SERMONS
PREACHED
BEFORE
his
MAIESTIE
;
and
vpon
other
speciall
occasions
:
Viz.
-
1
The
Pillar
and
ground
of
Truth
.
-
2
The
New
Life
.
-
3
A
sensible
demonstration
of
the
Deity
.
-
4
Exact
Walking
.
-
5
Samuels
support
of
sorrowfull
Sinners
.
By
the
late
faithfull
and
worthy
Minister
of
Iesus
Christ
,
IOHN
PRESTION
Dr.
in
Diuinity
,
Chaplaine
in
ordinary
to
his
Maiesty
,
Master
of
Emmanuel
College
in
Cambridge
,
and
sometimes
Preacher
of
Lincolnes
Inne
.
LONDON
,
Printed
for
Leonard
Greene
of
Cambridge
,
and
are
to
be
sold
by
Iames
Boler
,
at
the
Signe
of
the
Marigold
in
Pauls
Churchyard
.
1630.
To
the
Reader
.
THE
AVTHOR
himselfe
,
being
hindred
by
death
,
from
digesting
his
thoughts
into
Tractates
more
accommodate
for
all
mens
vse
,
presaged
notwithstanding
,
a
little
before
his
death
,
that
they
would
be
pressed
into
publike
view
by
one
or
other
,
which
might
perhaps
bee
lesse
carefull
;
who
that
he
might
preuent
,
hee
bequeathed
the
care
of
those
Sermons
that
were
only
preached
at
Lincolnes
Inne
,
to
those
his
worthy
friends
,
by
whom
you
see
them
faithfully
set
forth
,
who
liuing
in
the
City
,
were
better
conuersant
with
those
that
tooke
them
from
his
mouth
:
All
others
whatsoeuer
vnto
vs
,
who
(
though
much
more
vnworthy
and
vnable
)
were
yet
more
frequently
his
Auditors
in
other
places
,
and
had
reason
fully
to
know
his
Doctrine
,
manner
of
life
,
purpose
,
&c
should
therefore
bee
more
guilty
of
vngratefull
negligence
,
if
any
of
those
Lamps
,
into
which
he
emptied
the
golden
oile
out
of
himselfe
,
should
not
by
vs
be
lighted
vp
to
serue
the
Temple
,
to
which
vndoubtedly
by
him
they
were
deuoted
.
Moued
therefore
with
the
necessity
of
our
duty
,
their
former
good
example
,
and
the
successefull
entertainment
the
rest
haue
found
,
we
doe
here
aduenture
into
light
these
fiue
short
Sermons
,
preached
at
speciall
times
,
and
in
Auditories
of
greatest
worth
and
expectation
,
and
accordingly
composed
of
more
exact
materials
,
and
closer
put
together
,
which
in
him
may
well
be
pardoned
,
who
in
all
his
other
works
did
bow
his
more
sublime
and
raised
parts
to
lowest
apprehensions
.
Wee
haue
laboured
what
we
could
to
discharge
the
trust
by
him
reposed
in
vs
,
and
desire
that
others
would
be
pleased
to
forbeare
the
putting
forth
of
any
thing
of
his
,
without
acquainting
some
of
vs
therewith
,
by
him
deputed
for
that
worke
;
who
as
soone
as
may
be
will
be
carefull
to
present
thee
with
what
else
soeuer
we
shall
think
vsefull
:
the
Lord
grant
they
may
doe
as
much
good
as
the
Author
of
them
did
intend
.
-
T.
G.
-
T.
B.
THE
PILLAR
AND
GROVND
Of
TRUTH
.
1.
TIM.
3.
15.
But
if
I
tarry
long
,
that
thou
mayest
know
how
thou
oughtest
to
behave
thy selfe
in
the
house
of
God
,
which
is
the
Church
of
the
living
God
,
the
pillar
and
ground
of
the
Truth
.
THere
are
two
maine
principles
,
upon
which
the
whole
frame
of
Popery
is
founded
;
first
,
That
the
Church
of
Rome
is
the
onely
Catholike
Church
:
secondly
,
That
the
Church
cannot
erre
.
By
which
latter
principle
they
have
brought
on
themselves
a
desperate
necessitie
,
never
to
amend
or
reforme
whatsoever
is
once
decided
by
the
Church
.
These
are
the
principles
they
first
instill
into
their
Novices
;
these
are
the
trains
,
wherewith
they
seeke
to
winne
men
to
themselves
:
for
when
they
cannot
prove
their
points
in
speciall
and
particular
,
they
take
them
all
in
grosse
,
and
by
this
one
principle
(
Our
Church
,
which
cannot
erre
,
hath
so
decided
it
)
they
prove
a
bundle
of
them
altogether
.
So
when
they
can
shew
no
ground
in
Scripture
for
their
clouded
,
ungrounded
,
superadded
opinions
,
they
fasten
them
and
hang
them
all
upon
this
pinacle
of
the
Church
,
which
because
it
is
infallible
,
admits
of
no
examination
.
And
whereas
truth
seekes
out
no
corners
,
desires
to
see
the
light
,
and
come
to
triall
;
Poperie
delights
to
hide
it selfe
in
these
obscure
and
uncertaine
generalities
.
As
for
example
:
aske
them
what
ground
they
have
for
invocation
of
Saints
,
worshipping
of
Images
,
Indulgences
,
superadded
Sacraments
,
and
a
multitude
of
superstitious
ceremonies
;
their
answer
is
,
The
Church
hath
so
decided
,
and
her
decrees
are
all
infallible
,
and
not
to
be
examined
by
particular
men
,
which
are
inferiour
.
So
that
pull
but
this
pillar
downe
,
as
Sampson
did
,
and
the
whole
frame
of
Poperie
,
with
all
that
stay
themselves
upon
it
,
comes
presently
tumbling
downe
.
Yet
because
they
think
it
too
improbable
a
course
to
build
all
on
the
naked
assertion
of
the
Church
,
which
is
onely
to
interprete
and
not
to
make
the
Text
,
therefore
they
bring
in
Traditions
,
which
they
call
unwritten
verities
,
and
make
them
of
equall
value
and
credite
with
the
Text
:
but
if
you
aske
them
what
these
unwritten
verities
are
,
and
how
they
may
be
knowne
from
counterfeit
;
they
say
onely
the
Church
can
tell
that
,
to
whose
custodie
they
were
committed
,
and
who
onely
is
able
to
iudge
infallibly
,
which
are
the
genuine
Traditions
,
and
which
not
.
And
if
Scripture
at
anie
time
bee
brought
against
any
of
these
points
,
they
say
it
belongs
to
the
Church
of
Rome
to
declare
what
bookes
of
Scripture
are
canonicall
,
what
translation
is
authenticall
,
what
interpretation
must
be
the
sense
of
Scripture
,
and
in
effect
they
will
be
onely
iudged
by
themselves
,
and
whatsoever
we
say
,
they
choke
us
with
these
principles
,
Theirs
is
the
only
Church
,
and
,
The
Church
can
never
erre
.
Now
of
all
places
of
Scripture
,
whereby
they
would
vindicate
to
themselves
this
priviledge
,
this
verse
that
I
have
read
is
one
of
the
chiefest
;
but
how
iustly
,
wee
are
now
to
consider
.
Sayes
the
Apostle
to
Timothy
,
I
have
written
unto
thee
,
that
thou
mayest
know
how
to
behave
thy selfe
in
the
house
of
God
:
as
if
he
should
say
,
It
is
of
much
moment
that
the
house
of
God
be
ordered
and
kept
aright
,
be
swept
continually
and
purged
,
because
it
is
the
Pillar
and
Ground
of
Truth
,
that
is
,
the
ground
and
place
where
truth
(
which
is
the
housholds
food
)
is
nourished
,
and
doth
grow
;
into
which
if
falshood
creepe
,
their
food
will
soone
be
poisoned
,
and
so
not
nourish
but
corrupt
,
not
fit
them
to
salvation
but
destruction
:
so
that
the
Apostle
in
this
verse
hath
this
double
scope
.
First
,
to
describe
the
Church
by
this
distinguishing
propertie
,
that
it
is
the
Pillar
and
Ground
of
Truth
,
that
is
,
Truth
is
the
signe
,
whereby
this
house
of
God
is
knowne
from
other
houses
.
Secondly
,
he
sayes
,
in
the
house
of
God
&c.
not
in
the
Church
of
Ephesus
,
lest
anie
should
conclude
(
as
now
the
Papists
would
)
that
the
truth
were
so
nailed
and
fastened
to
anie
one
particular
house
or
pillar
,
that
it
could
never
be
taken
downe
from
thence
,
and
hanged
up
in
another
place
;
which
is
flat
contrarie
to
the
scope
of
the
Apostle
in
this
place
,
who
in
the
beginning
of
the
next
chapter
shewes
evidently
,
that
in
the
later
times
some
should
depart
from
the
faith
,
and
give
heed
to
seducing
spirits
and
doctrines
of
Devils
,
forbidding
to
marry
,
and
commanding
to
abstaine
from
meats
.
The
Papists
would
make
us
beleeve
,
that
because
the
truth
was
once
at
Rome
,
it
is
there
still
.
Indeed
the
house
and
place
where
once
it
was
,
they
may
still
shew
perhaps
;
but
the
inhabitant
is
now
departed
,
and
the
truth
,
which
was
the
signe
,
is
taken
downe
,
and
hanged
up
elsewhere
,
in
stead
whereof
these
verie
errours
hang
,
which
the
Apostle
doth
foretell
to
be
the
signes
of
Truth
's
departure
,
forbidding
to
marry
,
and
commanding
to
abstaine
from
meats
.
If
they
object
,
they
forbid
not
all
to
marrie
.
I
answer
,
no
hereticke
or
people
since
the
beginning
of
the
world
,
did
ever
doe
it
,
nor
is
it
credible
that
anie
ever
will
;
for
then
the
world
would
soone
be
at
an
end
:
but
they
forbid
some
to
marrie
at
anie
time
,
as
the
Clergie
;
all
at
sometimes
;
and
that
not
as
a
precept
of
conveniencie
,
but
necessitie
and
holinesse
.
The
Papists
indeed
say
,
thatthe
Church
is
so
the
pillar
and
ground
of
truth
,
that
there
is
no
truth
but
what
comes
from
the
Church
,
&
that
whatsoever
comes
from
the
Church
is
true
infallibly
,
and
not
subject
to
errour
:
but
this
cannot
be
the
Apostles
meaning
here
.
First
,
there
may
be
truths
in
other
Writers
that
are
not
of
the
Church
:
though
the
Garden
bee
the
most
convenient
and
ordinarie
place
and
ground
of
hearbs
;
yet
some
Violets
may
be
gathered
in
the
Woods
,
and
on
the
high-way
side
.
By
Truth
therefore
here
is
meant
divine
and
sacred
truth
,
a
plant
of
Gods
owne
Garden
,
not
growing
in
the
Wildernesse
and
Wast
.
Besides
,
as
some
truths
may
be
found
without
the
Church
,
so
some
errours
may
be
found
within
the
Church
:
though
the
Garden
be
the
proper
ground
and
place
of
hearbs
,
yet
weedes
may
also
grow
there
,
as
tares
may
in
the
field
,
which
notwithstanding
is
the
proper
place
of
wheat
.
Againe
,
when
hee
saith
,
The
Church
is
the
pillar
and
ground
of
truth
,
his
meaning
is
,
that
in
the
Church
of
God
,
the
truth
ought
alwaies
to
bee
preserued
and
kept
,
that
is
,
those
that
professe
themselues
to
bee
the
Church
,
ought
to
maintaine
the
truth
;
that
is
their
duetie
,
which
they
are
bound
at
all
times
to
performe
:
but
it
's
no
good
consequence
to
infer
,
A
thing
is
surely
done
,
because
some
ought
to
doe
it
;
for
men
doe
not
alwaies
performe
their
dueties
,
nor
discharge
the
trust
that
is
committed
to
them
.
Lastly
,
it
is
to
bee
marked
,
that
the
Apostle
saith
in
general
tearmes
,
The
Church
is
the
pillar
and
ground
of
truth
,
not
this
or
that
particular
people
,
of
Ephesus
,
or
Corinth
,
or
Rome
,
or
anie
other
citie
or
countrey
;
for
the
Church
may
make
a
progresse
,
from
one
people
to
another
,
as
now
it
hath
from
those
famous
cities
of
Asia
unto
other
parts
.
Indeede
while
the
Church
continues
in
a
place
,
so
long
the
fundamentall
truthes
continue
,
but
when
shee
changeth
habitation
,
the
truth
goes
with
her
;
for
these
cannot
dwell
asunder
:
while
the
Church
continued
at
Rome
,
so
long
the
truth
continued
,
but
no
longer
.
If
they
object
,
that
a
pillar
is
the
prop
and
sustent
aculum
of
that
building
wherein
it
is
,
and
therefore
cannot
bee
removed
to
another
place
,
unlesse
the
building
be
destroyed
and
perish
:
since
then
the
Church
of
Rome
was
once
the
pillar
and
ground
of
truth
,
it
is
so
still
.
I
answer
,
the
Apostle
in
this
place
speaks
of
a
pillar
,
not
more
architectanico
,
as
understanding
more
forensi
,
for
such
a
post
or
pillar
,
on
which
tables
and
proclamations
,
and
such
things
are
wont
to
hang
;
and
from
such
pillars
,
such
things
may
soone
bee
separated
.
Such
a
pillar
was
this
people
of
Ephesus
,
which
stood
long
after
the
truth
was
taken
downe
and
Mahumetanisme
hanged
up
in
stead
therof
.
And
that
its
thus
meant
,
appears
by
the
other
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ioined
with
it
,
which
signifies
a
seate
or
receptacle
,
at
all
times
separable
from
what
is
in
it
.
And
indeed
(
as
before
I
said
)
the
Church
is
the
ground
of
truth
,
as
the
garden
is
the
ground
of
herbs
,
which
wee
know
,
may
bee
plucked
up
and
planted
in
another
place
.
As
therefore
that
which
hangs
on
the
pillar
may
be
plucked
down
,
or
other
things
hanged
with
it
,
as
herbes
may
bee
translated
from
one
garden
to
another
,
or
weedes
grow
with
them
;
so
that
people
which
are
now
the
Church
of
God
,
may
cease
to
be
so
,
or
continuing
the
Church
,
may
bee
obnoxious
unto
errours
.
And
that
this
is
the
meaning
of
the
place
,
and
not
that
which
the
Papists
hence
deduce
,
namely
,
That
the
Church
cannot
erre
;
may
appeare
by
these
reasons
.
First
,
not
to
be
capable
of
errour
,
is
the
inseparable
attribute
of
God
himselfe
;
for
God
and
truth
are
termes
conuertible
,
which
cannot
bee
said
of
any
creature
;
because
to
creatures
,
truth
is
a
rule
,
from
which
they
may
decline
;
as
the
Carpenters
hand
may
from
the
line
that
guides
it
.
Truth
is
not
of
the
essence
of
a
creature
,
as
it
's
of
Gods
,
and
therefore
separable
and
distinct
;
as
the
Carpenters
line
,
is
a
thing
distinguished
from
his
hand
,
and
therefore
may
be
separated
,
his
hand
may
sometimes
deuiate
and
goe
awry
.
The
decree
and
will
of
God
is
the
rule
it selfe
,
and
from
it selfe
it
cannot
deuiate
or
erre
;
but
the
creature
hath
a
line
of
rectitude
,
drawne
to
it
by
the
Scripture
,
from
which
,
though
now
de
facto
it
doth
not
swerue
,
yet
de
possibili
it
may
.
Esa.
8.
20.
To
the
Law
and
to
the
Testimonie
;
if
they
speake
not
according
to
this
word
,
it
is
because
they
haue
no
light
in
them
.
As
if
one
should
say
to
a
Pilote
,
Know
that
in
your
eye
,
and
in
your
hand
,
there
is
no
inseparable
and
inbred
rule
,
to
guide
you
in
your
course
,
but
here
is
a
compasse
for
to
direct
you
;
if
you
look
beside
this
,
or
neglect
this
,
you
will
fall
vpon
the
rockes
and
sands
:
so
the
Lord
saith
to
his
Church
,
Know
that
in
you
there
is
no
inherent
selfe-sufficient
light
,
but
here
is
my
word
,
to
be
a
lanterne
to
you
;
if
you
keepe
not
your
eye
on
this
,
you
may
erre
quickely
,
and
make
shipwracke
of
your
faith
.
Secondly
,
where
there
is
ignorance
there
may
bee
errour
;
for
ignorance
is
the
cause
of
errour
,
as
darkenesse
is
of
stumbling
;
for
a
man
cannot
haue
a
perfect
iudgement
of
things
,
except
he
haue
a
perfect
knowledge
of
them
:
now
the
most
learned
Bishops
that
euer
were
,
in
generall
Councels
(
which
is
the
representatiue
Church
,
in
all
mens
iudgements
least
subiect
unto
errour
)
haue
beene
ignorant
of
manie
things
;
for
euen
in
humane
things
,
whereof
we
are
more
capable
,
the
wisest
men
have
beene
readie
to
professe
,
that
the
greatest
part
of
that
they
knew
,
was
the
least
of
that
they
knew
not
;
much
more
in
things
divine
,
in
which
our
eyes
are
like
the
eyes
of
battes
and
owles
,
vnto
the
brightest
sunneshine
,
too
weake
and
too
angust
to
comprehend
them
:
therefore
their
knowledge
beeing
defective
,
their
iudgement
likewise
must
needes
be
so
.
1.
Cor.
13.
11.
Wee
know
in
part
,
saith
the
Apostle
,
therefore
wee
prophesie
in
part
.
Aristotle
could
say
,
He
that
looks
not
round
about
a
thing
,
and
sees
not
all
the
parts
and
corners
of
it
,
can
give
no
certaine
judgement
of
it
:
now
who
can
say
in
divine
mysteries
hee
is
able
to
see
all
things
?
and
if
he
be
not
,
hee
may
both
bee
deceived
,
and
deceive
.
Lastly
,
where
God
intends
to
give
the
end
he
alwaies
gives
the
meanes
to
effect
and
bring
that
end
to
passe
;
but
he
giues
not
to
the
Church
the
meanes
of
infallibilitie
,
as
perfect
knowledge
of
the
truth
,
sincere
loue
of
it
,
right
ordered
zeale
for
it
;
hee
takes
not
alwaies
from
them
those
sinnefull
lusts
,
which
breed
errings
from
the
faith
,
and
often
thrust
and
impell
men
into
errour
.
How
oft
have
generall
Councels
,
beene
distracted
into
factions
,
leavened
with
malice
,
puft
up
with
pride
,
&
c
?
and
shall
we
say
when
their
hearts
and
mindes
are
thus
corrupted
,
that
their
tongues
are
notwithstanding
infallibly
ouer-ruled
,
to
poure
forth
nothing
else
but
oracles
?
To
say
that
at
that
instant
there
fals
a
spirit
upon
them
to
guide
them
with
immediate
revelation
,
is
to
approve
the
fanaticall
fancies
of
the
Anabaptists
;
which
they
take
on
them
to
abhorre
;
which
notwithstanding
if
anie
doe
affirme
,
as
some
have
beene
bold
to
doe
,
they
must
consider
,
that
the
Prophets
which
were
guided
by
such
spirits
,
and
had
the
truth
inspired
by
visions
,
and
immediat
revelations
,
did
never
argue
,
discusse
,
or
reason
of
the
things
they
spake
and
wrote
;
but
only
did
declare
and
manifest
what
was
revealed
;
but
in
generall
Councels
the
truth
is
bolted
out
by
reasonings
to
and
fro
,
the
conclusions
many
times
disputed
of
,
and
strongly
argued
on
both
sides
:
now
where
the
premisses
are
onely
probable
,
the
conclusion
cannot
bee
infallible
;
for
they
are
the
cause
of
the
conclusion
,
and
there
cannot
be
more
in
the
effect
than
was
formerly
in
the
cause
.
This
is
sufficient
to
evince
that
though
generall
Councels
,
doe
not
at
all
times
defacto
erre
(
for
wee
all
acknowledge
the
great
benefit
of
the
foure
first
generall
Councels
)
yet
to
say
that
de
possibili
they
cannot
,
is
vtterly
vntrue
.
Christ
hath
promised
,
Iohn
16.
13.
to
send
These
places
must
needes
bee
understood
Bellarmine
,
Stapleton
,
and
other
popish
writers
give
,
namely
,
that
the
promise
is
indifferently
made
to
their
successors
,
as
well
as
to
themselves
,
then
particular
Bishops
and
Ministers
should
be
infallible
judges
of
truth
&
falshood
,
&
so
all
controverfies
in
the
Church
would
presently
have
an
end
,
so
as
never
to
spring
againe
.
If
they
say
,
it
s
not
to
beunderstood
of
them
taken
single
&
apart
,
but
as
met
together
,
&
assembled
in
a
Synode
.
I
answer
,
there
is
not
the
least
intimation
of
this
distinction
in
those
places
:
but
the
place
for
such
a
promise
is
Matth.
18.
20.
Where
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
midst
of
them
;
But
this
place
is
to
bee
understood
of
the
least
meetings
of
true
Christians
in
the
name
of
Christ
,
as
well
as
of
the
largest
Councels
,
and
so
the
smallest
companie
or
convention
should
bee
capable
of
this
promise
of
infallibilitie
,
as
well
as
the
most
general
and
ample
Councell
.
But
they
farther
object
,
If
there
should
not
be
a
visible
,
external
unerring
judge
,
to
which
at
all
Though
there
bee
no
infallible
,
visible
,
humane
While
the
Church
is
militant
upon
the
earth
,
There
must
bee
heresies
in
the
Church
,
that
those
may
perish
who
receiue
not
the
loue
of
the
truth
to
bee
saued
,
and
that
those
which
are
approued
might
be
knowne
.
If
there
were
anie
such
meanes
,
by
God
appointed
What
is
the
vse
then
and
benefit
of
generall
They
are
the
best
meanes
to
finde
out
Truth
;
More
instances
might
easily
bee
given
,
but
these
suffice
to
warrant
this
conclusion
,
That
a
generall
Councell
may
erre
in
fundamentall
points
.
For
though
the
universall
Church
of
Christ
,
taken
for
his
mysticall
bodie
on
earth
,
and
complete
number
of
his
elect
,
cannot
erre
in
matters
fundamentall
(
for
then
they
might
fall
away
,
and
the
gates
of
hell
prevaile
against
them
)
yet
the
externall
visible
bodie
of
the
Church
may
erre
,
because
the
truth
of
God
may
bee
locked
up
within
the
hearts
of
such
a
companie
,
as
in
competition
of
suffrages
cannot
make
a
greatet
part
in
a
generall
Councell
;
so
that
the
sentence
decreed
therein
may
bee
a
fundamentall
errour
.
From
these
grounds
thus
laid
,
may
fitly
rise
a
threefold
application
.
First
,
seeing
it
is
thè
received
and
approved
doctrine
of
the
Papists
,
That
the
Church
of
Rome
cannot
erre
in
points
of
Faith
and
Doctrine
;
wee
see
how
little
hope
there
is
that
wee
and
they
should
ever
bee
reconciled
,
or
that
one
truth
should
arise
from
a
composition
of
their
and
our
opinions
:
for
if
they
yeelde
in
any
thing
to
us
,
it
would
presently
follow
,
that
in
that
wherein
they
now
yeelde
,
before
they
erred
,
and
so
this
fundamentall
point
of
their
Churches
not
erring
,
would
from
thence
be
overthrowne
.
Wee
may
alter
our
Tenents
if
wee
will
,
but
they
are
strongly
engaged
to
keepe
theirs
without
anie
change
or
variation
;
we
may
goe
to
them
,
they
cannot
come
to
us
;
witnesse
the
Germane
Interim
,
so
carefully
and
often
tempered
,
wherin
there
were
but
few
of
their
ingredients
left
out
;
yet
was
it
more
than
Charles
the
Fifth
could
do
to
get
it
entertainment
on
eitherside
:
and
therefore
those
Cassanders
that
thinke
by
wit
and
policie
to
reconcile
us
,
attempt
a
thing
impossible
.
For
of
what
materials
shall
any
middle
course
bee
framed
,
when
neyther
side
can
spare
the
smallest
piece
of
timber
in
their
building
?
they
cannot
,
because
thereby
they
should
bee
argued
of
erring
for
merly
;
we
cannot
,
for
true
Religion
is
of
a
brittle
nature
,
breake
it
you
may
,
bend
it
you
cannot
,
no
not
in
the
least
degree
.
It
cannot
bee
accommodated
to
interests
,
and
respects
of
policie
and
seruing
turnes
;
it
cannot
be
mixt
with
errour
,
no
more
than
oyle
with
water
,
iron
and
steele
with
clay
.
Daniel
2.
43.
