SAMVELS
Encounter
with
SAVL
.
THE
occasion
of
these
words
was
this
.
The
Lord
commanded
King
Saul
by
Samuel
the
Prophet
,
that
hee
should
goe
and
destroy
the
Amalekites
,
all
,
both
man
and
beast
,
and
leaue
none
of
them
aliue
.
Touching
the
cause
(
seeing
it
were
too
long
to
set
downe
)
I
referre
the
Reader
to
Deut.
25.
18.
Saul
went
about
this
worke
of
the
Lord
very
speedily
at
the
first
,
as
appeareth
in
verses
3.
4.
5.
but
(
as
it
is
commonly
seene
,
that
men
are
not
so
forward
and
feruent
in
good
attempts
vnto
the
end
of
them
,
as
they
are
hot
in
the
beginning
)
so
it
was
with
him
:
for
afterwards
,
when
he
had
taken
the
King
,
hee
shewed
kindnesse
and
clemency
towards
him
,
contrary
to
the
expresse
charge
and
commandement
of
the
Lord
,
and
spared
the
best
of
the
Cattell
,
and
destroyed
them
not
.
For
the
which
the
Lord
was
sore
displeased
,
seeing
he
had
serued
him
by
halfes
,
and
done
his
busines
negligently
.
Ieremy
48.
10.
God
declared
to
Samuel
how
greatly
Saul
had
offended
him
:
Samuel
was
exceedingly
grieued
for
him
,
and
cryed
to
the
Lord
all
night
to
pacifie
him
.
In
the
morning
he
rose
early
to
seeke
Saul
,
that
he
might
by
pittying
his
estate
,
moue
him
to
pitty
himselfe
,
and
whiles
the
offence
was
yet
but
newly
wrought
,
hee
might
bewaile
it
,
and
intreate
the
the
Lord
against
it
and
repent
,
not
hardning
his
heart
.
This
was
the
occasion
of
these
words
.
The
Text
followes
from
the
13.
verse
.
First
Samuel
found
Saul
glorying
in
his
Triumph
ouer
the
Amalekites
,
The
meaning
of
the
whole
context
,
from
Vers.
13.
to
Vers
30.
and
farre
from
any
thought
that
hee
had
done
any
euill
that
hee
ought
to
repent
of
,
insomuch
that
at
his
meeting
of
Samuel
hee
preuented
him
,
and
beganne
to
iustifie
himselfe
,
as
though
he
had
done
well
,
before
Samuel
could
tell
him
how
greatly
his
offence
displeased
the
Lord.
Samuel
hearing
him
thus
to
speake
,
was
holden
and
hindred
,
from
telling
him
what
God
said
to
him
of
Saul
,
for
the
which
end
hee
came
to
him
;
and
therefore
is
caused
first
to
conuince
him
,
that
hee
had
broken
Gods
commaundement
,
because
hee
heard
the
bleating
of
the
sheepe
,
and
the
lowing
of
the
Oxen
,
which
hee
had
saued
aliue
,
and
brought
from
the
Amalakites
.
Saul
first
excuseth
the
matter
by
shifting
,
and
not
saying
any
thing
directly
.
Then
Samuel
bad
him
hearken
what
God
had
said
of
him
the
night
before
.
And
he
,
nothing
fearing
(
though
it
is
manifest
that
hee
had
cause
)
boldly
bad
Samuel
say
his
minde
,
as
though
all
had
beene
well
on
his
side
.
Then
hee
told
him
,
speaking
from
the
Lord
,
that
hee
brought
him
from
a
low
estate
to
be
a
King
,
yet
when
hee
sent
him
to
destroy
his
enemies
,
the
Amalekites
,
hee
obeyed
him
not
,
but
did
what
he
thought
good
.
But
Saul
blushed
not
a
whit
for
al
this
,
but
washed
his
words
away
,
freeing
himselfe
from
blame
,
and
the
fault
that
was
,
he
laid
on
the
people
,
that
they
indeede
saued
some
of
the
cattle
aliue
,
but
the
matter
was
small
(
hee
said
)
for
they
did
it
to
offer
them
to
the
Lord
in
sacrifice
.
This
answere
Samuel
shewed
to
be
weake
:
for
what
(
said
he
)
did
God
account
of
thy
sacrifice
,
in
comparison
of
obeying
him
?
But
as
small
a
fault
as
thou
holdst
it
,
I
can
tell
thee
,
it
will
cost
thee
thy
kingdome
.
At
that
word
,
when
he
heard
of
losing
his
kingdome
,
he
was
much
moued
.
For
we
see
for
all
his
iustifying
of
himselfe
,
and
bold
desending
of
his
innocency
,
yet
this
wrung
from
him
a
confession
of
his
fault
,
insomuch
that
he
said
the
cleane
contrary
,
that
he
had
sinned
and
sought
pardon
;
and
desired
Samuel
to
returne
with
him
to
worship
God
,
but
he
would
not
,
but
confirmed
to
him
,
that
God
had
taken
his
kingdome
from
him
:
yet
afterward
Samuell
considering
that
Agag
was
yet
aliue
,
he
followed
Saul
,
who
worshipped
God
,
but
Samuell
did
not
accompany
him
therein
,
but
called
for
Agag
,
and
slue
him
:
and
after
that
,
Saul
and
he
,
parted
each
to
his
owne
house
,
and
Samuell
went
no
more
to
Saul
,
to
the
day
of
his
death
:
(
it
is
like
that
he
saw
there
was
no
end
thereof
,
neither
any
good
like
to
come
thereby
)
but
much
lamented
his
estate
,
being
desperate
.
And
this
for
a
view
and
short
summe
of
the
text
in
hand
.
I
proceed
now
to
the
deuision
of
the
words
:
whereof
there
are
three
parts
.
The
first
containeth
the
communication
betwixt
Saul
and
Samuell
,
before
the
message
was
deliuered
,
in
the
first
three
verses
.
The
second
is
a
part
of
the
message
,
and
Sauls
answere
before
hee
confessed
any
fault
,
to
verse
24.
The
third
part
conteines
the
other
part
of
the
message
after
Sauls
confession
,
vnto
verse
19.
and
such
other
things
as
follow
towardes
the
end
of
the
Chapter
.
Euery
part
I
will
handle
thus
.
First
in
some
generall
manner
I
will
shew
the
meaning
thereof
,
and
afterwards
speake
more
particularly
of
the
matter
,
by
setting
downe
the
doctrine
and
the
vse
.
For
the
first
.
The
particular
opening
of
the
first
part
.
When
Samuell
had
found
Saule
,
and
was
readie
to
tell
him
what
the
Lord
had
said
to
him
that
verie
night
before
,
Saul
preuents
him
(
as
I
said
)
and
tels
him
how
hee
had
executed
the
charge
which
he
had
receiued
of
the
Lord
,
concerning
the
destroying
of
the
Amalakites
,
when
it
was
nothing
so
,
but
manifest
and
cleare
,
that
he
had
very
negligently
and
slightly
discharged
it
.
Then
Samuell
was
stayed
,
from
telling
him
what
the
Lord
had
said
to
him
,
and
was
driuen
to
answere
him
to
his
so
grosse
iustifying
and
commending
of
himselfe
,
and
to
conuince
him
of
vntruth
as
he
did
,
saying
,
if
thou
hast
faithfully
executed
the
Lords
Commaundement
,
then
thou
hast
destroyed
and
killed
all
that
perteined
to
Amaleck
,
but
that
thou
hast
not
done
,
for
I
heare
the
bleating
of
the
sheepe
,
and
the
lowing
of
the
Oxen
,
which
thou
hast
brought
from
thence
,
spared
and
saued
aliue
,
therefore
thou
hast
not
fulfilled
the
Commaundement
of
the
Lord
.
Saul
then
being
thus
conuicted
by
Samuell
,
when
he
must
either
haue
confessed
himselfe
guiltie
,
and
haue
craued
pardon
(
a
man
would
thinke
)
or
else
defend
and
proue
his
speech
to
be
true
,
did
neither
of
both
,
but
shifted
and
washed
off
the
Prophets
conuiction
,
saying
,
that
he
for
his
part
,
as
the
Lord
had
commanded
,
had
slaine
the
Amalekites
,
and
the
meanest
of
the
Cattell
:
indeed
the
people
had
saued
some
of
the
best
of
them
,
but
yet
euen
that
(
he
said
)
was
for
the
worship
of
the
Lord
,
to
offer
in
sacrifice
to
him
,
which
he
thought
was
not
to
be
found
fault
with
.
Thus
he
salueth
vp
the
sore
(
though
the
plaister
was
too
narrow
)
attributing
that
which
was
well
done
,
(
as
the
killing
of
the
worst
of
the
Cattell
)
to
himselfe
,
the
other
(
if
it
were
a
fault
to
saue
some
aliue
,
which
he
did
not
thinke
)
he
said
was
the
peoples
fault
,
and
none
of
his
.
And
this
be
spoken
,
for
laying
out
the
meaning
of
these
three
verses
,
which
conteine
the
first
communication
betwixt
Saul
and
Samuell
,
after
God
was
offended
with
Saul
for
his
halfe
seruing
of
him
,
when
he
should
haue
done
the
whole
,
as
he
was
commaunded
.
Doct.
1.
Littleplace
for
reproofes
,
among
Christians
.
VERS.
13.
And
Samuell
came
to
Saul
,
and
Saul
said
vnto
him
,
Blessed
be
thou
of
the
LORD
:
I
haue
performed
the
Commandement
of
the
LORD
.
The
ground
of
the
first
doctrine
.
NOw
to
begin
with
Saul
(
with
whom
we
heard
the
Lord
was
sore
displeased
,
and
therefore
Samuell
came
to
him
in
tender
compassion
and
loue
,
seeing
the
plague
neare
him
,
to
counsel
him
to
auoyd
it
by
meeting
the
Lord
with
true
Repentance
)
he
was
so
farre
off
,
from
looking
for
,
or
hearing
any
rebuke
from
him
,
that
before
Samuell
could
speake
to
him
he
preuented
him
,
but
how
?
not
by
confessing
his
sinne
and
accusing
him
selfe
for
his
slight
and
negligent
executing
of
the
Lord
his
charge
committed
vnto
him
,
which
he
had
iust
cause
to
haue
done
,
before
the
Prophet
came
vnto
him
,
and
much
more
,
when
he
saw
he
was
comming
:
but
by
iustifying
himselfe
boldly
in
the
euill
he
had
done
,
saying
,
that
he
had
obeyed
the
Lord
his
Commandement
,
euen
then
,
when
the
prophet
came
to
tell
him
of
,
and
reproue
him
for
the
contrary
;
and
who
doth
not
see
that
hee
shewed
himselfe
thereby
to
be
farre
from
the
grace
that
became
him
to
haue
,
&
that
was
in
the
Thessalonians
,
2.
Thes.
3.
4.
of
whom
Paul
said
,
he
was
perswaded
before
he
wrote
,
that
they
were
readie
to
do
whatsoeuer
he
should
require
of
them
.
Saul
I
say
was
farre
from
that
grace
,
(
for
else
he
should
haue
feared
and
relented
for
that
which
he
had
done
)
And
thereby
we
may
see
what
little
place
there
is
for
reproofes
&
reprehensions
,
among
Christians
(
such
a
one
as
Saul
was
)
though
there
be
neuer
so
iust
cause
giuen
thereof
;
and
how
men
harnesse
&
arme
themselues
against
the
same
,
by
preuenting
them
,
and
by
defending
and
iustifying
that
in
themselues
,
which
is
vile
and
naught
:
yea
,
and
they
will
haue
them
,
whose
office
it
is
to
tell
them
of
their
faults
,
to
know
and
thinke
that
they
are
as
well
reformed
,
as
the
best
reformers
themselues
;
and
when
all
that
liue
with
them
see
their
liues
full
of
disorder
,
yet
not
onely
they
will
acknowledge
no
such
thing
,
but
contrarily
they
boldly
beare
out
all
,
and
defend
their
own
doings
.
True
it
is
,
they
will
not
say
they
doe
wickedly
and
that
they
will
doe
so
still
(
for
then
it
might
bee
hoped
that
they
might
be
made
ashamed
of
so
great
boldnesse
)
but
they
doe
worse
,
for
they
call
euill
good
,
and
so
being
wise
in
their
owne
conceite
,
they
shew
that
there
is
more
hope
of
a
foole
,
then
of
them
,
Pro.
26.
The
best
men
and
most
approued
seruants
of
God
that
we
read
of
,
how
good
soeuer
they
were
,
yet
in
the
time
wherein
they
liued
,
would
ordinarily
and
daily
humble
and
cast
down
themselues
before
God
,
because
they
were
sinners
,
and
say
,
Lord
,
if
thou
looke
straightly
what
is
done
amisse
,
who
shal
be
able
to
abide
it
?
Psal.
130.
And
our
Sauiour
hath
taught
his
,
that
when
they
haue
done
God
the
best
seruice
,
yet
that
they
should
count
themselues
but
vnprofitable
seruants
,
Luke
17.
10.
If
the
best
be
but
vnprofitable
,
and
that
God
may
iustly
challenge
them
;
who
seeth
not
that
they
are
farre
of
from
a
good
estate
and
condition
,
who
blush
not
for
the
manifold
sinnes
which
they
are
priuie
to
in
secret
,
and
which
men
are
able
to
bring
against
them
openly
?
And
yet
as
fearefull
a
condition
as
this
is
,
to
this
point
multitudes
are
come
in
this
our
age
,
that
as
some
are
growne
so
seared
and
hardned
,
that
they
will
not
at
all
come
to
the
light
,
least
their
euill
deedes
should
be
made
knowne
,
Ioh.
3
:
So
many
other
so
handle
the
matter
,
that
whatsoeuer
reproofes
they
heare
,
that
doe
most
concerne
them
,
they
will
admit
none
,
but
hate
to
be
reformed
,
because
they
loue
darknesse
more
then
light
,
and
with
the
Adder
stop
their
eares
at
the
voice
of
the
charmer
,
charme
he
neuer
so
wisely
.
And
as
they
shift
off
reproofes
in
the
publick
place
after
this
manner
,
so
they
haue
learned
as
cunningly
to
deceiue
themselues
in
priuate
.
For
as
this
age
affordeth
not
many
,
who
are
so
careful
to
liue
innocently
in
their
owne
life
,
that
they
may
be
bold
to
tell
others
of
their
faults
,
so
they
,
which
are
such
that
they
dare
rebuke
a
mortall
man
,
for
taking
away
honor
from
the
immortall
God
,
they
are
knowne
well
enough
,
Men
are
shy
of
such
as
will
reproue
.
and
noted
for
the
most
part
:
and
they
who
are
faultie
and
offensiue
in
their
liues
,
will
be
wary
enough
how
they
come
into
their
companies
;
especially
they
will
be
sure
to
haue
no
familiaritie
with
them
,
that
so
they
may
be
free
from
their
reprehensions
,
counting
such
no
better
then
mad
men
,
2.
