Auspicante
Deo
,
Textus
legitur
in
Psalmo
xxxvij
.
vers.
3.
Trust
in
the
Lord
,
and
doe
good
,
so
shalt
thou
dwell
in
the
Land
,
and
verily
thou
shalt
be
fed
.
THere
is
no
faith
where
there
is
either
meanes
or
hopes
;
difficulties
and
impossibilities
are
the
true
obiects
of
beleefe
.
Gods
charges
are
oftentimes
harsh
in
the
beginnings
and
proceeding
,
but
in
the
conclusion
alwayes
comfortable
.
God
deferres
on
purpose
,
that
our
trials
may
be
perfect
,
our
deliuerance
wellcome
,
our
recompence
glorious
.
This
knew
the
holy
Psalmist
,
the
Prophet
Dauid
right
well
,
and
therefore
through
more
then
much
experience
penned
this
Consolatory
Song
or
Psalme
,
as
it
plainly
appeareth
by
the
argument
of
it
throughout
.
Wherein
the
Princely
Prophet
most
grauely
preuenteth
many
distrustfull
doubts
and
feares
which
might
(
in
the
contemplation
of
Christianity
&
the
comparison
of
the
same
with
the
present
gliding
delight
of
the
wicked
)
at
any
time
arise
in
the
minds
of
Gods
seruants
and
followers
.
Here
by
the
way
it
may
bee
easie
to
obserue
how
hard
a
thing
it
is
to
be
a
Christian
.
In
this
respect
his
meditation
affording
him
not
more
griefe
then
wonder
.
And
here
to
keepe
his
station
is
hard
,
but
to
remoue
harder
.
One
while
he
scarce
restraineth
his
vnruly
desires
from
euill
;
ofter
can
finde
no
list
to
good
;
sometime
he
purposeth
well
;
and
when
those
thoughts
(
not
his
)
begin
to
lift
him
from
the
earth
,
loe
,
hee
that
rules
in
the
ayre
,
stoops
vpon
him
with
powerfull
temptations
,
or
the
world
puls
him
downe
with
a
sweet
violence
:
so
that
it
is
hard
to
say
whether
he
be
forced
or
perswaded
to
yeeld
;
here
is
much
weaknesse
,
more
trechery
:
good
duties
seeme
harsh
,
and
can
hardly
escape
the
repulse
,
or
delay
of
excuses
;
and
not
without
much
strife
grow
to
any
rellish
of
pleasure
;
and
at
the
best
cannot
auoid
the
mixture
of
many
infirmities
.
But
this
is
not
all
.
O
God!
what
aduersaries
hast
thou
prouided
for
vs
,
weake
men
?
What
difficulties
?
What
encounters
?
Malitious
and
subtle
spirits
,
an
alluring
world
,
a
Serpentine
and
stubborne
nature
,
distrustfull
feare
,
neither
the
least
nor
last
enemie
of
mankind
,
which
though
our
eyes
behold
,
yet
with
such
amazement
(
because
crossing
carnall
reason
)
that
from
hence
ariseth
eyther
a
slauish
feare
,
whereby
(
when
we
see
the
number
and
the
happinesse
of
the
wicked
)
we
(
like
cowardly
Israelites
)
are
ready
to
flie
,
and
plead
their
measure
,
for
our
feare
:
who
is
able
to
stand
before
the
sons
of
Anak
?
Or
,
if
not
feare
,
so
that
(
as
we
can
)
we
weakly
resist
,
yet
are
we
foyled
with
indignation
and
enuie
,
fretting
our selues
because
of
the
vngodly
and
being
malicious
against
the
euill
doers
,
vers.
1.
Or
(
which
is
worst
of
all
)
heereby
we
are
so
stupified
that
(
fayth
for
a
while
seeming
not
to
haue
any
being
)
impious
and
prophane
Atheisme
stealing
on
vs
,
maketh
this
question
,
whether
there
bee
a
God
?
or
whether
blinde
chance
and
fatall
necessity
and
fortune
doe
not
hand
ouer
head
moderate
all
things
heere
below
.
So
that
at
some
time
or
other
it
is
hard
euen
for
a
beleeuer
not
to
be
an
Infidell
(
at
least
in
conceit
)
looking
carnally
to
haue
God
at
a
bent
:
and
if
hee
come
not
at
a
call
,
how
easie
to
cast
him
off
?
and
to
betake
vs
to
our
owne
(
no
lesse
idolatrous
then
ridiculous
shifts
)
like
the
Chinois
,
whipping
their
gods
when
they
answer
not
.
Whereas
(
as
the
Prophet
heere
exhorteth
)
his
holy
ones
wait
long
,
and
seeke
him
;
and
not
onely
in
their
sinking
,
but
from
the
bottome
of
the
deepes
,
call
vpon
him
,
and
though
hee
kill
them
,
still
put
their
trust
in
him
.
To
which
purpose
in
this
text
is
sayd
:
Trust
thou
in
the
Lord
&c.
It
is
not
my
purpose
to
spend
any
time
in
speaking
concerning
the
authour
of
this
sacred
hymne
,
who
(
as
it
appeareth
by
the
argument
of
it
)
was
Dauid
the
King
:
neyther
will
I
insist
vpon
that
excellent
order
Alphabetically
heere
vsed
,
for
the
auoyding
of
tedious
prolixity
according
to
the
number
of
the
Hebrew
letters
.
The
Hebrewes
in
their
songs
(
as
it
might
be
shewed
)
did
follow
the
method
Alphabeticall
,
as
some
thinke
,
heereby
to
helpe
the
memory
.
Others
,
as
Vatab.
tell
vs
,
there
is
no
certayne
reason
of
this
versifying
.
Apparet
vulgatam
carminis
rationem
fuisse
.
It
appeares
to
be
an
ancient
and
vulgar
custome
.
Others
as
Hierom
,
auerre
,
that
they
were
written
in
Saphick
verses
,
to
which
purpose
hee
alleadgeth
Origen
and
Philo.
Others
suppose
this
order
was
vsed
not
onely
to
help
the
memory
,
but
also
to
note
the
worthinesse
of
the
matter
.
And
this
last
opinion
may
we
in
this
place
first
of
all
incline
vnto
:
this
Psalme
being
,
Alphabetum
quoddam
pijs
omnibus
discendum
vt
nouerint
vbi
sita
sit
foelicitas
&
beatitudo
,
as
Vatab.
elsewhere
.
Heere
the
care
of
the
holy
Ghost
is
especially
to
bee
noted
,
for
mans
saluation
,
not
onely
to
make
the
way
most
plaine
for
vnderstanding
,
but
also
the
Scriptures
as
familiar
as
our
A.
B.
C.
for
our
best
conseruing
and
retayning
in
our
memory
.
So
that
this
Psalme
is
like
Habakuks
vision
,
he
that
runneth
may
read
a
lecture
of
comfort
in
euery
letter
,
and
may
moreouer
well
remember
what
he
readeth
.
But
what
should
I
stay
on
that
of
S.
Hierom.
in
his
epistle
to
Paulus
Vrbicus
,
diuiding
the
whole
Alphabet
into
seuen
connexions
;
interpreteth
the
two
and
twenty
letters
of
the
Crosse-row
.
Aleph
,
doctrina
.
Beth
,
domus
Gimel
,
sapientia
&c.
What
seeke
we
further
?
Heer
is
true
wisedome
to
be
found
.
Nay
,
not
onely
methodicall
but
musicall
,
not
onely
for
information
,
but
also
for
consolation
;
wherefore
in
the
words
of
a
Prophet
,
Comfort
ye
,
comfort
ye
,
my
people
,
and
,
ô
yee
people
be
ye
comforted
.
In
this
consolatory
cordiall
of
comfort
,
then
(
for
so
wee
may
well
call
this
diuine
dittie
one
of
the
sweete
songs
of
Sion
)
we
may
obserue
foure
parts
-
1.
a
proposition
.
-
2.
a
confirmation
.
-
3.
an
amplification
.
-
4.
a
conclusion
.
The
Prophet
Dauid
continually
exercised
with
the
crosse
,
and
tossed
with
trouble
,
most
diuinely
fortifieth
the
mindes
of
all
Gods
children
against
any
wicked
assaults
,
especiallie
against
the
scandall
of
the
crosse
.
Namelie
,
that
no
man
from
the
outward
affluence
of
all
things
,
the
concurrence
of
all
outward
blessings
,
all
pompe
,
plentie
,
prosperitie
to
the
hearts
desire
in
the
greatest
measure
whatsoeuer
:
beholding
this
(
as
the
most
doe
)
onely
with
the
carnall
eye
of
the
body
,
bee
so
voyd
of
diuine
iudgement
to
draw
this
argument
,
Because
high
among
men
,
ergo
high
in
the
fauour
of
God
.
Whereas
Solomon
telleth
vs
,
time
and
chance
falleth
alike
to
all
:
and
our
Sauiour
,
that
God
causeth
the
Sunne
to
shine
on
the
iust
and
vniust
.
Such
an
argument
then
were
absurd
in
Gods
schoole
,
not
grounded
aright
according
to
the
rules
of
holy
writ
.
On
the
other
side
,
because
the
Church
of
God
represented
in
euery
child
of
God
,
is
like
Noahs
Arke
on
the
waues
of
the
world
,
tossed
to
and
fro
with
contrary
winds
and
waues
,
sometimes
in
Shiloh
,
sometimes
in
Keriath-iearim
,
sometimes
amongst
the
Philistines
,
disstressed
,
oppressed
,
destitute
,
not
hauing
like
Noahs
Doue
where
to
rest
the
sole
of
his
foot
till
hee
land
on
Ararat
the
holy
hill
of
heauen
.
If
any
one
therefore
,
looking
only
through
the
windowes
of
nature
,
should
from
carnall
reason
hence
conclude
,
Because
this
man
is
in
misery
exposed
to
trouble
and
calamity
,
ergo
despised
and
reiected
of
God
.
This
were
as
vncharitable
as
miserable
,
for
the
holy
Ghost
hath
in
this
place
,
and
in
many
more
teacheth
vs
to
conclude
otherwise
.
For
all
that
will
liue
godly
in
Christ
Iesus
must
suffer
persecution
.
To
bee
exercised
with
the
crosse
is
a
good
argument
of
one
of
his
followers
,
which
by
the
crosse
went
vnto
his
crowne
;
for
those
that
suffer
with
him
,
nay
for
him
,
shall
also
reigne
with
him
(
marke
this
argument
)
if
none
but
such
,
what
shall
become
of
the
iolly
jinglers
of
the
time
.
Solomon
hath
taught
vs
to
conclude
of
them
and
their
happinesse
to
bee
only
the
cracking
of
thornes
vnder
the
pot
,
only
a
blast
.
But
Dauid
the
father
because
more
acquainted
with
the
crosse
,
therefore
is
much
more
copious
in
this
case
,
as
(
not
to
instance
more
among
many
)
is
largely
for
information
and
consolation
set
downe
in
this
Psalme
particularly
,
they
shall
be
cut
downe
like
the
grasse
,
and
wither
,
vers.
2.
they
shall
be
cut
off
,
verse
9.
yet
a
little
while
,
and
the
wicked
shall
not
be
,
verse
10.
the
Lord
shall
laugh
at
him
,
his
day
is
comming
,
verse
13.
their
sword
shall
enter
into
their
owne
heart
,
verse
15.
they
shall
perish
and
be
as
the
fat
of
Lambes
,
into
smoke
they
shall
consume
away
,
verse
20.
Yet
all
this
while
the
wicked
is
in
great
power
and
spreading
himselfe
like
a
Bay
tree
,
verse
35.
And
particularly
touching
the
godly
for
consolation
,
Thou
shalt
dwell
in
the
land
and
be
fed
,
verse
3.
hee
shall
giue
thee
the
desires
of
thy
heart
,
verse
4.
hee
shall
bring
it
to
passe
,
verse
5.
he
shall
bring
forth
thy
righteousnesse
as
the
light
,
and
thy
iudgement
as
the
noone-day
,
verse
6.
thou
shalt
inherit
the
earth
,
verse
11.
in
the
day
of
famine
they
shall
be
satisfied
,
verse
19.
the
Lord
vpholdeth
him
with
his
hand
,
verse
24.
hee
shall
helpe
them
and
deliuer
them
from
the
wicked
,
verse
40.
marke
the
perfect
man
and
behold
the
vpright
,
for
the
end
of
that
is
peace
,
verse
37.
Yet
notwithstanding
all
this
,
the
iust
and
vpright
man
is
in
many
troubles
,
so
that
this
which
Dauid
here
affirmeth
of
the
state
of
either
in
the
iudgement
of
flesh
and
blood
is
a
meere
Paradox
,
and
in
naturall
reason
incomprehensible
,
but
those
things
which
are
impossible
with
men
,
are
possible
with
God
,
and
spirituall
things
are
spiritually
discerned
,
wherefore
Trust
in
the
Lord
,
and
be
doing
good
;
so
dwell
in
the
land
,
and
verily
thou
shalt
be
fed
.
In
this
Text
we
are
to
obserue
2
parts
,
-
1
a
precept
,
trust
in
the
Lord
.
-
2
a
promise
,
to
dwell
in
the
land
and
be
fed
.
Touching
the
precept
it
hath
reference
-
1
to
God
.
-
2
to
man
.
1
To
God
:
trust
thou
in
the
Lord
;
for
matter
of
piety
,
2
To
man
:
and
be
doing
good
:
for
matter
of
charity
.
Faith
and
good
workes
are
inseparably
vnited
,
as
the
soule
and
the
body
(
yet
in
their
order
)
first
faith
,
for
,
trust
in
the
Lord
:
secondly
good
works
:
be
doing
good
:
whom
God
hath
then
thus
ioyned
together
,
let
no
man
put
asunder
.
Now
as
when
man
and
wife
like
faithfull
yoak-fellowes
,
and
like
the
words
of
my
Text
walke
orderly
together
aequis
passibus
,
a
happy
issue
attendeth
on
their
trauell
:
So
if
our
faith
be
grounded
on
God
in
the
first
place
,
and
from
hence
we
be
enabled
in
the
second
place
to
doe
good
,
then
a
long
Catalogue
of
many
glorious
blessings
waiteth
on
vs
to
crowne
vs
,
and
those
are
either
-
externall
,
-
to
dwell
in
the
land
.
-
to
be
fed
.
-
internall
,
-
to
haue
the
desires
of
his
heart
v.
4.
-
to
haue
abundance
of
peace
v.
11.
-
eternall
,
-
to
dwell
for
euermore
,
-
verse
27.
and
29.
Whence
we
see
that
those
which
haue
the
Lord
for
their
master
,
haue
the
most
profitable
seruice
in
the
world
,
to
whom
the
promise
of
this
life
,
and
so
respecting
the
body
and
the
soule
in
the
inchoation
of
grace
,
and
that
which
is
to
come
:
and
so
respecting
body
and
soule
in
the
consummation
of
glory
,
most
properly
belongeth
,
for
be
saith
,
dwell
in
the
land
,
thou
shalt
be
fed
;
a
constant
promise
of
him
whose
word
is
yea
and
amen
:
Touching
this
Text
then
it
may
be
sayd
that
it
comprehendeth
the
Law
and
the
Gospell
;
in
which
wee
haue
the
first
and
second
table
:
the
summe
of
the
Law
and
the
Prophets
,
viz.
to
loue
God
aboue
all
:
which
we
cannot
doe
if
we
trust
not
in
him
To
loue
our
neighbour
as
our selues
,
which
we
cannot
doe
neither
,
if
we
be
not
doing
good
.
So
that
the
grace
of
God
(
like
the
Sonne
in
his
glory
)
appeareth
in
our
Text
to
teach
vs
to
deny
all
vngolinesss
,
&
to
liue
religiously
,
by
trusting
in
the
Lord
:
righteously
,
by
doing
good
to
our selues
and
others
:
and
soberly
,
by
waiting
on
the
Lord
,
dwelling
in
the
land
and
being
fed
.
In
the
words
what
obscurity
?
onely
the
last
,
dwell
in
the
land
and
thou
shalt
be
fed
,
challenge
at
my
hands
a
further
interpretation
;
our
letter
not
so
well
bearing
,
and
therefore
not
so
neerely
answering
the
originall
:
of
which
when
I
come
vnto
the
promise
.
I
For
the
precept
,
as
touching
our
faith
;
trust
thou
in
the
Lord
.
Hauing
then
thus
farre
acquainted
you
with
the
scope
of
the
holy
Ghost
,
at
large
;
that
the
children
of
God
when
they
see
themselues
in
great
misery
,
and
the
wicked
flourishing
as
a
greene
Bay
tree
,
ought
not
to
bee
amazed
at
this
,
nor
to
fret
hereat
,
or
be
filled
with
indignation
,
or
because
they
are
like
a
fat
Oxe
fatted
for
the
day
of
slaughter
,
whereas
the
children
of
God
must
bee
exercised
with
many
afflictions
;
lest
with
the
world
they
should
be
condemned
.
2
That
their
light
afflictions
which
are
but
temporall
,
may
be
crowned
with
glory
which
is
eternall
.
And
for
this
cause
to
trust
in
the
Lord
,
whence
I
obserue
,
that
in
all
troubles
and
trials
whatsoeuer
,
Doctr.
and
at
all
times
we
ought
confidently
to
trust
in
the
Lord
.
1.
The
place
is
a
confirmation
of
this
truth
,
Illustr.
as
it
is
vsed
here
by
way
of
precept
,
trust
thou
in
Iehouah
.
To
this
purpose
is
that
of
Dauid
,
in
God
is
my
saluation
and
my
glory
,
the
rock
of
my
strength
and
my
refuge
is
in
God
.
Trust
in
him
at
all
times
yee
people
,
poure
out
your
hearts
before
him
:
God
is
a
refuge
for
vs
.
In
which
the
Prophet
not
only
biddeth
and
exhorteth
vs
to
trust
in
him
,
but
moreouer
addeth
a
reason
drawne
from
the
profitable
effect
of
such
confidence
;
because
he
is
a
refuge
to
helpe
vs
and
deliuer
vs
.
To
this
place
is
that
of
Solomon
,
Pro.
3.5
.
trust
in
the
Lord
with
all
thy
heart
:
and
leane
not
to
thine
owne
vnderstanding
.
2
This
hath
beene
the
practise
of
the
children
of
God
in
all
troubles
,
and
in
all
times
,
as
is
proued
from
the
example
of
that
godly
and
faithfull
King
,
who
when
the
Moabites
and
Ammonites
came
against
him
,
to
battell
,
after
he
had
prayed
vnto
the
Lord
for
helpe
and
deliuerance
,
as
the
people
went
forth
into
the
wildernesse
of
Tekoa
,
2
Chro.
20.20
.
Iehosaphat
stood
and
said
:
Heare
me
O
Iudah
and
yee
inhabitants
of
Ierusalem
,
trust
in
the
Lord
your
God
,
so
shall
yee
be
established
;
beleeue
his
Prophets
so
shall
yee
prosper
.
An
example
we
haue
in
good
Iacob
,
who
trusting
in
the
Lord
was
not
afraid
to
returne
to
his
owne
Country
,
notwithstanding
the
malice
which
his
brother
Esau
had
conceiued
against
him
,
Gen.
31.3
.
because
hee
beleeued
that
God
who
commanded
him
to
goe
would
also
defend
him
.
The
like
might
I
say
concerning
the
rest
of
the
Patriarchs
,
Noah
,
Abraham
,
Lot
,
Isaac
,
Ioseph
,
Dauid
,
Daniel
,
together
with
the
sacred
quire
of
reuerend
antiquity
summoned
by
the
Author
to
the
Hebrewes
,
who
through
faith
subdued
Kingdomes
,
Heb.
11
.
3●
.
wrought
righteousnesse
,
obtained
the
promise
,
stopped
the
mouth
of
Lions
,
quenched
the
violence
of
the
fire
,
escaped
the
edge
of
the
sword
,
waxed
valiant
in
battell
,
and
turned
to
slight
the
armies
of
Aliants
.
By
euidence
whereof
we
see
that
if
we
trust
in
God
and
cast
our
care
on
him
,
he
is
such
a
father
of
mercies
and
God
of
all
comfort
that
he
will
also
care
for
vs
.
For
which
cause
our
Sauiour
said
to
his
disciples
,
let
not
your
hearts
be
troubled
,
you
beleeue
in
God
;
beleeue
also
in
me
;
Ioh.
14.1
.
&c.
A
little
faith
then
euen
as
small
as
a
graine
of
Mustard
seed
,
is
able
to
make
vs
list
vp
our
heads
in
the
middest
of
all
troubles
,
and
to
remoue
euen
Mountaines
of
distrusts
out
of
our
soules
.
Therefore
in
the
description
of
the
spirituall
armour
faith
is
compared
to
a
buckler
or
shield
:
Ephes.
6.16
.
which
guardeth
especially
the
head
and
heart
;
that
is
(
as
it
may
be
construed
)
the
vnderstanding
and
will
,
ut
non
turbetur
intellectus
,
Diez
com
.
1.
in
fest
Phil.
Iacol
.
non
formidet
affectus
,
that
we
be
not
troubled
in
our
vnderstanding
,
nor
made
fearfull
in
our
affection
.
By
faith
the
children
of
God
haue
beene
more
bold
then
Lions
,
and
enabled
to
doe
euen
all
things
.
When
Taxaris
saw
his
Countriman
Anacharsis
in
Athens
,
he
said
vnto
him
,
I
will
at
once
shew
thee
all
the
wonders
of
Greece
,
Lucianus
in
Scytha
.
vis●
Solone
vidisti
omnia
;
in
seeing
Solon
thou
seest
all
,
euen
Athens
it selfe
,
and
all
the
glory
of
the
Greeks
.
In
like
manner
I
may
tell
a
true
Christian
:
hast
thou
saith
and
assured
trust
in
the
Lord
?
thou
hast
more
then
all
the
wonders
of
Greece
;
vpon
the
point
,
all
the
wonderfull
gifts
of
grace
:
for
faith
is
a
mother
vertue
from
whence
all
other
spring
,
and
without
which
our
best
actions
are
but
splendida
peccata
,
shining
sinnes
,
Rom.