They
shall
mingle
themselves
with
the
seede
of
men
,
but
they
shall
not
cleave
one
to
another
:
even
as
iron
is
not
miset
with
clay
;
or
as
the
elements
when
once
they
are
mingled
in
a
compound
bodie
doe
lose
their
proper
formes
;
even
so
Religions
,
when
made
ingredients
,
and
compounding
parts
of
any
other
,
do
lose
their
formes
,
and
cease
to
bee
religions
in
Gods
account
.
2
King
.
17.
33.
It
is
said
,
the
mingled
people
of
Samaria
feared
the
Lord
and
served
their
owne
gods
,
after
the
manner
of
the
Nations
whom
they
carried
away
from
thence
;
that
is
,
they
jumbled
all
together
,
the
fear
of
God
,
&
worship
of
their
Idols
,
thinking
thereby
to
fit
both
parties
,
Iewes
and
Heathens
,
with
a
religion
wherein
both
might
bee
gratified
.
But
what
saith
God
?
doth
he
approve
this
mixture
?
verse
34.
Vnto
this
day
they
doe
after
the
former
manners
,
they
fear
not
the
Lord
,
neither
do
they
after
their
statutes
,
or
after
the
law
or
commandement
which
the
Lord
commanded
.
God
will
not
owne
his
owne
commanded
worship
when
mingled
and
compounded
with
another
.
So
Gal.
5.
1.
2.
Bee
not
entangled
againe
with
the
yoke
of
bondage
(
that
is
)
take
heede
of
entertaining
those
rites
and
customes
of
the
ceremoniall
law
,
from
which
now
by
Christ
ye
are
set
free
.
Well
,
but
what
if
circumcision
the
ancient
character
bee
still
retained
,
and
joined
unto
Christ
?
is
it
not
better
to
be
sure
of
both
?
See
what
he
answers
in
the
second
verse
;
Behold
,
I
Paul
say
unto
you
,
that
if
you
bee
circumcised
,
Christ
shall
profit
you
nothing
.
And
again
,
vers.
4.
Christ
is
become
of
none
effect
to
you
;
As
if
hee
should
say
,
Take
whether
you
will
,
either
Christ
or
circumcision
;
for
both
yee
cannot
have
:
So
Esay
.
1.
vers.
21
,
22.
How
is
the
faithfull
Citie
become
an
harlot
?
But
how
proveth
hee
that
?
Thy
siluer
is
become
drosse
,
thy
wine
mixt
with
water
.
He
denies
not
but
they
had
silver
and
wine
amongst
them
;
but
as
silver
mixt
with
baser
mettall
becommeth
drosse
,
and
is
no
longer
accounted
silver
:
so
wine
when
it
is
mixt
with
water
leaves
off
to
be
accounted
wine
.
Ier.
23.
28.
Hee
that
hath
my
word
let
him
speake
my
word
faithfully
;
for
what
is
the
chaffe
to
the
wheat
?
Whatsoever
of
our
owne
we
offer
to
annexe
to
the
word
of
God
,
in
Gods
account
is
as
if
wee
added
chaffe
to
wheate
,
by
which
addition
the
wheate
can
bee
no
gainer
They
that
goe
about
to
mixe
true
and
false
religions
,
are
like
those
that
take
too
big
a
graspe
,
and
so
let
whatthey
meant
to
have
sustained
fall
and
breake
,
as
wee
see
in
Ieroboam
who
mingled
truth
and
falsehood
,
not
changing
the
worship
,
as
hee
thought
,
but
the
place
and
manner
of
the
worship
onely
,
lest
the
kingdome
should
returne
unto
the
house
of
David
,
that
was
the
interest
,
whereunto
he
thought
to
make
religion
stoope
,
1.
Kings
12.
26.
&c.
But
what
came
of
it
?
He
made
a
nullitie
of
religion
,
and
of
his
and
his
posterities
title
to
the
kingdome
.
Saul
had
a
strait
command
to
destroy
all
the
Amalekites
,
but
because
in
execution
of
it
hee
needs
would
interpose
his
owne
discretion
,
in
sparing
Agag
,
and
some
of
the
cattel
,
God
takes
the
kingdome
from
him
for
it
.
Moses
will
not
yeeld
to
the
King
of
Egypt
to
leave
one
hoofe
behinde
him
,
of
any
thing
that
did
belong
unto
the
Israelites
.
Mordecay
,
because
God
forbad
them
to
make
peace
with
Amalek
for
ever
,
will
rather
hazzard
his
owne
and
others
safetie
,
than
so
much
as
bow
the
knee
to
Haman
an
Amalekite
.
Daniel
when
God
commanded
to
pray
towards
the
Temple
,
will
not
omit
that
circumstance
of
his
praier
,
though
he
cannot
practise
it
without
hazzard
of
his
life
.
This
is
the
disposition
of
all
whose
hearts
are
perfect
with
their
God
;
they
dare
not
pare
away
the
least
lap
from
the
garment
of
religion
,
nor
adde
the
least
flye
to
this
boxe
of
precious
ointment
;
for
in
this
curious
clocke-worke
of
religion
,
every
pin
and
wheele
that
is
amisse
distempers
all
:
And
as
we
are
wont
to
lay
aside
cracked
vessels
,
and
distempered
watches
as
unusefull
,
so
doth
God
distempered
and
mixt
religions
.
As
to
the
Iewes
,
a
garment
made
of
linzy
woolsie
might
not
be
worne
:
so
to
vs
a
Samaritan
religion
,
made
vp
of
true
and
false
,
is
not
to
be
endured
;
but
as
the
stomacke
loathes
lukewarme
water
,
so
God
lukewarme
religions
.
As
therefore
Eliah
exhorts
the
people
to
follow
either
God
or
Baal
,
and
not
to
halt
betweene
them
both
;
so
it
's
good
for
vs
to
take
heede
of
mingling
truth
and
falsehood
,
whereof
God
is
more
impatient
than
of
either
of
the
two
extremities
apart
.
For
one
to
be
a
downe-right
Papist
may
be
a
sinne
of
ignorance
;
but
to
blend
and
mingle
with
it
,
to
picke
and
choose
some
tinctures
of
it
to
serue
our
worldly
turnes
,
cannot
but
be
a
sin
of
knowledge
:
for
if
one
were
fully
in
his
heart
perswaded
that
Poperie
were
the
truth
,
he
would
embrace
that
,
and
cleave
to
that
alone
;
againe
,
if
our
religion
were
thought
to
be
the
right
,
that
onely
will
be
entertained
;
but
when
we
mingle
thus
,
and
will
not
runne
without
a
by
as
,
but
for
advantage
halt
willingly
betweene
both
,
wee
cannot
bee
accepted
.
This
we
speake
but
for
prevention
,
not
knowing
what
temptations
aftertimes
may
bring
;
it
is
good
preventing
Physicke
to
know
the
truth
.
Secondly
,
seeing
wee
have
proved
that
the
iudgement
of
the
Church
is
not
infallible
in
Thirdly
,
as
the
Apostle
here
exhorts
Timothie
,
and
in
him
all
Ministers
to
take
heede
how
It
is
the
house
of
God
,
and
its
reason
the
tenant
It
is
the
Church
of
God
,
of
which
good
Magistrates
It
is
the
pillar
and
ground
of
Truth
,
that
is
,
the
field
or
garden
wherein
Truth
growes
,
and
I
have
a
few
things
against
thee
,
because
thou
sufferest
that
woman
Iezebel
,
which
calleth
her selfe
a
Prophetesse
,
to
teach
and
seduce
my
servants
to
commit
for
nication
,
and
to
eate
things
offered
to
idols
.
Therefore
neither
Errours
,
nor
their
Authours
in
the
Church
of
God
are
to
be
suffered
.
Iohn
15.
13.
Every
plant
which
my
heavenly
Father
hath
not
planted
,
shall
bee
rooted
out
:
And
who
should
root
them
out
,
but
Magistrates
,
to
whom
Gods
Vine-yard
is
committed
?
Let
's
come
to
the
Old
Testament
,
where
the
lives
of
Magistrates
are
represented
,
as
the
face
is
in
a
glasse
,
that
shewes
both
spots
and
beauty
.
2
Chron.
17.
Iehoshaphat
commanded
the
Priests
and
Levites
to
instruct
the
People
in
the
Law
,
from
the
seventh
verse
to
the
tenth
;
but
that
s
not
all
,
but
in
the
sixth
verse
it
is
said
,
His
heart
was
lift
up
in
the
wayes
of
the
Lord
;
so
that
hee
tooke
away
the
high
places
,
and
the
groves
out
of
Iudah
.
Let
us
cast
our
eyes
upon
the
other
Kings
of
Israel
and
Iudah
,
and
consider
what
God
himselfe
hath
marked
and
observed
in
them
,
seeing
his
observation
cannot
but
be
of
moment
,
like
asterismes
in
the
margents
of
a
booke
.
Of
Salomon
God
hath
observed
,
1
King
.
11.
4.
that
when
hee
was
old
his
wives
turned
away
his
heart
after
other
gods
,
and
his
heart
was
not
perfect
with
the
Lord
his
God
,
that
is
,
satte
loose
from
God
,
and
then
the
Lord
left
off
to
do
him
good
:
Of
Rehoboam
,
2
Chron.
11.
17
that
for
three
yeares
hee
walked
in
the
way
of
David
,
but
when
hee
had
established
the
Kingdome
,
and
had
strengthned
himselfe
,
he
forsook
the
Law
of
the
Lord
,
and
all
Israel
with
him
,
chapt.
12.
1.
&
2.
therefore
in
the
fifth
yeare
of
Rehoboam
,
Shishak
King
of
Egypt
came
up
against
Ierusalem
,
because
they
had
transgresses
against
the
Lord
:
Of
Asa
,
1
King
.
15.
11.
&c.
that
hee
did
what
was
right
in
the
sight
of
the
Lord
,
tooke
away
the
Sodomites
out
of
the
Land
,
removed
all
the
Idols
that
his
Fathers
had
made
,
removed
Maacah
his
Mother
from
being
Queene
,
because
she
had
made
an
Idoll
in
a
grove
,
and
burnes
her
Idoll
by
the
brooke
Kidron
,
but
the
high
places
were
not
taken
downe
;
therefore
verse
16.
there
was
war
between
Asa
and
Baasha
King
of
Israel
all
their
daies
:
yet
those
high
places
were
but
the
groves
where
the
Tabernacle
and
Altar
were
which
Moses
made
,
where
before
the
Temple
was
built
it
was
lawfull
for
them
to
offer
sacrifice
;
yet
this
was
that
for
which
the
Lord
is
so
offended
,
because
when
the
Temple
once
was
built
,
it
was
no
longer
lawfull
to
offer
sacrifice
in
any
other
place
.
Now
when
Almighty
God
shall
bee
so
curious
,
have
such
a
quicke
and
iealous
eye
upon
so
small
an
over-sight
as
this
;
how
sensible
will
he
bee
,
when
matters
much
worse
are
tolerated
&
permitted
?
Iude
3.
the
faith
once
given
to
the
Saints
.
It
was
but
once
given
;
therefore
if
lost
,
or
any
way
corrupted
,
it
will
not
be
given
again
:
for
it
was
given
once
for
all
,
&
is
not
to
be
revealed
a
second
time
;
and
therefore
he
exhorts
them
to
contend
earnestly
for
the
same
.
For
our selves
,
wee
have
cause
to
magnifie
Gods
mercie
in
our
present
condition
,
under
the
government
of
his
gracious
Maiestie
,
and
to
remember
this
day
,
which
is
the
birth
day
of
his
Maiestie
,
seeing
under
his
shadow
wee
enjoy
the
publicke
profession
and
practice
of
Religion
,
and
may
live
not
only
a
quiet
,
but
an
honest
life
;
a
blessing
that
we
cannot
prize
too
much
,
and
should
therefore
much
inlarge
our
hearts
with
thankefulnesse
to
God
,
and
love
to
our
Princes
,
to
bestow
on
them
not
only
outward
obedience
,
but
also
inward
,
to
assist
them
,
and
bee
subiect
to
them
,
not
by
constraint
,
but
willingly
,
to
pray
for
them
not
formally
,
but
heartily
,
as
for
the
instruments
and
conduit-pipes
of
so
great
blessings
.
notwithstanding
we
the
Ministers
of
God
have
been
bold
to
deliver
from
the
mighty
God
of
heaven
and
earth
,
to
conscience
his
vicegerent
this
impartiall
and
inflexible
rule
,
not
fashioned
and
bended
by
the
hand
of
man
,
but
moulded
by
the
holy
Ghost
,
that
thereby
we
may
discouer
where
in
we
have
fallen
short
,
and
bee
carefull
to
amend
it
:
wherein
we
have
done
well
,
and
be
encouraged
to
doe
it
more
and
more
,
that
is
,
to
make
freer
passage
for
the
truth
,
and
dam
up
the
current
of
errours
,
whether
Popish
or
Arminian
,
or
of
what
kinde
else
soever
;
for
it
's
the
Lords
businesse
,
and
blessed
is
the
man
that
doth
it
diligently
:
for
as
any
walked
more
perfectly
with
God
,
so
they
had
more
perfect
peace
,
and
where
unevenesse
was
found
in
their
obedience
,
there
was
it
also
found
in
Gods
blessing
on
them
.
Though
wickednesse
and
crooked
wayes
may
get
the
advantage
for
a
start
,
yet
by
it
shall
no
man
bee
established
,
Prou.
12.
3.
And
againe
,
though
uprightnesse
bee
sometimes
overwhelmed
,
yet
like
a
corke
at
last
it
will
arise
from
under
water
;
the
prosperitie
of
wicked
men
,
like
a
watrie
sun-shine
may
for
a
while
continue
,
but
the
late
evening
will
bring
a
storme
that
never
shall
blow
over
:
he
may
flourish
for
a
time
,
like
a
greene
bay
tree
,
but
at
last
shall
surely
wither
.
Those
that
are
perfect
with
their
God
,
may
have
a
winters
season
,
but
shall
at
last
be
sure
to
flourish
.
For
if
God
be
governour
of
the
world
,
disposer
of
the
things
therein
,
according
to
his
will
,
if
good
and
evill
are
done
by
him
alone
,
then
certainely
it
must
bee
well
with
those
that
feare
him
,
and
ill
with
those
that
sinne
against
him
;
for
it
will
be
alwaies
found
a
true
and
certaine
rule
,
That
uprightnesse
and
holinesse
is
the
cause
of
all
our
happinesse
,
and
obliquitie
,
and
sinne
the
cause
of
all
our
miserie
.
THE
NEW
LIFE
.
1.
IOHN
5.
12.
Hee
that
hath
the
Sonne
,
hath
life
:
and
hee
that
hath
not
the
Sonne
,
hath
not
life
.
THe
Apostles
scope
here
is
to
shew
us
what
great
priviledges
wee
have
by
Iesus
Christ
,
among
which
this
is
one
of
the
chiefest
,
that
hee
that
hath
the
Sonne
hath
life
,
that
is
,
hee
hath
the
life
of
grace
for
the
present
,
and
shall
have
the
life
of
glory
for
ever
;
which
he
sets
out
by
the
opposite
,
and
that
is
,
hee
that
hath
not
the
Sonne
hath
not
life
.
So
that
this
point
lies
evidently
before
us
,
that
whosoever
hath
not
a
spirituall
life
,
for
the
present
,
he
is
not
in
Christ
,
and
whosoever
hath
it
,
is
in
Christ
,
and
shall
live
for
ever
;
where
these
two
things
are
to
be
observed
:
First
,
that
every
man
by
nature
is
a
dead
man
:
dead
,
that
is
,
in
trespasses
and
sins
.
Secondly
,
that
yet
there
is
a
life
to
bee
had
that
is
,
contrary
to
this
death
.
First
,
I
say
,
every
man
by
nature
is
a
dead
man
:
for
life
you
see
here
is
from
the
Sonne
;
now
there
is
no
man
borne
a
member
of
the
new
Adam
,
but
every
man
is
borne
a
member
of
the
old
Adam
;
and
therefore
in
that
sense
he
is
borne
a
dead
man
,
though
otherwise
indued
with
a
naturall
life
.
For
if
the
roote
be
dead
,
as
the
old
Adam
is
,
all
the
branches
,
that
rise
from
the
roote
,
must
needes
be
dead
also
.
Againe
,
spirituall
life
is
nothing
else
,
but
a
conjunction
of
the
soule
with
the
Spirit
of
God
,
even
as
the
naturall
life
is
a
conjunction
of
the
body
with
the
soule
;
now
as
the
soule
leaveth
the
bodie
,
so
the
holy
Ghost
withdrawes
itselfe
from
the
soule
,
when
it
is
disjointed
,
&
distempered
,
and
made
vnfit
for
vse
:
for
even
as
a
man
dwels
in
a
house
while
it
is
habitable
,
plaies
on
a
musicall
instrument
while
it
is
fit
,
useth
a
vessel
while
it
is
whole
and
sound
;
but
when
the
house
growes
ruinous
,
and
inhabitable
,
hee
departs
from
it
,
when
the
instrument
is
unstrung
,
hee
laies
it
aside
,
when
the
vessell
is
broken
or
boared
thorow
,
he
casts
it
away
,
and
leaves
it
:
even
so
doth
the
soule
depart
from
the
body
,
when
it
growes
ruinous
,
when
it
is
made
inhabitable
through
mortal
disease
,
it
laies
it
aside
,
as
an
out-worn
garment
:
and
after
the
same
manner
the
holy
Spirit
withdrawes
it self
from
the
soule
of
a
man
,
when
it
is
broken
,
&
ruinated
,
&
distempered
through
the
mortall
disease
of
sin
,
and
of
naturall
corruption
.
And
this
is
the
case
of
every
naturall
man
whatsoever
,
till
he
be
renewed
by
the
infusion
of
a
new
life
;
and
yet
it
is
the
common
opinion
of
naturall
men
,
that
if
a
man
live
in
the
Church
,
and
be
baptized
,
and
pray
,
&
heare
the
word
,
and
imbrace
the
true
religion
,
and
practise
the
outward
duties
of
it
,
that
he
is
(
out
of
doubt
)
in
the
state
of
this
spirituall
life
;
and
therfore
I
think
it
would
bee
an
houre
well
spent
to
discover
dead
men
to
themselves
,
to
perswade
men
,
that
except
they
be
made
new
creatures
,
except
they
be
borne
again
,
they
are
in
a
state
of
death
,
and
cannot
bee
saved
in
that
condition
:
for
you
see
,
he
that
hath
not
life
hath
not
the
Son
,
and
he
that
hath
not
the
Son
shall
die
,
the
wrath
of
God
abides
upon
him
for
ever
,
Ioh.
3.
ult.
Now
it
is
said
,
Eph.
4.
18.
that
men
are
strangers
front
this
life
through
the
ignorance
that
is
in
them
,
and
through
the
hardnesse
of
their
hearts
.
Marke
it
;
they
are
strangers
from
this
life
:
Partly
through
Ignorance
,
because
they
are
ignorant
of
this
worke
of
life
and
regeneration
,
they
thinke
there
is
a
greater
latitude
in
religion
than
there
is
,
within
which
compasse
if
they
come
,
they
are
safe
;
that
is
,
though
they
be
not
so
strict
,
and
so
zealous
,
though
they
goe
not
so
fast
to
heaven
as
others
,
yet
they
shall
doe
as
well
as
the
best
;
In
a
word
,
they
are
ignorant
what
belongs
to
this
life
,
saith
the
Apostle
,
and
therefore
they
are
strangers
to
it
.
Partly
againe
,
they
are
strangers
,
because
of
the
hardnesse
of
their
hearts
,
that
is
,
either
because
they
are
so
distracted
and
possessed
with
worldly
businesse
,
that
they
cannot
attend
it
,
or
they
are
so
soaked
and
surfetted
with
pleasures
and
delights
,
that
they
are
not
sensible
of
the
things
that
belong
to
this
life
,
and
therefore
they
are
strangers
to
it
,
that
is
,
they
are
not
able
to
judge
of
it
,
whether
they
have
this
life
of
grace
,
or
not
.
You
will
say
vnto
mee
,
How
shall
we
know
it
?
I
answer
,
from
those
properties
of
life
and
death
,
that
wee
take
from
the
similitude
of
the
naturall
life
and
death
.
First
,
a
man
may
know
whether
hee
remaine
in
the
state
of
Nature
,
whether
hee
be
a
dead
There
are
manie
changes
in
a
man
:
age
makes
a
change
,
place
and
companie
make
a
change
,
education
and
custome
and
experience
make
a
change
;
but
when
a
man
is
translated
from
death
to
life
,
it
is
another
kind
of
change
,
it
is
such
a
change
,
as
if
another
soule
dwelt
in
the
same
bodie
,
that
a
man
thus
changed
can
say
,
Ego
non
sum
Ego
.
When
his
old
lusts
,
his
old
acquaintance
,
his
old
temptations
shall
come
,
he
is
able
to
answer
them
,
and
to
say
hee
is
not
the
same
man
;
though
they
knocke
at
the
same
doore
,
yet
there
is
another
inhabitant
come
into
the
house
,
and
they
finde
not
him
they
looke
for
.
Even
as
you
see
when
a
graft
is
put
into
a
Crab-tree-stocke
,
it
changeth
all
;
the
sap
,
and
were
pricked
in
their
hearts
,
and
cried
out
,
Men
and
brethren
,
what
shall
wee
doe
to
be
saved
?
For
this
is
the
plowing
&
the
breaking
of
the
heart
.
And
againe
,
they
must
be
sowne
too
,
that
is
,
there
must
bee
an
implanting
of
spirituall
graces
,
which
change
and
renew
vs
,
according
to
that
which
you
shall
find
,
Rom.
12.
2.
Fashion
your selves
no
more
after
this
world
,
but
be
ye
changed
,
or
metamorphosed
,
by
the
renewing
of
your
minde
;
and
this
is
one
way
by
which
you
may
discerne
whether
you
bee
dead
or
alive
.
Secondly
,
when
there
is
no
action
,
when
there
is
no
motion
in
a
man
,
you
say
he
is
dead
;
when
a
man
acts
nothing
,
when
hee
stirres
not
himselfe
,
we
reckon
him
a
dead
man
:
now
this
is
the
case
of
every
naturall
man
;
he
is
not
able
to
move
hand
nor
foot
,
in
the
waies
of
true
godlinesse
.
If
you
say
,
I
but
they
are
able
to
doe
something
,
they
are
able
to
pray
,
to
heare
the
Word
,
to
receive
the
Sacrament
,
they
are
able
to
doe
many
excellent
dueties
of
justice
and
righteousnesse
amongst
men
.
I
answer
,
it
is
very
true
;
but
yet
the
Scripture
speakes
of
certaine
dead
works
,
as
Heb.
9.
14.
The
bloud
of
Christ
is
said
there
to
purge
our
consciences
from
dead
workes
,
that
is
,
all
these
may
bee
done
by
naturall
men
,
and
they
are
good
works
in
themselves
,
having
all
the
lineaments
of
works
truely
good
(
as
you
know
a
dead
bodie
hath
of
a
living
)
but
yet
indeede
they
are
but
dead
workes
,
that
is
,
they
may
have
a
golden
out-side
,
and
bee
verie
beautifull
in
the
sight
of
the
doer
,
and
likewise
in
the
sight
of
men
,
but
yet
as
Christs
speakes
,
be
abominable
in
the
sight
of
God
.
A
naturall
man
,
you
see
therefore
,
may
pay
a
certaine
debt
of
duetie
,
and
obedience
to
God
,
but
hee
paies
it
in
counterfeit
coine
that
hath
the
stampe
,
and
colour
,
and
similitude
of
true
coine
,
yet
it
consists
,
if
you
looke
to
the
inwards
,
but
of
base
mettall
.
I
remember
a
storie
that
Remigius
tels
,
who
was
a
Iudge
in
Loraine
,
under
whose
iudgement
many
hundreds
of
witches
were
condemned
vpon
their
owne
confession
,
saith
he
,
the
devill
did
bring
them
many
boxes
,
that
had
currant
coine
in
them
,
to
the
appearance
of
the
witches
,
but
when
they
came
to
use
them
,
they
proved
nothing
but
withered
leaves
:
I
say
after
the
same
manner
,
Satan
couseneth
natural
men
in
things
of
greater
moment
,
hee
suffers
them
to
thinke
well
of
the
good
workes
,
and
of
the
dueties
that
they
do
to
make
them
thinke
they
are
currant
coine
;
but
when
they
come
to
make
use
of
this
treasure
,
at
the
day
of
death
,
in
the
time
of
extremity
,
at
the
day
of
judgement
,
they
finde
them
to
bee
but
withered
leaves
,
such
as
God
will
not
accept
.
The
Apostle
speakes
,
1.
Tim.
3.
of
certaine
men
which
had
a
forme
of
godliness
,
but
denied
the
power
thereof
,
that
is
,
that
had
a
formall
customary
performance
of
good
works
,
and
of
good
duties
,
with
which
the
conscience
is
satisfied
,
because
it
is
ignorant
and
is
not
able
to
judge
.
