The
Righteous
Mans
way
.
WHEREIN
ARE
GIVEN
CERTAINE
DIRECTIONS
how
men
may
profitably
meditate
upon
the
Commandements
of
God
:
That
so
through
such
Manner
of
Meditation
,
the
Lords
Commandements
may
finde
place
in
Mens
hearts
,
to
serve
in
them
as
Guides
,
unto
all
their
Actions
and
Thoughts
.
WHen
God
had
created
this
glorious
frame
of
heaven
and
earth
,
and
had
made
the
wonderfull
and
beauteous
creatures
therein
,
then
we
reade
,
Gen.
2.
16.
that
unto
man
God
gaue
a
commandement
,
saying
:
thou
shalt
eate
freely
of
every
tree
of
the
garden
;
but
of
the
tree
of
knowledge
of
good
and
evill
thou
shalt
not
eate
of
it
:
for
in
the
day
that
thou
eatest
thereof
,
thou
shalt
die
the
death
,
which
first
commandement
of
the
Lord
,
seemes
to
me
as
the
signe
of
his
Lordship
over
Men
:
the
Lord
shewing
herein
his
Lordship
,
in
that
he
gaue
a
Lawe
unto
Man
,
exacting
also
from
him
,
even
upon
paine
of
punishment
,
subiection
unto
him
herein
.
which
signe
of
the
Lordship
of
God
remaineth
in
the
Church
even
unto
this
day
;
for
unto
this
day
wee
Christians
though
wee
be
under
the
liberty
of
the
Gospell
,
yet
are
not
freed
from
beeing
in
subiection
to
a
Lawe
of
Commandements
and
Ordinances
.
Therefore
also
ought
we
to
bee
sensible
of
the
Lawe
of
God
,
as
of
a
yoke
and
burden
,
even
as
a
mark
,
signe
,
or
evidence
of
a
Lordship
,
which
God
hath
over
us
.
And
indeede
our
Lord
,
saying
,
Math.
11.
30.
My
yoke
is
easie
and
my
burden
light
,
shewes
,
that
he
hath
put
a
yoke
and
burden
upon
his
Disciples
,
though
indeede
,
it
is
an
easy
yoke
and
a
light
burden
.
Againe
,
our
Lord
,
saying
,
Luk.
6.
46
:
But
why
call
ye
me
,
Master
,
master
,
and
doe
not
the
things
that
I
speake
,
this
shewes
,
that
his
Commandements
are
so
a
signe
of
his
mastery
over
us
,
as
that
not
to
doe
his
Commandements
is
little
lesse
,
then
to
deny
and
put
off
from
us
his
Mastery
or
Lordship
.
Wherefore
also
those
,
who
as
at
libertie
to
doe
or
not
doe
,
doe
goe
farre
in
observing
the
Commandements
of
God
,
when
yet
their
heart
and
soule
hath
no
sense
of
the
Commandements
as
of
a
yoke
&
burden
,
or
as
a
signe
and
evidence
of
a
Lordship
which
God
and
Christ
hath
over
them
,
they
for
all
this
are
not
truely
Subjects
,
but
Libertines
rather
,
doing
the
Commandements
but
because
they
will
doe
them
,
not
because
they
haue
in
them
any
sense
of
the
Lordship
of
God
&
of
Christ
over
them
.
And
surely
,
what
thorow
mens
desire
of
Conformity
with
Christians
with
whom
they
liue
:
and
thorow
fear
of
the
punishment
of
their
Christian
Princes
,
if
they
do
such
or
such
evill
things
contrary
to
Christian
Religion
:
&
what
thorow
a
superficiall
apprehension
of
the
goodness
of
the
things
commanded
of
God
,
many
goe
farre
in
doing
as
God
commandeth
,
and
yet
without
any
true
subjection
to
the
Lord
,
as
having
sense
of
his
Lordship
over
them
.
Yea
,
Men
may
liberally
acknowledge
with
their
lipps
,
yea
superficially
in
their
hearts
also
,
the
Lordship
which
God
ought
to
haue
over
themselves
,
when
yet
their
hearts
never
had
any
the
least
sence
,
of
the
Lordship
of
God
in
his
Commandements
.
We
ought
rather
to
put
on
a
resolution
of
minde
,
both
to
receive
the
Commandements
of
God
as
a
yoke
or
burden
put
upon
us
,
or
as
a
signe
or
evidence
of
a
Lordship
in
him
over
us
:
and
also
to
doe
them
,
as
in
testimony
of
our
subjection
to
a
Lordship
in
God
.
The
like
ought
even
Christian
States
aswell
as
private
persons
to
doe
,
not
contenting
themselves
to
give
good
Lawes
to
their
people
,
but
to
give
them
as
branches
of
the
Lawe
received
from
God
,
and
as
in
subjection
to
a
Law
of
Commandements
,
in
which
God
hath
and
exerciseth
even
over
them
also
a
Lordship
&
Dominion
.
With
this
advertisement
I
thought
good
to
beginne
this
Treatise
upon
the
Commandements
,
that
so
I
might
prepare
Men
,
to
haue
in
them
a
kinde
of
apprehension
&
sense
,
of
the
yoke
and
burden
of
the
Lordship
of
God
upon
them
.
But
because
(
as
aboue
)
our
Lord
the
Sonne
of
God
hath
said
:
My
yoke
is
easy
and
my
burden
light
,
therefore
having
given
this
Advertisement
next
aboue
,
now
I
will
proceede
,
indeavouring
to
shewe
unto
men
,
by
what
convenient
meanes
they
may
receive
upon
them
this
yoke
&
burden
,
not
as
a
pinching
yoke
,
and
heavie
burthen
,
but
as
an
Easy
yoke
,
and
a
light
burthen
.
And
truely
as
on
the
one
hand
our
hearts
sence
and
feeling
of
the
Commandements
,
as
of
a
yoke
or
burden
,
is
right
needfull
,
that
so
thorow
such
sense
there
may
be
a
hearty
acknowledgement
of
the
Lordship
of
God
over
us
,
so
on
the
other
hand
it
is
also
profitable
for
us
to
be
instructed
,
how
wee
may
receive
this
yoke
and
burden
upon
us
,
as
an
easy
yoke
,
and
a
burden
light
to
be
borne
of
us
.
Chap.
1.
COmmon
experience
proves
unto
every
one
,
that
when
any
thing
is
done
vnwillingly
by
any
,
then
not
onely
that
done
is
done
with
heaviness
and
griefe
of
heart
,
but
also
the
very
commandement
its
selfe
seemes
unto
such
,
a
heavy
loade
,
too
heavie
to
be
borne
,
yea
or
to
be
required
of
them
.
This
considered
,
there
cannot
be
(
in
my
judgement
)
any
better
Meanes
,
to
make
men
receive
the
Commandements
of
the
Lord
,
as
an
easy
yoke
,
and
light
burden
,
then
by
shewing
them
how
they
may
make
themselues
willing
to
beare
upon
them
such
a
yoke
or
burden
.
But
wee
finding
it
also
true
in
common
experience
,
that
vnless
mens
Passions
and
Affections
be
stirred
vp
,
as
either
their
Admiration
,
Feare
,
Reverence
,
Loue
,
or
delight
,
both
towards
and
in
the
Commander
,
and
also
towards
the
thing
Commanded
,
they
seldome
(
if
at
all
)
doe
any
thing
commanded
willingly
,
therefore
it
must
needs
be
needfull
to
instruct
men
,
how
their
Passions
and
Affections
,
may
be
stirred
vp
in
them
,
both
towards
God
commanding
,
and
towards
the
thing
commanded
.
Are
not
the
children
of
Parents
,
and
the
favourites
of
Princes
,
drawen
on
first
,
to
Reverence
,
Feare
,
and
loue
,
before
commandements
are
given
unto
them
?
even
so
the
very
Children
also
of
God
,
must
first
bee
instructed
to
admire
the
Lord
,
to
feare
him
,
and
to
fall
in
Loue
of
him
,
before
there
can
be
expected
from
them
,
a
willingness
to
receiue
upon
them
the
yoke
or
burden
of
Gods
commandements
.
Let
therefore
the
mighty
works
of
God
in
his
Salvations
and
judgments
,
be
discreetly
opened
unto
Gods
people
by
the
Lords
ministers
,
that
so
Gods
people
discerning
them
,
they
may
both
be
brought
on
to
fall
into
an
Admiration
of
him
that
could
doe
such
things
,
and
also
●o
feare
him
in
whose
power
it
is
,
so
and
so
fearfully
to
punish
them
which
obey
not
:
Let
also
the
glorious
Apparitions
of
God
,
his
Sonne
,
and
Angels
,
be
opened
unto
them
,
that
so
of
such
heavenly
and
faire
Glories
,
their
hearts
being
wonn
of
such
Glories
,
they
may
be
brought
on
,
both
to
an
Awe
,
and
yet
also
to
a
Loue
of
God
:
Let
also
the
Vertue
,
Goodness
,
&
Gratiousness
of
God
,
be
opened
unto
their
apprehensions
,
that
so
euen
for
such
things
sake
also
,
they
may
be
subdued
to
yeild
to
fall
in
Loue
of
God
who
dwelleth
in
Glory
.
Lastly
,
let
the
Righteousness
of
the
commandement
it self
be
opened
unto
them
,
declaring
the
invaluable
good
which
cometh
to
mans
society
,
by
the
observation
of
such
a
commandement
,
and
the
odious
wickedness
&
hurte
which
commeth
to
mans
society
,
by
doing
things
forbidden
,
&
this
,
to
make
them
loue
the
commandement
it selfe
also
for
its
Righteousness
,
hating
also
the
thing
forbidden
,
for
its
odiousness
and
hurt
.
Let
these
things
I
say
be
more
frequently
,
and
intentiuely
done
by
the
Lords
ministers
,
and
then
there
may
be
good
hope
of
reaping
from
Gods
people
,
a
very
plentious
harvest
of
good
and
pious
works
,
done
in
obedience
to
the
lawe
and
commandement
of
God
.
And
indeed
,
besides
the
bare
iniunction
of
keeping
the
Commandements
,
we
find
in
the
Scriptures
many
motiues
also
or
inducements
set
before
men
,
both
for
the
stirring
up
their
passions
and
affections
,
and
also
to
draw
them
to
a
willing
obedience
.
what
therefore
were
motiues
,
or
inducements
unto
others
,
the
same
(
if
we
with
them
would
attaine
to
a
willing
obedience
)
must
be
made
vse
of
by
us
also
;
for
,
as
we
cannot
expect
the
effects
,
where
wee
are
negligent
of
the
causes
,
so
wee
can
hardly
expect
to
attaine
with
the
Saints
before
us
,
a
diligent
,
ioyfull
,
and
willing
observation
of
Gods
Lawe
,
whilst
wee
are
negligent
to
make
vse
of
those
motiues
or
inducements
by
which
they
were
drawen
hereunto
.
Suffer
mee
therefore
patiently
(
I
pray
you
)
collect
out
of
the
Scriptures
to
your
hands
,
first
som●
good
evidence
,
how
David
(
and
in
him
other
saints
)
received
the
commandements
of
God
(
that
so
by
this
testimony
you
may
perceive
what
your
duty
also
is
,
and
how
farre
short
herein
you
come
of
that
Affection
which
you
ought
to
haue
towards
the
commandements
of
God
)
:
Secondly
,
some
speciall
motiues
or
inducements
,
which
may
serue
to
moue
or
induce
us
to
obey
Gods
commandements
.
Lastly
,
some
speciall
means
wherby
we
may
attaine
to
keepe
them
,
as
the
saints
before
haue
kept
them
.
For
the
first
,
we
,
Psal.
119.
14.
reade
thus
,
I
haue
had
as
greate
delight
in
the
way
of
thy
testimonies
as
in
all
riches
.
Again
Psal.
119.
24.
also
thy
testimonies
are
my
delight
and
my
counsellers
.
Againe
Psal.
119.
47.
and
my
delight
shall
be
in
thy
commandements
,
which
I
haue
loued
.
Again
,
Psal.
119.
54.
Thy
statutes
haue
been
my
song
in
the
house
of
my
pilgrimage
.
Againe
,
vers.
72.
The
lawe
of
thy
mouth
is
better
unto
mee
then
thousands
of
golde
and
silver
.
Againe
vers.
111.
Thy
testimonies
haue
I
taken
as
an
heritage
for
ever
:
for
they
are
the
ioy
of
my
heart
.
Againe
vers.
127.
therefore
loue
I
thy
commandements
aboue
gold
,
yea
aboue
fine
gold
.
Lastly
,
v.
162.
I
reioyce
at
thy
worde
as
one
that
findeth
a
great
spoyle
.
Thus
you
see
how
this
mans
Passions
or
affections
,
were
stirred
up
in
him
;
now
see
in
the
next
place
what
came
also
thereof
.
Psal.
119.
23.
hee
saith
thus
.
Princes
also
did
sit
and
speak
against
mee
,
but
thy
servant
did
meditate
in
thy
statutes
.
Againe
verse
31.
I
haue
cleaved
to
thy
testimonies
ô
Lord
Againe
,
verse
46
I
will
speake
also
of
thy
testimonies
before
Kings
and
will
not
bee
ashamed
.
againe
verse
,
51.
the
proude
haue
had
mee
exceedingly
in
derision
:
yet
haue
I
not
declined
from
thy
lawe
.
Again
verse
60.
I
made
hast
and
delaied
not
to
keepe
thy
commandements
.
againe
;
verse
,
79.
let
such
as
feare
thee
turne
vnto
mee
,
and
they
that
knowe
thy
testimonies
.
againe
,
verse
,
112.
I
haue
applied
mine
heart
to
fullfill
thy
statutes
alway
,
even
unto
the
ende
.
Againe
,
verse
,
115.
Away
from
mee
ye
wicked
:
for
I
will
keepe
the
commandements
of
my
God
.
Lastly
,
verse
,
136.
min●
eies
gush
out
with
rivers
of
waters
because
they
keepe
not
thy
lawe
.
When
wee
read
these
things
,
suffering
also
our selves
to
pawse
also
a
litle
upon
each
of
them
,
considering
it
advisedly
,
it
may
then
well
seeme
unto
us
even
incredible
,
that
so
excellently
a
disposed
minde
towards
the
commandements
of
God
,
should
ever
at
all
be
found
truly
in
a
man
.
I
for
my
parte
should
be
very
much
deceived
,
if
each
man
comparing
himselfe
with
this
declaration
,
will
not
then
from
the
greatnes
of
the
difference
,
acknowledg
in
himselfe
a
seeming
incredibility
hereof
.
For
so
many
are
the
other
things
,
and
specially
things
of
this
world
,
which
steale
unto
them
our
delight
,
loue
,
ioy
,
and
songe
,
as
that
most
rarely
(
if
at
all
)
wee
shall
finde
a
man
,
whose
delight
,
loue
,
ioy
,
yea
and
song
,
shall
bee
of
the
commandements
of
the
Lord
.
And
indeed
it
will
bee
found
in
common
experience
,
that
it
is
farr
easier
to
liue
in
a
good
,
yea
a
greate
measure
,
conformable
in
our
actions
to
that
commanded
,
then
to
haue
a
delight
also
in
the
commandements
,
to
loue
them
,
reioyce
of
them
,
and
to
make
them
our
songe
;
for
such
passions
or
affections
of
our
soule
are
not
usually
,
nor
indeed
easily
moued
in
us
by
such
things
.
Neither
need
I
any
greater
proofe
by
which
to
make
this
evident
unto
men
,
then
if
they
but
enter
into
an
examination
of
themselues
,
each
man
taking
some
time
when
betweene
God
and
his
owne
soule
,
he
aske
of
his
owne
selfe
,
saying
▪
Wherein
truly
do
I
delight
?
what
is
my
hearts
loue
fixt
upon
?
wherof
doe
I
commonly
ioy
?
let
but
each
man
take
a
time
wherin
to
aske
euen
himselfe
this
question
,
and
then
let
it
thereby
be
tried
,
if
his
heart
answer
him
,
that
hee
euer
at
all
had
delight
in
Gods
commandements
:
if
ever
he
bare
loue
to
them
or
ever
had
any
ioy
in
or
of
them
.
The
heart
will
not
,
nor
indeede
cann
dissemble
to
a
mans
selfe
,
therefore
let
but
men
aske
themselues
,
what
they
doe
,
and
it
will
readily
appeare
unto
them
what
they
doe
,
but
if
any
mans
owne
heart
can
answer
him
,
that
it
hath
delighted
,
loued
,
and
reioyced
in
the
commandements
of
God
,
happie
man
be
hee
:
yea
hee
is
surely
a
man
that
excelleth
among
men
;
for
,
euen
among
the
most
religious
,
who
commonly
in
these
things
excell
others
,
there
is
commonly
(
of
all
things
in
religion
)
least
delight
founde
in
the
commandements
,
least
loue
towards
them
,
least
ioy
of
them
.
For
,
the
commandements
discovering
guiltines
,
and
thereby
making
men
ordinarily
sigh
,
and
mourne
,
are
also
ordinarily
heard
with
greife
when
they
are
pressed
neere
to
the
consciences
of
men
;
therefore
also
of
all
things
in
Religion
,
the
commandements
commonly
are
least
delighted
in
,
loved
,
ioyed
in
.
Therefore
(
I
say
)
a
rare
,
and
well
neere
singular
thing
it
is
,
for
any
man
to
say
truly
of
the
commandements
of
God
,
that
his
delight
is
in
them
,
he
loues
them
,
they
are
his
hearts
ioy
,
and
even
his
songe
is
of
them
.
One
man
may
truly
say
,
that
hee
delighteth
indeed
in
the
increase
of
his
riches
,
an
other
may
truly
say
,
that
his
loue
is
fixt
upon
honour
,
promotion
,
and
the
favour
of
some
Prince
:
a
third
may
as
truly
say
,
that
his
hearte
exceedingly
joyeth
in
his
prosperity
,
and
in
the
affluence
of
desirable
things
which
it
draws
unto
it
:
a
fourth
may
truly
say
,
that
his
Loues
are
the
occasion
and
subiect
of
his
songs
;
but
where
is
the
man
whose
delight
is
also
in
Gods
commandements
,
whose
loue
is
towards
them
,
they
are
his
hearts
joy
,
yea
and
his
songe
?
Surely
the
passions
and
affections
may
be
moderately
spent
upon
every
of
these
things
aboue
mentioned
,
but
that
those
should
so
ingross
unto
them
all
our
passions
and
affections
,
as
that
there
is
no
delight
,
no
loue
,
no
joy
left
for
Gods
commandements
,
this
is
cleane
contrary
to
that
disposition
of
minde
which
wee
see
in
this
holy
man
.
But
indeede
because
our
passions
and
affections
are
never
moued
in
vs
,
beeing
drawen
unto
the
commandements
of
God
,
therefore
it
is
that
we
come
farr
short
of
doing
by
the
commandements
as
this
man
did
.
He
,
though
Princes
sate
and
spake
against
him
,
yet
hee
meditated
in
the
statutes
of
the
Lord
:
hee
claue
unto
the
testimonies
of
God
:
hee
would
speake
of
them
even
before
kings
:
hee
would
not
be
ashamed
to
speake
of
them
before
any
:
hee
declined
not
from
the
Law
of
God
,
no
though
he
was
had
in
great
dirision
by
the
proud
:
hee
made
hast
and
delayed
not
to
keepe
the
Commandements
of
the
Lord
:
he
would
receiue
them
who
make
conscience
of
the
Lords
Commandements
:
he
applied
himselfe
alway
,
ever
to
the
end
,
to
fulfill
the
Commandements
of
the
Lord
:
he
cried
unto
the
wicked
,
away
from
me
,
for
I
will
keepe
the
commandements
of
my
God
:
yea
his
eies
gushed
out
with
teares
because
men
kept
not
the
law
of
the
Lord
.
Here
we
see
rare
and
pretious
effects
of
the
passions
and
affections
of
a
man
,
overcome
and
drawen
of
the
Commandements
of
God
.
Consider
each
of
these
things
advisedly
,
and
then
thinke
with
your selfe
where
wee
may
finde
a
man
in
these
dayes
which
thus
doth
.
But
what
should
wee
seeke
after
others
,
let
each
man
discend
into
his
owne
conscience
examining
his
owne
selfe
in
private
meditation
saying
,
doe
I
this
?
is
this
my
custome
?
and
if
neede
be
,
let
men
examine
themselues
upon
each
particular
,
saying
,
spend
I
a●
any
time
any
meditation
in
the
commandements
?
doe
I
cleaue
unto
them
?
am
not
I
ashamed
to
speake
of
them
in
company
?
if
I
bee
afflicted
,
haue
I
then
any
mind
at
all
of
the
commandements
?
when
I
see
others
deride
,
and
scoff
at
that
restreint
from
wickedness
,
which
the
observation
of
Gods
commandements
causeth
in
the
observer
,
am
not
I
then
ashamed
?
doe
I
then
hold
me
to
the
restraint
as
not
ashamed
of
Gods
commandements
?
let
I
then
not
loose
the
reynes
with
them
for
company
sake
,
especially
if
they
be
my
superiors
?
if
obedience
cross
any
present
benefit
,
do
I
not
then
delay
or
put
off
the
keeping
of
Gods
commandements
therein
,
or
at
leastwise
for
that
time
?
Desire
I
to
make
up
my
family
with
such
as
I
see
pronest
to
keepe
God●
lawes
?
haue
I
forborne
the
company
of
the
wicked
,
or
,
haue
I
saide
in
my
harte
away
from
me
ye
that
will
be
wied
for
I
am
set
to
keepe
the
commandements
of
my
God
?