14.24
.
most
necessary
then
that
we
trust
in
the
Lord
.
And
not
without
great
reason
.
1
Because
if
we
trust
not
in
the
Lord
as
touching
grace
we
are
dead
:
1
Reason
.
as
long
as
we
liue
we
breath
and
labour
for
life
euen
in
death
:
faith
is
the
life
of
grace
,
the
death
of
all
sinne
:
Hab.
2.4
.
hence
it
is
said
,
the
iust
man
liueth
by
his
faith
,
and
liuing
hereby
his
soule
trusteth
in
the
Lord
,
hee
looketh
cheerfully
to
God
,
hauing
the
spirit
of
boldnesse
,
insomuch
that
we
may
say
of
him
,
Si
fractus
illabatur
orbis
impavidum
ferient
ruinae
,
if
the
mountaines
should
be
remoued
and
cast
headlong
into
the
Sea
,
still
hee
standeth
his
ground
:
yea
,
Terra
fremat
,
regna
alta
crepent
,
ruat
orcus
&
ortus
;
Si
modo
firma
fides
,
nulla
ruina
nocet
.
If
that
all
the
world
should
crack
in
peeces
,
neuerthelesse
he
standeth
fast
and
firme
,
grounded
on
the
rock
fixed
like
the
Mount
Sion
,
Psal.
129.
not
to
be
remoued
at
any
time
by
any
meanes
;
for
he
trusteth
in
the
Lord
,
and
vnder
the
shadow
of
his
wings
is
the
righteous
mans
refuge
till
the
tyrannie
of
Satan
,
Psal.
57.
sinne
,
death
and
hell
be
ouerpast
:
for
he
hath
(
if
I
may
so
say
)
the
life-blood
of
the
soule
,
true
faith
in
the
Lord
,
and
relieth
on
his
promises
and
therefore
cannot
miscarrie
.
Whereas
on
the
other
side
,
a
faithlesse
man
and
distrustfull
in
all
troubles
▪
whatsoeuer
,
is
ready
not
onely
to
sincke
vnder
his
burden
,
but
also
to
giue
vp
the
ghost
.
It
is
with
them
as
it
was
with
Nabal
;
a
distrustfull
person
hath
a
head
like
Nabal
,
a
heart
like
Nabal
,
when
he
heareth
of
any
troubles
and
crosses
not
to
be
vndergone
,
but
which
hee
hath
escaped
ignorantly
.
●
Sam.
25.37
.
His
heart
presently
dieth
within
him
,
and
he
becommeth
as
a
stone
.
Physitians
tell
vs
,
that
in
mans
body
the
arteres
running
along
the
veines
,
do
beat
vpon
them
,
and
stir
vp
the
blood
,
lest
congeling
,
it
should
waxe
cold
;
so
in
the
soule
of
the
godly
,
true
fayth
beateth
in
time
of
all
distresse
,
and
keepeth
it
aliue
in
the
wicked
,
as
in
Nabal
it
moueth
not
,
and
therefore
in
necessity
either
they
die
with
griefe
,
as
he
did
,
or
with
Achitophel
hang
themselues
,
or
with
Saul
run
in
distresse
to
the
witch
of
Endor
,
to
hell
for
helpe
;
whereas
the
children
of
God
wait
vpon
him
for
deliuerance
with
patience
and
with
confidence
trust
in
the
Lord
.
Because
fayth
is
the
only
meanes
wherby
we
apprehend
all
the
promises
of
God
,
2
Reason
.
and
apply
them
to
our
comfort
in
time
of
need
:
hence
it
is
that
the
Apostle
S.
Paul
(
or
els
who
)
to
the
Hebrewes
,
sayth
,
Heb.
11.6
.
Without
fayth
it
is
impostible
to
please
God
.
For
hee
that
commeth
to
God
,
must
beleeue
,
that
he
is
,
and
that
he
is
a
rewarder
(
or
as
our
purpose
is
,
a
deliuerer
)
of
them
that
diligently
seeke
him
.
So
then
without
faith
,
no
apprehension
of
God
as
he
is
:
without
apprehension
,
no
deliuerance
.
Faith
then
is
the
meanes
:
and
God
vsually
shapeth
the
end
according
to
the
meanes
.
Naaman
had
neuer
beene
cleansed
of
his
leprosie
,
if
he
had
not
beene
washed
in
Iordane
.
God
is
not
tied
to
meanes
,
but
men
are
,
which
wee
both
may
and
must
vse
,
if
we
expect
or
desire
the
issue
.
God
could
sauevs
without
the
preaching
of
his
word
,
but
he
will
not
.
Hee
hath
ordayned
no
meanes
so
effectuall
to
beget
fayth
as
this
;
and
therefore
we
must
haue
a
constant
dependance
thereon
.
God
could
raise
vp
children
to
Abraham
from
the
stones
:
he
could
of
Diuels
and
reprobates
make
Saints
and
Angels
,
but
he
will
not
;
it
is
one
thing
what
hee
can
doe
,
another
what
he
will
doe
.
And
therefore
monstrous
absurdities
might
be
concluded
,
if
that
we
should
dispute
from
his
power
to
his
will
.
It
is
well
taken
that
the
father
of
the
Prodigall
would
neither
fetch
the
robe
nor
suffer
his
son
to
fetch
it
neither
,
but
commanded
his
seruants
to
bring
it
foorth
and
put
it
on
:
and
why
?
If
not
to
bring
meanes
into
credit
,
for
which
the
Gospell
aboundeth
with
examples
;
in
all
those
miraculous
deliuerances
wrought
by
our
Sauior
ascribing
them
still
to
fayth
.
Hence
when
Peter
began
to
sincke
,
hee
attributeth
it
to
his
in
fidelity
and
distrust
,
in
that
he
sayd
,
O
thou
of
little
fayth
!
wherefore
didst
thou
doubt
?
As
if
hee
had
sayd
,
if
thou
hadst
trusted
in
me
,
Mat.
14.31
.
thou
couldst
not
haue
miscarried
.
And
in
another
place
it
is
sayd
,
he
could
doe
no
works
there
,
because
of
their
vnbeleefe
,
saue
that
he
laid
his
hands
vpon
a
few
sicke
.
On
the
other
side
,
in
many
miracles
,
we
finde
the
truth
of
this
point
confirmed
.
When
the
distressed
woman
of
Canaan
whose
daughter
was
miserably
vexed
with
a
Diuell
cried
vnto
him
for
help
,
Mat.
15.28
.
saying
,
Haue
mercy
on
me
,
O
Lord
,
thou
sonne
of
Dauid
,
&c.
whom
for
importunities
sake
,
the
Disciples
besought
to
send
her
away
:
he
answered
,
I
am
not
sent
but
to
the
lost
sheepe
of
the
house
of
Israel
.
Then
came
the
woman
and
worshipped
,
saying
;
Lord
helpe
me
;
to
whom
hee
replied
,
It
is
not
meete
to
take
the
childrens
bread
,
and
to
cast
it
to
the
dogges
.
And
she
sayd
,
truth
Lord
,
yet
the
dogs
eate
the
crummes
which
fall
from
their
masters
table
.
(
Hence
the
deliuerance
)
O
woman
,
great
is
thy
faith
!
be
it
vnto
thee
as
thou
wilt
,
and
her
daughter
was
made
whole
.
So
likewise
the
Leper
that
came
vnto
him
,
beseeching
him
and
kneeling
downe
vnto
him
;
said
,
If
thou
wilt
thou
canst
make
me
whole
,
(
behold
his
faith
and
see
deliuerance
)
Iesus
moued
with
compassion
,
put
forth
his
hand
and
touched
him
,
Mark
.
1.40
.
and
said
,
I
will
,
be
thou
whole
,
and
hee
was
cleansed
.
Againe
,
in
him
which
was
sick
of
the
palsie
,
we
see
the
same
thing
,
when
they
could
not
come
nigh
vnto
him
for
the
presse
,
Mark
.
2.4.5
.
they
vncouered
the
roofe
where
he
was
,
and
let
downe
the
bed
where
the
sick
of
the
palsie
lay
.
When
Iesus
saw
their
faith
,
he
said
vnto
the
sick
of
the
palsie
,
sonne
thy
sinnes
be
forgiuen
thee
.
So
the
woman
with
the
bloody
issue
,
hauing
beene
troubled
twelue
yeeres
,
and
spent
all
on
Physitians
,
and
become
much
worle
;
when
she
had
but
touched
his
garment
(
for
note
her
faith
,
she
had
said
,
if
I
touch
but
his
clothes
I
shall
be
whole
)
the
fountaine
of
her
blood
was
dried
vp
,
Mark
.
5.25
.
and
she
was
healed
of
that
plague
.
And
all
this
is
ascribed
to
her
faith
,
daughter
thy
faith
hath
made
thee
whole
,
goe
in
peace
.
The
like
is
to
be
instanced
in
the
deliuerance
vouchsafed
vnto
Iairus
in
his
daughter
,
when
the
people
told
him
she
was
dead
,
why
troublest
thou
the
master
?
Mark
.
5.36
.
Iesus
said
vnto
the
Ruler
of
the
Synagogue
,
be
not
afraid
,
onely
beleeue
:
and
he
raised
her
.
So
in
the
miracle
wrought
vpon
the
mans
sonne
which
was
dumbe
,
the
deliuerance
is
ascribed
to
faith
,
in
that
our
Sauiour
said
all
things
are
possible
,
Mark
.
9.
●4
.
if
thou
canst
beleeue
.
And
the
father
of
the
child
cryed
with
teares
,
I
beleeue
,
Lord
helpe
my
vnbeleefe
,
and
then
and
thus
hee
cured
him
.
Plaine
for
this
purpose
is
that
of
blind
Bartimeus
the
sonne
Timeus
also
,
who
hearing
that
Iesus
passed
by
,
cried
out
,
Iesus
thou
sonne
of
Dauid
haue
mercy
on
me
.
What
wouldest
thou
,
said
Christ
?
Mark
.
10.46
.
Lord
that
I
might
receiue
my
sight
;
to
whom
he
answered
,
goe
thy
way
,
thy
faith
hath
made
thee
whole
.
So
the
Leper
which
was
cleansed
,
goe
thy
way
,
Luk.
17.14
.
thy
faith
hath
made
thee
whole
.
So
to
the
woman
which
brake
an
Alabaster
box
of
ointment
,
and
stood
at
his
feet
weeping
,
and
washing
them
with
her
teares
,
and
wiping
them
with
her
haires
,
and
kissing
them
,
and
anointing
them
,
and
being
a
sinner
;
to
whom
Christ
said
,
thy
sinnes
,
which
are
many
,
are
forgiuen
,
Luk.
7.50
.
but
whence
this
vnspeakable
mercy
?
hence
,
thy
faith
hath
saued
thee
,
goe
in
peace
.
Whence
it
not
from
hence
also
was
that
miraculous
raising
of
the
Centurions
seruant
as
it
were
from
death
?
euen
from
bis
faith
:
he
had
built
a
Synagogue
he
said
in
all
humility
,
Lord
trouble
not
thy selfe
,
for
I
am
not
worthy
that
thou
shouldest
enter
vnder
my
roofe
,
neither
thought
I
my selfe
worthy
to
come
vnto
thee
,
Luk.
7.
●
.
onely
say
the
word
and
my
seruant
shall
be
healed
.
Whereupon
our
Sauiour
,
verily
I
say
vnto
you
,
I
haue
not
found
so
great
faith
,
no
not
in
Israel
,
and
so
he
cured
her
.
But
why
wade
I
so
farre
into
the
Sanctuary
for
testimonies
to
proue
this
?
when
as
among
so
many
it
is
hard
not
to
be
infinite
.
In
a
word
our
Sauiour
most
diuinely
,
not
only
by
example
,
but
positiuely
by
precept
confirmeth
and
concluded
this
point
.
When
his
disciples
maruelled
that
the
tree
which
he
cursed
was
withered
away
,
hee
said
to
them
,
haue
faith
in
God
,
for
I
say
vnto
you
,
whosoeuer
shall
say
vnto
this
mountaine
,
be
thou
remoued
,
and
bee
thou
cast
into
the
sea
,
and
shall
beleeue
that
those
things
which
he
saith
shall
come
to
passe
,
shall
haue
whatsoeuer
he
saith
.
Mar.
11.23.24
.
And
whatsoeuer
ye
shall
desire
when
yee
pray
,
beleeue
ye
shall
receiue
them
and
ye
shall
haue
them
.
Thus
then
seeing
so
much
is
attributed
to
faith
as
you
haue
heard
,
it
we
would
be
deliuered
,
we
must
trust
in
the
Lord
,
and
that
for
this
reason
drawne
from
the
profitable
end
which
followeth
,
namely
,
to
bee
deliuered
:
on
the
contray
,
the
meanes
neglected
,
no
maruell
if
the
end
be
not
obtained
.
Reason
:
3
Because
this
is
the
commandement
of
God
,
namely
.
that
we
trust
in
him
here
positiuely
;
imperatively
,
trust
thou
in
Iehouah
:
this
is
pointed
out
with
the
finger
of
God
vnto
vs
in
the
first
commandement
.
Thou
shalt
haue
no
other
Gods
but
me
,
wherein
we
are
commanded
to
worship
God
and
him
alone
,
which
worship
standeth
on
these
soure
pillars
,
-
1
louing
God
aboue
all
.
-
2
fearing
God
aboue
all
.
-
3
praying
to
God
,
and
none
but
him
.
-
4
in
acknowledging
God
to
be
the
guider
of
all
things
,
and
therefore
to
trust
in
him
.
which
,
though
the
last
,
is
not
the
least
in
the
affirmatiue
part
of
this
precept
.
It
is
commanded
oftentimes
in
other
place
of
the
Scripture
,
as
in
Proverb.
3.5
.
fiduciam
habe
in
Iehova
ex
toto
cordetu●
.
in
Psal.
4.5
.
offer
the
sacrifice
of
righteousnesse
,
and
put
your
trust
in
the
Lord
,
in
the
5.
verse
also
of
the
37.
Plalme
,
Devolve
super
Iehovam
viam
tuam
,
&
confide
in
eo
,
commit
thy
way
&c.
in
Psal.
62.8
.
trust
in
him
at
all
times
,
ye
people
poure
out
your
hearts
before
him
:
God
is
a
refuge
for
vs
.
(
this
is
worthy
to
bee
noted
with
no
lesse
then
Selah
)
in
Isay
26.4
.
trust
ye
in
the
Lord
for
euer
:
for
in
the
Lord
Iehovah
is
euerlasting
strength
.
This
then
is
the
diuine
voice
of
God
,
dixit
Dominus
,
which
him selfe
hath
said
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
as
hee
hath
spoke
by
the
mouth
of
his
holy
Prophets
since
the
world
began
;
which
command
implyes
obedience
.
The
Rechabites
are
commended
by
the
Prophet
Ieremiah
for
that
they
obeyed
the
commandement
of
Ionadab
the
sonne
of
Rechab
,
Iere
:
35.8
.
in
abstayning
from
wine
all
their
dayes
,
and
in
dwelling
in
tents
;
for
which
obedience
the
Lord
promised
that
Ionadab
the
sonne
of
Rechab
should
not
want
a
man
to
stand
before
him
for
euer
.
I
inferre
from
the
Rechabites
,
if
wee
faithfully
trust
in
the
Lord
,
as
not
Ionadab
a
mortall
man
,
but
the
high
and
most
mighty
Iehouah
hath
commanded
vs
,
we
shall
stand
before
him
for
euer
,
we
shall
dwell
in
the
land
and
bee
fed
in
faith
foreuermore
.
Reason
.
4
Because
of
the
infinite
profit
which
acreweth
to
those
that
trust
in
the
Lord
:
so
testifieth
Solomon
,
Pro.
22.18.19
.
for
it
is
a
pleasant
thing
if
thou
keepe
them
within
thee
,
they
shall
be
fitted
in
thy
lips
,
that
thy
trust
may
be
in
the
Lord
&c.
Againe
,
he
that
trusteth
in
the
Lord
shall
be
made
fat
,
that
is
,
he
shall
be
enriched
with
all
the
blessings
of
God
.
Prou.
28.25
.
So
we
see
that
those
which
trusted
in
the
Lord
haue
alwaies
prospered
and
obtained
victory
of
their
enemies
;
hitherto
is
that
memorable
victory
of
the
people
of
Iudah
ouer
the
Israelites
to
be
referred
,
2
Chro.
13.18
.
when
God
deliuered
them
into
their
hand
,
and
they
slew
of
Israel
fiue
hundred
thousand
chosen
men
.
And
the
reason
is
there
rendred
,
because
the
men
of
Israel
had
forsaken
the
Lord
and
trusted
rather
in
the
calues
of
Ieroboam
the
sonne
of
Nebat
,
which
caused
Israel
to
sinne
:
whereas
the
people
of
Iudah
kept
the
charge
of
the
Lord
their
God
,
and
did
trust
in
him
.
Hitherto
is
that
notable
victory
of
Asa
to
bee
referred
,
in
these
words
Hanan
the
Seer
challengeth
Asa
the
King
Iudah
hauing
made
a
league
with
Benhadad
King
of
Syria
.
2
Chron.
16.7
.
Because
thou
hast
relied
on
Benhadad
King
of
Syria
,
and
not
relied
on
the
Lord
thy
God
:
therefore
is
the
host
of
the
King
of
Syria
escaped
thy
hand
.
Were
not
the
Aethiopians
and
the
Lubims
a
huge
host
,
Vers
.
●
.
with
very
many
charrets
and
horsemen
?
yet
because
thou
didst
rely
on
the
Lord
,
he
deliuered
them
into
thy
hand
.
And
yet
behold
a
greater
profit
,
for
confidence
in
God
bringeth
tranquility
,
and
security
,
and
peace
of
conscience
,
as
is
shewed
in
the
example
of
Dauid
,
I
layd
me
downe
and
slept
,
I
awaked
,
for
the
Lord
sustained
me
.
I
will
not
be
afraid
for
ten
thousands
of
people
that
haue
set
themselues
against
me
round
about
.
Psal.
3.6.7
.
In
a
word
,
confidence
in
God
omnigenam
benedictionem
homini
praestat
,
procureth
all
manner
of
blessings
.
A
plaine
and
comfortable
proofe
is
that
of
the
holy
Prophet
,
in
these
words
,
Ier.
17.7.8
.
Blessed
is
the
man
that
trusteth
in
the
Lord
,
and
whose
hope
the
Lord
is
.
For
he
shall
be
as
a
tree
planted
by
the
waters
,
and
that
spreadeth
out
her
roots
by
the
riuer
,
and
shall
not
see
when
heat
commeth
,
but
her
leafe
shall
be
greene
,
and
shall
not
be
carefull
in
the
yeere
of
drought
,
neither
shall
cease
from
yeelding
fruit
.
So
Dauid
:
Psal.
21.7
.
for
the
King
trusteth
in
the
Lord
;
therefore
through
the
mercy
of
the
most
high
he
shall
not
be
moued
.
Againe
,
Psal.
125.1.2
.
they
that
trust
in
the
Lord
shall
be
as
the
mount
Sion
,
which
cannot
be
mooued
for
euer
.
This
was
the
promise
which
the
Lord
made
vnto
Ebedmelech
the
Ethiopian
that
when
he
accomplished
his
word
in
bringing
euill
vpon
the
city
,
that
he
should
be
deliuered
and
not
be
giuen
into
the
hand
of
the
men
of
whom
hee
was
afrayd
:
Ier.
39.17.18
.
for
I
will
surely
deliuer
thee
,
thou
shalt
not
fall
by
the
sword
,
but
thy
life
shall
be
a
prey
vnto
thee
.
And
why
all
this
mercy
?
Because
thou
hast
put
thy
trust
in
me
,
sayth
the
Lord
.
In
respect
of
the
great
profit
and
the
exceeding
great
reward
that
followeth
our
confidence
.
Good
reason
that
we
trust
in
the
Lord
:
Reason
5
Because
of
the
prouidence
of
Iehouah
whereby
hee
defendeth
and
preserueth
those
that
trust
in
him
.
Hence
,
saith
Dauid
,
I
will
lay
mee
downe
in
peace
and
sleepe
,
Psal.
4.8
.
for
thou
Lord
only
makest
me
dwell
in
safety
.
Thou
by
thy
prouidence
preseruest
me
.
Hence
is
that
of
Esay
;
Isay
.
26
4.
Trust
in
the
Lord
for
euer
;
for
in
the
Lord
Iehouah
is
euerlasting
strength
.
Hence
is
that
of
our
Sauiour
;
Take
no
thought
for
your
life
,
what
you
shall
eat
or
drinke
,
or
what
you
shall
put
on
.
Behold
the
fowles
of
the
ayre
,
for
they
sow
nor
,
Mat.
6.26.28
.
nor
reape
,
nor
gather
into
barnes
;
yet
your
heauenly
Father
feedeth
them
.
Are
yee
not
much
better
then
they
?
Consider
the
Lillies
of
the
field
how
they
grow
,
they
toile
not
,
neither
spin
,
yet
Salomon
in
his
glory
was
not
clothed
like
one
of
these
.
Wherefore
if
God
so
cloath
the
grasse
of
the
field
,
which
to
day
is
,
and
to
morrow
is
cast
into
the
ouen
,
shall
hee
not
much
more
cloth
you
,
ô
yee
of
little
fayth
?
After
these
things
the
Gentiles
seeke
:
as
if
hee
had
sayd
,
you
that
know
God
and
his
prouidence
ought
not
to
be
like
the
Gentiles
,
which
because
they
know
not
God
,
therefore
trust
not
in
God
.
If
he
so
well
prouide
for
the
Rauens
when
they
call
vpon
him
,
how
much
more
shall
hee
prouide
for
his
children
that
put
their
trust
in
him
.
Some
Philosophers
thought
it
too
great
a
labor
for
God
to
gouerne
the
whole
world
:
and
other
on
the
contrarie
too
base
.