King
.
9.
11.
Againe
,
God
his
faithfull
seruants
pray
with
the
man
of
God
in
the
Psalme
141
Let
the
righteous
smite
me
▪
And
the
Disciples
of
Christ
Psal.
141.
when
they
were
yet
but
weake
,
hearing
their
master
complaining
,
that
one
of
them
should
betray
him
,
could
not
be
quiet
nor
satisfied
,
vntill
they
might
be
resolued
,
which
of
them
was
the
offender
,
and
therefore
said
one
after
another
,
Master
is
it
I
,
is
it
I
?
But
how
many
on
the
contrary
,
are
so
far
off
from
this
readinesse
to
heare
of
their
sinnes
,
that
if
in
publique
preaching
they
heare
any
thing
to
sound
that
way
,
and
to
come
neare
them
,
they
deadly
dislike
it
:
neither
doth
any
thing
make
their
liues
more
pleasant
,
and
better
liking
to
them
,
then
in
their
deepest
securitie
,
to
be
without
reprehensions
:
nor
nothing
more
sting
&
vexe
them
,
then
when
they
are
constrained
to
heare
iust
rebukes
.
So
farre
are
they
off
,
from
reprouing
themselues
secretly
,
as
(
if
one
should
marke
it
,
or
could
know
what
they
doe
)
that
hee
should
not
heare
one
of
many
to
say
,
ler.
8.
6.
Yet
reprouers
must
be
cautelous
.
what
haue
I
done
?
I
graunt
that
reproofes
must
be
kindly
,
not
arrogantly
ministred
,
that
it
may
beseeme
the
reprouers
.
They
therefore
haue
great
grace
,
who
haue
learned
and
are
resolued
,
to
heare
and
admit
the
words
of
exhortation
,
&
to
be
subiect
to
reproofes
with
willingnesse
,
that
they
may
be
kept
from
euill
.
But
(
Lord
)
how
many
haue
turned
away
from
receiuing
admonition
and
correction
,
till
with
the
foole
in
the
Prou.
5.
they
say
,
P●●●
.
●●
.
I
was
almost
brought
to
euill
for
it
.
And
this
be
said
by
occasion
of
Sauls
preuenting
the
Prophets
rebuke
.
Doct.
2.
No
mans
way
is
euil
in
his
own
eyes
.
We
may
further
gather
here
by
this
,
that
Saul
could
make
an
euill
matter
,
seeme
so
good
as
hee
made
his
seeme
to
be
,
that
if
euery
man
may
be
allowed
to
tell
his
owne
tale
,
the
worst
person
will
seeme
honest
,
and
the
baddest
case
appeare
to
be
good
.
For
why
?
men
can
so
paint
and
disguise
themselues
,
that
they
wil
nothing
shew
themselues
to
be
such
as
indeed
they
are
,
but
farre
better
and
more
gracious
.
For
when
God
himselfe
bewrayeth
and
setteth
out
here
Saul
to
Samuell
,
to
be
so
euill
that
he
repented
that
he
had
made
him
king
●
yet
doth
he
at
the
first
greeting
and
meeting
of
Samuell
,
so
commends
,
and
magnifies
his
owne
doings
vnto
him
,
that
he
freed
himselfe
from
all
blame
:
so
that
no
man
,
vnlesse
taught
of
God
,
would
once
haue
thought
,
that
he
had
beene
faultie
and
worthie
to
be
reproued
,
to
the
which
end
yet
Samuell
came
vnto
him
:
like
Gehazai
,
who
when
he
had
by
shamelesse
lying
inriched
himselfe
,
and
deserued
no
more
to
remain
in
his
place
;
yet
appeared
before
his
master
boldly
,
as
if
he
had
done
no
such
thing
,
&
being
asked
from
whence
he
came
(
which
might
secretly
haue
made
him
appaled
,
knowing
himselfe
guitie
)
yet
blushed
not
a
whit
,
but
answered
,
2
Kin.
5.
25
saying
,
thy
seruant
hath
beene
no
where
:
euen
as
the
Harlot
,
who
when
shee
hath
done
wickedly
,
Pro.
30
20.
wipeth
her
mouth
,
and
saith
,
what
euill
haue
I
done
?
Talke
with
an
hundreth
men
who
haue
suites
and
controuersies
with
others
;
Instances
of
this
.
I.
scarcely
shall
yee
finde
one
,
who
hath
told
his
tale
simply
and
according
to
truth
,
as
it
will
appeare
when
they
come
face
to
face
with
their
aduersaries
:
so
great
cause
saw
the
wise
man
to
giue
a
charge
to
all
,
Pro.
18.
17.
vpon
so
good
proofe
as
he
had
,
that
a
man
should
heare
both
parties
:
and
that
,
who
so
giueth
sentence
in
a
matter
when
hee
hath
heard
but
the
one
,
it
shall
be
a
shame
vnto
him
when
the
other
shall
come
forth
to
be
heard
.
Nay
,
to
come
to
matters
which
doe
more
nearly
concerne
the
Lord
;
how
many
of
those
that
professe
the
Gospell
,
will
seeme
to
others
to
be
a
reproach
to
it
,
but
will
say
we
must
be
obedient
to
it
,
yea
,
and
woe
be
to
the
workers
of
iniquitie
;
but
yet
shall
these
sayings
be
found
verified
,
euen
among
the
most
of
them
:
with
their
words
they
confesse
God
,
but
with
their
deedes
they
denie
him
.
〈…〉
.
●
.
●6
.
Tit.
1.
Hauing
a
shew
of
godlinesse
,
but
denying
the
power
of
it
.
2.
Tim.
3.
5.
2.
Tim.
3.
5.
and
that
other
saying
of
the
Lord
:
this
people
hath
said
well
all
that
they
haue
said
,
but
oh
that
there
were
an
heart
in
them
that
they
would
feare
me
!
Deut.
5.
29.
Deut.
5.
29.
All
which
and
the
like
in
men
,
The
cause
of
this
euill
.
do
arise
from
the
loosnesse
of
the
heart
,
when
they
obserue
not
,
neither
ponder
their
thoughts
and
wayes
;
and
from
falshood
and
an
euill
conscience
,
when
they
do
not
resolue
to
keepe
simplicity
in
their
whole
course
:
&
from
pride
and
selfe
loue
,
that
they
like
,
Note
.
&
would
haue
others
allow
all
that
they
do
.
Which
causeth
that
complaint
in
Prou.
20.
Pro.
20.
6.
The
greatest
part
will
boast
euery
one
of
his
owne
goodnesse
,
but
where
shall
one
find
a
faithfull
man
?
I
graunt
that
such
euill
men
are
found
out
and
discerned
of
the
godly
,
where
they
liue
,
and
to
such
they
can
do
the
lesse
harme
by
their
ill
example
,
seeing
they
be
contrary
minded
vnto
them
:
as
Salomon
sayth
of
one
kinde
of
such
,
The
rich
man
is
wise
in
his
owne
conceite
,
but
the
poore
that
hath
vnderstanding
,
can
finde
him
out
.
But
great
offence
these
giue
to
such
as
are
strangers
to
them
,
who
,
when
they
heare
them
speak
well
,
and
after
vnderstand
that
their
deedes
are
contrary
,
doe
cause
them
to
crie
out
against
such
:
and
seeing
they
perceiue
them
to
bee
professors
of
the
Gospell
,
they
are
set
much
further
off
from
embracing
it
:
but
on
the
other
side
,
they
honour
both
God
and
Gospell
who
are
faithfull
,
and
men
of
their
word
.
Vse
.
The
vses
of
this
doctrine
be
many
.
First
,
that
we
bee
not
partiall
in
our
owne
matters
.
Secondly
,
that
wee
be
not
to
hasty
to
commend
and
allow
of
all
such
as
can
giue
a
good
shew
of
godlinesse
and
honestie
,
but
as
we
shall
haue
better
proofe
thereof
.
Thirdly
,
that
our
owne
speeches
bee
few
,
but
as
they
come
from
an
vpright
and
a
well
ordered
heart
:
for
,
in
many
words
there
is
much
sinne
,
Pro.
25.
and
only
a
word
in
season
is
like
apples
of
gold
,
and
pictures
of
siluer
.
Fourthly
,
that
wee
make
much
of
such
,
of
whose
faithfulnesse
wee
haue
good
proofes
there
being
so
few
of
them
.
And
fiftly
,
be
we
helpers
to
them
,
in
whom
wee
see
good
signes
of
well
meaning
,
and
of
whom
we
haue
good
hope
.
Doct.
3.
They
that
be
bad
,
wil
sometime
reuerence
the
Ministers
.
Thus
haue
we
seene
Saul
his
shameles
iustifying
himselfe
,
wherein
hee
was
most
guilty
.
And
yet
as
much
vnbeseeming
as
this
speech
of
Saul
was
,
hee
is
in
one
thing
to
be
preferred
before
many
of
our
time
.
For
whereas
many
,
not
onely
refuse
to
bee
guided
by
the
instruction
and
doctrine
of
their
teachers
,
but
also
despise
them
in
their
hearts
,
as
Ahab
did
Michaiah
.
1
King
.
22.
8.
and
count
them
their
vtter
enemies
,
for
telling
them
of
the
truth
,
as
some
of
the
Galathians
did
Paul
Cap.
4.
yea
,
fall
vpon
them
cruelly
,
as
Saul
himselfe
did
afterward
(
when
he
grew
notorious
and
farre
worse
then
here
hee
seemed
to
bee
)
yet
was
hee
not
yet
so
exasperated
against
the
Prophet
(
though
hee
were
the
man
that
had
before
sharpely
rebuked
him
)
but
that
he
gaue
him
a
reuerend
title
,
as
the
blessed
of
the
Lord
,
1.
Sam.
13.
13.
and
therefore
thought
him
an
happy
man
,
though
hee
himselfe
could
not
seeke
and
embrace
,
the
same
loue
and
fauour
of
the
Lord
that
he
did
.
I
doe
not
so
much
note
this
,
to
ascribe
any
thing
to
Saul
,
whom
the
holy
Ghost
condemneth
,
as
to
bewray
too
many
professors
of
our
time
,
They
that
come
not
thus
farre
,
are
farre
off
.
especially
the
mighty
and
wealthy
,
though
in
degree
and
place
,
farre
vnder
him
:
who
are
not
content
to
cast
behinde
their
backs
,
the
worthy
admonitions
,
exhortations
and
lessons
of
those
messengers
of
God
,
which
are
sent
vnto
them
(
if
at
any
time
they
will
heare
any
of
them
)
but
hate
and
bite
,
yea
and
also
rend
them
(
as
wee
say
with
their
teeth
)
who
are
reuerend
men
of
God
:
which
doth
shew
that
there
is
another
manner
of
spirit
in
them
(
that
is
more
poysonfull
)
then
that
which
was
in
Saul
.
For
hee
that
beareth
reuerence
to
the
messengers
,
though
hee
obey
not
their
message
,
is
to
be
hoped
of
in
many
respects
,
more
then
he
which
contemnes
them
in
his
heart
,
whether
he
bewray
the
same
by
malicious
words
,
and
a
fiery
face
,
or
whether
hee
counterfeit
better
things
to
them
by
glosing
speech
and
dissembling
countenance
.
And
therefore
to
what
a
fearefull
point
are
our
daies
come
,
wherein
the
Ministery
,
which
is
Gods
ordinance
for
the
saluation
and
happinesse
of
the
people
,
is
in
such
contempt
?
and
that
not
with
a
few
,
but
almost
vniuersally
,
that
the
most
are
so
farre
off
from
receiuing
their
Ministers
,
as
the
Augels
of
God
for
their
message
sake
,
that
they
are
vile
in
their
eyes
,
and
of
all
people
may
best
be
spared
of
them
.
Neither
offer
they
this
measure
to
the
idle
,
ignorant
,
proud
and
vnprofitable
,
who
if
they
are
such
,
as
they
deeme
them
(
their
office
set
apart
)
are
iustly
so
dealt
with
by
Gods
righteous
iudgements
(
that
seeing
they
dishonour
him
,
he
leaues
them
without
honour
,
1.
Sam.
2.
and
seeing
their
lips
refuse
knowledge
,
he
refuseth
them
for
being
his
)
but
they
offer
this
measure
euen
to
such
,
as
in
tender
care
of
their
good
,
beseech
them
as
the
Lords
Ambassadours
,
in
the
name
of
Christ
,
2.
Cor.
5.
to
be
reconciled
vnto
God
(
whom
to
reiect
,
is
to
reiect
the
Lord
himselfe
)
yet
these
bee
scorned
by
the
name
of
Priests
,
for
in
such
sence
they
vse
that
tearme
,
that
when
the
persons
be
in
disgrace
with
them
,
they
may
the
easilyer
despise
their
doctrine
,
not
considering
the
waighty
charge
of
the
Lord
,
who
saith
,
1.
Thes.
5.
despise
not
Prophecying
,
and
againe
,
touch
not
mine
anointed
and
doe
my
Prophets
no
harme
.
Of
whom
this
will
I
say
,
that
if
they
who
heare
the
word
,
yea
,
and
that
with
some
ioy
,
and
giue
reuerence
to
the
Messengers
,
as
Saul
here
did
,
and
Herod
to
Iohn
Baptist
,
yet
not
receiuing
their
doctrine
and
message
,
to
reforme
and
keepe
them
from
euill
,
shall
perish
euerlastingly
;
that
much
greater
damnation
abideth
for
these
,
and
they
beare
the
marke
of
it
already
Heb.
2.
2.
&
cap.
10.
29.
For
such
contempt
is
an
infallible
token
of
it
,
so
long
as
it
shall
bee
found
in
them
:
which
I
doe
not
say
as
though
they
were
in
case
good
enough
,
vnlesse
they
desire
to
be
reformed
also
.
Doct.
4.
Gods
Minister
must
conuict
his
hearers
of
the
truth
he
vtters
.
VERS.
14.
And
Samuel
said
,
What
meaneth
then
this
bleating
of
the
sheepe
in
mine
eares
,
and
the
louing
of
the
oxen
which
I
heare
?