Haue
I
〈◊〉
any
time
mourned
to
see
,
that
men
are
so
negligent
,
as
they
are
in
keeping
the
commandements
of
the
Lord
?
Doe
I
these
things
customablie
?
yea
which
of
all
these
haue
I
ever
at
all
done
?
But
alas
,
common
experience
shewes
,
that
men
for
the
most
parte
,
doe
the
cleane
contrary
to
all
this
done
of
this
blessed
Man
.
Surely
it
is
the
more
pitty
,
yea
the
more
hurt
unto
themselves
;
for
thousand
thousands
plunge
themselves
,
if
not
into
Gods
eternal
wrath
,
yet
frequently
into
his
punishments
temporary
,
by
their
respecting
more
to
please
men
even
in
their
wickedness
,
then
to
honour
the
Lorde
with
the
observation
of
his
holy
Commandements
in
all
Companies
.
It
is
indeede
the
miserable
and
fearefull
condition
of
our
times
that
there
is
hardly
any
Ioy
or
mirth
but
must
be
in
sinne
:
some
or
other
of
Gods
Commandements
,
must
be
presumptuously
broken
that
men
may
be
merry
.
But
it
is
but
the
corruption
of
the
times
:
for
there
may
be
a
separation
of
Ioy
and
harty
Mirth
from
sinne
,
if
Men
would
but
take
care
,
that
they
make
not
a
sport
of
sinne
.
Yet
as
here
is
not
the
place
of
a
Christians
true
Liberty
,
and
Rejoycing
(
for
there
is
still
a
Divell
in
the
world
)
so
indeede
it
is
not
commonly
to
be
expected
,
that
wee
can
here
be
merry
and
not
sinne
.
Now
whilst
all
companies
affect
mirth
&
a
liberty
to
be
pleasant
:
&
hardly
a
man
can
keep
Gods
commandements
&
yet
be
merry
with
men
,
(
as
men
are
now
for
the
most
part
disposed
)
this
causeth
,
if
not
a
casting
aside
wholly
the
keeping
of
the
Lords
commandements
,
yet
surely
a
restreynt
in
the
Saincts
,
such
also
as
is
somewhat
distastfull
to
Society
.
But
seeing
there
shall
be
a
judgement
,
there
shal
be
an
eternall
burning
,
why
should
wee
not
bethinke
our selves
of
it
before
hand
,
that
we
cast
not
our selves
foolishly
therein
by
taking
an
unlawfull
liberty
to
our selves
in
our
mirth
and
sporting
.
Therefore
if
it
must
needs
be
so
,
that
a
man
cannot
be
heartily
merry
but
he
must
sinne
,
let
us
then
chuse
a
solemne
sobrietie
,
before
a
hurtfull
laughter
.
Though
we
may
not
be
Lawgivers
to
others
,
yet
we
our selves
may
be
abstemious
:
thongh
we
intrude
not
our
authority
among
others
with
an
insulting
or
masterfull
humour
,
yet
we
may
keepe
our selves
.
And
truely
as
I
haue
many
times
in
my
heart
,
blessed
our
Princes
for
their
admirable
restreint
of
wicked
Actions
,
so
I
haue
many
times
mourned
to
see
,
that
none
of
their
Lawes
stretch
unto
a
brideling
also
of
wickedness
in
Communication
.
In
Communication
men
may
(
well
neere
)
blasphemously
sweare
without
any
danger
of
Law
:
In
communication
they
may
laugh
at
adultery
committed
:
In
communication
they
may
make
sport
well
neere
of
any
sinne
,
and
yet
be
without
danger
of
law
.
But
whilst
Communication
hath
this
Liberty
,
the
corrupt
nature
of
Man
hath
too
great
advantage
,
to
spread
abroad
the
poison
of
all
ungodliness
and
sinne
.
Communication
is
as
the
seede
,
evill
actions
the
fruit
;
suffer
the
seede
,
and
you
shall
never
be
without
evill
actions
.
Whereas
communication
being
a
publishing
of
things
;
even
corrupt
,
prophane
,
or
wicked
communication
,
may
aswell
haue
penall
Lawes
for
it
,
as
Actions
.
Therefore
as
even
communication
of
Treason
is
deservedly
punishable
,
so
the
breaking
of
Gods
Commandements
even
in
communication
might
profitably
be
punishable
.
Thus
having
given
you
some
good
evidence
,
how
David
is
manifested
to
have
received
the
Commandements
of
God
,
I
will
now
proceed
to
note
unto
you
some
of
the
speciall
motiues
or
inducements
which
I
finde
in
holy
scripture
,
by
making
a
carefull
use
wherof
,
you
also
may
attaine
to
a
willing
observation
of
the
Commandements
,
&
even
(
well
neere
)
to
the
like
minde
towards
them
,
as
her●
wee
reade
that
this
holy
Prophet
of
God
had
.
2.
Chap.
THe
first
Motiue
or
Inducement
which
I
will
note
unto
you
is
,
the
Injunction
it selfe
,
by
which
wee
Christians
also
are
Commanded
or
Inioyned
,
that
we
also
bring
forth
fruits
answerable
to
Gods
Commandements
.
For
this
purpose
is
that
which
Math.
6.
46
,
we
reade
in
these
words
:
But
why
call
ye
me
master
,
master
,
and
doe
not
the
things
that
I
speake
?
And
which
,
Ephes.
2.
10.
wee
reade
in
these
wordes
:
we
are
his
workmanship
created
in
Christ
Iesus
unto
good
workes
,
which
God
hath
ordeyned
that
we
should
walke
in
them
.
Againe
,
Ephe.
4
,
1
,
where
we
thus
reade
:
I
therefore
being
prisoner
in
the
Lord
,
pray
yee
,
that
ye
would
walke
worthy
of
the
vocation
whereunto
ye
are
called
,
with
all
humbleness
of
minde
,
and
meekness
,
with
long
suffring
,
supporting
one
an
other
through
love
.
Againe
,
Ephes.
5.
8
:
yee
were
once
darkness
,
but
are
now
light
in
the
Lord
:
walke
as
the
children
of
light
.
Againe
,
Titus
,
3
,
8
:
This
is
a
true
saying
,
and
these
things
I
will
thou
shouldest
affirme
,
That
they
which
haue
beleeved
in
God
,
might
be
carefull
to
shew
forth
good
workes
.
Lastly
,
Titus
,
3
,
14
:
And
let
ours
also
learne
to
shew
forth
good
works
,
for
necessary
uses
,
that
they
be
not
unprofitable
.
Thus
when
the
Gentiles
had
beleeved
,
they
were
not
then
left
after
faith
,
to
doe
like
Liber●●nes
after
the
motion
of
their
corrupt
flesh
,
as
before
their
conversion
they
did
,
but
they
came
withall
under
a
yoke
,
or
burden
of
Commandements
.
There
was
a
Change
required
of
them
even
in
the
outward
Showe
,
aswell
in
Communication
as
Action
,
and
this
to
the
end
that
by
the
light
of
Righteousness
wherein
now
they
must
walke
,
not
onely
the
world
might
more
and
more
be
inlightened
,
but
also
the
darkness
of
that
Liberty
under
Gentilisme
,
might
more
and
more
be
thrust
out
from
among
〈◊〉
Nations
.
And
indeed
Righteousnes
is
no
less
truely
light
then
is
the
day
,
and
wickedness
is
no
less
truely
darkness
then
is
the
night
,
therefore
by
Righteousness
aswell
in
communication
as
action
,
the
world
is
even
inlightened
.
For
God
who
himself
is
light
,
1
▪
Iohn
,
1.
3
,
sendeth
from
himself
light
into
the
world
,
and
therefore
also
even
the
Communication
and
good
workes
of
the
children
of
Light
,
being
the
fruite
of
the
Commandements
come
from
God
,
are
a
light
shining
there
where
ever
the
Gospel
prevaileth
.
This
considered
I
cannot
but
mervaile
,
that
the
very
Obedience
to
this
injunction
concerning
Gods
Commandements
,
beginne
among
the
common
people
(
wel-neere
)
of
all
Nations
,
to
receive
a
nick
name
of
Puritanisme
.
But
let
that
be
spoken
against
which
truely
and
deservedly
is
to
be
spoken
against
,
(
even
the
laying
upon
men
a
restreint
in
things
,
wherein
God
hath
given
no
such
Commandement
of
restreint
,
as
some
for
singularities
sake
would
impose
)
when
yet
that
which
truely
is
Obedience
may
receive
praise
.
But
men
beginne
thorowe
the
sides
of
those
over-abstenious
ones
,
to
give
a
wound
even
unto
true
obedience
its
selfe
,
accounting
all
restreint
from
wickedness
(
which
is
customary
in
Communication
)
,
Puritanisme
.
If
this
be
suffered
to
goe
on
,
looke
then
for
an
over
spreading
againe
of
wickedness
,
little
(
if
any
thing
at
all
)
less
,
then
under
Gentilisme
.
But
shall
we
of
the
reformed
Churches
,
who
haue
exceeded
other
Churches
in
receiving
blessings
and
manifold
testimonies
from
God
,
suffer
the
darkness
of
wickedness
to
overspread
againe
,
yea
and
to
prevaile
also
against
the
true
light
,
by
suffering
true
obedience
,
true
restreinte
,
to
become
nick-named
,
or
traduced
?
Let
not
this
be
,
but
rather
let
those
Congregations
where
most
true
restreinte
from
things
truely
evill
is
founde
,
be
accoumpted
as
the
speciall
Lights
of
our
Nations
,
&
cherished
of
our
Magistrates
as
for
such
.
To
conclude
,
seing
our
Nations
in
the
Churches
reformed
,
haue
received
by
the
Gospel
so
blessed
a
change
,
as
from
Darkness
unto
Light
,
well
might
we
be
moved
to
the
keeping
of
the
Commandements
,
by
the
bare
Iniunction
or
Commandement
received
from
them
who
minister
unto
us
the
Gospell
.
For
commonly
they
who
receive
good
by
any
,
will
be
willing
to
doe
some
things
at
their
bare
Commandement
or
Injunction
.
But
the
Lord
hath
not
left
us
to
the
bare
Iniunction
onely
,
but
hath
mercifully
found
out
many
powerfull
Motiues
or
Inducements
besides
it
,
that
of
them
our
passions
and
affections
might
so
be
moved
in
us
,
as
that
a
willing
undergoing
of
the
burden
of
the
Commandements
might
be
begotten
in
us
.
Proceede
we
therefore
now
to
consider
also
the
other
motiues
or
inducements
,
learning
withall
to
make
such
a
manner
use
of
them
,
as
whereby
their
working
upon
us
their
profitable
effects
may
be
furthered
.
3.
Chap.
THe
next
Motive
,
then
,
or
Inducement
,
which
I
will
note
unto
you
,
is
,
The
observation
of
the
greate
workes
of
God
in
signes
and
mervailous
Acts
done
of
him
.
To
this
end
Moses
,
Deut.
4.
9.
saith
:
Take
heed
to
thy selfe
,
and
keepe
thy
soule
diligently
,
that
thou
forget
not
the
things
which
thine
eyes
have
seene
,
and
that
they
departe
not
out
of
thine
hearte
all
the
dayes
of
thy
life
:
but
teach
them
thy
sonnes
and
thy
sonnes
sonnes
.
Forget
not
the
day
that
thou
stoodest
before
the
Lord
thy
God
in
Horeb
,
when
the
Lord
sayd
unto
me
,
Gather
me
the
people
together
,
and
I
will
cause
them
to
heare
my
wordes
,
that
they
may
learne
〈◊〉
feare
me
all
the
daies
that
they
shall
live
upon
the
earth
,
and
th●●
they
may
teach
their
children
.
Againe
he
saith
,
Deut.
1●
〈◊〉
Consider
this
day
the
chastisement
of
the
Lord
your
God
,
his
greatness
,
his
mighty
hand
,
and
his
streatched
out
arme
,
and
his
signes
,
&
his
acts
which
he
did
.
And
what
he
did
unto
you
in
the
wilderness
untill
ye
came
unto
this
place
.
For
your
eyes
haue
seene
all
the
great
Acts
of
the
Lord
which
he
did
.
Therefore
shall
yee
keepe
all
the
Commandements
.
Againe
,
Ioshua
24
▪
16
,
wee
read
thus
:
Then
the
people
answered
,
and
sayd
,
God
forbid
that
●e
should
forsake
the
Lord
to
serve
other
Gods
.
For
the
Lord
our
God
,
he
brought
us
and
our
fathers
out
of
the
land
of
Egypt
,
from
the
house
of
bondage
,
and
he
did
those
great
miracles
in
our
sight
,
and
preserved
us
in
all
the
way
that
we
went
,
and
among
all
the
people
thorow
whom
we
came
.
And
the
Lord
did
cast
out
before
us
all
the
people
,
even
the
Amorites
which
dwelt
in
the
land●
Therefore
will
we
also
serve
the
Lord
.
As
here
the
great
wonders
which
God
did
,
are
set
forth
as
the
Inducement
to
serve
the
Lord
in
keeping
his
Commandements
,
so
let
us
for
ever
expect
,
both
that
the
ignorance
,
yea
or
neglect
onely
,
of
the
great
wonders
which
God
heretofore
hath
done
,
will
occasion
a
negligent
observation
of
the
Commandements
:
and
also
that
the
often
recording
them
in
our
minde
,
and
respeaking
of
them
to
our
children
and
family
,
will
occasion
the
more
willing
serving
of
God
in
keeping
of
his
Commandements
.
For
the
workes
done
are
of
themselves
so
wonderfull
,
as
that
even
the
very
thought
of
them
,
joyned
with
a
present
advised
considering
of
them
,
will
move
the
spirit
of
a
man
to
fall
into
an
admiration
,
both
of
the
thing
done
,
and
of
him
that
did
it
.
And
Admiration
being
once
stirred
up
,
then
hardly
can
it
be
but
that
the
soule
will
be
the
proaner
,
thenceforth
to
be
obedient
to
his
Commandements
who
did
such
things
as
these
.
Commonly
we
finde
one
thing
to
draw
on
another
,
Power
Admiration
,
Admiration
Awe
,
Awe
Attention
,
and
Attention
Observation
;
therefore
needfull
must
it
needs
be
,
to
exercise
the
stirring
up
the
Admiration
of
our
Spirits
,
by
often
recording
,
re-speaking
of
,
re-marking
,
and
re-opening
to
our selves
,
our
children
,
and
family
,
the
great
Acts
of
God
,
each
aparte
,
as
they
are
described
unto
us
in
the
holy
Scriptures
.
Is
it
not
the
common
experience
of
the
world
,
that
a
man
receiving
a
Commandement
,
(
yea
though
of
a
good
thing
,
)
from
one
in
whom
he
knoweth
no
power
,
no
authority
,
he
will
be
very
backward
to
obey
to
doe
according
to
such
Commandement
,
when
yet
let
the
same
man
receive
the
like
commandement
from
a
King
▪
(
whose
power
and
authority
is
manifest
unto
him
)
we
shall
finde
him
to
rejoice
that
he
hath
received
even
a
commandement
from
such
a
one
?
So
is
it
with
men
in
the
Kingdome
of
heaven
.
For
whilst
they
onely
heare
of
the
Lawe
,
the
Lawe
,
and
of
God
named
unto
them
a
thousand
times
and
a
thousand
,
they
not
apprehending
well
,
and
distinctly
,
the
great
Acts
and
mervailous
wonders
done
of
God
,
receive
the
Commandements
with
such
an
unsubjected
soule
,
as
that
they
can
haue
no
hearte
to
apply
themselves
to
the
fulfilling
of
them
.
For
it
is
the
apprehension
of
the
mighty
Power
of
God
in
his
workes
,
that
subjects
the
spirit
&
heart
of
a
man
,
to
yeeld
to
obey
him
in
his
Commandements
who
was
able
to
doe
such
things
.
Therefore
let
men
more
frequently
then
in
these
times
they
usually
doe
,
each
one
in
his
family
aparte
,
exercise
themselves
to
speake
now
of
one
,
two
,
or
three
,
an
other
time
of
as
many
,
of
the
great
Acts
of
God
and
of
Christ
:
accustoming
also
themselves
,
and
those
of
their
family
,
to
consider
,
what
a
thing
it
is
to
haue
such
a
thing
as
that
done
in
this
worlde
.
For
if
this
they
use
themselves
unto
,
then
as
on
the
one
hand
,
this
will
cause
the
ancient
works
of
God
to
be
still
in
the
memorie
of
Gods
people
,
so
on
the
other
hand
the
works
will
work
from
the
heart
,
first
a
Confession
of
the
power
of
God
,
and
secondly
an
Awe
,
an●
thirdly
,
an
inclination
to
keep
his
Commandements
.
Feare
not
neither
doubt
the
producing
these
effects
,
if
thus
you
use
your selves
to
speak
of
the
antient
wonders
done
of
God
;
for
assure
your selves
,
that
these
workes
were
done
,
and
appointed
to
be
told
unto
the
sonnes
and
sonnes
sonnes
,
purposely
to
produce
these
effects
.
Neyther
are
the
workes
of
God
so
slight
,
Neither
is
the
Ordinance
of
God
concerning
telling
them
in
family
after
family
so
vaine
,
as
that
the
relation
of
such
workes
of
God
will
be
fruitlesse
,
as
concerning
the
appointed
effects
.
4.
Chap.
THe
third
Motive
or
inducement
which
I
would
note
unto
you
,
is
,
the
observation
of
the
Mighty
workes
of
God
in
his
greate
and
fearefull
Iudgements
,
inflicted
heretofore
upon
those
who
have
been
disobedient
.
To
this
end
Moses
,
Deut.
11
,
2.
saith
:
Consider
this
day
the
chastisement
of
the
Lord
your
God
,
which
he
did
in
the
mids
of
Egypt
unto
Pharaoh
the
King
of
Egypt
,
and
unto
all
his
lande
.
And
what
he
did
unto
the
hoste
of
the
Egyptians
,
unto
their
horses
,
and
to
their
charets
,
when
he
caused
the
waters
of
the
red
sea
to
overflowe
them
,
as
they
pursued
you
,
&
the
Lord
destroyed
them
unto
this
day
.
And
what
he
did
to
Dathan
and
Ab●am
the
sonnes
of
Eliab
,
when
the
earth
opened
her
mouth
and
swallowed
them
up
,
&
their
housholds
,
and
their
tents
,
and
all
their
substance
that
they
had
,
in
the
mids
of
all
Israell
.
Therefore
shall
ye
keepe
all
the
Commandements
which
I
command
you
this
day
.
And
the
Prophet
David
,
Psal.
119
,
30
,
saith
:
Thy
iudgements
have
I
layd
before
me
.
Againe
,
verse
118
:
Thou
hast
troden
downe
all
them
that
depart
from
thy
Statutes
,
Thou
hast
taken
away
all
the
wicked
of
the
earth
like
dross
:
therefore
I
love
thy
testimonies
.
Againe
,
verse
120.
My
flesh
trembleth
for
●eare
of
thee
,
and
I
am
afraid
of
thy
Iudgments
.
Lastly
,
verse
115
:
Salvation
is
farr
from
the
wicked
,
because
they
seeke
not
thy
Statutes
.
By
these
scriptures
it
may
appeare
,
that
it
were
an
error
of
no
small
importance
to
conceive
,
that
a
feare
brought
upon
us
by
the
judgements
of
God
,
is
not
a
filiall
but
rather
a
slavish
feare
;
therefore
also
if
any
should
so
perswade
men
,
I
hope
these
scriptures
may
serve
to
convince
such
of
false
doctrine
.
But
now
,
seeing
we
haue
this
testimony
from
Scripture
,
that
to
consider
Gods
judgements
even
upon
others
,
is
a
Motive
or
Inducement
to
the
keeping
of
the
Commandements
,
ought
not
wee
so
much
the
more
diligently
to
set
alwayes
before
the
eye
of
our
mynd
,
those
ancient
fearefull
Iudgements
which
God
hath
inflicted
upon
others
?
Therefore
also
haue
I
chosen
this
motive
among
others
,
as
a
speciall
Motive
or
Inducement
,
advising
Men
also
to
the
making
a
very
careful
and
customary
use
of
the
same
.
Which
that
you
may
the
more
profitably
also
doe
,
chuse
out
unto
your self
some
convenient
time
,
wherein
thinking
with
your self
of
some
one
or
two
of
the
special
Iudgements
of
God
,
you
may
withall
say
thus
,
or
to
like
effect
with
your selfe
:
This
was
,
(
or
seemes
to
me
to
be
)
as
if
here
at
this
present
I
should
before
mine
eyes
see
:
this
or
this
,
as
the
story
relates
unto
you
.
Thus
if
you
doe
,
this
will
then
help
your
perceiving
or
discerning
well
of
that
which
once
was
done
:
and
the
discerning
furthers
much
the
working
of
that
upon
our
hearts
which
is
discerned
.
But
if
hereunto
you
add
further
,
saying
:
Had
I
been
in
his
or
their
steads
to
whom
this
was
done
,
how
had
it
been
with
me
?
how
fearful
had
been
then
my
condition
?
This
would
help
to
bring
the
feare
of
God
upon
your
heart
.
For
,
you
making
their
case
your
own
,
supposing
how
it
would
be
now
with
your self
,
if
now
the
like
should
befall
your selfe
,
the
fearfulness
of
the
judgement
would
so
appeare
unto
you
,
as
that
a
feare
of
the
Lord
that
did
it
would
fall
withall
upon
your
hearte
.
Now
feare
is
such
a
passion
or
affection
of
the
minde
,
as
which
taking
holde
of
the
heart
and
spirit
of
a
man
,
it
will
incline
the
heart
to
a
care
to
doe
that
,
for
the
not
doing
whereof
such
punishments
●s
it
now
feareth
hath
fallen
upon
others
.