But
diuines
answer
them
both
in
one
word
;
Apud
Ambros
.
de
offic.
l.
1.
c.
13.
Deus
u●que
laborat
in
maximis
neque
fastidit
in
minimis
.
Amb.
in
Hexam
lib.
5.
cap.
2.
Indeed
the
Poet
sayd
,
Non
vacat
exigu
is
rebus
adesse
Iovi
.
But
the
Scripture
otherwise
,
that
the
very
haires
of
our
head
are
numbred
,
Mat.
10.30
.
and
that
not
so
much
as
a
sparrow
which
is
sold
for
a
farthing
can
fall
on
the
ground
,
without
our
heauenly
fathers
prouidence
.
Disponit
membraculicis
&
pulicis
,
as
Augustine
.
In
Psal.
148.
For
besides
his
generall
prouidence
which
is
seene
in
the
gouernment
of
the
whole
vniuerse
,
Calvin
.
Instis
.
lib.
1.
c.
16.
he
hath
a
speciall
also
mode
rating
euery
singular
action
and
accident
.
Who
dwelling
on
high
,
Aquin.
1.
part
.
quaest.
22.
art.
2.
&
Caiet
.
ibid.
Heb.
1.3
.
Wisd.
8.1
.
beholdeth
vs
as
Emmots
vpon
the
mole
hils
of
the
earth
,
in
whom
we
liue
and
moue
and
haue
our
being
.
For
it
is
written
,
he
supporteth
all
things
by
his
mighty
word
.
He
reacheth
from
one
end
to
another
,
and
ordereth
all
things
sweetly
.
Omnia
non
solum
permissa
à
Deo
,
sed
etiam
immissa
,
as
one
saith
:
Lip
sius
Const●n●
.
lib.
1.
Cap.
14.
so
that
nothing
falleth
out
by
blinde
humane
chance
but
by
diuine
choise
.
The
Lord
doeth
not
onely
suffer
and
see
what
is
done
heere
below
,
but
also
disposeth
of
euery
particular
euent
to
the
glory
of
his
name
,
and
good
of
his
children
.
He
beheld
Dauid
in
his
trouble
,
Daniel
in
his
dungeon
,
Peter
in
his
prison
,
and
ordered
their
short
affliction
to
their
endlesse
consolation
.
In
that
then
though
he
dwelleth
on
high
hee
humbleth
himselfe
to
behold
the
things
below
.
In
that
he
keepeth
Israel
,
Psal.
121.4
.
which
doth
neither
slumber
nor
sleepe
.
In
that
he
graueth
his
children
on
the
palmes
of
his
hands
.
Isay
.
49.16
.
In
that
he
heareth
the
very
grones
of
his
children
in
their
closets
,
Psal.
38.9
.
and
maketh
their
beds
in
their
sicknesse
,
Psal.
41.3
.
In
that
(
as
Augustine
sweetly
)
hee
taketh
care
for
all
his
children
as
if
all
were
but
one
;
Confes
.
l.
●
.
c.
11.
and
for
euery
particular
as
if
one
were
all
.
Because
of
this
diuine
and
most
blessed
prouidence
,
Trust
in
the
Lord
.
Vnto
these
we
might
further
adde
many
more
forcible
reasons
,
grounded
on
the
person
,
in
my
text
;
as
namely
,
sixthly
,
from
the
power
;
seuenthly
,
from
the
mercy
;
eightly
,
from
the
loue
;
ninthly
,
from
the
wisdome
;
tenthly
,
from
the
goodnesse
;
adde
also
the
truth
of
Iehouah
;
and
looke
how
many
meditations
you
may
conceiue
concerning
God
,
so
many
reasons
you
haue
to
Trust
in
the
Lord
.
Whatsoeuer
he
is
,
he
is
it
to
vs
,
and
for
vs
;
because
hee
is
the
Lord
Iehouah
,
our
God
;
wherefore
let
vs
trust
in
the
Lord
.
Thus
farre
of
the
Doctrine
and
the
Illustration
thereof
,
by
Scripture
and
by
reason
.
Proceed
wee
now
to
the
vse
of
this
Doctrine
,
which
is
diuerse
.
Vse
.
2
It
serueth
first
for
our
information
,
I.
Iohn
.
14.1
.
we
ought
alwayes
to
trust
in
Iehouah
.
Our
Sauiour
so
enformeth
and
comforteth
his
disciples
,
Let
not
your
hearts
be
troubled
;
yee
beleeue
in
the
father
,
beleeue
also
in
me
;
in
whatsoeuer
dangers
of
soule
or
of
body
,
of
life
or
of
death
ye
may
bee
,
yet
be
not
discouraged
,
but
trust
in
the
Lord
.
Dolosum
&
aerumnosum
est
cor
hominis
,
as
the
heart
of
man
is
aboue
all
things
deceitfull
,
so
is
it
distrustfull
.
For
as
S.
Basill
to
this
purpose
speaketh
,
In
Psal.
44.
we
are
of
one
condition
in
prosperity
,
but
of
another
in
aduersitie
;
as
it
is
most
plainly
exemplified
vnto
vs
in
that
example
of
Peter
in
Matth.
26.33.69
.
Fortune
(
saith
Seneca
)
freeth
many
from
punishment
,
Epist.
61.
&
79.
but
none
from
feare
;
many
and
manifold
dangers
like
waues
comming
fast
one
on
the
backe
of
another
,
one
griefe
calling
on
another
,
as
the
clouds
burst
foorth
with
raine
.
Many
and
fearfull
are
those
dangers
whereunto
the
life
of
man
is
liable
;
yet
if
God
be
for
vs
,
what
shall
be
against
vs
?
if
our
trust
be
grounded
on
the
Lord
,
Psal.
46.2.3.4
.
if
our
confidence
be
sure
,
we
need
not
feare
though
the
earth
bee
remoued
,
and
though
the
mountaines
be
cast
into
the
middest
of
the
Sea
,
though
the
waters
thereof
roare
and
bee
troubled
,
though
the
mountaines
shake
with
the
swelling
thereof
,
though
the
world
be
lifted
off
the
hinges
,
and
all
things
be
turned
vpside
downe
,
though
all
things
goe
the
cleane
contrary
way
;
in
a
word
though
the
Sunne
be
turned
into
darknesse
,
and
the
Moone
into
blood
,
though
the
pillars
of
the
earth
and
the
powers
of
heauen
be
shaken
,
yea
,
though
the
frame
of
the
world
,
like
the
temple
of
Dagon
,
fall
ratling
vpon
our
heads
,
yet
we
will
not
feare
,
for
as
Dauid
saith
,
Psal.
18.2
.
The
Lord
is
my
rocke
,
and
my
fortresse
,
and
my
deliuerer
:
my
God
,
my
strengh
,
in
whom
I
will
trust
:
my
buckler
and
the
horne
of
my
saluation
,
and
my
high
tower
.
God
is
our
Captaine
,
therefore
like
Souldiers
wee
will
rely
vpon
his
warinesse
and
watchfulnesse
.
God
is
our
Shepheard
,
therefore
like
sheepe
wee
shall
sleepe
in
peace
vnder
his
staffe
.
God
is
our
Pilot
,
therefore
like
passengers
sayling
in
great
waters
we
shall
be
without
feare
vnder
the
protection
of
his
care
and
experience
.
God
is
our
King
,
therefore
like
subiects
we
will
feare
no
inuasion
of
enemies
no
want
of
prouision
vnder
his
so
well-ordered
gouernment
.
God
is
our
father
,
therefore
like
to
his
children
we
will
feare
no
ill
vnder
his
armes
.
O
trust
in
the
Lord
,
for
he
is
the
Lord
of
hosts
.
1
Sam
15.45
.
Antigonus
King
of
Syria
(
as
Plutarch
speaketh
)
being
ready
to
giue
battell
by
sea
bard
by
the
Isle
Andros
,
In
Pelopida
.
answered
one
of
his
men
,
who
told
him
that
his
enemies
had
more
ships
then
he
,
For
how
many
men
reckonest
thou
me
?
indeed
the
dignity
of
the
Generall
is
much
to
be
esteemed
when
it
is
sorted
with
prowesse
and
experience
.
But
where
is
there
prowesse
,
where
experience
,
if
it
be
not
in
the
Lord
?
Therefore
Iob
excellently
saith
,
hee
is
wise
in
heart
,
and
mighty
in
strength
.
Who
hath
hardned
himselfe
against
him
and
hath
prospered
?
Iob.
9.4
.
Surely
saith
Dauid
Psal.
3.8
.
Saluation
belongeth
vnto
the
Lord
.
And
the
Prophet
Esay
saith
,
Esay
43.11
,
I
,
euen
I
,
am
he
,
and
besides
me
there
is
no
Sauiour
.
For
as
none
can
deliuer
out
of
his
hand
,
so
none
can
deliuer
as
he
can
.
To
the
righteous
he
is
a
shield
,
Psalme
5.12
.
To
the
weake
strength
,
Psalme
22.12
.
To
the
oppressed
a
refuge
,
Psalme
9.9
.
To
the
persecuted
a
fortresse
,
Psalme
91.2.9
.
To
the
Sun-burnt
with
afflictions
he
is
a
shadow
.
To
those
that
are
exiled
for
righteousnesse
sake
,
bee
is
a
well
furnished
habitation
.
To
the
thirsty
he
is
a
well
of
water
,
as
to
Sampson
:
To
the
pursued
he
is
a
wall
of
defence
,
as
to
the
Israelites
.
To
the
hungry
hee
is
the
bread
of
life
.
To
the
faint
he
is
a
bed
of
downe
.
To
the
miserable
he
is
a
deliuerer
,
neither
are
his
deliueries
palliatiue
cures
,
easing
(
as
cold
water
in
a
feuer
)
onely
for
the
present
,
but
all
together
;
not
anodins
to
take
away
for
some
few
howres
the
sence
of
our
paine
,
not
the
paine
it selfe
,
but
they
are
saluation
,
and
as
it
were
resurrections
from
the
dead
.
Euen
as
Daniel
saith
,
Dan.
6.27
.
he
deliuereth
and
rescueth
,
and
hee
worketh
signes
and
wonders
in
heauen
and
earth
.
So
he
deliuered
Israel
our
of
Egypt
.
So
he
deliuered
Dauid
from
Saul
.
So
he
deliuered
Hezekias
and
Iehosaphat
from
their
enemies
.
So
hee
deliuered
Shadrach
,
Meshach
,
and
Abednego
from
the
furnace
.
So
he
deliuered
Daniel
from
the
Den.
So
his
people
out
of
the
Dungeon
in
Babylon
:
and
such
hath
euer
been
his
deliuerance
;
O
how
easie
is
it
to
be
infinite
in
this
matter
?
how
well
might
wee
loose
our selues
in
the
wood
,
rather
the
world
of
these
wonders
.
Such
lastly
,
was
his
deliuerance
of
the
Church
in
England
from
the
tyranny
of
the
bloody
Byshop
of
Rome
,
from
the
Spanish
inuasion
88.
from
that
mercilesse
and
matchlesse
treason
,
both
for
fict
and
faction
,
the
gunpowder
treason
,
Nouemb.
5.
1605.
O
then
being
compassed
about
with
deliuerances
,
such
deliuerances
of
such
a
Lord
,
such
a
Sauiour
,
such
a
Redeemer
.
Let
vs
trust
in
our
Lord
God
.
Let
me
now
say
to
you
all
(
to
conclude
this
vse
)
as
Dauid
to
his
people
,
Let
Israel
,
yea
,
let
vs
all
trust
in
the
Lord
,
for
with
the
Lord
there
is
mercy
,
and
with
our
God
is
plenteous
redemption
.
With
him
is
force
and
a
strength
to
redeeme
Israel
out
of
all
her
troubles
,
he
may
doe
it
,
hee
can
doe
it
,
he
will
doe
it
;
search
and
looke
through
all
generations
of
men
which
haue
beene
since
the
World
began
,
and
you
shall
not
finde
one
forsaken
that
put
his
trust
in
the
Lord
;
therefore
from
hence
foorth
and
for
euer
let
vs
trust
in
the
Lord
.
Vse
.
2
Thus
farre
of
the
first
vse
for
our
information
,
a
second
followeth
for
reproofe
and
terror
.
For
terror
,
for
it
is
written
,
Thus
saith
the
Lord
,
Ier.
1●
.
5
.
Cursed
be
euery
man
that
trusteth
in
men
,
and
maketh
flesh
his
arme
,
for
reproofe
then
of
all
those
which
trust
not
in
the
Lord
,
but
in
other
,
both
transitory
and
transient
meanes
;
such
there
are
,
for
,
Some
me
put
their
trust
in
vncertaine
riches
,
and
say
to
the
wedge
of
gold
,
thou
art
my
confidence
;
but
these
intollerably
offend
,
Iob.
31.24
.
and
grosly
deceiue
themselues
,
for
riches
auaile
not
in
the
day
of
wrath
.
Pro.
1●
.
4
.
The
hoarders
vp
of
siluer
and
gold
come
to
nought
,
and
goe
downe
to
hell
as
it
is
in
Baruch
3.17
.
O
foole
,
this
night
will
they
fetch
away
thy
soule
from
thee
:
where
is
now
thy
god
?
thy
gold
?
and
thy
trust
?
yet
this
cankered
gold
is
the
worldlings
god
,
nothing
more
ordinary
then
to
trust
in
vncertaine
riches
:
for
the
rich
mans
wealth
is
his
strong
City
,
saith
Solomon
.
Now
where
will
a
man
account
himselfe
safe
,
but
in
his
fort
?
He
sees
Mammon
to
be
a
great
Lord
of
great
command
;
he
sees
he
can
doe
much
,
and
heares
him
say
he
can
doe
as
much
more
,
yea
all
things
,
and
now
no
maruayle
that
hee
trusteth
is
him
.
Mammon
is
so
proud
a
boaster
that
his
clients
must
needs
be
confident
in
him
;
what
doth
not
he
brag
to
doe
?
Siluer
answers
to
all
,
sayth
Solomon
.
This
wee
grant
,
yet
wee
would
be
loth
it
could
command
truth
,
iustice
,
iudgement
;
yet
he
sayth
he
can
procure
all
,
conquer
all
,
pacifie
all
.
He
sayes
he
can
procure
all
secular
offices
,
titles
and
dignities
,
yea
,
(
in
some
sacrilegious
wretches
,
Simonaicall
patrons
)
the
promotions
of
the
Church
;
ye
remember
the
old
song
of
the
Pope
,
Claues
,
altaria
,
Christum
.
Simon
Magus
the
grand
father
of
these
,
made
full
reckoning
to
haue
bought
the
holy
Ghost
for
mony
.
He
sayes
he
can
pacifie
all
:
a
gist
pacifieth
wrath
.
(
Let
them
in
place
of
iustice
looke
to
it
,
whom
it
may
concern
)
he
can
bribe
off
sinnes
,
and
peruert
iudgement
.
He
sayes
he
can
ouercome
all
,
for
so
he
singeth
in
the
Poet
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Fight
with
Launces
of
siluer
and
thine
shall
bee
the
victory
.
With
this
weapon
hee
thought
to
foyle
the
sonne
of
God
.
All
these
will
I
giue
thee
,
briefly
according
to
the
French
and
Greeke
prouerbe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
things
obey
the
Lord
Mammon
,
this
is
a
great
Lord
,
if
this
be
true
,
he
saith
the
worldling
beleeueth
and
trusteth
.
But
let
me
tell
you
in
a
word
what
gold
can
doe
.
He
can
both
open
and
then
barre
the
gates
of
hell
to
the
vnconscionable
soule
,
and
helpe
his
followers
to
damnation
,
this
he
can
doe
,
and
this
is
all
.
As
for
other
things
,
though
the
foolish
siluer
Smiths
of
the
time
shout
out
,
great
is
Mammon
of
the
worldlings
,
yet
weigh
his
power
in
the
ballance
of
iudgement
,
and
you
will
conclude
of
him
(
as
Paracelsus
of
the
Deuill
)
that
he
is
a
base
and
beggarly
spirit
.
For
tell
me
I
beseech
you
what
hee
can
doe
?
Can
hee
make
a
man
honest
?
can
he
make
him
wise
?
can
hee
make
him
healthfull
?
can
he
giue
to
liue
more
merrily
,
to
feed
more
heartily
,
to
sleepe
more
quietly
?
yea
,
rather
will
hee
not
procure
the
contrary
,
make
dishonest
,
foolish
,
sick
,
and
vnquiet
.
Can
he
buy
off
the
gout
,
cares
,
death
?
much
lesse
the
paines
of
hell
?
Gee
to
now
yee
worldlings
,
God
meanes
to
punish
thee
with
death
,
now
try
what
thy
bags
can
doe
?
see
if
thou
canst
bribe
God
with
a
gift
,
will
the
Lord
bee
pleased
with
thousands
of
Rams
?
or
with
ten
thousand
riuers
of
oyle
?
See
if
thou
canst
bribe
death
the
Serpent
of
God
;
he
lookes
thee
sternly
in
the
face
,
and
tels
thee
with
Ehud
his
message
is
from
God
,
and
sheatheth
his
sword
in
thy
bowels
.
yet
See
if
thou
canst
bribe
the
Bayliffe
of
death
,
thy
disease
,
he
will
tell
thee
as
Laban
,
this
is
proceeded
of
God
;
I
can
therefore
say
to
thee
nor
good
nor
euill
.
In
a
word
,
disease
will
summon
thee
to
death
,
death
will
arrest
thee
to
the
iudgement
seat
of
God
,
God
will
passe
his
doome
;
and
in
all
these
,
true
is
that
of
Solomon
.
Riches
auaile
not
in
the
day
of
wrath
.
Those
therefore
which
make
their
wealth
riuals
with
God
shall
be
burned
in
die
fire
of
his
iealousie
;
they
that
leane
on
them
trust
to
a
reed
which
will
not
only
breake
,
but
also
runne
into
their
hands
;
for
he
that
trusteth
in
riches
shall
fall
.
Some
put
their
trust
in
their
owne
worth
and
holinesse
,
as
the
Pharisee
,
Luk.
1●
.
who
thanked
God
that
he
was
not
like
other
men
,
for
which
he
receiued
no
thanks
of
God
;
for
he
that
trusteth
in
his
owne
heart
is
a
foole
,
his
trust
with
himselfe
will
suddenly
decay
.
Pro.
28.1
.
Some
put
their
trust
in
their
politick
counsell
,
as
Achitophell
,
of
whom
it
was
said
,
his
counsell
was
reputed
as
an
oracle
of
God
.
2.
Sam.
16.
But
the
Lord
,
saith
Iob
,
catcheth
the
wise
in
their
owne
craftinesse
,
and
the
counsell
,
of
the
wicked
is
made
foolish
.
Iob.
5.13
.
Some
put
their
trust
in
their
strength
(
as
Goliah
did
)
in
their
sword
and
shield
,
but
cursed
is
he
that
maketh
flesh
his
arme
.
Some
put
their
trust
in
chariots
,
and
some
in
horses
,
but
a
horse
is
a
vaine
thing
to
saue
a
man
,
Psal.
33.17
.
neither
shall
he
deliuer
any
by
his
great
strength
Mentitur
tibi
equus
quando
promittit
salutem
,
if
thy
horse
promise
safety
,
he
lieth
vnto
thee
,
saith
Augustine
.
Proud
Pharaoh
that
trusted
to
his
horses
and
chariots
,
found
them
lyars
indeed
;
for
when
in
the
strength
of
this
conceit
he
had
furnished
himselfe
with
six
hundred
chariots
,
and
was
accompanied
with
all
the
Nobles
,
Captains
,
and
souldiers
,
and
so
pursued
the
Israelites
to
the
Red
Sea
:
there
their
chariots
and
horses
failed
them
in
which
they
trusted
,
Exo.
14.
as
hauing
done
seruice
enough
to
bring
their
riders
into
perdition
.
What
trust
now
may
be
put
in
a
horse
?
The
horse
is
prepared
for
battell
:
Pro.
21.31
.
true
,
but
the
safely
is
of
the
Lord
.
Vaine
is
this
trust
,
for
with
August
.
mendax
equus
ad
salutem
.
Woe
to
them
that
goe
downe
into
Egypt
for
helpe
,
and
comfort
themselues
with
chariots
because
they
are
many
,
and
with
horsemen
because
they
are
lusty
and
strong
,
Isay
31.1
.
but
looke
not
to
the
holy
One
of
Israel
,
nor
seeke
the
Lord
.
Some
put
their
trust
in
Princes
,
and
the
sonnes
of
men
are
their
confidence
,
but
Dauid
biddeth
vs
not
to
put
our
trust
in
Princes
,
nor
in
any
child
of
man
,
for
his
breath
goeth
forth
,
and
he
returneth
againe
to
his
earth
,
and
then
all
his
thoughts
perish
,
Psal.
146.3
.
See
in
these
words
the
first
and
last
,
highest
and
lowest
of
the
sonnes
of
Adam
,
they
may
bee
honorable
because
Princes
,
but
borne
sinfull
the
sonnes
of
men
,
borne
weake
,
for
there
is
no
helpe
in
them
;
borne
mortall
,
their
breath
departeth
;
borne
corruptible
,
for
they
returne
to
earth
:
and
lastly
,
their
mortality
is
not
onely
in
their
flesh
,
for
their
thoughts
also
perish
.
The
order
of
these
words
is
so
set
that
euery
member
is
a
reason
or
confirmation
of
that
which
went
before
.
To
this
purpose
that
of
Chysostome
is
excellent
,
Trust
not
in
Princes
,
either
because
they
are
men
,
or
because
helplesse
,
or
because
mortall
,
or
because
corruptible
in
the
frame
of
their
bodies
,
in
the
cogitation
of
their
hearts
;
or
lastly
,
Si
dicendum
est
aliquid
mirabile
,
if
a
man
may
speake
that
which
the
world
may
iustly
wonder
at
:
trust
not
in
Princes
euen
for
this
cause
,
because
they
are
Princes
,
and
in
least
safety
themselues
.