IT
followeth
;
Though
Samuel
came
to
tell
Saul
,
how
God
was
displeased
with
him
for
his
sinne
before
mentioned
,
yet
when
he
saw
how
hee
iustified
himselfe
,
affirming
that
hee
had
obeyed
him
,
he
stayed
for
a
better
opportunity
afterwards
,
and
now
answered
his
vntrue
,
bold
,
and
vnseasonable
commending
of
his
act
done
to
the
Amalakites
:
and
therefore
as
hee
offered
him
fit
occasion
,
so
he
tooke
it
,
and
conuicted
him
,
and
proued
by
cleere
euidence
against
him
,
that
he
grosly
deceiued
himselfe
.
Thus
:
If
thou
hast
obeyed
the
commandement
of
the
Lord
,
saying
,
Why
hast
thou
not
then
destroyed
all
,
both
men
and
cattell
?
But
hast
reserued
some
of
them
:
For
I
heare
the
lowing
of
the
oxen
and
the
bleating
of
the
sheepe
,
which
thou
hast
brought
away
with
thee
from
thence
for
a
pray
.
Therefore
thou
hast
not
obeyed
the
commandement
of
the
Lord
.
Thus
he
proued
,
that
hee
was
guilty
,
wherein
hee
boasted
of
his
great
obedience
.
Now
this
wise
kinde
of
dealing
,
and
carefull
,
the
ministers
of
God
must
vse
,
for
the
discouering
and
bewraying
of
the
peoples
faults
and
sinnes
vnto
them
,
that
they
may
haue
no
excuse
for
their
lying
still
in
them
.
Reasons
why
.
For
the
people
being
blinde
,
and
full
of
selfe-loue
,
do
readily
flatter
themselues
in
their
sinnes
,
and
are
slow
to
come
to
the
examination
of
them
:
and
therefore
if
they
bee
not
roused
vp
and
made
to
see
them
as
farre
as
they
haue
giuen
cause
,
by
prouing
to
their
consciences
,
and
conuincing
them
that
they
are
guilty
,
they
accuse
not
themselues
,
but
goe
forward
in
their
sinnes
.
And
therefore
Saint
Paul
,
among
all
his
graue
and
waighty
exhortations
to
Timothie
about
preaching
,
chargeth
him
to
conuince
the
offenders
,
2.
Tim.
4.
that
they
bee
not
able
to
gainsay
him
:
as
being
priuy
in
themselues
,
that
they
are
iustly
found
fault
with
.
And
that
is
most
likely
,
if
any
outward
meanes
will
doe
good
,
namely
to
controle
the
conscience
,
and
to
cause
those
who
are
guiltie
,
to
see
and
acknowledge
their
sins
:
The
which
effect
euery
reproofe
is
not
like
to
worke
.
Therefore
our
Sauiour
hearing
many
reproofes
by
the
Pharasies
,
but
all
of
them
vniust
,
asketh
them
which
of
them
is
able
to
conuince
him
of
sinne
?
Io.
8.
46.
as
if
he
should
say
,
if
ye
can
conuict
me
,
I
haue
nothing
to
defend
my selfe
by
.
And
their
manner
of
teaching
and
priuate
speaking
did
he
himselfe
vse
:
for
which
cause
also
it
is
said
,
that
he
taught
them
with
authoritie
,
which
they
could
not
resist
,
Math.
7.
and
with
power
,
vrging
their
consciences
,
and
not
coldly
and
deadly
as
the
Scribes
:
Act.
7.
So
did
Stephen
also
conuict
the
rebellious
Iewes
,
with
such
power
as
they
could
not
resist
.
And
this
manner
of
dealing
with
the
people
,
shall
through
Gods
blessing
,
preuaile
with
many
and
doe
much
good
:
but
otherwise
,
if
they
be
taught
but
generally
(
though
I
would
to
God
there
were
that
done
soundly
and
in
plainnes
)
they
will
easily
winde
out
,
from
seeing
any
great
matter
amisse
in
themselues
,
and
so
lying
still
in
their
sinnes
,
they
shall
the
lesse
see
what
they
are
indebted
to
God
,
and
not
haue
the
scriptures
in
that
reuerence
and
account
,
that
otherwise
they
should
.
Obiect
.
And
as
for
that
some
obiect
,
doth
this
manner
of
dealing
preuaile
with
all
?
Answ.
I
answere
it
is
most
likely
,
of
all
other
to
doe
good
,
seeing
it
is
that
,
which
the
scripture
requireth
to
be
vsed
and
if
it
doth
not
cut
and
wound
the
hearts
of
the
bad
to
humiliation
,
yet
shall
it
bee
a
great
witnes
against
them
to
their
destruction
,
and
in
time
perhaps
force
them
to
confesse
(
as
we
see
in
Pharoh
himselfe
being
but
a
heathen
)
against
themselues
,
and
to
giue
glory
to
God
,
though
they
be
not
brought
to
true
repentance
:
For
hee
,
who
thought
there
had
beene
no
King
aboue
himselfe
,
and
therefore
said
to
Moses
,
who
is
the
Lord
that
I
should
serue
him
?
Yet
when
Moses
by
his
doctrine
and
miracles
had
proued
,
that
there
was
one
aboue
him
,
he
profited
so
well
thereby
,
that
when
hee
was
violently
holden
in
the
waters
,
pursuing
Gods
people
,
and
saw
them
deliuered
,
hee
could
say
then
,
the
Lord
sighteth
for
them
against
vs
.
Doct.
5.
The
hypocrite
conuicted
,
〈…〉
VERS.
15.
And
Saul
said
,
they
haue
brought
them
from
the
Amalekites
:
for
the
people
spared
the
best
of
the
sheepe
,
and
of
the
oxen
,
to
sacrifice
vnto
the
Lord
thy
God
,
and
the
rest
we
haue
vtterly
destroyed
.
BVt
now
let
vs
see
how
it
wroght
vpon
Saul
,
when
Samuel
had
so
plainely
conuinced
him
,
that
if
he
would
haue
dealt
vprightly
and
answered
him
directly
,
he
must
needes
,
either
haue
accused
himselfe
as
guilty
,
or
else
he
must
haue
cleered
and
iustified
himselfe
:
he
did
not
the
first
,
and
the
last
he
could
not
doe
,
being
double
hearted
:
and
therefore
fell
to
meere
shifting
and
sophistrie
,
as
appeared
by
his
words
,
which
conteyne
two
points
.
The
words
opened
.
For
that
which
was
euill
done
of
him
and
of
the
people
,
hee
layeth
it
wholy
to
their
charge
,
and
yet
he
saith
,
if
they
were
faulty
in
that
which
they
did
,
it
might
be
the
better
borne
,
seeing
they
did
it
to
glorifie
God
by
sacrifice
.
This
was
the
first
point
of
his
answere
in
these
words
,
These
shepee
and
oxen
which
thou
hearest
,
they
haue
brought
from
the
Amalakites
,
for
the
people
spared
the
best
of
the
cattle
to
sacrifice
to
the
Lord
.
The
second
poynt
of
his
answer
was
,
that
in
the
things
that
God
was
obeyed
in
,
he
had
his
hand
in
them
,
and
was
a
doer
of
them
among
the
rest
,
in
these
words
,
the
rest
we
haue
destroyed
.
But
in
this
doing
,
had
he
,
think
we
obeyed
the
commandment
of
the
Lord
?
In
no
wise
;
nay
;
he
hauing
boldly
and
manifestly
cast
it
behinde
his
backe
,
did
he
relent
for
and
bewaile
his
fault
?
oh
nothing
lesse
;
then
it
is
cleere
as
I
said
,
that
he
did
but
wash
off
the
Prophets
reproofes
,
shamelesly
by
a
shift
.
For
he
knew
that
he
had
done
wickedly
;
and
yet
hee
had
doubled
his
sin
by
a
lye
;
for
afterwards
hee
confessed
it
.
And
this
bewrayeth
another
sin
in
hypocrites
:
that
though
in
words
they
can
make
good
their
cause
,
and
can
iustifie
themselues
to
be
as
blamelesse
as
any
other
,
yet
hee
that
will
obserue
it
,
shall
finde
,
that
they
will
neuer
bee
brought
to
plaine
dealing
,
nor
be
willing
,
what
soeuer
they
say
,
to
be
iudged
by
the
Word
of
God
.
The
reason
is
,
their
conscience
tels
them
they
are
guilty
.
They
would
make
a
simple
body
beleeue
,
that
none
would
more
readily
yeeld
to
haue
their
doings
tried
by
the
Scripture
then
they
(
as
is
to
be
seene
in
them
who
call
for
the
day
of
the
Lord
)
which
if
they
would
doe
indeede
,
they
should
proue
themselues
to
bee
such
,
as
they
would
be
taken
for
,
that
is
good
Christians
,
and
faithfull
seruants
of
God
:
but
alas
it
is
nothing
so
with
them
,
but
they
please
themselues
in
thinking
,
that
their
estate
is
good
,
seeing
they
do
some
things
that
are
commanded
:
but
in
what
manner
,
and
with
what
affection
,
they
do
them
,
and
to
what
end
,
or
in
how
many
things
they
offend
,
they
will
in
no
sort
be
brought
to
examine
,
as
may
bee
seene
by
the
Pharisie
in
the
Gospel
.
Lord
I
thank
thee
I
am
not
as
other
men
.
L
k
18
▪
But
if
they
be
driuen
by
some
occasion
to
bee
more
nerely
sifted
&
examined
,
whether
their
liues
be
as
innocent
as
they
boast
them
to
be
,
then
ye
shall
see
them
bewray
that
they
are
possessed
with
Sauls
spirit
,
that
is
,
not
to
answere
,
●or
cleere
themselues
by
the
word
:
but
seekes
shiftes
,
by
bringing
in
pretences
of
their
good
workes
and
prayers
:
and
that
they
bee
not
(
they
hope
)
so
bad
as
some
,
&
that
they
would
bee
loath
it
should
be
proued
by
them
,
meaning
some
open
&
grosse
offenders
,
or
else
thus
they
shift
and
say
,
doe
not
some
professors
the
same
that
wee
doe
,
yet
they
are
thought
well
of
,
and
they
would
that
none
did
worse
then
themselues
,
and
though
they
haue
not
such
knowledge
as
some
haue
(
they
say
)
nor
cannot
make
such
shewes
as
some
doe
,
yet
they
trust
they
haue
as
good
hearts
,
and
meant
as
well
as
the
best
.
By
these
and
such
like
shiftings
they
defend
themselues
;
but
what
is
all
this
to
the
purpose
,
to
free
themselues
from
blame
:
Is
this
to
go
to
worke
plainely
,
and
to
sticke
to
the
Scripture
to
bee
tryed
by
them
?
The
which
palpable
and
grosse
deceiuing
of
themselues
,
when
it
is
shewed
them
,
doe
they
acknowledge
and
so
repent
of
it
?
which
yet
if
they
were
truely
humbled
,
they
would
doe
.
Therefore
let
it
be
taken
for
a
cleere
note
of
rancke
hypocrisie
,
when
any
being
iustly
charged
and
accused
of
manifest
and
great
faultes
,
they
shall
neither
cleere
themselues
by
the
Scriptures
,
nor
confesse
their
sinnes
,
and
bewaile
their
estate
,
but
shift
for
themselues
dishonestly
,
as
hath
beene
shewed
.
This
is
plaine
enough
of
them
,
which
will
vnderstand
,
whether
they
bee
sound
Christians
and
true
worshippers
of
God
,
or
whether
they
bee
meere
dissemblers
and
hipocrites
.
And
thus
much
of
the
first
part
,
that
is
,
of
their
communication
betwixt
them
,
before
the
message
of
the
Lord
was
done
.
VERSE
.
16.
Then
Samuel
said
vnto
Saul
,
stay
,
and
I
will
tell
thee
what
the
Lord
hath
said
to
mee
this
night
.
And
he
said
unto
him
,
say
on
.
NOw
when
Samuel
saw
how
Saul
shifted
,
and
would
not
consider
wisely
of
his
reproofe
,
he
thought
hee
should
moue
him
by
telling
him
,
how
God
was
offended
with
him
:
&
for
better
preparing
him
heereto
,
he
offers
,
first
to
tell
him
what
the
Lord
had
said
to
him
that
night
.
Out
of
the
which
words
of
Samuel
this
may
first
be
said
,
Oh
how
did
he
shew
that
hee
loued
him
?
and
the
like
spirit
still
possessing
the
godly
it
may
be
said
.
Oh
;
the
desire
the
godly
haue
to
doe
them
good
,
whose
case
they
see
to
bee
so
bad
,
which
is
a
most
commendable
thing
as
I
am
affraid
for
the
wicked
,
Ezek.
9.
and
they
vexed
the
soule
of
righteous
Lot
.
Ierem.
9.
1.
But
in
many
where
is
this
loue
become
?
Psal.
11
9.
it
is
washed
away
commonly
,
although
what
is
a
more
beseeming
thing
,
then
to
mourne
for
the
desolation
of
the
people
?
But
to
go
forward
,
this
might
and
ought
worthily
to
haue
shaken
his
heart
with
feare
,
when
Samuel
did
but
say
,
that
God
had
that
night
spoken
of
him
,
and
that
also
in
finding
great
fault
in
him
:
for
when
hee
hard
that
,
hee
might
by
and
by
haue
thought
of
his
sinne
(
as
Eli
in
the
like
cause
feared
,
when
the
Lord
had
called
Samuel
)
and
that
hee
was
like
to
heare
of
something
,
1
Sam
3.
17
which
should
be
little
welcom
vnto
him
:
as
he
had
before
,
chap.
13.
13.
yet
hee
was
nothing
astonished
at
that
speech
,
but
bad
him
say
on
,
and
vtter
his
minde
,
which
doth
bewray
the
hardnesse
of
his
heart
.
Whereby
wee
may
note
,
Hardnes
of
heart
&
boldnes
,
are
signes
of
hypocrisie
.
that
when
men
see
their
faults
,
and
yet
will
go
about
to
hide
and
couer
them
,
(
as
hee
did
here
)
they
are
most
certainely
hardned
against
all
doctrine
,
or
friendly
instruction
,
which
shall
be
offred
vnto
them
,
and
so
incurre
the
danger
that
is
oft
spoken
of
in
the
Scripture
:
Hee
that
hardneth
his
heart
,
Prou.
28.
shall
surely
come
to
euill
.
How
true
this
is
,
as
in
Ionah
appeareth
,
when
hee
fled
to
Tarshish
,
so
experience
teacheth
:
and
how
fearfull
a
thing
this
hardening
of
the
heart
is
,
may
be
seene
by
this
,
that
the
hardened
heart
cannot
repent
,
and
by
the
contrary
,
melting
and
relenting
of
the
heart
,
which
is
the
companion
of
a
meek
&
humble
hart
:
which
as
it
readily
receiueth
admonition
and
reproofe
,
so
it
auoydeth
that
sting
and
disquietnes
,
which
otherwise
would
follow
.