Satan
doth
with
men
in
this
case
,
as
we
are
wont
to
do
with
children
;
we
take
from
them
true
gold
and
silver
,
and
when
they
fall
a
crying
,
stop
their
mouthes
with
counters
;
So
,
I
say
,
Sathan
labours
to
keep
men
from
the
lively
and
through
performance
of
good
workes
,
and
of
holy
dueties
,
and
then
satisfies
their
consciences
with
that
which
hath
but
a
forme
of
godlinesse
without
the
power
of
it
.
But
you
will
say
,
How
shall
a
man
discerne
it
,
whether
those
good
works
that
are
good
in
themselves
,
be
good
indeede
,
whether
they
be
good
in
such
a
manner
as
they
are
wrought
by
him
?
I
answer
,
you
may
know
it
by
these
two
things
:
First
,
it
is
certaine
,
that
except
they
be
vitall
actions
,
that
is
,
except
they
proceede
from
an
inward
principle
of
life
within
,
they
are
not
good
actions
,
they
are
such
as
the
Lord
regards
not
.
Now
you
know
there
are
motions
,
as
the
motions
of
clockes
and
watches
,
that
proceede
not
from
life
,
but
from
art
;
so
it
is
in
this
matter
of
religion
:
many
good
actions
may
be
done
,
many
good
motions
in
the
waies
of
godlinesse
,
which
yet
may
not
proceede
from
life
,
from
the
life
of
grace
,
but
from
outward
respects
to
men
,
from
feare
of
hell
,
from
feare
of
judgements
,
in
sickenesse
from
the
apprehension
of
death
and
calamity
;
in
such
cases
wee
may
be
stirred
vp
to
doe
them
,
and
then
,
even
as
the
wheeles
that
are
set
a
going
by
a
spring
,
when
the
spring
is
downe
,
you
know
they
cease
their
motion
;
so
commonly
it
is
in
these
good
fits
,
in
these
good
moodes
of
godlinesse
,
when
that
which
sets
them
a
worke
is
removed
,
there
is
an
end
of
it
;
and
therefore
if
you
would
know
whether
the
workes
that
you
doe
bee
right
or
no
,
such
as
God
will
accept
at
the
last
day
,
consider
if
they
proceede
from
an
inward
principle
,
from
a
principle
of
life
within
.
Secondly
,
you
shall
know
them
by
their
Praier
if
it
be
fervent
prevailes
much
:
and
Rom.
12.
Be
yee
burning
in
spirit
,
serning
the
Lord
;
that
is
,
all
those
dueties
that
have
not
heate
in
them
,
that
haue
not
fire
in
them
,
God
regards
them
not
;
the
reason
is
this
,
because
if
no
heate
bee
there
,
then
is
none
of
his
spirit
there
,
and
then
you
know
our
praiers
are
but
the
voyce
of
our
owne
spirits
,
the
workes
that
we
doe
are
but
dead
workes
,
because
they
are
but
the
fruits
and
effects
of
dead
flesh
,
if
there
be
none
of
the
holy
Ghost
there
:
Now
if
there
bee
no
heate
there
,
I
say
,
there
is
none
of
the
spirit
;
for
the
spirit
is
as
fire
.
Whence
you
know
it
is
,
that
our
Sauiour
saith
,
I
will
baptize
you
with
the
holy
Ghost
,
and
with
fire
,
that
is
,
I
will
baptize
you
with
the
holy
Ghost
,
which
is
as
fire
.
And
therefore
you
shall
finde
that
holy
men
,
have
been
usually
described
by
the
similitude
of
fire
,
as
Chrysostome
saith
,
that
Peter
was
like
a
man
made
all
of
fire
,
walking
among
stubble
;
and
to
one
that
desired
to
know
what
kind
of
man
Basil
was
,
it
is
said
there
was
presented
in
a
dreame
,
a
pillar
of
fire
,
with
this
motto
,
Talis
est
Basilius
,
Such
a
one
was
Basil
;
and
old
Latimer
when
he
was
asked
the
reason
,
why
there
was
so
much
preaching
,
and
so
little
practising
,
hee
gave
this
reason
,
Deest
ignis
,
fire
is
wanting
:
the
same
wee
may
say
in
this
case
,
there
may
bee
a
performance
,
much
performance
,
of
many
good
dueties
,
of
praier
,
of
hearing
,
of
receiving
the
Sacrament
,
of
worshipping
God
,
&c.
but
consider
whether
there
bee
fire
,
consider
whether
they
bee
not
done
without
that
livelinesse
,
and
that
fervency
,
that
the
Spirit
of
God
requires
,
whether
they
are
either
done
without
heate
,
or
but
halfe
baked
,
as
Hosea's
cake
was
,
and
if
so
,
they
be
but
dead
workes
:
whereas
true
praying
in
secret
betweene
God
and
us
,
it
is
such
as
warmes
and
quickens
the
heart
,
it
is
such
as
brings
the
heart
into
a
good
frame
of
grace
,
and
sets
it
right
before
God
,
and
right
hearing
is
such
as
kindles
a
fire
in
us
,
that
in
a
great
measure
burnes
up
the
drosse
of
sinnefull
lusts
and
corrupt
affections
.
So
that
is
the
next
means
,
the
second
meanes
,
by
which
wee
may
know
,
whether
we
are
alive
to
righteousnes
,
or
dead
in
sin
,
to
consider
whether
we
have
any
motions
,
and
of
what
kinde
those
motions
,
and
actions
are
.
Againe
,
you
shall
know
it
by
considering
what
you
contend
for
most
;
for
life
is
sweete
,
Againe
,
such
as
the
food
is
,
such
is
the
life
.
If
And
if
you
say
now
,
But
naturall
men
may
occupie
themselves
in
hearing
,
in
reading
,
in
praying
,
and
such
like
holy
exercises
.
I
answer
,
that
they
may
,
and
it
is
well
,
these
things
are
very
good
and
commendable
,
and
not
to
bee
omitted
:
but
yet
there
is
something
must
be
added
;
for
this
is
not
enough
,
except
we
bee
nourished
by
these
dueties
,
and
grow
by
them
;
as
you
know
it
is
said
,
1
Peter
2.
Desire
the
sincere
milke
of
the
word
,
that
you
may
grow
thereby
;
and
as
your
common
saying
is
,
Shew
me
not
the
meat
,
but
the
man
.
For
Christ
the
great
Shepheard
of
the
sheepe
is
affected
in
this
case
,
as
shepheards
are
wont
to
be
,
that
say
not
to
the
sheepe
,
shew
me
the
hay
that
I
have
given
you
,
but
shew
me
the
lac
&
lanam
,
the
woole
and
the
milke
;
that
is
,
shew
me
the
fruits
and
the
effects
of
all
your
hearing
,
and
praying
:
for
a
man
may
bee
conversant
in
all
these
dueties
,
and
yet
for
want
of
life
,
and
for
want
of
a
digestive
facultie
within
,
that
is
,
not
turning
them
to
bloud
and
spirits
,
hee
may
not
be
nourished
,
hee
may
not
grow
and
be
strengthened
by
them
,
but
be
as
a
man
in
an
atrophie
,
that
cates
verie
much
,
and
yet
is
as
leane
and
meager
as
if
he
had
eate
nothing
.
Of
such
the
Scripture
saith
,
They
have
a
name
to
live
,
but
are
dead
:
And
they
are
alway
learning
,
but
never
come
to
the
knowledge
of
the
truth
,
that
is
,
to
the
saving
knowledge
of
it
.
But
now
for
the
last
propertie
of
life
,
as
it
is
the
propertie
of
every
life
,
not
only
to
draw
to
it selfe
things
sutable
,
but
to
expell
and
oppugne
whatsoever
is
contrary
and
hurtful
to
it
:
so
he
that
is
a
living
man
in
Christ
Iesus
,
though
hee
hath
the
reliques
,
and
the
wefts
,
and
the
remainders
of
sinne
still
in
him
,
yet
he
is
sicke
of
them
,
hee
fights
against
them
,
hee
resists
them
continually
,
as
health
resists
sicknesse
,
or
as
a
living
fountaine
refists
the
mud
that
fals
into
it
,
it
workes
it
out
,
and
doth
not
rest
till
it
bee
cleare
againe
;
whereas
another
man
works
out
those
good
things
,
those
good
thoughts
and
motions
that
are
injected
and
kindled
in
him
(
for
some
good
moods
and
good
fits
they
may
have
)
I
say
they
reject
them
,
and
are
sick
of
them
,
and
weary
of
them
,
and
of
the
meanes
that
should
increase
them
,
and
they
are
not
well
till
they
have
gotten
themselves
into
another
element
:
but
for
the
sinnes
which
are
suteable
to
them
,
either
by
disposition
,
or
by
education
,
or
by
custome
,
those
they
suffer
to
lye
continually
unexpelled
,
and
unresisted
,
as
mud
in
ponds
and
dead
waters
.
And
this
(
Beloved
)
is
a
great
signe
of
death
:
for
I
will
be
bold
to
say
this
,
that
if
we
lie
in
any
knowne
sinne
,
that
is
,
if
there
bee
a
continued
,
tract
of
any
sinne
that
wee
know
to
bee
a
sinne
,
that
is
drawne
as
a
thread
through
our
whole
conversation
,
bee
it
fornication
,
or
adultery
,
or
swearing
,
or
drunkennesse
,
or
malice
and
envie
,
or
anie
other
;
I
say
it
is
verie
dangerous
,
yea
deadly
,
if
it
have
dominion
,
if
we
lie
in
it
;
as
you
know
a
prevailing
disease
killeth
,
and
one
disease
will
doe
it
as
well
as
a
hundred
,
as
a
swine
that
passeth
by
a
thousand
dirty
puddles
,
and
yet
wallowes
but
in
one
,
if
shee
lie
in
one
,
it
is
enough
to
make
her
unclean
and
filthy
all
over
,
as
if
she
had
done
it
in
more
.
The
Scripture
is
plaine
in
this
case
,
2.
Cor.
5.
17.
Whosoever
is
in
Christ
is
a
new
creature
,
and
old
things
are
passed
away
,
all
things
are
become
new
.
Gal.
5.
24.
Whosoever
is
in
Christ
hath
crucified
the
flesh
with
the
affections
of
it
.
So
that
if
there
bee
one
living
lust
in
a
man
,
if
there
be
one
lust
perfectly
living
,
it
is
an
argument
,
that
the
whole
bodie
of
death
is
alive
in
us
;
and
if
it
bee
so
,
we
are
yet
in
a
state
of
death
,
and
are
not
translated
to
the
glorious
libertie
of
the
Sons
of
God
.
And
so
I
haue
shewed
you
that
every
man
by
nature
is
dead
in
trespasses
and
sinnes
,
and
how
you
shall
know
it
,
and
that
if
wee
continue
in
that
condition
,
and
are
not
partakers
of
the
first
resurrection
,
wee
shall
never
partake
of
the
second
resurrection
.
Now
we
come
to
the
second
,
namely
,
that
there
is
a
life
that
is
contrary
to
this
death
;
&
that
you
may
understand
what
it
is
,
you
must
know
that
every
man
by
nature
is
in
a
dead
sleep
,
and
therfore
he
sees
not
this
death
,
nor
feels
it
,
nor
regards
it
;
for
as
a
dead
man
feeles
not
that
he
is
dead
,
so
hee
that
wants
this
spirituall
life
,
he
is
not
sensible
of
it
;
for
the
soule
in
the
worse
condition
it
is
,
the
lesse
it
feeles
it
,
though
it
be
not
so
with
the
bodie
.
And
therefore
the
first
thing
that
must
bee
done
,
to
bring
a
man
out
of
this
miserable
condition
of
death
,
is
to
waken
him
,
to
open
his
eyes
,
to
see
that
hee
is
a
childe
of
wrath
,
and
to
see
what
extreame
neede
hee
stands
in
of
Iesus
Christ
,
and
to
seeke
and
to
long
after
him
;
as
a
condemned
man
longs
after
his
pardon
,
and
as
hee
that
was
pursued
by
the
avenger
of
bloud
,
in
the
old
law
came
to
the
citie
of
refuge
,
for
safetie
and
for
shelter
:
I
say
,
after
that
manner
we
must
first
be
awakened
.
This
you
shall
see
,
Eph
,
5.
Awake
thou
that
sleepest
and
stand
up
from
the
dead
.
That
wakening
therefore
is
the
first
worke
.
And
so
Rom.
7.
9.
(
it
is
an
excellent
expression
)
saith
hee
,
I
was
once
alive
without
the
Law
,
but
wen
the
Law
came
,
sinne
revived
,
and
I
dyed
;
the
meaning
of
it
is
this
,
before
when
I
was
ignorant
of
the
Law
,
I
thought
my selfe
a
living
man
,
in
as
good
an
estate
as
the
best
;
but
when
the
Law
came
that
is
,
when
I
was
enlightened
,
when
I
saw
the
true
meaning
of
the
Law
,
that
I
saw
my selfe
,
and
saw
sinne
in
a
right
glasse
,
then
sinne
was
alive
and
I
died
;
that
is
,
I
found
my selfe
to
be
no
better
than
a
dead
man
.
So
that
is
the
first
worke
,
that
God
doth
to
a
man
,
whom
hee
meanes
to
save
,
to
waken
him
out
of
this
dead
sleepe
,
to
charge
sinne
upon
his
conscience
,
and
to
set
it
upon
him
to
pursue
him
,
as
the
avenger
of
bloud
wee
spake
of
before
.
When
that
is
done
once
,
then
a
man
will
flie
to
the
citie
of
refuge
,
that
is
,
hee
flies
to
Christ
,
as
Ioab
did
to
the
hornes
of
the
altar
,
&
he
cries
and
cals
earnestly
for
the
pardon
of
his
sinnes
,
even
as
Sampson
cried
for
water
,
Give
me
water
,
or
I
die
.
And
when
a
man
comes
thus
to
Christ
,
thus
humbled
,
then
Christ
accepts
him
;
and
then
hee
breathes
this
breath
of
life
into
him
,
as
God
breathed
the
breath
of
life
into
Adam
,
and
so
is
made
a
liuing
man
,
according
to
that
,
Ioh.
5.
29.
The
time
shall
come
,
when
the
dead
shall
heare
the
voice
of
the
Sonne
of
God
,
and
they
that
heare
it
shall
live
,
that
is
,
those
that
are
spiritually
dead
shall
heare
the
voice
of
the
Sonne
of
God
,
and
those
that
heare
it
shall
live
;
for
when
a
man
toucheth
Christ
by
faith
,
as
the
woman
touched
the
hemme
of
his
garment
,
there
goes
a
certain
vertue
out
from
him
,
that
heales
the
soule
,
as
that
vertue
healed
her
bloudy
issue
.
And
this
is
a
thing
much
to
be
marked
,
that
even
as
you
see
when
the
iron
comes
neare
the
loadstone
,
there
goes
a
vertue
from
the
loadstone
,
that
drawes
the
iron
to
it
;
so
though
Christ
be
in
heaven
,
and
we
are
on
the
earth
,
there
goes
a
certaine
vertue
from
him
,
that
drawes
us
to
him
;
and
not
so
onely
,
but
it
changeth
us
,
and
reformes
us
,
and
quickeneth
us
by
this
infusion
of
a
new
life
,
by
this
transmission
of
a
certaine
power
and
vertue
that
comes
from
him
.
You
will
say
,
But
this
is
somewhat
obscure
,
My
beloved
,
it
is
true
,
it
is
the
great
mysterie
eyes
might
be
opened
,
that
they
might
see
the
exceeding
greatnesse
of
his
power
,
that
workes
in
those
that
beleeve
;
where
marke
this
,
that
it
is
called
power
,
that
is
,
it
is
not
an
emptie
forme
of
godlinesse
,
but
an
effectuall
preualent
power
,
that
puts
not
upon
us
onely
the
washy
colour
of
a
good
profession
,
but
that
dies
the
heart
in
graine
with
grace
and
holinesse
,
that
doth
not
onely
alter
that
superficies
,
but
changeth
the
whole
frame
of
the
heart
,
and
turnes
the
rudder
of
the
life
,
and
guides
the
course
to
a
quite
contrary
point
of
the
compasse
.
And
this
differs
from
the
forme
of
godlinesse
,
that
wee
spake
of
before
,
as
the
life
differs
from
the
picture
,
as
the
substance
differs
from
the
shadow
,
as
that
which
hath
sinewes
and
efficatiousnesse
in
it
,
from
that
which
is
weake
and
powerlesse
.
This
vertue
and
power
that
comes
from
Christ
,
when
God
meanes
to
make
one
a
liuing
man
,
it
doth
not
only
make
proffers
&
offers
,
it
doth
not
onely
breed
in
the
heart
good
desires
and
purposes
,
that
when
they
come
to
the
birth
,
have
no
strength
to
bring
forth
;
but
it
so
plants
them
in
the
heart
,
that
they
live
there
as
the
creatures
live
in
their
owne
elements
;
whereas
in
those
that
have
their
old
hearts
,
and
their
old
natures
still
,
they
wither
and
vanish
away
,
as
plants
that
are
in
a
soile
that
is
not
connaturall
and
sutable
to
them
.
And
therefore
if
wee
would
know
whether
this
life
be
wrought
in
us
or
no
,
let
us
consider
whether
ever
wee
have
had
experience
of
such
a
great
power
and
vertue
,
of
such
an
influence
from
Christ
,
that
may
change
us
and
reforme
and
renew
us
,
and
make
us
not
onely
willing
to
liue
a
holy
life
,
to
have
our
lusts
mortified
,
to
pray
fervently
,
and
to
keepe
the
Sabbath
with
delight
,
but
that
enableth
us
to
doe
these
things
also
;
as
the
Apostle
speaks
,
I
am
able
to
doe
all
things
through
Christ
that
strengtheneth
me
.
So
much
shall
serve
to
shew
you
,
that
we
are
by
nature
dead
,
&
that
yet
there
is
a
life
to
bee
had
that
is
contrary
to
that
death
.
Now
for
application
of
this
,
which
shall
be
threefold
.
First
,
let
us
be
exhorted
to
beleeve
,
that
there
is
such
a
life
;
for
it
is
said
,
Col.
3.
that
this
life
is
hid
with
Christ
in
God
:
it
is
hid
,
and
therefore
to
be
beleeved
;
for
things
that
wee
see
,
wee
need
not
to
beleeve
.
Now
that
wee
may
know
why
it
is
said
to
be
a
hidden
life
,
let
us
consider
,
From
whom
it
is
hid
,
and
With
what
it
is
hid
.
From
whom
is
it
hid
?
It
is
hid
from
naturall
men
,
even
as
colours
Againe
,
with
what
is
it
hid
?
This
spirituall
life
,
this
life
of
grace
,
is
hid
with
this
naturall
life
;
wesee
men
breathe
and
Againe
,
it
is
hid
under
a
base
out-side
,
even
as
Christ
was
hid
under
a
Carpenters
sonne
,
as
foolishnesse
of
preaching
,
as
those
whom
the
world
was
not
worthy
of
were
hid
under
sheep-skins
,
and
goat-skins
,
Hebr.
11.
and
as
the
great
mysteries
of
salvation
are
hid
under
the
meane
elements
of
Bread
and
Wine
:
after
the
same
manner
this
life
is
hid
;
I
say
under
a
base
out-side
,
because
those
that
live
this
life
of
grace
,
for
the
most
part
,
are
base
and
contemtible
in
the
eye
of
the
world
:
And
this
is
another
thing
that
hides
this
life
from
us
.
And
thirdly
,
it
is
hidden
with
the
infirmities
of
the
Saints
;
even
as
you
see
this
naturall
life
And
last
of
all
,
this
life
is
hid
from
us
by
misreports
,
even
as
Christ
was
hid
from
the
world
,
Wine-bibber
,
and
a
companion
of
gluttons
,
and
one
that
cast
out
Divels
through
Beelzebub
the
Prince
of
Divels
;
thus
he
was
hid
:
And
so
the
Apostle
Paul
,
and
the
rest
of
the
Apostles
were
hid
from
the
world
after
this
manner
,
in
2
Cor.
6.
saith
he
,
Wee
are
as
deceivers
though
true
,
that
is
,
though
wee
be
true
,
yet
saith
he
,
we
are
deceivers
,
that
is
,
we
are
reported
to
be
deceitfull
and
false
men
.
Therfore
those
that
are
in
great
place
,
should
take
speciall
heede
how
they
admit
reports
:
for
you
shall
finde
this
,
that
in
all
ages
,
in
all
stories
,
men
for
the
most
part
have
beene
mis-reported
,
good
men
the
worst
reported
of
,
and
evill
men
the
best
;
so
that
if
wee
judge
by
reports
,
wee
shall
justifie
the
wicked
,
and
condemne
the
generation
of
the
just
.
I
say
,
all
these
waies
this
life
is
hid
from
us
;
and
therefore
wee
must
beleeve
it
,
though
we
may
help
our selves
a
little
with
experience
.
We
see
there
is
a
generation
of
men
,
whose
life
is
not
in
carnall
pleasures
and
delights
,
that
give
not
themselves
up
to
sinne
against
God
,
and
it
is
certaine
that
no
man
can
live
without
some
delight
,
no
creature
can
live
without
it
:
since
therefore
their
delight
is
not
in
these
things
,
it
is
likely
that
there
is
another
life
that
they
liue
,
that
is
,
an
inward
and
retired
life
,
even
this
life
,
which
is
hid
with
Christ
in
God
.
Again
,
you
see
there
is
a
generation
of
men
,
that
are
willing
to
suffer
tortures
,
and
imprisonments
,
yea
death
it selfe
:
and
surely
they
would
not
be
so
willing
to
part
with
this
naturall
life
,
if
there
were
not
a
better
life
,
a
life
that
they
set
a
higher
price
upon
:
I
say
,
they
would
not
let
this
goe
,
if
they
had
not
hope
of
another
.
Thus
we
may
helpe
our selves
with
experience
,
but
yet
we
must
beleeve
it
.
And
this
is
the
first
vse
that
wee
are
to
make
of
this
,
to
beleeve
that
there
is
such
a
life
.
Secondly
,
if
hee
that
hath
not
this
life
is
not
in
Christ
,
why
then
,
my
beloved
,
it
concernes
we
love
the
brethren
,
which
for
ought
I
see
the
holy
Ghost
points
at
above
all
other
signs
of
this
spiritual
life
;
you
have
it
1
Ioh.
3.
14.
We
know
by
this
that
we
are
passed
from
death
to
life
,
because
we
love
the
brethren
.
You
know
a
dead
member
hath
no
sympathie
with
the
rest
,
but
a
living
member
hath
a
fellow
feeling
,
yea
a
quicke
and
exquisite
sense
within
,
when
anie
of
the
members
are
pained
or
hazzarded
.
Therefore
let
us
labour
to
find
this
character
of
life
in
our selves
by
being
affected
to
our
neighbours
and
brethren
,
&
the
Churches
abroad
,
by
having
bowels
of
compassion
in
us
,
to
melt
over
their
condition
,
&
to
desire
their
safty
as
our
own
.
For
why
should
we
not
?
are
they
not
the
same
Church
of
God
as
we
are
?
are
they
not
bought
with
the
same
price
,
&
are
they
not
as
dear
to
God
?
and
certainly
,
if
we
shew
love
to
any
Church
,
because
it
is
a
Church
,
we
would
do
it
to
one
as
well
as
to
another
.
Again
,
we
have
reason
to
commiserate
them
for
our
owne
sakes
.
For
we
cannot
stand
alone
,
and
God
hath
so
ordered
it
in
his
providence
,
Luke
6.
38.
that
looke
what
measure
we
mete
to
others
,
in
their
distresse
,
men
shal
measure
the
same
to
us
in
our
necessitie
;
and
how
soone
the
fire
may
take
here
also
,
we
know
not
;
But
this
you
shall
finde
in
the
prophefie
of
Ieremiah
,
when
the
nations
dranke
of
the
cup
of
Gods
wrath
,
we
see
there
the
cup
went
round
,
everie
nation
dranke
of
it
,
some
more
,
some
lesse
.
But
if
men
doe
not
doe
it
,
yet
certainely
God
will
recompence
us
with
good
if
we
doe
it
,
with
ill
if
wee
omit
it
.
For
though
he
seeme
angrie
with
his
Churches
for
a
time
,
as
David
was
with
Absalom
;
yet
as
Ioab
never
did
David
so
acceptable
a
turne
in
all
his
life
,
as
when
he
sought
to
bring
home
Absalom
his
banished
sonne
,
though
hee
were
angrie
with
him
,
(
because
his
inward
affection
was
toward
him
all
the
while
)
so
wee
cannot
doe
God
a
more
acceptable
turne
,
than
to
helpe
his
Churches
,
though
for
the
present
they
seeme
to
bee
under
the
cloud
of
his
anger
.
And
doubtlesse
the
Lord
would
take
it
exceeding
ill
,
if
we
should
neglect
our
duety
to
them
,
(
as
I
hope
we
doe
not
,
and
shall
not
,
)
as
you
see
,
Iud.