Tamille
timere
cogitat
quātimeri
,
was
Cyprians
iudgement
of
one
in
gouernment
,
he
hath
as
great
cause
to
feare
as
to
be
feared
.
I
read
in
Plutarch
,
In
Alexand.
that
after
Alexander
the
great
had
published
that
he
was
sonne
to
Iupiter
Hammon
,
yet
when
hee
saw
the
humour
running
downe
from
his
wounds
was
constrained
to
say
,
this
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
blood
of
man
,
not
of
God
,
and
swelling
the
stench
of
his
owne
filth
,
asked
his
flatterers
if
the
Gods
yeeld
such
a
sent
.
Where
is
Sapor
King
of
Persia
,
Marcelline
.
l.
17.
that
tooke
to
himselfe
the
proud
title
of
King
of
Kings
,
brother
to
the
Sunne
and
Moone
,
partaker
of
the
Starres
,
like
the
proud
Turker
?
Where
is
he
?
hath
his
pretended
brother
defended
him
?
hath
his
pompe
deliuered
him
from
death
?
The
like
might
I
say
of
Herod
,
and
of
all
the
Potentates
of
the
earth
,
yea
of
the
Pope
himselfe
,
whose
Canonists
tell
vs
,
that
he
is
neyther
God
nor
man
:
but
we
all
know
he
is
a
man
,
and
a
man
of
sinne
,
farre
vnable
to
deliuer
so
many
thousands
out
of
hell
and
his
fayned
purgatory
,
which
can
not
deliuer
himselfe
from
treason
,
death
and
destruction
.
Vaine
fooles
,
which
leaue
God
,
and
put
their
trust
in
men
,
since
the
lowest
are
vanity
,
the
highest
are
vanity
.
The
lowest
no
lesse
,
the
highest
no
more
.
Surely
man
,
saith
Dauid
,
is
altogether
vanity
.
Some
put
their
trust
in
Diuels
,
as
Saul
when
hee
went
to
Endor
,
as
all
those
doe
which
runne
in
all
sickenesse
and
in
all
losses
to
wisards
,
buzzards
,
sorcerers
,
witches
,
diuels
,
for
helpe
and
knowledge
.
Cursed
be
all
those
that
forsake
the
Lord
,
and
runne
to
the
Diuell
for
helpe
.
Some
put
their
trust
in
Angels
and
in
Saints
,
imploring
their
ayde
,
and
desiring
their
helpe
.
But
Iob
sayth
,
To
which
of
the
Saints
wilt
thou
turn
thee
,
meaning
that
none
is
able
to
helpe
thee
.
These
therefore
erre
grieuously
,
and
are
giuen
ouerto
strong
delusions
,
beleeuing
a
lie
,
in
that
they
relie
on
the
creature
,
and
forsake
the
Creator
,
who
is
blessed
for
euer
and
euer
.
Vse
3
Thus
for
reproofe
.
Lastly
for
obedience
.
You
haue
plainely
now
heard
,
that
our
helpe
slandeth
not
in
Angels
,
Saints
or
men
,
but
onely
in
the
name
of
the
Lord
,
which
hath
made
the
heauen
and
the
earth
.
Angels
,
Saints
,
Diuels
,
Men
,
Horses
.
Chariots
,
Gold
,
Princes
,
not
one
or
all
these
,
nor
any
other
externall
meanes
,
can
deliuer
vs
from
any
,
euen
the
least
iudgement
which
God
shall
lay
vpon
vs
:
therfore
let
vs
not
trust
in
them
:
let
vs
take
heed
we
enquire
not
of
them
,
not
relie
vpon
them
.
In
whom
then
shall
wee
trust
?
In
the
Lord
Iehouah
,
and
in
his
power
alone
.
Let
vs
sing
that
sweet
strayne
which
the
faithfull
haue
in
the
Prophet
,
Hicurruum
&
illi
equorum
;
nor
vero
nominis
Dei
Iehouae
nostri
recordabimur
.
Psal.
20.7
.
Let
it
bee
the
matter
of
our
meditation
in
the
day
of
trouble
,
&
in
all
rimes
of
distresse
,
let
vs
say
in
faith
and
sure
hope
;
Some
trust
in
chariots
and
some
in
horses
,
but
we
will
remember
the
name
of
the
Lord
our
God
.
We
will
remember
him
and
put
our
trust
in
him
alone
.
It
we
trust
in
the
Lord
,
a
blessing
shall
attend
vs
.
It
is
promised
in
Ieremy
17.7
.
Blessed
is
the
man
that
trusteth
in
the
Lord
,
and
whose
hope
the
Lord
is
.
But
how
shall
he
be
blessed
?
It
followeth
in
the
Propher
,
Hee
shall
bee
as
a
tree
planted
by
the
waters
,
that
spreadeth
out
her
roots
by
the
riuer
whom
the
heat
cannot
hurt
,
whole
leaues
are
alwaies
greene
:
in
a
word
,
whatsoeuer
he
doeth
,
shall
prosper
.
And
loe
,
thus
shall
the
man
be
blessed
that
feareth
and
trusteth
in
the
Lord
.
Let
Alexander
perswade
himselfe
to
be
the
sonne
of
Iupiter
Hamon
till
he
see
his
bloud
;
let
Sapor
King
of
Persia
write
himselfe
King
of
Kings
,
brother
to
the
Sunne
and
Moone
partner
with
the
starres
.
Let
the
Canonistes
of
Rome
make
a
new
Canon
to
transfigure
their
Pope
into
a
new
nature
,
making
him
to
be
neyther
God
nor
man
,
but
somewhat
betweene
both
(
I
thinke
a
monster
.
)
Let
Antiochus
thinke
to
saile
vpon
the
mountaynes
.
Let
Senacherib
thinke
(
like
Xerxes
host
)
to
drie
vp
the
riuers
with
the
plant
of
his
foot
.
Let
Edom
exalt
himselfe
like
an
Eagle
,
and
build
his
nest
among
the
starres
,
and
in
the
clefts
of
the
rocke
,
and
say
in
the
pride
of
his
heart
,
who
shall
bring
me
downe
to
the
ground
?
Let
the
couetous
say
to
his
gold
,
thou
art
my
confidence
,
let
the
wicked
vanish
away
in
their
mortall
vanity
:
but
let
vs
trust
in
the
Lord
Iehouah
,
the
mighty
God
of
Israel
,
so
shall
wee
euer
finde
mercy
in
time
of
need
:
which
the
same
God
grant
for
his
Sonnes
sake
,
to
whom
with
the
holy
Ghost
be
ascribed
all
power
and
glory
for
euer
.
Amen
.
Text.
And
be
doing
good
,
&c.
FRom
piety
to
pity
is
a
iust
consequence
;
the
gradation
of
the
Prophet
is
excellent
from
sure
confidence
to
ready
obedience
,
in
which
hee
requireth
that
the
inward
and
outward
man
may
be
both
exercised
.
The
former
words
strooke
at
the
heart
,
Trust
in
the
Lord
,
but
these
at
the
hand
,
at
the
outward
conuersation
,
and
hee
doing
good
,
The
streames
cannot
chuse
but
be
wholesome
,
if
the
fountayne
be
sweet
.
For
euen
as
the
Sunne
cannot
bee
without
lire
,
the
fire
without
heat
,
the
body
without
a
shadow
,
no
more
can
sayth
and
good
workes
be
separated
;
hence
it
is
,
that
S.
Iames
challengeth
an
outward
obedience
,
answerable
to
an
inward
confidence
;
Shew
mee
thy
fayth
by
thy
works
:
thou
sayst
thou
beleeuest
,
shew
it
by
thy
doing
good
.
This
beneficence
which
we
ow
to
men
by
doing
good
,
is
not
onely
in
this
place
glanced
at
,
or
barely
repeated
by
the
Prophet
,
but
called
for
in
many
more
places
of
the
holy
Scripture
,
as
Heb.
13.
To
doe
good
forget
not
,
and
in
many
more
places
:
and
is
expressed
in
the
variety
of
no
lesse
then
foure
epithites
:
1.
Doing
good
,
2.
being
rich
in
good
workes
,
3.
ready
to
distribute
,
4.
willing
to
communicate
,
diuers
words
all
to
one
sence
;
all
is
but
beneficence
,
doing
of
good
.
This
ingeminating
(
lest
any
Atheist
might
quarrell
at
this
waste
)
is
not
any
way
superfluous
.
The
Scriptures
redouble
the
same
wordes
without
fault
of
Tautologie
;
a
redoubling
of
the
same
sence
in
diuers
words
without
idlenesse
.
Aug.
Verbatoties
incul
.
ata
viua
sunt
,
vera
sunt
,
sana
sunt
plana
sunt
,
as
an
ancient
well
sayth
.
There
is
feruour
in
these
repetitions
,
not
loosenesse
;
God
would
haue
our
duty
so
plainely
set
downe
,
that
hee
that
runneth
may
read
it
.
As
it
was
wont
for
this
cause
to
be
obserued
,
both
in
counsels
and
acclamations
to
Princes
,
how
oft
the
same
word
was
reiterated
,
that
by
the
frequence
they
might
iudge
of
the
vehemency
of
affection
.
It
were
easie
to
instance
in
many
of
this
kinde
,
as
especially
,
Exod.
25.35
.
Psa.
89.30
.
Ioh.
1.20
.
and
in
many
more
places
.
This
heape
of
words
therefore
shewes
the
vehement
intention
of
his
desire
of
good
workes
;
whence
I
obserue
,
That
it
is
not
left
arbitrary
to
vs
,
Doctr.
that
wee
may
doe
good
if
we
will
,
but
there
is
an
important
necessity
of
the
performance
of
good
.
Illustr.
That
it
is
layd
vpon
vs
as
our
charge
and
duty
,
it
is
euident
from
hence
in
that
it
is
positiuely
by
way
of
precept
set
downe
,
hoc
fact
,
be
doing
good
.
The
very
maner
of
the
expression
heereof
in
Timothy
enforceth
no
lesse
:
where
it
is
sayde
,
Charge
the
rich
that
they
doe
good
,
and
be
rich
in
doing
good
,
in
which
place
,
as
in
this
text
,
confidence
in
God
and
beneficence
to
men
goe
hand
in
hand
together
;
neyther
,
as
I
spake
,
is
it
left
as
arbitrary
to
vs
to
doe
or
leaue
vndone
,
but
if
wee
sayle
in
this
latter
,
we
are
guilty
of
the
former
:
For
this
is
our
charge
and
our
duty
;
we
must
be
doing
good
,
and
woe
be
to
vs
if
wee
doe
not
.
This
is
nor
a
counsell
,
but
a
precept
:
although
I
might
say
of
God
,
as
we
speake
of
Princes
,
Sic
volo
,
sic
iubeo
,
stat
pro
ratiom
voluntas
:
his
will
is
his
command
.
And
forasmuch
as
you
see
them
linked
together
and
coupled
in
the
text
,
I
may
iustly
conclude
the
same
necessity
that
there
is
of
trusting
in
God
,
the
same
is
in
doing
good
to
men
.
Hence
it
is
,
that
the
Apostle
S.
Iames
so
often
calleth
for
deeds
,
Quid
verba
audiam
,
cumfacta
videam
?
What
auayleth
Iacobs
voyce
,
when
we
haue
none
other
then
Esaus
hands
?
Not
the
hearers
but
the
doers
of
the
law
are
iustified
.
And
againe
:
See
that
yee
bee
doers
of
the
word
,
and
not
hearers
onely
,
deceiuing
your
owne
selues
:
wherein
the
Apostle
sheweth
,
that
God
is
better
delighted
with
obedience
then
sacrifice
,
with
doings
rather
then
sayings
:
a
lesson
fit
for
our
time
,
wherein
too
many
make
perfunctory
hearing
of
Sermons
,
both
duty
and
fruit
of
their
Religion
;
neuer
doing
any
other
good
then
hearing
how
to
doe
good
;
hauing
a
contemplatiue
;
but
cold
Christianity
in
them
,
as
if
they
did
ow
nothing
but
their
cares
vnto
the
Lord
:
whereas
he
who
speaketh
by
eare
to
the
heart
,
speaketh
to
the
eare
but
for
the
heart
,
that
we
may
heare
with
reuerence
,
and
beleeue
to
obedience
;
and
make
them
both
perfect
by
our
doing
good
.
And
not
onely
S.
Iames
is
for
doing
good
,
but
all
the
belles
of
Aaron
and
Christ
ring
the
same
peale
.
For
Deut.
4.1
.
Hearken
,
O
Israel
,
vnto
the
Lawes
which
I
teach
you
to
doe
.
Rom.
2.13
:
Not
the
hearers
,
but
the
doers
,
are
righteous
before
God
.
Luke
11.28
.
Blessed
are
they
that
heare
the
word
of
God
and
keepe
it
.
Ioh.
14.21
.
Hee
that
hath
my
commandements
and
keepeth
them
is
he
that
loueth
me
.
To
which
purpose
S.
Aug.
speaketh
notablie
:
Tract.
75.
in
Ioan.
Qui
habet
in
memoria
&
seruat
in
vita
;
qui
habet
in
sermonibus
&
seruat
in
moribus
;
qui
habet
audiendo
&
seruat
faciendo
;
aut
qui
habet
faciendo
&
perseuerando
,
ipse
est
qui
diligit
me
.
He
that
hath
my
word
in
memory
,
and
sheweth
it
in
his
life
;
which
hath
it
in
mouth
,
and
sheweth
it
in
his
maners
;
that
hath
it
in
hearing
,
and
sheweth
it
in
doing
;
that
hath
it
in
doing
,
and
sheweth
it
in
perseuering
;
this
is
he
that
loueth
me
.
For
as
the
same
Father
saith
;
Lex
Dei
tenetur
non
audiendo
sed
obediendo
,
Eyist
.
107.
non
lectione
,
sed
dilectione
.
So
S.
Hierome
:
Scripturarum
cupimus
verba
in
opera
vertere
,
&
non
dicere
sancta
,
sed
facere
.
So
the
rest
of
that
sacred
society
haue
well
obserued
,
that
Christian
Religion
consisteth
in
practise
,
more
then
in
theorie
;
being
an
occupation
,
rather
then
a
meere
profession
,
[
of
doing
good
.
]
De
virtute
loqui
minimum
,
virtutibus
vti
.
H●c
●●bor
,
hoc
opus
est
,
as
Persius
spake
,
hoc
Sampsonis
opus
est
,
as
Tertullian
.
And
not
the
worke
of
Sampson
,
but
also
of
Solomon
;
not
onely
of
a
strong
man
,
but
in
very
deed
of
a
wise
man
;
euen
as
our
Sauiour
in
the
Gospell
sheweth
,
saying
;
Whoso
heareth
my
words
and
doeth
them
,
I
will
liken
him
to
a
wise
man
,
which
had
built
his
house
on
a
rocke
,
Matth.
7.24
.
Moreouer
,
the
Prophet
Dauid
sheweth
,
what
priuiledge
belongeth
to
him
that
escheweth
euill
and
doth
good
;
in
his
Ep
phonema
or
conclusion
of
the
15.
Psalme
,
Whoso
doth
these
things
shall
neuer
fall
.
In
which
words
,
(
as
iudicious
Caluin
notes
)
the
Prophet
doth
not
say
he
that
hears
these
things
,
or
he
that
knowes
these
things
,
or
he
who
can
discourse
of
these
things
;
but
he
that
doth
these
things
:
for
as
we
iudge
of
the
corporall
health
of
the
heart
,
not
by
the
words
of
the
mouth
or
colour
of
the
countenance
,
but
by
the
pulse
of
the
arme
;
so
iudgement
is
made
of
the
spirituall
soundnesse
of
the
heart
,
not
so
much
by
wordes
and
lookes
as
by
the
fruits
of
the
hands
.
He
shall
enter
into
the
kingdome
of
heauen
which
doeth
the
will
of
my
father
which
is
in
heauen
,
saith
our
Sauiour
.
Mat.
7.21
.
And
if
yee
know
these
things
,
happy
are
ye
if
you
doe
them
,
Iohn
13.17
.
S.
Aug.
De
civit
.
Dei
.
l.
6.6.2
.
reporteth
that
Varro
the
great
Philosopher
did
read
so
much
that
it
was
admired
how
he
could
write
any
thing
;
againe
he
wrote
so
much
that
another
could
hardly
read
:
now
admit
a
man
had
as
great
knowledge
in
Diuinity
as
he
in
Philosophie
,
that
hee
could
speake
with
the
tongue
of
men
and
Angele
and
had
not
loue
,
whereby
to
doe
good
,
he
were
as
an
inane
nihil
,
sounding
brasse
,
a
tinckling
cymball
,
1.
Cor.
13.1
.
Lastly
,
the
Apostle
in
the
cited
place
telleth
vs
that
faith
must
worke
by
loue
,
else
it
is
no
faith
:
So
here
our
Prophet
requireth
the
same
.
First
faith
;
trust
in
the
Lord
.
But
let
it
worke
by
loue
,
in
doing
good
.
In
which
sentence
both
the
Prophet
and
the
Apostle
set
forth
the
perfection
of
a
Christian
in
this
life
,
which
consisteth
in
2.
parts
:
-
Inwardly
in
sayth
to
God
,
-
Outwardly
in
doing
good
to
men
:
1.
Inwardly
to
God
by
faith
,
which
needeth
not
our
good
workes
.
Psal.
16.2
.
O
God
,
my
goodnesse
extendeth
not
to
thee
.
2.
Outwardly
to
men
by
good
workes
;
which
neede
not
our
faith
,
as
it
is
written
in
the
named
place
.
But
to
the
Saints
that
dwell
vpon
the
earth
.
In
which
respect
S.
Aug.
de
ciuit
.
Dei
,
lib.
10.
c.
1.
sayth
,
that
doing
of
good
,
is
pro
sacrificijs
,
accepted
of
God
as
a
Sacrifice
;
Heb.
13.10
.
Yea
,
prae
sacrificijs
,
more
then
sacrifice
.
Hosea
6.6
.
I
will
haue
mercy
and
not
sacrifice
.
For
to
be
mercifull
is
the
sole
work
common
to
man
with
God
,
(
as
Synes
.
)
nor
indeed
can
we
any
way
more
neerely
resemble
God
,
which
is
most
good
,
then
in
our
doing
of
good
.
Greg.
To
the
necessary
performance
whereof
in
the
next
place
,
we
are
inuited
by
many
,
and
those
most
forcible
reasons
:
first
:
Reason
1
Because
in
doing
of
good
wee
shall
so
shew
our
loue
to
God
.
So
Christ
testifieth
in
Iohn
14.16
.
If
yee
loue
mee
,
keepe
my
commandements
.
Heerein
our
loue
to
God
is
made
manifest
,
in
walking
as
it
becommeth
his
children
.
The
comparison
is
mod
proper
,
if
we
marke
it
:
for
as
in
nature
when
children
are
neither
in
outward
feature
of
the
body
,
nor
inward
qualities
of
the
minde
,
like
to
their
parents
which
begat
and
brought
them
foorth
,
wee
say
,
that
such
children
degenerate
and
grow
out
of
kinde
,
neither
can
they
be
outwardly
iudged
to
belong
to
their
parents
,
by
reason
of
that
great
dissimilitude
and
vn
likelines
of
maners
.
Euen
so
,
on
the
contrary
,
when
we
see
in
the
world
men
walking
in
by-paths
of
their
own
,
and
no
way
like
to
their
heauenly
father
,
in
holinesse
and
righteousnesse
,
no
way
resembling
him
which
hath
begot
them
in
Christ
,
in
doing
of
good
;
we
may
(
and
iustly
)
say
of
such
,
that
they
degenerate
and
grow
out
of
kinde
;
they
do
not
(
patrizare
)
tread
in
their
fathers
steps
,
going
about
alwayes
doing
of
good
after
the
example
of
Christ
Iesus
our
elder
brother
.
Againe
,
although
we
must
walke
,
yet
it
is
as
children
;
and
therefore
weakly
;
yet
notwithstanding
they
shew
their
loue
,
in
that
they
walke
and
follow
so
well
as
they
can
,
desirous
to
goe
on
further
if
they
could
.
And
this
is
kindly
accepted
of
a
louing
father
.
So
is
it
with
Almighty
God
,
whose
mercies
are
far
greater
,
then
our
desires
or
endeuors
are
or
can
be
,
who
when
hee
seeth
vs
like
louing
children
,
following
in
the
same
way
which
he
leadeth
vs
,
accepteth
our
will
for
the
deed
,
crowning
his
owne
worke
in
vs
.
For
although
wee
,
as
children
,
cannot
tread
in
the
same
steps
(
as
he
speaketh
of
Ascanius
in
the
Poet
,
)
—
sequiturque
patrem
non
passibus
aequis
.
Yet
we
tread
;
and
as
we
can
goe
along
the
very
same
way
:
and
in
this
true
and
childlike
resemblance
of
him
,
wee
shall
much
delight
our
holy
father
.
This
is
the
very
argument
which
our
Sauiour
vseth
to
the
Iewes
,
Iohn
8.39
.
which
stood
much
vpon
their
prerogatiues
,
nil
nisi
Cecropides
,
they
boasted
themselues
to
bee
Abrahams
seede
,
but
hee
telleth
them
that
their
boasting
was
in
vayne
of
their
father
,
since
they
were
so
much
degenerated
from
him
,
that
they
were
no
longer
to
bee
accounted
and
called
the
children
of
Abraham
.
For
when
they
tolde
him
Abraham
is
our
father
;
Iesus
answered
them
,
if
yee
were
Abrahams
children
,
yee
would
doe
the
workes
of
Abraham
.
For
Abraham
by
his
good
workes
glorified
God
,
and
shewed
his
loue
to
him
in
walking
as
his
childe
,
so
must
all
the
true
seed
of
Abraham
be
doing
of
good
to
shew
their
loue
to
God
.
Whereby
moreouer
God
is
glorified
.