But
this
fault
of
hardening
the
heart
?
though
hee
that
committeth
it
grossely
doth
most
hardly
espie
and
see
in
himselfe
,
yet
when
it
is
seene
of
him
,
it
is
not
so
easily
shaken
off
and
forsaken
.
When
it
shall
be
but
said
to
a
man
,
as
heere
,
God
hath
spoken
heauily
against
thee
(
though
the
fault
bee
not
particularly
mentioned
)
and
as
it
is
said
to
the
Church
of
the
Ephesians
by
the
Lord
,
Reu.
2.
4.
I
haue
somwhat
against
thee
:
though
it
be
not
yet
tolde
expressely
what
,
ought
it
not
,
thinke
we
,
to
shake
and
feare
him
?
and
cause
him
to
say
,
what
haue
I
done
?
that
so
he
may
by
inquirie
,
and
deeper
search
into
himselfe
,
finde
it
out
.
And
yet
were
this
no
more
then
became
him
:
but
comfortable
to
them
who
should
behold
it
,
and
profitable
to
him
who
would
shew
it
.
But
such
grace
is
far
from
them
that
will
not
see
their
sinnes
;
no
though
they
come
to
the
light
,
where
they
;
haue
them
made
knowne
vnto
them
.
So
much
the
more
woefull
is
the
estate
of
this
age
,
whose
deedes
being
euill
and
their
hearts
naught
,
and
they
louing
darkenes
more
then
light
,
are
with
hardened
foreheads
,
armed
and
setled
to
shake
off
all
reproofes
,
and
words
of
exhortation
,
as
though
God
knew
not
their
workes
,
who
yet
searcheth
hearts
,
and
to
iustisie
their
present
estate
,
be
it
neuer
so
bad
;
and
so
pulling
that
wo
vpon
them
,
which
is
spoken
of
by
the
Prophet
:
Esa.
5.
Woe
to
them
which
call
euill
good
,
and
darknesse
light
.
And
left
I
should
be
thought
to
speake
of
the
worst
sort
of
these
,
I
say
,
that
euen
the
best
sort
of
them
verisie
the
words
of
another
Prophet
,
where
hee
saith
.
Ezek.
33.
Vse
.
Thou
sonne
of
man
,
this
people
will
sit
and
heare
thy
voyce
as
musike
,
but
they
will
not
doe
thereafter
.
Therfore
they
,
who
desire
to
profit
by
this
,
must
resolue
with
themselues
,
to
beware
conscionably
of
the
smallest
sins
,
and
that
such
as
cannot
be
auoyded
,
may
not
yet
be
nourished
nor
retained
,
but
with
all
possible
speede
hunted
out
and
pursued
,
lest
if
they
once
begin
to
winke
at
any
of
them
,
and
so
giue
them
welcome
,
they
after
harden
their
hearts
to
maintaine
them
;
and
lastly
,
beside
both
,
let
them
walke
in
a
continuall
suspition
of
some
one
or
other
of
their
sinnes
,
especially
such
as
they
are
most
prone
to
,
and
most
in
danger
of
.
So
shall
they
be
free
from
this
hardnes
of
heart
,
which
is
(
with
pride
,
whereto
it
is
linked
)
a
certaine
fore-runner
of
destruction
,
euen
as
it
is
cleere
note
of
an
hypocrite
.
Doct.
6.
When
we
are
yet
in
meane
estate
,
each
benefit
is
thank-worthy
.
VERSE
17
,
18
,
19.
And
Samuel
sayd
,
When
thou
wast
little
in
thine
owne
sight
,
wast
thou
not
made
the
Head
of
the
Tribes
of
Israel
,
and
the
LORD
anoynted
thee
King
ouer
Israel
?
And
the
LORD
sent
thee
on
a
iourney
,
and
sayd
,
Goe
,
and
vtterly
destroy
the
sinners
,
the
Amalekites
,
and
fight
against
them
,
vntill
they
bee
consumed
.
Wherefore
then
didst
thou
not
obey
the
voyce
of
the
LORD
,
but
didst
flie
vpon
the
spoyle
,
and
didst
euill
in
the
sight
of
the
LORD
.
NOw
in
this
verse
,
it
followeth
,
how
Samuel
tels
Saul
,
what
God
had
said
to
him
that
night
,
to
wit
,
that
he
had
aduanced
him
to
the
kingdome
,
when
he
was
meane
and
base
,
therefore
that
hee
ought
to
haue
honoured
and
obeyed
him
,
whome
he
had
so
preferred
:
yea
,
(
saith
he
)
when
the
Lord
commaunded
thee
to
destroy
vtterly
the
Amalakites
,
thou
diddest
not
as
hee
commaunded
thee
,
how
canst
thou
answere
this
?
Furthermore
hee
said
,
that
thou
soughtest
thine
owne
gaine
and
glorie
,
by
disobeying
him
,
therefore
it
repenteth
him
that
he
made
thee
King
.
In
these
three
verses
among
other
things
,
note
this
generally
,
which
the
Lord
complaineth
of
,
that
when
men
are
of
meane
estate
and
lowe
,
they
can
prize
Gods
benefits
at
an
high
reckoning
,
and
count
them
great
and
precious
,
as
Saul
did
the
raising
him
to
the
Kingdom
,
counting
himselfe
vnworthy
of
it
,
but
when
they
once
wax
mighty
,
they
forget
themselues
,
and
make
his
benefits
common
things
,
little
worth
euen
as
he
did
,
not
reuerencing
and
obeying
him
that
honored
him
.
A
most
worthy
instruction
,
and
fit
for
our
time
,
wherein
may
bee
found
so
infinite
persons
,
which
for
want
of
well
learning
it
,
haue
vndone
themselues
,
hauing
their
owne
consciences
to
accuse
them
,
and
their
mouthes
to
witnes
against
them
:
who
,
when
they
were
base
and
of
no
account
,
were
glad
of
euery
small
blessing
of
God
,
counting
themselues
vnworthy
of
the
same
:
but
when
God
hath
lifted
them
vp
aboue
their
expectation
,
how
soone
haue
they
grossely
&
shamefully
degenerated
from
their
former
minde
and
thought
,
as
if
they
had
neuer
beene
the
same
persons
?
And
yet
I
speake
not
of
the
mad
,
rude
,
and
ignorant
sort
of
the
world
,
(
who
being
without
common
honesty
,
and
ciuility
,
what
other
thing
is
to
bee
looked
for
at
their
hands
▪
)
but
of
such
as
are
vnder
good
teaching
,
and
will
as
readily
consent
to
the
doctrine
,
and
speake
against
such
as
are
offenders
,
as
soone
as
any
;
who
yet
most
wofully
doe
shew
their
inconstancy
,
and
disguisednes
to
the
whole
world
.
And
to
begin
with
them
,
Some
examples
.
who
of
all
other
should
bee
furthest
off
from
this
sinne
,
1.
In
the
Ministry
.
I
meane
the
Ministers
,
how
many
of
them
,
since
the
light
of
knowledge
did
begin
to
shine
in
their
hearts
:
(
so
that
either
they
were
become
teachers
of
others
,
being
as
yet
schollersin
the
vniuersities
,
or
at
least
old
enough
to
teach
and
gouerne
themselues
)
haue
said
it
,
and
fully
purposed
,
that
if
they
might
bee
thought
meet
to
bee
imployed
in
the
seruice
of
the
Church
,
and
to
enioy
liuing
to
maintaine
themselues
and
theirs
,
how
many
I
say
haue
sayd
it
,
that
they
would
bestow
their
talent
diligently
,
teaching
the
Lords
flocke
,
&
liuing
among
them
kindely
&
Christianly
,
and
painefully
and
vnoffensiuely
,
among
whome
they
should
be
placed
,
and
with
contentation
in
their
estate
and
condition
:
only
they
haue
thought
themselues
vnmeet
for
so
hie
a
calling
,
and
haue
said
that
they
were
vnworthie
to
reape
the
fruites
of
a
small
people
and
congregation
.
I
am
sure
I
speake
the
truth
in
many
,
whome
my selfe
haue
knowne
,
and
of
others
I
haue
heard
the
same
,
by
men
of
good
credit
:
who
yet
when
they
began
to
rise
to
credit
,
degrees
,
fauour
with
their
betters
,
and
God
had
giuen
them
more
liuing
then
they
could
desire
or
hope
for
,
they
haue
little
considered
what
they
had
said
before
;
but
with
their
liuings
and
promotions
,
their
hearts
haue
risen
,
till
they
seeing
what
liberties
the
time
would
affoord
them
,
and
how
they
might
haue
elbow
roome
,
and
to
rule
ouer
others
,
as
the
creeping
Iuie
,
which
ouergrowes
and
masters
the
strongest
oke
,
rather
then
to
be
called
to
their
account
by
others
,
they
by
little
and
little
,
became
vtterly
changed
,
as
if
they
had
neuer
beene
the
men
,
which
before
they
seemed
to
bee
:
leauing
wholly
the
care
of
their
flocks
,
and
gaue
themselues
to
liue
at
ease
,
and
to
seeke
after
more
liuing
:
neither
seeking
the
lost
,
nor
strengthening
the
weake
,
they
neither
healed
the
sick
,
nor
bound
vp
the
broken
,
yet
cloathing
themselues
with
the
wooll
:
and
some
of
them
(
forgetting
their
couenant
sometime
made
to
the
Lord
)
liued
vnkindely
with
the
people
,
and
with
crueltie
and
rigour
,
and
ruling
and
dominering
ouer
them
:
and
attended
not
to
reading
,
exhortation
and
doctrine
,
as
they
knew
they
ought
to
haue
done
?
It
is
a
generall
obseruation
,
that
before
the
time
of
Constantine
and
the
good
Emperours
,
the
Clergie
beeing
then
persecuted
and
vnder
the
crosse
,
stood
stoutly
to
the
defence
of
the
truth
,
and
opposed
heresie
,
and
profanenes
with
equall
courage
?
Who
yet
beeing
(
as
warmed
in
the
bosome
of
ease
and
preferment
)
grew
both
diuided
among
themselues
,
and
slacke
in
their
zeale
and
ministrie
,
seeking
their
owne
things
,
and
quite
giuing
ouer
their
care
of
the
publique
welfare
?
And
out
of
this
root
,
by
degrees
arose
the
Papacie
,
to
that
head
of
ambition
and
insolencie
.
But
to
return
,
where
it
now
venteth
,
euen
iust
so
hath
the
wine
&
oile
of
many
forward
preachers
,
whereby
they
cheered
the
heart
of
God
&
man
,
degenerated
into
the
vineger
&
dregs
of
sloth
and
pride
.
As
the
traueller
being
put
to
it
,
by
the
winde
&
weather
,
claspeth
his
cloake
more
closely
to
him
:
but
being
in
the
warm
sunne
,
casteth
it
off
,
as
not
able
to
beare
it
,
so
haue
these
done
:
verefying
the
prouerbe
,
that
religion
had
brought
forth
wealth
,
and
the
daughter
had
deuoured
the
mother
.
But
alas
,
where
shall
remedie
bee
sought
for
this
if
it
please
not
God
to
breake
their
harts
,
and
bring
them
from
that
their
vnfaithfull
dealing
with
God
,
to
true
repentance
,
by
considering
,
how
farre
they
haue
degenerated
from
former
times
,
and
broken
their
couenants
which
they
made
with
him
,
when
they
thought
they
ought
to
doe
no
lesse
;
and
yet
I
say
,
they
kept
them
not
.
But
to
proceed
from
the
ministers
to
the
people
,
A
second
example
of
the
people
.
how
haue
many
of
them
,
after
that
God
hath
enlightened
them
with
the
knowledge
,
&
liking
of
the
truth
,
and
stirred
them
vp
by
the
examples
of
others
,
to
a
care
of
reforming
their
liues
,
how
(
I
say
)
haue
many
testified
the
same
,
by
weeping
&
bewayling
their
sinnes
,
by
diligent
hearing
of
sermons
,
keeping
companie
with
godly
Christians
,
forsaking
the
fellowship
of
the
prophane
,
&
their
prophane
gaming
and
playing
,
into
making
many
purposes
,
neuer
to
do
as
they
haue
done
:
insomuch
,
that
they
gaue
great
hope
to
become
rare
Christians
?
And
being
mean
in
their
owne
eyes
,
when
the
Lord
aduanced
them
to
the
hope
of
a
farre
better
estate
,
and
gaue
them
a
taste
of
the
life
to
come
,
and
fauor
with
his
good
seruants
,
that
yet
afterward
,
not
wisely
and
circumspectly
walking
,
not
fearing
the
allurements
of
the
world
on
the
one
side
,
nor
the
discouragements
from
duty
on
the
other
side
,
fell
from
their
good
beginnings
,
and
so
became
reuolters
from
thier
first
loue
,
declaring
to
thier
iust
reproch
and
shame
,
that
now
they
waxed
full
,
an
hony-comb
was
not
pleasant
vnto
them
,
vnto
whom
somtime
euery
common
instruction
had
been
sweet
and
sauoury
.
And
to
speak
more
particularly
:
A
third
,
of
dealers
in
the
world
.
how
many
at
their
entring
into
the
dealings
of
the
world
,
and
their
fathers
inheritance
,
other
in
seeking
marriages
,
and
some
liuing
in
hope
of
commodities
and
preferment
:
and
others
in
their
sicke
beds
haue
seriously
couenanted
,
that
if
God
would
now
grant
them
the
desire
of
their
harts
,
they
would
euer
after
glorifie
him
,
and
say
that
he
had
done
great
things
for
them
.
Who
yet
when
they
haue
enioyed
their
desires
haue
soone
forgot
their
hot
&
rash
vowes
,
and
haue
some
of
them
bestowed
those
benefites
of
God
vpon
their
lusts
:
Iam.
4.
and
others
haue
eaten
their
word
,
and
haue
made
light
of
those
things
which
before
,
they
so
earnestly
desired
,
&
wished
for
:
as
namely
in
the
marriages
of
the
most
,
we
see
daily
it
is
verefied
,
and
so
of
all
sorts
it
may
be
said
;
when
they
haue
gotte
that
which
they
desired
,
they
haue
become
altogether
other
men
.