5.
23.
We
see
there
how
the
Lord
is
affected
in
such
a
case
as
this
;
Curse
ye
Meroz
,
saith
the
Angel
of
the
Lord
;
yea
curse
the
inhabitants
of
Meroz
bitterly
,
because
they
came
not
to
helpe
the
Lord
,
to
helpe
the
Lord
against
the
mighty
.
Marke
,
hee
doth
not
say
,
because
they
did
them
any
wrong
,
but
because
they
came
not
out
,
but
sate
still
;
and
you
know
the
rule
,
that
hee
that
keepes
not
off
an
iniurie
when
he
may
,
he
doth
it
.
Againe
,
marke
the
ground
why
they
came
not
out
,
because
it
was
to
helpe
the
Lord
against
the
mightie
.
When
the
enemies
were
mightie
,
they
had
respect
to
their
owne
safetie
,
and
sate
still
.
and
that
phrase
is
to
bee
observed
chiefly
,
they
came
not
to
helpe
the
Lord
;
it
was
not
to
helpe
the
Lord
,
but
to
helpe
the
Churches
at
that
time
,
and
yet
the
Lord
takes
it
as
done
to
himselfe
.
But
now
on
the
other
side
,
as
the
Lord
would
take
it
ill
,
if
wee
doe
it
not
,
so
certainely
if
we
doe
it
,
he
will
take
it
exceeding
well
at
our
hands
.
This
worke
hath
meate
in
the
mouth
of
it
,
it
brings
a
sure
reward
.
Even
as
the
Arke
when
it
was
harboured
by
.
Obed-Edom
,
and
others
,
it
brought
a
blessing
to
them
;
so
certainly
the
Church
brings
a
blessing
to
those
that
defend
it
;
whereas
on
the
other
side
,
when
the
Arke
was
violate
,
and
ill
used
by
the
Philistines
,
&
the
men
of
Bethshemesh
,
you
know
how
many
thousands
were
slaine
for
it
.
Whence
I
gather
,
If
God
would
doe
so
much
for
that
,
which
had
but
a
typical
holinesse
,
that
was
but
a
dead
Temple
,
where
he
dwelt
but
for
a
time
,
what
will
he
doe
if
his
living
Temple
be
destroied
?
For
the
people
of
God
are
his
living
Temple
,
Ier.
2.
3.
it
is
said
,
Israel
is
a
hallowed
thing
to
the
Lord
,
my
first
fruits
;
and
therefore
,
hee
that
devours
it
,
shall
offend
,
and
evill
shall
come
to
him
,
saith
the
Lord
.
And
therefore
in
helping
the
Church
of
God
from
being
devoured
by
strangers
,
wee
helpea
hallowed
people
,
for
wee
see
the
Lord
reckoned
Israel
so
,
though
they
were
subject
to
manie
failings
.
Let
this
therefore
stirre
us
up
to
doe
it
with
all
diligence
.
We
may
fall
out
and
in
at
home
,
and
the
vicessitude
of
fair
weather
and
foule
within
our
owne
hemisphere
may
passe
away
,
and
blow
over
(
as
I
hope
it
will
,
and
I
pray
God
it
may
)
yet
in
the
meane
time
,
if
any
of
the
Churches
shall
be
swallowed
up
,
you
know
that
is
a
thing
that
cannot
be
recalled
:
Therefore
let
us
resolve
to
doe
our
best
,
and
to
doe
it
in
time
.
And
this
I
will
be
bold
to
say
for
our
encouragement
,
they
are
the
Churches
of
God
,
and
there
is
a
God
in
heaven
that
tendreth
them
,
and
hee
is
a
God
that
delights
to
bee
seene
in
the
mounts
,
even
when
things
are
past
hope
;
and
though
their
enemies
bee
exceeding
great
and
mightie
,
yet
when
they
goe
about
to
oppose
the
Church
,
they
are
as
a
heape
of
straw
,
that
goes
about
to
oppresse
a
cole
of
fire
,
that
will
consume
them
;
or
as
one
that
devoures
a
cup
of
poison
,
that
will
proove
his
death
;
or
as
one
that
goes
about
to
overthrow
a
great
stone
,
that
fals
backe
againe
,
and
bruiseth
him
to
powder
;
(
they
are
all
the
Scriptures
expressions
,
as
you
shall
finde
Zach.
12.
)
So
I
say
,
the
Lord
will
deale
with
the
enemies
of
his
Churehes
,
and
will
preserve
them
;
therefore
let
this
hope
encourage
us
to
doe
it
the
rather
.
For
your
Maiestie
,
wee
are
perswaded
as
your
profession
is
,
so
your
desires
and
intentions
are
most
reall
and
firme
:
and
when
wee
say
wee
are
so
perswaded
,
as
Paul
speakes
in
another
case
,
we
speake
the
truth
and
lie
not
,
(
for
pulpets
are
not
for
flatterie
;
)
but
we
speake
as
from
God
,
in
the
sight
of
God
;
and
a
message
from
God
may
comfort
,
and
encourage
,
and
confirme
you
in
it
.
For
us
that
are
subjects
,
let
us
be
exhorted
to
doe
our
parts
,
to
contend
and
wrastle
with
God
by
praier
,
and
not
to
let
him
rest
,
till
hee
have
given
rest
to
his
Churches
;
and
not
onely
so
,
but
that
wee
doe
our
parts
,
that
which
is
within
our
compasse
;
especially
as
any
have
greater
power
and
opportunitie
of
doing
good
,
let
them
consider
that
excellent
speech
of
Mordecay
to
Hester
,
Hest.
4.
24.
If
then
hold
thy
tongue
at
this
time
,
deliverance
shall
appeare
to
the
lewes
from
another
place
,
but
thou
and
thy
house
shall
perish
.
The
meaning
is
this
,
then
there
was
an
opportunitie
of
doing
good
to
the
Church
,
(
as
you
know
then
in
what
extremitie
the
Iewes
were
)
therefore
,
saith
he
,
if
thou
doe
not
doe
it
,
thou
and
thy
house
shall
perish
.
For
if
any
be
an
impediment
,
nay
if
any
doe
not
doe
their
best
,
I
pronounce
this
in
the
Name
of
the
most
true
God
,
that
shall
make
it
good
sooner
or
later
,
they
and
their
houses
shal
perish
,
and
be
as
the
straw
that
we
spake
of
,
that
oppresseth
the
coale
of
fire
.
But
on
the
other
side
,
if
they
seeke
to
deliver
the
Churches
from
his
and
their
enemies
,
there
is
this
great
advantage
in
it
,
it
will
move
God
to
deliver
them
from
their
enemies
againe
,
or
make
their
enemies
to
bee
at
peace
with
them
;
as
Salomon
saith
,
When
a
mans
wayes
please
the
Lord
,
hee
will
make
his
enemies
at
peace
with
him
.
Thirdly
and
lastly
,
let
us
be
exhorted
to
live
this
life
of
grace
,
that
is
,
to
doe
the
duties
of
obedience
,
He
that
keepes
my
Commandements
shall
live
in
them
;
even
as
the
flame
lives
in
the
oyle
,
or
as
the
creature
lives
by
its
food
:
so
a
man
lives
by
keeping
the
Commandements
of
God
,
that
is
,
this
spirituall
life
,
this
life
of
grace
,
it
is
maintained
by
doing
the
Commandements
:
whereas
on
the
other
side
,
everie
motion
out
of
the
wayes
of
Gods
Commandements
,
and
into
sinne
,
is
like
the
motion
of
the
fish
out
of
the
water
,
everie
motion
is
a
motion
to
death
.
And
O
that
wee
could
thinke
of
sinne
,
of
everie
sinne
,
as
a
motion
to
death
,
and
of
every
good
action
as
a
putting
on
towards
life
;
that
wee
could
thinke
this
life
of
grace
,
to
bee
farre
more
excellent
than
the
life
of
nature
,
or
the
life
of
sinfull
lusts
,
and
pleasures
,
and
delights
!
for
so
it
is
.
Surely
that
life
which
God
and
Angels
live
,
must
needs
bee
the
most
excellent
,
and
the
fullest
of
joy
;
and
this
life
they
live
.
To
incourage
us
to
it
,
let
us
but
consider
,
how
God
interlaceth
this
life
of
grace
with
the
life
of
joy
,
and
of
peace
and
outward
prosperitie
;
as
you
see
in
diuerse
examples
.
Gideon
,
as
long
as
he
did
the
actions
of
this
life
,
you
know
how
hee
prospered
,
but
when
hee
set
up
a
golden
Ephod
,
after
which
the
people
went
awhoring
,
it
was
the
destruction
of
him
and
his
house
.
Salomon
,
how
glorious
was
his
rising
!
as
a
bright
morning
without
clouds
,
and
so
hee
continued
to
the
evening
of
his
life
;
but
then
when
hee
began
to
suffer
rebellions
in
his
Kingdome
against
God
in
matters
of
Religon
,
(
as
it
is
said
he
set
up
Ashtaroth
,
the
abomination
of
the
Zydonians
,
and
Milcom
,
the
abomination
of
the
Antorites
,
&c.
)
then
God
stirred
up
rebellions
against
him
,
then
it
is
said
that
Hadad
,
&
Rhesin
,
and
Ieroboam
his
own
servant
,
lift
up
his
hand
against
him
;
for
,
saith
the
Text
,
he
stirred
them
up
for
that
cause
:
So
that
as
long
as
Salomon
did
the
actions
of
this
life
,
God
prospered
him
continually
in
a
high
degree
;
and
when
he
fell
from
it
,
hee
fell
from
that
peace
which
hee
had
.
so
God
interlaceth
this
life
of
grace
,
with
the
life
of
joy
,
and
peace
,
and
outward
prosperitie
.
The
like
you
see
in
his
some
Rehobeam
for
three
yeeres
,
when
hee
sought
the
Lord
,
saith
the
Text
,
and
did
the
actions
of
this
life
,
2
Chron.
11.
so
long
he
prospered
,
things
went
well
with
him
,
and
in
Ierusalem
;
but
after
three
yeeres
hee
forsooke
the
Lord
,
and
suffered
the
people
to
make
them
high
places
,
then
it
is
said
in
the
Text
,
in
the
fifth
yeare
of
his
Reigne
(
God
gave
him
two
yeeres
space
)
he
poured
out
his
wrath
upon
him
and
upon
Ierusalem
,
by
the
hands
of
Shishack
,
the
King
of
Egypt
.
Where
it
is
to
bee
observed
,
that
this
evill
fell
upon
him
,
not
because
Shishack
was
angry
,
but
because
the
Lord
was
angry
with
him
;
for
it
is
not
said
,
that
it
was
Shishacks
wrath
,
but
the
Lords
wrath
;
hee
was
but
the
viall
,
but
the
instrument
,
through
which
Gods
wrath
was
poured
upon
him
:
But
an
example
you
shall
finde
of
this
most
cleere
in
Vzziah
,
2
Chron.
25.
6.
it
is
said
,
that
Vzziah
sought
the
Lord
all
the
dayes
of
Zechariah
the
Prophet
,
and
as
long
as
he
sought
the
Lord
,
he
prospered
;
so
long
as
he
did
the
actions
of
this
life
,
the
life
of
ioy
,
and
prosperitie
,
and
peace
ranne
along
with
it
;
but
after
verse
10.
when
the
Lord
had
helped
him
that
he
grew
mightie
,
then
saith
the
text
,
his
heart
was
lift
up
to
his
destruction
.
So
that
even
as
you
see
blazing
comets
,
though
they
bee
but
comets
,
yet
as
long
as
they
keepe
aloft
,
they
shine
bright
,
but
when
they
begin
to
decline
from
their
pitch
,
and
fall
to
the
earth
,
they
vanish
;
so
when
men
for
sake
the
Lord
and
minde
earthly
things
,
then
they
lose
their
light
,
and
are
dissipated
and
come
to
destruction
;
whereas
you
see
on
the
other
side
,
all
holy
and
good
Kings
,
that
lived
this
life
of
grace
constantly
,
they
shined
in
the
darke
world
,
as
stars
in
a
dark
night
,
neither
losing
their
light
,
nor
falling
from
their
place
.
And
this
you
shall
finde
in
all
the
stories
of
the
Kings
of
Israel
and
Iudah
,
that
either
their
suffering
of
Idolatrie
and
superstition
at
home
,
or
their
resting
vpon
Ashar
and
Egypt
abroad
,
was
the
cause
of
all
their
miserie
:
for
when
they
were
in
distresse
,
they
sought
to
those
nations
that
proved
as
broaken
reedes
,
that
did
not
onely
deceive
them
,
but
did
runne
into
their
hands
.
On
the
other
side
you
shall
observe
,
that
those
that
lived
this
life
of
grace
perfectly
,
whose
hearts
were
perfect
with
God
,
that
emptied
out
all
the
old
leaven
of
Idolatrie
and
superstition
at
home
,
and
in
all
their
distresses
and
wants
trusted
vpon
God
;
you
shall
finde
,
I
say
,
proportionably
as
they
did
this
,
more
or
lesse
,
so
they
prospered
.
As
you
see
in
Asa
,
(
it
is
the
Prophets
owne
speech
to
him
,
that
was
sent
to
him
from
the
Lord
,
2.
Chr.
16.
)
saith
he
,
Asa
,
when
there
came
a
mightie
army
against
thee
of
Lubyms
and
Ethiopians
,
that
were
(
as
it
is
in
the
Chapter
before
)
as
the
sands
on
the
sea
for
multitude
,
yet
because
thou
restedst
on
the
Lord
,
he
gave
thee
the
victory
over
them
;
afterward
a
smal
army
escaped
his
hands
.
And
why
?
Because
he
rested
on
the
King
of
Aram.
So
likewise
Iehosaphat
,
we
see
when
he
came
backe
from
helping
Achab
,
at
the
battell
of
Ramoth-Gilead
,
the
Prophet
Iehu
meetes
him
,
2.
Chr
9.
19.
2.
and
saith
thus
to
him
,
Oh
Iehosaphat
,
wilt
thou
helpe
the
wicked
?
wilt
thou
love
those
that
hate
the
Lord
?
wrath
is
gone
out
against
thee
;
and
so
in
the
next
Chap.
ver.
2.
it
is
said
,
that
a
great
armie
came
from
beyond
the
sea
,
and
Iehosaphat
was
sore
afraid
.
Likewise
when
hee
ioined
with
Achaziah
to
make
ships
to
go
to
Tarshish
,
the
Prophet
Eliezar
goes
to
him
,
and
tels
him
,
that
God
had
broken
the
ships
at
Ezion-Geber
because
he
had
ioined
with
Achaziah
the
son
of
Achab
,
2.
Chron.
20.
35
,
36.
I
might
give
you
many
examples
more
:
Iacob
,
though
the
thing
were
good
which
hee
did
(
as
you
know
he
might
seeke
the
blessing
lawfully
,
for
it
was
promised
to
him
)
yet
because
he
used
evill
meanes
,
Rebekah
and
hee
,
and
by
a
lie
did
deceive
Isaac
,
you
know
what
it
cost
him
,
hee
was
banished
from
his
fathers
house
many
yeares
;
and
you
know
how
much
sorrow
Rebekah
had
for
it
,
even
for
failing
in
the
manner
.
So
David
,
looke
what
intermission
there
was
in
doing
the
actions
of
this
life
,
this
spirituall
life
,
you
see
likewise
his
troubles
were
.
Therefore
let
us
be
exhorted
to
live
this
life
of
grace
,
seing
wee
have
so
great
incouragment
.
I
say
,
if
you
observe
the
Scriptures
from
the
2.
Chron.
11.
to
the
end
of
that
book
,
(
which
is
exceeding
well
worth
your
reading
,
where
not
onely
the
story
of
the
Kings
is
set
downe
,
but
the
cause
of
all
the
accidents
that
did
be
fall
them
)
you
shall
see
all
along
,
as
they
lived
this
life
of
grace
,
as
they
did
the
actions
of
this
life
,
that
is
,
as
they
kept
their
hearts
perfect
with
God
,
so
their
outward
ioy
and
prosperity
was
accordingly
;
and
the
interruptions
,
and
intermissions
they
found
in
this
,
was
according
to
their
intermission
in
that
.
Therefore
let
us
bee
exhorted
to
live
this
life
:
For
certainely
every
life
hath
an
excellency
and
a
sweetenesse
in
it
more
than
any
meere
being
,
and
as
any
life
exceedes
other
,
so
it
hath
it
more
;
as
the
life
of
a
man
exceedes
the
life
of
a
beast
,
and
the
life
of
grace
exceedes
the
life
of
a
man
,
and
therefore
it
is
more
capacious
of
greater
ioy
,
and
of
greater
griefe
:
On
the
other
side
,
as
you
know
the
ioy
of
the
Saints
is
unspeakable
and
glorious
,
and
passeth
all
understanding
,
so
the
despaire
and
horrour
of
conscience
against
it
,
exceedes
as
much
.
And
let
us
marke
this
,
that
as
hee
that
lives
the
life
of
a
beast
destroyes
himselfe
as
a
man
,
so
he
that
lives
the
life
of
a
man
,
that
is
,
the
life
of
reason
onely
,
the
life
of
humane
wisedome
&
policie
,
destroyes
himself
as
a
christian
.
Therfore
let
us
be
exhorted
to
live
this
life
of
grace
,
which
is
best
for
our selves
;
yea
let
us
abound
in
the
actions
of
this
life
,
let
us
live
it
as
much
as
may
be
;
for
one
man
may
live
more
in
a
day
than
another
doth
in
a
yeare
:
for
life
is
in
action
;
so
much
as
we
do
,
as
far
as
we
exercise
this
spiritual
life
,
so
much
we
live
;
and
look
what
time
we
spend
vainely
,
and
idly
,
so
much
of
our
life
death
possesseth
,
as
it
is
said
of
the
woman
that
lives
in
pleasures
,
1.
Tim.
5.
6.
Shee
is
dead
while
shee
liveth
.
Now
the
God
of
life
work
this
life
of
grace
in
those
in
whom
it
is
yet
wanting
,
and
increase
and
inlarge
this
life
in
all
those
in
whom
it
is
alreadie
.
❧
A
Sensible
Demonstration
Of
the
DEITY
.
ISA.
64.
4.
For
since
the
beginning
of
the
world
,
men
have
not
heard
nor
perceived
by
the
eare
,
neither
hath
the
eye
seene
another
God
,
besides
thee
,
which
doth
so
to
him
that
waiteth
for
him
.
THis
particle
For
,
which
you
have
for
the
first
word
,
hath
such
a
reference
to
those
before
,
that
we
must
take
in
likewise
the
third
verse
.
When
thou
didst
terrible
things
,
which
wee
looked
not
for
,
thou
camest
downe
,
the
mountaines
flowed
downe
at
thy
presence
:
For
since
the
beginning
&c.
We
know
in
the
new
Translat
.
the
words
are
read
somewhat
otherwise
;
but
if
you
looke
into
the
margine
of
your
bookes
,
you
shall
finde
the
same
reading
we
now
use
,
and
that
I
take
to
be
agreeable
with
the
originall
,
and
neerer
the
scope
of
the
Prophet
in
that
place
.
The
words
,
at
the
first
reading
,
seeme
to
bee
somewhat
obscure
,
but
in
briefe
the
plain
meaning
is
this
;
When
the
people
of
Israel
were
oppressed
with
enemies
,
more
potent
&
mightier
than
themselves
,
the
Prophet
,
in
his
owne
name
,
and
in
the
name
of
the
people
,
makes
this
prayer
unto
the
Lord
;
O
Lord
,
we
beseech
thee
,
breake
the
heavens
and
come
down
,
that
the
mountaines
may
flow
downe
at
thy
presence
.
And
whereas
it
might
be
said
,
Our
enemies
are
mightie
,
and
as
great
as
mountaines
;
Yet
,
O
Lord
,
the
mountaines
melt
at
thy
presence
:
Or
even
as
the
water
boyleth
when
the
fire
burneth
under
it
;
so
do
the
nations
tremble
at
thy
presence
.
And
this
prayer
is
enforced
with
this
reason
;
O
Lord
,
heretofore
thou
hast
done
terrible
things
,
against
those
that
provoked
thee
:
againe
,
thou
hast
done
great
things
for
those
that
wait
for
thee
;
therefore
,
we
beseech
thee
,
as
thou
hast
done
heretofore
,
so
now
breake
the
heavens
and
come
downe
&c.
And
if
it
be
objected
,
It
may
be
there
were
some
other
causes
of
all
these
evills
,
that
befall
us
:
the
Prophet
answereth
no
;
that
it
was
not
in
the
power
of
the
creature
,
but
the
comming
downe
of
the
Lord
,
at
whose
presence
the
mountaines
melted
,
that
is
,
as
a
heape
of
waxe
,
or
lead
,
sinketh
and
falleth
downe
when
fire
is
put
to
it
,
so
the
mightiest
nations
melt
away
,
when
thou
commest
to
doe
any
work
for
us
.
And
if
it
be
againe
objected
,
But
there
is
all
the
question
,
whether
there
be
such
a
God
or
no
,
by
whose
providence
these
things
are
brought
to
passe
:
To
this
the
Prophet
answers
in
the
fourth
verse
,
For
since
the
beginning
of
the
world
,
men
have
not
heard
,
nor
perceived
by
the
care
;
neither
hath
the
eye
seen
,
another
God
,
besides
thee
,
which
doth
such
things
for
him
that
waiteth
for
him
.
As
if
he
should
say
,
Indeed
there
is
the
testimonie
of
the
Scriptures
,
there
is
the
witness
of
the
Prophets
,
and
evidence
of
miracles
,
that
all
things
are
done
by
the
providence
of
God
,
but
yet
(
saith
hee
)
I
will
leave
all
these
things
,
and
appeale
to
the
works
of
Nature
,
even
to
the
things
that
the
eye
hath
seene
,
and
the
eare
hath
heard
;
for
from
them
it
is
manifest
that
there
is
a
God
,
and
that
hee
it
is
who
hath
done
these
terrible
things
which
we
looked
not
for
.
But
not
to
stand
long
in
the
explication
of
the
words
,
you
shall
finde
these
three
points
lying
evidently
before
you
.
First
,
That
even
from
the
things
that
the
eye
seeth
,
and
the
eare
heareth
,
it
is
manifest
that
God
is
,
and
that
it
is
he
that
doth
these
terrible
things
that
we
looked
not
for
.
Secondly
,
That
this
God
is
one
,
and
that
there
is
no
God
besides
;
the
Idols
and
the
dung-hill
gods
of
the
Gentiles
are
no
gods
.
Lastly
,
As
he
doth
terrible
things
to
those
that
provoke
him
,
so
likewise
great
and
wonderfull
things
for
those
who
wait
for
him
.
These
are
the
three
points
which
arise
from
these
words
;
and
of
these
in
order
:
And
first
for
the
first
,
That
It
is
manifest
from
the
things
that
the
eye
seeeth
,
and
the
eare
heareth
,
from
day
to
day
,
that
God
is
,
and
that
it
is
by
his
providence
that
all
things
are
done
in
the
world
.
Now
wee
must
know
,
that
this
point
,
That
God
is
,
and
that
by
his
providence
all
things
come
to
passe
;
I
say
,
this
is
made
plain
to
us
two
wayes
:
First
,
by
Faith
,
out
of
the
bookes
of
the
Scripture
.
Secondly
,
by
Reason
,
out
of
the
books
of
the
creatures
.
Out
of
the
bookes
of
the
Scriptures
;
&
that
you
shall
see
,
Heb.
11.
3.
By
Faith
we
beleeve
that
the
worlds
were
made
by
God
;
and
in
the
sixth
verse
,
He
who
commeth
to
God
,
must
beleeve
that
God
is
,
and
that
he
is
a
rewarder
of
those
that
seeke
him
.
Here
is
mention
made
of
the
first
way
of
knowing
that
God
is
.
The
second
way
you
shall
have
set
downe
in
Rom.
1.
20.
The
invisible
things
of
him
,
that
is
,
his
eternall
power
and
Godhead
,
are
clearely
seene
,
being
understood
by
the
things
that
are
made
:
that
is
,
though
the
eternall
power
and
Godhead
be
in
themselves
invisible
,
yet
by
the
things
that
are
seene
and
heard
,
they
may
be
made
known
and
manifested
to
us
:
so
likewise
,
Act.
17.
27
,
28.
If
so
be
we
might
grope
after
him
,
and
finde
him
;
for
in
him
we
live
,
and
move
,
and
have
our
beeing
:
as
if
he
should
say
,
The
verie
things
wee
heare
,
and
see
,
and
taste
,
and
handle
with
our
hands
,
doe
all
demonstrate
that
God
is
;
which
is
the
verie
same
the
Prophet
saith
here
,
Since
the
beginning
of
the
world
they
have
not
heard
,
nor
understood
with
their
eare
,
nor
seene
with
their
eye
,
another
God
besides
thee
,
which
doth
so
for
him
that
waiteth
for
him
.
