religion
.
I
would
be
loath
to
discourage
anie
man
for
his
forwardnes
in
matters
of
religion
;
I
know
well
wee
shall
finde
everie
where
ten
monstrouslie
prophane
,
to
one
indiscreetlie
zealous
:
yea
a
hundred
that
neglect
Gods
service
to
follow
their
owne
busines
,
for
one
that
doth
otherwise
.
Yet
giue
me
leaue
to
tell
you
that
there
is
a
fault
among
some
in
the
world
,
who
suffer
dammage
not
so
much
by
Gods
service
,
as
by
their
owne
indiscretion
,
whiles
by
vnnecessarie
iournies
.
conferences
,
entertainements
,
and
such
like
occasions
touching
matters
of
religion
,
they
put
al
their
necessarie
businesse
out
of
order
.
If
such
men
suffer
decaie
in
their
estates
,
they
must
blame
themselues
.
Religion
is
not
in
the
fault
,
which
where
it
is
truelie
taught
teacheth
man
prudence
,
how
to
order
his
estate
with
iudgement
.
The
want
whereof
giues
occasion
to
most
to
imagine
that
the
greatest
part
of
such
mens
religion
lies
in
their
eares
,
because
they
loue
to
heare
much
but
not
to
doe
.
This
fault
should
be
amended
where
it
is
to
be
found
,
to
the
end
that
religion
be
not
scandalized
as
a
profession
that
doth
impoverish
men
.
I
confesse
it
is
not
an
easie
matter
to
giue
generall
rules
that
may
befit
all
callings
and
conditions
of
life
,
to
proportion
out
the
times
of
Gods
service
,
and
our
owne
imployments
,
yet
these
things
I
shall
commende
to
your
considerations
.
1
That
in
parting
our
time
betweene
religious
and
civill
affaires
,
we
shall
doe
best
to
follow
Gods
owne
directions
,
who
hath
allotted
a
larger
proportion
to
our
owne
temporall
businesses
then
to
his
spirituall
service
;
sixe
daies
for
those
;
one
day
for
this
.
Not
but
that
he
must
haue
the
glorie
of
some
time
,
and
all
the
businesses
of
everie
daie
;
but
on
the
seaventh
day
he
requires
we
should
more
immediatlie
and
wholly
intende
his
service
.
And
know
this
for
a
truth
,
that
could
reason
or
Gods
commande
perswade
people
to
harken
to
Gods
counsell
,
diligentlie
and
seriouslie
to
attend
all
the
dueties
of
Gods
worship
vpon
the
Lords
daie
,
they
should
finde
a
larger
increase
of
grace
and
better
successe
in
their
affaires
by
that
one
meanes
wel
vsed
,
then
now
by
manie
neglected
.
2
You
may
obserue
a
diuersitie
in
mens
callings
:
some
afford
more
leasure
,
some
lesse
.
Where
more
may
be
spared
it
cannot
be
better
bestowed
then
vpon
God
to
glorifie
him
,
and
vpon
a
mans
owne
soule
to
saue
it
;
but
where
lesse
may
be
spared
,
something
yet
may
be
set
apart
for
religion
.
This
is
certaine
,
there
is
no
calling
of
neuer
so
busie
imployment
,
but
enough
time
may
be
spared
for
some
good
duties
without
hindering
the
world
,
and
enough
preserved
for
the
world
without
robbing
of
God
,
were
we
wise
to
doe
well
,
did
not
covetousnes
,
voluptuousnes
and
other
vilde
affections
befoole
vs
,
and
make
vs
vnthankefull
vnthrifts
of
this
shortnesse
of
life
and
grace
,
were
our
eies
cleared
vp
,
that
we
could
looke
perfectlie
into
the
end
of
all
things
,
reason
and
religion
would
teach
vs
,
that
much
of
our
time
would
bee
spent
better
then
it
is
.
Surelie
men
will
say
hereafter
how
much
better
had
it
beene
,
had
I
spent
such
an
howre
in
praier
which
I
wasted
in
idlenes
;
such
a
night
in
examining
my
heart
vpon
my
bed
,
and
watering
my
couch
with
my
teares
of
repentance
,
which
I
spent
in
revelling
,
gaming
,
and
other
vngodlie
practises
;
how
much
better
had
it
beene
if
I
had
gone
to
the
house
of
God
,
when
at
such
a
time
I
went
about
needlesse
disports
;
that
such
a
daie
had
beene
spent
in
praier
and
fasting
,
which
was
passed
awaie
in
complements
of
visitation
,
and
entertainements
.
But
we
trifle
awaie
our
time
,
and
then
complaine
we
want
time
for
Gods
service
;
and
service
of
our
callings
.
The
service
of
our
lusts
haue
eaten
vp
that
which
was
to
be
bestowen
vpon
God
,
and
the
remainder
the
world
must
haue
that
.
Wherefore
let
vs
learne
wisedome
,
and
seeing
wee
can
almost
at
any
time
finde
an
houre
,
halfe
a
daie
,
a
whole
daie
,
or
more
to
spare
from
our
businesses
for
by
matters
.
Let
vs
doe
as
much
for
God
as
we
will
doe
for
the
world
,
and
besides
the
seaventh
day
which
is
his
owne
let
vs
giue
him
somewhat
of
the
sixe
other
,
an
houre
to
heare
a
Sermon
as
well
as
twaine
to
our selues
to
sit
idle
lie
or
ill
imployed
;
to
spend
halfe
an
houre
in
praier
,
reading
,
meditation
,
as
well
as
three
houres
at
a
feast
;
to
spare
once
a
quarter
a
daie
for
the
humiliation
of
thy
soule
in
fasting
praier
and
examination
of
thy
sinnefull
hart
as
wel
as
thou
sparest
odde
daies
enough
for
thy
pleasure
.
This
were
wisedome
and
spirituall
thriftines
;
and
be
bold
on
it
,
my
brethren
,
that
things
being
thus
ordered
with
moderation
and
godlie
discretion
,
much
time
will
be
gained
for
Gods
service
without
crossing
or
hindering
of
our
worldlie
affaires
.
Thus
much
of
these
questions
;
now
let
vs
come
to
make
some
application
of
the
point
to
our
practise
.
Vse
1
The
first
is
for
the
discouerie
and
reproofe
of
those
evill
thoughts
and
practises
of
men
who
iudge
the
service
of
God
to
be
an
vnprofitable
and
dangerous
imploiment
.
Manie
there
are
that
thinke
as
that
evill
&
sloathfull
servant
spake
,
Mat.
25.
24.
[
Master
I
knew
thou
wast
a
hard
man
]
in
most
mens
estimation
God
is
a
hard
Master
,
that
lookes
for
much
labour
and
paies
but
small
wages
.
This
corrupt
opinion
of
God
&
his
worship
is
an
old
festered
sore
in
the
heart
of
man
deepelie
setled
in
his
thoughts
,
and
not
seldome
blistering
out
vpon
his
tongue
.
[
Your
words
haue
beene
stout
against
me
]
saith
the
Lord
to
the
Iewes
in
Malachie
his
time
.
Mal.
3.
13.
14.
[
and
wherein
had
they
spoken
stubbornelie
against
him
?
Ye
haue
said
(
saith
God
)
it
is
in
vaine
to
serue
God
,
&
what
profit
is
it
that
we
haue
kept
his
commandements
and
walked
humbly
before
the
Lord
of
Hosts
.
Therefore
wee
count
the
proude
blessed
,
even
they
that
worke
wickednesse
are
set
vp
;
and
they
that
tempt
God
yea
they
are
delivered
.
]
See
the
rancor
of
a
corrupt
heart
venting
it selfe
in
fowle
accusations
against
God
and
his
goodnes
,
as
if
he
were
one
that
had
no
respect
at
all
to
his
faithfull
Servants
,
but
one
that
favoured
his
Foes
more
then
his
friends
.
Such
is
still
the
sottish
iudgment
of
the
world
,
that
it
is
a
thankeles
office
to
obey
God
almighty
:
they
count
no
time
so
vnprofitably
spent
as
that
which
is
bestowed
vpon
his
service
,
even
the
godlie
in
a
fit
of
discontent
are
apt
to
thinke
so
.
David
,
Ps.
73.
13.
[
verily
I
haue
cleansed
my
heart
in
vaine
.
]
Baruch
.
Ier.
45.
3.
no
course
so
vnlikely
to
thriue
by
,
to
liue
happily
or
honorably
in
the
world
as
that
which
God
counsels
them
to
:
no
men
so
despicable
,
and
miserable
as
those
who
desire
to
be
what
they
are
named
,
Christians
.
Mens
practises
easilie
discover
,
that
in
their
hearts
they
are
come
to
desperate
resolutions
,
as
that
impious
fellow
,
2.
King
.
6.
33.
[
should
I
attend
on
God
anie
longer
:
]
perswade
men
all
that
you
can
to
a
religious
observation
of
reading
the
word
,
instructing
their
servants
and
children
as
is
to
bee
done
in
Christian
families
;
shew
them
Gods
commaundements
,
tell
them
of
his
promises
that
in
doing
these
things
God
will
blesse
both
soule
and
body
,
goods
and
good
name
:
and
marke
their
answeres
.