Therefore
they
may
much
reioyce
,
who
can
hold
that
constancie
,
that
they
can
thinke
it
meete
,
that
all
they
haue
,
should
honour
God
,
and
whatsoeuer
they
enioy
,
they
can
remember
that
once
they
had
nothing
,
and
therefore
that
they
should
not
lift
vp
themselues
,
which
is
foolishnes
,
saying
they
haue
receiued
it
,
nor
prouoke
God
,
by
vnthankfulnes
,
to
strippe
them
off
all
,
and
to
giue
them
ouer
as
the
other
doe
,
whose
last
estate
should
be
worse
then
their
beginning
;
whereas
,
if
there
had
beene
no
other
reason
,
to
perswade
them
to
constancy
,
in
care
of
godly
liuing
,
this
might
haue
beene
sufficient
to
them
,
that
their
cause
had
sometime
beene
farre
better
,
and
that
they
had
sometime
beene
glad
,
namely
,
in
their
meaner
estate
,
to
make
promises
to
God
of
better
seruice
,
though
now
they
had
shamefully
neglected
it
.
Doct.
7.
The
greater
and
more
our
blessiings
haue
bene
,
the
greater
shall
our
accompt
be
.
An other
thing
in
these
three
verses
,
let
vs
marke
and
learne
,
that
seeing
God
calleth
him
to
an
account
for
the
vse
of
his
benefites
,
for
that
he
yeilded
not
to
him
,
the
fruite
of
them
,
that
hee
will
require
at
our
hands
,
how
we
haue
vsed
,
the
good
things
that
he
bestoweth
on
vs
;
For
thus
he
saith
,
I
aduanced
thee
,
&
did
greatt
hings
for
thee
,
in
respect
of
many
others
.
And
why
?
for
any
worthines
of
thine
?
no
:
but
that
I
might
haue
thee
more
attendant
to
me
,
and
at
commandement
,
and
aboue
many
other
,
seruiceable
vnto
mee
:
yet
thou
hast
in
this
great
charge
of
destroying
vtterly
this
cursed
nation
of
the
Amalakites
,
cast
my
commandement
behinde
thee
.
And
so
he
said
to
Dauid
,
Ieroboam
and
others
.
So
that
when
men
come
to
receiue
at
Gods
hands
any
benefites
,
they
should
not
only
thinke
of
the
sweetnes
and
greatnes
of
them
,
and
how
they
be
inriched
by
him
,
which
is
the
next
way
to
make
them
proud
,
and
high
minded
,
as
we
see
in
the
boasting
Pharisie
,
Luke
18.
but
we
should
know
that
there
goeth
alwaies
a
charge
and
a
burthen
with
them
,
as
that
God
looketh
,
that
their
hearts
should
bee
knitte
to
him
,
who
hath
blessed
them
,
vndeseruedly
aboue
others
.
Which
Dauid
acknowledged
,
and
teacheth
all
others
the
same
,
when
he
saith
to
Michaell
his
wife
,
mocking
him
for
honouring
of
God
,
in
dancing
before
the
Arke
,
and
reioycing
that
it
was
brought
home
vnto
his
Cittie
:
This
that
I
doe
(
saith
he
)
is
for
no
worldly
affection
,
2
Sam.
6.
21
but
for
the
zeale
that
I
beare
to
Gods
glory
,
who
chose
me
rather
then
thy
father
and
all
his
house
,
and
commanded
me
to
be
ruler
ouer
the
people
of
the
Lord
.
He
confessed
,
that
seeing
God
had
so
honoured
him
,
he
was
bound
,
and
could
not
chuse
,
but
he
must
honour
God
againe
,
which
was
the
end
and
cause
,
why
he
had
aduanced
him
.
Whereby
we
may
see
,
that
God
doth
looke
for
it
at
mens
hands
,
that
they
should
be
knit
to
him
,
and
wholly
at
his
pleasure
,
when
he
bestoweth
these
benefites
vpon
them
,
which
their
best
friends
,
and
mightiest
potentates
cannot
:
and
wee
must
knowe
,
that
God
doth
where
he
giueth
much
,
look
for
much
againe
;
Amos.
3.
and
vpon
whome
he
bestoweth
his
talents
,
he
looketh
that
they
should
faithfully
,
Luke
19.
and
diligently
occupie
and
imploy
the
same
.
And
who
is
so
ignorant
that
he
knoweth
not
this
,
that
when
men
of
abillitie
cast
their
fauour
vpon
any
,
or
benefite
them
vndeseruedly
,
rather
then
others
,
that
they
looke
for
kindenes
&
good
will
againe
(
though
for
no
recompence
)
more
then
in
a
common
manner
.
And
if
all
grant
that
this
is
so
cleere
,
that
it
needeth
little
proofe
,
that
where
more
is
receiued
of
God
,
they
owe
more
to
him
againe
;
and
so
are
bound
to
set
forth
his
glory
,
who
hath
raised
them
from
the
dunghill
,
to
great
liberties
,
and
prerogatiues
,
how
shall
men
euer
be
able
to
answere
this
,
that
whereas
they
receiue
all
that
they
haue
of
Gods
meere
liberality
and
bounty
,
yet
they
feele
not
,
nor
finde
themselues
in
any
sort
affected
and
knit
to
him
,
or
to
seeke
to
please
him
,
by
doing
the
things
which
hee
commandeth
,
neither
wonder
at
his
fauours
to
them
,
rather
then
to
many
others
,
&
so
to
prouoke
themselues
with
a
thankfull
heart
to
say
as
the
Prophet
did
,
what
shall
I
render
the
Lord
,
Psal.
116.
for
all
his
mercies
bestowed
on
me
?
And
againe
,
when
they
see
their
backwardnes
,
and
slownes
in
such
duties
,
then
to
stirre
vp
themselues
,
and
to
say
with
him
in
another
place
,
O
my
soule
,
Psal.
103.
praise
thou
the
Lord
,
and
all
that
is
within
me
praise
his
holy
name
:
And
if
when
they
haue
done
all
,
that
they
can
say
,
they
are
but
vnprofitable
seruants
,
Luk.
17.
as
Christ
tells
them
,
what
are
they
that
doe
not
goe
about
,
to
doe
that
which
they
might
well
doe
,
neither
once
accuse
themselues
,
though
they
be
idle
,
Luk.
●9
.
and
burying
their
tallants
in
the
ground
?
I
say
therefore
,
that
men
that
liue
in
this
our
age
,
to
receiue
so
much
at
Gods
hands
,
as
health
,
wealth
,
liberty
,
peace
,
the
Gospell
,
with
many
such
,
shall
neuer
be
able
to
answere
it
to
God
,
when
notwithstanding
all
these
,
they
haue
no
zeale
for
his
glorie
,
they
obey
not
his
Gospell
,
they
bring
not
forth
fruit
,
as
they
might
now
,
if
at
any
time
.
They
are
not
like
,
but
worse
then
the
Oxe
and
the
Asse
,
who
knowe
their
owners
,
and
their
masters
cribbe
,
and
as
the
Horse
and
Mule
,
Iohn
15.
9.
who
haue
no
vnderstanding
to
see
,
Psal.
32.
what
they
owe
to
him
.
Esay
.
1.
Our
fathers
and
brethren
of
happie
memorie
,
in
the
late
dayes
of
Queene
Mary
,
could
reioyce
with
thankes
,
for
his
mercies
bestowed
on
them
,
that
God
by
his
prouidence
granted
them
to
be
fellow-prisoners
,
together
within
the
same
walls
:
wee
haue
libertie
not
to
be
ioyned
together
in
the
same
prison
,
but
to
inioy
together
the
benefites
of
the
Lords
Sabbaths
,
in
publique
and
priuate
,
and
to
keepe
hollyday
in
his
house
,
Note
.
and
it
is
noysome
and
wearisome
to
vs
:
yea
,
we
sit
safely
vnder
our
vine
,
and
vnder
our
fig-tree
,
liuing
peaceably
in
our
owne
houses
,
with
all
the
commoditie
and
comfort
that
may
be
reaped
thereby
,
yet
men
cannot
now
sound
forth
his
praises
with
reioycing
,
oh
that
is
a
dead
and
wearisome
worke
,
they
cannot
be
thankefull
,
and
shew
it
forth
by
duties
of
loue
,
and
other
fruites
of
faith
,
as
it
were
meete
,
but
are
lasciuious
,
prophane
,
and
despising
such
as
doe
so
,
finding
of
fault
with
their
liues
,
seeing
that
they
are
better
then
their
owne
.
This
and
such
like
is
,
the
vse
that
the
most
do
make
at
this
day
,
of
Gods
manyfold
benefites
now
;
as
it
is
to
be
seene
generally
through
townes
and
families
,
and
in
infinite
persons
,
in
so
much
that
I
doe
confesse
(
and
I
will
not
be
ashamed
to
say
it
)
that
I
would
thinke
my selfe
,
as
happie
as
the
most
,
if
I
could
weepe
bitterly
for
the
losse
of
this
people
,
Esay
.
22.
and
if
my
eies
could
gush
out
with
water
,
for
that
I
see
so
infinite
benefites
of
God
are
so
wickedly
bestowed
and
wasted
,
euen
especially
and
cheefely
,
in
whoredome
,
drunkennesse
,
pride
,
idlenes
,
gaming
,
and
other
such
abhominations
,
and
fruites
of
the
flesh
:
And
if
I
should
goe
about
particularly
,
to
shewe
it
in
the
diuerse
and
snndry
estates
,
degrees
and
persons
,
I
should
not
knowe
where
,
nor
when
to
make
an
end
.
Therefore
I
will
conclude
this
point
,
that
seeing
God
asketh
to
haue
another
manner
of
fruite
,
of
his
so
innumerable
vndeserued
kindenesses
,
and
that
where
more
is
receiued
,
there
should
more
bee
yeilded
him
againe
,
I
will
I
say
conclude
with
this
speach
,
much
like
to
that
of
the
prophet
Amos.
Amis
.
3.
3.
This
nation
and
people
among
many
other
hath
the
Lord
knowne
,
and
chosen
to
bestowe
his
gospell
and
benefites
vpon
,
therefore
he
will
most
surely
visit
it
for
her
iniquities
,
and
then
it
shall
see
that
there
was
an
other
manner
of
vse
,
to
haue
beene
made
of
them
.
This
causeth
many
of
them
,
whome
in
despight
they
call
precisians
to
looke
somewhat
more
carefully
,
to
their
liues
then
others
doe
,
knowing
what
cause
they
haue
receiued
to
doe
so
,
euen
to
render
vnto
the
Lord
,
the
fruite
thereof
.
And
yet
we
cannot
yeilde
him
one
of
the
thankes
,
wee
owe
him
of
a
thousand
.
Doct.
8.
God
will
not
be
serued
by
halfes
.
What
the
Lord
inioyned
Saul
,
we
haue
heard
,
that
is
,
that
he
should
vtterly
dstroy
the
Amalakites
,
and
what
Saul
did
we
haue
also
heard
,
that
is
,
that
in
part
,
he
did
as
God
had
commanded
him
:
but
how
such
obeying
pleased
God
,
is
shewed
heere
,
where
he
calls
it
wickednes
,
all
that
he
had
done
,
and
a
not
obeying
:
for
thus
hee
saith
,
why
hast
thou
not
obeyed
the
voyce
of
the
Lord
,
but
hast
done
wickedly
?
So
that
when
he
serued
the
Lord
but
in
part
,
and
(
as
we
say
)
by
halfe
seruice
,
God
vtterly
abhorres
it
.
To
teach
vs
,
that
he
will
not
be
serued
of
vs
by
halfes
,
as
that
wee
should
do
some
thing
which
he
requireth
,
and
to
leaue
others
vndone
,
which
hee
commands
:
and
that
we
would
leaue
and
chuse
at
our
owne
pleasure
,
and
so
to
patch
vp
his
seruice
as
we
thinke
good
,
and
not
to
giue
ouer
our selues
,
in
full
purpose
to
endeauour
to
please
him
in
all
things
,
God
will
not
beare
,
nor
put
it
vp
at
our
hands
.
And
great
reason
,
Reasons
.
we
may
see
of
this
:
For
seeing
hee
doth
require
(
as
most
iustly
he
may
)
to
be
serued
withall
our
heart
,
as
we
reade
in
the
Prouerbes
,
giue
me
thine
heart
my
sonne
:
Prou.
23.
And
agine
,
delight
thou
in
my
waies
continually
,
Peo
.
23.
26.
And
seeing
we
are
commanded
,
whatsoeuer
we
doe
,
whether
we
eate
or
drink
,
to
do
all
to
his
honour
.
1
Cor.
10.
32
Who
doth
not
see
but
that
halfe
seruice
,
Colos.
1.
10.
and
abridging
him
of
his
due
,
is
abhominable
:
and
that
to
obey
him
,
when
,
where
,
and
how
we
thinke
good
,
although
in
many
things
we
doe
that
which
he
commands
,
is
to
serue
him
negligently
,
and
therefore
to
bee
no
better
then
in
a
cursed
estate
,
as
it
is
written
.
Cursed
is
he
that
serueth
God
negligently
.
Iere.
48.
10
And
yet
such
is
the
most
mens
seruing
of
God
at
this
day
,
euen
as
Saul
did
heere
,
not
with
an
honest
and
vpright
heart
,
from
dutie
to
dutie
,
and
in
one
part
of
their
life
,
as
in
another
:
oh
!
that
were
too
strickt
and
precise
,
to
tie
vp
our
rebellions
and
vnruly
lusts
so
short
,
but
to
part
stakes
with
the
Lord
,
that
the
most
part
of
our
life
be
giuen
to
our selues
,
to
serue
the
lusts
of
the
flesh
,
and
to
follow
the
suggestions
of
Sathan
,
and
the
deceiuable
allurements
of
the
world
,
and
the
rest
if
any
remaine
,
(
as
he
that
is
wise
,
will
easile
gesse
how
small
that
will
be
)
the
rest
(
I
say
)
shall
bee
giuen
vnto
God
.
This
is
the
most
mens
seruing
and
obeying
of
God
as
I
said
:
euen
as
the
common
and
better
sort
of
ciuill
men
,
doe
declare
in
their
owne
words
,
who
if
they
be
asked
what
they
thinke
the
obeying
and
seruing
of
God
to
be
,
they
affirme
simply
to
goe
to
Church
on
the
Sabbathes
,
and
if
farther
it
be
asked
,
what
then
is
to
bee
done
,
they
make
no
question
if
it
be
once
done
,
but
that
euery
man
may
doe
,
what
he
thinketh
good
,
eithe
worke
or
play
or
be
idle
,
as
appeareth
by
those
that
are
busie
,
and
goe
about
lazily
,
and
lie
at
shop
windowes
,
and
there
prate
,
and
be
talking
of
one
body
or
other
,
of
this
worldly
matter
or
that
,
which
doe
nothing
belong
to
them
,
and
thus
passe
away
the
time
.