For
we
must
know
,
that
the
things
revealed
unto
us
,
are
of
two
sorts
.
Such
as
have
no
impression
upon
the
creature
,
such
are
the
mysteries
of
the
Trinitie
,
and
Others
there
are
,
which
have
certaine
characters
of
them
set
upon
the
creatures
,
so
that
that
God
is
,
and
that
by
his
providence
all
things
are
disposed
,
in
heaven
and
earth
.
And
although
it
may
bee
though
that
there
are
none
that
doubt
of
this
,
yet
these
proofes
are
usefull
,
partly
because
they
serve
to
answer
those
secret
objections
of
Atheisme
,
which
we
are
all
subject
to
;
and
partly
because
they
strengthen
that
Principle
in
us
,
that
God
is
:
which
is
very
necessarie
to
bee
confirmed
,
seeing
it
is
the
maine
and
principall
foundation
of
all
Christian
religion
,
and
can
never
sufficiently
enough
bee
rammed
downe
,
as
being
that
that
must
beare
all
the
waight
of
the
building
;
therefore
let
no
man
thinke
,
that
those
proofes
that
we
shall
use
for
the
manifestation
of
this
truth
,
are
a
thing
altogether
needlesse
;
for
certainely
wheresoever
the
Scripture
hath
a
mouth
to
speake
,
there
it
is
usefull
for
us
to
have
an
eare
to
heare
.
First
,
therefore
if
we
doe
but
in
generall
behold
the
universe
,
and
looke
upon
the
building
of
heaven
and
earth
,
wee
may
easily
discerne
therein
,
the
eternall
power
and
godhead
of
the
maker
of
it
.
Suppose
a
man
bred
and
brought
up
in
some
hollow
cave
of
the
earth
,
hauing
a
house
there
built
,
and
things
necessarie
provided
for
him
,
and
let
him
afterwards
,
(
when
hee
comes
to
a
full
use
of
understanding
,
and
not
before
)
bee
brought
and
set
upon
the
face
of
the
earth
,
and
there
let
him
see
the
glorious
beauty
of
the
Sun
,
and
feele
the
heat
of
it
,
the
force
of
the
windes
,
and
see
the
swiftnesse
of
the
clouds
,
the
ebbing
and
flowing
of
the
seas
,
the
apparelling
of
the
earth
;
let
him
see
the
course
of
the
heavens
,
and
the
fearefull
darkenesse
that
followeth
upon
the
setting
of
the
Sunne
;
and
after
that
the
Moone
and
stars
lighted
up
for
the
use
of
men
and
beasts
;
would
hee
not
wonder
at
all
that
,
which
we
by
reason
of
long
assiduitie
make
nothing
of
?
It
's
a
true
rule
,
Sapientis
est
rerum
manifestarum
causas
quaerere
;
a
wise
man
enquireth
after
causes
of
manifest
things
,
which
another
man
passeth
over
,
and
asketh
not
the
ground
and
reason
of
.
And
in
this
inquisition
,
when
he
findeth
that
man
is
best
of
the
creatures
,
and
yet
was
not
able
to
raise
such
a
roofe
as
the
heavens
,
nor
such
a
floore
as
the
earth
,
hee
must
needes
conclude
,
that
some
one
better
and
more
able
than
man
,
was
the
maker
of
all
these
things
,
which
man
could
not
make
of
himselfe
.
And
if
it
bee
objected
,
But
this
workeman
is
no
where
to
bee
seene
,
though
these
things
are
I
answer
,
that
as
it
is
,
when
you
see
a
magnificent
But
this
is
but
in
generall
,
if
we
should
bring
you
to
the
particular
observation
of
the
creatures
,
it
wil
be
more
evident
,
even
by
the
things
that
the
eye
seeth
,
and
the
eare
heareth
,
that
there
is
a
God
,
by
whose
providence
all
things
are
disposed
;
and
we
will
instance
in
these
particulars
.
First
,
we
may
observe
by
that
consent
,
which
If
you
should
see
upon
an
Instrument
twenty
dissonant
strings
,
and
they
all
brought
into
one
harmony
,
we
would
say
that
some
skilfull
Musitian
had
the
tuning
of
it
;
and
when
we
looke
into
the
world
,
and
see
so
many
contrary
things
,
and
all
those
brought
to
so
sweete
a
harmony
as
they
are
,
must
wee
not
needes
acknowledge
,
that
there
is
some
wise
Agent
,
that
intendeth
one
&
remitteth
another
,
and
so
maketh
an
usefull
mixture
of
all
?
And
this
is
the
first
thing
we
are
to
observe
;
for
how
could
so
many
contrarieties
meete
in
one
,
except
they
were
guided
by
one
which
is
above
them
all
?
The
next
thing
amongst
the
things
which
the
eye
hath
seene
,
and
the
eare
hath
heard
,
by
If
we
should
come
into
the
shop
of
a
Ioiner
,
or
some
curious
Smith
,
and
see
there
all
things
fitted
one
to
another
;
the
sheath
to
the
knife
,
the
scabbard
to
the
sword
,
wee
would
say
this
was
not
done
by
accident
,
but
by
art
:
when
we
come
into
the
shop
of
Nature
,
and
see
there
all
the
workes
of
Nature
,
thus
squared
and
fitted
one
to
another
,
shall
we
not
also
acknowledge
that
there
is
a
high
and
wise
Agent
,
that
hath
done
all
this
?
As
for
example
:
had
God
made
the
eye
,
and
not
colour
for
a
fit
object
of
the
eye
,
to
what
end
had
the
eye
beene
made
?
if
hee
had
made
the
eye
and
colours
,
and
no
light
to
discover
the
colours
,
the
two
first
had
beene
to
no
purpose
;
and
if
hee
had
made
these
three
,
and
not
another
transparent
bodie
,
as
the
aire
is
,
through
which
the
colours
might
be
transmitted
to
the
eye
,
the
three
former
had
beene
to
no
purpose
;
but
out
of
them
all
thus
fitted
the
one
to
the
other
,
there
resulteth
an
usefull
and
perfect
worke
:
the
like
we
may
say
of
the
rest
.
So
that
the
verie
things
that
the
eye
seeth
,
and
the
eare
heareth
,
maketh
it
manifest
,
that
there
is
such
a
God
as
made
all
these
things
.
If
you
looke
into
the
fabricke
of
the
world
,
and
behold
all
other
particulars
,
you
shall
see
the
like
.
The
plants
which
thrust
their
mouthes
into
the
earth
,
draw
sufficient
nourishment
from
the
place
where
they
are
set
;
therfore
as
they
neede
no
motion
,
so
they
have
no
motion
given
them
,
onely
a
naturall
power
to
spread
their
rootes
in
the
earth
,
for
the
farther
strengthening
of
the
bodies
.
But
for
the
beasts
,
which
have
no
nourishment
in
the
places
where
they
are
bred
,
as
they
need
motion
,
so
they
have
motion
given
them
;
and
as
the
spaces
are
different
through
which
they
move
,
so
are
their
motions
different
,
some
creepe
,
some
goe
,
some
fly
;
and
as
their
meate
is
different
,
so
they
have
different
instruments
to
receive
it
,
some
have
teeth
and
some
have
beaks
,
some
have
gooms
only
;
and
not
so
only
,
but
they
have
different
appetites
and
different
tastes
and
smels
,
according
to
their
several
constitutions
:
so
that
you
see
all
is
fitted
one
to
another
,
The
creatures
,
the
motion
,
the
meate
,
the
appetite
,
the
instruments
of
taking
it
;
wheras
were
there
anie
disproportion
or
disagreement
in
those
,
the
whole
worke
should
bee
in
vaine
.
If
you
take
a
Watch
into
your
hand
,
and
see
there
the
wheeles
fitted
one
unto
another
,
you
will
acknowledge
that
this
is
not
done
without
Art
:
when
you
see
the
same
done
in
the
bodie
of
a
man
,
where
there
are
so
many
hundred
bones
fitted
one
to
another
,
so
manie
arteries
and
sinews
;
shall
wee
not
acknowledge
a
great
providence
,
which
hath
done
all
this
?
This
is
the
second
thing
to
be
observed
.
The
third
observation
is
taken
from
those
effects
that
proceed
from
bruit
and
unreasonable
creatures
,
the
Storke
,
the
Swallow
,
and
the
Elephant
,
whose
actions
for
the
most
part
exceed
their
knowledge
,
&
are
beyond
their
strength
;
As
for
example
:
they
aime
at
an
end
they
know
not
,
they
goe
by
a
rule
they
understand
not
,
they
use
the
meanes
that
tend
to
such
an
end
,
and
yet
are
ignorant
of
it
;
all
which
argues
that
they
are
guided
by
one
,
who
both
knowes
the
journies
end
to
which
they
ayme
,
and
the
way
that
leadeth
to
it
.
Even
as
when
a
man
hath
passed
through
a
way
full
of
many
turnings
,
and
at
length
comes
to
the
right
end
,
hee
will
confesse
that
some
one
hath
ruled
and
guided
him
(
through
so
manie
turnings
)
that
knew
the
way
:
even
so
when
we
shall
see
these
creatures
doe
things
,
and
that
constantly
,
and
yet
know
not
what
they
doe
,
it
is
an
argument
that
they
are
led
and
guided
by
one
that
workes
all
their
workes
in
them
and
for
them
.
Whence
the
saying
of
the
Schoolemen
,
Opus
Naturae
&c.
the
worke
of
Nature
is
not
the
worke
of
meere
and
bare
Nature
,
but
of
the
Author
of
Nature
:
and
therfore
as
these
actions
are
above
their
knowledge
,
so
they
are
also
above
their
abilitie
;
which
you
shall
see
in
the
art
of
the
Spider
,
curiously
spinning
his
web
,
and
the
providence
of
the
Ant
,
providing
in
the
Summer
for
Winter
;
in
the
wisedome
of
the
Conies
,
that
being
a
people
not
strong
,
yet
they
make
their
houses
in
the
rocks
.
Now
it
is
a
sure
rule
,
that
wheresoever
effects
are
produced
above
the
reach
&
abilitie
of
the
cause
,
they
alway
import
some
higher
Cause
,
whence
they
proceed
;
and
therefore
when
we
see
such
actions
of
wisedome
and
providence
,
done
by
the
creature
which
have
neither
wisdome
nor
providence
in
them
,
they
must
needs
proceed
from
some
higher
Cause
that
guideth
them
:
even
as
you
see
in
a
faire
writing
,
that
is
written
by
a
new
beginner
,
you
will
say
surely
it
's
the
writing
of
him
that
guided
his
hand
,
rather
than
his
owne
.
If
you
should
see
a
hundred
arrows
shot
out
of
a
thicket
,
and
all
these
should
hit
the
marke
,
though
you
see
him
not
that
shot
them
,
you
must
needes
say
that
they
were
shot
by
some
skilfull
Archer
:
even
so
when
you
see
the
creatures
that
knew
not
the
end
they
aime
at
,
nor
the
meanes
that
conduced
to
that
end
;
yet
using
direct
and
pertinent
meanes
to
come
to
it
,
it
's
a
most
direct
argument
that
there
is
an
almightie
Power
that
guides
them
to
all
the
things
that
they
doe
:
and
this
is
the
third
observation
.
A
fourth
thing
,
by
which
the
invisible
things
,
that
is
,
the
eternall
Power
and
Godhead
is
made
manifest
to
us
by
the
things
that
the
eye
seeth
and
the
eare
heareth
;
it
is
the
provident
provision
that
is
made
for
all
the
creatures
.
If
you
should
come
into
a
well
ordered
Common-wealth
,
or
family
,
and
should
see
all
their
things
done
in
order
,
meate
provided
for
all
the
family
in
due
order
and
season
,
we
would
not
doubt
but
that
there
is
a
gouernour
,
that
casts
these
things
into
this
order
.
And
shall
wee
not
acknowledge
this
same
when
wee
see
it
done
in
the
great
house
of
the
world
where
so
many
millions
of
men
&
beasts
are
daily
fed
,
and
cloathed
,
and
ordered
?
Take
but
a
small
family
,
if
there
be
but
a
little
improvidence
,
how
soone
doth
the
whole
family
feele
the
want
of
it
?
and
how
doe
wee
thinke
that
the
great
family
of
the
world
could
bee
kept
,
without
a
speciall
providence
to
order
it
?
If
there
were
but
a
towne
,
or
a
village
to
bee
planted
,
how
many
things
were
necessarie
to
maintaine
it
?
I
will
name
but
one
,
Psal.
104.
10.
that
is
,
the
providence
of
God
in
bringing
the
waters
and
the
springs
to
many
severall
townes
.
If
we
should
see
the
same
done
in
a
great
house
,
water
brought
by
pipes
into
every
roome
that
needes
it
,
wee
would
acknowledge
it
to
bee
the
providence
of
him
that
ordered
it
so
;
and
shall
we
not
acknowledge
the
same
,
when
wee
see
God
bringing
in
water
into
so
many
particular
places
in
a
countrie
?
And
as
in
feeding
,
so
in
cloathing
so
many
creatures
;
if
men
should
cloath
them
,
how
would
they
beginne
to
doe
it
?
But
as
God
hath
commanded
the
earth
to
bring
forth
grasse
,
so
hee
hath
commanded
the
skinnes
of
beasts
to
bring
forth
haires
,
and
feathers
,
and
wooll
,
to
bee
fit
cloathing
for
them
.
And
as
it
's
in
cloathing
,
so
his
providence
is
also
in
defending
and
in
fortifying
them
against
the
injuries
of
one
another
.
Some
have
hoofes
,
and
hornes
,
and
tuskes
to
defend
them
;
those
that
have
not
,
these
have
legs
to
runne
away
;
those
that
want
that
,
have
holes
and
dennes
to
hide
themselves
in
,
and
(
which
is
to
be
observed
)
the
weaker
creatures
goe
in
heards
together
,
the
stronger
goe
alone
;
for
if
they
should
goe
in
multitudes
,
no
man
nor
beast
could
stand
before
them
:
this
you
shall
finde
set
downe
,
Iob
37.
Psal.
104.
Now
if
the
Queene
of
Sheba
when
shee
came
to
Salomons
Court
,
and
saw
the
meate
of
his
table
,
the
sitting
of
his
servants
,
and
their
apparell
,
1.
King
.
10.
was
astonished
;
I
say
,
if
she
were
so
then
,
when
she
saw
the
wisedome
and
provision
in
the
house
of
Salomon
,
how
much
more
when
we
looke
into
this
great
house
of
the
world
,
where
there
are
so
many
uprising
&
down-lying
,
that
must
have
bread
and
meate
from
day
to
day
?
how
much
more
,
I
say
,
should
wee
admire
,
and
acknowledge
this
great
providence
of
God
,
which
openeth
his
hand
and
giveth
them
their
meate
in
due
season
?
This
is
the
fourth
observation
.
The
fifth
is
taken
from
the
combination
and
connexion
which
is
among
the
creatures
,
that
dependence
they
have
one
upon
another
;
men
cannot
live
without
beasts
to
feede
them
,
the
beasts
cannot
live
without
grasse
to
nourish
them
,
that
cannot
bee
maintained
without
the
influence
of
the
heavens
to
nourish
it
;
which
subordination
you
shall
see
set
down
,
Hos.
2.
21.
I
will
heare
the
heavens
,
and
the
heavens
shall
heare
the
earth
,
and
the
earth
shall
heare
the
corne
.
Whence
wee
may
reason
thus
:
Either
this
was
done
by
accident
,
or
by
providence
;
not
by
accident
,
for
so
you
may
as
well
say
,
that
a
multitude
of
letters
cast
together
by
chance
,
can
make
a
History
or
Poem
,
as
that
this
order
,
this
connexion
,
and
dependence
of
the
creatures
,
should
come
to
passe
by
accident
▪
and
if
it
be
not
by
accident
,
then
it
is
by
providence
;
for
this
can
no
more
bee
done
without
providence
,
than
in
a
Historie
or
Poem
,
there
can
be
a
dependence
of
one
word
or
sentence
upon
another
,
without
the
art
of
wit
and
reason
in
him
that
composed
it
.
The
last
observation
,
is
from
the
wisedome
of
the
Creator
;
which
is
set
and
stamped
upon
all
his
workes
,
even
as
the
skill
of
an
Artist
is
upon
all
the
worke
he
makes
.
When
we
see
the
statue
of
a
man
made
,
wee
acknowledge
that
it
was
done
by
the
skill
of
him
that
made
it
;
and
shall
not
wee
acknowledge
it
in
the
maker
of
man
himselfe
?
When
we
see
a
glasse
eye
,
an
ivory
tooth
,
and
a
wooden
legge
,
wee
say
it
is
done
by
a
skilfull
Artist
;
and
shall
wee
nor
observe
a
speciall
providence
and
wisedome
,
in
the
making
of
the
members
themselves
?
for
the
things
are
better
that
are
done
by
nature
,
than
those
that
are
done
by
art
;
for
art
doth
but
imitate
nature
,
and
that
which
is
imitated
,
is
better
than
that
which
doth
imitate
:
and
shall
wee
attribute
skill
and
wisedome
to
the
workes
of
Art
,
and
not
to
the
works
of
Nature
,
which
do
far
excell
them
?
When
we
see
a
Diall
describing
the
hours
of
the
day
,
we
acknowledge
it
to
bee
done
by
the
skill
of
man
;
when
wee
see
the
same
done
in
the
heavens
,
ordering
the
times
&
seasons
,
shall
we
not
acknowledge
a
wisedome
in
him
that
makes
and
guides
the
heavens
?
It
is
reported
that
Archimedes
made
a
Spheare
,
wherin
the
revolution
of
the
heavens
,
the
course
of
the
Sunne
,
the
ebbing
and
flowing
of
the
Sea
,
is
described
and
kept
in
the
order
that
themselves
doe
move
in
,
which
when
a
man
sees
he
is
ready
to
say
,
this
was
not
done
by
accident
,
but
by
the
skill
of
some
excellent
Artist
;
and
if
so
,
then
certainely
the
thing
it self
which
that
Spheare
doth
but
imitate
,
could
not
bee
done
but
by
the
wondrous
power
and
wisedome
of
him
that
doth
it
.
I
will
proceed
no
further
in
this
,
but
come
to
make
some
application
.
First
therefore
,
seeing
beside
the
Testimony
of
the
Scripture
there
are
so
many
proofes
even
from
the
things
that
the
eye
sees
,
and
that
the
eare
heare
,
that
God
is
,
by
whose
Providence
all
things
come
to
passe
,
it
should
strengthen
our
Faith
in
that
first
and
main
Principle
,
that
God
is
.
For
though
an
object
may
bee
seene
by
a
small
light
,
yet
when
more
candles
are
brought
in
,
and
when
there
is
a
greater
light
,
wee
see
the
same
object
more
cleare
and
distinctly
:
so
though
we
beleeve
by
Faith
that
God
is
;
yet
the
addition
of
more
Arguments
should
strengthen
us
in
this
beleefe
,
and
confirme
this
conclusion
,
and
adde
more
to
our
assent
to
it
:
For
(
my
Beloved
)
though
it
bee
not
observed
,
yet
it
is
certaine
,
that
all
that
unevennesse
,
all
those
exorbitances
which
are
found
in
the
lives
of
men
,
doe
proceede
from
the
weaknesse
of
this
spring
,
that
these
first
Principles
are
not
firmely
and
thoroughly
beleeved
.
Men
will
not
neglect
Religion
altogether
,
neither
will
they
make
their
hearts
perfect
with
God
in
all
things
;
and
whence
comes
it
but
from
this
,
that
this
first
Principle
is
in
part
beleeved
,
in
part
not
beleeved
?
that
is
,
they
say
in
their
hearts
,
it
may
bee
thereis
such
an
Almighty
God
,
that
made
heaven
and
earth
,
and
it
may
be
not
:
and
therefore
they
will
have
some
care
in
the
duties
of
Religion
,
but
a
full
care
they
have
not
;
whereas
if
they
did
beleeve
it
fully
,
they
would
serve
him
with
a
full
and
perfect
heart
.
But
is
this
all
the
use
that
is
to
be
made
of
it
?
is
this
all
the
Prophet
driveth
to
in
this
place
?
No
,
his
verie
scope
is
to
shew
us
,
that
if
there
be
such
a
God
,
then
it
is
he
that
doth
the
terrible
things
that
are
done
to
us
,
they
come
not
to
passe
by
accident
;
therefore
wee
so
propound
the
point
,
that
by
the
things
that
the
eye
seeth
,
and
the
eare
heareth
,
it
appeareth
that
there
is
such
a
God
that
doth
terrible
things
which
wee
looke
not
for
.
If
it
be
not
by
chance
and
by
accident
,
nor
the
wisedome
and
endevours
of
men
,
but
the
Lord
,
which
doth
both
terrible
and
mercifull
things
,
both
the
good
and
the
evill
which
befall
us
,
then
let
us
live
by
faith
and
not
by
sense
,
that
is
,
feare
him
,
and
meet
him
in
the
way
,
while
it
s
yet
time
,
lest
we
fall
into
the
errour
of
the
Israelites
here
,
to
have
terrible
things
done
to
us
before
we
looked
for
them
.
For
though
we
beleeve
there
is
such
a
God
,
yet
if
we
doe
otherwise
,
we
forget
the
Lord
,
and
wee
live
without
God
in
the
world
.
Everie
man
,
when
the
evill
is
upon
him
,
startles
at
it
:
as
a
beast
when
he
falls
and
sinkes
into
a
ditch
or
quagmire
,
he
struggles
,
and
doth
his
best
to
get
out
;
so
men
are
taught
by
nature
and
sense
,
to
expedite
themselves
out
of
an
evill
when
they
are
in
it
,
but
the
greatest
point
of
faith
and
wisdome
,
is
to
foresee
&
forecast
evill
to
come
,
and
to
prevent
it
.
Saul
when
he
was
in
a
strait
,
he
could
seeke
to
the
Lord
;
but
then
he
would
not
answer
him
,
neither
by
Prophet
,
nor
by
Vrim
nor
Thummim
.
Ioab
when
hee
was
in
extremitie
,
and
had
no
other
refuge
,
he
could
fly
to
the
hornes
of
the
Altar
;
as
men
use
to
flye
to
prayer
in
sickenesse
,
in
danger
,
and
extremitie
;
but
then
it
was
too
late
.
Esau
when
the
blessing
was
past
helpe
and
recoverie
,
he
could
seek
it
with
teares
:
But
why
did
they
doe
it
no
sooner
while
it
was
yet
time
?
Certainely
it
proceeds
from
a
secret
Atheisme
and
Vnbeleefe
,
to
which
wee
are
too
subject
,
which
makes
us
not
to
be
moved
with
any
forewarnings
,
till
we
feele
the
evill
it selfe
upon
us
:
And
therefore
it
is
said
here
,
Terrible
things
are
done
to
us
that
we
looked
not
for
.
Death
is
a
terrible
thing
,
yet
because
it
s
apprehended
as
a
thing
afar
off
,
who
considereth
the
shortnesse
of
his
life
,
while
its
time
to
make
sure
his
calling
and
election
,
that
his
soule
may
not
depend
upon
uncertainties
?
Hell
is
a
terrible
thing
,
to
consider
that
the
Soule
is
immortall
,
and
that
there
is
another
place
to
live
in
for
ever
;
and
yet
who
considers
this
in
time
,
and
takes
it
to
heart
?
Outward
Calamities
that
befall
a
Church
,
or
a
State
,
or
a
particular
Person
,
are
terrible
;
but
who
considers
them
in
time
to
prevent
them
?
This
is
,
and
ever
hath
beene
the
nature
of
man
in
all
times
;
wee
thinke
we
will
doe
it
modò
&
modò
,
but
still
wee
are
put
off
:
therefore
let
us
not
,
as
those
in
Amos
,
Put
the
evill
day
farre
from
us
,
and
draw
neere
to
the
seate
of
iniquity
,
(
for
those
two
commonly
goe
together
)
lest
it
befall
us
that
Salomon
speakes
of
,
As
the
Oxe
to
the
slaughter
,
and
the
Bird
to
the
snare
,
so
we
be
led
to
destruction
,
and
consider
it
not
,
till
a
dart
strike
through
our
liver
:
but
let
us
doe
somewhat
in
time
,
and
not
deferre
and
put
off
;
for
the
verie
delay
brings
mischiefe
.
When
the
blow
comes
(
as
I
say
)
every
man
feares
,
but
before
we
care
not
;
but
wee
do
as
those
,
who
because
the
hand
of
the
Dyal
proceeds
insensibly
,
consider
not
how
the
houre
passeth
,
till
the
stroke
of
the
Bell
giveth
notice
.