Alas
they
are
but
poore
men
,
it
is
one
day
in
a
weeke
losse
to
them
,
they
must
worke
,
or
else
wife
and
children
wil
be
ill
provided
for
:
they
cannot
liue
by
hearing
of
sermons
;
religion
will
not
buy
food
or
raiment
,
they
haue
their
hands
full
of
businesse
,
and
should
they
spend
halfe
an
houre
in
a
morning
and
so
much
at
evening
for
prayer
and
devotion
,
all
would
runne
to
wracke
,
their
worke
would
want
their
servants
,
and
their
servants
would
want
their
sleepe
;
they
haue
some
speciall
busines
which
cannot
bee
compassed
in
the
weeke
,
wherefore
they
must
make
bolde
with
God
,
and
borrow
what
they
neuer
meane
to
pay
,
it
must
and
shal
be
done
on
the
Lordes
day
,
else
they
should
wrong
themselues
and
set
all
out
of
square
.
Tell
men
that
God
abhorres
falshood
,
that
a
little
with
equitie
is
better
then
bagges
full
of
cosenage
and
deceipt
;
they
'le
answere
you
,
that
is
not
the
way
to
thriue
,
they
wote
well
that
plaine
dealing
is
a
iewell
and
God
likes
well
of
it
,
but
they
do
giue
you
to
vnderstande
that
hee
that
vseth
it
shall
die
a
begger
.
Wherefore
they
must
lie
and
cosen
,
and
doe
as
the
world
doth
or
els
they
are
sure
wealth
wil
come
in
but
slowly
.
Perswade
men
to
be
mercifull
to
the
poore
,
to
feed
the
hungry
,
cloath
the
naked
,
helpe
the
decaied
that
their
hearts
may
blesse
them
,
and
that
God
may
blesse
them
in
themselues
&
their
posteritie
:
you
shall
haue
from
them
such
speaches
as
these
;
I
know
the
●ore
part
of
my
life
,
but
not
the
end
,
the
world
is
hard
,
trade
decaies
,
I
grow
old
,
I
may
come
to
want
where
now
I
giue
,
a
bird
in
the
hand
is
worth
two
in
the
Bush
,
I
am
sure
of
what
I
haue
,
I
cannot
tell
what
I
shall
haue
;
I
haue
many
to
provide
for
,
we
must
liue
every
man
vpon
his
owne
;
with
a
greate
Deale
of
such
cold
water
,
which
men
vse
to
cast
vpon
those
few
sparkles
of
Charity
that
's
left
in
them
,
vtterlie
to
quench
it
.
Thus
God
may
promise
or
commande
what
he
will
,
but
most
of
vs
are
at
a
point
with
him
,
we
will
doe
but
what
we
list
,
thinking
with
our selues
it
is
no
booty
to
belieue
what
he
promiseth
,
or
obey
what
he
commands
.
The
ground
of
this
perversnes
of
mens
opinions
and
practises
touching
our
obedience
to
God
is
,
that
infidelity
which
is
rooted
in
our
Natures
and
growen
vp
with
vs
even
from
the
wombe
;
that
poison
which
the
Serpent
powred
forth
into
the
minds
of
our
first
Parents
,
viz:
that
God
did
not
meane
fairly
towards
them
hath
ever
since
deeply
infected
our
natures
making
vs
stil
to
haue
God
in
a
jealousie
&
suspition
,
that
he
wil
not
do
what
he
saith
;
when
he
bids
vs
obey
&
makes
promise
vpon
promise
that
al
shal
be
wel
with
them
that
feare
him
,
much
a
doe
we
haue
to
take
God
vpon
his
word
,
we
forecast
a
thousand
perils
:
if
we
do
so
there
is
danger
,
if
so
yet
there
we
are
not
safe
neither
:
we
begin
to
argue
how
this
or
that
can
be
,
when
&
which
way
I
shal
be
blessed
as
God
saith
I
shall
.
And
after
a
great
deale
of
quarrelling
&
disputing
in
the
end
we
fal
to
this
conclusion
,
that
it
's
good
to
trust
God
no
farther
than
we
see
him
.
We
may
every
one
read
his
own
thoughts
in
the
practises
of
men
recorded
for
our
observation
in
the
Scriptures
.
Take
a
few
Examples
,
2.
Chro.
25.
we
read
that
Amaziah
hauing
hired
100000
men
of
Israel
to
go
with
him
against
the
Edomits
he
was
forbiden
by
the
Prophet
of
God
to
let
the
Army
of
Israel
go
with
him
to
battle
,
for
if
he
did
he
should
surely
loose
the
victory
;
if
he
obeyed
he
should
conquer
.
Here
now
Amaziah
is
in
a
straight
whether
hee
should
follow
the
counsell
of
the
man
of
God
or
his
owne
;
[
but
what
shall
we
doe
(
saith
he
)
for
the
hundred
Talents
which
I
haue
given
to
the
Armie
of
Israell
?
ver.
9.
]
yea
this
stucke
in
his
stomacke
,
he
could
willingly
doe
as
God
bids
him
,
but
he
shall
loose
an
hundred
Talents
by
the
bargaine
,
and
that
is
a
great
matter
;
wherefore
the
King
could
finde
in
heart
to
adde
obstinacie
to
his
follie
,
&
as
at
first
he
had
hired
them
against
Gods
good
liking
,
so
now
to
retaine
them
contrarie
to
his
expresse
commande
,
and
to
hazard
&
loose
Gods
favour
and
aide
in
that
iournie
rather
then
the
losse
of
one
hundred
Talents
;
and
doubtlesse
so
he
had
done
,
had
not
the
Prophet
beene
earnest
with
him
,
and
confirmed
him
by
perswading
him
to
trust
to
Gods
power
and
rest
himselfe
contented
;
[
the
Lord
,
saith
he
,
shall
giue
to
thee
much
more
then
this
]
in
the
same
verse
.
Againe
in
the
25.
of
Levit.
we
read
that
God
gaue
this
law
to
the
Israelits
,
that
sixe
yeeres
they
should
sow
their
land
&
dresse
their
vinyards
,
but
euery
seaventh
yeere
the
land
should
rest
;
they
should
not
sow
their
corne
,
nor
reape
that
which
growed
of
it selfe
,
they
should
not
cut
their
vines
,
nor
gather
their
grapes
that
grew
that
yeere
,
as
it
is
from
ver.
2.
to
the
8.
of
that
Cha.
Doubt
ye
not
but
this
seemeth
a
strange
command
to
this
distrustful
people
,
and
that
they
were
very
hardly
brought
to
obey
it
,
even
as
many
of
vs
would
do
in
the
like
case
.
What
?
must
all
Tillage
cease
?
must
no
regard
be
had
for
the
fruit
of
the
Earth
for
every
7
yeare
?
why
this
is
the
direct
way
to
starue
vs
all
?
what
if
harvest
&
vintage
proue
bad
in
the
sixe
yeeres
what
shal
we
haue
to
liue
vpon
in
the
2
years
after
?
what
if
the
8th
yeare
proue
naught
then
by
like
we
must
liue
3
yeares
vpon
one
yeares
Provision
;
thus
a
famine
shal
be
brought
vpon
the
Land
in
all
likelyhood
;
it
is
not
to
be
doubted
but
many
of
them
,
notwithstanding
Gods
Commaundement
,
would
haue
the
Plough
in
the
ground
,
and
their
pruning
hookes
at
their
vines
,
wee
know
what
they
did
in
the
like
case
.
Exo.
16.
God
bad
them
keepe
none
of
the
manna
they
gathered
one
day
till
the
next
,
but
yet
they
did
keepe
it
doubting
whether
there
would
be
any
on
the
next
morning
to
be
had
vers.
19.
20.
God
bad
them
gather
none
vpon
the
Sabboth
day
but
that
which
they
gathered
on
the
6
day
should
suffice
for
two
daies
,
yet
for
all
that
they
will
try
;
and
though
God
say
expresslie
ye
shall
finde
none
,
yet
perhaps
it
's
otherwise
,
they
must
abroad
to
see
if
any
thing
bee
to
be
had
v.
25.
26.
27.
28.
29.
so
extremely
hard
it
is
to
perswade
men
to
Obedience
when
there
is
any
hope
of
gaine
,
or
feare
of
losse
that
may
moue
them
to
the
contray
.
Wherfore
to
prevent
such
cavils
as
the
Israelites
might
make
against
the
aforenamed
Commandement
touching
the
rest
of
the
7
yeere
God
himselfe
in
the
aforesaid
Ch.
v.
18.
19.
20.
21.
22.
Answers
the
matter
(
therefore
ye
shall
doe
my
statutes
and
keepe
my
Commandements
and
doe
them
and
ye
shall
dwell
in
the
land
in
safty
,
&c.