I
speake
not
now
of
the
scum
and
of
scourings
of
townes
,
who
yet
goe
as
farre
beyond
these
in
disobeying
of
God
,
and
in
wicked
life
,
as
these
herein
goe
beyond
honest
and
true
christians
.
And
so
shall
ye
finde
it
in
all
estates
and
conditions
of
people
.
Now
,
Such
come
short
of
Saul
.
if
they
thinke
and
hold
this
for
their
opinion
,
that
the
seruing
and
obeying
of
God
,
consists
in
such
a
sleight
keeping
of
the
sabboath
(
as
by
the
speach
and
practise
of
too
many
may
easily
bee
gathered
)
I
in
comparing
them
with
Saul
,
and
making
them
like
to
him
,
ascribe
more
to
them
then
is
their
due
.
For
the
storie
both
in
this
and
some
other
chapters
before
,
doth
clearely
and
largely
shewe
,
how
he
besides
the
publique
seruing
of
God
,
did
many
worthy
and
religious
actions
and
commendable
,
and
did
see
that
God
was
in
perticular
actions
and
partes
of
his
life
,
obeyed
of
him
;
wherein
he
went
before
the
common
sort
of
such
as
be
called
Protestants
,
who
are
not
troubled
from
morning
to
night
,
nor
from
the
beginning
of
the
weeke
to
the
end
,
how
they
obey
or
disobey
the
lawes
of
God
in
the
course
of
their
liues
,
or
how
they
liue
:
but
hold
this
in
their
iudgement
,
that
they
neede
not
stretch
their
care
,
nor
take
any
thought
that
way
.
And
yet
Saul
,
who
did
goe
before
them
so
farre
(
as
may
apparantly
be
seene
,
)
because
hee
did
not
duely
looke
vnto
,
and
carefully
discharge
such
duties
as
hee
tooke
in
hand
,
and
in
part
also
did
performe
,
wee
see
how
God
setteth
him
as
it
were
vpon
the
stage
,
as
a
gazing
stocke
to
be
looked
vpon
,
and
for
not
obeying
him
sendeth
a
heauie
message
vnto
him
,
how
he
was
displeased
with
him
,
and
pronounced
this
fearefull
sentence
vpon
him
,
to
wit
,
it
repenteth
me
that
I
haue
made
him
King
.
And
therefore
what
iust
cause
haue
the
common
sort
of
this
people
,
Application
of
the
point
.
1.
To
the
péople
of
the
worser
sort
.
to
lament
,
and
bewaile
their
estate
and
condition
,
who
in
this
long
time
wherein
the
gospell
hath
brought
light
among
them
,
haue
not
[
I
dare
bee
bold
to
say
and
haue
prooued
it
]
so
much
knowledge
and
care
as
he
had
;
nor
occupie
themselues
so
much
in
many
duties
doing
to
God
in
their
particular
actions
,
2.
To
Ministers
.
as
he
did
:
Yea
,
and
if
this
were
well
considered
,
what
care
and
diligence
should
it
stirre
vp
in
the
ministers
,
to
pitty
this
miserable
condicion
of
the
people
,
and
with
all
earnestnes
and
loue
,
to
make
the
same
known
vnto
them
,
and
to
disswade
them
from
it
,
as
much
as
in
them
lyeth
?
For
if
God
might
iustly
challenge
Saul
,
for
this
seruing
him
by
halfes
and
slightly
,
what
shall
he
haue
against
them
,
who
(
a
fewe
things
excepted
,
and
those
yet
to
small
purpose
)
serue
him
not
at
all
in
their
common
actions
and
course
of
life
?
And
yet
that
this
may
be
no
defence
for
them
,
that
they
goe
with
others
to
the
publique
place
to
worship
God
,
it
may
be
truely
said
,
that
many
of
them
doe
that
more
for
loue
then
for
conscience
:
and
yet
many
heere
thinke
,
that
for
that
very
action
,
they
are
to
be
taken
for
right
good
Christians
.
But
now
that
I
haue
proued
that
the
most
part
come
behind
Saul
for
the
practise
of
religion
,
3.
To
hollow
professors
.
and
obedience
to
God
,
giue
me
leaue
to
go
a
little
further
,
and
by
this
occasion
of
Sauls
sinne
,
to
shewe
them
their
face
as
it
were
in
a
glasse
,
who
can
in
no
wise
proue
themselues
better
then
he
was
.
Of
this
second
sort
therefore
a
little
.
For
I
would
be
loath
,
whiles
I
am
speaking
against
the
seruing
of
God
by
halfes
,
to
be
iustly
charged
in
this
so
weightie
a
matter
,
to
do
my
dutie
but
by
halses
,
by
speaking
but
of
the
one
halfe
of
them
,
whome
the
text
concerneth
.
To
passe
therefore
from
this
sort
of
men
,
to
another
,
which
more
nearely
resembleth
Saul
,
and
in
outward
apparance
goeth
farre
beyond
the
former
in
religious
duties
:
I
make
no
doubt
but
that
the
greatest
part
,
who
haue
any
vprightnes
of
iudgement
and
gift
to
discerne
,
will
readily
agree
with
mee
in
that
I
haue
said
of
the
former
kinde
.
There
will
be
greater
question
,
about
this
latter
.
Not
for
that
it
is
so
doubtfull
,
but
for
that
many
are
so
blinde
in
particular
causes
,
and
so
partiall
in
iudgement
.
For
otherwise
euen
this
may
determine
the
question
,
if
in
this
time
of
clearer
light
,
men
can
haue
no
greater
proofe
of
their
godlines
,
and
syncerity
,
then
Saul
had
in
a
time
of
grosser
and
deeper
darknes
.
I
hope
none
will
denie
,
but
that
they
are
as
deepe
in
the
punishment
,
and
are
as
guiltie
of
it
,
and
so
continuing
,
shall
as
certainly
goe
vnder
it
as
he
did
.
And
to
bewray
those
two
sorts
of
men
,
I
did
as
I
saide
in
the
beginning
,
vnfold
this
scripture
.
Now
therefore
this
I
say
,
if
God
could
beare
Saul
no
longer
,
but
giue
him
ouer
to
be
vexed
with
an
euill
spirit
,
as
appeareth
he
did
in
the
next
chapter
,
and
that
for
his
halting
and
obeying
God
by
halfes
,
and
for
that
hee
did
it
not
in
synceritie
and
faithfully
,
what
hope
haue
they
to
God-ward
,
which
doe
the
like
?
Therefore
,
if
many
now
among
vs
,
not
only
worshippe
God
publiquely
,
but
also
priuately
take
his
word
into
their
mouthes
,
so
that
outwardly
and
openly
,
they
shewe
themselues
to
bee
good
Christians
,
yea
,
if
in
many
things
they
doe
after
the
doctrine
which
they
learne
out
of
the
word
,
yet
if
they
do
it
but
in
some
things
,
and
endeauour
not
in
all
,
Note
well
.
what
vprightnes
can
be
in
them
?
According
to
that
of
saint
Iames
,
Jam.
2.
he
that
keepeth
all
the
commandements
,
and
breaketh
some
one
of
them
,
is
guiltie
of
all
:
meaning
,
that
he
that
will
not
be
subiect
to
God
in
one
thing
as
well
as
in
another
,
shall
shew
his
contempt
of
Gods
maiestie
,
who
is
the
law
giuer
,
euen
as
he
doth
who
shall
declare
it
in
many
things
:
which
saying
of
the
Apostle
,
agreeth
with
that
of
the
Prophet
Ezechiell
:
Ezek.
18.
If
a
man
be
a
theefe
or
a
shedder
of
blood
,
or
hath
defiled
his
neighbours
wife
,
or
if
he
doe
any
one
of
these
things
,
though
he
doe
not
all
of
them
,
but
hath
oppressed
the
poore
,
or
hath
giuen
forth
vpon
vsurie
,
hee
shall
die
the
death
,
and
his
blood
shall
be
vpon
him
,
What
can
bee
more
plaine
then
this
,
Ezek
18.
10.
which
the
Prophet
speaketh
to
proue
,
that
though
a
man
be
free
from
many
defilements
,
and
yet
●ainted
with
some
one
;
or
if
contrarily
hee
will
bee
forward
in
many
duties
,
and
yet
will
not
be
subiect
to
the
will
of
God
in
other
,
which
he
knoweth
to
be
required
as
well
as
in
them
,
what
is
plainer
(
I
say
)
then
this
,
that
God
will
not
accept
of
him
,
but
take
him
for
one
which
serues
him
by
halfes
?
And
who
can
gather
,
that
Saul
was
for
any
other
cause
reiected
of
the
Lord
?
Then
we
must
come
from
this
common
seruing
of
God
,
What
such
should
do
.
(
which
yet
is
farre
before
the
former
)
and
yet
alike
reiected
of
God
as
it
is
:
and
consequently
all
such
as
desire
that
God
may
accept
of
their
seruice
,
and
take
them
that
offer
it
for
his
beloued
,
in
whome
he
delighteth
,
must
bring
themselues
into
a
narrow
compasse
,
and
stretch
their
care
further
;
that
is
to
say
,
they
must
resolue
and
couenant
to
take
heede
to
their
wayes
,
and
course
of
life
more
particularly
,
and
labour
faithfully
in
one
thing
as
in
another
,
to
please
God
according
to
the
measure
of
their
knowledge
.
And
I
dare
boldly
affirme
by
the
authority
of
these
forenamed
scriptures
,
that
he
which
dyeth
with
lesse
then
this
,
and
hath
not
repented
for
it
,
nor
obtayned
pardon
of
it
,
dyeth
in
the
displeasure
of
God
and
cannot
be
saued
.
And
this
is
most
fearefull
if
we
consider
,
Further
vse
of
this
doctrine
.
that
if
any
beleeuing
this
,
doe
addresse
themselues
to
this
care
and
practise
,
they
are
by
and
by
scorned
and
scoffed
at
,
1.
In
reproofe
of
scorning
.
and
reproachfully
taunted
,
and
tawed
with
odious
and
reproachfull
names
of
hypocrites
,
and
such
like
:
as
if
they
would
boldly
contend
with
,
and
set
themselues
against
God
in
their
so
doing
:
when
he
saith
on
the
one
side
to
men
,
except
they
liue
thus
they
are
indeede
hypocrites
,
and
cannot
be
saued
,
and
they
directly
contrary
answere
and
say
,
if
they
doe
liue
thus
,
they
are
dissemblers
,
fooles
and
troublesome
,
in
which
estate
they
cannot
be
saued
:
For
let
him
that
thinketh
himselfe
wisest
of
these
contemners
and
discouragers
of
their
brethren
,
speake
.
Is
it
for
any
other
cause
that
they
disgrace
and
crie
out
of
them
then
this
?
that
their
deedes
are
good
,
and
their
owne
euill
?
For
if
they
could
bee
content
to
serue
God
loosely
and
to
halfes
as
they
doe
,
there
should
be
no
rising
of
heart
against
them
:
no
verily
:
but
euen
therefore
they
are
their
songs
and
matter
to
talke
of
.
But
if
for
all
this
they
will
iustifie
their
halfe
seruing
of
God
to
be
sufficient
to
commend
them
to
him
,
and
that
in
so
doing
none
doe
liue
better
then
themselues
,
I
leaue
them
to
a
deeper
consideration
of
it
.
I
haue
shewed
what
seruice
God
requireth
,
euen
such
as
they
that
offer
it
,
should
take
heede
that
there
be
not
at
any
time
in
any
of
them
an
euill
heart
;
and
that
they
should
endeauour
whether
they
eate
or
drinke
,
or
whatsoeuer
they
doe
,
that
all
should
be
to
the
praise
of
God
:
and
by
watching
and
prayer
,
they
should
keepe
from
the
temptations
that
others
are
ouercome
of
.
2.
Comfort
to
the
vpright
.
And
as
for
the
infirmities
that
cleaue
to
them
in
this
course
,
they
shall
be
forgiuen
them
,
and
shall
not
hinder
them
from
true
and
sound
reioycing
,
which
is
a
perpetuall
companion
to
synceritie
:
as
it
is
written
in
the
Psalme
,
Reioyce
ye
righteous
,
and
be
glad
all
ye
that
are
vpright
in
heart
.
And
this
shall
serue
for
this
point
.
Doct.
9.
Couetousnes
is
the
roote
of
much
euill
.
VERSE
.
19.
Wherefore
then
didst
thou
not
obey
the
voyce
of
the
LORD
,
but
didst
flie
vpon
the
spoile
,
and
didst
euill
in
the
sight
of
the
LORD
?
TO
that
which
I
said
of
Samuels
words
to
Saul
before
:
there
is
yet
another
thing
in
this
speach
of
Samuells
,
which
hee
deliuered
to
Saul
from
God
,
I
meane
an
other
sin
of
Saul
,
though
more
secret
,
yet
horrible
in
such
a
man
as
he
was
especially
:
and
that
was
that
hee
,
though
a
King
,
was
set
forward
in
this
halfe
seruice
of
God
,
by
the
desire
of
the
goods
and
cattle
of
the
Amalakites
,
insomuch
that
his
double
and
deceitfull
heart
caused
him
to
deale
treacherously
against
the
Lord
,
as
in
many
of
his
other
actions
before
,
cap.
12.
13.
14.
he
had
done
.
For
when
hee
sawe
what
commoditie
and
benefite
he
might
reape
,
in
this
charge
of
killing
the
Amalakites
,
he
not
looking
vnto
the
commandement
of
God
which
was
vtterly
to
destroy
all
,
but
to
the
bootie
which
he
sawe
he
might
reape
,
was
carryed
away
with
the
coueting
and
desire
of
it
,
and
thereby
aggrauated
his
sinne
exceedingly
.
But
seeing
the
very
sinne
it selfe
is
particularly
spoken
of
,
for
which
Saul
was
rebuked
,
that
is
,
a
braunch
of
couetousnes
,
in
that
he
turned
to
the
pray
,
it
shall
not
be
amisse
to
heare
somthing
about
and
concerning
it
.
For
if
Saul
a
King
and
therefore
rich
in
all
commodities
,
A
caueat
.
was
caught
with
the
loue
of
that
execrable
thing
I
meane
the
spoile
of
the
Amalakites
which
God
had
commanded
to
be
destroyed
,
who
of
meaner
estate
would
a
man
thinke
,
is
like
to
be
free
from
desiring
and
coueting
the
goods
of
others
?
Note
.
For
the
which
cause
the
Apostle
chargeth
in
his
epistle
to
Timothie
,
1
Tim.
3.