It
is
a
wise
and
true
saying
,
Extremum
stillicidium
clepsydram
non
exhaurit
,
&
,
ultimus
ictus
quercum
non
caedit
;
It
is
not
the
last
sand
that
doth
exhaust
the
houre-glasse
,
nor
is
it
the
last
stroke
that
doth
overthrow
the
oake
;
that
is
,
it
is
not
the
next
immediate
cause
that
brings
evill
upon
us
,
as
men
commonly
thinke
,
but
it
is
the
precedent
acts
,
neglects
and
decayes
,
that
were
long
before
that
blow
came
upon
us
.
And
who
knowes
whether
we
be
not
now
upon
the
very
Tropicks
and
turnings
of
Times
?
and
yet
as
it
s
sayd
of
old
age
,
there
is
no
man
that
is
so
old
that
thinkes
he
may
not
live
a
yeare
longer
;
so
we
are
never
brought
to
so
low
an
ebbe
,
but
we
are
apt
to
thinke
we
shall
hold
out
yet
a
yeare
,
and
a
yeare
longer
.
So
that
as
the
Lapwing
fals
before
the
Traveller
,
and
draweth
him
a
little
and
a
little
further
,
till
at
length
hee
bee
quite
drawne
away
from
her
nest
;
so
wee
are
quite
drawne
off
from
doing
the
things
which
might
prevent
those
evils
that
are
to
come
:
and
so
terrible
things
are
done
to
us
which
wee
looked
not
for
.
The
ground
of
all
is
,
partly
because
wee
live
by
sense
,
not
not
by
faith
,
which
wee
are
all
subject
unto
,
more
or
lesse
,
by
which
we
think
our
present
condition
shall
continue
whatsoever
it
be
;
if
we
be
in
affliction
,
wee
thinke
that
shall
alwaies
continue
;
and
if
we
be
in
prosperitie
,
wee
thinke
as
those
in
Esay
56.
tomorrow
shall
be
as
to
day
,
and
much
more
abundant
,
that
is
an
observable
place
;
saith
the
Prophet
,
there
is
an
evill
neere
unto
you
,
and
the
reason
is
,
the
Watchmen
are
blinde
,
they
are
dumbe
dogges
,
they
cannot
barke
&c.
but
looke
to
their
own
way
every
one
;
and
yet
(
saith
hee
)
my
people
say
,
Come
bring
wine
,
wee
will
fill
our selves
with
strong
drinke
,
to
morrow
shal
be
as
to
day
,
and
much
more
abundant
:
I
say
,
this
is
naturall
to
us
.
Besides
,
another
ground
of
it
is
,
because
wee
see
dangers
come
,
and
goe
,
and
passe
away
,
and
yet
the
blowes
come
not
upon
us
;
and
therfore
we
are
apt
to
doe
as
that
foole
,
that
because
hee
saw
the
river
sliding
away
,
standeth
upon
the
shoare
,
and
hopeth
at
length
that
all
wil
be
past
,
that
he
may
go
over
dry
shod
,
and
considereth
not
that
there
is
a
succession
of
waters
,
which
will
continue
it
:
so
wee
consider
not
that
God
hath
an
army
of
sorrows
,
when
he
hath
afflicted
us
seven
times
,
yet
he
addeth
seven
times
more
,
and
if
yet
we
continue
obstinate
,
hee
can
doe
it
seven
times
more
;
till
at
length
his
wrath
swell
and
grow
over
the
banks
,
and
carry
all
away
before
it
.
That
expression
you
have
in
the
Prophecy
of
Nahum
.
Partly
it
is
againe
,
because
God
is
not
seene
,
because
God
is
forgotten
in
the
world
:
the
creatures
which
should
be
as
a
glasse
to
help
us
to
see
him
more
clearely
,
they
become
as
thick
clouds
to
hide
God
from
us
;
we
look
upon
the
wall
of
the
creatures
,
but
we
look
not
upon
him
that
stands
behinde
it
,
who
changeth
times
,
and
seasons
,
as
he
doth
the
weather
:
So
that
our
wisest
conjecture
of
him
,
is
as
uncertaine
as
the
prognostication
is
of
the
raine
,
snow
and
wind
;
wee
are
ready
to
compute
future
things
,
as
wee
compute
daies
and
yeares
,
and
forget
that
God
that
is
the
disposer
of
these
,
and
so
grow
bold
and
carelesse
:
But
David
thought
not
so
,
Psal.
31
My
times
are
in
thy
hands
,
O
Lord
;
As
if
hee
should
say
,
They
are
not
in
the
hands
of
Saul
,
nor
in
the
hands
of
Doeg
,
nor
in
any
of
mine
enemies
hands
,
to
do
me
hurt
,
nor
in
the
hands
of
my
greatest
friend
to
doe
mee
good
,
but
my
times
are
in
thy
hands
;
for
so
thou
disposest
of
them
as
it
pleaseth
thee
.
And
therefore
let
us
be
exhorted
to
reckon
it
our
greatest
wisedome
,
to
foresee
the
greatest
danger
to
come
,
while
it
is
yet
afar
off
.
Fire
may
bee
giuen
to
a
traine
of
Gun-powder
a
great
way
from
the
place
,
to
which
the
blow
is
intended
:
therefore
it
was
a
wise
observation
amongst
the
Romanes
,
that
when
Hannibal
was
besieging
Siguntium
,
a
City
confederate
of
their
Allies
,
which
was
farre
enough
from
Rome
,
they
thought
every
blow
was
given
to
it
,
that
hee
was
even
then
beating
upon
the
wals
of
the
Capitoll
;
therefore
they
tooke
no
lesse
care
to
preuent
the
danger
in
such
a
distance
,
than
if
it
had
already
seized
vpon
them
:
So
no
doubt
when
the
enemy
is
assaulting
the
Churches
afar
off
,
he
is
even
then
striking
at
the
roote
of
this
Church
and
Common-wealth
.
It
is
a
true
rule
,
when
the
evill
day
commeth
,
its
time
of
spending
,
and
not
of
gathering
,
it
must
be
done
before
;
it
is
too
late
to
fetch
the
oyle
when
we
should
use
it
,
to
go
and
buy
when
the
Bridegroome
commeth
;
therefore
they
are
called
foolish
Virgins
,
because
folly
is
improvident
,
it
stands
in
the
valley
,
and
sees
not
the
evil
afore
it
bee
upon
us
:
wisedome
stands
upon
a
hill
and
descryes
the
danger
,
and
the
evils
that
are
afar
off
,
before
they
approach
.
It
s
certaine
,
(
give
me
leave
to
speake
,
for
wee
are
the
watchmen
which
stand
upon
the
watch-tower
,
and
should
see
more
than
those
that
stand
below
;
and
must
give
warning
,
that
we
may
deliver
our
owne
soules
,
left
your
blood
be
required
at
our
hands
)
I
say
,
its
certaine
that
evill
is
intended
against
us
,
and
will
come
upon
us
,
except
something
be
done
to
prevent
it
.
For
there
is
a
covenant
betweene
God
and
us
,
and
breach
of
covenant
causeth
a
quarrell
;
the
quarrell
of
God
shal
not
go
unrevenged
:
he
saith
to
the
Israelites
,
Levit.
26.
25.
I
will
send
a
sword
upon
you
,
which
shall
avenge
the
quarrell
of
my
covenant
;
As
if
he
should
say
,
There
is
a
covenant
,
and
you
have
broke
that
covenant
,
&
therefore
I
have
a
quarrell
,
and
I
will
send
a
sword
to
avenge
my
quarrell
.
Now
the
quarrels
of
God
are
not
rash
and
passionate
as
mens
are
,
&
therfore
he
wil
not
lay
them
aside
without
some
true
&
real
satisfaction
.
If
we
will
not
beleeve
his
word
,
yet
shall
we
not
beleeve
his
actions
?
hath
he
not
begunne
?
are
we
infatuate
,
and
see
nothing
?
doe
wee
not
see
the
whole
bodie
of
those
that
professe
the
truth
are
besieged
round
about
through
Christendome
?
at
this
time
are
not
present
enemies
,
not
only
stirred
up
,
but
united
together
,
and
we
dis-joyned
to
resist
them
?
are
not
our
Allies
wasted
?
are
not
many
branches
of
the
Church
cut
off
already
,
&
more
in
hazzard
?
In
a
word
,
have
not
our
enterprizes
beene
blasted
,
and
withered
under
our
hands
for
the
most
part
?
have
not
things
been
long
going
down
the
hill
,
and
are
even
now
hastening
to
a
period
?
and
do
not
wee
say
now
that
such
an
accident
,
and
such
a
miscarriage
of
such
a
businesse
,
and
such
men
are
the
causes
?
But
who
is
the
cause
of
these
causes
?
is
it
not
he
without
whose
providence
a
Sparrow
fals
not
to
the
ground
?
are
not
these
crackes
to
give
warning
before
the
fall
of
the
house
?
are
not
these
the
gray
haires
which
Hosea
speakes
of
,
that
are
here
and
there
upon
us
,
and
we
discerne
them
not
?
Gray
haires
you
know
are
a
signe
of
old
age
and
approach
unto
death
.
And
are
not
all
these
things
arguments
enow
that
God
hath
begunne
with
us
?
will
he
leave
his
worke
in
the
middle
?
No
certainly
,
you
shall
see
what
himselfe
saith
,
1.
Sam.
3.
12.
When
I
begin
,
I
'le
make
an
end
.
Samuel
had
threatned
fearfull
judgments
against
the
house
of
Eli
,
but
because
they
lived
long
in
peace
,
&
were
not
suddenly
executed
,
they
were
ready
to
think
the
words
of
the
Prophet
,
were
but
wind
;
therfore
God
tels
them
,
that
it
was
true
,
he
was
patient
,
&
long
before
he
begun
,
but
notwithstanding
when
hee
began
hee
would
also
make
an
end
.
wherfore
I
beseech
you
for
our
own
sakes
,
and
for
the
sake
of
the
Churches
,
let
us
well
and
seriously
consider
this
;
doubtlesse
there
is
somewhat
for
which
God
is
offended
;
and
if
there
be
,
certainely
till
that
be
taken
away
,
the
Lord
will
not
returne
unto
us
,
and
cause
us
to
prosper
in
the
things
we
put
our
hands
unto
.
When
Iosua
saw
the
people
fall
before
their
enemies
,
hee
wondred
at
it
,
and
enquired
the
cause
,
and
except
that
had
bin
removed
,
though
it
had
beene
for
many
yeares
,
yet
he
should
never
have
had
successe
,
nor
brought
the
children
of
Israel
to
the
Land
of
Canaan
,
though
God
had
promised
it
;
for
Gods
promises
are
as
his
threatnings
,
to
bee
understood
with
a
condition
.
But
a
most
remarkable
example
you
shall
finde
,
2.
Sam.
21.
1.
When
there
fell
out
a
famine
in
the
daies
of
David
,
he
knew
the
naturall
cause
was
the
drought
,
but
hee
enquired
after
the
supernaturall
cause
,
as
wise
men
should
doe
;
as
Iacob
when
hee
saw
the
Angels
ascended
and
descended
,
hee
enquired
who
stood
on
the
top
of
the
ladder
and
sent
them
to
and
fro
.
Ezakiel
enquires
who
stands
on
the
top
of
the
wheele
;
but
fooles
looke
onely
who
stands
on
the
next
staire
or
step
:
whereas
wee
should
enquire
as
David
,
what
was
the
cause
of
the
famine
;
and
it
was
answered
him
,
it
was
Saul
and
his
bloudy
house
,
because
he
had
broken
his
oath
with
the
Gibeonites
,
which
was
done
many
yeares
before
:
I
say
,
so
wee
should
doe
in
all
the
calamities
,
afflictions
and
extremities
that
befall
either
the
Church
in
generall
,
or
any
particular
person
;
search
what
the
cause
is
.
I
finde
the
phrase
used
in
2.
Chron.
12.
7.
saith
the
Lord
there
,
I
will
not
at
this
time
poure
out
my
wrath
upon
Ierusalem
by
the
hands
of
Shishack
:
where
observe
,
that
though
Shishack
was
the
immediate
instrument
,
yet
it
was
not
Shishack
his
wrath
,
Shishack
was
but
the
viall
through
which
his
wrath
was
powred
out
.
Where
you
may
observe
this
connexion
,
that
when
any
affliction
befalleth
a
State
or
Church
,
or
a
particular
person
,
it
is
because
God
is
agrie
,
and
hee
is
never
angrie
but
for
sinne
;
and
till
sinne
bee
removed
,
his
anger
is
never
laid
aside
,
time
wears
it
not
out
,
as
it
doth
the
anger
and
passions
of
men
.
And
therefore
it
is
good
for
us
to
compound
with
the
Lord
,
and
to
take
up
this
suite
before
it
come
to
execution
and
judgement
,
and
not
to
doe
as
ill-husbands
and
prodigals
doe
,
that
suffer
a
suite
to
run
on
,
and
charges
to
grow
from
Terme
to
Terme
,
lest
we
be
inforced
to
pay
,
not
onely
the
maine
debt
,
but
the
arrerages
also
,
that
is
,
the
time
of
that
patience
and
long-suffering
of
God
;
and
not
in
this
world
onely
,
but
in
that
which
is
to
come
.
It
is
apparent
that
God
is
about
a
great
worke
,
yea
to
make
a
great
change
in
the
world
,
except
we
do
as
it
were
hold
his
hand
by
seeking
and
turning
unto
him
,
and
by
removing
the
things
that
provoke
him
:
he
doth
not
lay
all
these
stones
,
and
move
all
these
wheeles
for
nothing
,
&
yet
who
knowes
what
it
is
he
is
about
,
till
it
bee
brought
forth
?
such
a
metaphor
I
finde
,
Prov.
27.
1.
Who
knowes
what
a
day
may
bring
forth
?
its
a
metaphor
taken
from
a
wombe
;
there
is
no
man
knowes
what
is
in
the
wombe
of
tomorrow
,
or
what
evil
tomorrow
may
bring
forth
.
Saul
little
thought
that
the
next
day
travelled
of
such
a
birth
as
the
overthrow
of
the
armies
of
Israel
,
and
the
death
of
himselfe
and
his
sonnes
.
Iob
little
thought
that
the
next
day
had
in
the
wombe
thereof
the
fall
of
the
house
,
and
the
slaying
of
his
children
.
If
you
observe
the
Scripture
,
you
shall
finde
that
there
are
certain
seasons
,
wherein
as
the
Angell
troubled
the
poole
,
so
God
troubleth
the
Churches
;
and
commonly
when
God
doth
it
to
one
,
he
doth
it
to
all
.
2.
Chr.
15.
5
,
6
And
at
that
time
there
was
no
peace
to
him
,
that
did
goe
out
or
in
,
but
that
troubles
were
to
all
the
inhabitants
;
for
nation
was
destroyed
of
nation
,
and
citie
of
citie
;
for
God
troubled
them
with
all
adversitie
.
Where
you
shall
observe
,
that
where
God
once
begins
to
doe
it
,
all
the
Churches
come
in
,
in
the
end
;
and
whence
was
it
?
not
because
such
an
accident
fell
out
,
and
such
offences
arose
betweene
Princes
and
Princes
,
and
Nation
and
Nation
,
but
God
had
troubled
them
with
all
kinde
of
adversitie
;
but
especially
Ier.
25.
15.
a
notable
example
you
shall
see
,
the
cup
went
round
,
when
it
was
given
to
one
nation
to
drink
,
every
one
tasted
of
it
,
though
some
more
,
some
lesse
.
So
that
,
I
say
,
there
are
certaine
times
and
seasons
wherein
God
troubleth
the
Churches
,
and
that
very
thing
that
distinguishes
between
Nations
&
Churches
,
to
be
saved
or
to
be
destroied
,
is
the
very
ability
to
discerne
of
those
seasons
;
Oh
that
wee
were
able
now
,
and
willing
to
discerne
that
season
.
I
will
give
you
two
instances
:
When
destruction
was
to
brought
upon
Ierusalem
,
when
they
were
to
bee
led
into
captivity
,
the
Lord
was
above
twenty
yeares
about
it
,
many
warnings
he
gave
them
by
his
Prophets
,
hee
brought
Nebuchadnezar
neer
them
,
and
took
him
away
again
;
&
what
is
the
complaint
he
takes
up
against
his
people
?
saith
he
,
The
Stork
and
the
Cranes
know
their
appointed
times
,
but
my
people
know
not
the
iudgements
of
the
Lord
.
Those
creatures
feele
and
foresee
the
winter
,
and
betake
themselves
to
some
warme
place
.
There
is
a
judgement
a
comming
,
there
are
warnings
'
enough
,
but
my
people
cannot
discerne
their
season
.
And
so
when
the
last
blow
was
to
be
given
to
the
Iewes
by
the
hands
of
the
Romanes
,
you
shall
see
how
pathetically
our
Saviour
expresseth
it
.
O
Ierusalem
,
Ierusalem
,
if
then
badst
knowne
in
this
thy
day
the
things
belonging
to
thy
peace
,
but
now
they
are
hid
from
thine
eyes
.
Mark
,
in
this
thy
day
;
there
is
a
time
&
a
season
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
time
is
exceeding
swift
,
and
passeth
away
.
There
is
such
a
day
wherein
if
Ierusalem
had
seene
it
,
the
destruction
had
bin
prevented
,
but
now
the
time
is
past
:
It
is
a
thing
worthy
observation
,
that
there
is
a
double
time
,
which
we
shall
see
observed
in
the
Scripture
:
There
is
a
time
of
preparing
,
and
threatning
,
and
no
more
but
threatning
,
and
a
time
of
executing
the
decree
;
so
you
shall
see
it
expressed
,
Zephan.
1.
12.
At
that
time
it
shall
come
to
passe
,
that
I
will
search
Ierusalem
with
candles
,
&c.
There
is
a
time
of
whetting
his
glittering
sword
,
and
fitting
the
arrow
to
the
bow
,
before
the
blow
bee
given
there
is
a
time
of
patience
,
triall
&
long-suffering
,
before
he
sweares
in
his
wrath
,
they
shall
not
enter
into
his
rest
;
but
when
the
time
is
come
,
when
the
word
is
once
gone
out
of
his
mouth
,
when
the
decree
is
gon
forth
,
then
,
as
Samuel
said
to
Saul
,
when
he
would
have
the
sentence
of
his
rejection
to
be
retracted
;
No
saith
he
,
the
strength
of
Israel
is
not
a
man
,
that
he
should
repent
,
2.
Sam.
15.
29.
Therefore
while
the
evill
is
yet
in
the
clouds
,
before
the
storme
come
,
while
things
are
preparing
,
while
the
sword
is
whetting
,
before
the
stroake
be
given
,
before
the
decree
be
come
forth
,
let
us
search
our selves
and
meet
him
,
to
preventit
.
The
evils
which
men
intend
against
us
may
proove
abortive
;
they
may
either
die
in
the
wombe
,
or
else
they
may
travell
with
mischiefe
,
and
bring
forth
a
lye
,
that
is
somewhat
contrary
to
that
they
intend
;
sed
fat
a
viam
invenient
,
but
when
God
intends
any
evill
against
any
,
what
power
shall
bee
able
to
stop
him
?
the
destructions
of
God
will
finde
a
way
which
wee
never
dreamed
off
,
as
we
see
oft
by
experience
;
Vel
puncto
temporis
maxima
reram
momenta
vertuntur
,
even
in
a
point
of
time
the
greatest
things
are
turned
upside
downe
.
My
beloved
,
we
all
affect
the
praise
of
wisedome
;
and
wherein
doth
wisedome
chiefly
consist
,
we
shall
see
Deut.
32.
29.
Oh
that
my
people
were
wise
:
what
to
doe
?
to
remember
their
latter
end
;
as
if
wisedome
did
therein
consist
:
So
in
Prouerbs
22.
3.
A
wise
man
sees
the
plague
afar
off
,
and
hides
himselfe
,
but
a
foole
goeth
an
,
and
is
punished
;
it
s
a
Metaphor
taken
from
beastes
,
that
feele
the
storme
before
it
comes
,
and
then
hide
themselves
in
their
dens
;
but
the
foole
goeth
on
and
is
punished
;
that
is
,
either
hee
is
ignorant
&
sees
it
not
,
or
else
he
is
besotted
and
stupified
,
&
so
careless
to
prevent
it
.
So
Pro.
14.
16.
The
wise
man
feareth
and
departeth
from
evil
,
but
the
foole
rageth
,
and
is
careless
,
that
is
,
the
prudent
man
he
feares
the
evill
of
judgment
,
the
evill
of
punishment
;
he
feares
the
judgement
to
come
,
therfore
he
departeth
from
the
vil
of
sin
that
brings
it
;
as
Ioseph
foresaw
the
famine
,
and
hid
both
himselfe
and
others
from
it
by
providing
against
it
:
so
Iob
when
his
sons
were
banquetting
,
he
feared
,
lest
they
had
sinned
,
&
blasphemed
God
in
their
hearts
,
and
therefore
he
rose
early
&
sacrificed
for
them
:
but
the
fool
rageth
&
is
confident
;
the
word
in
the
originall
is
to
passe
on
whatsoever
comes
of
it
;
as
Balaam
when
the
Angel
met
him
with
a
drawn
sword
to
shew
the
danger
that
he
went
in
,
yet
he
would
not
be
ruled
,
but
he
went
on
,
&
you
know
the
issue
:
&
so
Ahab
when
hee
went
to
Ramoth-Gilead
,
though
Micaiah
foretold
him
,
yet
he
would
go
on
,
therfore
came
short
home
for
his
labour
:
it
s
accounted
a
point
of
courage
&
generosity
not
to
fear
,
but
you
see
the
wiseman
saith
here
,
that
a
wiseman
fears
&
departs
from
evil
.
Indeed
there
is
a
double
fear
,
there
is
a
fear
that
ought
not
to
be
,
that
causeth
the
thing
we
fear
to
come
to
passe
,
that
is
such
a
feare
as
sets
us
aworke
to
use
euill
meanes
to
prevent
the
evil
;
such
was
the
feare
of
Saul
,
that
set
him
aworke
to
seek
to
the
Witch
,
which
was
the
very
thing
that
brought
upon
him
that
he
feared
;
such
was
the
fear
of
the
Israelites
,
which
made
them
seeke
to
Egypt
&
to
Ashur
for
help
,
which
brought
upon
them
the
thing
which
they
feared
;
and
such
a
fear
we
should
lay
aside
:
but
there
is
a
good
fear
which
causeth
the
thing
that
we
fear
,
not
to
come
to
passe
,
because
it
sets
us
a
worke
to
seek
to
God
;
such
was
the
feare
of
Iehoshaphat
,
2
Chr.
20.
3.
When
there
was
a
great
multitude
came
against
him
,
he
feared
,
saith
the
Text
;
and
what
did
this
fear
set
him
on
work
to
doe
?
He
sought
the
Lord
,
and
proclaimed
a
fast
throughout
all
Iudah
.
Now
this
feare
was
a
profitable
fear
,
which
caused
the
thing
he
feared
,
not
to
come
to
passe
;
for
by
this
meanes
hee
had
a
wonderfull
deliverance
:
such
was
the
feare
of
Iacob
,
when
Esau
came
against
him
with
400.
men
,
he
was
sore
afraid
,
and
what
did
this
feare
?
it
set
him
aworke
to
pray
,
and
to
wrastle
with
the
Lord
Almighty
;
this
caused
the
thing
he
feared
not
to
come
to
passe
:
such
was
the
feare
of
Iosias
when
he
heard
the
book
of
the
law
read
,
&
therby
seeing
the
danger
that
was
like
to
come
,
hee
feared
;
and
what
did
that
fear
bring
to
passe
?
His
hart
melted
(
saith
the
text
)
within
him
,
&
he
humbled
himselfe
greatly
before
the
Lord
,
&
therefore
the
thing
he
feared
did
not
come
to
passe
in
regard
of
himselfe
;
for
hee
had
word
sent
him
by
the
Lord
,
that
he
should
not
see
that
evill
in
his
daies
.
So
that
there
is
a
good
,
an
useful
,
and
profitable
feare
,
that
causeth
the
thing
we
feare
not
to
come
to
passe
;
and
this
is
the
feare
that
the
wiseman
speaks
of
,
Pro.
28.
14.
Blessed
is
hee
that
feareth
alwaies
,
but
he
that
hardneth
his
heart
shal
fall
into
evill
.
I
will
not
adde
any
more
:
another
maine
thing
to
which
the
Prophet
driveth
,
is
,
that
as
the
Lord
doth
terrible
things
to
those
that
provoke
him
,
to
those
that
will
not
take
warning
;
so
likewise
he
doth
wondrous
things
for
those
that
waite
for
him
.
I
am
sorry
I
haue
not
opportunitie
to
adde
this
to
the
other
;
but
I
see
the
time
is
past
,
therefore
here
shall
be
an
end
.
Exact
Walking
.
EPHES.
6.
15.
Take
heed
that
you
walke
therefore
circumspectly
(
or
exactly
)
not
as
fooles
,
but
as
wise
.