)
Take
yet
one
example
more
,
namely
the
Leviticall
worship
of
God
injoined
to
these
Iewes
standing
in
much
expence
of
in
time
regard
of
so
many
Sabboths
,
new
moones
,
and
other
solemne
times
to
bee
observed
,
also
requiring
no
small
charge
in
the
performance
of
it
,
in
regard
of
so
many
Sacrifices
and
oblations
to
bee
made
.
Could
now
these
coveteous
and
vnbelieuing
people
spare
so
much
time
or
cost
vpon
God
Almightie
?
Heare
what
God
saith
of
them
concerning
the
one
Amos
,
8.
5.
(
when
will
the
new
moone
be
gone
that
we
may
sell
Corne
?
&
the
Sabboth
that
we
may
set
forth
wheat
,
making
the
Ephah
small
and
the
shekel
great
,
and
falsifying
the
ballances
by
deceit
)
These
were
their
Thoughts
if
not
their
wordes
touching
the
time
alotted
to
Gods
Service
.
Iust
as
men
now-a-dayes
.
These
Sundayes
thinke
they
,
is
time
clearely
lost
;
we
might
haue
gained
thus
many
pence
or
pounds
had
it
not
that
Sunday
came
in
and
hindred
our
busines
,
wee
wish
it
gone
that
wee
were
at
our
Trading
againe
.
Likewise
for
the
other
to
wit
the
Charges
they
were
put
to
in
Sacrifice
and
offerings
;
heare
what
God
reports
of
their
Practtices
in
that
matter
Mal.
1.
13.
See
the
covetousnes
and
Infidelity
of
that
wretched
People
who
think
any
thing
is
good
enough
for
God
:
faire
and
far
Lambs
,
and
sheepe
&
Oxen
,
&
Calues
without
spot
,
&
blemish
(
as
was
required
in
Sacrifices
)
oh
this
was
too
much
Charges
;
was
it
not
pitty
to
burne
such
good
Cattle
,
and
part
with
them
for
nothing
?
Sell
them
rather
and
make
mony
of
them
;
as
for
the
Altar
and
the
Priest
;
any
leane
,
starueling
,
that
's
nought
worth
shall
serue
the
turne
well
enough
.
Iust
as
many
men
doe
in
setting
their
Children
to
several
Professions
,
choose
out
the
fairest
and
most
hopefull
,
and
bestow
one
vpon
the
Law
,
another
vpon
Physick
,
another
vpon
Merchandize
,
or
some
other
course
wherby
they
may
speedily
rise
to
wealth
and
greatnes
in
the
world
.
But
now
if
there
be
ever
a
deformed
Impe
in
body
,
minde
,
&
manners
plant
him
in
the
Ministery
;
and
why
?
they
thinke
God
deserues
the
worst
Servants
,
because
they
deeme
him
the
worst
master
;
in
whose
Service
there
is
least
credit
and
hope
of
Preferment
to
be
found
.
For
to
end
this
vse
,
let
vs
a
little
obserue
the
instance
here
in
our
Text
touching
their
repairing
to
the
place
of
his
worship
three
times
a
yeere
:
It
is
evident
that
the
Precept
in
this
kind
was
very
ill
observed
at
all
times
by
the
Iewes
.
Happily
at
their
first
plantarion
in
Canaanwhen
the
great
workes
of
God
were
yet
fresh
in
their
memories
,
their
Faith
in
the
Promises
kept
them
some
what
from
the
neglect
of
the
Precept
:
How
be
it
after
the
setting
vp
of
the
Tadernacle
in
Shiloh
,
when
all
Israel
met
together
for
that
purpose
Iosh.
8.
1.
wee
doe
not
finde
expresse
mention
made
of
the
generall
keeping
of
the
Passeouer
,
till
the
daies
of
Hezekiah
and
Ioshuah
.
That
these
yeerely
Assemblyes
were
obserued
by
the
Godly
Israel●es
appeares
by
the
Example
of
Elkanah
.
1.
Sam.
1.
3.
and
likewise
that
they
were
not
le●t
vtterly
vnfrequented
by
the
ordinary
multitude
appeares
by
that
counsell
which
Ieroboam
tooke
.
1.
King
.
12.
26.
27.
28.
fearing
lest
if
the
people
shoulde
yeerely
goe
vp
to
Ierusalem
they
would
at
one
time
or
other
remember
their
duety
towards
the
house
of
David
,
and
so
revolt
from
him
.
For
preventing
of
which
mischiefe
that
wicked
king
(
not
trusting
Gods
word
)
who
by
Ahiiah
had
promised
if
hee
would
be
obedient
as
was
David
,
God
would
build
him
a
sure
house
like
vnto
Davids
.
1.
King
.
11.
38.
[
Perswaded
the
people
that
it
was
too
much
labour
to
resort
from
all
quarters
so
farre
as
to
Ierusalem
;
]
they
should
take
a
shorter
cut
to
the
golden
calues
at
Dan
,
at
Bethel
.
]
Whereby
it
appeares
that
as
these
solemnities
were
observed
by
many
,
though
not
by
the
vniversall
multitude
of
all
the
males
,
so
were
they
never
observed
before
,
or
after
,
the
diuision
of
the
kingdome
.
Which
is
plaine
by
that
which
is
recorded
touching
the
Passeover
kept
in
Hezekiahs
time
.
2.
Chro.
30.
where
the
Passeover
was
proclaimed
throughout
all
Israell
to
be
kept
at
Ierusalem
,
for
saith
the
Text
,
v●r.
5.
[
they
had
not
done
it
a
long
time
in
such
sort
as
it
was
written●
.
]
At
which
time
though
much
people
,
a
very
great
congregation
from
all
parts
met
togither
,
as
it
is
,
ver.
13.
yet
t
was
not
observed
of
all
:
the
Idolatrous
Israelites
scorning
and
mocking
at
the
messenger
that
published
Hezekiahs
decrees
,
ver.
10.
Moreover
touching
the
Passeover
kept
after
this
in
Iosiah
his
time
,
the
Scripture
saith
expreslie
.
1.
King
.
23.
22.
[
surely
there
was
not
such
a
Passeover
holden
since
the
daies
of
the
Iudges
that
iudged
Israel
,
nor
in
all
the
daies
of
the
kings
of
Iudah
,
nor
of
the
kings
of
Israel
.
]
See
also
1.
Chron.
35.
18.
This
is
a
thing
very
remarkeable
that
notwithstanding
so
expresse
a
promise
in
this
place
,
that
yet
so
great
negligence
should
creepe
into
so
principall
a
part
of
the
worshippe
of
God
as
the
observation
of
the
Passeover
.
But
,
my
brethren
,
in
this
and
those
other
examples
we
see
that
which
daily
experience
shewes
to
be
true
,
that
it
is
a
matter
passing
difficult
to
obey
God
when
carnall
reason
suggests
that
there
is
apparent
likelyhood
of
gaine
by
not
doing
,
or
of
losse
by
doing
what
he
commaundes
vs
.
Vse
2
2
The
second
vse
shal
bee
for
exhortation
to
fidelitie
and
constancie
in
Gods
service
,
because
we
shal
be
no
loosers
by
it
,
if
God
bid
thee
,
doe
it
whatsoever
come
of
it
,
for
evill
it
cannot
be
;
if
he
forbid
thee
,
dare
not
to
do
it
what
ever
hopes
thou
hast
to
gaine
by
it
,
for
it
will
never
proue
well
;
cast
off
fleshlie
policie
,
lay
no
doubts
in
the
way
,
put
no
cases
,
doe
Gods
worke
and
rest
secure
of
his
rewarde
.
Feare
not
divels
,
God
commandes
over
them
:
feare
not
men
,
God
hath
their
hearts
in
his
hand
,
he
can
perswade
,
hee
can
force
them
:
feare
not
the
Creatures
,
windes
and
weather
,
seas
and
land
,
heaven
and
earth
wait
on
him
to
doe
his
pleasure
,
feare
nothing
whilest
thou
fearest
God
and
obeyest
him
:
If
thou
please
him
,
all
things
shall
serue
thee
for
thy
Comfort
.
Heere
then
beloued
Learne
to
get
Faith
,
learne
to
liue
by
Faith
and
not
sense
:
looke
not
vnto
appearances
,
but
to
the
promises
:
when
thou
seest
no
meanes
to
escape
evil
,
say
yet
God
doth
,
whose
wisdome
and
faithfulnesse
I
dare
trust
.
Read
the
Scriptures
,
meditate
vpon
the
promises
,
and
then
know
that
God
is
no
niggard
,
nor
cruell
Master
that
vseth
our
labour
without
paying
;
know
that
he
is
never
behinde
hand
with
vs
.
[
Who
is
there
even
among
you
that
would
shut
the
doores
for
nought
,
or
kindle
a
fire
at
my
Altar
for
nought
.
Mal.
1.
10.
]
Nay
hee
giues
a
pound
for
a
penny-worth
,
and
if
thou
wilt
duely
reckon
all
thy
service
,
thy
adventures
,
thy
losses
on
the
one
side
,
and
thy
gaines
on
the
other
:
at
the
foote
of
thy
score
thou
mayest
write
it
downe
for
a
summa
totalis
(
Godlynes
is
to
me
great
gaine
.
1.
Tim.
6.