6.
that
a
minister
though
rare
,
a
christian
and
reuerend
Preacher
[
for
such
ought
ministers
to
be
]
yea
,
and
Timothie
himselfe
,
flie
and
be
free
from
the
desire
of
mony
,
which
causeth
to
fall
into
temptations
and
snares
:
warning
all
that
they
may
possibly
soone
fall
,
yea
,
dangerously
that
way
,
and
bring
themselues
into
many
noysome
lustes
thereby
:
If
Kings
the
mightiest
▪
and
Preachers
who
should
be
examples
to
others
,
are
in
danger
of
falling
into
this
sin
,
who
hath
not
cause
to
feare
himselfe
and
take
warning
?
For
in
this
matter
of
profit
our
hearts
are
false
and
deceitfull
if
in
any
other
,
Insomuch
as
I
may
truly
say
that
as
many
well
disposed
christians
are
much
disguised
by
occasion
of
worldly
dealings
,
much
more
other
men
who
haue
little
tast
of
sound
doctrine
in
them
:
for
the
best
armed
and
seasoned
christians
must
knowe
that
they
doe
not
without
dayly
watching
and
prayer
and
obseruing
themselues
,
escape
the
snares
which
are
layed
for
them
by
the
diuell
this
way
.
For
if
any
be
so
suspicious
of
himselfe
,
Hard
to
digest
and
vse
prosperitie
well
.
as
that
hee
take
heede
he
be
not
lifted
vp
,
nor
made
vaine
,
idle
,
and
worldly
,
by
growing
rich
by
his
prosperitie
,
he
is
a
rare
man
;
the
most
part
euen
of
such
as
doe
loue
the
gospell
,
decaying
as
sencibly
in
grace
,
as
they
growe
in
wealth
:
but
if
the
same
person
be
as
well
prepared
to
beare
aduersitie
,
and
decay
when
God
shall
send
it
,
he
may
worthily
be
counted
a
rare
man
,
and
be
marueiled
at
,
as
resembling
the
Apostle
himselfe
,
who
had
learned
both
to
abound
and
to
want
,
and
in
euery
estate
to
be
contented
.
Phillip.
4.
But
the
sinne
is
so
common
,
I
say
,
not
for
man
to
ouer-shoot
themselues
this
way
,
but
also
to
be
iustly
offensiue
about
matters
of
profit
,
that
fewe
suspect
themselues
about
their
worldly
dealings
,
no
not
when
they
are
in
great
danger
,
and
haue
also
exceeding
cause
to
accuse
themselues
.
As
may
appeare
in
the
example
of
the
Pharisies
,
Luk.
16.
14.
who
when
Christ
reprooued
couetousnes
among
them
(
teaching
that
if
a
man
haue
not
beene
faithfull
in
the
wicked
riches
,
no
man
will
trust
him
in
the
true
measure
)
it
is
said
;
all
these
things
heard
the
Pharisies
which
were
couetous
,
and
they
mocked
him
.
And
while
men
thinke
that
Preachers
shewe
themselues
ridiculous
and
worthy
to
bee
laughed
at
,
for
speaking
against
couetousnes
,
it
is
manifest
,
that
not
only
they
do
not
,
but
also
that
they
think
they
neede
not
goe
about
to
reforme
this
.
For
oppression
and
deceiuing
one
another
is
so
well
liked
,
that
as
long
as
they
bring
in
gaine
and
commoditie
to
the
practisers
of
them
,
they
regard
not
a
whit
who
susteyne
losse
or
smart
thereby
,
or
once
suspect
or
feare
that
the
Lord
is
prouoked
to
reuenge
them
for
their
doings
.
Oh
,
therefore
how
wise
is
he
that
is
resolued
to
take
heede
that
none
shall
susteine
losse
by
him
,
but
will
see
that
he
shall
haue
his
due
to
the
vtmost
,
and
(
least
this
should
not
be
enough
)
prouideth
so
,
that
God
may
haue
no
controuersie
with
him
,
for
and
about
his
earthly
affaires
and
dealings
,
nor
any
other
way
!
Doct.
10.
Sin
neuer
goeth
without
company
.
And
this
reproofe
which
the
Lord
by
Samuel
layeth
to
Saules
charge
for
his
couetousnes
besides
his
other
sinnes
,
this
I
say
teacheth
vs
,
that
sinne
goeth
neuer
alone
but
hath
companions
,
as
in
Achans
sinne
is
to
be
seene
,
and
in
the
epistle
to
the
Romans
,
Rom.
13.
where
hee
sheweth
how
one
sinne
leadeth
another
,
as
it
were
hand
in
hand
:
as
gluttonie
leadeth
drunkennes
,
chambering
leadeth
wantonnes
,
and
strife
enuying
:
that
no
man
may
rest
in
the
common
defence
and
no
lesse
foolish
then
common
:
that
is
this
:
that
when
many
are
conuicted
of
their
witting
offending
of
God
,
their
answere
is
,
it
was
but
that
one
,
with
which
they
could
be
charged
:
and
who
is
free
they
aske
?
whereas
in
that
they
confesse
one
,
they
proue
themselues
therby
,
that
they
are
worthily
put
to
rebuke
,
as
being
guilty
of
many
:
forasmuch
as
one
sinne
goeth
not
alone
without
companions
.
Vse
.
And
that
is
a
great
reason
why
euery
faithfull
christian
should
beware
that
he
break
not
one
of
the
least
,
of
Gods
commandements
,
loosely
or
willingly
,
seeing
as
he
shall
thereby
be
least
in
the
kingdome
of
heauen
,
so
shall
not
his
sinne
be
single
and
alone
,
but
accompanied
with
other
as
vile
as
it selfe
:
as
in
the
sinne
of
adulterie
,
deceiuing
,
malice
bearing
,
and
the
like
,
who
can
tell
how
many
noysome
sinnes
accompany
them
?
Sin
would
lie
hid
,
if
the
word
did
not
discouer
it
.
But
to
proceede
:
the
Lord
bewraying
his
sinne
by
Samuell
which
otherwise
should
not
haue
beene
knowne
to
vs
,
or
any
at
that
time
:
doth
shewe
thereby
that
much
sinne
should
be
hidden
,
and
not
be
knowne
to
be
sinne
,
and
consequently
purged
out
and
abandoned
,
if
God
did
not
by
the
light
of
his
word
reueale
and
discouer
it
.
And
being
hidden
frommen
(
when
yet
it
is
greedily
and
commonly
committed
of
such
as
liue
among
them
)
should
bring
forth
many
dangerous
and
fearefull
fruites
,
and
that
which
is
not
the
least
of
other
,
poyson
such
as
see
it
committed
,
but
not
punished
and
disgraced
.
This
is
apparant
how
in
places
where
the
gospel
hath
not
beene
planted
or
not
receiued
,
1.
The
doctrine
cleared
by
instances
.
and
also
where
it
is
truely
preached
:
In
the
first
it
is
cleare
,
how
through
ignorance
heathenish
&
monstrous
sinnes
,
not
only
common
and
dayly
committed
,
are
entertained
,
and
cause
that
no
goodnes
can
be
admitted
and
take
place
there
.
For
who
is
bolder
then
the
blinde
?
By
this
meanes
the
lurking
and
viperous
generation
of
the
Seminaries
carry
numbers
into
most
peftilent
errours
,
and
the
vnruly
multitude
,
leade
troupes
after
them
to
horrible
abhominations
.
And
sauour
they
neuer
so
much
of
the
fashions
of
the
heathens
,
and
be
their
prophanenes
neuer
so
grosse
,
as
sorceries
and
witch-crafts
,
whoredome
drunkennes
and
oppression
,
may-games
,
lobbes
of
misrule
,
and
such
like
,
yet
doe
they
not
only
preuaile
and
beare
swaye
,
but
leade
the
daunce
to
a
thousand
silly
ones
,
who
daunce
after
their
pipe
,
with
many
other
abhominations
besides
these
,
vntill
the
Lord
bewray
them
by
his
word
;
and
make
some
ashamed
of
them
that
by
their
good
meanes
,
other
may
bee
restrayned
.
And
if
outward
and
open
2.
euills
be
vnknowne
to
men
,
till
God
by
preaching
bewray
them
,
who
doubteth
that
secret
sinne
of
the
heart
,
tongue
and
life
are
much
more
vnknowne
,
for
want
of
the
word
preached
?
They
that
are
in
hell
know
no
other
heauen
,
and
they
that
liue
in
darknes
,
knowe
no
other
light
:
all
colours
are
alike
with
them
.
So
that
as
Sauls
sinne
of
coueting
like
Achans
,
was
made
manifest
by
Samuell
the
Lords
Prophet
,
which
fewe
would
haue
thought
of
all
others
,
to
haue
beene
in
him
:
so
if
God
sent
forth
his
messengers
into
the
darke
corners
,
and
townes
of
the
world
,
they
cause
many
to
behold
the
treacheries
which
are
wrought
against
God
,
which
also
are
the
bane
of
many
thousands
of
people
,
though
before
they
were
brought
to
light
by
preaching
,
men
neuer
dreamed
of
any
such
thing
.
And
as
they
do
therby
growe
to
see
the
wickednes
of
others
,
so
doe
they
come
to
knowe
the
many
deformities
,
blemishes
,
and
staynes
,
which
are
in
themselues
,
both
inward
and
outward
,
which
they
neuer
imagined
to
haue
beene
so
:
euen
as
Samaria
by
Philips
preaching
of
Christ
to
them
,
saw
Simon
Magus
sorceries
,
and
forsooke
them
.
And
this
is
done
to
the
end
,
that
so
many
as
the
Lord
shall
call
,
may
be
brought
by
the
sight
of
their
sinne
to
the
dislike
thereof
,
and
so
to
true
repentance
and
saluation
:
and
the
rest
may
either
bee
restrayned
from
the
excesse
of
euill
which
before
they
ran
after
,
or
if
they
will
needes
goe
forward
,
yet
they
may
haue
consciences
wounding
and
accusing
them
,
that
so
they
may
sinne
with
lesse
ease
.
Now
to
proue
that
where
the
gospell
is
purely
preached
,
Further
proofe
.
much
sinne
is
brought
to
light
,
who
can
be
ignorant
of
it
?
for
how
otherwise
could
nombers
bee
brought
to
faith
and
christian
conuersation
,
as
many
(
God
bee
thanked
)
dayly
are
if
they
did
not
see
their
darknes
&
vnbeleefe
wherein
they
lay
wrapped
before
?
And
therefore
although
the
blinde
of
the
world
,
do
most
scornefully
and
wilfully
cast
of
the
Lords
yoake
,
which
is
his
holy
doctrine
and
scoffe
at
such
as
doe
submit
themselues
vnto
it
and
receiue
it
:
yet
let
all
who
haue
any
eyes
to
see
from
what
Egyptian
darknes
and
bondage
the
Lord
hath
brought
them
by
sending
his
truth
and
word
among
them
,
Vse
.
which
only
maketh
them
free
:
let
all
such
[
I
say
]
giue
most
hartie
thankes
to
the
Lord
for
it
,
and
pray
for
the
continuance
of
the
syncere
preaching
of
it
among
them
to
perfect
the
worke
of
faith
which
is
begunne
in
them
.
VERSE
.
20.
21.
And
Saul
said
vnto
Samuell
;
Yea
,
I
haue
obeyed
the
voyce
of
the
LORD
,
and
haue
gone
the
way
which
the
LORD
sent
mee
,
and
haue
brought
Agag
the
king
of
Amalek
▪
and
haue
vtterly
〈…〉
the
Amalekites
.
But
the
people
took
〈…〉
spoile
,
sheepe
and
〈…〉
chiefe
of
the
〈…〉
should
haue
beene
〈…〉
stroyed
,
to
sacrifice
〈…〉
LORD
thy
God
in
Gilga●
▪
WE
haue
heard
now
,
The
words
opened
.
how
Samuell
tolde
Saul
that
the
Lord
was
displeased
with
him
,
for
his
falsehood
and
wicked
dealing
about
the
destroying
of
the
Amalakites
.
In
the
next
place
Samuell
was
about
to
tell
him
of
the
punishment
which
God
threatned
him
:
but
he
preuented
and
cut
him
of
:
whereby
it
might
haue
beene
hoped
and
looked
for
,
that
Saul
should
haue
beene
sore
troubled
,
and
haue
humbled
his
soule
in
fasting
and
prayer
before
God
,
when
he
should
haue
heard
his
heauie
message
:
But
what
doth
he
?
he
standeth
most
impudently
in
his
owne
defence
,
both
against
God
and
his
owne
conscience
(
for
afterward
hee
confessed
the
contrary
)
and
euen
as
he
had
done
before
when
Samuell
had
first
told
him
the
Lords
minde
:
hee
saith
to
the
Prophet
he
had
obeyed
the
commandement
,
ted
speaches
and
multitude
of
words
,
make
it
appeare
(
if
it
be
not
well
looked
into
)
to
be
voyde
of
blame
,
yea
,
commendable
.
They
will
not
(
indeede
)
affirme
that
they
maintaine
sinne
,
and
that
they
will
do
a
thing
though
it
be
euill
,
(
that
were
too
grosse
,
and
in
so
doing
they
must
shew
themselues
odious
to
all
(
which
were
no
hypocrisie
,
)
and
so
the
impudencie
of
such
,
seeing
it
cannot
be
hidden
,
a
man
would
thinke
that
such
sins
were
like
to
be
the
sooner
repented
of
,
or
else
they
must
needes
liue
in
contempt
in
the
world
.
Math.
21.
As
wee
reade
in
the
gospell
,
of
him
which
being
bidden
by
his
father
to
goe
worke
in
his
vineyarde
,
answered
,
hee
would
not
:
but
as
hee
departed
,
considering
the
grossenes
of
his
disobedience
,
he
repented
and
went
.
But
these
of
whome
I
heare
speake
,
call
that
good
which
is
euill
,
that
so
they
may
be
wel
thought
of
among
men
,
though
they
deserue
the
contrary
,
and
deceiue
their
owne
hearts
with
a
vaine
hope
.
For
they
set
themselues
to
hide
their
finne
,
which
is
a
sufficient
proofe
that
they
cannot
prosper
:
Iob.
31.
and
whatsoeuer
may
come
against
them
,
they
wittingly
refuse
to
see
it
,
least
their
consciences
should
pricke
and
accuse
them
of
it
:
and
so
hardening
their
hearts
,
are
farre
from
relenting
,
and
to
that
end
they
put
away
the
remembrance
of
the
euill
day
farre
from
them
.
This
appeareth
in
that
Pharisie
,
who
being
beewrayed
by
our
Sauiour
to
be
no
such
as
he
vainegloriously
boasted
himselfe
to
be
,
did
yet
iustifie
himselfe
and
say
,
Lord
I
thanke
thee
that
I
am
not
as
others
.
Luk.