IN
the
eighth
verse
of
this
Chapter
,
the
Apostle
layeth
You
were
once
darknesse
,
but
now
you
are
light
in
the
Lord
,
walke
therefore
as
children
of
the
light
;
this
hee
carries
along
by
some
Arguments
,
and
drawes
some
consectaries
from
it
,
among
the
rest
this
is
one
,
Take
heed
therefore
that
you
walke
exactly
,
not
as
fooles
,
but
as
wise
.
As
if
hee
should
say
,
Now
the
darknesse
is
gone
,
now
you
are
set
vpon
a
hill
,
now
you
are
in
the
broad
light
that
all
men
may
see
you
,
now
looke
to
your selues
,
now
see
that
you
walke
exactly
,
not
as
fooles
,
but
as
wise
:
so
you
haue
in
these
words
,
First
,
a
command
,
or
an
exhortation
laid
on
them
,
Walke
circumspectly
,
or
exactly
.
Secondly
,
that
is
backed
with
a
reason
,
Not
as
fooles
,
but
as
wise
;
as
if
he
should
say
,
It
is
your
Thirdly
,
there
is
prefixed
before
it
a
meanes
how
to
doe
it
,
Take
heed
,
or
Consider
,
that
is
,
it
Take
heed
that
you
walke
exactly
,
not
as
fooles
but
as
wise
.
I
will
open
the
words
in
particular
,
when
I
come
to
handle
them
.
Before
I
come
to
the
particular
points
which
these
words
afford
vs
,
something
wee
may
gather
from
this
particle
Therefore
:
Therefore
is
a
relatiue
particle
,
it
hath
reference
to
that
which
went
before
,
You
are
children
of
light
,
therefore
walke
exactly
,
not
as
fooles
but
as
wise
:
Therefore
;
that
is
,
since
you
are
the
children
of
light
,
since
you
are
those
vpon
whom
the
Name
of
God
is
called
,
since
you
professe
the
feare
of
God
,
it
behooues
you
to
looke
to
your selues
that
you
walke
exactly
.
In
a
table
vpon
which
a
Picture
is
drawne
,
before
the
Onely
the
vse
that
we
should
make
of
it
is
walke
exactly
,
not
as
fooles
,
but
as
wise
.
Againe
,
as
any
man
hath
a
higher
degree
of
faith
(
for
there
be
degrees
,
)
as
any
stand
in
a
Consider
therefore
,
or
Take
heed
that
you
walke
exactly
:
for
the
walking
exactly
,
consideration
I
considered
my
waies
,
and
turned
my
feet
to
thy
testimonies
.
Now
consideration
(
to
describe
it
to
you
)
is
nothing
If
you
returne
to
your
hearts
;
I
say
this
is
necessary
,
this
is
one
part
of
consideration
,
but
this
is
not
all
,
a
man
may
dwell
vpon
his
actions
for
another
end
.
Therefore
when
this
is
done
,
in
the
second
place
this
is
to
be
added
,
that
a
man
so
dwell
vpon
his
actions
,
as
that
hee
compares
them
with
the
rule
:
he
sets
them
both
together
,
and
Pondering
;
Ponder
the
waies
of
thy
feet
:
the
meaning
But
yet
this
is
not
all
:
for
there
may
bee
a
comparing
of
actions
and
intentions
,
with
the
rule
by
which
it
is
squared
,
when
yet
it
is
not
consideration
:
a
Scholler
may
take
a
thing
into
consideration
,
whether
it
bee
true
or
false
,
whether
it
be
a
practike
or
a
speculatiue
thing
,
he
may
compare
it
with
the
rule
;
but
his
end
is
not
to
practise
it
,
but
onely
to
know
the
truth
of
it
,
and
so
he
lets
it
lie
.
And
not
onely
Schollers
,
but
it
is
so
with
all
men
for
the
most
part
,
they
heare
vs
deliuer
the
truth
of
God
,
their
end
is
to
see
(
as
it
were
)
to
vnderstand
it
,
to
know
the
truth
of
it
,
they
doe
no
more
but
see
if
the
thing
be
true
,
and
giue
their
assent
to
it
:
but
in
consideration
there
is
somewhat
more
.
Therefore
I
adde
,
that
it
layeth
a
command
vpon
the
will
to
put
it
in
execution
,
or
else
it
Take
heed
what
we
doe
.
And
it
is
that
which
we
haue
little
reason
to
be
backward
to
(
though
in
truth
wee
are
backward
to
nothing
more
,
which
is
the
cause
of
many
errors
of
our
life
)
if
we
consider
.
First
,
that
this
consideration
is
the
excellency
But
it
is
the
best
for
our selues
,
it
perfects
vs
aboue
all
other
;
take
all
other
actions
that
I
will
not
hold
him
guiltlesse
that
taketh
my
Name
in
vaine
,
hee
would
not
be
so
ready
to
sweare
as
he
is
.
If
the
adulterer
would
consider
what
God
saith
,
Heb.
13.
Whoremongers
and
adulterers
God
will
iudge
,
hee
would
not
so
easily
continue
in
that
sinne
:
so
you
may
runne
thorow
other
particulars
,
therefore
this
consideration
is
necessary
in
things
that
belong
to
saluation
.
It
is
not
so
in
other
things
,
in
other
things
the
notion
passeth
soone
from
the
minde
to
the
rest
of
the
saculties
,
as
soone
as
the
light
,
it
is
no
sooner
kindled
but
present'y
it
is
executed
;
but
in
matters
that
belong
to
godlinesse
,
there
may
bee
a
sparke
,
and
it
will
goe
out
againe
in
the
heart
,
as
greene
wood
putteth
out
the
fire
;
in
that
First
in
generall
,
take
this
generall
consideration
;
They
considered
not
the
miracle
of
the
Loanes
,
for
their
hearts
were
hardned
:
After
that
miracle
was
wrought
,
when
Christ
walked
vpon
the
Sea
,
and
they
thought
he
had
beene
a
spirit
,
they
were
afraid
,
the
reason
is
giuen
,
because
they
considered
not
the
miracle
of
the
Loaues
;
as
if
hee
should
say
,
there
was
enough
in
that
to
haue
strengthened
their
faith
,
that
they
should
not
haue
beene
so
fearefull
;
but
saith
Christ
,
the
reason
you
did
not
profit
by
that
was
,
because
you
did
not
consider
,
your
hearts
were
hardened
:
and
therefore
2
Tim.
2.
6.
it
is
Pauls
exhortation
,
Consider
what
I
say
;
consider
the
Lord
giwe
thee
vnderstanding
in
all
things
:
and
indeed
that
wee
may
doe
so
,
let
vs
beseech
God
to
open
our
eyes
to
enable
vs
to
consider
;
till
hee
set
vs
a
worke
,
we
cannot
doe
it
to
purpose
,
so
that
I
say
,
we
should
learne
to
doe
this
in
generall
,
and
not
onely
so
,
but
to
make
a
daily
practice
of
it
,
euery
day
consider
our
waies
,
to
set
some
time
a
part
for
that
purpose
:
when
we
come
to
God
in
prayer
,
consider
the
businesse
wee
haue
to
doe
,
consider
what
hath
beene
out
of
order
the
day
before
,
to
reflect
vpon
our
hearts
,
and
to
set
things
strait
before
God
,
and
after
this
to
haue
an
eye
vpon
our
actions
all
the
day
,
that
our
tongues
,
our
hands
,
our
feet
,
or
any
part
bee
not
ready
to
act
any
thing
before
we
haue
considered
and
pondered
it
,
before
wee
haue
good
warrant
for
it
.
You
will
say
this
is
impossible
,
must
a
man
I
say
,
it
is
not
needfull
that
euery
action
Answ.
We
need
not
to
consider
euery
particular
action
in
our
way
.
should
be
considered
;
as
in
a
iourney
,
you
know
it
is
not
needfull
for
a
man
to
thinke
of
euery
step
,
but
the
first
intention
of
the
iourney
will
carry
him
a
great
way
;
so
set
the
She
considereth
a
field
and
gets
it
,
Prou.
31.
there
is
too
much
of
this
consideration
,
walke
circumspectly
and
holily
before
God
in
all
things
,
this
is
the
thing
that
we
ought
to
consider
,
&
to
neglect
this
and
to
intend
other
things
,
is
no
better
than
madnesse
:
If
a
man
doe
but
consider
seriously
what
he
is
,
what
his
condition
is
,
and
what
he
is
fit
for
,
hee
will
reckon
it
madnesse
to
intend
other
things
as
he
doth
;
we
reckon
men
mad
,
when
they
fall
a
gathering
strawes
,
Walke
exactly
,
not
as
fooles
,
but
as
wise
.
So
much
for
that
.
The
maine
point
is
that
we
now
come
to
,
Walke
exactly
.
Consider
therefore
that
you
walke
exactly
,
whence
we
will
deliuer
this
Doctrine
(
to
take
the
words
as
they
lie
,
)
that
It
is
required
of
a
Christian
that
he
walke
with
Before
I
come
to
prosecute
this
point
,
I
will
walke
exactly
.
In
a
word
,
by
walking
nothing
else
is
meant
but
the
tract
and
course
of
a
mans
life
,
so
that
to
walke
holily
is
nothing
else
,
but
in
all
the
walke
exactly
.
But
then
againe
there
is
somewhat
in
this
word
Exact
,
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
comes
of
two
words
,
that
signifie
to
goe
to
the
extremity
of
a
thing
;
so
to
walke
exactly
is
nothing
else
,
but
so
to
keepe
the
Commandements
of
God
,
that
a
man
goes
to
the
vtmost
of
them
,
to
all
the
rules
that
he
prescribes
,
not
onely
to
content
himselfe
to
doe
the
maine
duties
of
them
,
but
you
must
looke
to
euery
particle
of
them
,
to
bee
willing
to
goe
to
the
vtmost
of
walke
exactly
is
required
of
euery
one
,
and
this
exactnesse
is
to
goe
to
the
vtmost
;
but
a
little
more
particularly
to
describe
it
,
to
walke
exactly
requires
these
three
conditions
.
First
looke
to
the
whole
rule
,
he
that
looks
Secondly
,
hee
must
goe
to
the
vtmost
of
euery
one
,
we
see
our
Sauiour
in
Mat.
5.
hee
not
be
angry
with
his
brother
vnaduisedly
,
there
is
the
extremity
of
the
command
,
he
must
not
onely
take
care
of
the
maine
,
but
to
keepe
the
least
;
so
he
saith
,
that
a
man
should
not
onely
not
sweare
great
oathes
,
or
not
forsweare
himselfe
,
but
let
your
yea
be
yea
,
and
your
nay
nay
,
saith
our
Sauiour
in
the
same
Chapter
.
And
so
for
that
command
,
Thou
shalt
not
commit
adultery
,
(
I
giue
you
the
instances
in
that
Chapter
,
because
Christ
giues
them
vpon
the
same
occasion
;
saith
he
,
he
that
breaks
the
least
commandement
,
he
that
doth
not
keepe
euery
iot
of
the
command
,
he
shall
not
come
to
Heauen
.
)
As
for
that
command
of
Adultery
,
though
thou
keepe
the
maine
,
if
thou
lust
in
thy
heart
,
that
is
,
if
a
man
admit
lasciuious
thoughts
,
adulterous
lustfull
thoughts
,
though
he
keepe
the
maine
Commandement
,
the
maine
duty
which
is
there
commanded
,
yet
he
walks
not
exactly
;
there
is
a
necessity
laid
vpon
him
,
Hee
that
keepes
not
euery
iot
of
the
command
,
shall
not
enter
into
Heauen
;
so
that
you
must
haue
respect
to
the
whole
rule
,
and
to
euery
particular
command
.
And
lastly
,
you
must
doe
it
at
all
times
,
Psal.
106.
vers.
vlt.
Blessed
is
hee
that
doth
iustice
,
and
loues
righteousnesse
at
all
times
;
otherwise
a
man
cannot
be
exact
;
he
that
doth
it
by
fits
and
flashes
,
that
walkes
exactly
one
day
,
and
is
out
againe
another
,
this
man
is
said
not
to
walke
exactly
,
he
walks
with
God
by
fits
,
as
he
that
lookes
to
halfe
the
rule
,
he
walls
but
by
halues
;
if
either
of
these
be
,
that
he
walks
First
,
in
respect
of
a
mans
person
,
that
hee
bee
clothed
with
all
the
graces
of
the
spirit
Giue
all
diligence
that
you
ioyne
with
vertue
faith
,
with
faith
knowledge
,
with
knowledge
temperance
,
with
temperance
patience
,
&c.
that
is
,
as
if
he
should
say
,
a
Christian
must
not
bee
adorned
with
some
graces
of
the
spirit
onely
,
but
hee
must
haue
euery
one
,
he
must
be
exact
,
he
must
haue
the
whole
clothing
,
the
whole
Image
of
God
,
for
Thou
art
all
faire
my
loue
,
there
is
no
spot
in
thee
;
that
is
,
thou
art
adorned
with
all
the
graces
of
the
spirit
,
there
is
not
one
wanting
,
for
there
is
such
a
generality
required
,
such
is
the
beauty
of
a
man
in
Christ
,
the
whole
frame
of
grace
is
in
him
:
therefore
Christ
is
said
to
worke
grace
for
grace
,
the
meaning
is
,
for
euery
grace
in
himselfe
,
he
hath
stamped
another
in
vs
;
as
the
seale
giues
print
for
print
,
in
the
wax
character
for
character
,
and
as
the
father
to
Secondly
,
this
exactnesse
is
required
in
regard
of
his
actions
,
all
the
actions
that
the
walke
exactly
,
that
is
,
take
any
action
we
doe
,
if
either
the
principle
of
it
be
not
good
,
that
it
comes
from
carnall
feare
,
or
from
carnall
loue
and
desire
,
or
else
the
end
is
not
good
,
or
the
circumstances
are
not
good
;
to
pray
,
and
not
to
pray
feruently
;
to
shew
mercy
,
and
not
with
cheerefulnesse
;
to
keepe
the
Sabbath
,
and
not
with
delight
;
and
and
so
you
may
runne
thorow
what
particulars
you
will
,
the
wanting
of
any
of
these
circumstances
makes
it
an
euill
action
;
and
therfore
in
regard
of
his
actions
he
must
be
exact
.
Thirdly
,
in
regard
of
others
it
is
necessary
that
he
walke
exactly
,
as
in
Iames
1.
This
is
pure
religion
and
vndefiled
to
keepe
a
mans
selfe
vnspotted
of
the
world
;
now
if
a
man
will
be
walke
exactly
.
But
now
in
this
point
that
I
haue
deliuered
walke
exactly
before
God
in
all
things
,
here
comes
in
a
question
or
obiection
,
when
I
say
it
is
required
of
them
;
the
question
is
now
whether
it
be
of
necessity
or
no
,
that
it
be
so
laid
vpon
euery
Christian
,
that
they
cannot
keepe
in
good
termes
with
God
,
that
they
can
haue
no
assurance
of
their
owne
good
estate
except
they
doe
it
?
whether
it
be
laid
vpon
them
of
such
necessity
or
no
,
to
keepe
such
exactnesse
in
their
conuersation
?
To
this
I
answer
:
this
precept
,
as
well
as
any
in
the
Booke
of
God
,
is
to
be
kept
Euangelically
,
Answ.
How
this
precept
of
exactnesse
is
to
bee
kept
.
though
we
cannot
keepe
it
Legally
;
that
is
,
we
must
endeuour
to
the
vtmost
of
our
power
to
doe
it
,
to
striue
with
all
our
might
,
wee
must
intend
,
and
desire
,
and
purpose
to
doe
it
,
and
we
must
haue
endeuours
answerable
to
our
purposes
;
this
necessity
lies
vpon
euery
man
to
walke
exactly
,
that
is
,
to
allow
himselfe
in
nothing
that
is
a
knowne
sinne
,
there
may
be
many
failings
out
of
passion
,
a
man
may
be
transported
out
of
incogitancy
,
out
of
inaduertancy
,
because
many
things
passe
from
him
that
he
is
not
able
to
consider
of
;
but
let
it
come
to
this
case
,
to
be
a
knowne
sinne
,
if
he
allow
himselfe
in
it
,
this
is
a
breach
of
the
Euangelicall
keeping
of
this
Commandement
,
which
requires
that
a
man
walke
exactly
,
and
this
lies
vpon
euery
one
of
necessity
,
that
hee
doe
not
admit
of
any
knowne
sinne
in
his
conuersation
,
but
in
that
respect
to
walke
exactly
,
and
that
will
bee
manifested
by
First
,
if
there
be
but
one
thing
in
your
conuersation
(
pitch
where
you
will
)
be
it
greater
Reason
1.
Else
there
will
be
a
breach
betwixt
God
and
vs
.
or
smaller
,
if
it
come
to
be
a
knowne
sinne
,
if
it
be
reuealed
,
that
you
know
such
a
thing
is
a
duty
,
or
such
a
thing
is
a
sinne
;
now
if
a
man
walke
not
exactly
in
that
,
hee
makes
a
breach
betweene
God
and
him
:
as
it
is
with
two
friends
,
if
there
come
but
a
small
matter
Secondly
,
except
a
man
walke
thus
exactly
Reason
2.
Else
what
a
man
doth
,
is
for
himselfe
and
not
for
the
Lord
.
with
God
in
all
things
,
it
is
euident
that
what
he
doth
,
hee
doth
it
for
himselfe
and
not
for
the
Lord
,
and
if
he
doe
so
it
is
not
accepted
of
God
;
I
say
what
he
doth
,
it
is
for
himselfe
and
not
for
the
Lord
,
for
if
he
performe
that
obedience
which
hee
doth
for
the
Lord
,
and
for
his
Commandement
to
please
him
,
what
is
the
reason
that
he
goes
not
to
the
vtmost
?
why
doth
hee
set
limits
to
himselfe
,
for
God
requires
that
we
should
doe
his
will
on
earth
as
it
is
done
in
Heauen
?
his
commandement
is
,
that
we
should
goe
to
the
vtmost
of
euery
command
;
now
when
wee
limit
our selues
in
holinesse
,
when
we
come
to
such
thoughts
as
these
,
well
;
I
will
haue
as
much
as
will
bring
me
to
Heauen
,
I
will
labour
for
so
much
exactnesse
of
conuersation
,
as
will
keepe
me
in
the
state
of
grace
,
as
much
as
will
preserue
me
from
hell
;
I
say
the
ground
of
all
such
conuersation
is
nothing
out
of
a
mans
selfe
;
it
is
but
regard
to
himselfe
,
hee
doth
but
onely
looke
at
his
owne
saluation
and
no
more
,
which
is
a
thing
I
confesse
that
may
be
looked
at
,
but
to
looke
at
nothing
else
,
is
selfe-loue
;
when
a
man
lookes
at
nothing
but
his
owne
saluation
,
and
how
he
may
escape
hell
,
that
man
cannot
bee
right
;
now
when
a
man
sets
himselfe
limits
,
and
circumscribes
himselfe
,
and
saith
with
himselfe
I
will
goe
thus
farre
and
no
further
,
when
he
doth
not
endeuour
to
come
to
the
vtmost
,
to
the
highest
peg
,
it
is
a
signe
his
heart
is
not
vpright
,
therefore
there
is
a
necessity
laid
vpon
euery
man
,
that
he
walke
exactly
with
God
in
all
things
.
Thirdly
,
take
any
particular
in
a
mans
conuersation
wherein
he
fauoureth
himselfe
,
if
he
is
in
Christ
crucifieth
the
flesh
and
the
affections
,
and
ouercomes
the
Deuill
,
as
wee
know
the
stronger
man
casts
out
the
strong
man
;
now
when
any
one
particular
of
these
lusts
of
the
flesh
,
or
the
temptations
of
the
world
,
or
the
deuill
,
shall
come
and
set
vpon
a
man
,
if
he
yeeld
to
this
he
is
ouercome
of
it
,
whereas
none
of
those
that
are
in
Christ
are
ouercome
of
the
world
,
or
of
the
flesh
,
or
of
the
deuill
;
that
is
,
if
there
be
any
particular
His
seruants
you
are
,
whom
you
obey
:
if
a
man
come
to
obey
any
sinne
,
whatsoeuer
hee
is
in
the
whole
course
of
his
conuersation
,
it
interrupts
this
exactnesse
;
when
he
yeelds
,
hee
is
ouercome
;
As
we
say
water
and
fire
,
as
long
as
they
Fourthly
,
if
there
be
any
particular
sinne
in
a
mans
conuersation
wherein
hee
doth
allow
Reason
4.
Else
no
meanes
can
be
profitable
.
himselfe
,
it
hinders
the
vse
of
all
meanes
and
the
profit
of
them
,
that
neither
a
man
is
able
to
pray
,
or
able
to
heare
,
or
able
to
doe
any
duty
as
he
ought
:
So
that
as
a
medicine
is
applied
walke
exactly
.
But
not
to
stand
to
presse
this
further
,
to
make
some
briefe
vse
of
it
,
for
I
desire
to
come
to
the
other
part
,
Not
as
fooles
,
but
as
wise
.
The
vse
we
are
to
make
of
this
,
is
to
set
our
walke
exactly
,
and
here
it
is
good
to
bring
our selues
to
particulars
.
Come
to
the
keeping
of
the
Sabbath
,
I
would
but
aske
this
walke
exactly
,
that
your
obedience
bee
generall
,
otherwise
that
is
a
signe
the
heart
is
not
changed
,
a
man
is
not
right
borne
till
he
come
to
walke
exactly
with
God
,
till
he
be
willing
to
performe
euery
duty
,
and
willing
to
shunne
euery
sinne
that
hee
knowes
,
euery
thing
that
hath
a
tincture
of
sinne
,
if
the
heart
be
right
there
will
be
an
antipathy
betweene
vs
and
whatsoeuer
is
called
sinne
;
otherwise
what
is
the
power
of
Religion
,
if
wee
onely
doe
duties
that
are
facile
and
easie
,
to
which
wee
haue
no
contrary
disposition
,
it
were
an
easie
thing
then
to
be
religious
,
but
herein
is
the
power
of
Religion
,
to
subdue
euery
affection
,
to
subiect
it
,
where
there
is
a
strong
streame
of
a
contrary
Iames
,
Iam.
2.
The
same
God
that
said
thou
shalt
not
murder
,
said
also
thou
shalt
not
commit
adultery
;
so
I
say
to
euery
man
that
failes
in
any
particular
,
and
allowes
himselfe
to
lie
in
any
particular
sinne
that
he
will
haue
his
liberty
in
,
I
say
,
hath
not
God
said
,
thou
shalt
not
doe
this
as
well
as
that
,
and
if
thou
doest
one
duty
to
God
out
of
loue
and
respect
to
him
,
or
if
thou
didst
abstaine
from
any
sinne
because
he
forbids
thee
,
doth
not
he
forbid
thee
that
as
well
as
this
,
and
he
hath
commanded
thee
this
duty
as
well
as
the
other
,
why
doest
thou
not
performe
all
then
?
A
little
leake
will
sinke
and
drowne
a
Ship
as
well
as
a
great
breach
;
one
disease
will
take
walke
exactly
,
beware
of
by-waies
,
which
though
it
may
be
hidden
from
the
eyes
of
men
,
yet
God
knowes
it
that
sees
in
secret
;
for
that
is
a
common
course
:
Men
doe
as
wandring
stars
which
are
carried
about
with
the
rest
of
the
Heauens
,
and
yet
they
Whose
oxe
or
whose
asse
haue
I
taken
?
Againe
,
see
those
that
faile
in
this
,
and
wee
shall
see
that
it
is
not
a
slight
matter
;
Saul
walke
exactly
,
because
he
offered
sacrifice
before
hee
should
,
you
would
thinke
it
a
small
matter
,
but
because
he
did
not
destroy
,
but
spared
Agag
,
God
reiected
him
.
So
Nadab
and
Abihu
,
when
they
offered
sacrifice
,
you
would
thinke
it
to
bee
no
great
matter
,
a
circumstance
,
and
will
not
common
fire
serue
the
turne
?
but
they
were
consumed
for
not
walking
exactly
;
looke
vpon
the
Prophet
that
did
not
keepe
him
close
to
the
word
of
God
,
as
hee
returned
backe
hee
was
slaine
of
a
Lion
;
looke
vpon
Balaam
,
he
walked
with
a
faire
outside
,
yet
because
he
was
not
exact
(
for
God
saw
the
falsenesse
of
his
heart
)
God
saw
the
secret
by-ends
that
he
had
in
it
,
&
for
this
cause
God
reiected
him
,
therfore
take
heed
that
you
walke
exactly
.
Not
as
fooles
,
but
as
wise
.
It
is
our
wisdome
to
doe
so
(
to
speake
a
walke
exactly
;
and
as
he
is
the
best
writer
that
comes
neerest
his
copy
,
and
he
the
best
Carpenter
walke
exactly
.