6.
)
Be
perswaded
then
to
fit
your selues
resolutely
to
the
Obedience
of
Gods
Commandements
,
heare
much
,
pray
much
,
liue
holily
,
deale
justlie
,
be
constant
in
Religion
,
feare
no
hazard
,
venture
all
,
Credit
,
Goods
,
Life
for
Gods
cause
;
venture
all
,
care
not
for
the
worlds
Censure
,
what
they
thinke
of
thee
and
thy
estate
feare
thou
God
,
and
thinke
of
his
name
,
and
remember
that
God
promised
that
one
day
shall
come
[
In
which
men
shall
discerne
betweene
the
Righteous
and
the
Wicked
,
betweene
him
that
serveth
God
,
and
him
that
serveth
him
not
Mal.
3.
18.
]
then
they
that
think
God
now
hath
forgotten
his
Servants
shall
know
that
these
is
no
vnfaithfulnes
in
the
Almightie
,
but
that
he
is
as
he
hath
ever
promised
to
be
a
sure
God
,
a
bountifull
rewarder
of
his
Obedient
Servants
.
Vse
3
The
last
vse
is
for
admonition
on
the
Contrary
side
,
that
if
wee
loose
nothing
by
the
service
of
God
,
wee
shall
certainely
get
nothing
by
the
Service
of
sinne
and
Sathan
.
Let
a
man
that
hath
gained
much
by
vsury
,
bribery
,
Cousenage
and
such
other
vngodly
practises
,
but
cast
vp
middle
and
both
ends
,
and
in
conciusion
he
shal
finde
,
that
he
may
put
his
gaine
in
his
eyes
,
&
see
neuer
the
worse
.
Thou
hast
slowed
Gods
Seruice
to
follow
thy
owne
imployments
.
Thou
hast
forsaken
the
Counsell
of
God
,
and
followed
the
plots
of
thyne
owne
Contrivance
.
Thou
hast
spared
from
God
,
from
Religion
,
from
the
Poore
,
to
the
end
not
to
wrong
thy selfe
.
Now
reckon
at
the
yeeres
end
to
thy
liues
end
what
s
the
gaine
of
al
this
,
and
thou
shalt
see
that
Gods
curse
hath
blasted
all
these
thy
fleshlie
Policies
and
practices
,
and
they
are
vanished
into
smoake
and
emptines
.
Ieroboam
will
make
sure
the
Crowne
vpon
his
Head
,
and
the
Kingdome
to
his
Posterity
,
but
it
shall
not
be
by
Gods
meanes
viz:
the
maintenance
of
his
worship
and
Service
,
but
by
a
tricke
of
his
owne
devising
.
Ieroboam
will
set
vp
Idolles
,
and
what
gets
he
by
that
but
the
shame
and
destruction
of
himselfe
and
his
Posterity
?
The
Coveteous
Iewes
would
not
spare
the
fat
Cattle
for
Sacrifices
;
what
saue
they
by
that
?
not
much
;
they
haue
Sheepe
,
and
get
Gods
curse
vpon
it
and
themselues
to
Mal.
1.
14.
(
Cursed
be
the
deceiver
,
&c.
)
In
a
word
get
what
thou
canst
get
,
if
thou
gaine
not
Gods
fauor
,
ti
's
not
a
sauing
bargaine
,
I
will
not
be
thy
halver
.
He
makes
an
ill
match
that
winnes
the
world
and
looseth
God
and
his
owne
Soule
.
Wherefore
to
end
,
let
vs
reforme
our
Iudgements
touching
our
Service
to
God
and
our
Service
of
sinne
:
know
we
henceforth
that
no
course
is
so
thriving
as
that
;
none
so
vnprosperous
as
this
.
Pray
wee
for
the
Publicke
,
that
the
Peace
of
our
State
may
be
alwaies
as
it
is
,
founded
vpon
the
Purity
of
Religion
:
endeavour
for
our
private
,
to
provide
for
the
Peace
of
our
Consciences
,
the
happines
of
our
liues
,
the
salvation
of
our
soules
by
our
faithfull
and
constant
Obedience
vnto
the
Gosple
.
Let
vs
liue
by
Faith
,
and
let
our
eyes
be
fixed
vpon
the
Crowne
of
Glorie
prepared
for
vs
,
and
then
wee
shall
see
that
there
is
no
service
to
be
compared
to
the
service
of
this
great
King
,
who
of
Servants
will
one
day
make
vs
Kings
to
raigne
,
with
him
for
evermore
.
FINIS
Canticles
,
or
Solomons
song
.
2.
16.
My
beloved
is
mine
,
and
I
am
his
:
he
feedeth
among
the
Lillies
.
IN
the
former
part
of
this
Chapter
as
in
the
whole
song
throughout
,
the
Holie
Ghost
hath
described
vnto
vs
vnder
most
excellent
similitudes
the
great
loue
that
is
betweene
Christ
and
his
Church
,
that
is
,
everie
faithfull
soule
.
This
loue
appeares
,
1.
in
the
mutuall
commendations
one
of
another
,
2.
in
the
mutual
desire
of
one
vnto
the
fellowship
of
the
other
.
The
praises
which
Christ
giues
vnto
the
Church
are
,
that
the
church
(
the
companie
of
the
faithfull
)
hath
a
wonderfull
excellencie
aboue
all
other
societies
in
the
world
.
Vers.
2
[
Like
a
Lillie
amongest
the
thornes
,
so
is
my
loue
amongest
the
daughters
.
]
All
the
states
and
societies
of
men
vpon
the
earth
being
compared
to
the
Church
they
are
but
like
thornes
vnto
Lillies
and
Roses
without
al
beauty
&
delight
,
vnpleasant
&
harmeful
Plants
.
The
praise
which
the
church
giues
to
Christ
is
answerable
to
the
former
:
namelie
that
among
al
persons
of
the
world
he
only
it
is
that
brings
comfort
and
helpe
vnto
her
.
Vers.
3
[
Like
the
apple-tree
among
the
trees
of
the
forrest
,
so
is
my
welbeloved
among
the
sonnes
of
men
.
]
Men
and
Angels
withal
their
glory
,
and
greatnesse
are
but
barren
trees
compared
to
Christ
:
they
bring
no
grace
,
no
glorie
,
no
peace
,
no
protection
to
the
Church
,
only
Christ
is
that
apletree
whose
boughs
are
full
laden
,
with
that
spirituall
fruit
which
is
that
which
the
Apostle
speaks
in
other
tearms
[
Neither
is
there
saluation
in
any
other
:
Act.
4.
12.
for
among
men
there
is
no
other
name
giuen
whereby
wee
must
be
saued
.
]
Thus
mutuallie
Christ
prefers
the
Church
,
the
Church
Christ
before
all
.
The
great
Ioy
which
is
betwene
them
,
one
to
injoy
the
other
followes
at
large
in
the
next
verses
.
The
Church
desireth
alway
to
injoy
Christs
favour
and
protection
,
his
graces
to
be
bestowed
vpon
her
,
his
power
and
Spirit
to
comfort
her
and
support
her
,
in
the
fellowship
of
Christ
shee
professeth
to
be
true
Ioy
and
contentment
[
I
sate
downe
vnder
his
shadow
with
great
delight
,
and
his
fruit
was
sweet
vnto
my
tast
.
]
Vers.
3
The
grace
of
God
and
his
protection
is
all
her
desire
and
delight
,
as
it
is
further
amplified
vnto
the
8th
verse
.
The
desire
and
affection
of
Christ
to
his
Church
,
every
way
as
ardent
as
that
of
the
Church
to
him
.
He
is
readie
to
answere
her
when
she
calls
vpon
him
,
he
makes
speed
to
come
vnto
her
,
to
shew
her
his
gracious
presence
,
to
comfort
her
,
he
speaks
kindlie
vnto
her
,
inviting
her
by
all
louing
tearmes
to
come
,
and
partake
of
all
the
abundant
graces
and
comforts
prepared
for
her
,
he
tells
her
how
well
he
is
pleased
with
her
obedience
,
her
prayers
she
makes
,
her
services
she
performes
although
in
many
imperfections
and
afflictions
,
Vers.
14
[
Let
me
see
thy
countenance
,
let
me
heare
thy
voyce
,
for
sweet
is
thy
voyce
,
and
thy
countenan e
pleasant
.
]
Lastly
be
testifieth
his
care
of
her
safetie
,
that
she
be
not
spoiled
by
foxes
,
Heritiques
,
or
other
enemies
,
that
would
laie
her
wast
.
All
which
is
larglie
exprest
from
the
8th
verse
to
the
16th
verse
.
After
the
declaration
of
so
great
affection
of
the
faithfull
toward
Christ
,
and
of
Christ
toward
them
againe
follow
by
way
of
conclusion
▪
the
words
of
my
text
giuing
vs
a
short
summe
of
all
together
,
My
beloued
is
mine
and
I
am
his
he
feedeth
,
&c.
In
these
words
the
Church
briefly
comprehends
the
whole
Misterie
of
that
spirituall
communion
which
shee
hath
with
Christ
,
the
gloriousnesse
of
it
,
the
desire
she
hath
to
enjoy
it
more
fully
.