Yea
from
feare
springs
also
Delight
,
for
wee
commonly
delight
in
doing
that
,
●y
which
we
avoide
or
escape
such
Iudgements
as
which
our
heart
now
feareth
God
for
.
Be
carefull
therefore
that
you
learne
not
onely
to
say
,
God
is
to
be
feared
,
or
,
wee
must
feare
God
,
but
to
feele
the
passion
of
feare
of
the
Lord
in
your
hearte
.
For
there
is
great
hypocrisy
lurking
in
a
free
confession
,
whilst
what
we
confesse
should
be
done
,
our selves
never
doe
.
Therefore
to
be
sure
to
season
your
heart
of
this
passion
of
feare
,
doe
by
the
judgements
of
God
inflicted
upon
others
as
I
haue
aboue
instructed
you
.
But
it
may
be
some
will
say
,
this
is
very
dangerous
for
men
,
for
men
thus
supposing
themselves
as
in
their
steads
,
will
be
ready
to
be
deluded
with
a
fancy
that
the
same
is
done
now
unto
themselves
in
deede
;
I
answere
,
I
direct
men
but
to
apprehend
what
was
done
,
therefore
they
must
not
fancy
that
now
it
is
done
.
And
if
any
be
so
foolish
,
yet
a
good
thing
must
not
be
left
undone
by
the
wise
,
for
the
foolish
use
which
some
may
make
thereof
.
Neither
in
deede
hurt
you
your selfe
,
eyther
by
supposing
what
you
should
see
,
if
here
in
this
place
before
your
owne
eyes
,
you
should
see
such
a
fearefull
judgement
as
that
whereof
you
reade
:
or
by
supposing
your selfe
as
in
their
stead
,
considering
with
your self
if
the
like
judgement
should
befall
your selfe
now
at
the
present
;
for
the
judgement
its
selfe
is
nothing
hereby
the
neerer
you
,
but
rather
the
further
off
from
you
,
because
you
thus
indeavour
to
teach
your
heart
to
apprehend
,
what
was
done
many
hundred
yeares
since
unto
others
,
for
which
you
now
(
through
faith
of
the
report
)
would
feare
God
that
did
it
.
Whilst
therefore
this
so
good
an
intent
or
end
of
your
meditation
is
in
your
soule
,
you
haue
the
lesse
need
to
feare
any
the
like
judgment
to
be
inflicted
now
of
God
upon
you
.
Wherefore
be
not
caried
away
by
any
mans
perswasion
,
from
the
practising
of
that
which
aboue
I
haue
directed
you
unto
.
But
indeed
the
Devill
by
his
instruments
,
will
he
ready
to
make
opposition
here
against
,
&
this
to
the
end
that
you
may
to
your
owne
hurt
,
rest
still
in
a
saying
onely
,
God
must
be
feared
,
or
,
we
must
feare
God
,
without
ever
feeling
in
your
hearte
the
passion
its
selfe
of
●eare
.
And
in
deed
all
the
while
that
you
but
thus
doe
,
the
Divill
knowes
that
you
are
still
his
,
in
his
bonds
,
because
so
long
as
your
passions
&
affections
are
not
moved
in
you
,
the
kingdome
of
heaven
is
not
in
you
with
power
to
your
salvation
.
An other
fallacy
there
is
,
when
some
would
move
mens
feare
by
their
own
zeale
or
earnestness
in
preaching
of
damnation
damnation
;
so
putting
more
trust
to
prevaile
more
by
their
owne
manner
of
preaching
,
then
all
the
power
of
God
in
his
great
works
can
prevaile
.
But
the
faithfullest
course
is
,
to
open
well
unto
people
the
fearefulness
of
any
judgments
already
inflicted
upon
some
,
and
the
fearfulness
of
that
last
judgement
of
eternall
damnation
,
trusting
that
by
an
apt
opening
unto
the
people
the
particulars
of
those
judgements
,
the
judgements
of
the
Lord
will
then
worke
the
feare
of
God
in
their
hearts
:
And
surely
it
is
more
honour
to
God
,
when
his
owne
work
prevaile
over
men
to
beget
a
feare
of
him
in
their
hearts
,
then
when
mens
feare
is
begotten
in
them
by
the
earnestness
or
zeale
onely
of
a
preacher
.
A
third
fallacy
there
is
,
when
some
put
trust
in
preaching
the
Lawe
,
as
if
the
word
Lawe
,
Lawe
,
onely
sounded
out
in
their
earnest
manner
,
should
make
men
feare
to
breake
the
Lawe
;
whereas
it
were
better
aptly
to
open
unto
them
,
the
manner
of
Gods
Apparition
when
he
gave
the
Lawe
,
that
as
then
,
so
for
ever
(
upon
the
apt
description
▪
the
fearfull
manner
of
Gods
giving
the
Lawe
,
may
beget
a
feare
of
God
in
mens
hearts
,
and
consequently
a
feare
to
breake
his
Lawe
so
given
to
men
.
And
truely
it
is
a
very
great
darkness
,
yea
also
damnable
,
which
wil
be
found
in
men
at
the
last
day
,
by
their
not
being
possessed
with
the
Acts
and
Iudgements
of
God
,
for
them
,
and
through
them
fearing
God
,
but
resting
onely
with
a
seeming
feare
brought
on
them
,
by
hearing
some
over-zealous
preacher
.
Zeale
is
good
,
yea
it
must
be
,
when
the
people
are
dull
and
slowe
of
hearing
,
and
therefore
I
would
not
haue
men
thinke
that
I
reprove
all
zealous
preachers
;
but
I
would
haue
men
rather
to
know
,
that
I
would
not
haue
any
to
make
a
false
ayme
,
or
end
of
their
zeale
.
They
must
not
thinke
to
beare
Men
more
downe
with
their
zeale
,
then
all
the
power
of
God
in
his
workes
declared
can
doe
;
for
this
is
to
the
great
dishonour
of
the
Lord
.
To
conclude
,
Let
no
man
hurt
his
owne
soule
by
saying
,
what
should
I
fear
God
for
any
thing
done
by
him
to
others
heretofore
?
for
,
to
feare
God
for
the
judgments
inflicted
upon
others
,
is
the
ready
way
to
remove
Gods
judgments
from
your selfe
.
And
surely
he
that
thus
honoureth
God
by
fearing
him
for
that
done
by
him
to
others
,
shall
never
feele
judgements
,
but
gentle
corrections
rather
.
Therefore
at
any
hand
take
heede
of
so
evill
a
disposition
,
as
when
you
heare
what
God
hath
inflicted
upon
others
,
you
say
,
What
is
that
to
me
?
I
am
well
enough
:
I
will
goe
on
in
my
pleasure
though
it
be
sinfull
.
Nay
rather
learne
(
by
this
manner
practise
which
I
haue
taught
you
)
to
be
able
truely
to
say
with
the
Prophet
David
:
Thy
Iudgements
have
I
laid
before
me
.
My
flesh
trembleth
for
feare
of
thee
,
and
I
am
afraid
of
thy
Iudgements
.
For
surely
the
Iudgements
laid
before
us
,
will
beget
feare
in
us
,
and
feare
in
us
will
incline
us
to
the
keeping
of
the
Commandements
.
Yea
,
as
I
haue
said
before
,
our
heart
will
even
delight
in
the
escaping
such
Iudgements
,
by
the
keeping
of
Gods
Commandements
.
Therefore
apply
your selfe
hereunto
,
as
you
tender
your
owne
profit
.
Yea
when
you
heare
the
Comm●ndements
▪
receive
them
then
as
if
you
heard
them
out
of
the
fietry
flame
,
Deut
3.
11.
for
so
they
were
at
first
given
;
and
you●
eye
must
(
by
faith
)
ascend
to
the
first
giving
those
thing
which
now
you
often
reade
or
heare
.
5.
Chap.
A
Fourth
Motive
,
or
inducement
which
I
would
remember
unto
you
,
is
,
The
love
of
God
.
To
this
end
,
Deut.
11.
1
,
we
read
t●us
:
Thou
shalt
love
the
Lord
thy
God
,
an●
shalt
keepe
that
which
he
commanded
to
be
kept
:
that
is
,
his
Ordinances
and
his
Lawes
,
and
Commandements
alway
.
And
ou●
Lord
saith
,
Iohn
,
14
,
vers.
15.
and
23
:
If
ye
love
me
,
keepe
my
Commandements
.
If
any
man
love
me
,
he
will
keepe
my
worde
;
he
that
loueth
me
not
,
keepeth
not
my
worde
.
Love
is
the
most
assured
bond
of
any
other
,
binding
men
faster
to
a
keeping
of
Commandements
,
then
any
other
thing
whatsoever
can
doe
.
Love
knowes
no
rewardes
for
disobedience
,
but
abideth
faithfull
unto
that
which
is
beloved
;
therefore
the
Apostle
Paul
,
1.
Cor.
13
,
7
,
saith
:
Love
doth
never
fall
away
.
If
any
man
therefore
would
be
a
constant
observer
of
Gods
Commandements
,
let
him
then
indeavour
to
attayne
to
Love
God
.
But
how
should
a
man
Love
God
whom
he
never
sawe
?
I
answer
,
this
may
be
,
though
it
is
indeede
difficult
,
because
this
cannot
be
done
without
faith
,
and
every
man
attayneth
not
unto
faith
.
And
indeed
to
love
God
&
Christ
whom
we
haue
not
seene
,
is
reckoned
for
a
speciall
part
of
that
wherein
the
Saincts
excell
others
;
as
the
Apostle
Peter
,
1.
Pet.
1.
8.
saith
:
whom
ye
haue
not
seene
and
yet
Love
him
,
in
whom
now
though
ye
see
him
not
yet
doe
ye
beleeve
,
and
reioyce
with
ioy
unspeakeable
and
glorious
.
And
yet
,
though
wee
see
not
God
nor
Christ
with
our
bodily
eye
,
yet
we
▪
must
haue
a
sight
both
of
God
and
of
Christ
,
or
els
we
can
not
love
eyther
of
them
;
but
this
sight
in
deede
is
the
sight
of
the
soule
through
faith
.
Wee
cannot
possibly
loue
any
thing
whereof
wee
haue
no
knowledge
,
neyther
doe
men
now
knowe
God
,
but
thorowe
faith
;
therfore
as
our
knowledge
of
God
is
now
thorowe
faith
,
so
also
is
our
Loue
of
God
through
Faith
.
Would
you
therefore
attaine
to
Love
God
,
you
must
then
first
beleeve
the
report
of
these
things
,
whereby
the
Lord
hath
reveiled
himselfe
to
his
Church
.
If
you
beleeve
those
things
,
then
is
the
eye
of
your
soule
opened
,
and
thenceforth
you
haue
a
soule-fight
of
God
and
of
Christ
,
because
thorowe
faith
of
the
report
,
you
now
haue
knowledge
of
those
Apparitions
or
Reveilings
of
God
and
of
Christ
,
which
they
haue
made
of
themselves
to
the
Church
.
Wherefore
present
your selfe
with
those
Declarations
:
set
them
before
your selfe
in
Meditation
,
and
then
(
unlesse
your
heart
be
in
you
wholy
unbeleeving
)
you
cannot
but
haue
thenceforth
a
knowledge
of
God
.
Accustome
your selfe
therfore
to
heare
the
Ministers
of
Gods
Word
:
accustome
your selfe
to
beleeue
them
also
in
that
they
say
out
of
the
word
of
God
:
accustome
your selfe
to
heare
the
word
of
God
in
Scripture
read
unto
you
;
or
,
if
your selfe
can
reade
,
then
accustome
your selfe
to
reade
the
Scriptures
:
Accustome
your selfe
ever
likewise
to
beleeue
what
you
reade
in
the
Scriptures
.
If
thus
you
do
,
then
by
this
means
,
you
shall
present
your selfe
with
these
things
in
the
Scriptures
,
by
which
God
and
Christ
haue
made
themselues
both
known
and
beloved
of
Men.
And
verily
,
the
next
way
to
attaine
to
a
loue
of
God
,
is
,
the
presenting
our
soule
and
heart
with
these
things
,
by
which
God
drew
other
men
to
fall
in
loue
of
him
.
Doe
but
therefore
present
unto
your selfe
,
these
powerfull
Attractions
,
Motiues
,
or
Inducements
of
Loue
,
whereby
others
were
drawn
to
the
loue
of
God
,
and
hardly
then
it
can
be
but
that
your selfe
also
will
of
them
be
drawn
to
the
loue
of
God
.
Now
the
speciall
Motiues
or
Inducements
which
we
finde
in
holy
Scriptures
,
I
reckon
to
be
these
.
Fi●st
,
The
Apparitions
:
secondly
.
Th●
heavenly
Glorie
which
hath
been
shown
to
the
Church
:
thirdly
,
The
mighty
power
in
Signes
and
wonders
done
:
fourthly
,
the
evidence
of
vertue
and
goodnesse
in
God
towards
others
:
fi●tly
,
the
rich
and
glorious
worship
of
the
ancient
Church
:
Lastly
,
The
benefits
which
you
your selfe
(
beleeving
in
God
)
receiue
in
this
life
,
and
by
promise
are
to
receiue
in
the
life
to
come
.
Euery
of
these
is
a
very
powerfull
Motiue
or
Inducement
of
the
loue
of
man
towards
God
,
therefore
these
things
ought
you
to
set
before
your
soule
in
Meditation
,
that
of
them
you
(
with
others
)
may
be
drawn
to
fall
in
loue
of
God
.
These
things
(
for
that
it
were
too
much
to
write
of
them
here
at
large
)
I
thinke
fit
to
write
of
in
severall
Treatises
by
themselues
,
hoping
that
Gods
people
will
be
desirous
of
these
Treatises
also
,
for
their
further
instruction
what
to
doe
therein
.
In
the
meane
time
,
I
will
heere
indeavour
to
moue
you
unto
this
Loue
,
by
some
of
these
things
aboue
mentioned
,
briefly
here
touched
at
in
this
Treatise
.
And
indeed
,
most
men
come
short
of
that
loue
which
they
ought
to
beare
to
God
,
by
reason
of
the
neglect
they
haue
to
set
before
themselues
in
Meditation
,
some
of
those
speciall
things
wherby
God
draweth
the
loue
of
man
unto
himself
.
Eueryman
saith
,
who
should
not
loue
God
;
yea
,
they
will
be
bold
to
say
,
who
is
there
among
Christians
that
loues
not
God
?
But
as
I
haue
said
before
concerning
Feare
,
so
I
say
here
concerning
Loue
,
Many
say
that
we
must
loue
God
,
when
yet
their
own
heart
never
felt
the
Affection
it selfe
of
loue
unto
God
.
Let
them
but
consider
,
what
the
Affection
of
Loue
is
unto
anything
which
they
feele
themselues
to
loue
,
whether
it
be
wife
or
child
,
riches
,
orreputatiō
,
honor
,
Princes
favours
,
imployments
of
Power
&
Commands
,
Glory
,
or
the
like
,
&
then
let
them
consider
with
themselues
whether
the
like
Affection
bee
in
them
towards
God
,
yea
or
no.
But
that
men
may
attain
to
haue
like
affection
towards
God
also
,
it
is
needful
that
they
make
use
of
such
soul-objects
as
G●d
hath
provided
for
the
winning
of
the
soules
loue
unto
himself
.
Among
the
which
I
wish
you
to
make
afrequent
and
special
use
of
the
Apparitions
,
&
heavenly
Glories
,
shown
of
God
to
his
Church
.
For
,
as
the
soule
of
Man
being
delighted
with
faire
objects
,
yeilds
readily
to
fal
also
in
loue
of
such
,
so
the
presenting
it
with
the
apparitions
of
God
,
&
with
the
beauteous
&
heavenly
shining
Glories
shown
of
God
to
the
Church
,
is
the
ready
way
to
win
it
to
fall
also
in
loue
of
God
.
Accustome
your selfe
therfore
to
reade
,
or
heare
read
unto
you
,
now
one
,
then
another
of
the
Apparitions
made
of
God
,
whether
visibly
to
the
eye
,
or
onely
in
vision
(
for
both
are
true
Apparitions
,
though
divers
in
kind
)
and
then
use
your selfe
to
say
thus
,
or
to
like
effect
:
This
was
(
or
seemes
to
me
to
be
)
as
if
here
I
should
see
before
me
,
this
or
this
,
as
the
story
reportes
unto
you
that
others
saw
.
Which
having
(
for
the
help
of
your
Discerning
)
done
,
then
use
your self
to
say
further
also
thus
,
or
to
like
effect
:
My
heart
,
what
a
sight
was
this
?
What
a
kinde
of
Glory
was
this
?
Is
not
this
wonderfull
?
Thus
God
shewed
himselfe
to
others
.
And
now
(
my
soule
)
here
is
a
glimpse
of
the
Glory
of
God
:
consider
now
therfore
,
(
this
being
once
truely
seen
)
whom
should
not
this
moue
unto
loue
of
him
,
who
i●
so
marvellous
in
his
Apparition
,
so
glorious
?
Certainly
the
heavenly
Glories
shown
by
God
to
his
Church
upon
earth
,
are
not
idle
,
but
operatiue
obj●cts
,
and
therefore
there
lacketh
but
mens
presenting
their
soules
with
them
.
For
,
did
each
Man
by
himselfe
thus
present
or
set
before
his
foule
,
the
merv●llous
Apparations
,
&
shining
Glories
,
which
God
hath
showne
to
his
Church
,
then
this
,
of
the
Power
in
them
,
(
which
they
receiue
from
the
wise
composition
of
God
)
would
overcome
the
foule
,
both
to
confesse
that
this
was
mervailous
&
glorious
indeed
,
&
also
to
loue
God
who
so
gloriously
made
show
of
himself
.
Do
went
see
in
common
experience
,
how
Men
soon
rejoyce
to
be
favoured
of
them
who
most
partake
of
this
worlds
glory
?
And
if
there
be
any
hope
given
of
a
gracious
acceptance
,
how
easily
then
inclines
the
heart
to
loue
all
such
?
Whilst
therefore
God
hath
been
pleased
to
manifest
his
gracious
acceptance
of
their
loue
to
him
who
beleeue
,
there
lacketh
but
our
setting
before
our
soules
and
hearts
in
private
meditation
,
the
faire
glories
and
shining
which
God
(
for
the
honour
of
himselfe
and
comfort
of
the
Church
)
hath
caused
to
appeare
.
Be
not
therefore
disswaded
by
any
,
as
if
your selfe
informing
,
and
selfe-questioning
about
the
Apparitions
of
God
,
and
about
the
faire
and
shining
Glories
,
which
the
Church
of
God
hath
in
former
times
seene
,
and
to
this
day
beleeveth
,
were
to
little
purpose
to
winne
the
loue
of
your
heart
to
the
Lord
;
but
rather
be
frequent
in
the
exercise
hereof
.
Spare
not
to
speake
thus
unto
your
own
selfe
in
Meditation
,
that
so
you
may
find
the
precious
fruit
,
which
certainely
your
so
doing
will
produce
.
I
know
that
the
benefits
which
we
receiue
,
by
the
exceeding
vertue
,
and
goodnesse
of
God
toward
us
in
Christ
,
are
also
verie
powerfull
Inducements
unto
Loue
;
but
let
us
not
therefore
neglect
the
other
,
depriving
our selues
of
the
precious
fruit
which
certainly
will
come
of
them
also
Nay
,
suffer
me
to
tell
yo●●
further
,
that
true
Loue
is
never
for
the
Good
onely
which
we
receiue
,
but
rather
for
the
true
Desert
of
that
(
in
its
selfe
)
to
be
Beloved
,
which
requires
our
loue
;
therefore
also
that
mans
loue
is
truest
&
soundest
,
who
loveth
God
even
for
the
evidence
made
of
himselfe
unto
others
,
by
which
hee
hath
declared
himselfe
to
be
worthy
to
be
beloved
.
And
certainly
,
there
were
never
more
worthy
causes
of
Loue
given
to
man
,
then
the
Lord
God
of
Israel
,
his
Sonne
,
and
Spirit
,
haue
given
.
Never
such
Apparitions
seene
but
in
the
Churh
:
never
such
true
and
shining
Glories
:
never
such
workes
of
Power
:
never
such
vertue
and
Goodnesse
:
never
so
rich
and
glorious
a
worship
:
never
such
Gifts
given
,
as
in
the
Church
.
Let
there
be
faith
that
those
reported
in
●●ripture
were
indeed
done
:
Let
there
be
a
considering
al●●
of
the
speciallest
of
them
advisedly
:
Let
the
Church
of
God
still
to
this
day
continuing
be
considered
in
its
rich
Gifts
,
and
then
let
comparison
be
made
betwixt
the
Lord
our
God
,
and
the
gods
of
any
other
Nations
whatsoever
,
and
whensoever
.
But
if
upon
comparison
,
there
be
a
manifest
evidence
of
excellency
in
the
Lord
,
then
even
this
also
is
a
very
powerfull
Attraction
,
and
worthie
cause
of
our
loue
towards
God
.
To
this
we
may
adde
the
incessant
causes
,
which
are
given
us
of
God
why
to
loue
him
,
and
this
in
our
continuall
enjoying
the
use
of
life
,
in
this
so
faire
a
creation
of
his
as
this
world
wherein
we
are
.
For
,
we
beleeving
in
the
Lord
God
of
Israel
,
that
he
indeed
it
was
,
and
he
onely
,
that
made
this
world
,
we
are
thenceforth
bound
to
loue
him
for
our
very
breathing
,
for
our
food
,
rayment
,
and
for
being
incompassed
with
so
faire
and
pleasing
Objects
and
Ornaments
,
as
are
the
spangled
heavens
,
the
flowry
earth
,
and
the
faire
liuing
creatures
which
we
see
.