]
For
like
as
when
a
childe
,
obserueth
in
most
dutifull
maner
,
what
his
father
commandeth
,
this
redoundeth
to
the
prayse
of
the
father
;
Omnet
enim
omnia
bona
dicere
,
&
laudare
fortunas
meas
,
qui
filium
haberem
tali
ingenio
praditum
.
So
the
Lord
is
glorified
in
his
children
,
when
they
intend
and
seeke
his
honor
and
glory
,
by
their
obseruing
him
in
doing
good
,
The
costly
rayment
wherwith
others
are
clothed
,
maketh
to
the
praise
of
the
worker
;
so
it
is
sayd
of
the
good
huswife
,
giue
her
of
the
fruit
of
her
hands
,
and
let
her
workes
prayse
her
in
the
gates
,
Prou.
31.31
.
So
the
doing
of
good
redoundeth
vnto
God
,
whose
glory
ought
to
be
the
end
of
our
life
and
scope
of
all
our
actions
,
as
Paul
teacheth
.
Whether
yee
eate
or
drinke
,
or
whatsoeuer
ye
doe
,
let
all
be
done
to
the
glory
of
God
,
1.
Cor.
10.30
.
Reason
2
2.
Because
in
doing
good
we
shall
so
shew
our
loues
to
our selues
,
and
that
in
a
two
fold
respect
,
-
1.
in
quieting
our
owne
conscience
.
-
2.
in
making
our
election
certayne
.
As
touching
the
first
,
namely
the
peace
of
conscience
,
S.
Paul
to
Timothy
1.1.19
.
counselleth
him
to
hold
fast
the
fayth
,
and
keepe
a
good
conscience
;
now
indeed
,
what
greater
peace
can
be
brought
to
the
conscience
,
then
that
,
which
ariseth
out
of
our
doing
of
good
through
a
liuelie
fayth
.
And
—
As
touching
the
second
,
S.
Peter
carnestly
exhorteth
,
2.
Pet.
1.10
.
Giue
diligence
to
make
your
calling
and
election
sure
:
which
cannot
bee
more
effectually
performed
,
then
by
our
doing
of
good
.
This
alone
was
the
reioycing
of
the
holy
Apostle
.
What
?
Not
that
he
had
preached
,
not
that
hee
had
wrought
miracles
,
or
done
extraordinary
workes
,
but
that
in
obedience
to
Gods
commandements
,
and
in
sincerity
of
heart
,
hee
had
his
conuersation
in
the
world
:
So
likewise
his
comfortable
farewell
to
the
world
,
is
grounded
vpon
his
fayth
,
which
was
shewed
by
loue
,
through
both
,
concluding
the
peace
of
his
conscience
,
and
the
assurance
of
his
election
;
I
haue
fought
the
good
fight
,
I
haue
kept
the
fayth
,
I
haue
finished
my
course
,
henceforth
is
laid
vp
for
me
a
crowne
of
righteousnesse
,
2.
Tim.
4.7
.
Next
vnto
God
what
greater
loue
can
be
shewed
then
to
our selues
?
But
wherein
can
greater
loue
to
our selues
bee
shewed
,
then
in
quieting
of
our
consciences
,
whereby
our
election
may
bee
made
sure
;
This
latter
(
as
touching
our selues
)
depending
vpon
the
former
,
viz.
the
peace
of
conscience
,
this
againe
depending
vpon
our
doing
of
good
,
which
by
more
then
a
multitude
of
examples
might
bee
shewed
,
what
was
that
which
quieted
the
conscience
,
and
sealed
the
election
of
good
Hezekiah
,
but
onely
this
comfortable
consideration
of
his
well
doing
?
Remember
,
O
Lord
!
how
I
haue
walked
before
thee
with
an
vpright
heart
,
Esay
38.
And
not
onely
Hezekiah
,
but
all
the
children
of
God
,
in
the
middest
of
many
fold
temptations
,
and
spirituall
conuulsions
,
haue
beene
so
mainly
sustayned
,
that
with
Paul
Rom.
14.
they
haue
beene
comfortably
resolued
,
and
constantly
assured
;
that
whether
we
liue
,
we
liue
vnto
the
Lord
;
or
whether
we
die
,
we
die
vnto
the
Lord
:
whether
we
liue
therefore
or
die
,
we
are
the
Lords
.
Except
then
wee
endeauour
our selues
(
by
doing
of
good
)
we
cannot
haue
a
good
conscience
,
without
a
good
conscience
and
peace
with
it selfe
,
there
is
no
peace
to
be
had
with
God
.
Hence
in
a
common
popular
apprehension
a
good
conscience
is
said
to
be
a
ioyfull
remembrance
of
a
well-led
life
,
ioyned
with
an
hopefull
expectation
of
a
comfortable
death
,
and
a
glorious
resurrection
.
In
respect
whereof
it
hath
beene
termed
,
the
paradise
of
the
soule
,
the
iubile
of
the
heart
,
laetitia
cordis
,
quasi
latitia
,
a
surpassing
inward
solace
,
so
dilating
and
enlarging
of
the
heart
,
for
some
good
in
possession
,
more
in
expectation
,
that
the
ioy
thereof
can
neither
be
suppressed
nor
expressed
.
Bona
conscientia
(
saith
Bernard
)
is
titulus
religionis
,
templum
Solomonis
,
ager
benedictionis
,
hortus
deliciarum
,
gaudium
angelorum
;
A
good
conscience
is
the
title
and
crowne
of
religion
,
the
temple
of
Solomon
;
the
field
of
benediction
,
the
garden
of
delight
,
the
ioy
of
Angels
,
and
Sanctuary
of
the
holy
Ghost
,
the
tranquility
of
the
minde
,
that
heauenly
musick
whereon
the
old
Philosophers
doubtfully
harped
,
but
the
good
Christians
heart
only
heareth
it
,
and
antwereth
it
with
iust
measures
of
ioy
,
which
spirituall
harmony
,
as
a
song
of
three
parts
,
consisteth
in
a
throefold
peace
-
supra
,
with
God
aboue
vs
.
-
extra
,
with
men
without
vs
.
-
intra
,
and
the
soule
within
vs
.
O
heauenly
peace
,
whereby
we
are
at
league
with
God
,
with
our
neighbours
,
with
our selues
:
O
peace
passing
all
vnderstanding
,
which
in
respect
of
the
minds
tranquillity
ioyned
thereby
,
is
like
to
the
hidden
Manna
,
and
white
stone
wherein
a
name
is
written
,
which
no
man
knoweth
but
he
that
enioyeth
it
.
Reu.
2
,
17.
O
royall
feast
!
farre
excelling
that
of
Ahasuerosh
,
which
lasted
but
ninescore
daies
;
for
this
is
for
eternity
(
whereat
Angels
are
Cooks
and
Butlers
,
and
the
blessed
Trinity
gladsome
guests
(
as
Luther
boldly
speakes
)
without
intermission
of
solace
,
or
interruption
of
societie
.
A
feast
in
life
,
refreshing
the
soule
with
daitnty
cates
of
diuine
comfort
.
A
feast
in
sicknesse
,
when
worldly
hopes
hang
downe
their
head
like
a
bulrush
.
A
feast
in
death
,
when
world
and
worldly
comforts
and
comforters
forsake
vs
.
A
feast
in
the
resurrection
,
and
after
that
a
feast
for
euermore
.
If
then
this
be
not
a
sufficient
motiue
and
reason
to
mooue
vs
to
the
doing
of
good
,
let
me
shew
you
another
.
Reason
3
Because
in
doing
good
,
we
shall
so
shew
our
loue
to
our
neighbours
,
and
that
in
a
twofold
respect
,
-
1
to
witnesse
our
faith
vnto
them
.
-
2
to
winne
them
to
Christ
.
That
we
shall
thus
make
a
reall
manifestation
of
our
faith
Saint
Iames
sheweth
,
when
he
saith
,
Shew
me
thy
faith
by
thy
works
,
Iames
2.18
.
Faith
if
it
haue
not
works
is
dead
,
being
alone
.
Yea
a
man
may
say
thou
hast
faith
and
I
haue
works
:
shew
me
thy
faith
without
thy
works
and
I
will
shew
thee
my
faith
by
my
works
.
And
againe
,
Without
works
faith
is
dead
.
And
,
as
the
body
without
the
spirit
is
dead
,
so
faith
without
works
is
dead
also
,
vers
last
.
Man
can
iudge
no
further
then
hee
hath
warrant
from
outward
appearance
,
although
God
doth
iudge
the
heart
:
it
is
necessary
therefore
,
that
of
a
good
tree
there
be
also
some
good
fruits
.
So
Christ
,
either
make
the
tree
good
and
the
fruit
good
,
or
the
tree
euill
and
the
fruit
euill
;
and
that
we
should
witnesse
our
faith
to
men
,
our
Sauiour
most
plainely
sheweth
,
where
he
saith
,
Le
before
men
,
that
they
may
see
your
good
works
.
And
that
thereby
they
may
bee
wonne
[
and
so
glorifie
your
Father
which
is
in
heauen
.
To
this
purpose
is
that
of
the
Apostle
S.
Paul
,
1.
Cor.
7.14
.
The
vnbeleeuing
husband
is
sanctified
by
the
wife
;
and
the
vnbeleeuing
wife
by
the
husband
:
else
were
your
children
vncleane
,
but
now
they
are
holy
.
And
in
the
16.
verse
.
For
what
knowest
thou
,
ô
man
,
whether
thou
shalt
saue
thy
wife
,
or
what
knowest
thou
,
ô
wife
,
whether
thou
shalt
saue
thy
husband
?
As
if
he
had
sayd
,
Thou
maiest
by
thy
holy
life
and
good
conuersation
be
a
meanes
to
winne
,
him
or
her
,
to
Christ
.
Euen
as
the
barke
of
the
tree
is
a
beauty
or
ornament
,
and
secondly
a
couer
to
it
;
so
(
for
men
are
likened
to
trees
)
a
good
conuersation
is
an
ornament
to
a
Christian
,
&
corpus
tegens
,
&
cor
protegens
:
decking
the
soule
inwardly
,
and
protecting
the
body
outwardly
,
and
moouing
good
respect
to
both
.
A
good
outside
(
though
not
alwaies
)
argues
a
good
inside
;
a
good
conuersation
a
signe
of
sanctification
.
Vertuous
and
holy
maners
,
are
compared
to
precious
treasures
which
are
commodious
to
our selues
and
others
.
To
our selues
,
ad
iustificandum
,
but
not
effectiuely
,
for
so
we
are
iustified
by
Christ
.
But
not
apprehensiuely
,
for
so
wee
are
iustified
by
fayth
.
But
yet
declaratiuely
,
by
iust
and
holy
workes
.
So
our
Sauior
of
himselfe
.
The
works
that
I
haue
done
,
beare
witnesse
what
I
am
.
2.
To
others
,
ad
adificandum
,
that
they
seeing
our
good
workes
may
glorifie
our
father
which
is
in
heauen
;
and
so
be
wonne
by
our
godlie
life
and
conuersation
.
For
,
Vinitur
exemplis
:
man
is
led
by
practise
more
then
instruction
,
like
pliable
wax
for
any
impression
.
Nothing
more
forcible
and
perswasiue
with
the
vulgar
then
examples
,
which
are
as
looking
glasses
to
the
eies
of
men
.
Validiora
sunt
exempla
quam
verba
,
as
Bernard
.
A
good
man
(
saith
a
good
Father
)
&
carbo
&
lampas
est
,
Grag
.
in
Ezech.
bom.
1.
he
is
a
coale
burning
,
and
a
lampe
shining
,
&
sibi
ardet
&
alijs
lucet
;
He
doth
warme
his
owne
conscience
and
heats
himselfe
well
,
and
sheweth
a
good
light
vnto
others
also
.
Euen
as
by
the
bush
wee
iudge
that
there
is
wine
,
so
men
iudge
of
our
hearts
by
the
outward
countenance
,
and
God
of
our
workes
by
the
inward
conscience
.
For
,
Sermo
interpres
cordis
apud
virum
,
cor
interpres
sermouis
apud
Deum
,
saith
Philo
Iudaeus
:
Men
according
to
our
outward
parts
,
but
God
according
to
our
inward
hearts
.
Paul
for
this
cause
exhorteth
those
which
professe
Christ
to
haue
their
conuersation
honest
and
harmelesse
,
that
the
name
of
God
may
not
be
blasphemed
among
the
Gentiles
:
and
not
only
so
,
but
that
they
may
winne
those
that
are
without
by
their
holy
cariage
and
conuersation
,
according
to
that
of
the
Prophet
Isaiab
,
61.9
.
Their
seed
shal
be
known
among
the
Gentiles
,
and
their
of
spring
among
the
people
.
All
that
see
them
shall
acknowledge
them
,
that
they
are
the
seed
that
the
Lord
hath
blessed
.
And
if
this
reason
bee
not
sufficient
,
let
me
lead
you
yet
further
.
Reason
4
Because
this
is
the
commandement
of
God
,
to
the
performance
whereof
we
are
inuited
&
-
à
praemio
,
from
the
reward
.
-
à
periculo
,
from
the
danger
.
That
God
commands
it
without
further
reason
why
,
is
sufficient
reason
for
vs
to
do
it
.
And
that
it
is
the
command
of
the
highest
,
it
appeareth
in
many
places
.
Eschew
euill
,
and
doe
good
.
To
doe
good
,
forget
not
.
Date
eleemosynam
.
Luke
11.41
.
Charge
the
rich
that
they
bee
fruitfull
in
good
workes
;
and
heere
be
doing
good
.
And
in
many
places
which
command
implies
obedience
,
if
we
go
no
further
then
the
command
it selfe
;
for
he
that
commanded
it
to
be
done
is
that
mighty
one
,
high
aboue
all
men
and
angels
,
by
whose
command
all
things
were
made
;
for
dixit
&
factuns
est
,
but
that
the
Lord
might
leaue
vs
inexcusable
,
and
that
euery
mouth
might
be
stopped
,
he
hath
enforced
the
same
by
a
double
reason
.
For
,
hoofac
&
vines
:
do
this
A
praemi●
.
and
thou
shalt
liue
.
There
is
a
reward
greater
then
our
seruice
.
Againe
,
he
that
looketh
in
the
perfect
law
of
liberty
,
and
continueth
therein
,
being
not
a
forgetfull
hearer
,
but
a
doer
of
the
worke
,
the
same
shall
bee
happie
in
his
deed
:
which
happinesse
is
no
lesse
then
eternall
life
;
then
which
,
what
reward
can
be
greater
?
Againe
,
wee
are
exhorted
by
good
workes
on
earth
,
to
lay
vp
for
our selues
treasures
in
heauen
;
to
bring
somewhat
into
Gods
exchequer
,
as
the
Israelites
to
the
Tabernacle
,
whereof
(
in
singular
confidence
,
clayming
an
especiall
interest
in
Gods
fauour
,
and
expecting
the
promised
recompence
)
we
may
say
with
Nehemiah
,
Remember
me
,
O
God
,
concerning
this
.
For
albeit
the
glory
of
God
bee
the
vltimus
terminus
of
our
cogitations
,
actions
,
well
doing
,
and
principall
motiue
of
our
good
workes
;
and
as
it
were
the
primum
mobile
of
our
obedience
,
yet
(
as
Aquinas
)
in
the
actions
of
our
obedience
,
whilest
we
seeke
the
aduancement
of
Gods
glory
in
the
first
place
,
we
may
as
a
secondary
obiect
or
adiunct
respect
our
owne
commodity
,
and
haue
an
eie
to
our
owne
reward
;
for
shall
Iob
,
or
any
one
,
serue
God
for
nothing
?
But
as
S.
Augustine
saith
,
in
Pal.
100.
Nisi
Deus
per
misericordiam
parceret
,
non
inueniret
quos
per
iustitiam
corenaret
:
Except
God
should
spare
in
mercy
,
he
should
finde
none
to
crowne
in
iustice
.
For
as
conscious
to
our selues
of
our
many
imperfections
in
our
best
actions
,
of
defects
and
faults
in
the
end
,
matter
,
maner
,
or
measure
of
our
obedience
,
we
must
supplicate
and
say
,
misericordia
tua
meritum
meum
,
thy
mercie
is
my
merie
,
pardon
me
according
to
thy
great
mercy
.
In
hope
and
expectation
of
which
infinite
reward
,
we
must
in
our
seuerall
callings
,
dailie
be
doing
good
,
exercising
our selues
in
works
of
piety
and
pity
,
that
so
our
soules
as
fields
of
sincerity
,
being
daily
more
and
more
charged
with
the
deeds
of
mercy
,
we
may
at
length
be
accomplisht
with
the
erest
and
crowne
of
eternall
glory
,
as
himselfe
hath
promised
,
Matt.
5.
Blessed
be
the
mercifull
for
they
shall
obtaine
mercy
.
Luk.
6.35
.
Iohn
.
14.1
.
They
shall
be
called
the
children
of
the
highest
;
and
therefore
haue
a
dwelling
place
in
their
fathers
house
.
For
,
Quimiseretur
proximo
,
soeneratur
domino
,
he
that
casts
his
bread
vpon
the
waters
,
shall
after
many
daies
find
for
a
crumme
a
crowne
,
for
one
mite
a
million
,
for
a
drop
of
cold
water
,
a
full
draught
of
that
heauenly
water
,
wherof
hauing
tasted
,
he
shall
neuer
thirst
any
more
;
and
in
a
word
,
for
the
gleanings
and
refuse
of
our
vintage
,
a
ful
measure
pressed
and
running
ouer
;
saithfull
is
he
that
promised
to
performe
it
.
But
if
we
cannot
be
wonne
by
reward
,
let
vs
be
wrested
by
danger
for
feare
of
punishment
;
for
feare
and
anguish
shall
be
vpon
euery
soule
that
doeth
euill
,
and
take
and
bind
that
vnprofitable
seruant
,
and
cast
him
into
vtter
darknesse
,
there
shall
be
weeping
,
and
wailing
and
gnashing
of
teeth
:
this
is
their
portion
for
euer
:
ignorans
ignorabitur
;
Primos●●●
Aquin.
hee
that
will
not
know
God
by
doing
good
,
shall
not
be
known
of
God
,
among
those
to
whom
he
shall
shew
himselfe
good
.
These
forenamed
reasons
;
first
to
shew
our
loue
to
God
in
walking
as
his
children
:
secondly
,
to
shew
our
loue
to
our selues
,
-
In
quieting
our
consciences
,
-
In
making
our
election
sure
.
Thirdly
,
to
shew
our
loue
to
our
neighbours
,
-
In
witnessing
our
faith
,
-
In
winning
them
by
our
godly
conuersation
.
Fourthly
,
in
yeelding
obedience
to
the
commandement
of
God
,
-
In
respect
of
the
reward
,
-
In
respect
of
the
danger
.
These
reasons
,
I
say
,
(
as
a
cord
diuinely
twisted
)
are
sufficiently
able
to
moue
vs
to
,
and
to
confirm
vs
in
the
doing
of
good
.
Vse
1
First
then
,
let
vs
sling
this
stone
into
the
brazen
foreheads
of
our
Aduersaries
,
which
in
their
shamesse
chalenges
of
our
Religion
,
dare
tell
the
world
,
that
we
are
all
for
faith
,
nothing
for
good
workes
:
all
for
saying
,
but
nothing
for
doing
.
And
that
we
hold
workes
to
saluation
,
as
a
Parenthesis
to
a
clause
,
that
it
may
bee
perfect
without
them
.
Heauen
and
earth
shall
witnesse
the
iniustice
of
this
calumniation
,
and
the
consciences
of
all
which
heare
vs
,
shall
bee
our
compurgators
,
which
testifie
,
that
there
is
no
lesse
necessity
of
doing
good
workes
,
then
if
you
should
bee
saued
by
them
;
and
th
t
though
you
cannot
be
saued
by
them
,
as
the
meritorious
cause
of
your
glory
,
yet
that
you
cannot
be
saued
without
them
,
as
the
necessary
effects
of
that
grace
which
brings
glory
.
We
say
and
maintaine
,
that
fides
nuda
,
is
fides
nulla
;
a
naked
faith
,
is
no
true
fayth
;
to
the
conuiction
of
that
lewd
slander
of
Solifidianisme
.
For
although
we
doe
not
,
wee
dare
not
,
make
inherent
righteousnesse
the
cause
of
our
iustification
,
yet
wee
say
it
is
the
effect
thereof
,
though
with
the
Papists
we
make
it
not
the
Vsher
,
yea
rather
the
Parent
of
iustification
,
yet
we
require
it
as
the
companion
,
at
least
the
Page
thereof
.
But
some
man
may
say
,
what
matters
it
,
if
both
ascribe
the
whole
worke
to
God
For
comes
it
not
all
to
one
,
if
one
pay
a
summe
for
me
or
giue
it
me
to
pay
my selfe
?
These
things
may
seeme
little
dissonant
to
some
mens
cares
,
yet
the
spirit
of
God
hath
made
them
vtterly
incompatible
.
For
it
is
written
,
To
him
that
worketh
the
wages
is
not
imputed
of
grace
,
but
of
debt
,
if
by
grace
,
now
not
of
works
,
for
else
grace
should
be
no
more
grace
,
Rom.
4.4
.
Ephes.
2.8
.
for
neither
is
it
grace
any
way
if
it
bee
not
free
euery
way
,
saith
Aug.
But
they
say
,
therefore
of
grace
,
because
of
works
.
Not
of
works
,
lest
any
man
should
boast
,
saith
the
spirit
.
But
of
workes
,
and
yet
a
man
shall
boast
in
the
Lord
,
saith
Bellarmine
.
This
may
seeme
to
sound
well
to
an
ignorant
eare
,
to
say
(
God
hath
giuen
this
to
me
whereby
I
am
iust
)
but
well
considered
,
vnder
pretence
of
piety
spoiles
Christ
of
his
glory
.
Why
doth
not
the
Papist
as
well
say
,
he
hath
giuen
me
wherewith
to
redeeme
my selfe
?
for
by
the
same
wherewith
we
are
iustified
,
wee
are
redeemed
:
as
it
is
written
—
being
iustified
by
his
blood
)
Rom.