Againe
,
to
be
guided
by
God
,
who
is
the
wisest
,
is
it
not
the
wisest
way
?
it
is
Gods
appointment
that
we
should
walke
exactly
,
examine
the
properties
of
wisdome
,
and
we
shall
fee
what
cause
there
is
to
reckon
it
to
be
wisdome
to
walke
exactly
.
First
,
the
maine
property
of
wisdome
is
,
But
besides
this
,
if
a
man
haue
no
end
,
or
if
it
be
but
a
particular
end
,
he
is
not
said
to
be
a
wise
man
,
he
may
be
said
to
be
a
wise
Pilot
,
or
a
wise
States-man
,
or
a
wise
Merchant
,
or
a
wise
Warriour
that
sets
such
particular
ends
;
and
so
we
may
goe
thorow
all
,
but
he
can
neuer
be
said
to
be
a
wise
man
,
except
he
looke
walkes
exactly
with
God
,
whatsoeuer
he
be
in
other
things
,
this
makes
him
a
wise
man
.
Secondly
,
this
is
a
property
of
wisdome
for
a
man
not
only
to
know
,
but
to
put
in
execution
,
walkes
exactly
,
he
that
not
only
knowes
what
to
doe
,
but
in
good
earnest
doth
it
,
hee
is
the
wisest
man
.
Men
are
not
to
be
iudged
according
to
their
knowledge
,
or
according
to
their
habits
,
but
God
shall
iudge
men
according
to
their
workes
.
Againe
,
another
property
of
wisdome
is
,
when
a
man
not
only
lookes
vpon
one
part
of
Againe
,
it
is
another
property
of
wisdome
,
for
a
man
not
to
looke
on
the
outside
,
but
to
We
are
as
men
of
sorrow
,
though
indeed
wee
reioyce
as
men
hauing
nothing
,
though
we
possesse
all
things
;
his
meaning
is
,
the
outside
is
meane
,
the
outside
is
base
;
is
it
not
prudence
through
the
gold
to
see
the
base
metals
,
to
see
the
thing
that
is
bad
indeed
,
to
see
the
vanity
,
and
folly
,
and
deformity
of
sinne
,
that
God
hath
forbid
vs
to
commit
;
to
see
the
false
glosses
of
Satan
that
he
puts
vpon
sin
,
to
see
the
base
metall
within
:
and
on
the
otherside
to
see
the
excellency
of
spirituall
things
?
They
that
walke
exactly
they
see
the
inside
:
Moses
had
two
things
presented
to
him
,
to
suffer
afflictions
with
the
people
of
God
,
the
outside
was
bad
enough
,
or
to
enioy
the
pleasures
of
sinne
,
the
treasures
of
Aegypt
that
he
might
haue
had
in
Pharaohs
court
,
here
the
outside
was
good
,
this
was
his
wisdome
to
see
thorow
both
these
;
he
that
walks
perfectly
with
God
,
hee
sees
the
inside
of
things
,
he
sees
that
God
neglects
things
that
haue
an
outward
glosse
,
and
cleaues
to
things
that
though
the
outside
be
base
,
yet
in
themselues
they
are
excellent
and
precious
.
I
should
haue
come
to
some
exhortation
,
but
the
time
is
past
:
so
much
shall
serue
for
this
time
.
FINIS
.
Samuels
support
of
Sorrowfull
Sinners
.
1
SAM.
12.
20
,
21
,
22.
And
Samuel
said
vnto
the
people
,
Feare
not
:
(
ye
haue
done
all
this
wickednesse
,
yet
turne
not
aside
from
following
the
Lord
,
but
serue
the
Lord
with
all
your
heart
:
And
turne
ye
not
aside
,
for
then
should
yee
goe
after
vaine
things
,
which
cannot
profit
,
nor
deliuer
,
for
they
are
vaine
.
)
For
the
Lord
will
not
for
sake
his
people
,
for
his
great
Names
sake
:
because
it
hath
pleased
the
Lord
to
make
you
his
people
.
THe
occasion
of
these
words
was
this
;
in
the
former
part
of
the
Chapter
Samuel
setteth
sorth
the
greatnesse
of
the
sinne
of
the
people
,
in
desiring
of
a
King
,
and
he
tells
them
that
therein
they
had
cast
away
the
Lord
who
was
their
King
:
And
vpon
this
a
miracle
was
wrought
,
whereby
God
discouered
his
displeasure
from
Heauen
,
which
so
amazed
the
people
,
as
at
the
eighteenth
verse
it
is
said
,
They
feared
exceedingly
,
and
desired
Samuel
that
he
would
pray
for
them
;
and
now
in
these
words
yee
haue
Samuels
answer
,
and
his
scope
therein
is
to
exhort
the
people
not
to
feare
,
for
they
thought
that
so
great
a
sin
could
not
be
forgiuen
easily
,
not
they
so
easily
receiued
to
mercy
againe
;
he
therefore
labours
to
take
away
the
discouragement
,
and
tels
them
that
if
they
would
come
in
,
feare
not
,
for
God
will
receiue
you
.
But
they
might
obiect
,
but
wee
haue
committed
It
is
true
,
saith
hee
,
I
will
not
goe
about
to
feare
not
:
and
that
he
further
setteth
forth
from
an
effect
which
commonly
this
feare
hath
,
which
will
cause
vs
to
depart
from
the
Lord
:
so
that
now
hee
labours
to
take
away
their
feare
by
two
things
:
first
,
by
taking
away
their
discouragement
,
the
cause
of
their
feare
:
secondly
,
by
shewing
them
the
bad
effect
it
will
bring
forth
,
to
cause
them
to
depart
from
the
Lord
,
the
contrary
to
which
he
exhorts
them
vnto
,
and
confirmes
his
exhortations
by
these
reasons
:
first
,
saith
he
,
Turn
not
aside
from
following
the
Lord
;
in
which
there
is
a
reason
couched
,
as
if
he
should
haue
said
,
now
you
haue
committed
one
errour
,
will
you
commit
a
second
?
when
a
man
is
out
of
his
way
,
will
he
goe
on
?
no
,
but
will
returne
rather
,
and
will
you
turne
aside
from
following
the
Lord
too
?
secondly
,
whither
shall
it
be
that
you
would
goe
?
to
the
creatures
,
they
can
doe
you
no
good
.
Here
are
two
things
that
you
all
desire
;
first
,
deliuerance
from
euill
when
you
are
in
a
state
of
misery
;
secondly
,
such
things
as
may
aduance
you
in
a
good
estate
.
Now
the
creatures
can
doe
neither
for
you
,
for
they
are
vaine
;
it
is
vanity
,
an
empty
things
,
and
will
you
leaue
the
Lord
who
hath
power
to
doe
all
this
for
you
,
and
what
else
you
can
desire
?
But
they
might
say
,
but
we
haue
displeased
He
answereth
and
tels
them
that
God
is
the
But
they
might
say
,
we
haue
made
our selues
But
yet
secondly
,
because
they
were
his
people
,
called
by
his
Name
,
therefore
for
his
From
these
words
feare
not
,
the
Doctrine
is
,
that
Our
natures
are
apt
to
bee
inordinate
in
our
affections
;
in
our
feares
as
they
here
,
so
in
Now
that
it
was
so
with
them
,
it
appeares
by
Samuel
his
speech
,
for
you
may
know
the
disease
by
the
medicine
,
their
hearts
were
shaken
and
disaduantaged
exceedingly
,
and
wel-nigh
drawne
from
the
Lord
,
and
therefore
he
exhorts
them
that
they
should
not
feare
;
this
shewes
that
we
are
apt
to
feare
inordinately
,
they
had
Prophets
no
doubt
among
them
that
had
told
them
of
this
sinne
all
the
time
they
were
about
it
,
and
then
they
feared
not
;
but
now
the
thunder
came
,
they
beganne
to
feare
extremely
,
so
that
Samuel
had
much
adoe
to
compose
them
againe
.
Now
our
affections
are
said
to
be
inordinate
,
either
when
we
doe
not
loue
,
or
feare
,
or
grieue
for
that
we
should
(
for
therein
our
inordinacy
consists
in
the
defect
;
)
or
secondly
,
when
as
they
are
set
too
much
vpon
any
thing
,
that
is
,
when
we
ouer-loue
or
ouer-grieue
,
which
is
either
by
pitching
them
vpon
wrong
obiects
,
or
exceeding
in
the
measure
,
and
therein
lies
all
the
errour
that
is
in
our
affections
;
now
let
vs
see
our
owne
disposition
by
the
disposition
of
this
people
:
when
wee
are
well
and
in
health
,
we
feare
not
any
sinne
,
but
as
the
Prophets
phrase
is
,
Rush
into
sinne
as
the
horse
rusheth
into
the
battell
;
a
horse
is
not
able
to
discerne
that
they
are
enemies
,
and
so
rushes
on
to
his
owne
destruction
;
so
Salomon
saith
,
A
foole
goes
on
and
is
punished
,
and
a
foole
rageth
and
is
carelesse
;
that
is
,
he
is
violent
in
his
affections
to
sinne
,
and
yet
fearelesse
withall
:
and
this
you
may
see
also
in
the
people
of
Lystra
,
at
the
first
they
thought
Paul
and
Barnabas
to
be
gods
,
and
knew
not
how
to
doe
too
much
for
them
,
but
anon
they
would
haue
killed
them
;
and
so
we
see
by
experience
,
that
those
whom
men
had
magnified
and
esteemed
most
,
they
haue
at
last
most
despighted
and
contemned
;
and
so
before
sicknesse
wee
cannot
humble
men
,
insicknesse
we
cannot
comfort
them
,
all
which
proues
the
Doctrine
.
Now
for
the
reasons
of
it
;
first
,
the
generall
The
vse
is
,
to
take
notice
of
this
inordinacy
of
our
affections
that
wee
are
subiect
vnto
,
But
you
will
aske
mee
,
how
shall
I
know
mine
affections
are
inordinate
?
I
answer
,
then
when
they
are
hinderances
;
for
you
shall
know
this
,
that
all
affections
are
Q.
But
you
will
aske
me
,
how
we
shall
resist
the
inordinacy
of
them
?
A.
Two
waies
:
first
,
if
thy
inordinacy
be
in
the
defect
,
in
not
fearing
when
we
should
Feare
not
the
things
ye
shall
suffer
;
but
the
sins
which
brings
those
crosses
.
Q.
But
you
will
say
,
when
as
our
feares
and
affections
are
thus
mis-placed
,
when
our
hearts
A.
First
,
haue
your
iudgements
set
right
,
Q.
If
you
aske
me
,
how
we
shall
doe
that
?
A.
Bring
it
to
the
Word
,
and
see
what
that
I
know
thy
pouerty
,
but
thou
art
rich
;
as
if
he
had
said
,
it
is
a
matter
of
nothing
:
So
likewise
for
your
feare
of
men
,
Feare
not
him
that
can
kill
the
body
,
but
feare
him
that
can
cast
both
body
and
soule
into
hell
fire
;
first
,
the
Scriptures
make
nothing
fearefull
but
Gods
wrath
and
sinne
,
and
therefore
now
sticke
to
the
Word
,
and
whatsoeuer
thy
phantasie
is
,
yet
say
,
sure
I
am
thus
;
God
said
,
and
therefore
I
am
sure
it
is
so
,
and
this
will
rectifie
the
iudgement
;
say
it
is
but
my
fancy
,
howsoeuer
it
may
be
greater
or
lesser
,
yet
the
thing
is
the
same
as
the
Word
said
it
:
As
the
garment
The
second
Doctrine
is
,
that
The
greatnesse
of
our
sinne
is
no
impediment
to
forgiuenesse
.
It
is
true
,
saith
Samuel
,
yee
haue
done
this
great
sinne
,
I
will
not
goe
about
to
diminish
it
,
but
the
Lord
will
forgiue
you
not
withstanding
.
I
will
deliuer
it
in
these
termes
,
because
we
are
apt
not
to
thinke
so
,
and
when
we
haue
sinned
against
the
light
of
conscience
,
relapsed
often
,
wee
are
afraid
to
come
into
Gods
presence
,
as
we
see
it
by
experience
;
and
therefore
now
if
any
man
hath
committed
any
great
sinne
,
let
him
apply
it
to
himselfe
.
It
is
true
,
I
haue
done
such
a
great
wickednesse
,
why
yet
bee
of
good
comfort
,
humble
your selfe
,
continue
to
follow
the
Lord
,
you
shall
finde
God
the
same
to
you
that
here
he
was
to
this
people
.
Now
the
reason
of
this
is
:
First
,
because
the
pardon
of
the
Gospell
,
which
we
preach
,
makes
no
exception
of
any
Who
is
like
vnto
our
God
that
pardoneth
iniquity
.
and
passeth
by
the
transgression
of
his
heritage
?
hee
will
subdue
them
and
cast
them
all
into
the
depth
of
the
Sea
,
that
is
,
herein
the
infinitenesse
of
God
appeares
in
forgiuing
transgressions
,
he
sheweth
his
might
in
it
,
and
being
mercifull
as
God
,
and
not
as
man
,
and
therefore
hee
vseth
that
metaphor
of
casting
their
sinnes
into
the
depth
of
the
Sea
,
that
as
the
Sea
drowneth
mountaines
as
well
as
mole
hils
,
if
they
be
cast
into
it
;
so
his
Attributes
are
infinite
and
so
are
his
mercies
:
and
therefore
hee
takes
delight
to
forgiue
great
sins
,
because
we
know
him
to
be
God
and
not
man
thereby
,
because
hee
forgiues
moe
than
a
man
is
able
or
willing
to
forgiue
.
But
because
examples
are
more
preualent
in
this
case
,
I
will
giue
you
a
few
.
Adam
was
the
cause
of
murthering
the
whole
world
,
he
made
all
men
not
onely
guilty
of
the
first
death
,
but
also
of
the
second
;
besides
other
aggrauations
of
his
sinne
,
beleeuing
the
Deuill
rather
than
God
,
&c.
yet
we
see
that
God
found
out
a
remedy
and
receiued
him
into
mercy
,
for
he
himselfe
preached
the
Gospell
to
him
,
and
therefore
not
without
profit
.
So
likewise
Manasses
sinnes
exceeded
,
so
as
indeed
wee
know
not
how
a
man
should
commit
more
almost
:
yet
when
he
humbled
himselfe
greatly
,
(
for
he
had
great
sinnes
)
God
receiued
him
to
mercy
,
and
restored
him
to
his
Kingdome
;
so
as
when
we
read
of
his
sinnes
,
how
he
filled
Ierusalem
with
bloud
,
&c.
one
of
vs
would
haue
beene
ready
to
haue
said
,
What
,
Lord
,
wilt
thou
forgiue
this
man
and
set
him
in
his
Kingdome
,
as
if
he
had
done
nothing
against
thee
?
To
name
no
more
than
that
in
the
1
Cor.
6.
9.
those
monstrous
and
hainous
sins
there
mentioned
,
as
greater
there
cannot
be
mentioned
,
yet
some
of
them
that
were
guilty
of
them
were
receiued
to
mercy
,
such
were
some
of
you
,
but
now
are
yee
washed
and
iustified
,
&c.
The
vse
shall
be
,
that
you
would
take
heed
That
his
thoughts
are
aboue
our
thoughts
in
pardoning
,
Isaiah
55.
Another
point
that
I
will
deliuer
from
these
words
is
this
,
that
The
way
to
haue
a
sinne
forgiuen
,
is
to
aggrauate
Samuel
here
you
see
,
when
hee
goes
about
to
comfort
the
people
,
he
aggrauates
the
sinne
,
but
withall
aggrauates
Gods
mercies
,
and
so
comforteth
them
;
so
that
the
best
way
to
haue
a
sinne
forgiuen
,
is
to
confesse
it
to
the
vtmost
.
First
,
it
puts
a
man
into
such
a
disposition
as
God
hath
promised
forgiuenesse
vnto
,
for
Secondly
,
besides
,
the
more
particularly
sinne
is
confessed
,
the
more
glory
ariseth
to
And
againe
,
it
strengthneth
vs
against
sinne
another
time
,
a
full
confession
of
any
sinne
is
a
The
vse
is
,
to
teach
you
not
to
extenuate
Againe
,
men
want
light
to
see
sin
fully
,
for
we
see
sin
in
the
circumstances
of
it
no
further
Againe
thirdly
,
there
is
a
selfe-loue
in
euery
one
,
and
therefore
while
we
looke
on
sinne
as
If
our
hearts
condemne
vs
,
God
is
greater
than
our
hearts
;
let
vs
One
sinne
makes
much
way
for
another
.
This
sinne
of
theirs
had
well
nigh
drawne
them
to
a
departing
from
the
Lord
,
now
were
they
in
the
high
way
to
slip
from
the
Lord
quite
away
.
The
reasons
are
;
first
,
because
euery
act
intends
the
habit
of
sinne
,
as
when
any
thing
is
acted
it
increaseth
the
habit
with
which
it
is
acted
;
as
euery
act
of
grace
strengtheneth
the
habit
of
grace
,
so
sinne
makes
the
flesh
to
rise
aboue
the
spirit
,
to
get
it
vnder
,
and
so
at
last
to
get
the
victory
.
Because
euery
sinne
weakneth
that
grace
which
Againe
,
committing
a
great
sinne
discourageth
us
from
comming
to
God
for
pardon
,
and
Aster
commission
of
a
great
sinne
,
God
giueth
Satanleaue
to
take
possession
of
a
man
,
as
Satan
Discouragement
and
too
much
feare
are
great
meanes
of
our
departure
from
God
.
Feare
not
,
turne
not
aside
from
following
the
Lord
,
&c.
There
are
many
things
which
keepe
vs
off
from
comming
to
God
;
first
,
our
strong
lusts
,
not
willing
to
giue
ouer
all
,
nor
First
,
because
it
takes
away
all
alacrity
,
for
what
a
man
hath
no
hope
to
bring
to
passe
,
he
Againe
,
when
we
come
to
the
Lord
,
Satan
he
casts
in
all
these
feares
,
hee
musters
vp
all
obiections
,
but
the
Spirit
you
see
saith
,
Doe
not
feare
;
now
whether
will
you
take
part
with
Satan
or
the
Spirit
?
If
men
bee
humble
,
Christ
saith
likewise
,
Come
to
mee
and
you
shall
haue
ease
,
all
ye
that
are
weary
and
heauy
laden
;
let
them
not
thinke
that
their
sinnes
are
a
burthen
that
will
breake
their
backs
,
if
they
come
to
him
,
and
so
the
Iaylour
hee
trembled
and
thought
himselfe
vndone
,
but
Paul
told
him
of
the
Lord
Iesus
,
in
whom
if
hee
beleeued
he
should
be
saued
;
it
is
good
for
vs
to
consider
what
Satans
end
is
,
in
casting
in
such
obiections
,
as
about
the
hardnesse
of
our
heart
,
&c.
his
end
is
to
discourage
you
.
Q.
But
you
will
say
,
how
shall
I
know
when
A.
Ye
shall
know
it
by
this
,
if
they
put
you
off
further
from
the
Lord
,
and
make
the
heart
In
that
when
the
people
had
here
committed
this
great
sinne
,
and
Samuel
bids
them
not
feare
;
they
might
haply
aske
him
,
what
would
you
haue
vs
doe
?
then
hee
saith
,
Turne
not
aside
from
following
the
Lord
your
God
,
but
serue
him
with
all
your
hearts
;
I
raise
this
sixth
Doctrine
,
that
When
a
man
hath
committed
any
great
sinne
,
it
The
Spirit
here
by
Samuel
commands
it
,
and
therefore
it
is
their
duty
,
and
what
hee
commands
it
is
best
and
the
wisest
course
to
take
;
the
reasons
of
it
are
.
Because
the
heart
immediatly
after
the
sinne
committed
begins
to
contract
hardnesse
,
and
the
longer
it
goes
without
returning
,
the
more
hardnesse
it
contracts
,
but
presently
after
it
is
more
sensible
;
and
therefore
a
wound
that
is
taken
presently
is
the
sooner
healed
,
and
the
smart
will
be
the
lesse
,
so
it
is
in
sinne
.
By
committing
one
sin
we
are
exposed
to
greater
,
for
it
is
like
the
breaking
downe
of
the
walls
,
The
longer
ye
lie
in
a
sinne
vnrepented
,
the
greater
the
sinne
is
,
because
you
abuse
Gods
patience
The
same
duties
lie
vpon
you
that
did
before
,
which
you
ought
to
performe
,
and
your
sinne
Ob.
But
you
will
say
,
Must
a
man
come
in
presently
into
the
presence
of
God
after
hee
Answ.
Ye
may
and
ye
ought
to
doe
it
,
but
Ob.
First
,
you
will
say
,
my
heart
cannot
be
presently
humbled
enough
,
to
which
I
answer
.
A.
That
God
stands
not
vpon
the
measure
of
humiliation
,
so
as
to
reiect
thee
,
but
if
it
be
Secondly
know
,
that
thou
canst
not
be
humbled
as
thou
wouldest
at
the
first
,
adde
therefore
Lord
,
I
haue
sinned
,
God
forgaue
him
,
though
he
was
not
so
much
humbled
as
afterward
.
Ob.
2.
Againe
you
will
say
,
it
may
be
my
sin
A.
I
answer
,
that
men
are
first
to
seeke
pardon
,
and
then
prepare
for
healing
afterward
,
I
will
forgiue
their
sinnes
;
and
what
then
?
and
giue
them
new
hearts
.
We
are
all
deceiued
in
this
,
that
we
thinke
when
as
we
take
a
purpose
with
our selues
against
a
sinne
,
that
all
is
then
done
,
but
it
is
not
so
;
as
a
man
that
hath
a
running
issue
in
his
body
,
it
is
not
enough
for
him
to
say
,
I
will
not
haue
it
thus
,
I
desire
it
should
not
bee
,
I
purpose
it
shall
not
,
but
hee
must
vse
meanes
to
heale
it
.
To
conclude
,
when
any
haue
fallen
into
sinne
,
I
say
vnto
them
,
as
Samuel
here
,
Continue
yee
to
serue
the
Lord
,
doe
you
thinke
to
mend
the
matter
when
you
are
out
of
the
way
,
by
going
on
or
standing
still
,
but
returne
rather
and
serue
the
Lord
,
for
hee
is
the
same
Lord
still
,
and
there
is
the
same
bond
still
that
binds
you
to
serue
him
.
And
againe
,
what
will
you
doe
,
goe
some
whither
else
,
(
for
you
must
haue
a
being
)
will
you
goe
to
the
creatures
to
get
rest
from
them
,
they
are
vaine
,
they
will
not
profit
you
nor
deliuer
you
:
but
you
will
say
,
whither
then
?
why
,
to
the
Lord
,
but
what
hope
is
there
that
hee
should
accept
vs
?
why
,
the
Lord
will
not
forsake
his
people
.
He
is
still
the
same
God
,
hee
will
not
forsake
his
owne
,
as
a
father
will
not
forsake
his
child
;
and
secondly
,
hee
will
not
for
his
Names
sake
.
Lastly
obserue
hence
,
that
The
sins
which
we
commit
make
no
change
in
No
substantiall
change
;
they
may
make
him
angry
as
a
father
may
be
with
his
son
,
and
that
so
as
they
may
feele
the
effects
of
it
,
but
yet
he
is
the
same
God
still
;
for
First
,
It
is
not
the
slipping
into
great
sinnes
that
breakes
the
couenant
or
makes
it
void
;
there
is
nothing
Againe
secondly
,
God
is
the
same
,
and
you
are
the
same
;
your
hearts
are
the
same
to
him
,
the
same
bent
of
minde
,
the
same
frame
of
heart
remaining
in
you
still
,
ye
are
his
seruants
still
,
and
he
is
the
same
;
vpon
the
same
grounds
that
he
chose
you
first
he
loues
you
still
,
sinnes
worke
no
substantiall
alteration
;
he
chose
you
freely
because
he
would
,
and
therefore
as
there
is
a
transient
act
of
sinne
passed
from
you
,
so
a
transient
act
of
punishment
may
passe
from
God
;
for
as
your
hearts
are
the
same
for
substance
to
him
as
before
,
so
is
Gods
to
you
.
The
vse
is
,
that
you
would
not
thinke
when
to
fall
vpon
his
necke
,
to
bee
so
glad
of
him
;
by
that
our
Sauiour
expresseth
how
willing
God
is
to
receiue
sinners
.
Dauid
had
no
sooner
said
,
I
haue
sinned
,
but
God
said
,
I
haue
put
away
thy
sinne
;
and
so
Peter
after
his
deniall
,
Christ
looked
on
him
with
the
same
familiaritie
as
he
did
before
.
Onely
doe
not
thinke
that
God
will
hold
the
wicked
innocent
;
if
ye
haue
false
hearts
,
then
ye
shall
not
be
forgiuen
.
If
the
Lord
be
so
ready
to
receiue
men
after
they
haue
offended
him
,
consider
how
worthy
come
to
render
vengeance
to
those
that
obey
not
the
Gospell
,
and
for
sake
the
Lord
,
know
that
you
and
your
King
shall
perish
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A10018-e350
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