Certainly
,
as
it
is
our
hearts
griefe
to
be
deprived
of
the
use
,
yea
,
or
sight
onely
,
of
any
of
these
things
;
so
everie
portion
of
breath
,
every
morsell
we
eate
,
every
thing
we
weare
,
and
every
faire
thing
we
behold
without
eye
,
ought
to
teach
us
the
deere
loue
of
him
whose
worke
all
these
louely
things
are
.
The
world
is
in
truth
aright
faire
and
glorious
creature
,
full
also
of
such
goodnesse
of
the
Lord
,
as
that
the
wickedest
that
is
cannot
but
joy
in
the
use
of
it
,
as
for
a
Good
which
he
accounteth
good
,
and
without
which
he
will
not
be
if
he
can
chuse
.
Therfore
sometimes
put
your
sel●
in
mind
hereof
,
saving
;
Now
I
breathe
the
breath
of
my
life
,
but
loue
I
the
Lord
God
of
Israel
that
giues
me
this
breath
,
and
power
to
breathe
it
?
Here
I
now
eate
this
morsell
of
meate
,
for
the
continuance
of
my
life
and
lustinesse
of
this
my
bodie
,
but
loue
I
the
Lord
God
of
Israel
who
hath
made
,
and
continues
these
things
whereon
I
feed
?
I
now
put
on
this
my
rayment
according
to
my
estate
,
but
loue
I
the
Lord
God
of
Israel
who
made
and
continues
in
the
world
the
things
whereof
they
are
made
?
Here
I
see
these
fierie
glorious
starres
,
this
faire
heaven
,
these
flowres
,
fruits
,
this
earth
,
and
these
faire
living
creatures
,
how
would
it
grieue
me
to
be
deprived
of
the
sight
of
them
?
How
loue
I
the
verie
sight
of
them
,
and
the
benefit
I
haue
by
them
?
But
,
doe
I
loue
the
Lord
God
of
Irael
,
whose
marvellous
power
made
all
these
things
for
my
comfort
and
use
?
Thus
put
your selfe
in
minde
of
these
Causes
also
,
which
the
Lord
God
of
Isreal
giues
you
why
to
loue
him
,
and
this
will
be
an
incessant
occasion
,
moving
you
to
the
loue
of
God
.
We
are
too
negligent
to
stirre
up
our
Affections
to
the
glory
of
God
▪
we
are
not
(
for
the
most
part
)
faithful
i●
heart
of
his
creating
these
things
,
therefore
we
are
the
bolder
to
be
negligent
in
giving
him
our
loue
,
for
these
his
good
gifts
even
of
this
world
.
True
it
is
,
these
we
haue
in
common
with
the
wicked
,
with
the
unfaithfull
,
and
this
cooles
the
affection
of
many
:
But
we
must
not
do
as
they
doe
,
though
they
injoy
with
us
what
we
enjoy
;
for
else
,
how
should
we
escape
that
damnation
,
whereinto
they
(
partly
for
this
verie
wickednes
,
of
not
loving
God
whose
creatures
they
haue
the
use
of
)
are
cast
of
God
.
To
conclude
,
if
you
would
attaine
to
the
loue
of
God
,
then
doe
not
onely
reade
,
or
heare
what
I
haue
written
,
but
doe
what
I
hid
you
doe
:
so
shall
you
finde
an
inclining
of
your
heart
,
willingly
,
and
with
delight
to
keep
the
commandements
of
God
.
For
loue
ingenders
a
willingnesse
in
obedience
,
yea
a
delight
that
a
man
hath
occasion
wherein
to
shew
obedience
.
And
indeed
,
joy
of
obeying
is
an
inseparable
companion
,
of
doing
any
thing
at
his
commandement
who
hath
wonne
our
hearts
loue
unto
himselfe
.
Therfore
get
loue
,
and
then
out
of
all
doubt
,
the
yoke
and
but
then
of
the
Commandements
,
will
be
so
easie
and
light
,
as
that
easily
,
and
with
delight
you
will
beare
it
upon
you
in
your
life
and
in
your
conversation
.
6.
CHAP.
A
Fifth
Motiue
or
Inducement
,
is
,
The
Promises
made
us
by
God
;
Therefore
David
,
Ps.
119.
11.
saith
,
I
haue
hid
thy
promises
in
my
heart
,
that
I
might
not
sinne
against
thee
.
And
the
Apostle
Peter
2.
Pet.
3.
13.
saith
:
But
we
look
for
new
heavens
,
and
a
new
earth
,
according
to
his
Promise
,
wherein
dwelleth
righteousnesse
.
Wherefore
,
beloved
,
seeing
that
yee
looke
for
such
things
,
be
diligent
that
yee
may
be
found
of
him
in
peace
,
without
spot
,
and
blamelesse
.
We
see
in
common
experience
,
that
a
Man
looking
for
some
great
and
desireable
Gifts
from
a
Prince
,
he
is
thenceforth
very
carefull
not
to
displease
him
,
by
breaking
any
commandement
received
from
him
.
This
being
so
among
men
,
how
is
it
that
the
Promises
of
God
made
of
him
unto
us
,
make
not
us
like
minded
towards
him
?
Are
any
Gifts
promised
by
Princes
,
comparable
to
the
Gifts
promised
of
God
?
If
no
,
why
then
are
their
commandements
more
tendered
,
more
carefully
fulfilled
?
I
thinke
the
faile
be
,
partly
in
our
not
trusting
God
;
partly
,
in
our
not
so
much
as
minding
the
Promises
of
God
;
partly
,
in
our
not
esteeming
them
though
we
know
them
;
partly
,
for
that
we
commonly
think
,
that
all
Gods
Promises
are
for
another
,
not
for
this
life
.
But
every
of
these
are
great
errours
of
our
minde
,
therefore
we
must
cleare
our
minde
of
these
errours
,
if
ever
we
wil
for
the
Promises
sake
keep
the
Lords
Commandements
.
A
maine
and
chiefe
remedy
against
our
not
trusting
of
God
,
that
such
things
as
these
promised
of
him
shall
ever
at
all
be
performed
unto
any
,
may
be
our
considering
the
great
Acts
and
wonders
of
his
power
heretofore
shown
.
For
the
evidence
of
his
Power
in
other
things
,
may
make
us
trust
him
for
things
promised
of
him
;
therefore
be
not
negligent
to
informe
your selfe
of
the
great
works
of
his
power
▪
and
then
you
will
the
more
readily
beleeue
him
in
the
great
things
promised
;
for
he
that
heretofore
hath
raised
the
dead
,
well
we
may
beleeue
him
that
he
will
raise
the
dead
as
he
hath
promised
.
And
truely
through
mens
negligence
to
lay
to
heart
,
the
great
wonders
which
the
Lord
hath
heretofore
done
,
their
hearts
know
not
reason
to
beleeue
,
that
ever
at
all
such
things
shall
bee
done
as
God
hath
promised
.
Wherefore
I
pray
you
informe
your selfe
one
by
one
,
of
the
great
wonders
which
the
Lord
and
his
Sonne
haue
done
,
and
then
let
the
evidence
of
Gods
power
in
them
,
perswade
your
hearts
concerning
the
things
that
are
promised
.
This
I
take
to
be
a
convenient
remedy
against
the
first
errour
;
suffer
me
to
shew
you
a
remedy
also
against
the
second
.
Is
it
so
,
that
the
cares
of
this
life
,
the
couetousnesse
of
increase
of
this
worlds
riches
,
the
incessant
imployments
in
the
Common-wealth
,
or
the
continuall
pleasures
of
Court
,
will
not
suffer
you
so
much
as
to
minde
the
Promises
of
God
;
yet
,
consider
with
your selfe
that
there
is
a
God
to
whom
accounts
of
this
life
must
be
given
:
for
as
we
made
not
our selues
,
nor
these
things
of
this
world
,
so
surely
the
Maker
will
haue
an
account
of
all
.
Therefore
though
these
things
may
somewhat
,
yet
let
them
not
wholy
transport
you
;
say
with
your selfe
in
some
breathing
time
,
Shall
I
wholy
neglect
God
my
Creator
?
Shall
hee
make
rich
and
inestimable
Promises
,
and
shall
I
not
so
much
as
once
minde
them
?
Thus
stirring
your selfe
up
but
even
to
mind
the
Promises
of
God
,
then
allow
your selfe
some
leasure
time
,
wherin
now
one
then
another
of
the
speciall
promises
of
God
,
may
be
thought
of
by
you
.
Verily
,
the
very
but
thinking
now
of
one
,
then
of
another
of
Gods
Promises
,
will
be
a
Meanes
of
our
minds
and
hearts
deep
conception
in
time
,
of
all
the
speciall
promises
of
the
Lord
.
But
,
if
minding
them
,
your
heart
then
esteeme
them
not
,
then
help
also
your
estimation
by
saying
thus
,
or
to
the
like
effect
with
your selfe
:
My
heart
,
what
thinkest
thou
of
this
thing
?
What
if
I
may
attain
it
,
shall
I
be
the
better
?
is
this
a
thing
to
be
desired
?
haue
I
need
of
it
?
Thus
teach
your selfe
by
selfe-questioning
,
to
open
to
your selfe
the
riches
of
the
Promises
,
and
the
need
which
you
your selfe
(
rightly
considering
your
mortall
condition
)
haue
of
it
,
and
then
I
doubt
not
,
but
that
the
thing
promised
will
appeare
such
,
as
that
you
cannot
but
both
esteeme
it
,
and
desire
also
to
attaine
unto
it
.
This
may
be
a
convenient
remedy
against
the
third
errour
,
consider
we
therfore
in
the
next
place
a
remedy
against
the
fourth
and
last
errour
.
If
you
think
that
all
that
God
doth
for
you
is
put
off
to
another
life
,
so
that
in
this
life
you
haue
no
benefite
of
any
of
his
Promises
,
then
teach
your selfe
to
know
better
,
by
informing
your selfe
of
the
many
and
inestimably
rich
Promises
of
God
,
(
which
being
in
the
Church
)
you
injoy
even
in
this
life
.
Verily
,
as
many
men
injoying
the
light
of
the
day
,
never
think
of
it
as
of
a
precious
gift
of
God
:
so
many
injoy
the
rich
blessings
of
the
Church
,
never
perceiving
the
gift
of
God
unto
them
therein
;
but
let
such
negligence
be
with
fooles
,
not
with
wise
men
.
Thus
haue
I
showen
you
briefly
some
convenient
remedies
against
these
common
and
also
potent
errours
;
but
there
remaineth
yet
another
thing
of
so
great
importance
,
as
that
unlesse
a
man
be
also
therein
satisfied
,
hardly
can
he
haue
the
heart
ever
thus
to
doe
by
the
Promises
.
Which
other
thing
is
this
,
That
a
man
know
whether
these
things
belong
to
himselfe
or
no
:
whether
these
Promises
are
made
to
him
;
yes
,
or
no.
To
assure
your selfe
therefore
hereof
,
you
must
obserue
,
whither
you
be
without
or
within
the
Church
;
for
no
man
out
of
the
Church
,
so
long
as
he
remaines
out
of
the
Church
,
hath
right
unto
any
of
the
Promises
.
He
that
is
out
of
the
Church
hath
no
right
unlesse
he
be
called
,
but
being
called
,
and
upon
the
Call
obeying
,
and
beleeving
,
the
Promises
are
made
unto
him
,
Act.
2.
38.
And
if
you
be
born
within
the
Church
,
then
,
unlesse
you
proue
an
Esau
in
Israels
house
,
vilipending
in
time
the
riches
of
faith
,
refusing
also
in
your
heart
(
though
not
in
outward
profession
)
to
beleeue
,
you
may
not
doubt
,
but
that
the
Promises
belong
unto
you
.
For
not
an
vnmanifested
Election
,
but
the
Promise
made
,
must
be
the
guide
of
their
faith
who
are
in
the
Church
;
therfore
where
there
is
not
a
reprobation
manifested
,
we
may
not
presume
to
doubt
of
the
generall
Promise
to
be
effectuall
to
any
person
:
but
the
generall
Promise
is
made
to
them
and
their
children
who
are
in
the
Church
,
Act.
2.
38.
therfore
to
the
children
of
those
in
the
Church
the
Promises
ought
of
duty
to
be
applyed
,
unlesse
there
be
any
manifested
rejection
of
a
party
.
Therfore
,
are
you
born
within
the
Church
,
then
obserue
whether
comming
to
yeares
of
understanding
,
you
then
vilipend
not
the
grace
of
God
in
his
Word
unto
you
,
but
rather
imbrace
and
beleeue
it
;
for
,
you
then
beleeving
,
you
may
not
doubt
of
the
belonging
of
Gods
promises
unto
you
.
Yea
,
being
borne
in
the
Church
you
haue
moreover
this
benefit
,
that
though
(
transported
of
the
temptations
of
Satan
,
or
of
the
sinnefull
pleasures
of
this
world
)
you
run
a
race
for
a
long
time
cleane
against
the
grace
of
God
,
yet
in
time
,
repenting
from
the
bottome
of
your
heart
,
and
then
yet
beleeving
the
Gospell
,
you
may
be
most
assured
that
all
the
pretious
Promises
of
God
belong
,
and
shall
certainly
be
performed
unto
you
.
To
conclude
,
labour
first
to
haue
a
knowledge
of
the
promises
of
God
,
and
then
labour
to
get
an
estimation
of
them
,
and
desire
of
heart
after
them
;
for
if
this
be
once
attained
,
then
your
heart
will
keep
the
Lords
commandements
,
yea
,
though
but
because
it
would
not
loose
those
so
rich
things
wherof
now
it
hath
a
desire
.
But
to
beget
an
estimation
,
you
must
consider
well
the
thing
promised
,
you
must
compare
it
with
the
other
things
of
this
world
,
you
must
consider
the
need
you
haue
of
it
,
and
the
bettering
your selfe
by
it
.
For
as
these
things
are
more
or
lesse
apprehended
by
your
heart
and
soule
;
so
is
your
heart
and
soules
more
or
lesse
esteeme
of
the
Promises
.
But
as
the
hearts
esteeme
is
,
such
also
is
its
affection
;
for
if
it
first
esteeme
not
of
a
thing
,
it
will
haue
no
Desire
of
it
though
it
might
haue
it
.
Therfore
some
times
,
and
that
in
your
most
serious
and
private
meditation
,
set
before
your
soule
now
one
,
then
another
of
the
Promises
,
questioning
your
own
selfe
,
What
you
thinke
of
this
,
and
whether
it
be
a
precious
thing
or
no
,
if
it
may
be
had
.
But
this
be
sure
of
,
that
if
none
of
the
Promises
of
God
,
prevaile
over
your
Esteeme
and
Desire
,
drawing
them
unto
it
,
then
you
will
never
haue
care
of
keeping
the
Commandements
,
even
for
the
Promise
sake
made
of
God
unto
you
.
One
Promise
well
and
seriously
considered
,
well
opened
unto
our selues
by
discourse
in
private
meditation
,
discovering
so
unto
our selues
the
riches
and
good
of
the
Promise
,
is
more
powerfull
over
our
Affections
to
draw
them
to
esteeme
and
desire
it
,
then
if
all
our
life
time
we
heare
never
so
much
of
all
the
promises
of
God
,
resting
in
a
superficiall
Notion
and
bare
knowledge
onely
of
them
all
.
Wherefore
at
any
hand
rest
not
in
a
bare
Notion
of
Gods
Promises
,
but
consider
each
one
,
and
lay
it
to
heart
,
teaching
your selfe
to
prise
well
of
it
,
and
to
haue
a
Desire
of
heart
after
it
,
so
shall
you
certainly
come
in
time
to
say
with
the
Prophet
David
:
I
haue
hid
thy
Promises
in
my
heart
,
that
I
might
not
sinn●
against
thee
.
7.
Chap.
THe
sixt
Motiue
or
Inducement
unto
the
keeping
of
the
commandements
willingly
,
and
with
delight
is
,
The
Righteousnesse
of
the
Commandement
.
To
this
end
,
Moses
,
Deut.
4.
8.
saith
:
And
what
Nation
is
so
great
,
that
hath
Ordinances
and
Lawes
so
Righteous
,
as
all
this
Law
which
I
set
before
you
this
day
?
And
the
Prophet
David
,
Psal.
119.
86.
saith
;
All
thy
Commandements
are
true
.
Again
,
vers.
128.
Therefore
I
esteeme
all
thy
precepts
most
Iust.
Again
,
vers.
142.
Thy
Righteousnesse
is
an
everlasting
Righteousnesse
,
and
thy
Law
is
Truth
.
The
righteousnesse
of
Gods
commandements
,
manifesteth
both
the
Iustice
of
God
,
and
also
his
Loue
unto
his
creatures
:
his
Iustice
,
because
as
he
is
in
himselfe
upright
or
righteous
towards
all
;
so
he
would
haue
Men
also
doe
right
one
to
another
:
his
Loue
,
in
that
he
tendereth
the
good
of
his
people
,
giving
such
lawes
as
which
being
of
every
one
observed
,
every
man
shall
haue
good
by
it
.
And
indeed
as
common
experience
shews
us
,
that
that
Nation
where
Right
is
most
preserved
,
aboundeth
most
with
Goodnesse
;
so
Gods
giving
a
Law
by
which
Right
might
be
preserved
,
proues
that
he
loues
the
Good
,
not
the
Ruin
of
man
.
True
it
is
indeed
,
that
some
men
use
to
set
a
false
Good
before
their
eyes
,
their
Desire
also
being
drawen
wholly
after
it
,
and
not
after
the
Good
of
Righteousness
which
God
would
haue
.
But
such
men
manifest
themselues
to
be
no
fit
Iudges
of
Good
,
in
that
if
their
particular
Good
should
spread
over
all
,
their
could
be
nothing
more
hurtfull
to
the
society
of
man
;
nothing
that
sooner
would
produce
the
dishonor
,
yea
,
and
the
Ruine
of
Man
.
Wherfore
as
in
the
best
Common-wealthes
,
the
very
sense
of
Good
which
Men
receiue
by
Lawes
,
makes
them
not
onely
loue
the
Lawes
,
but
also
to
stick
together
with
their
Princes
for
the
maintenance
of
them
:
so
the
very
best
means
to
make
you
fal
in
loue
of
Gods
Lawes
,
and
to
stick
together
for
the
maintenance
of
them
,
is
,
your
opening
to
your selfe
by
discourse
in
Meditation
,
the
Good
which
Mans
society
would
receiue
by
the
observation
of
them
.
And
indeed
in
that
God
giving
Lawes
giues
such
,
as
which
the
farther
they
spread
in
observation
,
the
better
it
is
for
Man
and
Mans
society
,
this
declares
him
most
truely
to
tender
that
which
is
the
true
Good
of
man
.
I
speak
of
those
Lawes
which
are
generall
,
not
of
those
which
were
but
peculiar
to
the
Nation
of
the
Israelites
:
for
there
were
Lawes
which
served
but
peculiarly
for
that
Conquest
made
of
Canaan
by
that
people
;
even
as
every
prevailing
power
or
conquest
hath
power
to
make
right
or
wrong
of
possession
,
as
best
serveth
for
the
Good
of
that
Dominion
in
particular
.
For
in
that
God
confirmed
the
Powers
of
this
world
in
the
hands
of
the
Heathen
Princes
,
declaring
them
to
be
his
Ordinance
,
Rom.
13.
1.
this
shewes
that
he
alloweth
of
the
peculiar
lawes
for
possession
,
made
under
each
Dominion
for
the
better
maintenance
of
the
same
.
We
must
therefore
put
difference
betwixt
the
Generall
Lawes
of
God
,
which
must
universally
spread
with
the
spreading
of
the
Kingdome
of
heaven
,
and
those
which
either
were
temporary
,
or
peculiar
to
some
people
and
their
peculiar
conquest
.
But
now
for
the
generall
Law
of
God
,
seeing
we
ought
to
imbrace
and
loue
it
,
therefore
I
would
advise
you
to
discover
to
your selfe
the
righteousnesse
of
the
same
,
that
so
you
loving
the
righteousnesse
may
then
loue
the
Commandement
even
for
the
Righteousnesse
sake
.
To
this
end
then
use
your selfe
some
times
to
meditate
now
upon
one
,
then
upon
another
of
Gods
commandements
,
considering
then
with
your selfe
,
both
what
a
Good
every
man
should
haue
if
every
one
kept
that
commandement
,
and
also
what
insufferable
Hurt
every
mans
doing
the
contrary
would
produce
unto
every
man
.
The
Prophet
David
said
unto
God
,
Psal.
119.
18.
Open
mine
eyes
,
that
I
may
see
the
wonders
of
thy
Law
.
And
vers.
119.
he
saith
further
:
Thy
testimonies
are
wonderfull
:
therefore
doth
my
soule
keepe
them
.
Now
,
what
thinke
you
made
this
Man
say
this
?
Surely
his
penetrating
,
and
desire
to
penetrate
more
,
into
the
Mysterie
of
the
Righteousnesse
and
Good
of
that
which
God
commandeth
,
and
the
unrighteousnesse
and
hurt
of
the
contrary
.
True
it
is
,
that
Gods
Lawes
had
in
his
time
another
wonderfull
Mysterie
,
in
that
his
appointed
Divine
Service
figured
out
things
,
most
wonderfull
to
them
that
could
discover
them
.
But
I
thinke
not
that
for
this
onely
he
accounts
the
law
of
God
wonderfull
,
seeing
those
Lawes
also
are
wonderfull
,
for
the
composition
of
Righteousnesse
in
them
,
which
yet
prefigured
not
any
thing
,
but
onely
taught
right
and
wrong
.