5.9
Behold
the
blood
of
him
that
is
God
and
man
iustifies
vs
,
and
that
redeemes
vs
,
for
in
vaine
had
Christ
died
for
vs
,
if
by
meat
and
drinke
we
our selues
might
haue
purchased
the
Kingdome
of
God
.
But
the
matter
is
farre
otherwise
,
for
,
all
,
saith
S.
August
.
which
are
iustified
by
Christ
,
are
iust
,
not
in
themselues
,
but
in
him
.
That
which
is
Christs
,
because
it
is
his
,
is
most
perfect
;
that
which
is
ours
,
because
ours
,
is
weake
and
vnperfect
.
Iustly
doth
Hierome
deride
C●esiphon
in
the
like
case
,
as
we
may
these
merit-mongers
.
O
blessed
,
O
happy
men
,
if
that
iustice
,
which
can
be
found
no
where
but
in
heauen
,
may
be
found
with
you
only
vpon
earth
.
Therefore
let
them
boast
of
their
good
works
,
of
arrogance
and
superarrogance
,
let
vs
in
humility
take
vp
that
notable
speech
of
Saint
Ambrose
,
I
will
not
boast
because
I
am
iust
,
but
because
I
am
redeemed
:
I
will
not
boast
because
I
am
voyd
of
sinne
,
but
that
my
sinnes
are
forgiuen
.
Contrary
boasting
,
for
that
wee
haue
,
nor
can
finde
iust
cause
in
our selues
,
nor
warrant
from
the
word
,
we
shall
leaue
to
Enagrius
,
Priscillian
,
Iovinian
,
the
Messalians
,
Pelagians
,
and
the
rest
of
that
rout
,
which
magnifying
their
own
foolish
fancies
,
make
the
word
of
God
of
none
effect
.
The
humble
confession
of
the
poore
publican
liketh
vs
well
,
O
Lord
bee
mercifull
vnto
me
a
sinner
.
But
for
the
further
opening
of
the
difference
betweene
the
Papists
and
vs
,
and
for
the
more
full
cleering
of
our selues
,
from
their
false
accusation
of
vs
;
you
shall
vnderstand
,
that
the
Rhemists
haue
gathered
two
princip
all
conclusions
against
vs
;
both
out
of
these
words
of
Paul
,
If
I
haue
all
faith
,
so
that
I
can
remoue
mountaines
,
and
haue
not
charity
,
I
am
nothing
,
1
Cor.
13.
The
first
is
,
that
,
True
faith
may
bee
without
loue
,
works
.
The
second
,
that
,
Faith
alone
doth
not
iustifie
,
without
good
works
.
To
the
first
,
we
answere
them
;
that
speech
of
Paul
is
nota
categoricall
proposition
,
but
an
hypotheticall
supposition
;
as
,
if
it
were
possible
that
faith
could
bee
without
workes
,
it
were
nothing
.
Secondly
,
the
faith
which
Saint
Paul
here
speaketh
of
,
is
not
a
iustifyng
or
a
sauing
faith
,
but
a
miraculous
faith
;
of
which
our
Sauiour
in
the
Gospell
,
If
yee
had
faith
,
as
much
as
a
graine
of
mustard
feed
,
&c.
This
he
spake
to
the
beleeuing
Apostles
,
and
therefore
cannot
be
vnderstood
of
a
sauing
faith
,
as
also
S.
Ambrose
interpreteth
that
Text
,
to
doe
wonders
,
and
to
cast
out
Deuils
by
faith
,
is
nothing
worth
,
except
a
man
be
a
follower
of
God
,
by
good
conuesation
;
thus
he
,
thus
we
.
There
is
a
dead
faith
,
Iam.
2.20
.
There
is
a
liuely
faith
,
Gal.
2.20
.
There
is
a
faith
of
Deuils
,
Iam.
2.19
.
There
is
a
faith
of
Gods
elect
,
Tit.
1.1
.
There
is
an
enduring
faith
,
Iohn
3.15
.
There
is
a
perishing
faith
,
Luke
8.13
.
There
is
a
faith
which
the
world
destroyeth
,
2
Tim.
2.18
.
There
is
a
faith
which
destroyeth
the
world
,
I
Iohn
5.4
.
There
is
a
faith
whereby
we
beleeue
a
God
,
Iam.
2.19
.
There
is
a
faith
whereby
we
beleeue
in
God
,
Ioh.
14.1
.
According
to
the
differences
of
faith
in
scripture
,
there
is
a
faith
without
workes
,
and
a
faith
with
workes
;
hence
Diuines
haue
a
fourefold
consideration
of
faith
,
as
it
is
-
historicall
.
miraculous
,
-
temporarie
,
iustifying
.
Three
of
which
kinds
,
may
be
in
the
reprobate
;
but
that
other
iustifying
faith
can
be
in
none
but
Gods
eiect
;
whereby
we
doe
not
only
beleeue
a
God
,
nor
beleeue
God
only
,
Credere
〈◊〉
Deo
,
Deum
,
in
Deum
.
but
beleeue
in
God
;
to
which
the
promise
of
iustification
&
of
saluation
is
made
;
&
of
this
faith
once
&
againe
(
if
they
will
heare
vs
)
we
say
;
it
cannot
be
separated
from
charity
,
but
wheresoeuer
it
is
it
bringeth
forth
good
works
,
to
the
praise
and
glory
of
God
:
of
this
in
S.
August
words
we
conclude
,
Inseparabilis
est
bona
vita
à
fide
,
quaper
dilectionem
operatur
,
imo
verò
ea
ipsa
est
bona
vita
;
in
his
booke
de
fide
&
operibus
.
Whereunto
accordeth
Irenaus
lib.
4.
cap.
14.
to
beleeue
is
to
Doe
as
God
will
.
To
the
second
conclusion
,
viz.
That
faith
alone
iustifieth
not
.
We
answere
.
Although
faith
be
not
solitaria
,
yet
in
our
iustification
it
is
sola
:
A
worthy
Diuine
of
ours
hath
a
worthy
saying
to
this
purpose
,
Euen
as
the
eye
,
in
regard
of
being
,
is
neuer
alone
from
the
head
,
yet
in
respect
of
seeing
,
it
is
alone
,
for
it
is
the
eye
only
that
doth
see
:
So
faith
subsisteth
not
without
other
graces
of
God
,
as
hope
,
loue
,
&c.
yet
in
regard
of
the
act
of
iustification
it
is
alone
,
without
all
,
considered
by
it selfe
.
To
make
this
plaine
,
we
must
know
that
the
separating
of
things
is
or
-
reall
,
in
subiecto
,
the
subiect
.
-
mentall
,
in
anime
,
the
vnderstanding
:
The
first
reall
separation
of
faith
and
charity
wee
really
,
wholly
deny
:
and
Bellarmine
honestly
eleereth
Luther
,
Melancthou
,
Chemnitius
,
Calvin
,
and
other
learned
Protestants
herein
;
who
(
he
confesseth
)
teach
good
works
to
be
necessary
to
saluation
,
de
iustificat
.
lib.
4.
cap.
1.
§
.
ac
primum
confessio
,
&c.
The
second
:
mentall
separation
,
which
-
Is
negatiue
;
when
in
the
vnderstanding
one
thing
is
denied
,
another
affirmed
.
-
Is
priuatiue
;
when
of
things
that
cannot
bee
parted
,
yet
a
man
vnderstands
one
,
and
omits
the
other
.
Viz.
Light
and
heat
cannot
be
separated
in
fire
,
yet
a
man
may
consider
the
light
,
and
not
the
heat
.
Briefly
,
negatiuely
,
we
doe
not
separate
good
works
from
fayth
;
but
priuatiuely
we
make
them
not
concurring
causes
,
but
effects
,
and
consequents
,
of
our
iustification
:
our
assertion
then
,
faith
considered
,
without
good
workes
doth
iustifie
.
Operasunt
via
non
causa
regnandi
(
sayth
Bernard
;
)
and
with
Aug.
Opera
non
pracedunt
iustificandum
,
sed
sequuntur
iustificatum
:
not
goe
before
,
but
after
iustification
.
Euen
(
as
our
Church
speaketh
)
the
wheele
turneth
round
,
Homily
of
good
works
.
nor
to
the
end
to
be
made
round
,
but
because
it
is
first
made
round
,
therefore
it
turneth
round
;
so
men
are
sanctified
,
because
first
iustified
,
not
iustified
,
because
first
sanctified
:
neither
is
this
conclusion
ours
,
alone
,
but
the
Fathers
,
and
the
Reformed
Churches
;
yea
of
some
of
the
Papists
,
and
those
also
of
the
greatest
Clerks
among
them
:
as
it
may
appeare
,
viz.
If
we
cast
our
eies
backe
to
the
ancient
Doctors
,
they
are
all
for
vs
in
this
point
;
Not
according
to
the
worth
of
our
workes
,
saith
Basil
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
to
beleeue
onely
,
saith
Nazianzene
.
Faith
alone
is
sufficient
,
saith
Hierom.
By
beleeuing
,
men
are
iustified
,
saith
Augustine
;
and
with
these
consort
the
rest
,
Epiphanius
,
Chrysostome
,
Primasius
,
and
the
whole
sacred
quire
of
Antiquity
;
although
yet
wee
are
not
ignorant
,
that
the
Expurgatory
Index
of
Spaine
,
hath
purposelywip't
out
of
Chrysostome
,
Hierom
and
Cyril
,
most
cleare
testimonies
for
iustification
by
fayth
.
But
(
as
Ambrose
to
the
Arrians
)
they
haue
blot
out
the
letters
,
but
the
fayth
cannot
be
abolisht
;
those
blots
condemne
them
more
then
the
writing
.
Next
,
the
Reformed
Churches
speake
the
same
thing
:
so
,
the
Church
of
England
.
art.
12.
the
Church
of
Saxony
tit
.
de
mona
obedientia
,
the
Confession
exhibited
to
Charles
the
Fifth
,
and
explaned
at
Wormes
,
anno
1540.
Luther
com
.
ad
Galat.
cap.
5.
vers.
6.
Melancthon
loc.
com
.
and
Catechis
.
Iewe●
in
Apolog.
Caluin
.
in
Instit.
Chenonitius
in
Examinat
.
Trident.
Conc.
Zanchius
;
and
all
others
in
their
Commentaries
.
Lastly
,
that
their
owne
Rabbies
,
haue
so
taught
,
is
easie
to
shew
.
Cassander
(
consultat
.
de
iustificat
.
)
sayth
;
That
which
is
affirmed
,
that
men
cannot
be
iustified
before
God
,
by
their
strength
,
merit
or
workes
;
but
that
they
are
freely
iustified
by
fayth
,
was
alwayes
allowed
,
and
receiued
in
the
Church
of
God
;
and
is
at
this
day
approued
,
by
all
Ecclesiasticall
writers
.
The
great
Doctor
of
the
Schooles
The.
Aquinas
,
in
Gallat.
&
Iacob
.
2
attributes
iustification
to
works
,
not
as
iustification
is
taken
for
an
infusion
of
grace
;
but
as
it
is
taken
for
an
exercise
,
manifestation
,
and
consummation
of
iustice
.
So
Caietan
in
Comment.
in
Rom.
6.
Behold
the
merit
,
behold
the
righteousnesse
,
whose
wages
is
eternall
life
,
but
to
vs
in
respect
of
Iesus
Christ
,
it
is
a
free
gift
:
What
could
either
Luther
,
or
Calvin
,
or
any
Protestant
speake
more
plainly
?
Lastly
,
Arias
Montanus
(
a
learned
author
,
how
euer
according
to
his
time
faulty
in
opinion
in
many
things
)
—
It
followes
(
saith
he
)
that
faith
is
imputed
for
righteousnesse
,
to
him
that
works
not
in
the
law
,
and
that
according
to
the
purpose
of
the
grace
of
God
:
It
is
therefore
a
true
conclusion
,
that
faith
alone
iustifieth
,
as
hath
beene
proued
.
And
secondly
,
a
loud
lie
,
a
lewd
slander
,
(
Bellarmine
himselfe
being
witnesse
)
that
our
Gospell
is
carnall
,
and
the
high
way
to
Epicurisme
:
So
that
we
say
(
with
August
.
)
nemo
legem
ita
intelligis
,
sed
qui
non
intelligit
:
no
man
so
vnderstandeth
the
doctrine
of
our
Church
,
but
he
that
wants
vnderstanding
:
We
say
that
good
works
must
make
faith
fat
:
and
without
holinesse
no
man
shall
see
God
:
Luther
.
but
as
for
meritorious
butchering
of
Kings
,
vncleane
chastity
,
drunken
fasts
,
vncharitable
charity
,
selling
of
heauen
to
the
rich
,
and
sending
the
poore
to
purgatory
for
want
of
money
;
we
are
content
if
they
will
that
they
appropriate
these
to
themselues
:
We
desire
to
be
iustified
by
faith
,
without
any
consideration
had
(
in
the
very
matter
)
to
good
works
:
yet
in
all
duties
of
religion
,
and
honesty
;
dare
iustifie
our selues
(
in
comparison
of
them
)
vnto
the
whole
world
,
though
hereby
,
we
doe
not
iustifie
our selues
before
God
:
and
will
euermore
labour
to
expresse
our
true
faith
of
trusting
in
God
,
by
the
deeds
of
mercy
,
in
doing
of
good
.
Vse
2
A
second
vse
hereof
teacheth
all
men
,
those
whom
God
hath
ioyned
together
,
no
man
may
put
asunder
,
except
withall
he
seuer
himselfe
from
God
:
a
liuely
faith
must
euer
be
accompanied
with
good
works
,
these
two
like
our
armes
,
must
embrace
each
other
,
or
like
the
two
Cherubims
,
must
ioyntly
looke
to
one
mercy
seat
,
which
is
Christ
.
We
read
in
Nehemiah
,
that
the
children
of
Israel
,
being
hindred
from
the
reedifiing
of
Hierusalem
by
Sanballet
the
Horonite
,
and
by
Tobiah
the
Ammonite
;
laboured
in
the
worke
,
holding
a
sword
in
the
one
hand
,
and
a
Trowell
in
the
other
:
So
must
all
Gods
Israell
doe
,
for
that
they
haue
many
Horonites
,
and
Ammonites
,
bodily
and
ghostly
opposers
of
them
,
they
must
hold
the
sword
of
faith
fast
in
the
one
hand
,
wherewith
,
if
need
require
they
may
bee
able
to
resist
all
gainsayers
,
and
quit
themselues
like
men
:
and
a
Trowell
in
the
other
,
wherewith
they
may
build
;
laying
vpon
the
foundation
of
faith
,
the
faire
and
comely
buildings
of
good
works
,
that
their
light
may
bee
seene
by
the
good
works
of
their
hands
,
and
God
which
is
in
heauen
may
be
glorified
.
Thy
Commandement
O
Lord
(
saith
Dauid
)
is
exceeding
broad
;
so
is
this
Commandement
of
Doing
good
;
for
(
as
all
learned
Interpreters
obserue
)
this
precept
of
Doing
good
,
comprehendeth
,
and
containeth
in
it
,
all
duties
of
the
first
table
,
concerning
piety
toward
God
,
and
all
the
rest
of
the
duties
of
the
second
table
,
touching
charity
toward
our
neighbours
;
Neither
is
it
any
way
a
needlesse
obseruation
,
or
vnprofitable
:
that
the
works
of
the
second
table
,
doe
not
only
concerne
our
neighbors
:
for
although
outwardly
they
be
done
to
men
,
and
immediately
as
the
proper
obiect
of
them
;
yet
indeed
they
are
done
also
to
God
,
and
he
is
said
more
to
delight
in
them
,
then
in
all
burnt
sacrifice
:
for
if
wee
feed
our
brethren
,
cloath
the
naked
,
visit
the
sicke
,
or
any
way
be
Doing
good
,
God
taketh
these
things
as
done
to
himselse
.
Hence
it
is
that
when
any
prescription
is
made
in
Scripture
,
to
men
,
what
they
must
doe
,
vsually
the
workes
of
the
second
table
are
appointed
:
not
that
they
are
better
,
or
to
bee
preferred
before
the
works
of
the
first
table
,
but
for
that
they
are
the
true
bewrayers
of
them
:
for
euery
hypocrite
will
say
hee
loueth
God
,
feareth
God
,
trusteth
in
God
,
and
the
like
:
because
these
are
secret
duties
in
the
heart
,
and
of
man
cannot
be
iudged
:
but
looke
how
he
liueth
toward
men
,
and
it
may
be
soone
seene
,
that
failing
in
the
duties
of
the
second
table
towards
men
;
the
duties
of
the
first
table
,
which
he
boasteth
of
,
in
truth
are
not
in
him
:
for
if
they
were
,
they
would
bring
forth
the
other
,
as
it
written
,
Hee
that
saith
he
loueth
God
whom
he
neuer
saw
,
and
hateth
his
brother
whom
he
hath
seene
,
is
a
lyer
,
1
Iohn
.
4.
This
also
(
as
some
obserue
)
occasioned
that
question
of
the
Prophet
,
Psal.
15.1
.
Lord
who
shall
dwell
in
thy
Tabernacle
?
or
who
shall
rest
vpon
thy
holy
hill
?
to
which
question
the
Lord
maketh
this
answere
:
hee
that
leadeth
an
vncorrupt
life
:
plainely
to
be
seene
in
his
eschewing
euill
and
Doing
good
,
as
it
followeth
at
large
in
that
place
:
All
are
not
Israel
that
are
of
Israel
;
all
that
liue
within
the
pale
of
the
visible
Church
,
are
not
of
the
Church
.
According
to
that
of
Saint
Hierome
,
vpon
that
place
:
mult●
sunt
corporae
quinon
sunt
side
.
And
of
Turrecrematus
,
mult●
sunt
nomine
qui
non
sunt
numine
:
many
are
shuffled
among
corne
,
lewes
outwardly
,
but
not
inwardly
,
deceiuing
others
often
,
and
most
of
all
,
and
worst
of
all
,
themselues
,
with
a
bare
profession
of
Religion
,
and
an
opinion
without
the
practise
of
piety
.
But
we
(
beloued
)
are
to
know
,
that
the
dwelling
in
the
Tabernacle
of
the
Church
,
professing
of
the
word
,
frequenting
the
place
of
worship
,
the
saying
Lord
,
Lord
,
a
bare
externall
profession
of
our
faith
,
and
outward
Communion
with
the
Church
,
is
not
sufficient
vnto
saluation
,
except
wee
lead
an
vncorrupt
life
,
correspondent
to
the
same
,
doing
that
which
is
right
and
good
,
and
speaking
truth
from
our
heart
.
It
is
not
sufficient
to
rely
vpon
the
Churches
outside
(
as
the
Papists
doe
)
vpon
the
succession
of
Roman
Bishops
,
vpon
the
multitude
of
Roman
Catholicks
,
vpon
the
power
and
pompe
of
the
Roman
Synagogue
,
crying
with
the
Iewes
of
old
:
templum
Domini
,
the
temple
of
the
Lord
,
the
temple
of
the
Lord
.
It
is
not
enough
,
with
the
carnall
and
carelesse
Gospeller
;
to
place
all
Religion
in
the
formall
obseruation
of
all
outward
seruice
and
ceremonies
:
for
a
verball
Christian
only
,
is
a
reall
Atheist
:
according
to
that
of
S.
Paul
:
In
word
they
professe
to
know
God
,
but
in
their
workes
they
denie
him
:
we
must
take
heed
,
that
wee
bee
not
Christians
in
lip
,
and
not
in
life
;
making
(
as
holy
Martyr
Bradsord
sayd
)
a
maske
of
Religion
,
or
rather
a
very
vizard
,
with
eyes
and
mouth
,
and
nose
,
fairely
painted
,
and
proportioned
,
to
all
pretences
and
purposes
:
but
if
we
be
indeed
the
children
of
God
,
we
must
in
true
sincerity
of
heart
,
be
Doing
of
good
.
The
Kings
daughter
is
all
glorious
within
,
and
also
without
:
within
,
as
hauing
a
cleere
conscience
,
and
truth
in
the
inward
affections
,
a
cleane
heart
and
a
new
spirit
:
without
,
as
hauing
on
for
a
garment
,
a
vesture
of
gold
,
wrought
about
with
diuers
colours
:
shee
is
cloathed
with
righteousnes
,
as
with
a
garment
,
and
hath
it
wrought
most
gloriously
,
with
the
deeds
of
mercy
,
which
as
a
checker
worke
,
of
diuers
colours
,
embroidered
with
the
pure
silken
twist
of
a
helpfull
and
vpright
conuersation
,
garnish
her
holy
profession
.
The
Doing
of
good
,
is
the
certificate
of
a
Christian
,
the
character
of
a
mans
faith
,
making
his
calling
and
election
sure
.
And
Although
it
may
be
obiected
,
that
a
hypocrite
may
seem
iust
in
Doing
good
;
and
yet
bee
abominable
before
God
;
not
doing
that
which
is
good
,
for
righteousnesse
sake
,
facto
pius
&
sceleratus
co●em
(
as
the
Poet
pithily
spake
)
Wee
behold
the
man
,
not
the
minde
;
the
worke
,
not
the
will
;
the
fact
,
not
the
faith
;
the
action
,
not
the
end
;
yet
the
iudgement
of
charity
,
belongs
properly
to
men
;
but
the
iudgement
of
certainty
to
God
.
From
whence
wee
must
labour
in
our
wel
doing
,
not
so
much
to
approue
our selues
to
men
,
as
to
God
,
who
seeth
our
hearts
.
And
that
we
may
not
be
negligent
nor
flouthfull
heerin
,
and
thinke
that
because
our
workes
iustifie
vs
not
,
and
God
seeth
wee
loue
him
well
,
although
wee
doe
little
good
on
earth
;
to
encourage
vs
to
well
doing
on
the
one
side
,
and
to
preuent
such
conceits
on
the
other
;
the
holy
Ghost
in
Psa.