More
distinctlie
obserue
these
particulars
.
First
the
title
which
the
Church
giues
vnto
Christ
calling
him
her
Welbeloued
,
my
Welbeloued
.
Secondly
the
communion
or
the
fellowship
,
that
is
betweene
Christ
,
and
the
Church
.
What
is
in
Christ
serues
for
the
comfort
of
the
Church
;
what
in
the
Church
,
all
is
for
the
glory
and
honour
of
Christ
(
he
is
mine
and
I
am
his
)
This
communion
and
mutuall
intercourse
of
all
good
things
betweene
Christ
,
and
the
faithfull
is
amplified
by
two
particulars
.
First
the
excellencie
of
it
,
in
that
it
is
full
of
all
heavenly
comfort
,
and
sweetnesse
[
he
feedeth
amongst
the
Lillies
]
not
in
barren
,
and
vnpleasant
places
,
Vers.
1
but
in
fruitfull
and
most
pleasant
Vallies
,
or
ᵇ
Gardens
stor'd
with
Lilles
,
Chap.
6.
2.
and
such
other
delights
,
there
doth
Christ
feed
his
Church
,
noting
vnto
vs
vnder
those
figures
,
the
singular
joyes
which
faithfull
soules
are
partakers
of
,
vnder
the
gracious
government
of
Christ
their
Sepheard
and
Bishop
;
whose
graces
and
favours
are
aboundantly
communicated
vnto
them
,
things
farre
aboue
the
rarest
and
choiest
delights
that
can
be
imagined
.
Secondly
the
vehement
desire
the
Church
hath
to
injoy
this
communion
with
Christ
,
perpetually
during
this
life
,
and
perfectly
in
the
life
to
come
.
Vers.
17
[
Vntill
the
day
breake
and
the
shadowes
flee
away
,
turne
my
beloued
,
and
be
like
the
Roe
or
the
young
Hart
vpon
the
topps
of
the
mountaines
of
Bether
.
]
Vnder
which
Alegorie
the
Church
desireth
,
that
which
she
elsewhere
in
plain
tearmes
prayeth
for
[
Come
Lord
Iesus
,
Rev.
22.
20.
come
quickly
]
that
like
a
Roe
or
an
Hart
,
(
that
is
)
swiftly
he
would
afford
his
assiistance
and
presence
,
to
releiue
her
in
the
time
of
her
Warfare
in
this
world
[
till
the
night
be
past
,
and
the
shadows
thereof
be
gone
,
(
that
is
)
all
such
imperfections
,
afflictions
,
sinne
,
temptations
,
and
miserie
that
be
vpon
her
in
this
life
be
taken
away
[
when
the
day
shall
breake
]
The
day
of
Christs
Chap.
4.
6.
glorious
comming
which
the
Church
shal
enjoy
in
al
fulnes
of
Happinesse
in
the
presence
of
God
and
Christ
for
ever
.
This
is
the
plaine
relation
and
meaning
of
this
Scripture
,
nor
will
I
trouble
this
place
with
any
further
scruple
about
the
words
.
I
come
rather
to
giue
you
some
Instruction
for
your
practise
.
The
first
lesson
is
from
the
tittle
of
(
Welbeloued
)
t
is
this
.
Doct.
1
That
Christ
is
the
only
well
Beloued
of
a
Faithfull
Christian
.
This
is
that
which
the
Church
so
often
repeats
in
this
whole
song
,
stiling
Christ
her
faire
one
,
her
Beloued
,
her
welbeloued
,
him
whom
her
soule
loueth
,
him
whom
she
only
admires
,
of
him
she
talks
,
is
neuer
well
but
when
she
enioies
his
presence
.
Chap.
5.
9.
If
you
aske
her
now
,
What
is
thy
beloued
more
then
another
beloued
?
she
can
soone
answere
and
tell
vs
wherefore
it
is
,
that
all
her
affection
is
placed
vpon
Christ
,
such
excellencies
there
be
in
him
,
●o
much
happinesse
is
there
in
her
fellowship
with
him
that
none
but
he
deserues
her
entire
true
loue
,
and
Affection
.
Good
reason
then
a
faithfull
soule
should
loue
Christ
.
Reason
1
First
in
regard
of
the
excellencies
that
are
in
the
person
of
Christ
,
he
is
in
himselfe
most
louely
,
and
therefore
deserues
most
loue
,
al
comlynes
is
deformity
if
compared
to
the
beauty
that
is
in
him
,
1.
Ch.
5.
10.
he
is
the
fairest
of
ten
thousand
,
nay
he
is
fairer
then
all
the
children
of
men
.
Psal.
45.
2.
Consider
him
in
his
graces
,
consider
him
in
his
glory
never
any
person
more
louely
&
amiable
.
1
For
his
graces
,
he
is
enriched
with
all
the
beauty
of
holynesse
,
Ioh.
3.
34.
he
hath
received
the
Spirit
without
measure
,
he
is
anointed
with
the
oile
of
gladnes
(
that
is
)
the
holy
Ghost
,
Heb.
1.
9.
and
with
power
aboue
his
brethren
.
When
hee
was
vpon
the
earth
how
sweet
,
and
louelie
was
his
carriage
,
how
innocent
〈◊〉
vnblameable
,
what
Man
or
Diuel
could
charge
him
with
the
least
offence
?
Obedient
hee
was
in
al
things
,
to
his
Parents
,
Rulers
,
to
Caesar
,
to
God
.
In
everie
point
he
fulfilled
all
Righteousnesse
to
the
least
Title
,
and
Iot
of
the
Law
.
Grace
was
powred
into
his
lips
,
and
from
them
into
his
heart
,
and
the
hearts
of
all
them
with
whom
he
conversed
in
most
divine
and
heavenlie
discourses
.
Charitie
fild
his
heart
and
from
thence
flowed
forth
on
all
that
had
neede
of
helpe
:
he
did
good
where
t
was
not
expected
:
he
did
good
where
t'
was
refused
.
What
kindnes
was
done
vnto
him
,
but
it
returned
vpon
the
head
of
the
doer
with
abundant
recompence
?
What
iniuries
did
he
not
passe
by
,
and
pardon
?
He
endured
a
world
of
indignities
,
persecutious
,
revilings
,
reproaches
,
and
in
the
midst
of
all
is
so
farre
from
minding
revenge
,
that
he
praies
and
weepes
for
his
enemies
,
admonisheth
them
with
all
meekenesse
,
heapes
kindnesses
on
them
,
&
seekes
by
all
meanes
to
overcome
their
evil
by
his
goodnes
.
Goodnes
is
his
whole
nature
,
his
whole
life
is
nothing
but
a
trade
of
doing
well
,
&
suffering
evill
.
Such
was
the
sweetnes
of
his
nature
and
so
affectionatelie
charitable
was
his
heart
,
that
no
froward
,
and
crooked
perversenes
of
scornefull
,
prowde
,
gainesaying
,
disobedient
men
could
turne
awaie
his
desires
from
doing
them
good
.
In
all
this
he
was
amiable
as
man
,
euen
a
man
in
abasement
and
infirmitie
,
yet
then
was
he
glorious
full
of
grace
and
truth
.
But
now
looke
on
him
in
his
person
,
Ioh.
1.
14.
and
in
his
glorie
,
and
these
excellencies
are
redoubled
,
nay
multiplied
a
thousand
fold
.
Consider
him
in
his
person
,
Coloss.
2.
9
and
so
they
are
infinite
:
because
in
him
all
the
fulnesse
of
the
godhead
dwelleth
bodyly
,
and
the
graces
of
God
are
his
graces
,
because
he
is
God
.
As
for
his
glory
,
it
is
not
for
mortall
eie
to
behold
it
,
or
tongue
to
tell
it
:
he
was
abased
,
but
God
hath
highly
exalted
him
aboue
all
names
and
dignities
:
Phil.
2.
9.
he
hath
made
him
head
of
the
Angels
,
who
adore
him
;
of
the
Church
to
rule
it
by
his
spirit
,
Ruler
of
the
world
to
governe
it
by
the
scepter
of
his
power
;
he
is
now
sate
downe
at
the
right
hand
of
Maiestie
and
Glorie
,
the
father
having
put
into
his
hands
all
power
in
heauen
and
earth
,
and
committed
vnto
him
all
power
over
Men
and
Angels
.
To
which
greatnes
of
his
power
is
equal
the
glorie
of
his
person
invested
with
the
robes
of
Maiestie
,
brightnes
,
imp●ssibility
,
and
all
other
excellencies
that
can
be
imagined
most
excellent
.
When
we
reade
the
description
of
his
transfiguration
on
the
Mount
,
Mat.
17.
of
his
appearance
to
Saint
Paul
,
Act
9.
to
St
Iohn
,
we
may
conceiue
a
little
what
they
saw
,
Revel.
1.
but
ti
's
heareafter
that
we
shall
see
him
as
he
is
.
Now
vnto
all
these
graces
;
1.
Ioh.
3.