And
indeed
it
is
a
Speculation
fit
for
a
Prince
and
a
Magistrate
,
to
penetrate
into
the
mysterie
of
the
Composition
of
a
generall
Law
,
discovering
the
justice
contained
therein
,
and
the
good
of
every
man
by
observing
it
,
and
the
hurt
of
every
mans
transgressing
it
.
Yea
,
a
Prince
that
loveth
the
Good
of
his
people
,
hath
not
onely
great
delight
in
the
speculation
and
discovery
of
the
Righteousness
and
good
of
his
Lawes
,
but
also
hath
in
admiration
(
and
this
also
with
delight
)
the
wonderfulnesse
of
the
wisedom
by
which
the
Composition
was
made
.
Euen
so
if
every
man
in
particular
,
would
but
enter
into
the
consideration
of
the
Good
which
would
come
to
every
man
,
if
every
man
kept
the
generall
commandements
given
us
of
God
,
then
would
each
man
both
discern
with
delight
and
joy
of
heart
the
Righteousnes
of
Gods
Commandements
,
and
also
account
the
wise
composition
of
them
wonderfull
in
God
.
There
are
none
of
us
all
(
no
not
of
the
most
wicked
)
but
loveth
his
own
particular
Good
;
yea
,
and
will
complain
of
hurt
as
wrong
;
why
then
should
we
not
teach
our
hearts
to
loue
such
a
Law
,
as
which
the
generall
observation
of
,
would
produce
the
Good
of
every
one
in
particular
?
Surely
those
whose
supposed
Good
standeth
not
with
this
,
are
worthy
to
be
punished
,
as
those
whose
supposed
Good
is
the
hurt
of
others
.
Therefore
also
if
at
any
time
we
haue
procured
our
own
supposed
Good
by
some
unrighteousnesse
,
then
let
us
learn
to
grow
in
hatred
of
that
unrighteousnesse
and
false
Good
,
by
considering
advisedly
what
a
Hurt
it
would
be
to
our selues
,
if
other
Men
that
we
haue
to
deale
with
,
should
for
their
Good
deale
with
us
as
unrighteously
,
as
we
for
some
supposed
Good
to
our selues
haue
dealt
with
others
.
Verily
,
there
could
be
no
greater
punishment
of
the
wicked
,
then
if
every
man
that
they
deale
with
were
as
wicked
as
they
.
Wherfore
also
that
is
not
a
good
which
is
evill
come
by
,
because
not
onely
the
punishment
of
God
and
man
awaites
it
upon
discovery
;
but
also
,
if
other
Men
doe
the
like
to
us
we
shall
then
with
●orrow
feele
and
acknowledge
,
that
it
is
not
Good
to
haue
one
mans
Good
anothers
Hurt
.
Therfore
I
say
,
learne
from
the
Good
which
would
befall
your selfe
in
particular
,
by
every
Neighbours
observing
a
Commandement
given
,
to
fall
in
Loue
of
such
a
Commandement
,
as
whose
Righteousnesse
is
not
one
but
every
mans
Good
.
Which
that
you
may
the
better
doe
,
allow
to
your selfe
some
time
of
serious
and
private
meditation
,
wherin
thinking
of
some
or
other
of
the
Commandements
of
God
,
you
may
also
say
thus
,
or
to
the
like
effect
with
your selfe
:
How
Good
were
this
to
be
observed
by
every
Man
?
If
this
were
kept
by
●●ry
man
,
what
a
blessed
life
should
we
liue
ever
●pon
earth
?
from
how
many
feares
should
I
be
freed
?
from
how
many
dangers
,
yea
,
wrongs
,
and
hurts
which
now
assaile
me
should
I
be
freed
?
were
it
not
better
for
me
and
for
my
houshold
,
that
this
Lan
were
kept
by
every
of
my
Neighbours
?
were
it
not
Good
for
them
also
,
if
I
and
my
houshold
obserue
this
Law
towards
every
of
them
?
Thus
if
you
use
to
question
and
discourse
with
your selfe
,
some
time
of
one
,
an
other
time
of
another
of
the
commandements
of
God
,
then
will
not
onely
the
Righteousnesse
of
the
commandement
appeare
unto
you
,
but
also
your
heart
will
inclyne
within
you
to
loue
the
commandement
,
even
for
loue
it
beareth
to
its
own
particular
Good
,
which
would
arise
by
every
mans
observing
that
Commandement
.
But
if
once
your
heart
be
possessed
of
loue
to
the
commandement
,
then
will
loue
not
onely
make
the
observation
of
the
commandement
easie
,
but
also
it
will
breed
even
a
delight
in
you
to
keep
that
commandement
in
your
Actions
and
Conversation
with
men
.
Learne
therefore
to
loue
the
Righteousnesse
which
is
in
a
commandement
,
and
then
assure
your selfe
that
you
will
be
the
readier
of
inclination
;
both
to
loue
and
also
to
obserue
the
commandement
its
selfe
.
At
any
hand
therefore
be
not
negligent
of
your
Passion
or
Affection
,
but
rather
carefully
endeavour
that
you
fall
in
loue
of
the
Commandement
:
For
unlesse
one
Passion
or
Affection
be
moved
,
there
will
not
any
other
be
moved
for
the
easing
of
the
observation
:
I
meane
,
unlesse
your
loue
unto
the
commandement
be
won
,
there
will
be
no
delight
in
the
observing
of
the
commandement
:
and
where
there
is
not
delight
in
the
observation
,
there
no
willingnesse
is
to
keep
the
commandement
.
Surely
it
is
the
Affection
of
loue
,
that
moues
the
Passion
also
of
Deligh●
in
the
observing
that
loved
,
and
this
moving
of
the
Passion
and
Affections
,
makes
the
observation
of
a
Commandement
easie
.
Wherefore
,
as
you
open
unto
your selfe
by
discourse
in
meditation
,
the
Righteousnesse
,
and
the
Good
which
would
come
to
every
man
,
were
this
of
this
commandement
observed
by
every
man
,
be
then
also
carefull
of
your
hearts
affection
,
observing
whether
it
yeeld
in
you
to
loue
and
delight
in
such
a
Righteousnesse
,
or
such
a
Good
:
for
if
the
Good
,
doe
upon
evidence
thereof
unto
your selfe
,
prevaile
over
your
heart
to
moue
it
to
like
or
loue
such
Good
,
then
for
loue
of
the
Good
,
the
Commandement
also
will
thenceforth
be
beloved
and
delighted
in
.
But
every
Commandement
tending
to
shew
us
our
duty
,
either
to
God
,
or
to
our
Neighbours
,
we
must
not
rest
in
considering
the
Righteousnesse
and
Good
of
those
Commandements
onely
which
concerne
our
duty
towards
Man
,
but
we
must
consider
the
Righteousnesse
and
Good
of
those
Commandements
also
,
which
shew
us
our
duty
towards
God
.
Now
to
make
our selues
discerne
the
Righteousnesse
of
these
commandements
which
shew
us
our
duty
towards
God
,
it
will
be
needfull
that
we
consider
him
,
even
God
that
giues
the
Commandement
▪
endeavouring
for
his
excellency
,
and
for
the
invaluable
Good
he
doth
us
,
to
confesse
unto
him
freely
,
saying
:
Lord
,
tho●
art
worthy
that
I
doe
this
or
this
in
thy
worship
and
service
.
For
,
doe
we
not
see
in
daily
experience
,
that
the
greatnesse
of
a
Commander
,
and
the
Good
we
receiue
by
him
,
make
us
even
to
loue
his
very
service
?
Therefore
we
shall
be
the
proaner
to
acknowledge
,
and
loue
the
Righteousnesse
of
those
Commandements
,
which
shew
us
our
duty
towards
God
,
if
we
use
our selues
sometimes
to
lay
to
heart
,
the
excellency
of
God
,
and
the
Good
which
we
receiue
of
his
hand
.
This
doe
therefore
;
but
doe
it
not
with
that
superficiall
generality
of
Confession
which
commonly
men
use
;
they
confessing
Gods
Greatnesse
and
Excellency
,
and
that
all
Good
is
of
him
,
but
without
evaer
laying
to
heart
any
one
particular
of
either
;
for
they
never
consider
the
excellency
or
greatnesse
of
God
in
any
one
particular
thing
,
neither
doe
they
in
particular
consider
any
one
Good
,
confessing
it
to
be
Good
,
and
then
beleeving
withall
in
their
heart
,
that
it
is
of
God
indeed
,
and
not
of
Nature
,
or
of
Man
onely
.
But
now
,
if
you
doe
sometime
by
one
,
another
time
by
another
of
Gods
commandements
,
as
I
haue
aboue
directed
you
,
then
will
the
Righteousnesse
and
Goodnesse
of
Gods
Commandements
so
appeare
unto
your
Spirit
and
Heart
,
as
that
even
for
loue
unto
such
Righteousnesse
,
and
such
Good
,
your
heart
and
spirit
will
yeeld
in
you
to
loue
the
Commandement
it selfe
also
.
And
a
Commandement
loved
,
is
with
delight
of
heart
also
observed
,
therefore
get
to
loue
any
commandement
,
and
then
be
assured
,
that
the
observation
of
that
Commandement
will
be
,
not
onely
easie
,
but
even
a
Delight
also
unto
you
.
I
could
willingly
here
(
for
a
furtherance
both
of
your
Apprehension
of
the
Righteousnes
and
Good
of
Gods
commandements
:
and
also
of
your
dislike
or
hatred
of
those
false
Goods
which
wicked
men
doe
flatter
themselues
of
)
haue
written
particularly
,
of
each
of
the
Lords
commandements
,
shewing
both
the
Righteousnesse
and
Good
therof
,
and
also
the
unrighteousnesse
and
Hurt
of
the
seeming
Good
,
which
the
transgressors
of
those
Commandements
sooth
themselues
up
in
.
But
the
Commandements
being
many
,
as
branching
themselues
not
onely
into
all
our
outward
actions
,
but
also
unto
the
inward
Actions
of
the
minde
,
and
this
also
both
towards
God
,
and
towards
Man
,
I
found
that
I
could
not
conveniently
in
this
place
write
in
that
manner
of
them
;
for
if
I
should
,
it
would
too
too
inconveniently
increase
this
present
Treatise
.
Therfore
I
think
fit
to
leaue
you
here
,
to
the
directions
in
briefe
which
before
I
haue
given
you
:
knowing
,
that
if
you
doe
as
I
haue
taught
you
,
then
you
will
doe
this
even
of
your selues
:
and
your
own
soules
discourse
,
doth
commonly
cause
things
to
sinke
deeper
into
your
heart
,
then
another
mans
telling
or
unfolding
them
unto
you
.
But
now
to
conclude
this
chapter
,
get
to
know
and
haue
in
minde
,
not
the
ten
commandements
onely
,
but
also
the
other
commandements
which
branch
themselues
out
of
those
ten
,
and
then
rest
not
in
the
knowing
them
onely
,
but
exercise
your selfe
to
think
now
upon
one
or
two
,
another
time
upon
other
,
opening
then
also
unto
your selfe
,
by
your
own
discourse
therupon
with
your selfe
,
both
the
Righteousnesse
of
the
Commandement
,
and
also
the
invaluable
Good
which
would
come
to
Mankinde
,
if
every
man
towards
other
did
according
to
that
Commandement
.
8.
CHAP.
THe
seventh
Motive
,
or
Inducement
,
to
the
keeping
willingly
and
with
delight
Gods
Commandements
,
is
,
Their
profiting
them
that
obserue
them
.
For
besides
the
profite
of
those
blessings
which
Gods
Promises
,
Deut.
11.
8.
Deut.
11.
2●
.
Deut.
26.
16.
Deut.
28.
1.
comfort
us
of
,
there
are
other
profites
which
the
commandements
themselues
bring
with
them
to
the
observers
of
them
.
As
David
saith
,
Ps.
119.
24.
Thy
Testimonies
are
my
Counsellers
.
And
Ps.
119.
22.
Except
thy
Law
had
been
my
delight
,
I
should
haue
perished
in
myne
affliction
:
I
wil
never
forget
thy
Precepts
for
by
them
thou
hast
quickned
me
.
Again
,
Ps.
119.
104.
By
thy
Precepts
,
I
haue
gotten
understanding
.
And
Ps.
119.
100.
I
understood
more
then
the
Ancients
,
because
I
kept
thy
Precepts
.
Againe
,
Ps.
119.
129.
The
entrance
into
thy
Word
sheweth
light
,
and
giveth
understanding
to
the
simple
.
Lastly
,
Ps.
119.
98.
By
thy
commandements
thou
hast
made
me
wiser
then
myne
enemies
:
for
they
are
ever
with
me
.
I
haue
had
more
understanding
then
all
my
Teachers
:
for
thy
Testimonies
are
my
meditation
.
Thus
by
this
holy
mans
experience
we
find
,
that
the
commandements
of
the
Lord
shew
a
Light
,
and
giue
understanding
;
they
quicken
one
,
they
are
as
Counsellers
,
they
make
us
wi●er
then
our
enemies
;
yea
,
they
prevent
our
perishing
in
Affliction
.
Precious
benefites
truely
are
these
,
and
such
will
appeare
to
be
unto
him
,
who
duely
considers
each
of
these
things
what
it
is
.
There
is
not
one
of
these
things
but
wee
would
be
delighted
to
haue
it
fulfilled
in
our selues
:
for
who
desireth
not
every
of
these
things
,
if
there
be
any
possibility
of
attaining
thereto
?
Would
you
then
attaine
to
these
things
,
doe
as
did
this
holy
man
,
exercise
your selues
in
the
commandements
to
doe
them
.
For
certainely
as
the
commandements
,
issued
in
the
originall
from
God
who
dwelleth
in
glorious
light
,
so
they
themselues
partake
of
the
nature
of
light
,
giving
light
also
unto
him
that
receiues
them
into
him
by
Meditation
,
setting
himselfe
to
doe
them
in
his
life
and
conversation
.
A
worldly
minded
man
injoying
the
light
of
this
world
,
can
hardly
be
perswaded
that
darkness
is
in
himselfe
:
but
,
as
a
blinde
man
though
he
be
in
the
light
of
this
world
yet
is
himselfe
darke
,
so
is
a
worldly
minded
man
,
though
he
injoy
the
light
of
this
world
.
Let
the
simple
or
ignorant
therefore
,
or
the
worldly
minded
,
(
for
there
is
no
worse
simplicity
and
ignorance
then
worldly
mindednesse
)
take
unto
them
the
commandements
of
God
:
let
them
learne
them
by
heart
:
let
them
think
or
meditate
on
them
one
by
one
:
let
them
set
themselues
to
put
them
in
execution
in
their
actions
,
and
in
their
conversation
,
and
they
shall
finde
a
mervailous
change
in
themselues
:
a
change
,
I
say
,
nothing
lesse
mervailous
,
then
if
a
blind
man
ever
blind
,
should
receiue
sight
,
or
darknesse
should
be
changed
into
light
.
Surely
,
as
is
the
morning
light
after
the
dark
shadow
of
the
night
,
so
will
the
simple
,
the
ignorant
,
or
worldly
mineded
,
by
receiving
the
commandements
be
inlightned
,
becomming
of
darke
,
light
,
and
of
ignorant
,
to
be
men
of
understanding
.
A
worldly
minded
man
would
hardly
think
that
his
wisedom
can
be
foolishnesse
;
for
finding
himselfe
wise
,
and
wiser
then
many
,
either
in
contriving
to
increase
his
gaine
,
or
in
dexterity
of
apprehension
and
invention
in
matters
of
State
or
Pollicy
,
though
he
know
not
,
or
care
not
for
to
walke
in
the
commandements
of
God
,
yet
he
thinks
himselfe
wise
,
and
sufficiently
wise
for
his
part
;
but
,
as
the
Apostle
,
1.
Cor.
1.
20.
saith
:
Hath
not
God
made
the
wisedome
of
this
world
foolishness
?
So
there
is
nothing
truer
,
then
that
a
man
wholly
worldly
minded
,
nothing
minding
the
commandements
of
God
to
doe
them
,
or
obserue
them
in
all
his
Actions
and
Thoughts
,
is
not
wise
as
he
thinketh
,
but
contrariwise
is
even
filled
with
foolishnesse
.
Let
such
therfore
,
if
there
be
any
heart
in
them
to
doe
themselues
good
,
learne
also
the
commandements
of
God
,
endeavouring
that
they
,
as
Guides
,
goe
with
all
their
plots
and
devises
,
to
the
ruling
them
when
they
tend
unto
straying
from
the
way
of
Righteousnesse
,
and
then
they
shall
change
their
wisedome
,
from
foolishnesse
to
wisedome
indeed
.
If
their
gain
,
if
their
promotion
will
not
stand
with
the
observation
of
Gods
commandements
,
and
therfore
they
thinke
that
it
were
not
wisedome
for
them
,
by
observing
the
commandements
,
to
depriue
themselues
of
such
gaine
or
promotion
,
let
them
know
,
that
when
they
haue
reared
up
their
state
unto
the
uttermost
,
then
they
are
but
as
men
who
are
foolishly
under
some
old
Ruines
,
which
are
ready
to
fall
upon
them
to
their
destruction
,
if
wisely
they
hasten
not
themselues
from
under
them
.
As
for
the
poore
of
the
world
,
the
simple
(
I
mean
)
or
unlearned
,
let
them
also
know
,
that
if
unto
this
poverty
of
theirs
they
joyn
also
worldly-mindednesse
,
nothing
caring
to
know
the
commandements
of
God
,
and
to
be
ruled
by
them
in
their
poore
plots
and
contrivings
for
meanes
of
living
,
or
for
gaine
,
then
they
are
of
all
men
the
most
miserable
and
truely
base
,
as
being
both
poore
and
wicked
,
and
in
the
wrath
of
God
.
But
if
they
will
resort
to
their
Teacher
,
and
pray
him
to
acquaint
them
with
the
Commandements
of
the
Lord
,
setting
themselues
also
to
rule
their
Acts
,
and
their
Thoughts
by
them
,
then
shall
they
feele
a
wisedome
to
grow
in
themselues
,
changing
them
in
their
minds
within
,
making
them
of
simple
or
ignorant
,
to
be
of
good
understanding
,
and
truely
wise
.
Therfore
also
the
commandements
which
most
import
us
are
such
,
as
which
the
simplest
may
understand
,
that
so
none
may
plead
for
his
ignorance
,
but
every
one
of
what
condition
soever
he
be
,
low
as
well
as
high
,
poore
as
rich
,
shallow
as
deep
of
judgement
,
may
better
both
his
understanding
and
also
his
condition
.
And
verily
a
worthy
work
is
it
in
a
Pastor
,
to
haue
an
eye
to
his
Auditories
knowledge
or
ignorance
,
observation
or
neglect
of
the
commandements
of
the
Lord
,
bending
his
Instructions
and
Exhortations
,
his
giving
consolation
or
denouncing
of
judgement
accordingly
.
For
certainly
it
is
one
of
the
chiefest
parts
of
his
office
,
to
haue
a
watchfull
eye
over
the
manners
and
conversation
of
his
people
,
observing
their
change
or
not
changing
,
from
wickednesse
unto
Righteousnesse
,
from
prophanesse
unto
Holiness
.
I
cannot
therfore
but
much
commend
them
,
who
insist
much
upon
instruction
and
exhortation
concerning
Manners
,
observing
in
their
Auditories
the
defects
or
unrighteousnesse
,
and
sharply
reproving
the
same
,
and
that
plainly
:
Teaching
them
withall
,
and
that
frequently
,
the
way
of
Righteousnesse
,
being
carefull
to
impresse
in
them
,
now
some
,
then
others
of
the
commandements
of
God
,
and
shewing
them
how
they
should
make
use
of
them
in
their
common
Actions
and
Conversation
.
I
cannot
like
that
superficiall
and
too
generall
kinde
of
touching
at
wickedness
,
which
the
teachers
of
these
our
time
too
much
(
for
the
most
part
)
now
affect
;
for
hereby
they
speake
,
not
as
to
their
own
people
;
but
as
of
things
which
concernes
not
them
as
guilty
,
saue
onely
to
heare
of
them
as
the
text
giues
occasion
,
and
this
but
as
for
a
warning
.
For
the
Teachers
of
these
times
seeme
to
be
loath
to
exasperate
any
by
a
just
reproofe
of
wickednesse
evident
in
them
,
speaking
alwaies
so
generally
rather
,
that
men
may
take
or
leaue
the
reproofe
at
their
own
pleasure
.
For
my
part
I
thinke
this
to
be
a
fault
,
whilst
a
Pastor
,
though
wickednesse
be
even
manifest
in
any
of
his
Auditorie
,
yet
he
dares
not
reproue
any
one
plainly
thereof
,
but
must
ever
speak
in
generall
manner
,
leaving
the
party
to
take
or
leaue
the
reproofe
at
his
pleasure
.
Indeed
without
certainty
and
evidence
,
none
ought
to
be
publiquely
reproved
,
for
publique
reproofe
is
a
kind
of
punishment
,
and
not
being
surely
grounded
may
be
rather
a
scandal
then
a
just
reproofe
;
but
where
the
wickednesse
is
manifest
,
as
being
a
thing
generally
noted
of
the
neighbours
,
I
think
that
Pastor
failes
of
his
dutie
,
who
reproveth
not
the
same
openly
and
plainly
in
his
hearer
,
that
so
a
just
reproofe
may
touch
the
conscience
,
and
peradventure
leade
his
hearer
to
repentance
.
If
these
things
were
done
both
by
people
and
Pastor
,
it
would
certainly
appeare
by
present
experience
also
in
every
Age
,
that
the
Commandements
of
the
Lord
shew
light
,
and
giue
understanding
to
the
simple
.