24.3
4.
in
Esay
33
15.
in
Psa.
15.
and
many
places
,
describes
a
sound
member
of
the
Church
,
rather
by
workes
then
faith
,
and
of
all
the
fruits
of
fayth
,
almost
innumerable
,
make
choice
of
those
that
concerne
our
neighbour
:
in
all
which
,
saith
is
yet
presupposed
;
according
to
the
Apostolicall
axiome
,
whatsoeuer
is
not
of
saith
is
sinne
:
fides
est
operum
fomes
(
as
Paulinus
spake
,
)
and
(
as
our
Church
)
the
nest
of
good
workes
:
for
bee
our
birds
neuer
so
fayre
,
and
our
leaues
neuer
so
fresh
and
greene
,
all
are
but
lost
,
if
they
be
not
brought
forth
in
a
true
beleefe
:
for
admit
a
man
were
as
iust
as
Aristides
in
his
gouernment
;
as
true
of
his
word
as
Pomponius
;
as
louing
and
kinde
to
his
countrey
as
Curtius
at
Rome
,
Mecaenas
at
Thebes
,
Codrus
at
Athens
,
who
exposed
themselues
to
voluntary
death
,
for
their
neighbours
and
countries
sake
;
yet
if
these
workes
proceed
not
from
a
heart
purged
by
faith
,
no
happinesse
can
follow
this
Doing
of
good
,
no
true
peace
to
the
conscience
,
nor
eternall
rest
to
the
soule
;
for
without
faith
it
is
impossible
to
please
God
.
Yet
,
when
these
are
conceiued
and
brought
forth
in
faith
,
the
Lord
(
as
it
is
sayd
of
Abel
and
his
offring
)
hath
respect
,
to
both
the
worke
it selfe
,
Gen.
4.4
.
and
him
that
wrought
it
;
and
(
as
it
is
said
of
Noahs
sacrifice
)
the
Lord
smelleth
a
sweet
sauor
of
rest
,
and
is
well
pleased
with
them
.
Gen.
8.2
.
Heb.
13.16
.
A
man
may
deceiue
himselfe
and
others
,
with
a
fained
profession
of
faith
,
an
inward
and
hidden
grace
:
therefore
the
holy
spirit
will
haue
euery
mans
fayth
to
be
tried
and
known
by
his
fruits
;
By
their
fruites
yee
shall
know
them
.
Doe
men
gather
grapes
of
thornes
,
or
figges
of
thistles
?
And
howsoeuer
eternall
life
be
promised
to
sayth
,
and
eternall
damnation
be
threatned
to
infidelity
,
yet
the
sentence
of
saluation
and
of
damnation
shall
be
pronounced
according
to
workes
,
as
the
clearest
euidence
of
both
,
Matt.
25.34
.
but
with
the
Apostle
;
I
will
shew
you
yet
a
more
excellent
way
.
This
precept
then
of
Doing
good
,
is
of
large
extent
,
in
that
it
concerneth
all
duties
,
and
all
degrees
of
men
,
not
only
in
common
,
as
we
are
men
,
and
so
bound
vnto
that
ius
gentium
to
render
euery
man
his
due
;
but
in
particular
,
in
our
seuerall
vocations
and
callings
,
to
expresse
our
fayth
by
Doing
of
good
;
as
wee
are
Magistrates
or
Ministers
,
Masters
or
Seruants
,
in
what
estate
,
degree
or
condition
of
life
it
hath
pleased
God
to
place
vs
.
For
,
know
ye
all
,
that
not
onely
those
generall
duties
of
Christianity
,
as
the
hearing
of
the
word
&c.
are
required
;
wherein
,
if
we
fayle
,
all
the
world
can
witnesse
against
vs
,
and
euery
one
(
quasi
digito
)
will
point
at
vs
,
and
crie
open
shame
of
vs
:
not
onely
these
(
I
say
)
are
carefully
to
be
performed
;
but
moreouer
,
the
particular
offices
,
whereunto
we
are
called
,
for
the
propagation
of
Religion
and
piety
;
or
the
preseruation
of
order
,
iustice
,
and
equity
in
the
Church
or
Common
wealth
,
and
our
priuate
familie
are
seriously
to
be
attended
and
executed
.
Hoc
agire
,
in
the
sacrifice
of
the
heathen
gods
,
was
a
precept
much
vsed
and
obserued
;
how
much
more
in
the
seruices
of
the
God
of
heauen
,
should
the
said
precept
(
Doe
yee
this
,
that
is
,
intend
,
and
apply
all
the
faculties
of
your
minde
,
to
the
doing
of
it
)
be
kept
inviolable
?
What
other
thing
,
doth
the
Apostle
insinuate
?
when
he
saith
.
He
endeauored
,
to
haue
alwaies
a
cleere
conscience
toward
God
and
men
,
but
this
point
in
hand
;
That
there
ought
to
be
a
concurrence
of
our
holy
carriage
towards
God
,
and
vpright
demeanor
towards
men
.
Requisite
it
is
saith
Chry.
)
ut
roverēter
se
quis
habeat
ad
divina
,
&
landabiliter
conuersetur
cum
hominib
.
that
euery
good
Christian
should
serue
God
reuerently
with
hearty
deuotion
,
and
man
righteously
with
a
ready
minde
,
and
a
liberall
disposition
.
Men
are
to
be
regarded
in
the
way
of
right
and
equity
,
propter
famam
;
God
is
to
be
reuerenced
in
the
way
of
Religion
and
piety
,
propter
conscientiam
:
Holinesse
and
righteousnesse
are
the
meane
parts
of
Gods
image
in
man
,
Ephes.
4.
Neither
can
wee
be
assurd
that
we
are
regenerated
,
vnlesse
we
finde
in
our selues
a
marriage
of
them
both
.
To
what
end
hath
the
grace
of
Soluation
appeared
?
if
not
to
this
end
;
to
teach
vs
to
liue
godly
,
in
respect
of
our
great
and
glorious
maker
and
master
:
to
liue
soberly
,
in
respect
of
our selues
:
to
liue
iustly
,
in
respect
of
our
neighbours
:
if
we
haue
with
the
ouerweening
Pharisee
,
great
godlinesse
in
our
philacteries
,
fringes
,
and
care-seruice
,
frequenting
the
Lectures
of
the
Law
,
not
caring
how
wee
liue
;
we
shall
seeme
holy
without
righteousnesse
:
and
if
with
the
simple
seduced
Saduces
,
we
liue
honestly
,
and
ciuilly
,
but
beleeue
nor
Angels
,
spirits
,
nor
resurrection
,
wee
shall
appeare
righteous
without
holinesse
:
either
of
these
commeth
short
of
that
obedience
which
is
required
of
God
,
who
will
not
be
serued
with
holinesse
only
,
nor
righteousnesse
only
,
but
with
both
.
Againe
,
to
what
end
hath
the
Lord
giuen
vnto
euery
one
a
seuerall
gift
,
and
talent
in
this
present
world
?
if
not
for
this
end
,
to
employ
them
in
Doing
of
good
,
in
our
seuerall
places
,
to
the
glory
of
his
name
,
and
good
of
his
Church
.
This
matter
then
of
Doing
good
,
concerning
vs
all
,
is
to
be
considered
of
vs
all
in
particular
.
Particularly
,
the
Magistrate
must
bee
carefull
to
Doe
good
.
Vp
and
be
Doing
of
good
you
Magistrates
;
exercise
your
talents
;
a
great
measure
of
well-doing
is
expected
from
you
,
God
and
man
call
daily
for
it
,
and
you
shall
well
performe
it
,
if
you
will
rise
betimes
(
with
Dauid
)
and
punish
the
workers
of
iniquity
,
if
in
the
zeale
of
Phineas
,
you
will
execute
iudgement
in
Israel
,
if
you
will
for
the
better
examples
sake
,
sanctifie
the
Lords
Sabbath
your selues
,
and
command
the
sanctification
of
the
same
by
others
,
if
you
will
countenance
the
good
,
defend
the
fatherlesse
,
take
the
cause
of
the
poore
into
iust
consideration
,
weed
out
,
and
root
out
from
the
city
of
the
Lord
,
all
vnprofitable
members
,
inordinate
walkers
,
dissolute
liuers
:
search
Ierusalem
with
lights
,
for
these
linkers
,
in
the
theeuish
corners
of
the
City
,
which
are
the
Deuils
closets
,
wherein
he
sits
close
,
studying
and
contriuing
all
villany
,
and
mischiefe
,
and
afterward
put
in
execution
:
take
heed
you
winke
not
at
these
,
nourish
them
not
,
but
suppresse
them
;
let
them
not
come
in
your
way
,
except
it
be
to
punish
them
:
hoc
agite
,
principatum
quemgeritis
ornare
;
adorne
your
places
with
your
carriage
,
in
so
good
a
place
Doe
much
good
,
God
hath
put
the
sword
in
thy
hand
to
doe
this
businesse
,
therefore
thou
must
doe
it
;
then
goo
on
with
cheerfulnesse
,
and
courage
in
thy
place
,
the
Lord
shall
be
with
thee
,
shew
thy selfe
a
man
.
Particularly
,
the
Minister
of
Gods
word
must
be
zealous
of
Doing
good
,
painfully
labouring
,
with
wholsome
doctrine
,
threathing
the
thunder-claps
of
Gods
iudgements
,
against
all
impenitent
workers
of
iniquity
;
and
pouring
the
balme
of
Gilead
into
the
wounds
of
the
distressed
Samaritan
,
opening
the
mystery
of
the
word
of
life
,
whereby
,
many
bee
made
wise
vnto
saluation
;
and
that
the
man
of
God
may
be
perfectly
furnished
to
euery
good
worke
.
And
in
〈◊〉
word
,
euery
particular
degree
of
men
,
high
and
low
,
rich
and
poore
,
publikely
in
the
Church
,
priuately
in
the
family
,
must
exercise
themselues
in
doing
of
good
,
yeelding
obedience
to
the
commandements
of
God
,
and
labouring
in
their
lines
and
conuersations
to
make
a
reall
,
yea
a
royall
manifestation
of
the
fayth
which
they
professe
,
by
Doing
of
some
good
.
But
there
is
a
more
proper
obiect
of
our
Doing
good
,
namely
to
the
poore
;
wherein
,
that
wee
may
not
any
way
mistake
,
the
Scripture
hath
set
downe
certaine
cautions
,
and
confined
vs
to
certaine
limitations
,
summarily
couched
in
that
prouerbiall
verse
,
viz.
Est
modus
in
dando
,
quid
,
cur
,
cui
,
quomedo
,
quando
.
Beyond
which
bounds
,
wee
may
not
passe
.
Let
vs
take
a
running
view
of
them
.
Fiue
rules
are
heere
to
bee
obserued
in
our
Doing
good
.
-
1.
What
we
giue
.
-
2.
Why
we
giue
.
-
3.
To
whom
we
giue
.
-
4.
How
we
giue
.
-
5.
When
we
giue
.
1.
What.
We
must
giue
that
which
is
our
owne
;
honor
the
Lord
with
thy
substance
,
not
another
mans
;
and
with
the
first
fruits
of
thine
increase
,
Prou.
3.9
.
2.
Why
must
we
giue
.
Because
God
commands
it
;
loue
the
stranger
;
Leu.
19.34
.
then
loued
when
releeued
;
because
Christ
demands
it
.
Date
cleemosynam
,
Luc.
11.41
.
hee
that
giues
all
requires
but
some
,
a
cup
of
cold
water
,
a
crust
of
bread
;
and
because
the
spirit
commends
it
;
for
a
sacrifice
wherewith
God
is
well
pleased
,
Heb.
13.16
.
The
Rabbines
say
,
tithe
and
be
rich
:
the
Lord
,
giue
and
be
rich
;
he
that
giueth
to
the
poore
,
lendeth
to
the
Lord
,
Prou.
19.17
.
Qui
miseretur
proximo
,
foeneratur
Domino
.
3.
To
whom
must
we
giue
?
To
all
,
Gal.
6.10
.
While
we
haue
time
let
vs
doe
good
to
all
;
especially
to
the
houshold
of
faith
.
Thus
God
is
rich
in
goodnesse
vnto
all
,
euen
his
enemies
,
in
causing
the
sunne
to
rise
vpon
the
iust
and
vniust
,
Matt.
5.
but
especially
to
the
faythfull
(
which
in
regard
of
the
small
number
are
called
a
houshold
)
these
Dauid
preferred
.
O
Lord
,
my
goodnes
extendeth
not
to
thee
,
but
to
the
Saints
that
are
in
the
earth
,
my
delight
is
in
them
,
Psal.
16.2.3
.
And
as
touching
the
poore
,
wee
must
make
discretion
Steward
of
the
Kitchin
,
lest
we
prooue
our selues
guilty
of
foolish
pity
;
for
there
are
of
poore
-
1.
impotent
,
-
2.
labouring
.
Seeke
out
these
in
the
backe
lanes
,
if
they
seeke
not
thee
,
and
releeue
them
;
but
for
the
idle
poore
,
and
sturdy
poore
giue
them
not
,
except
it
be
a
whip
and
a
pasport
;
and
therin
the
more
liberall
,
the
fewer
beggars
in
Israel
.
4.
How
must
wee
giue
?
The
Apostle
hath
directed
.
The
Lord
loueth
a
cheerefull
giuer
,
2.
Cor.
9.7
.
God
loueth
a
willing
giuer
.
Againe
,
abundantly
:
hee
that
soweth
sparingly
,
shall
reape
sparingly
;
and
he
that
soweth
plentifully
,
shall
reap
plentifully
.
To
this
end
the
oyle
of
our
charity
must
be
compounded
rightly
.
As
Moses
was
commanded
,
to
put
into
the
oyle
,
certaine
spices
,
so
God
would
haue
euery
Christian
Almesgiuer
,
to
play
the
Druggist
;
first
our
almes
must
be
like
myrrh
,
which
distils
from
the
tree
without
cutting
or
incision
:
so
must
charity
without
compulsion
.
Secondly
,
Cinamon
;
hot
in
taste
,
hot
in
operation
:
so
must
our
almes
,
neither
stone
.
cold
as
Nabal
,
nor
lukewarme
as
Laodicea
;
but
hot
,
as
it
is
sayd
of
Iohn
Baptist
of
Constantinople
,
whose
daily
practise
was
to
releeue
the
poore
.
Thirdly
Cassia
;
as
sweet
as
the
former
,
but
low
,
the
embleme
of
humility
;
so
giue
,
but
not
vainegloriously
.
Fourthly
,
Calamus
;
an
odoriferous
powder
,
but
of
a
fragill
reed
.
So
giue
,
but
acknowledge
thy
weakenesse
;
thinke
it
not
meritorious
:
periculosa
domus
corum
qui
meritis
sperant
,
saith
Bernard
;
dangerous
is
that
house
,
which
thinks
to
winne
heauen
by
keeping
house
;
dangerous
because
ruinous
,
no
,
say
you
are
vnprofitable
seruants
.
But
lest
I
grow
tedious
.
Fiftly
,
consider
the
time
when
we
must
giue
:
while
we
haue
time
,
during
our
life
;
thus
was
Dorcas
sayd
to
bee
full
of
good
workes
while
she
liued
.
Salomon
so
aduifeth
Prou.
3.28
.
Say
not
vnto
thy
neighbour
,
goe
and
come
againe
to
morrow
,
and
I
will
giue
thee
,
when
thou
hast
it
by
thee
.
Our
Sauiours
action
must
be
our
imitation
;
and
hee
sayth
,
I
must
worke
the
workes
of
him
that
sent
mee
,
while
it
is
called
to
day
.
The
night
commeth
wherein
none
can
worke
,
Ioh.
9.4
.
To
day
if
you
will
heare
his
voyce
.
The
time
past
cannot
bee
recalled
,
the
time
to
come
vncertayne
,
the
time
present
only
ours
.
He
therefore
spake
not
amisse
,
that
so
spake
:
Da
tua
dum
tua
sunt
,
post
mortem
tune
tua
non
sunt
.
Death
is
the
worlds
strict
dore-keeper
,
who
as
we
brought
nothing
,
will
narrowly
search
vs
that
we
shall
carry
nothing
with
vs
;
wherefore
while
we
haue
time
,
let
vs
diuide
our
goods
,
and
deale
our
dole
,
with
Zacheus
,
that
saluation
may
come
to
our
house
here
,
and
when
we
leaue
our
house
,
we
may
goe
to
saluation
hereafter
.
Vse
3
So
then
to
come
to
a
third
vse
of
the
Doctrine
propounded
and
proued
,
me
thinks
here
come
within
compasse
of
iust
censure
,
diuers
Christians
(
as
they
esteeme
themselues
)
to
be
sharply
reproued
.
First
Nullifidians
,
and
Merit-mongers
,
whom
we
leaue
on
the
left
hand
(
as
Paul
left
Cyprus
.
)
Secondly
carnall
Gospellers
,
and
Solifidians
on
the
right
,
for
neither
of
these
doe
either
at
all
,
or
(
at
least
)
this
good
aright
.
In
vain
shall
any
thinks
to
come
to
heaven
by
the
ladder
of
workes
,
since
in
Christ
,
neither
circumcision
nor
vncircumcision
auaileth
any
thing
.
No
religious
order
in
the
world
,
but
faith
alone
without
trust
in
works
,
auaileth
before
God
.
Yet
on
the
other
side
,
the
heauens
cannot
bee
scaled
without
a
ladder
,
which
although
it
be
Christ
,
yet
some
of
the
lower
staues
and
higher
to
,
are
pinned
fast
with
good
workes
,
whereby
,
all
slothfull
and
idle
persons
are
excluded
;
affirming
that
if
faith
alone
iustifie
,
then
let
vs
barely
trust
in
God
,
but
not
be
Doing
of
good
:
not
so
ye
carelesse
generation
,
enemies
of
grace
,
for
faith
is
operatiue
,
working
by
loue
:
faith
is
resembled
to
fire
,
which
is
operatiue
;
fire
cannot
be
without
heat
,
and
light
;
the
greater
fire
the
greater
heat
,
the
lesser
fire
the
lesser
heat
;
no
fire
no
heat
,
no
heat
no
fire
.
But
it
may
be
said
of
too
many
,
and
those
(
as
they
take
themselues
)
none
of
the
coldest
Christians
,
or
professors
amongst
vs
,
as
one
sometime
of
the
Monks
of
his
time
,
that
their
fasts
were
fat
,
and
prayers
leane
,
their
faith
is
hot
,
their
loue
cold
:
they
say
they
trust
in
God
better
then
others
;
yet
doe
lesse
good
then
others
;
it
may
bee
said
of
such
,
as
the
witty
Grecian
spake
of
extreame
tall
men
,
that
they
were
Cypresse
trees
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
faire
and
tall
but
fruitlesse
,
oh
shame
that
the
child
of
heauen
should
resemble
hell
!
which
hath
fire
,
but
that
fire
hath
no
light
.
I
feare
we
haue
too
may
such
firebrands
of
hell
,
that
haue
a
flashing
fire
of
faith
in
their
tongues
,
but
the
fire
of
their
faith
makes
not
their
loue
boile
;
Lazarus
shall
haue
more
diuinity
then
humanity
,
twenty
paternosters
,
not
one
penny
at
their
hands
:
These
mens
light
shineth
not
out
before
men
,
and
therefore
are
leauelesse
trees
,
empty
clouds
,
waterlesse
wels
(
like
the
sumptuos
Sumptermule
of
that
vaineglorious
Cardinall
)
seeming
without
wondrous
rich
,
but
nothing
within
saue
old
shooes
and
rubbish
;
or
like
Adonibezek
,
want
their
thumbs
:
but
Gods
Priest
must
haue
,
not
only
the
Vrim
of
science
,
but
Thummim
of
conscience
on
his
breast
,
and
in
his
skirts
,
not
only
bels
,
a
sounding
profession
,
but
pomegranates
also
,
a
fruitfull
deuotion
:
faith
and
loue
on
the
altar
of
the
heart
,
must
neuer
goe
out
,
like
that
stone
in
Plinie
,
which
being
once
made
hot
,
could
neuer
be
cold
.
If
it
be
otherwise
(
and
indeed
so
it
is
)
whatsoeuer
they
boast
of
their
faith
,
they
are
but
hypocrites
in
the
sight
of
God
:
like
that
bestia
pharmacopolae
,
wherewith
Iulian
twitted
Austen
,
a
beast
pretended
of
great
vertue
ouernight
,
that
ere
morning
was
come
,
had
deuoured
her selfe
:
or
lastly
,
like
that
cursed
fig-tree
,
therefore
cursed
because
it
was
fruitlesse
.
Thus
in
generall
;
more
particularly
,
to
runne
through
all
degrees
of
men
,
it
is
pitifull
to
see
(
and
therefore
great
reason
to
complaine
)
that
this
practicall
politicall
part
of
Christian
obedience
,
not
only
in
rectifying
our
owne
courses
,
and
Doing
good
our selues
,
but
also
in
reprouing
,
repressing
,
and
reforming
the
irregularities
of
others
,
and
the
sinnes
of
the
time
is
commonly
neglected
of
all
:
How
many
neuter-passiue
Magistrates
,
meale-mouthed
Officers
,
scar-crow
Constables
haue
we
now
a
daies
?
that
are
so
farre
from
Phineas
his
zeale
,
to
slay
offenders
ipso
facto
,
that
they
want
Moses
his
courage
to
slay
sinne
in
grosse
offenders
.
salvo
iure
:
and
herein
pardon
my
boldnesse
;
for
aures
omnium
pulso
,
conscientias
singulorum
convenio
;
I
speake
to
the
eares
of
all
in
generall
,
and
appeale
to
the
conscience
of
euery
one
in
particular
if
this
bee
not
so
:
many
of
them
are
so
farre
from
reprouing
,
that
they
are
content
with
sinne
,
and
yeeld
consent
to
it
,
that
so
they
may
take
vp
sinne
vpon
warrant
,
and
commit
it
boldly
,
and
so
goe
to
the
Deuill
by
authority
.