2.
these
glories
of
Christ
ioine
that
which
is
the
fountaine
of
all
,
from
whence
ye
shal
see
the
parts
of
his
compleat
excellencies
.
That
now
is
the
infinite
loue
of
God
the
Father
towards
him
his
only
Sonne
.
He
is
his
delight
,
Prov.
8.
3.
his
elect
in
whom
his
soule
delighteth
,
his
beloved
sonne
in
whom
he
is
well
pleased
;
Esa.
42.
1.
so
that
if
we
would
seeke
for
a
patterne
of
all
excellencies
,
Mat.
3.
17.
they
were
no
where
to
be
found
,
but
only
in
him
.
No
marvaile
if
the
Church
,
the
faithfull
(
whose
eies
are
opened
to
behold
those
things
in
Christ
)
doe
loue
him
,
a
person
so
beloved
of
god
,
so
louelie
in
himselfe
,
so
gracious
,
so
glorious
.
But
this
is
not
all
,
they
loue
him
also
.
Reason
2
Secondly
in
regard
of
what
he
is
to
them
,
vnto
the
church
,
Christ
is
all
in
all
,
what
good
shee
hath
it
is
from
him
,
what
shee
expects
it
is
by
him
.
1
First
in
this
life
shee
hath
grace
and
protection
,
grace
from
his
spirit
,
protection
from
his
power
,
both
from
his
Loue
.
The
Church
is
sanctified
by
his
spirit
,
he
baptizeth
it
with
his
Spirit
,
washing
the
faithfull
with
cleane
water
from
the
filthynes
both
of
the
flesh
and
spirit
:
he
hath
freed
them
from
that
loathsome
vncleanenesse
of
corrupted
Nature
,
wherin
the
vngodly
remain
,
polluted
with
all
vncleane
lusts
,
he
sets
them
all
at
libertie
from
the
bondage
of
sinne
,
of
servants
to
sinne
making
them
servants
to
God
in
righteousnes
:
he
liues
in
our
hearts
by
faith
,
and
changeth
our
sinfull
natures
into
the
likenesse
of
his
most
glorious
nature
by
the
powerfull
workes
of
his
spirit
,
sending
life
into
vs
who
were
wilde
,
and
withered
branches
,
that
being
quickned
thereby
,
we
might
bring
forth
fruit
according
to
God
in
all
holynesse
.
2
Secondly
the
Church
is
protected
by
the
power
of
Christ
from
the
malice
of
Sathan
whether
he
act
;
plot
,
contriue
destruction
against
whole
Churches
,
or
by
temptations
feeke
to
vndoe
the
soules
,
Rev.
1.
20.
and
salvation
of
private
men
.
Christ
walketh
in
the
midst
of
the
Candlestickes
,
Revel.
1.
20.
he
only
that
hath
placed
them
can
remoue
them
:
he
hath
his
starres
his
Ministers
in
his
right
hand
,
where
they
shall
bee
sa●e
:
he
hath
all
those
that
God
hath
giuen
him
in
his
keeping
and
none
shall
plucke
them
from
him
,
all
are
kept
safe
to
that
everlasting
kingdome
.
In
peace
he
is
the
glorie
of
his
Church
,
in
trouble
the
safetie
of
it
:
if
shee
be
in
the
wildernes
,
he
is
the
Angel
that
goes
before
her
to
giue
her
rest
,
if
shee
be
persecuted
he
hath
a
wildernesse
whereto
she
may
flee
,
there
be
cleft
;
and
holes
in
the
rocke
wherein
shee
shall
be
hid
,
and
if
the
Dragon
cast
forth
whole
flowds
of
malice
to
overwhelme
her
,
the
earth
shall
open
her
mouth
,
&
swallow
vp
the
flowds
,
if
shee
be
invaded
with
Armadoes
he
can
blow
with
his
breath
,
and
they
shall
sinke
into
the
bottome
of
the
deepe
like
lead
;
if
vnder-mined
by
a
Powder-plot
,
he
can
bring
to
light
the
deedes
of
darknesse
,
and
saue
his
anointed
and
his
people
,
by
a
deliverance
as
wonderfull
as
the
act
intended
.
In
a
word
his
heart
is
vpon
his
Church
,
and
faithful
people
,
their
sorrowes
he
thinkes
vpon
,
their
afflictions
,
his
afflictions
,
he
is
pained
when
they
are
persecuted
,
in
every
distresse
he
is
neere
at
hand
to
afforde
succour
:
in
health
to
saue
them
from
sicknesse
;
in
sicknesse
to
saue
them
from
death
:
in
trouble
of
estate
and
paine
of
body
,
to
preserue
them
from
a
disquiet
minde
,
in
anguish
of
soule
to
vphold
from
fainting
by
despaire
.
In
life
to
saue
them
from
a
thousand
deaths
,
in
death
it selfe
to
deliver
them
from
that
death
,
which
is
to
come
.
Thus
is
Christ
beneficiall
to
vs
in
this
life
.
But
in
the
life
to
come
he
bestowes
glory
on
the
Church
:
the
Saints
shal
be
made
perfectly
righteous
,
perfectly
glorious
like
vnto
himselfe
:
where
he
is
,
there
they
shall
be
for
ever
to
behold
his
glory
,
to
be
partakers
of
his
ioie
.
You
see
then
that
Christ
every
way
deserues
all
our
loue
,
seeing
he
is
not
only
most
excellent
in
himselfe
,
Ch.
1.
13.
but
hath
also
done
most
good
vnto
vs
.
Ch.
5.
16.
Whence
it
is
no
wonder
if
everie
faithfull
soule
conclude
as
it
is
in
this
booke
often
,
that
Christ
is
to
it
as
a
bundle
of
Myrrh
,
a
cluster
of
Camphire
,
that
he
is
faire
and
pleasant
and
wholy
delectable
.
Let
vs
nowe
make
some
vse
to
our selues
of
this
point
.
Vse
1
The
first
vse
shal
be
for
a
reproofe
of
mens
mis-guided
affections
,
who
loue
any
thing
better
then
Christ
;
they
are
baptized
into
the
name
of
Christ
,
count
it
an
honour
to
bee
called
Christians
,
and
if
you
will
belieue
them
they
exspect
to
be
saued
by
Christ
,
yet
if
a
man
looke
into
their
practises
,
thei
'le
appeare
to
any
that
can
iudge
,
that
they
thinke
of
nothing
lesse
,
care
for
nothing
lesse
then
Christ
.
That
which
the
Church
confesseth
of
her
owne
negligence
whereinto
shee
was
misled
,
Chap.
1.
6.
[
They
made
me
keeper
of
the
vines
but
I
kept
not
mine
owne
vine
,
]
shee
attended
on
the
fancies
and
pleasures
of
others
,
but
not
on
her
owne
welfare
,
this
we
may
apply
vnto
the
profanenesse
of
most
men
,
who
haue
Vines
,
enough
to
keepe
and
dresse
where
about
Sathan
and
their
owne
lusts
haue
set
them
on
worke
,
but
for
that
true
Vine
which
is
Christ
Iesus
,
they
take
no
pleasure
at
all
,
in
resting
themselues
vnder
his
shadow
,
or
tasting
his
pleasant
fruit
.
Men
haue
many
things
to
busie
their
affections
about
,
but
while
they
tend
other
things
they
are
vtterly
carelesse
of
this
one
thing
that
is
the
chiefest
.
One
man
hath
set
vp
preferment
and
greatnes
in
the
World
for
the
idoll
which
he
worships
,
and
all
his
time
,
meanes
and
thoughts
are
taken
vp
in
prosecution
of
some
plot
wherevpon
he
hath
contrived
his
farther
advancement
.
Another
wallowes
in
all
base
pleasure
,
and
so
long
as
hee
can
content
the
beastly
part
of
himselfe
,
his
sensuall
desires
;
he
thinkes
himselfe
well-apaid
,
hee
enioies
what
he
loues
,
and
what
needes
he
more
.
Another
loues
nothing
but
mony
and
cattle
,
and
trees
,
and
earth
,
it
is
his
happynes
to
say
all
this
is
mine
,
and
when
he
is
amidst
those
things
he
is
amidst
all
his
contentments
.
In
short
,
every
man
hath
his
welbeloved
in
some
kinde
or
other
;
but
it
is
not
the
beloued
here
spoken
of
.
No
(
my
brethren
)
these
men
loue
not
Christ
say
they
what
they
will
,
they
make
little
reckoning
of
him
.
Come
to
the
triall
of
it
and
you
shall
see
it
so
.
The
old
saying's
true
,
Vbi
Amor
,
ibi
Oculus
,
where
we
like
,
there
we
looke
;
or
as
Christ
saith
,
where
our
treasure
is
there
will
our
hearts
be
also
,
Mat.
6.
21.
Mat.
6.
21.
Consider
then
your selues
,
in
your
thoughts
what
is
it
you
most
thinke
of
?
Is
it
of
Christ
,
of
his
excellencies
,
of
his
benefits
?
Can
you
take
pleasure
in
describing
to
your
soules
the
glorious
and
gracious
qualities
of
his
person
,
musing
attentiuely
vpon
such
admirable
excellencies
,
so
farre
surpassing
all
that
in
this
world
can
be
called
either
gracious
or
glorious
?