And
it
is
this
sence
in
our selues
of
so
blessed
a
change
of
our
mindes
within
,
that
is
a
kind
of
Quickning
,
which
they
certainly
will
with
comfort
of
heart
feele
,
who
set
themselues
to
the
Lords
commandements
to
obserue
them
,
as
for
Guides
of
their
Action
and
Communication
.
For
as
he
that
walketh
in
trespasses
and
sinnes
,
is
said
of
the
Apostle
Ephes.
2.
1.
to
be
dead
even
while
he
is
aliue
:
So
certainly
,
the
change
from
so
walking
in
trespasses
and
sinnes
,
unto
an
obedience
or
guiding
our
deeds
or
speech
by
the
Commandements
of
God
,
is
ever
accompanied
with
a
kinde
of
Quickning
(
as
feeling
peace
with
God
)
which
the
soule
in
a
man
that
so
doth
will
certainly
haue
a
sense
of
Therefore
profitable
is
it
that
a
man
use
himselfe
to
know
the
commandements
of
God
,
learning
them
more
and
more
in
time
;
but
with
this
resolution
of
minde
withall
,
to
doe
as
they
direct
him
,
as
occasion
is
offered
for
making
use
at
any
time
of
any
of
them
.
Let
men
therefore
with
this
holy
man
use
them
as
Counsellers
,
consulting
ever
with
them
before
any
thing
be
done
or
said
,
or
thought
;
for
assuredly
he
that
so
doth
shall
finde
that
they
will
be
unto
him
faithfull
Counsellers
,
and
deep
a●o
in
wisedome
,
shewing
him
the
true
and
happie
way
of
a
most
excellent
and
blamelesse
life
.
Which
that
a
man
may
the
better
and
with
the
more
ease
doe
,
it
is
convenient
that
hee
get
a
ready
knowledge
of
the
commandements
,
least
else
for
want
of
a
ready
knowledge
,
the
commandement
be
to
see●
when
any
thing
is
to
be
done
or
said
.
But
it
will
greatly
further
a
readinesse
of
remembrance
,
if
the
commandements
be
by
some
skilfull
hand
digested
into
such
an
order
,
as
that
the
most
usuall
Actions
of
life
,
and
the
most
usuall
speech
,
may
haue
annexed
to
them
severally
the
commandements
which
most
aptly
serue
as
Guides
in
them
.
For
men
more
easily
apprehending
variety
of
common
or
usuall
actions
or
life
,
or
speech
,
then
they
doe
a
variety
of
commandements
,
they
will
both
then
more
easily
apprehend
a
variety
of
commandements
,
they
being
joyned
with
the
usuall
actions
of
life
,
or
commonnesse
and
most
usuall
speech
and
conversation
,
and
also
they
will
haue
the
commandement
the
more
ready
at
hand
,
as
they
haue
occasion
of
such
Action
or
Speech
,
unto
which
they
finde
the
commandements
annexed
▪
It
is
good
to
further
good
things
by
all
good
means
,
and
people
haue
need
of
such
furthering
,
because
they
are
commonly
dull
of
apprehension
,
and
carelesse
of
Remembrance
as
concerning
duties
.
Another
benefite
which
the
Prophet
David
found
by
Gods
commandements
,
was
,
that
he
was
by
them
made
wiser
then
his
enemies
:
for
surely
some
enemies
of
his
laying
wait
for
his
falling
,
indeavoured
either
to
bring
him
by
some
or
other
snare
,
or
else
oppression
or
distresse
,
into
some
or
other
evill
Action
,
that
so
Advantage
might
be
taken
thereof
,
to
ruin
him
even
by
publique
justice
;
but
he
having
his
eye
to
the
Commandements
of
God
,
shunning
the
evill
which
they
discovered
and
forbad
,
deceived
them
in
their
expectation
concerning
the
end
of
their
plots
Even
so
,
full
many
are
they
who
industriously
plot
,
to
bring
the
Saints
into
some
open
scandall
,
by
getting
them
,
either
by
smooth
flattery
,
or
couloured
violence
,
to
doe
some
evill
thing
or
other
,
that
therupon
they
may
haue
opportunity
to
shame
them
,
if
they
cannot
also
ruin
them
.
Therfore
a
happy
man
shall
he
assuredly
prooue
,
who
consulteth
frequently
with
the
commandements
of
God
;
for
,
making
them
to
goe
commonly
with
his
Actions
and
Speech
as
Guides
unto
them
,
he
shall
prevent
his
falling
into
the
snares
,
which
it
may
be
unknown
enemies
lay
for
him
.
Much
like
as
when
some
desiring
the
fall
of
some
one
,
will
close
with
him
by
some
that
haue
familiarity
with
him
,
to
get
him
,
either
by
way
of
conference
of
State
matters
to
speak
evill
of
some
in
Authority
;
or
by
way
of
Society
to
become
a
drunkard
with
drunkards
for
company
or
good
fellowships
sake
,
(
as
they
use
to
speak
)
:
or
by
way
of
pleasure
to
become
a
haunter
of
harlots
:
or
by
way
of
questioning
and
disputation
,
to
become
a
holder
of
some
punishable
errour
.
These
,
and
many
other
traps
doe
wicked
persons
and
politique
lay
,
to
intrap
them
unto
shame
at
leastwise
,
if
not
unto
perdition
also
,
who
let
not
loose
the
raines
to
runne
with
them
in
the
full
speed
of
that
ungodlinesse
wherein
themselues
delight
;
but
he
that
hath
an
eye
upon
the
commandements
of
the
Lord
,
eschewing
by
their
direction
the
evill
,
will
(
unawares
peradvent●●●●
at
the
present
to
himselfe
)
proue
wiser
then
his
enemies
,
〈◊〉
unknown
to
him
at
the
present
,
laid
such
snares
for
his
fa●●●ling
.
Yea
,
the
Prophet
shewes
by
his
experience
further
,
that
he
that
doth
set
his
eye
upon
the
commandements
,
shall
not
onely
finde
a
wise
prevention
of
the
drift
of
his
foes
,
but
also
shall
finde
a
sustaining
him
by
them
in
his
Afflictions
.
And
indeed
sometimes
when
Afflictions
happeneth
upon
a
man
,
he
is
then
more
ready
to
run
into
further
and
further
evill
,
through
discontent
of
not
being
kept
of
God
from
affliction
when
he
sets
himselfe
to
his
commandements
,
then
he
is
to
turne
in
his
heart
to
the
Lord
with
prayer
,
remaining
withall
constant
in
obedience
.
But
when
once
a
man
hath
gotten
such
a
victory
over
the
evill
inclynation
of
his
flesh
,
as
that
with
a
resolute
heart
he
hath
made
Gods
commandements
his
delight
,
then
even
under
the
heavy
pressure
of
Afflictions
,
he
shunnes
the
running
the
high
way
of
Discontent
unto
perdition
,
staying
himselfe
by
the
Law
of
his
God
,
from
doing
or
thinking
those
evill
things
which
Discontent
would
easily
take
hold
of
,
and
so
saveth
himselfe
from
perishing
in
his
Afflictions
.
To
conclude
,
as
you
desire
to
haue
the
darkenesse
of
this
world
expelled
out
of
you
,
and
the
Light
of
God
to
inlighten
you
to
salvation
:
as
you
desire
,
of
simple
or
ignorant
,
to
become
men
of
good
understanding
:
as
you
of
dead
,
even
while
you
are
aliue
,
would
be
quickned
with
the
life
of
Righteousnesse
through
the
Spirit
:
as
you
would
,
in
stead
of
the
false
and
pernicious
incytements
of
the
flesh
,
haue
faithfull
counsaile
:
as
you
would
prevent
the
traps
of
your
foes
,
becomming
wiser
in
preventing
,
then
they
in
plotting
:
Lastly
,
as
you
would
eschew
shipwrack
in
the
storme
of
Afliction
,
so
haue
a
resolute
courage
and
minde
in
you
,
to
set
the
Commandements
before
you
,
in
all
your
Deeds
,
Communi●ation
;
yea
,
and
Thoughts
,
〈◊〉
that
you
be
ruled
〈◊〉
them
,
to
doe
in
all
things
as
they
instruct
and
teach
you
.
Thus
having
shown
unto
you
some
of
the
speciall
Mo●●ues
,
or
Inducements
,
by
which
men
may
be
brought
on
to
willing
obedience
unto
the
Commandements
,
I
will
now
proceed
to
shew
also
some
of
the
speciall
Meanes
,
wherby
to
attain
to
keep
the
Commandements
as
the
Saints
haue
kept
them
.
9.
CHAP.
THe
Meanes
I
account
to
be
specially
three
:
First
,
Gods
assistance
invocated
by
prayer
:
Secondly
,
Gods
corrections
or
afflictions
:
Lastly
,
our
own
industrious
Meditation
.
For
the
first
,
the
Prophet
David
,
Psal.
119.
10.
saith
:
Let
me
not
wander
from
thy
Commandements
.
Againe
,
vers
.
12.
O
Lord
teach
me
thy
Statutes
.
Againe
,
verse
18.
Open
mine
eyes
,
that
I
may
see
the
wonders
of
thy
Law
.
Again
,
vers
.
27.
Make
me
to
understand
the
way
of
thy
Precepts
.
Again
,
vers
.
33.
Teach
mee
,
O
Lord
,
the
way
of
thy
Statutes
.
Lastly
,
vers
.
36.
Incline
myne
heart
unto
thy
Testimonies
.
For
the
second
,
the
same
Prophet
,
Psal.
119.
67.
saith
:
Before
I
was
afflicted
I
went
astray
:
but
now
I
keep
thy
Word
.
For
the
third
,
he
,
Psal.
110.
10.
saith
,
With
my
whole
heart
haue
I
sought
thee
.
Again
,
vers
.
23.
Princes
also
did
sit
and
speake
against
me
:
but
thy
servant
did
Meditate
in
thy
Statutes
.
Againe
,
vers
.
48.
I
will
Meditate
in
thy
Statutes
.
Though
the
Prophet
said
,
(
as
in
the
third
Meanes
)
With
my
whole
heart
haue
I
sought
thee
:
And
again
,
I
will
meditate
in
thy
Satutes
:
yet
you
see
how
he
invotateth
of
God
also
,
that
Hee
Let
him
not
wander
:
that
He
Teach
him
:
That
He
Open
his
eyes
:
That
He
make
him
to
understand
:
that
He
inclyne
his
heart
.
And
truly
it
is
in
some
measure
a
Mysterie
,
that
our
Act
is
attributed
to
God
as
being
his
Act
:
for
so
here
though
David
bent
his
will
to
meditate
in
the
Law
of
the
Lord
,
yet
he
prayeth
to
God
that
he
incline
his
heart
unto
his
Testimonies
:
so
likewise
Exod.
18.
15.
though
Pharoah
hardned
his
own
heart
,
yet
chap.
10.
1.
God
saith
:
I
haue
hardened
his
heart
.
Indeed
I
obserue
that
Exod.
8.
15.
it
is
said
,
But
when
Pharoah
saw
that
he
had
rest
given
him
,
he
hardened
his
heart
and
hearkened
not
unto
them
:
from
whence
I
thinke
I
may
gather
,
that
this
hardning
was
not
an
evil
quality
infused
by
its
selfe
of
God
,
but
was
onely
the
permission
of
that
Good
unto
this
wicked
one
,
which
he
enjoying
or
feeling
,
he
would
surely
abuse
,
hardening
his
heart
unto
unbeleefe
and
disobedience
.
The
man
intreated
Moses
and
Aaron
to
pray
for
him
,
that
the
plague
of
frogs
might
be
taken
from
him
:
God
heard
Moses
and
Aaron
praying
him
to
take
away
the
plague
:
and
yet
even
Gods
Goodnesse
in
hearing
his
servants
,
and
taking
away
the
plague
,
was
the
occasion
that
this
man
feeling
rest
again
,
hardned
his
hart
.
Therfore
though
we
set
our
hearts
very
industriously
to
be
obedient
to
Gods
commandements
,
yet
it
is
needfull
that
we
pray
to
the
Lord
also
to
incline
our
hearts
to
his
lawes
;
for
God
by
Meanes
(
as
by
Corrections
when
we
haue
gone
astray
,
or
by
Gifts
when
we
haue
applyed
our selues
to
his
service
)
inclineth
our
hearts
to
the
keeping
of
his
Commandements
.
And
truely
,
let
our
Indeavours
be
what
they
will
,
yet
such
are
the
baits
of
Satan
,
such
the
crosses
we
finde
in
obedience
,
as
that
we
haue
exceeding
need
to
pray
with
this
holy
man
,
that
God
suffer
us
not
to
wander
:
that
He
teach
us
his
Statutes
;
that
He
open
our
eyes
;
that
He
make
us
understand
;
that
He
incline
our
hearts
.
The
wicked
will
peradventure
be
ready
to
say
:
Must
we
pray
to
God
that
He
incline
our
hearts
unto
his
Lawes
?
Then
let
us
take
our
fill
in
the
pleasures
of
sinne
untill
God
incline
our
hearts
unto
his
Law
;
for
if
we
never
incline
our
hearts
,
it
is
because
He
himselfe
inclines
not
our
hearts
:
but
contrariwise
doth
this
●●ly
Man
of
God
doe
;
for
,
though
he
prayed
unto
God
,
●●ying
;
Let
me
not
wander
;
and
,
Inclyne
my
heart
unto
thy
Testimonies
:
yet
he
also
said
;
With
my
whole
heart
haue
I
sought
thee
;
and
,
I
will
meditate
in
thy
Statutes
.
And
certainely
it
is
〈◊〉
true
signe
of
a
child
of
God
,
when
he
sets
his
heart
unto
all
godlinesse
,
and
yet
prayes
unto
God
that
he
inclyne
his
heart
.
For
as
our
breathing
is
not
of
our selues
,
but
it
is
Gods
good
Gift
in
us
that
as
yet
we
can
breathe
the
breath
of
life
;
so
every
good
thing
in
Religion
which
we
doe
,
is
yet
the
good
Gift
of
God
in
us
,
and
as
for
such
to
be
asked
of
God
our
Father
in
prayer
.
Yea
verily
,
every
particular
thing
in
Religion
,
which
God
requireth
of
us
that
we
doe
,
may
yet
be
asked
of
God
that
he
work
the
same
in
us
;
for
though
he
hath
sent
the
Meanes
,
and
such
Meanes
as
which
will
work
such
effects
in
those
that
resist
not
the
Meanes
;
yet
such
are
the
snares
of
the
devill
,
such
the
inticing
withdrawing
of
the
world
,
such
the
opposition
or
persecution
of
all
those
who
resist
not
but
embrace
the
word
of
Grace
,
that
it
behooveth
us
that
we
ask
of
God
that
he
inclyne
our
hearts
to
his
words
,
that
he
open
our
hearts
to
Beleefe
,
and
that
he
himselfe
work
that
Hee
requireth
of
us
.
Therfore
,
doe
you
finde
that
you
shall
goe
,
as
it
were
,
contrarie
to
all
men
if
you
liue
after
the
Rule
of
Gods
Commandements
?
Doe
you
finde
that
you
shall
loose
much
gaine
if
you
restraine
your selfe
to
this
Law
?
Doe
you
finde
that
you
shall
depriue
your selfe
of
pleasing
imbracements
,
pleasing
delights
in
wantonnesse
,
if
you
take
not
libertie
to
cover
other
mens
beauties
,
other
mens
wiues
?
then
yet
consider
that
there
will
be
an
end
;
no
mans
life
lasts
ever
;
and
there
is
a
God
who
will
take
account
of
his
creatures
:
therefore
say
rather
with
your selfe
:
Liue
I
in
such
an
age
wherein
to
be
righteous
is
contrarie
to
all
mens
custome
with
whom
I
haue
to
doe
?
Surely
so
much
the
more
miserable
are
my
times
,
but
yet
,
shall
I
leaue
such
Goodnesse
as
this
Law
teacheth
,
to
make
my selfe
so
wicked
for
companies
sake
as
I
see
these
men
?
I
will
not
doe
it
.
Is
there
no
possibility
to
gaine
,
unlesse
I
be
also
unrighteous
in
getting
it
?
God
forbid
;
yea
,
I
may
Gaine
,
and
yet
without
coveting
,
without
stealing
,
without
oppression
,
without
swelling
against
God
by
Gaines
gotten
;
therfore
for
the
Gaines
of
unrighteousnesse
let
it
not
come
into
my
possession
:
Let
who
will
follow
after
that
,
I
will
haue
myne
eye
to
the
Law
of
God
in
getting
it
.
Why
should
I
loue
the
unlawfull
embracements
?
Why
should
I
loue
the
unlawfull
liberty
of
a
lustfull
eye
?
Will
not
God
iudge
for
these
things
?
If
I
doe
this
,
shall
I
not
be
as
he
that
hath
stollen
,
for
whom
the
execution
of
hanging
waites
?
If
myne
own
wife
should
be
so
coveted
of
another
:
or
if
when
I
shall
haue
a
wife
I
shall
be
so
used
,
will
that
please
me
?
If
no
,
then
let
me
content
my selfe
with
her
whom
I
shall
linke
my selfe
unto
,
and
though
I
may
be
conversant
with
other
women
,
and
delighted
of
Gods
gifts
,
of
beauty
,
proportion
,
wisedome
,
and
the
like
in
them
,
yet
for
Gods
Lawes
sake
let
mee
abstaine
from
sinne
.
Let
there
not
be
Adulterie
,
let
there
not
be
uncleanenesse
,
let
there
not
be
secret
coveting
.
Surely
,
s●
many
are
the
baites
of
sinne
,
as
that
it
is
so
difficult
a
thing
not
to
wander
in
this
world
from
the
Law
of
God
,
that
we
may
well
pray
,
and
pray
earnestly
and
frequently
with
this
Prophet
unto
God
,
saying
,
Let
me
not
wander
from
thy
Commandements
.
But
though
you
pray
that
God
let
you
not
wander
,
yet
you
must
not
take
hold
of
every
occasion
of
wandering
,
leaving
it
to
God
to
keep
you
that
you
wander
not
;
for
if
with
such
a
heart
you
pray
to
God
,
you
may
assure
your selfe
that
God
will
not
heare
the
prayer
of
such
a
one
;
but
if
you
put
on
a
resolution
of
minde
,
to
seek
God
with
your
whole
heart
,
and
bend
your
will
to
the
Law
of
God
,
putting
from
you
the
occasions
of
unrighteous
Gaines
,
and
drawing
your
eye
from
an
evill
or
lustfull
looking
,
then
God
will
second
you
,
as
he
did
David
,
that
the
baites
of
this
life
shall
not
intise
you
to
your
perdition
.
A
mans
own
resolution
of
minde
,
as
it
is
a
precious
thing
and
acceptable
of
God
,
so
it
is
very
powerfull
against
those
things
,
against
which
it
is
setled
.
Therfore
doe
but
put
on
this
resolution
,
that
with
your
whole
heart
you
will
seek
God
&
his
righteous
wayes
:
that
you
,
notwithstanding
the
foolish
occasions
of
sin
,
which
daily
will
offer
themselues
unto
you
in
this
life
,
will
yet
keep
your selfe
to
doe
as
Gods
Commandements
direct
you
,
and
you
shall
feele
that
it
is
not
so
difficult
a
thing
to
withstand
sinne
,
as
at
the
first
apprehension
a
man
would
thinke
.
True
it
is
that
the
heate
of
youth
,
as
it
tendeth
to
Lust
,
and
to
Ambition
,
and
to
oppression
,
and
to
wantonnesse
,
so
it
is
a
warfare
to
restrain
it
;
but
consider
with
your selfe
that
there
is
a
continuall
warrfare
in
the
world
,
which
even
by
Mens
Lawes
is
occasioned
,
and
yet
who
condemnes
not
him
that
will
not
restreine
his
Appetite
or
Inclination
but
will
expose
himselfe
for
the
satisfying
of
it
,
unto
Carting
,
unto
loosing
of
eares
,
of
nose
,
or
the
like
,
unto
hanging
,
and
unto
quartering
?
how
hardly
doth
a
strong
man
restraine
the
use
of
his
strength
,
that
he
woundes
not
this
man
,
and
kils
not
that
man
upon
everie
displeasure
?
And
yet
for
the
Lawes
sake
of
his
Prince
he
restraines
the
disposition
of
his
strength
;
and
shall
we
doe
lesse
for
Gods
Lawes
sake
?
How
difficult
a
thing
is
it
for
yong
and
lustfull
men
,
to
keep
themselues
from
deflowring
of
Virgines
,
from
abusing
every
mans
wife
?
and
yet
partly
for
the
feare
of
men
whose
displeasure
should
be
moved
thereby
;
partly
for
feare
of
the
Law
of
the
Land
,
they
doe
restraine
their
heat
,
and
doe
not
all
that
youth
would
easily
incite
and
inable
them
unto
:
and
shall
we
not
then
indure
the
same
warfare
of
restraint
for
the
Lawes
sake
of
God
?
How
many
are
able
to
steale
,
and
yet
indure
want
rather
then
they
will
steale
,
and
is
not
this
a
warfare
:
Surely
yes
.
But
if
for
feare
of
Princes
punishments
men
endure
this
warfare
,
why
should
they
not
for
Gods
punishments
endure
the
same
?
But
indeed
the
Princes
punishment
is
Gods
punishment
,
though
God
can
and
will
punish
them
so
,
who
will
not
be
restrained
for
the
punishment
of
their
Princes
,
as
no
Prince
can
possibly
punish
any
.