If
this
were
not
so
,
why
are
not
the
hurts
of
the
daughter
of
Iudah
healed
?
why
are
not
the
breaches
of
Sion
stopped
?
why
are
not
recusants
punished
?
why
is
not
the
pot
pulled
from
the
nose
of
the
drunkard
?
why
is
not
the
Sabbath
sanctified
?
why
are
not
our
horrible
blasphemers
,
our
shamelesse
fornicators
,
incorrigible
drunkards
,
and
the
like
profane
licentious
liuers
,
let
blood
with
the
sharpe
razor
of
reprehension
,
or
struck
downe
with
a
downe-right
blow
of
condigne
punishment
,
for
their
presumption
?
What
?
is
there
no
balme
in
Gilead
,
no
Physitian
there
?
yes
,
but
they
are
(
like
Iobs
friends
)
Physitians
of
no
reckoning
,
Rephaims
by
name
,
Zamzummims
indeed
,
who
,
whereas
they
should
be
patrons
and
patternes
of
piety
,
and
temperance
,
as
their
places
and
callings
require
,
and
as
leaders
of
the
Vantgard
,
to
stand
in
the
forefront
of
Gods
battell
,
against
all
Caananites
,
which
cry
downe
holinesse
in
towne
and
country
;
they
either
runne
along
with
them
,
or
rather
lead
them
into
the
race
of
riot
,
or
are
busied
in
boo-thalling
,
and
foraging
for
themselues
,
not
caring
for
the
ship
of
state
in
generall
,
so
they
may
be
safe
in
the
cock-boat
of
their
owne
fortunes
in
particular
.
I
am
ashamed
to
thinke
and
speake
how
weakely
the
paralytick
hands
of
our
Magistrates
are
exercised
in
Doing
of
good
in
their
places
,
by
brandishing
the
sword
of
iustice
against
the
friends
of
Baal
,
Balaam
,
and
Bacchus
.
Resembling
Ostriches
,
which
haue
great
feathers
,
but
no
flight
;
or
Iupitera
block
cast
among
the
frogs
,
whom
at
first
they
feared
for
the
greatnesse
,
but
despised
afterward
for
the
stilnesse
.
So
that
as
Demosthenes
sometime
complained
,
that
the
power
of
their
aduersary
Philip
King
of
Macedon
,
was
greatly
augmented
by
the
Athenians
slothfulnsse
:
So
may
the
Ministers
of
God
complaine
,
that
through
the
slothfulnesse
,
remissenesse
,
or
wickednesse
of
many
Magistrates
,
the
Kingdome
of
Satan
is
exceedingly
enlarged
.
Againe
,
to
put
that
part
of
the
wallet
which
hangeth
behind
our
backs
,
into
open
sight
,
how
is
this
duty
of
Doing
good
neglected
,
euen
in
many
of
vs
?
who
neither
feed
liberally
by
charity
,
nor
soundly
by
Doctrine
,
nor
religiously
by
life
,
which
made
that
proud
fugitiue
Campian
as
malitiously
as
spitefully
,
to
say
;
ministris
illorum
nihil
vilius
.
Heauen
and
earth
can
beare
witnesse
that
the
Sunne
neuer
beheld
a
more
learned
,
amore
religious
Cleargie
,
yet
among
so
many
pots
of
the
Temple
what
maruell
is
it
,
Doctor
Hall
.
if
some
be
drie
for
want
of
liquor
,
others
rusty
for
want
of
vse
,
others
full
of
liquor
without
meat
,
others
so
full
of
meat
that
they
want
liquor
:
woe
to
those
corrupted
sonnes
of
Heli
,
which
through
insufficiency
or
vnconscionablenesse
,
poure
contempt
on
their
owne
faces
:
Againe
,
for
other
degrees
of
men
,
how
farre
in
their
places
from
Doing
that
which
is
good
,
is
plaine
to
behold
.
The
Lawyer
bee
it
knowne
vnto
all
men
,
vseth
the
Law
vnlawfully
,
not
making
it
a
speciall
and
speedy
remedy
of
wrongs
,
but
an
Engine
or
trap
to
ensnare
the
weake
and
simple
,
trebling
their
fees
of
vniust
gaine
,
and
troubling
the
world
with
vniust
suites
.
The
Shopkeepers
also
,
as
we
passe
along
,
to
cast
an
eye
of
obseruance
on
them
,
how
righteous
he
is
in
his
dealing
,
is
easie
to
iudge
,
their
houses
are
as
full
of
deceit
as
a
cage
of
birds
,
if
either
lies
,
and
oathes
,
or
false
lights
,
false
measures
,
vniust
and
unconscionable
gaines
may
make
men
righteous
,
then
there
is
no
vnrighteousnesse
in
them
.
Lastly
;
what
doing
of
good
our
rich
men
practise
now
a
daies
,
he
that
hath
but
halfe
his
sight
with
one-eyed
Phocion
may
cleerly
see
,
for
they
are
better
a
great
deale
at
the
rake
,
then
at
the
pitchforke
,
as
it
is
in
the
prouerbe
,
readier
to
pull
and
rake
to
them
,
then
to
lay
out
or
giue
any
thing
.
Aurum
habet
Ecclesia
,
non
ut
servet
,
sed
ut
eroget
,
but
their
greedy
desires
of
mony
,
increase
faster
then
their
mony
;
our
extortioners
are
not
rooted
in
charity
,
their
mindes
are
on
their
mines
,
that
's
the
root
,
where
they
root
,
but
if
the
Apostle
spake
true
,
Philargury
is
the
root
of
all
villany
.
These
sell
the
ayre
,
take
mony
for
time
,
contract
with
Satan
,
giue
their
soules
for
surety
,
and
the
Deuill
keepes
the
bond
till
they
pay
in
themselues
for
the
principalls
.
Doe
our
rich
men
resemble
Saint
Bafil
the
great
,
who
in
a
famine
,
did
not
only
giue
to
the
poore
himselfe
,
but
exhorted
others
to
open
their
barnes
and
doe
the
like
?
Or
William
Warbam
,
sometime
Archbishop
of
Canterbury
,
who
was
so
liberall
to
the
poore
,
that
hee
left
but
thrity
peeces
of
gold
behinde
him
,
which
pleased
(
as
Erasmus
saith
)
him
so
well
,
that
he
said
;
It
is
well
I
desired
alway
to
dye
no
richer
.
Or
Philip
Melancthon
,
who
was
out
of
a
meane
estate
so
bountifull
,
that
euery
houre
some
or
other
were
relieued
at
his
dore
.
Or
es
Dorcas
,
full
of
good
works
.
Or
as
the
Captaine
Cornelius
,
and
other
holy
men
of
God
,
Abraham
,
Lot
,
&c.
Surely
they
are
the
greatest
part
so
farre
from
going
out
to
meet
the
poore
,
(
as
Abraham
met
the
three
Angels
vnknowne
)
that
they
turne
their
backs
,
and
shut
the
dore
vpon
them
,
and
instead
of
feasting
and
refreshing
of
them
,
with
churlish
and
crabbed
words
rate
them
away
with
hungry
stomackes
.
No
,
no
,
their
care
is
to
build
faire
houses
,
and
when
they
haue
done
,
to
lock
the
dore
and
goe
their
waies
,
and
leaue
them
empty
:
we
haue
a
great
many
of
these
mockbeggars
in
England
,
which
where
they
should
doe
most
good
(
like
butterflyes
)
are
to
be
seene
but
once
in
a
yeere
,
yet
that
is
not
to
make
a
feast
with
Nabal
at
their
sheepe-shearing
,
nor
to
relieue
their
poore
neighbours
neere
them
,
but
to
rack
their
rents
,
and
enhaunse
their
fines
,
to
make
themselues
very
fine
,
&
finem
facere
,
to
vndoe
the
poore
Tenant
,
to
call
Courts
,
to
fill
carts
,
to
fence
God
out
,
and
hedge
the
Deuill
in
.
Giue
?
they
are
so
farre
from
giuing
,
that
like
spunges
,
good
must
be
wrung
out
of
them
perforce
;
like
vnto
Nabal
,
churlish
and
euill
in
their
doings
,
which
notwithstanding
they
haue
good
cause
,
1
Sam.
26.3
.
yet
are
so
farre
from
helping
,
that
they
say
,
who
is
Dauid
,
or
what
is
the
sonne
of
Iesse
?
there
be
many
seruants
now
a
dayes
,
that
breake
away
euery
one
from
his
master
;
shall
I
then
take
my
bread
and
flesh
that
I
haue
killed
for
my
shearers
,
and
giue
it
to
these
whom
I
know
not
whence
they
be
?
Or
like
Cain
nunquid
ego
fratris
custos
?
am
I
my
brothers
keeper
?
Or
like
Iudas
,
ad
quid
perditio
haec
?
to
what
end
is
this
waste
?
yea
so
farre
are
many
from
helping
and
relieuing
them
,
that
because
they
are
rich
,
they
presume
they
may
tread
them
downe
,
&
oppresse
them
by
authority
,
keepe
back
their
maintenance
,
take
away
their
meanes
,
as
Ahab
did
poore
Naboths
Vineyard
,
and
their
life
too
,
especially
if
mistris
painted
face
Iezabel
can
beare
rule
;
what
are
they
not
rich
,
art
not
thou
a
King
?
art
not
thou
a
Lord
of
that
Mannor
?
are
they
not
thy
Tenants
?
bridle
them
and
saddle
them
,
and
spurre
them
to
death
,
to
keepe
the
slaues
downe
,
&c.
Yet
I
must
confesse
many
rich
men
doe
giue
now
adaies
,
but
it
is
according
to
that
rule
formerly
set
downe
.
Surely
no
,
for
First
,
there
are
that
regard
not
what
they
giue
,
they
giue
that
for
which
they
deserue
no
thanks
,
but
shame
;
they
feed
the
poore
at
another
mans
table
,
and
make
them
free
of
another
mans
trencher
:
such
an
almes-giuer
was
the
Deuill
,
who
would
giue
the
world
to
our
Sauiour
,
a
liberall
almes
,
but
out
of
Gods
Exchequer
,
yet
(
as
these
)
hee
said
,
all
is
mine
,
and
to
whom
I
please
I
giue
it
.
So
Alexander
the
sixt
gaue
America
to
the
King
of
Spaine
,
as
in
88.
the
Pope
gaue
England
to
him
to
a
great
gift
▪
but
out
of
the
Indians
and
Christians
freehold
▪
and
so
indeed
many
an
vpstart
Gentleman
giues
,
by
keeping
of
a
good
house
for
his
company
,
when
like
the
lewes
,
he
crucifies
Christ
in
his
poore
Tenants
,
he
feedeth
some
few
poore
as
his
wicket
,
and
hath
made
many
poore
to
furnish
his
dresser
;
his
charity
reliues
ten
,
his
cruelty
hath
vndone
ten
thousand
.
If
euer
the
prouerbe
be
true
,
t
is
true
in
this
;
here
is
robbing
of
Peter
to
pay
Paul
.
Secondly
,
there
are
that
regard
not
why
they
giue
,
not
out
of
any
care
to
obey
Gods
Commandements
;
not
out
of
any
loue
to
their
brethren
,
not
out
of
any
loue
chiefely
to
Gods
glory
,
or
the
like
,
but
to
get
a
name
,
to
become
famous
,
for
ostentation
sake
,
as
the
Scribes
and
Pharisees
,
these
are
obstreperous
benefactors
,
which
cackle
like
hens
and
blow
a
trumpet
in
the
streets
of
their
deeds
,
haue
not
I
done
this
,
giuen
him
that
,
preferred
him
to
his
liuing
or
place
,
did
not
I
settle
him
?
yes
,
but
not
out
of
any
zeale
to
Gods
glory
,
but
for
some
by-respect
,
to
make
some
other
vse
of
him
in
such
or
such
occasions
,
and
seruice
:
but
almes
shold
be
like
Oyle
,
which
is
silent
in
pouring
downe
,
and
maketh
no
noise
,
yet
it
lies
aloft
:
So
thou
needest
not
proclaime
thy
owne
worth
,
for
he
that
seeth
in
secret
,
will
reward
thee
openly
.
But
because
there
are
more
rare
therefore
I
hasten
to
the
next
.
Thirdly
,
there
are
that
giue
and
drop
siluer
,
but
not
with
discretion
,
to
those
which
either
haue
no
need
,
or
are
not
worthy
.
Some
feed
the
Spaniel
.
I
meane
the
Sycophant
,
who
neuer
will
leaue
begging
while
any
continues
giuing
:
some
feed
the
Gray
hound
,
the
riotous
prodigall
:
some
the
Mastife
,
the
gullet
theefe
,
still
gaping
for
more
:
some
the
Curre
,
the
criticall
slanderer
,
for
whom
the
hooke
is
a
fitter
morsell
then
the
bait
:
some
to
the
Cormorant
,
which
study
nothing
but
Apicius
in
his
art
of
Munchers
,
whose
greatest
manhood
is
seene
at
the
table
in
quartering
and
caruing
dead
carkases
;
but
this
is
giuing
of
the
childrens
meat
to
dogs
,
some
againe
to
the
poore
,
but
not
so
made
of
God
,
but
from
the
Deuils
bones
and
books
,
cards
,
and
dice
,
wine
and
women
,
and
such
like
husbandry
.
—
Fourthly
,
there
are
that
regard
not
how
they
giue
,
they
giue
but
with
grudging
,
with
pining
,
with
pinching
,
with
constraint
,
being
drawne
like
a
Beare
to
the
stake
,
they
part
from
a
penny
as
from
a
drop
of
blood
;
nor
will
they
be
any
further
bountifull
then
the
statute
law
compels
them
.
Fifthly
,
there
are
that
giue
,
but
regard
nor
the
time
,
for
either
they
giue
when
there
is
no
need
,
or
when
they
can
no
longer
keepe
:
the
poore
shall
be
fed
at
their
dore
,
when
they
are
carryed
to
their
graue
,
and
so
bee
clothed
when
they
must
be
naked
;
for
which
charity
,
they
are
more
beholding
to
their
testament
then
will
,
for
it
should
not
haue
beene
giuen
if
it
could
haue
beene
kept
.
And
for
this
they
are
more
beholding
to
their
death-bed
then
them
;
where
it
often
falleth
out
,
that
the
poore
mourne
indeed
not
so
much
for
their
death
as
for
that
they
dyed
no
sooner
.
Here
is
a
generation
of
crooked
,
carnall
and
faithlesse
giuers
,
like
Saint
Iohns
generation
of
vipers
,
which
although
they
continue
giuers
,
shall
not
be
gainers
,
whom
yet
I
forewarne
to
fly
from
the
wrath
which
is
to
come
,
by
bringing
forth
fruits
worthy
of
amendment
of
life
:
Let
this
lastly
be
the
vse
for
obedience
.
Vse
4
Wherefore
dearely
beloued
,
whilst
the
wizards
of
the
world
(
like
to
that
couetous
Cardinall
which
preferred
his
portion
in
Paris
,
before
his
part
in
Paradise
,
)
exercise
themselues
wholly
in
ioyning
house
to
house
,
and
land
to
land
,
and
account
it
the
greatest
point
of
cunning
to
gaine
and
retaine
,
good
estates
,
good
farmes
,
good
fields
,
good
friends
,
good
houses
,
good
horses
,
good
clothes
,
euery
thing
else
good
for
themselues
,
but
neuer
exercise
themselues
in
Doing
good
to
others
;
let
vs
all
of
vs
if
we
would
be
accounted
godly
,
wise
,
and
prouident
indeed
,
be
most
of
all
carefull
and
earnest
for
the
world
which
is
to
come
;
wherewith
,
that
we
may
be
really
possessed
,
and
so
royally
blessed
:
let
vs
neuer
be
weary
of
well-doing
,
for
in
due
time
we
shall
reape
if
we
faint
not
.
And
for
you
whom
it
hath
pleased
God
to
endow
with
a
more
liberall
portion
of
the
things
of
this
life
;
so
to
account
it
the
best
Christian
policie
,
by
your
good
works
on
earth
,
to
lay
vp
treasures
for
your selues
in
heauen
,
and
and
euery
day
to
bring
in
somewhat
into
Gods
Exchequer
,
as
the
Israelites
into
the
Tabernacle
,
the
remembrance
whereof
may
long
after
both
in
life
and
death
comfort
you
.
It
is
an
hard
sentence
of
some
Casuists
concerning
their
fellowes
,
that
few
rich
mens
Confessors
shall
be
saued
:
for
that
hapily
they
dawbe
vp
their
consciences
with
vntempered
morter
,
soothing
them
vp
in
their
sinnes
:
let
this
be
the
care
of
those
whom
it
may
concerne
.
For
vs
,
wee
desire
to
be
faithfull
to
God
and
you
,
and
therefore
roundly
tell
you
.
Doe
good
,
O
ye
rich
men
,
if
euer
you
looke
to
receiue
good
,
if
you
be
not
rich
in
good
works
,
you
cannot
be
rich
in
heauen
:
as
Cyrus
said
that
he
made
himselfe
rich
,
while
he
enriched
his
friends
;
so
lay
vp
treasures
for
your selues
in
heauen
,
whiles
you
make
the
poore
your
friends
on
earth
.
If
you
looke
for
the
interest
of
glory
in
heauen
,
you
must
pay
the
principall
of
beneficence
in
earth
.
Be
not
therefore
like
mount
Gilboah
fruitlesse
and
barren
.
Be
not
like
the
Oliue
tree
,
which
when
Goats
lick
it
,
fruitfulnesse
doth
leaue
it
.
Be
not
like
a
Vine
tree
,
the
more
boughs
the
lesser
and
sewer
grapes
.
Be
not
like
a
Cloue
tree
,
so
hot
by
nature
,
to
rob
the
neighbour
plants
of
moisture
.
But
be
thou
like
that
tree
of
Dauid
,
planted
by
the
waters
side
(
by
regeneration
)
bringing
forth
fruit
in
due
season
(
by
sanctification
)
whose
leaues
shall
not
fall
(
by
continuation
)
Goe
thou
and
doe
likewise
,
bring
forth
and
multiply
;
if
euer
thou
hope
to
be
planted
in
the
new
Ierusalem
,
thou
must
bring
forth
twelue
manner
of
fruits
,
yea
the
leaues
must
bee
beneficiall
.
Bring
forth
then
not
flowers
or
flourishes
,
blossomes
or
semblances
onely
,
but
fruits
;
not
fruit
of
the
world
,
for
that
's
folly
;
nor
fruit
of
the
flesh
,
that
's
frailty
;
nor
fruit
of
the
eyes
,
that
's
fancy
;
but
meet
fruits
for
contrition
of
heart
,
reformation
of
life
,
sanctification
of
soule
.
Let
not
the
children
of
this
world
,
excell
the
children
of
light
:
they
are
fruitfull
but
not
beneficiall
,
multum
sed
mal●●●
;
there
is
greene
fruit
of
imperfectnesse
,
red
fruit
of
blood
thirstinesse
,
yeallow
fruit
of
gall
and
bitternesse
,
〈◊〉
colored
fruit
of
drunkennesse
,
earth-colored
fruit
of
couvetousnesse
,
pale-colored
fruit
of
lasciuiousnesse
,
these
are
trees
but
not
of
Gods
planting
these
the
Deuill
plants
,
suggestion
waters
,
continuance
encreaseth
,
necessity
ripens
,
iudgement
gathers
,
and
bell
burneth
.
Be
not
thou
like
vnto
those
Indian
Pandorae
of
whom
it
is
reported
,
that
they
haue
white
hoare
heads
in
their
youth
,
and
black
haire
in
their
age
.
Or
like
Hermogenes
,
of
whom
Antiochus
said
,
that
hee
was
in
his
childhood
an
old
man
,
and
in
his
old
age
a
child
;
be
not
thou
more
expert
vnder
thy
Catechizers
in
principles
of
piety
,
and
as
thou
growest
vpward
in
yeeres
to
grow
downewards
in
grace
:
like
the
she
Wolfe
,
which
they
say
,
hath
an
yeerly
defect
in
her
procreation
:
the
first
time
she
beareth
fiue
the
second
foure
,
the
third
three
,
the
fourth
two
,
the
fifth
one
,
and
then
remaineth
barren
:
the
child
of
God
must
not
so
doe
,
he
must
goe
from
strength
to
strength
,
and
grow
from
grace
to
grace
,
bringing
forth
most
good
in
their
age
,
like
Caleb
,
strong
in
his
old
age
for
gouernment
and
warre
,
like
Ruth
shewing
more
goodnesse
in
the
latter
end
then
beginning
:
like
the
Sunne
in
the
Firmament
which
is
swiftest
at
his
setting
;
so
the
sonnes
of
God
must
be
best
at
their
ending
.
Let
a
good
Christian
be
like
vnto
a
sheepe
,
in
which
euery
thing
is
good
and
vsefull
,
his
fleece
good
,
his
fell
good
,
his
flesh
good
,
his
entrals
,
yea
all
is
good
:
and
so
a
sanctified
Christian
is
a
seruant
to
all
the
seruants
of
God
,
euery
good
gift
in
him
is
profitable
;
to
some
he
lendeth
his
fleece
,
clothing
the
naked
;
to
some
his
bread
,
in
feeding
the
hungry
;
to
some
his
eyes
,
in
becomming
a
guide
to
the
blinde
;
to
some
his
strength
,
in
becomming
feet
to
the
lame
;
to
some
his
vnderstanding
,
in
becomming
an
instructer
to
the
simple
;
at
all
times
,
and
to
all
persons
,
in
all
places
,
Doing
of
good
.
Wherefore
let
vs
be
of
Vlysses
minde
in
Euripides
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
let
vs
see
our
Tombes
honored
by
Doing
good
while
we
liue
;
this
is
the
way
to
make
our
names
truly
famous
,
and
our
memories
eternall
;
here
lasting
,
hereafter
euerlasting
;
here
renowned
among
men
,
there
crowned
among
Saints
and
Angels
,
in
the
Kingdome
of
glory
.
FINIS
.