Are
our
hearts
often
warmed
with
heauenly
ioie
,
when
in
our
private
meditations
we
recount
with
our selues
what
great
things
he
hath
done
and
will
doe
for
our
soules
?
To
thinke
how
mightelie
he
hath
wrought
in
vs
by
his
spirit
,
to
make
vs
aliue
,
and
keepe
vs
aliue
,
when
we
were
once
dead
in
sins
;
how
sweetly
he
perswades
our
will
and
stubborne
affections
to
yeeld
obedience
,
how
forcible
hee
assists
vs
against
most
powerfull
temptations
?
Can
we
reioice
to
thinke
what
happynes
we
haue
in
his
favour
,
that
he
is
a
faithfull
friend
to
vs
in
all
our
necessities
,
to
whom
wee
may
repaire
for
counsell
and
comfort
?
Doe
his
consolations
refresh
our
spirits
,
that
when
sinne
wounds
vs
,
his
stripes
heale
vs
,
When
Sathan
accuses
vs
,
he
is
our
advocate
to
plead
for
vs
;
when
sorrowes
and
paines
are
vpon
vs
,
he
speakes
peace
vnto
our
Soules
,
that
in
all
wants
&
troubles
we
can
surely
pray
vnto
him
,
and
poure
out
our
soules
into
his
bosome
who
only
giues
them
rest
?
Doe
we
often
meditate
on
that
happynes
he
will
one
day
bring
vs
vnto
,
when
hee
shall
make
vs
like
himselfe
,
most
glorious
in
our
bodies
,
most
righteous
in
our
soules
,
most
blisfull
in
all
,
and
that
for
ever
?
Be
our
thoughts
(
my
brethren
)
on
these
things
?
Run
our
desires
and
wishes
this
way
?
Oh
what
strangers
are
such
meditations
from
most
mens
hearts
!
they
thinke
what
they
shall
eate
,
what
they
shall
put
on
,
how
they
shall
bring
the
yeare
about
▪
how
they
shall
pay
this
debt
,
purchase
that
field
,
that
house
,
provide
to
raise
such
a
sonne
,
to
marry
such
a
daughter
,
to
grow
rich
,
to
get
high
places
,
titles
,
and
offices
,
how
to
follow
their
pleasures
and
liue
at
hearts
ease
,
how
they
may
effect
their
wicked
designes
,
oppresse
a
man
,
and
his
inheritance
,
revenge
such
wrongs
as
haue
beene
done
them
by
their
neighbours
,
and
watch
them
an
ill
turne
to
be
even
with
them
,
yea
these
be
the
great
and
mighty
imployments
of
mens
thoughts
,
where
about
they
busie
themselues
,
and
often
breake
their
sleepe
,
day
and
night
,
the
whole
weeke
,
the
whole
yeare
,
their
mindes
run
vpon
these
things
,
when
they
be
at
Church
at
praier
,
in
hearing
,
at
any
good
exercise
the
heart
still
wanders
about
such
matters
,
euen
at
this
present
.
Is
it
not
euen
so
my
bretheren
,
which
of
vs
can
excuse
our selues
,
and
say
my
heart
is
innocent
?
Consider
we
againe
the
practises
of
men
,
whether
they
will
stand
with
the
loue
they
professe
to
Christ
:
we
will
doe
much
for
one
that
wee
loue
,
especially
if
it
be
one
that
can
doe
much
for
vs
.
Now
what
saith
our
Saviour
.
14.
Ioh.
15.
If
you
loue
me
keepe
my
commandements
.
Ioh.
14.
15.
If
Christ
be
our
beloved
,
his
commandement
;
must
be
so
too
.
Whosoever
hates
the
law
hats
the
Lawgiver
also
.
Take
a
view
then
of
mens
practises
,
&
we
shall
see
,
they
make
a
very
scorne
of
Christ
,
&
of
his
commandements
.
Looke
vpon
them
in
their
families
,
&
you
cannot
finde
any
foot-steps
of
religion
,
no
constant
praier
morning
and
evening
:
no
reading
of
the
word
,
no
instruction
of
children
and
seruant
,
no
duties
of
devotion
whereby
you
shall
know
them
from
Papists
,
Atheists
,
or
Infidels
.
See
them
in
the
publike
worship
of
God
,
and
there
is
nothing
but
negligence
and
profanenesse
,
seldome
at
church
if
any
businesse
else
be
to
be
done
,
&
when
they
are
there
,
they
are
carelesse
in
praier
,
in
hearing
of
the
word
read
,
or
preached
,
nothing
is
remembred
for
which
they
are
a
●ote
the
better
.
Looke
vpon
them
in
their
private
conversation
,
&
they
are
full
of
all
vngodlines
,
vnrighteousnes
,
and
vnsobernesse
,
horrible
swearers
,
that
cannot
speake
but
they
must
blaspheme
,
profane
despisers
of
Gods
word
,
and
worship
,
deriders
of
preaching
and
preachers
,
in
a
word
,
enemies
to
all
godlinesse
and
piety
of
life
,
which
by
reproaches
,
and
vnchristian
revilings
,
they
seeke
to
blast
in
whomsoeuer
they
see
it
grow
,
extreamely
ignorant
,
knowing
nothing
distinctly
in
matters
of
Religion
,
not
able
with
any
vnderstanding
to
giue
you
a
reasonable
account
in
any
point
of
their
faith
.
In
ciuill
dealing
men
that
are
vnfaithfull
,
vntrustie
,
vnmercifull
.
In
their
carriage
prowd
,
disdainefull
,
luxurious
,
wanton
and
vncleane
persons
.
May
we
belieue
such
men
when
they
say
Christ
is
their
beloued
?
Surely
we
cannot
though
they
should
sweare
it
.
What
?
loue
Christ
,
yet
not
know
him
,
except
it
be
by
his
name
;
loue
him
?
And
yet
despise
his
seruants
,
his
service
,
his
Ministers
,
make
a
iest
at
his
word
,
and
put
off
with
a
scoffe
the
counsels
and
rebukes
which
out
of
it
are
brought
to
them
.
Loue
Christ
?
Yet
set
thy
mouth
against
heauen
,
and
in
thy
rage
and
hellish
furie
discharge
thy
blasphemies
vpon
his
soule
,
his
body
,
his
blood
,
his
wounds
,
his
name
,
vpon
all
that
is
pretious
in
him
,
and
not
to
be
named
but
with
devotion
.
Wilt
thou
say
thou
louest
Christ
,
when
thou
hast
no
heart
to
thinke
on
him
,
to
talke
of
him
,
to
be
in
his
presence
,
in
the
assemblies
of
Gods
people
in
publike
,
at
sermon
,
at
sacraments
,
at
private
praiers
?
Is
he
thy
friend
?
And
yet
art
though
loath
to
haue
any
thing
to
doe
with
him
,
in
such
places
,
in
such
exercises
?
In
fine
wher
's
thy
loue
to
Christ
,
whilst
I
see
thy
vngodly
life
,
whereby
thou
dishonourest
Christ
▪
and
shamest
the
name
of
a
Christian
?
If
by
these
practises
we
shall
know
thy
loue
of
him
,
whereby
I
mervaile
shall
we
know
thy
hatred
of
him
.
But
,
brethren
▪
be
not
deceiued
,
God
will
not
so
be
mocked
,
delude
thy
selfe
thou
maist
,
but
Christ
thou
canst
not
with
such
faire
glosses
:
it
is
not
him
whom
thou
louest
,
it
is
some
thing
els
,
thy
pleasures
,
thy
wealth
,
thy
lusts
,
the
world
,
the
Diuell
.
These
be
the
things
whereon
thy
affections
dote
,
whereto
thy
desires
are
fastned
,
these
things
thou
canst
serue
,
let
them
commande
any
thing
,
thou
art
at
a
becke
to
doe
it
,
it
is
thy
felicitie
to
be
imploied
by
them
.
If
any
will
crosse
thee
in
these
thy
courses
,
admonish
thee
,
rebuke
thee
,
perswade
thee
,
thou
canst
not
brooke
them
,
thou
countest
them
thine
enemies
,
that
thus
trouble
thee
;
when
thou
art
entreated
by
thy
loue
to
God
,
thy
loue
to
Christ
,
thy
loue
to
his
word
,
by
thy
loue
to
his
Ministers
,
by
thy
loue
to
thine
own
soule
,
by
all
things
that
are
louely
,
&
by
all
loues
to
deny
vngodlines
and
worldly
lusts
,
and
to
liue
righteously
,
soberly
,
and
godly
.