God
can
punish
in
this
world
,
with
blinding
of
the
minde
,
hardening
of
the
heart
,
and
with
●ending
into
swinish
or
wicked
Men
evill
spirits
,
to
leade
them
into
further
and
further
evill
;
this
cannot
Princes
doe
,
and
yet
they
are
most
fearefull
judgements
and
plagues
of
God
even
in
this
life
.
Besides
this
,
he
can
even
in
this
life
punish
with
a
finall
casting
away
or
Reprobation
,
and
in
the
life
to
come
with
a
keeping
men
in
an
eternall
living
in
paines
,
in
torments
,
gnashing
of
teeth
,
word
,
and
never
quenchable
burning
.
Therefore
though
occasions
unto
sinne
may
offer
themselues
daily
unto
you
,
yet
put
on
a
setling
of
your
minde
to
keep
Gods
Law
,
animating
your selfe
therto
by
the
invaluable
benefits
of
Obedience
,
and
frighting
your selfe
from
sinne
,
by
setting
before
your selfe
,
with
faith
,
the
fearefull
punishments
of
Disobedience
,
and
joyne
herewithall
an
invocating
of
Gods
assistance
,
and
then
you
shall
surely
much
the
more
easily
,
yea
not
without
delight
,
feele
this
a
very
powerfull
Meanes
of
keeping
the
commandements
of
God
.
To
which
,
if
you
joyne
a
desire
of
heart
,
and
prayer
unto
God
,
that
you
may
discover
the
Goodnesse
and
Utilitie
of
his
Lawes
,
praying
with
the
Prophet
that
God
teach
you
his
Statutes
,
that
Hee
open
your
eyes
that
you
may
see
the
wonders
of
his
Law
,
that
Hee
make
you
understand
the
way
of
his
Precepts
,
you
shall
surely
greatly
further
your
keeping
of
the
commandements
God
.
For
it
is
no
small
provocation
to
the
keeping
of
a
Law
,
when
our
understanding
is
opened
to
discerne
the
goodnesse
,
utility
,
and
righteousnesse
of
a
Law
.
Wherefore
though
you
set
your selfe
industriously
to
the
keeping
of
the
Law
of
God
,
as
●●ling
or
guiding
,
and
restraining
,
in
all
your
Actions
,
Communications
,
yea
and
Thinkings
,
brideling
them
in
,
when
they
would
take
liberty
to
wander
from
the
commandement
,
yet
use
your self
withall
to
pray
with
this
holy
Prophet
unto
God
,
that
God
assist
you
also
,
keeping
you
that
you
wander
not
from
his
Commandements
,
teaching
you
,
opening
your
understanding
,
and
inclyning
your
heart
unto
his
Testimonies
.
For
the
second
Meanes
,
which
was
,
Affliction
,
we
haue
also
very
great
need
thereof
;
therefore
if
after
we
haue
been
loose
in
any
thing
,
following
after
some
sinne
,
casting
the
Lords
holy
commandement
behind
our
backs
for
that
time
,
the
Lord
then
send
upon
us
some
Affliction
,
let
us
consider
,
that
this
Affliction
as
it
may
be
a
gentle
Correction
sent
us
of
the
Lord
;
so
it
may
be
also
a
Meanes
that
we
stray
not
still
from
his
Commandements
.
And
indeed
we
are
commonly
so
apt
,
if
God
but
blesse
us
with
such
a
portion
of
this
world
wealth
,
as
that
we
can
with
credit
and
boldnesse
hold
societie
with
the
rich
,
and
those
of
good
place
in
Authority
,
then
to
take
liberty
,
either
to
neglect
all
dependance
on
God
,
or
to
doe
violence
to
some
whom
we
maligne
,
or
to
entise
the
faire
or
beautifull
women
in
our
company
to
be
dishonest
with
us
,
as
that
there
is
need
that
God
send
upon
us
,
either
dejection
of
estate
,
or
else
infirmity
of
bodie
,
that
so
even
of
Disability
to
be
any
longer
bold
to
commit
such
sinns
,
we
may
both
turne
in
our
hearts
from
doing
such
evill
,
and
also
turne
again
to
the
Lord
yeelding
obedience
to
his
words
.
Surely
,
if
this
holy
Prophet
could
say
,
Before
I
was
afflicted
I
went
astray
,
but
now
I
keep
thy
words
,
much
more
haue
other
men
need
of
this
restraint
from
evi●●
by
affliction
.
Wherfore
learne
you
also
when
you
feele●●●
to
make
this
godly
use
of
them
,
that
they
not
onely
stay
you
from
further
straying
,
but
also
work
you
to
a
keeping
(
now
yet
)
the
word
of
your
God
.
Say
with
yourselfe
:
I
am
now
in
adversitie
,
shall
I
also
be
disobedient
to
my
God
?
shall
I
also
be
wicked
?
What
were
this
but
to
double
my
miserie
?
therfore
I
will
rather
set
my selfe
now
to
the
Word
of
the
Lord
,
that
yet
my
estate
to
Godwards
may
mend
,
even
under
this
declining
of
my
estate
to
the
worldwards
.
And
indeed
,
who
will
not
condemne
him
who
addeth
wickednesse
to
his
poverty
?
or
him
who
when
the
Law
hath
punished
for
some
wickednesse
,
he
will
yet
then
increase
his
wickednesse
?
Are
not
mens
hearts
even
set
against
such
a
man
?
Doe
they
not
commonly
account
the
utter
perishing
of
a
man
of
such
a
disposition
just
?
Therfore
learne
from
this
holy
Prophet
,
that
if
ever
Afflictions
come
upon
you
,
you
make
this
use
of
them
,
that
now
yet
you
will
turn
you
to
the
Law
of
your
God
to
keep
it
.
For
the
third
Meanes
,
which
was
,
Meditation
,
we
haue
also
great
need
thereof
;
for
such
are
the
incessant
withdrawings
from
minding
the
things
of
God
,
as
that
unlesse
we
purposely
set
our selues
to
minde
the
Commandements
,
either
the
continuall
care
of
getting
Gaine
,
or
the
continuall
laying
hold
of
all
meanes
of
aspiring
,
or
the
continuall
delight
of
advantage
unto
lustfull
pleasures
,
is
such
,
that
we
shall
hardly
ever
so
much
as
once
minde
the
Commandements
of
God
.
Wherfore
it
is
surely
necessary
that
you
sometime
say
thus
,
or
to
like
effect
with
your selfe
:
Shall
I
never
think
of
Gods
commandements
?
Shall
I
be
alwaies
carried
away
of
my
Cares
,
of
my
Imployments
,
of
my
Pleasures
?
Shall
these
wholly
●●uffe
my
minde
?
Shall
I
never
once
Meditate
on
any
Commandement
of
the
Lord
?
What
will
become
of
me
if
I
thus
goe
on
?
For
if
thus
you
say
some
time
with
your selfe
,
this
will
touch
your
heart
,
this
will
startle
you
,
this
will
moue
you
to
break
off
sometimes
your
cares
,
imployments
,
or
pleasures
,
taking
some
fit
time
wherein
purposely
to
reade
,
or
heare
read
the
commandements
of
the
Lord
;
at
which
time
,
you
suffering
your selfe
to
discourse
upon
each
one
,
unvayling
its
Rightenesse
,
Goodnes
,
and
utility
to
mans
Societie
,
this
wil
greatly
further
your
keeping
the
commandements
of
God
.
The
discourse
of
the
soule
upon
a
Commandement
,
fastens
a
Commandement
in
our
Memory
,
wherby
ever
after
it
shall
not
come
after
,
but
goe
before
every
Action
,
Speech
,
or
Thought
of
ours
.
And
truely
we
fall
into
much
evill
,
even
for
want
of
having
a
ready
,
and
impressed
knowledge
of
that
Commandement
which
concernes
the
Action
,
Speech
,
or
Thought
we
are
at
present
about
.
Therfore
I
commend
in
a
man
a
dividing
of
the
Gospell
into
parts
,
taking
the
commandements
apart
,
and
then
taking
him
to
studie
,
either
in
bed
or
in
solitarinesse
,
now
of
one
part
,
then
of
another
.
For
this
same
generall
Notion
onely
of
the
Gospell
,
whilst
we
know
all
,
but
study
not
advisedly
any
speciall
particular
part
of
the
same
,
comes
farre
short
of
that
use
which
we
ought
to
make
of
the
Gospell
.
And
indeed
all
is
best
comprehended
,
by
dividing
all
into
parts
,
and
then
studying
well
the
parts
,
one
at
one
time
,
another
at
another
time
.
10.
CHAP.
THus
having
shown
you
(
as
for
an
excellent
example
)
how
David
received
the
Commandements
of
God
:
&
next
having
shown
you
,
some
special
Motiues
tending
to
make
a
man
the
more
willing
&
delightfully
to
keep
the
Commandements
:
and
lastly
,
having
shown
you
,
three
very
speciall
Meanes
by
which
may
be
furthered
your
keeping
the
commandements
of
the
Lord
,
I
think
it
fit
in
the
next
place
to
shew
you
two
things
wherof
I
would
warne
you
.
The
first
is
,
that
you
in
an
eager
disposition
to
keep
the
commandements
,
begin
not
to
fall
into
that
old
●rrour
of
trusting
unto
justification
by
works
,
rather
then
by
faith
onely
:
the
second
is
,
that
you
be
not
discouraged
from
observation
of
the
Commandements
,
neither
by
the
impossibility
perfectly
to
fulfill
them
,
nor
by
the
manifest
evidence
that
other
Men
minde
them
not
,
to
obserue
them
towards
you
,
in
that
wherin
you
haue
to
doe
with
them
.
Men
desire
much
to
be
justified
for
their
obedience
,
and
therfore
to
doe
works
commanded
that
they
make
themselues
righteous
by
their
obedience
;
now
unto
obedience
indeed
righteousnes
is
imputed
;
but
men
consider
not
that
the
obedience
in
beleeving
,
is
that
whereunto
truely
righteousnesse
is
imputed
.
They
would
faine
be
righteous
by
their
works
,
but
God
that
knoweth
how
imperfectly
men
fulfill
the
righteousnesse
of
workes
,
hath
imputed
Righteousnesse
to
Beleefe
,
not
to
Workes
.
As
it
is
said
in
the
Scriptures
of
the
old
Testament
,
Gen.
15.
6.
And
Abraham
beleeved
the
Lord
,
and
He
counted
that
to
him
for
Righteousnesse
:
which
thing
is
made
use
of
in
the
new
Testament
by
S.
Paul
,
to
draw
us
to
seek
Iustification
,
not
in
our
workes
but
in
our
faith
in
Christ
,
Rom.
9.
4.
Therefore
let
no
man
be
discouraged
for
that
he
cannot
perfectly
fulfill
the
Lords
Commandements
concerning
workes
,
but
rather
let
him
be
sure
,
that
he
fulfill
that
great
Commandement
concerning
Beliefe
,
that
so
he
with
Abram
beleeving
God
,
may
haue
by
God
Righteousnesse
imputed
unto
him
for
that
.
Few
men
in
our
times
consider
as
they
ought
,
what
an
excellencie
it
is
to
Beleeue
in
God
and
in
Christ
,
manifesting
themselues
so
vailed
as
they
haue
done
;
but
God
knowing
how
rich
a
thing
it
is
,
for
man
to
beleeue
that
which
he
saith
,
as
abram
not
onely
heard
,
but
also
indeed
beleeved
the
Lord
,
vouchsafed
to
account
Beleefe
unto
man
for
Righteousnesse
.
Verily
men
heed
not
this
in
these
times
as
they
ought
,
therfore
also
they
accounting
of
Beleefe
but
as
of
a
light
inclination
of
the
mind
onely
,
trust
rather
to
works
then
to
beleefe
for
Iustification
;
but
they
ought
to
informe
themselues
,
that
though
the
faithfull
must
indeavour
to
fulfill
also
the
righteousnesse
of
workes
,
yet
God
hath
chosen
to
justifie
Beleevers
for
their
beleeving
,
not
for
their
works
,
because
they
beleeue
in
him
who
(
onely
)
fulfild
the
Righteousness
of
works
commanded
.
To
beleeue
the
Lord
is
a
worke
of
workes
,
as
we
may
perceiue
by
that
which
our
Lord
answered
the
Iewes
,
Iohn
6.
29.
saying
:
This
is
the
worke
of
God
▪
that
ye
beleeue
in
him
whom
He
hath
sent
.
And
truely
all
the
Scripture
shewes
,
that
the
Lord
hath
ever
more
freely
accepted
of
mens
beleeving
in
him
,
then
of
any
the
best
workes
that
they
haue
done
;
therfore
though
Abraham
performed
that
great
worke
,
of
offering
up
to
God
his
sonn
Isaak
,
yet
there
we
reade
not
that
God
counted
that
to
him
for
Righteousnesse
,
but
when
he
beleeved
God
,
God
counted
that
indeed
unto
him
for
Righteousnesse
.
Blessed
therefore
●e
the
memory
of
those
first
Angels
of
the
Reformation
,
who
perceiving
how
Poperie
lead
people
to
trust
to
works
for
their
Iustification
before
God
,
drew
them
back
againe
to
consider
Beleefe
more
advisedly
.
Which
thing
though
at
that
time
they
had
more
reason
to
doe
,
then
wee
now
of
the
Reformed
Churches
haue
(
because
at
that
time
workes
were
taught
people
as
for
workes
meritorious
,
which
indeed
merited
rather
punishment
,
yea
damnation
,
such
as
was
the
doing
worship
,
not
before
onely
,
but
even
to
the
very
Image
,
directly
contrary
to
the
commandement
of
God
,
who
said
:
Thou
shalt
not
make
thee
no
graven
Image
,
and
thou
shalt
not
bow
down
to
them
,
neither
worship
them
:
)
yet
even
now
also
,
when
no
workes
are
allowed
,
but
those
which
are
consonant
to
the
Commandements
of
God
,
there
is
need
to
put
people
in
minde
of
the
same
,
even
of
their
making
sure
that
they
trust
beleeue
,
as
also
that
they
〈◊〉
,
Beleefe
,
aboue
workes
,
for
Iustification
.
Surely
people
(
for
the
most
part
)
not
beleeving
,
know
not
what
it
is
to
beleeue
,
therefore
also
they
come
farre
too
short
of
that
esteeme
o●
Beleefe
,
which
not
onely
they
should
haue
thereof
,
but
also
which
God
declares
himselfe
to
haue
therof
.
As
we
see
when
Abraham
beleeved
God
in
that
which
he
said
unto
him
,
presently
God
counts
That
unto
him
for
righteousness
.
And
so
our
Lord
when
Nathaniel
so
soone
beleeved
in
him
,
Ioh.
1.
50
readily
answeres
,
saying
,
Because
I
said
unto
thee
,
I
saw
thee
under
the
Fig-tree
,
beleevest
thou
?
thou
shalt
see
greater
things
then
these
.
Let
us
therfore
learne
to
prise
aright
of
Beleefe
,
that
so
we
may
not
doe
workes
,
trusting
to
haue
Righteousnesse
imputed
unto
us
for
them
,
but
rather
may
make
sure
to
Beleeue
,
that
so
God
may
count
that
to
us
for
Righteousnesse
.
As
for
the
second
thing
where-against
I
would
warne
you
,
I
would
haue
you
to
know
first
,
that
seeing
Righteousness
is
not
imputed
to
our
workes
,
but
to
our
Beleefe
,
therfore
no
man
should
be
troubled
if
he
cannot
perfectly
keep
the
Commandements
.
Secondly
,
that
though
it
may
trouble
a
Man
indeed
,
that
he
is
carefull
to
keep
Gods
commandements
towards
others
,
when
yet
others
are
carelesse
to
keep
Gods
commandements
towards
him
,
yet
seeing
we
keep
not
Gods
commandements
for
the
pleasing
of
Men
,
but
for
the
pleasing
of
our
God
,
therfore
we
ought
to
rejoyce
of
our
pleasing
God
,
though
others
be
carelesse
of
the
Commandements
.
Let
not
such
things
therfore
discourage
us
,
but
rather
let
the
rich
Gifts
and
Promises
of
God
incourage
us
to
the
keeping
of
the
commandements
:
yea
,
let
each
of
us
say
with
our selues
;
Shall
I
hazard
the
loosing
of
this
and
this
good
thing
promised
me
of
the
Lord
,
for
the
doing
new
upon
a
suddaine
this
or
this
against
the
Lords
Commandement
?
Which
kind
of
incouragement
that
it
may
the
rather
prevail
with
you
,
you
are
to
proceed
from
a
superficiall
notion
onely
of
the
rich
things
promised
us
of
God
,
unto
a
serious
consideration
of
each
thing
promised
,
discoursing
with
your selfe
therupon
in
your
mind
,
examining
your
esteeme
therof
,
and
considering
also
how
much
need
this
poore
estate
in
this
life
hath
of
such
things
,
and
what
the
Benefiting
us
by
such
things
is
and
will
be
.
For
thus
to
studie
upon
each
the
most
speciall
of
the
Promises
,
is
the
way
to
make
a
Promise
sinke
into
our
hearts
,
and
to
abide
in
our
memories
ready
for
our
incouragement
against
every
discouragement
which
this
world
is
apt
to
trouble
us
with
,
in
our
attending
to
put
in
execution
the
Commandements
of
the
Lord
.
To
this
,
if
we
adde
a
looking
upon
every
sinne
wistly
,
as
looking
it
in
the
face
unmasked
,
unvailed
,
that
so
it
may
appeare
unto
us
in
its
owne
true
hideousnesse
,
and
vilenesse
,
before
we
intertaine
a
liking
it
,
this
would
greatly
further
our
discouragement
from
committing
sinnes
.
As
,
if
you
thinke
on
,
or
be
about
Murther
,
consider
in
your
minde
advisedely
what
a
dead
man
is
,
consider
the
patience
,
the
want
of
motion
,
the
grieslinesse
of
wounds
,
and
indeed
the
horrour
of
the
sight
of
Death
in
a
Man
:
think
then
with
your selfe
how
wicked
a
thing
it
were
for
you
,
that
a
Man
by
your
hand
should
(
not
in
a
just
warre
,
or
defensiue
)
be
brought
into
such
a
condition
.
Use
your selfe
some
times
in
private
Meditation
,
or
upon
the
sight
of
any
one
dead
,
to
informe
your
minde
well
what
a
dead
bodie
is
,
that
so
the
minde
being
possessed
of
the
fearfulnesse
of
the
condition
,
may
also
before-hand
be
possessed
with
a
loathsomnesse
and
detesting
by
it
own
hand
to
bring
any
man
into
such
a
fearfull
estate
.
And
use
your selfe
withall
to
set
this
against
those
things
which
draw
on
Murther
,
or
wherein
Murther
comes
commonly
so
vailed
or
masked
,
as
that
it
prevailes
over
us
to
giue
it
entertainment
into
our
hearts
and
Resolutions
:
se●
this
,
I
say
,
against
the
Occasions
of
Murther
,
whether
it
be
injurious
words
,
or
some
blow
,
or
some
disgrace
,
or
the
lustinesse
of
youth
,
proane
and
even
desirous
of
fighting
,
or
skill
of
weapon
,
or
fond
reputation
or
imputation
of
cowardlinesse
or
dastardie
,
which
some
foolish
and
wicked
men
,
carelesse
both
of
Gods
Lawes
and
mens
,
are
apt
to
discredit
him
,
who
will
not
rather
kill
a
man
then
put
up
such
or
such
a
thing
.
It
is
a
wisedom
and
righteousnesse
in
all
well
ordered
Kingdomes
,
to
giue
lesse
punishment
to
lesse
offences
:
and
why
then
should
any
man
in
a
private
quarrell
be
so
violent
or
unwise
,
as
for
a
word
to
kill
a
man
,
so
doing
the
greatest
mischiefe
for
the
least
offence
?
Of
two
evils
it
were
better
to
require
eye
for
eye
,
tooth
for
tooth
,
or
to
giue
blow
for
blow
,
then
for
a
word
onely
,
or
for
some
blow
,
to
depriue
a
man
presently
of
life
:
but
the
best
is
to
hearken
to
what
the
Lawes
both
of
God
and
man
informe
us
of
,
and
to
possesse
our
mindes
therewith
,
resolute
also
,
what
ever
occasions
fall
out
,
to
doe
as
they
direct
us
:
for
this
is
not
onely
a
wisedome
,
both
also
a
safety
,
both
among
men
,
and
before
God
.
In
like
manner
,
if
you
thinke
on
,
or
be
but
about
committing
of
Adultery
,
consider
advisedly
the
Act
it selfe
sundred
from
the
Inducements
,
which
as
a
vaile
cover
it
from
being
perceived
in
its
own
true
filthinesse
and
danger
:
consider
therfore
with
your selfe
,
the
filthinesse
of
the
Act
;
the
injury
you
shall
thereby
doe
unto
another
,
and
the
danger
you
draw
upon
your selfe
thereby
,
both
from
the
man
whom
you
shall
offend
,
and
from
God
the
Lord
.
And
set
this
against
the
oc●asions
or
allurements
which
commonly
draw
a
man
on
hereunto
;
as
against
the
eye
,
the
pleasing
language
,
the
forme
,
the
beauty
;
against
the
wit
,
the
toying
of
pleasures
,
the
heat
of
lust
,
yea
against
the
injoying
the
liking
and
loue
of
a
strange
woman
.
Thus
if
you
would
use
your selfe
,
to
looke
the
sin
wisely
in
the
face
which
is
forbidden
you
of
God
,
this
would
greatly
further
a
with-holding
you
from
yeelding
unto
it
(
through
the
alluring
occasions
wherewithall
it
would
come
unto
you
as
in
a
vaile
)
and
would
stay
the
soule
from
a
too
too
suddaine
admitting
of
those
occasions
,
wherby
the
liking
of
the
sinne
is
drawn
on
.