Wouldst
thou
not
be
perswaded
to
reason
;
didst
thou
indeed
loue
any
of
these
,
as
in
word
thou
professest
to
doe
:
but
when
all
admonitions
,
reprehensions
,
exhortations
,
or
whatsoever
good
counsel
given
in
the
name
of
Christ
shall
not
yet
be
entertained
for
the
loue
of
Christ
,
but
fall
vpon
the
heart
like
the
hammer
on
the
anvill
,
that
strikes
but
enters
not
,
or
like
a
ball
from
a
wall
be
smitten
backe
into
the
face
of
him
that
sent
it
,
with
scorne
and
contempt
of
him
,
his
message
,
and
his
Minister
too
,
say
what
thou
wilt
,
thy
tongue
belyes
thine
heart
,
Christ
is
not
he
whom
thy
soule
loveth
,
when
thou
wilt
doe
nothing
for
his
sake
,
take
it
for
a
conclusion
,
he
hates
Christ
that
hates
Christianitie
.
Vse
2
2
Vse
is
for
Exhortation
that
seeing
wee
haue
so
faire
an
obiect
of
loue
as
Christ
is
,
we
would
place
our
loue
there
and
bestow
it
on
him
who
best
deserues
it
.
This
is
a
verie
good
point
to
put
in
practise
.
Wee
haue
ignorant
,
and
worldly
mindes
,
wee
know
not
the
high
Excellencies
of
Christ
Iesus
and
therefore
doe
not
affect
them
.
The
world
and
worth
of
it
we
know
and
loue
,
but
too
well
.
Againe
Sathan
,
and
our
wicked
hearts
doe
blinde
our
eies
,
that
wee
cannot
iudge
aright
of
things
;
it
is
with
our
mindes
,
as
it
is
with
our
eyes
,
things
that
are
a
farre
off
though
of
greater
&
bigger
circuite
,
yet
seeme
far
lesse
then
those
things
that
are
neerer
at
hand
.
The
earth
,
and
earthly
pleasures
they
are
hard
by
,
we
taste
see
and
handle
them
,
we
finde
the
sweetnesse
of
them
by
their
present
possession
,
their
natures
agree
with
ours
,
they
are
carnall
,
and
so
are
wee
,
and
therefore
they
will
sort
with
our
sensuall
desires
:
But
now
for
Heauen
and
it's
Ioy
;
for
Christ
,
and
his
graces
,
and
glories
,
they
are
matters
a
far
off
,
out
of
our
kenne
,
we
heare
much
talke
of
them
in
word
,
but
our
fleshly
mindes
cannot
raise
vp
themselues
so
high
,
as
to
conceaue
the
true
worth
of
them
,
by
that
which
we
heare
spoken
of
them
;
such
spirituall
things
,
fit
not
with
our
earthly
dispositions
,
and
therefore
when
we
heare
of
them
(
take
away
a
few
faint
desires
,
that
dye
of
themselues
)
we
haue
otherwise
indeed
no
great
liking
of
them
,
we
ful●●ll
euery
of
vs
more
or
lesse
the
Prophecy
of
Esay
,
foretelling
how
corruptly
men
would
iudge
touching
Christ
and
his
conditions
,
euen
wee
thinke
that
He
hath
no
forme
nor
comelinesse
,
Esay
.
3.
3.
and
when
wee
shall
see
him
there
's
no
such
beauty
that
wee
should
desire
him
.
Looke
how
meanely
the
Iewes
esteemed
of
Christ
in
his
abasement
vpon
Earth
,
so
doe
Christians
now
iudge
of
him
though
in
his
glory
,
they
see
no
such
great
excellency
as
men
speake
of
in
Christ
,
in
his
graces
,
his
word
,
his
ministers
his
seruice
,
that
they
should
be
so
much
carried
away
with
the
loue
of
him
,
or
his
.
How
often
doe
men
aske
that
question
in
their
hearts
,
Which
the
daughters
of
Ierusalem
asked
the
Church
,
What
is
thy
beloued
more
then
another
beloued
,
Cant.
5.
9.
O
thou
fairest
among
women
,
what
is
thy
beloued
more
then
another
beloued
that
thou
dost
so
charge
vs
?
What
need
such
adoe
,
such
calling
and
seeking
and
enquiring
of
the
Watchmen
of
the
citty
;
such
charging
of
vs
to
tell
him
to
thee
,
if
wee
finde
him
is
there
any
such
singular
dignity
in
this
thy
beloued
aboue
others
?
so
men
in
their
hearts
and
tongues
doe
enquire
strangely
touching
Christ
and
religion
,
they
wonder
what
great
matters
we
finde
in
Christ
,
and
his
seruice
,
what
good
they
get
by
so
much
prayers
,
preaching
,
running
to
Sermons
,
and
hearing
;
by
such
strictnesse
in
their
liues
,
and
all
this
for
the
loue
of
Christ
,
&
conscience
of
his
commandements
:
they
see
not
where
the
benefit
is
,
and
it
euen
angers
them
that
others
should
admire
what
they
see
not
,
for
any
thing
they
perceiue
grace
desires
not
so
mmch
law
as
God
;
the
communion
of
Christ
hath
not
so
much
delight
in
it
,
as
that
wi●h
they
call
goodfellowship
;
filthy
pleasures
rellish
sweeter
,
then
the
ioyes
of
the
spirit
,
and
peace
of
a
good
conscience
;
they
can
loue
the
world
&
the
things
in
the
world
,
bee
it
an
impure
strumpet
,
the
very
image
of
the
divell
aswell
,
nay
rather
then
Iesus
Christ
.
The
brightnes
of
Gods
glory
,
Heb.
1.
3.
&
expesse
image
as
he
is
called
of
his
person
,
This
doctrine
of
louing
Christ
soundes
strangely
in
the
eares
of
carnall
men
;
Wherefore
that
wee
may
make
a
right
vse
of
this
instruction
two
things
are
to
be
obtained
before
we
shall
loue
Christ
.
1
Knowledge
of
Christ
,
what
are
his
excellencies
in
himselfe
and
benefits
toward
vs
.
This
knowlede
is
the
mother
of
affection
,
What
the
eye
sees
not
the
heart
rues
not
;
and
t
is
true
on
the
other
side
,
what
the
eye
sees
not
the
heart
ioyes
not
.
Wherefore
all
meanes
must
bee
vsed
to
get
a
distinct
knowledge
of
Christ
,
in
all
the
forenamed
particulars
.
ᵉ
Perfectly
we
shall
not
know
him
in
this
life
,
neither
shall
we
perfectly
loue
him
,
but
so
farre
as
the
word
hath
described
him
to
vs
we
may
and
must
know
him
.
2
Holinesse
of
heart
:
for
Christ
,
and
all
things
in
him
are
holy
,
heauenly
,
and
spirituall
,
and
our
affections
will
never
take
to
them
,
till
they
bee
made
like
to
them
heauenly
and
spirituall
,
't
is
indeed
naturall
to
loue
some
things
,
but
to
loue
God
that
s
from
grace
,
this
affection
is
found
only
in
the
church
,
't
is
the
soule
calls
Christ
wellbeloued
,
those
that
are
regenera●e
,
whose
hearts
are
sanctified
,
those
virgins
are
spoken
of
in
the
third
verse
of
the
first
chapter
,
who
haue
smelt
the
odor
of
the
sweet
perfumes
,
&
oyntments
of
the
Grace
of
Christ
shed
abroad
in
their
hearts
:
these
loue
Christ
,
and
none
els
.
When
thus
the
eyes
of
our
mindes
are
enlightned
,
and
our
sinfull
hearts
changed
,
then
shall
wee
begin
vnfainedly
to
loue
&
admire
those
treasures
of
knowledge
and
Wisdome
those
exceeding
riches
of
grace
&
glory
which
are
stored
in
the
person
of
our
Lord
Iesus
Christ
:
wee
shall
then
looke
vpon
all
that
good
is
the
world
which
before
we
loued
and
magnified
,
now
comparing
it
with
Christ
wee
shall
conclude
with
the
Apostle
,
Phil.
3.
●
.
The
things
which
were
advantage
to
mee
,
the
same
I
cannot
loose
for
Christs
sake
,
and
iudge
them
to
bee
dung
that
I
may
winne
Christ
.
It
wil
be
with
vs
as
it
was
with
the
daughters
of
Ierusalem
before
spoken
of
,
who
at
first
ignorantly
and
somewhat
scornefully
asked
the
spouse
what
was
her
beloved
,
that
shee
sought
so
much
after
him
,
but
when
shee
had
at
large
described
him
in
all
his
excellencies
,
and
told
them
:
This
is
my
beloued
,
this
is
my
loue
O
Daughters
of
Ierusalem
,
Now
their
eyes
are
opened
,
and
their
hearts
touched
,
Cant.
5.
16
they
are
as
desirous
to
goe
seeke
him
as
the
spouse
her selfe
and
now
they
begin
to
enquire
of
her
O
thou
fairest
among
women
,
whether
is
thy
beloued
gone
,
whether
is
he
turned
asiae
,
that
we
may
goe
and
seeke
him
with
thee
chap.
6.
1.
Now
the
lord
open
our
eyes
by
his
spirit
,
that
wee
may
cleerely
see
and
ardently
loue
Christ
,
to
whom
with
the
father
,
&c.
FINIS
Notes, typically marginal, from the original text
Notes for div A09262-e160
Notes for div A09262-e1620
Notes for div A09262-e3870
Notes for div A09262-e5340