Indeed
,
sometimes
the
Acting
of
a
sinne
,
springs
from
occasion
which
is
so
suddain
,
as
that
it
prevents
all
thought
of
what
it
is
that
is
to
be
done
;
therfore
so
much
the
more
need
haue
we
,
to
be
ever
in
our selues
resolved
against
the
sinne
,
and
to
let
fall
all
occasions
which
would
induce
us
thereto
:
better
it
is
for
us
to
let
fall
an
occasion
or
opportunity
,
then
to
plunge
our selues
into
further
mischiefe
.
And
truely
,
we
finding
in
common
experience
,
that
men
living
under
Governments
,
doe
usually
informe
themselues
before
every
Act
of
Importance
,
whether
the
Law
permit
it
or
no
:
so
that
they
will
not
so
much
as
cut
a
tree
,
break
open
a
hedge
,
or
the
like
,
but
they
will
informe
themselues
first
,
saying
:
May
I
lawfully
doe
this
?
Why
should
we
not
be
as
carefull
of
the
Law
of
God
,
consulting
with
it
also
before
any
Act
,
Speach
,
or
Thought
,
informing
our selues
whether
we
may
doe
such
or
such
a
thing
,
or
no
?
If
men
doe
not
thus
consult
with
the
Law
of
God
before-hand
,
unvailing
by
its
help
the
sinns
which
they
are
about
,
it
is
their
fault
,
and
such
a
fault
as
giues
advantage
to
sinne
,
so
that
it
is
committed
before
a
man
is
aware
of
what
it
is
he
is
about
.
But
the
child
of
God
,
that
looketh
for
the
rich
Gifts
of
God
in
Christ
,
may
not
be
so
negligent
of
the
Law
of
God
,
but
rather
with
the
Prophet
David
to
make
it
his
studie
to
thinke
on
the
Commandements
,
meditating
also
on
them
,
some
now
,
some
another
time
;
for
thus
doing
,
not
onely
the
sinnes
will
appeare
to
the
soule
in
their
own
vilenesse
:
but
also
the
soule
will
be
fore-possessed
with
a
dislike
and
loathing
of
them
:
and
this
to
the
abating
of
the
force
of
all
occassion
,
which
shall
be
offered
to
commit
,
or
fulfill
them
Thus
,
if
you
would
use
your selfe
to
look
every
sinn
,
a
in
the
face
umasked
wistly
,
that
so
you
may
be
discouraged
from
committing
the
same
,
then
would
the
incouragements
or
exhortations
unto
Righteousnesse
and
Godlinesse
,
given
us
by
the
Apostles
of
our
Lord
Iesus
Christ
,
the
more
prevaile
over
us
to
divert
us
from
sinning
.
And
truely
we
ought
never
to
be
unmindefull
of
our
deliverance
from
the
bondage
of
sinne
,
by
the
conversion
of
us
unto
Christianity
:
we
ought
never
to
forget
the
blessed
benefite
we
received
,
by
our
fore-fathers
conversion
from
Heathenisme
to
Christianity
.
Wherfore
that
you
may
as
a
fresh
be
put
in
minde
hereof
,
and
the
exhortations
of
the
Apostles
hearkened
unto
by
you
,
I
thinke
fit
in
this
place
to
set
before
you
some
of
them
,
that
so
they
may
work
upon
you
to
dispose
you
,
to
a
willing
keeping
of
the
commandements
of
God
.
Ephesiaus
2.
1.
the
Apostle
saith
thus
:
And
you
hath
hee
quickened
,
that
were
dead
in
trespasses
and
sinnes
,
wherein
in
time
past
yee
walked
,
according
to
the
course
of
this
world
,
and
after
the
Prince
that
ruleth
in
the
aire
,
even
the
spirit
that
now
worketh
in
the
children
of
disobedience
.
Among
whom
also
we
had
our
conversation
in
time
past
,
in
the
lusts
of
our
flesh
,
in
fulfilling
the
will
of
the
flesh
and
of
the
minde
,
and
were
by
nature
the
children
of
wrath
as
well
as
others
.
But
God
,
who
is
rich
in
mercy
,
through
his
great
loue
wherewith
hee
loved
us
,
even
when
we
were
dead
by
sins
hath
quickened
us
together
in
Christ
,
by
whose
grace
yee
are
saved
.
And
chap.
4.
1.
I
therefore
being
prisoner
in
the
Lord
,
pray
you
that
you
walke
worthy
of
the
vocation
whereunto
yee
are
called
,
with
humblenesse
of
minde
and
meekenesse
,
with
long
suffering
,
supporting
one
another
through
loue
:
endeavoring
to
keep
the
unity
of
the
Spirit
in
the
bond
of
peace
.
And
chap.
5.
8.
Yee
were
●nce
darkenesse
,
but
are
now
light
in
the
Lord
:
walke
as
children
of
light
:
approving
that
which
is
pleasing
to
the
Lord
.
And
having
no
fellowship
with
the
unfruitfull
workes
of
darkenesse
,
but
even
reprooue
them
rather
:
For
it
is
a
shame
even
to
speake
the
things
which
are
done
of
them
in
secret
.
But
all
things
when
they
are
reproved
of
the
light
,
are
manifest
:
for
it
is
light
that
maketh
all
things
manifest
.
Wherefore
he
saith
.
Awake
thou
that
sleepest
and
stand
up
from
the
dead
,
and
Christ
shall
giue
thee
light
.
Take
heed
therefore
that
yee
walke
circumspec●tly
,
not
as
fooles
,
but
as
wise
:
Redeeming
the
season
,
for
the
daies
are
evill
.
Wherfore
bee
yee
not
unwise
,
but
understand
what
the
will
of
the
Lord
is
.
These
exhortations
,
are
exhortations
which
ought
ever
to
be
sounding
in
the
eares
of
them
of
those
Nations
,
which
in
antient
time
were
heathens
:
therefore
remember
still
that
you
are
Nations
,
whose
fore-fathers
were
carryed
away
after
dumbe
Images
,
and
false
Gods
,
yea
,
devils
,
and
knew
not
the
true
Lord
God
of
Israel
,
Creatour
of
all
things
,
and
the
giver
of
life
and
all
blessednesse
.
Forget
not
therfore
this
Grace
of
your
conversion
shown
unto
you
,
but
rather
apply
your
hearts
to
his
Commandements
who
hath
shown
you
this
invaluable
Mercy
.
Put
on
a
Resolution
of
heart
,
that
neither
for
pleasure
not
for
profite
,
nor
for
fellowship
sake
,
nor
for
Custome
;
no
,
nor
for
Displeasure
o●
Losse
,
you
will
leaue
the
good
waies
of
Gods
Commandements
,
to
walke
in
the
wickednesse
which
is
contrary
to
the
same
,
and
too
too
usuall
in
the
world
.
In
which
Resolution
two
things
may
strengthen
you
,
the
one
Good
Education
,
the
other
,
the
Spirits
Assistance
.
Good
or
truely
Christian
education
in
children
,
is
truely
a
most
needfull
help
unto
righteousnesse
:
therefore
where
Parents
are
negligent
,
there
the
Magistracy
should
help
,
to
discerne
what
customes
corrupt
the
youth
,
leading
it
into
things
evill
,
and
then
to
suppresse
,
and
to
allienate
the
youth
〈◊〉
these
things
;
for
verily
Magistrates
are
also
Parents
unto
youth
,
little
lesse
then
they
by
whose
generation
they
come
into
the
world
.
Therefore
if
the
Parents
care
not
what
company
their
children
keep
;
or
care
not
what
evill
they
commit
there
in
their
jollity
,
nor
what
wickednesse
and
prophanenesse
their
conversation
or
communication
be
corrupted
with
;
yet
Magistrates
owe
to
God
a
duty
,
to
take
account
of
those
houses
or
places
where
youth
take
liberty
to
be
bold
in
such
evill
things
.
Some
fondly
think
,
that
unlesse
youth
be
suffered
in
evill
conversation
,
and
evill
actions
,
they
will
never
be
bold
and
manly
,
or
valiant
:
but
we
may
see
in
the
children
of
some
Princes
and
Nobles
,
that
children
become
manly
and
valiant
,
and
yet
without
such
liberty
;
so
that
these
evils
doe
but
steale
upon
such
,
to
corrupt
them
and
weaken
them
,
nothing
furthering
their
Manliness
or
Valour
.
I
note
this
the
rather
,
because
it
is
the
errour
of
some
mindes
,
to
thinke
that
a
godly
restraint
of
youth
,
is
the
depression
of
the
spirits
,
and
the
cause
of
pusillanimity
:
but
whilst
all
exercises
stirring
the
body
,
and
refreshing
the
mind
and
spirit
,
may
even
by
Gods
lawes
be
practised
,
the
use
of
such
things
will
increase
the
strength
and
magnanimity
of
youth
,
and
yet
without
admitting
also
the
abuse
.
And
indeed
the
abuse
of
such
exercises
,
brings
upon
men
first
a
mischieving
and
ruining
one
another
:
and
secondly
,
a
taking
away
the
hearts
of
men
,
by
Gods
not
prospering
the
warres
of
such
.
Though
indeed
sometimes
as
(
for
punishments
)
God
lets
out
evill
spirits
,
giving
way
to
their
prevailing
also
;
so
wicked
Powers
,
composed
of
wicked
men
,
are
let
loose
of
the
Lord
,
and
suffered
to
prevaile
in
the
world
.
But
the
Kingdome
of
heaven
,
even
the
victorious
Church
,
hath
not
its
fortitude
in
wickednesse
,
but
in
Righteousnesse
:
and
what
Power
did
ever
so
truely
prevaile
,
indure
so
long
,
or
was
so
glorious
?
Therfore
l●t
us
Christians
,
vigilantly
watch
over
our
youthes
,
abusing
those
exercises
of
fellowship
,
and
Activity
,
by
which
the
strength
of
a
Land
is
nourished
,
and
●he
spirits
refreshed
:
maintayning
the
use
,
but
punishing
the
abuse
of
things
.
Therefore
if
any
youth
grow
prophane
or
wicked
in
its
usuall
communication
,
or
bold
to
doe
this
or
that
injury
to
men
,
let
Parents
in
their
houses
,
and
Magistrates
in
their
jurisdictions
,
haue
an
eye
betimes
upon
this
,
and
restraine
wickednesse
betimes
in
youth
,
that
so
God
be
not
moved
to
plague
us
,
for
suffering
our
youth
to
practise
nothing
more
,
nor
nothing
more
to
take
pleasure
in
,
then
in
breaking
continually
the
Commandements
of
God
.
If
we
be
carefull
herein
,
then
let
us
nothing
doubt
of
the
Assistance
also
of
the
Spirit
of
God
,
disposi●●
our
youth
unto
Godlinesse
and
Righteousness
And
truely
Christians
haue
through
the
Spirit
,
a
kinde
of
inclination
unto
Righteousnesse
,
so
that
not
so
much
of
a
forced
observation
,
as
of
a
minde
and
heart
even
disposed
,
or
inclyned
of
the
Spirit
,
they
are
keepers
and
observers
of
the
commandements
of
the
Lord
.
Yea
,
the
Apostle
,
Ephes.
5.
9.
saith
:
For
the
fruits
of
the
Spirit
is
in
all
goodnesse
and
righteousnesse
and
truth
:
so
accounting
these
things
the
fruits
of
the
Spirit
in
us
,
rather
then
our
workes
,
or
our
industry
.
Wherefore
Righteousnesse
is
not
in
the
Saints
,
or
their
children
,
a
bondage
,
but
rather
they
are
inclyned
by
the
Spirit
of
God
thereunto
.
Therfore
so
much
the
rather
we
ought
to
watch
,
that
wicked
customes
bring
not
us
and
our
children
into
such
a
bondage
,
as
that
to
be
righteous
,
they
must
struggle
against
the
common
customes
of
the
time
:
for
if
this
be
suffered
,
then
indeed
wickednesse
brings
our
youth
into
a
bondage
,
yea
,
and
the
Spirit
of
the
Lord
forsakes
them
.
Let
us
looke
upon
any
Nation
,
where
the
Church
is
,
or
hath
bene
,
and
see
their
condition
what
it
was
,
whilst
they
made
conscience
of
the
commandements
of
God
:
obserue
their
prevailing
against
their
enemies
:
their
multiplying
,
their
inriching
:
and
their
matchlesse
valour
and
magnanimity
.
Again
,
let
us
look
upon
them
after
they
had
suffered
the
breakings
of
Gods
commandements
to
sway
among
them
,
and
obserue
then
their
miseries
and
calamities
.
Let
us
take
them
for
our
example
;
for
it
is
a
sure
Rule
unto
us
,
Doe
as
they
did
,
and
haue
as
they
had
.
Wickednesse
growes
more
and
more
in
time
of
prosperity
,
and
creeps
upon
a
Nation
under
very
faire
and
plausible
pretexts
;
but
it
is
bitternesse
in
the
end
,
and
the
subversion
of
States
and
Thrones
.
St●p
it
therfore
betimes
,
and
be
vigilant
against
its
growing
into
Custome
among
your
people
and
Officers
,
as
you
d●sire
the
growing
or
stablishing
,
of
the
welfare
and
glory
of
your
Nations
or
Dominions
.
Verily
,
it
is
lamentable
to
obserue
,
that
if
Gaine
come
in
,
or
the
warres
be
managed
by
any
,
such
seeme
as
free
to
be
godlesse
,
and
to
breake
frequently
in
their
life
and
conversation
the
commandements
of
God
.
They
seeme
as
the
wheeles
whereon
the
prosperity
of
a
Land
runnes
,
or
as
the
cause
therof
;
or
if
not
causes
,
yet
then
as
the
pillars
of
the
same
,
and
therfore
they
are
suffered
to
liue
disorderly
,
without
any
requiring
of
them
to
liue
as
beseemeth
Christians
.
The
Gifts
which
God
hath
given
them
,
by
which
they
excell
many
,
and
are
very
serviceable
to
a
Nation
,
seeme
to
beare
th●●
out
,
in
living
in
disobedience
to
the
commandements
of
God
.
Yea
,
when
a
people
being
in
some
bondage
,
hath
in
time
of
that
bondage
cryed
unto
God
to
be
delivered
,
and
in
the
time
of
such
cryi●g
▪
hath
been
diligent
in
resorting
to
Church
,
reading
Gods
word
,
as
also
in
Prayer
,
and
in
using
religious
duties
in
their
families
,
then
,
God
in
his
Goodnesse
delivering
them
,
and
granting
them
the
blessings
of
Prosperity
,
even
within
a
few
yeares
after
,
wickednesse
abounds
in
that
people
,
and
nothing
is
done
less
,
then
that
which
was
done
before
,
and
some
little
time
after
the
deliverance
.
Then
,
even
sinne
against
God
,
●eemes
as
the
evidence
of
Gods
blessings
upon
the
land
:
for
the
most
part
of
the
people
,
doe
not
otherwise
expresse
or
shew
,
th●ir
liberty
,
wealth
and
prosperity
,
then
by
words
or
actions
●ont●ary
to
Christian
Religion
.
If
prosperity
increase
,
evill
houses
increase
withall
,
where
as
●n
●afe
cast●ls
,
men
take
libe●ty
in
all
ungodlinesse
.
But
what
will
be
the
end
of
this
?
What
will
be
the
issue
of
this
forgetting
the
deliverances
which
God
hath
sent
us
?
Surely
a
new
plunging
us
into
adversities
.
Were
it
not
that
God
hath
a
more
graeious
eye
upon
the
good
Lawes
of
Nations
,
and
the
intention
and
indeavour
of
Governours
to
rule
the
people
according
to
them
;
then
he
hath
a
revengefull
hand
to
avenge
upon
Nations
the
frequent
breach
of
his
Commandements
,
it
were
not
possible
that
we
should
thus
continue
as
hitherto
we
doe
▪
without
great
and
fearefull
Visitations
?
But
now
if
the
wicked
be
accounted
as
the
enemies
of
the
Lands
prosperity
(
inas
much
as
through
th●m
God
is
moved
to
anger
against
the
land
)
and
as
for
such
ey●d
with
some
measure
of
indignation
by
Governours
:
And
if
they
that
feare
God
,
and
wa●k
in
the
wayes
of
his
commandements
be
accounted
as
the
safety
of
the
Land
:
and
as
for
such
be
eyed
with
f●uour
by
Governours
,
and
incouraged
in
their
obedience
;
th●n
surely
we
shall
both
r●moue
from
us
the
judgements
which
hang
over
our
heads
,
and
also
bring
upon
ou●
I
and
manifold
blessings
▪
Therefore
the
Lord
giue
hearts
to
them
that
are
in
Authority
,
that
every
Pastor
in
his
Pa●ish
,
every
Officer
in
his
allotted
portion
,
every
King
in
his
Kingdom
,
may
in
this
indeavour
to
serue
God
,
even
in
being
a
disliker
and
discourager
of
the
wicked
,
and
a
lik●r
and
incourager
of
them
who
walk
in
the
wayes
of
Gods
commandem●nts
.
I
grant
,
that
any
gift
given
to
〈◊〉
wicked
man
,
wherby
he
may
be
serviceable
to
the
Church
and
Common-wealth
;
is
not
therfore
not
to
be
made
use
of
because
the
party
is
wicked
(
for
this
were
to
suppresse
the
gift
of
God
)
but
,
that
●or
the
wickednesse
which
such
a
one
committeth
,
he
may
perceiue
that
he
hath
some
disgrace
or
dishonour
,
which
but
for
that
he
should
not
haue
.
For
this
would
surely
turne
many
from
ungodlinesse
,
because
most
men
seeking
the
favour
and
good
liking
of
those
that
are
in
Authority
in
eve●y
Land
,
they
will
in
the
greater
measure
forbeare
those
things
which
they
finde
to
disgrace
th●m
in
their
presence
.
As
for
those
places
where
the
chiefest
Officers
of
Rule
are
themselues
vicious
,
and
to
please
them
many
become
vicious
,
they
truely
haue
a
fearefull
judgement
from
God
therein
upon
them
;
and
therfore
by
prayer
to
God
,
Gods
people
there
should
seek
of
God
his
inclyning
the
hearts
of
those
in
Authority
unto
his
Commandements
.
Many
are
the
shining
and
profitable
vertues
of
many
very
vicious
Princes
,
neither
may
they
be
suppressed
,
or
the
Princes
disobeyed
in
the
exercise
of
them
,
(
for
God
hath
given
them
these
Gifts
,
fitting
them
thereby
more
then
others
for
the
Offices
they
hold
)
but
rather
by
prayer
to
God
,
and
all
meete
and
convenient
meanes
,
their
turning
from
such
wickednesse
as
whereto
they
are
inclyned
,
is
to
be
sought
.
These
things
I
thought
fit
here
to
touch
at
,
that
so
Christian
Kingdomes
and
Churches
may
be
put
in
minde
of
those
things
,
which
very
neerly
concerne
them
:
For
verily
,
the
breaking
of
Gods
commandements
will
ever
be
found
the
secret
cause
of
all
the
troubles
of
the
whole
world
.
Therefore
though
wee
cannot
thinke
,
to
turne
the
unrighteous
world
in
an
instant
to
become
Righteous
;
(
for
wicked
men
will
ever
be
in
the
world
)
yet
,
let
Governours
make
it
their
ayme
,
to
disgrace
the
disobedient
,
and
to
grace
the
obedient
:
and
surely
the
Lords
commandements
will
then
take
much
the
more
effect
in
every
Nation
.
But
now
having
thus
written
of
these
things
,
I
thinke
good
to
close
up
this
writing
with
this
Exhortation
and
Advise
following
.
To
conclude
,
I
having
thus
showne
you
,
how
to
make
the
commandements
of
God
easie
,
and
even
a
delight
unto
you
,
it
remaineth
on
your
part
to
studie
the
commandements
of
the
Lord
,
that
so
you
may
informe
your selfe
of
them
,
least
else
they
be
to
seek
,
when
in
your
Conversation
or
Actions
you
haue
need
of
their
Direction
;
which
that
you
may
with
the
mo●e
ease
doe
,
it
is
good
that
you
haue
the
commandements
culled
out
,
or
collected
together
by
themselues
in
a
book
,
that
so
you
may
use
to
reade
them
often
by
themselues
,
as
some
haue
the
book
of
the
Psalmes
for
like
purpose
.
This
I
advise
unto
,
because
by
the
ten
commandements
onely
,
(
as
they
are
usually
proposed
unto
us
to
learne
by
heart
)
we
cannot
easily
discover
how
they
streatch
to
direct
us
,
in
most
of
the
ordinary
things
of
this
life
.
Whereas
if
all
,
or
the
speciall
of
those
things
,
which
in
the
Scriptures
we
finde
,
either
approved
of
by
the
Lord
,
or
reproved
,
be
gathered
out
of
the
Scriptures
,
then
wee
shall
finde
,
that
there
is
hardly
any
thing
for
which
we
shall
not
finde
a
direction
▪
Therfore
I
wish
that
such
a
collection
may
be
made
,
and
this
for
the
peoples
sooner
knowing
the
will
of
God
in
these
divers
particulars
:
and
such
collection
being
made
,
I
exhort
Gods
people
to
allow
unto
themselues
some
times
of
purpose
wherin
to
reade
them
,
or
heare
them
read
,
and
then
to
meditate
also
upon
them
,
that
so
they
may
be
the
better
taken
to
heart
to
be
observed
,
with
which
Exhortation
and
Avise
,
I
close
up
this
Treatise
,
least
I
should
by
further
inlarging
it
make
it
tedious
unto
you
.