18.
whereas
the
righteous
man
is
his
owne
first
accuser
,
yea
,
laboureth
to
see
his
secret
sins
,
&
dares
not
hide
,
Prou.
28.
14
them
and
ceaseth
not
till
he
renounce
and
confesse
the
same
that
he
may
finde
mercie
:
so
farre
is
he
of
from
playing
the
part
of
the
hypocrites
in
setting
the
best
side
outward
,
and
seeking
to
shift
,
excuse
and
defend
that
which
is
euill
.
And
yet
I
say
not
that
he
is
vtterly
voyde
of
hypocrisie
,
which
assaulteth
the
best
,
but
yet
he
seeth
it
with
deadly
dislike
how
it
encombereth
him
,
and
(
will
he
nill
hee
)
it
doggeth
him
,
but
he
makes
no
prouision
to
fulfill
the
desires
of
it
,
as
the
other
doth
,
but
groaneth
vnder
the
burthen
of
it
and
of
the
like
sinnes
,
till
he
testifie
plainely
that
he
doth
not
harbour
them
,
as
may
plainely
bee
seene
in
the
poore
Publican
.
And
who
doth
not
see
that
he
is
not
the
man
which
is
odious
for
his
sinne
to
the
godly
that
know
him
,
as
the
other
are
approued
of
them
:
whereas
they
in
whom
there
is
no
soundnes
nor
conscience
,
but
they
are
slie
and
slipperie
,
do
discredit
themselues
,
and
are
neither
in
fauour
with
God
nor
men
;
but
like
Gehezai
,
whose
great
sinne
although
it
was
found
out
of
his
master
the
Prophet
,
2.
King
.
6.
yet
when
he
would
trie
what
grace
there
was
in
him
to
confesse
it
,
though
he
had
wickedly
committed
it
,
he
boldly
and
shamelessely
did
hide
it
:
and
where
hee
asked
him
where
hee
had
beene
,
after
hee
returned
from
his
horrible
facts
he
had
beene
about
,
he
answered
,
thy
seruant
hath
beene
no
where
,
(
hee
meant
but
where
he
should
and
might
be
,
that
was
about
his
masters
busines
,
)
so
farre
●he
was
of
from
grace
though
a
Prophets
seruant
.
Vse
.
Therefore
let
euery
one
that
calls
on
the
name
of
the
Lord
lesus
be
farre
from
bold
maintaining
of
the
least
sinne
,
and
from
clearing
himself
when
he
is
manifestly
conuicted
in
his
owne
conscience
:
for
among
all
offenders
,
as
such
an
one
as
hideth
his
finne
shall
not
prosper
,
so
he
may
be
sure
to
be
excluded
from
Gods
kingdome
,
if
he
abide
in
his
sinne
.
And
this
is
one
of
the
true
markes
of
an
hypocrite
,
illustrated
by
the
true
contrary
properties
of
a
syncere
christian
,
which
two
shall
be
alwayes
able
to
iustifie
or
condemne
him
,
who
will
lay
his
life
in
the
ballances
,
and
be
content
to
trie
himselfe
as
all
haue
good
cause
to
doe
.
Doct.
13.
The
hypocrite
pleads
excuse
from
all
blame
vnder
pretence
of
any
good
.
Now
followes
the
second
note
of
an
hypocrite
,
no
lesse
needfull
to
be
marked
and
regarded
then
the
former
,
and
that
is
this
.
If
they
doe
any
thing
that
is
to
be
allowed
,
vnder
the
colour
of
that
,
all
that
they
doe
must
be
allowed
also
,
and
borne
out
by
that
;
and
whatsoeuer
they
cannot
iustifie
,
but
that
it
must
needs
be
found
fault
with
,
that
they
lay
vpon
others
.
And
deriues
that
vpon
others
which
hee
cannot
shift
off
himselfe
.
This
is
most
apparantly
to
be
seene
in
Saul
,
for
he
saith
he
slue
the
Amalakites
,
therefore
he
had
walked
in
the
way
,
in
which
the
Lord
commanded
him
:
so
that
seeing
hee
had
done
something
that
God
commanded
,
therfore
by
&
by
he
had
done
all
that
he
ought
:
but
he
said
,
seeing
it
could
not
but
be
granted
that
some
part
of
Gods
will
was
left
vndone
by
him
,
namely
,
the
best
of
the
cattle
was
saued
aliue
contrary
to
Gods
commandement
.
therefore
beholde
that
he
layes
vpon
the
people
.
The
first
branch
.
Concerning
the
first
branch
of
these
two
:
how
common
is
it
,
though
it
bee
most
palpable
and
grosse
,
that
the
goodnes
which
men
doe
,
One
instance
in
the
worst
sort
.
shall
be
spoken
of
by
them
,
and
set
forth
to
the
eyes
of
the
world
,
as
if
none
were
like
to
them
therein
:
neither
might
any
thing
be
layd
to
their
charge
,
how
faulty
soeuer
they
be
otherwise
.
Now
if
any
alleadge
,
that
for
all
their
boasting
of
their
goodnes
,
many
abhominations
are
in
their
liues
,
they
turne
all
such
accusations
behinde
them
,
with
him
who
being
full
of
great
sins
,
healed
vp
all
with
these
speaches
,
I
am
no
adulterer
,
I
fast
twice
in
the
weeke
,
I
giue
almes
,
&c.
so
these
because
they
haue
somwhat
to
boast
of
,
therefore
all
their
filthines
must
be
forgotten
,
though
the
stinch
of
it
annoy
all
places
about
them
▪
as
is
to
be
seene
in
that
answere
of
Abner
,
who
being
accused
by
poor●
Ishbosheth
for
defiling
his
fathers
Concubine
,
answered
:
2
Sam.
3.
8.
am
I
a
dogges
head
which
against
Iuda
shew
mercie
to
the
house
of
Saul
,
&
c
?
all
his
sinne
must
be
couered
with
the
good
seruice
he
had
done
to
Ishbosheth
.
Which
,
yet
take
it
at
the
best
,
was
in
him
none
of
the
best
,
as
his
owne
words
after
declare
,
in
the
9.
verse
.
But
to
returne
,
the
like
practise
is
at
this
day
to
be
seene
in
Popery
,
who
vnder
a
vizoured
colour
of
holines
,
commit
all
kinde
of
wickednes
:
painted
sepulchres
they
are
,
full
of
dead
mens
bones
:
particular
instances
are
innumerable
,
therefore
I
say
no
more
,
for
it
is
but
lost
labour
.
And
I
would
to
God
,
A
second
instance
in
common
Protestants
.
this
euill
rested
in
them
;
but
(
with
griefe
I
speake
it
)
euen
in
the
land
of
the
righteous
,
where
God
is
knowne
,
Esay
.
26.
10
and
his
word
preached
this
iniquitie
is
committed
,
that
vnder
a
cerimonious
and
hollow
seruing
of
God
,
(
which
yet
is
but
with
lips
,
and
from
teeth
outward
,
)
all
loathsome
sins
are
sheltred
.
Math.
15.
For
what
care
or
conscience
of
dutie
is
there
in
the
most
,
whatsoeuer
they
are
occupied
about
,
in
their
speach
or
actions
,
saue
that
they
be
of
our
religion
,
and
come
to
Church
on
the
sabbath
,
as
others
doe
?
Insomuch
,
as
the
Prophet
Ieremy
who
found
out
this
sinne
in
his
time
,
cryed
out
of
such
,
that
they
made
the
temple
of
God
,
Ierem.
7.
7.
a
denne
of
theeues
,
and
yet
they
were
safe
(
in
their
owne
imaginacion
)
for
all
their
adulteries
,
swearing
,
&c.
as
long
as
they
(
after
the
committing
of
them
)
came
into
the
Temple
to
pray
.
This
is
ranke
hypocrisie
,
[
though
in
some
more
grosse
,
because
they
haue
more
knowledge
then
others
,
]
when
they
leape
thus
out
of
a
wicked
and
vnreformed
life
,
to
boast
of
assurance
of
saluation
,
and
all
because
they
haue
somewhat
to
glory
of
,
as
that
they
pray
,
or
giue
to
the
poore
,
or
doe
no
man
wrong
,
as
they
say
;
when
they
,
who
are
the
children
of
God
indeed
,
doe
take
so
small
comfort
in
this
that
they
doe
some
duties
rightly
,
that
they
can
finde
no
peace
,
nor
walke
cheerefully
,
whiles
they
suffer
any
one
sinne
to
haue
dominion
ouer
them
,
or
to
remaine
quiet
or
vnpursued
in
them
:
And
is
it
any
marueile
?
seeing
they
haue
learned
,
that
God
will
be
reuenged
on
the
breach
of
euery
commandement
.
Psal.
119.
They
beleeue
this
,
and
feare
to
doe
against
it
,
that
so
they
may
declare
by
their
practise
,
that
they
desire
to
beseeme
the
gospell
in
all
things
,
Phil.
1.
27.
and
that
they
are
according
to
Gods
owne
heart
and
liking
,
Deut.
5.
29.
who
saith
,
oh
that
there
were
such
an
heart
in
them
,
that
they
did
feare
mee
and
keepe
all
my
commandements
alwayes
,
that
it
might
go
well
with
them
.
And
as
these
doe
highly
please
God
,
so
are
they
on
the
contrary
most
odious
,
which
tie
God
to
his
stint
,
and
performe
some
slender
taske
to
him
,
as
to
pray
in
ceremonie
,
or
heare
sometime
,
and
to
confesse
with
their
mouthes
,
that
we
must
liue
Godly
,
but
are
voyd
of
the
power
of
godlines
in
hart
and
deed
:
Such
[
mark
it
who
will
]
set
not
themselues
to
obserue
what
is
amisse
in
themselues
,
if
they
be
able
to
alleadge
something
in
their
owne
commendations
;
and
that
they
be
not
so
offensiue
and
disobedient
,
as
many
others
;
And
yet
as
apparantly
as
this
kinde
of
people
is
abhominable
to
God
,
Vse
1
and
branded
with
the
marke
of
foule
hypocrisie
,
yet
[
which
is
no
lesse
lamentable
]
how
is
this
course
of
liuing
iustified
in
the
world
of
the
greatest
part
,
whereby
it
is
so
farre
of
from
being
disgraced
and
repented
of
,
that
the
commonnes
of
it
,
doth
bolster
and
maintaine
it
,
and
is
not
onely
checke-mate
with
sinceritie
it selfe
,
Note
.
but
croweth
ouer
it
,
and
for
want
of
outward
helpe
to
authorise
and
grace
this
synceritie
and
true
godlynes
,
thrusteth
it
to
the
wall
.
Vse
2
But
God
that
taketh
part
with
his
owne
ordinance
,
which
is
the
endeauouring
to
serue
him
in
all
things
,
and
hath
commanded
it
in
Moses
,
Numb.
12.
Iob
,
Iob.
1.
2.
Samuell
and
others
;
1
Sam.
12.
16.
and
also
hath
condemned
the
contrarie
in
the
whole
packe
and
rabble
of
hypocrites
,
Psal.
50.
16
will
both
blesse
and
be
a
father
to
those
which
walke
after
this
rule
,
1
Pet.
1.
17.
and
giue
them
their
portion
with
the
workes
of
iniquitie
,
who
haue
beene
both
practisers
,
and
thereby
maintainers
of
this
halfe
and
counterfeite
seruing
of
God
,
as
farre
as
they
thinke
good
:
thus
deuiding
those
things
most
grossely
which
God
hath
ioyned
together
;
for
that
such
(
I
speake
of
the
greatest
number
)
doe
know
that
they
doe
wickedly
in
thus
liuing
,
heereby
it
is
manifest
,
when
they
are
conuinced
by
strong
arguments
,
that
their
halfe
seruing
of
God
is
an
abhomination
to
him
,
they
haue
no
better
euasion
then
this
,
who
can
liue
thus
?
and
that
it
is
impossible
:
which
answere
denyeth
not
,
but
that
God
requireth
such
a
course
and
such
a
manner
of
liuing
,
but
they
finde
it
to
crosse
their
will
,
and
rebellious
hart
,
and
to
cut
them
off
from
many
of
their
vnlawfull
liberties
,
which
they
will
not
part
from
;
and
therefore
they
hold
on
in
their
custome
and
old
manner
still
,
wittingly
and
willingly
resisting
God
;
come
of
it
what
will
.
The
second
branch
of
the
doctrine
.
Another
thing
there
is
in
this
answere
of
Saul
,
well
worth
the
marking
:
and
that
is
a
neere
companion
with
the
former
,
The
hypocrite
deriues
his
sinne
vpon
others
.
and
an
other
true
worke
of
an
hypocrite
:
that
in
such
acts
as
had
bene
done
of
him
,
contrary
to
the
charge
that
God
gaue
him
,
and
the
Prophet
did
euidently
conuince
him
of
disobedience
theretoo
,
so
as
he
could
not
denie
it
:
there
he
washed
his
hands
,
though
he
was
deepest
in
the
fault
,
and
layd
it
vpon
others
:
saying
,
the
people
did
it
,
as
though
they
would
haue
done
that
without
him
:
and
besides
the
Prophet
did
charge
him
personally
,
with
the
very
same
thing
,
saying
,
why
hast
thou
disobeyed
the
voyce
of
the
Lord
,
and
turned
to
the
spoyle
?
so
that
it
was
hee
,
howsoeuer
the
people
agreed
to
him
which
doth
bewray
another
dangerous
thing
in
mens
liues
,
who
are
yet
members
of
the
visible
Church
of
God
.
that
as
they
care
not
how
negligent
and
slacke
they
bee
in
obeying
God
,
nor
how
small
and
meane
seruice
they
giue
him
,
so
yet
if
they
be
so
vrged
with
some
of
their
doings
,
that
they
cannot
defend
them
to
be
good
,
yet
how
many
excuses
will
they
haue
to
free
themselues
by
from
blame
?
and
to
make
a
foule
fault
seeme
small
or
none
at
all
,
to
cleere
themselues
,
though
neither
cleanly
nor
truly
:
1
Sam.
19.
17.
and
all
,
that
they
may
not
be
charged
,
vpon
whomsoeuer
it
light
:
In
which
kinde
of
dealing
,
as
they
are
neuer
the
more
discharged
before
God
(
no
nor
for
the
most
part
before
the
world
]
yet
thus
they
loue
to
deceiue
themselues
,
&
suffer
the
deuill
to
blindfold
them
heereby
,
and
so
make
a
custome
of
sinning
,
till
it
be
most
hard
to
draw
them
out
of
it
:
Farre
are
such
of
,
we
see
,
from
accusing
themselues
:
and
therefore
farre
from
the
estate
of
righteous
men
,
seeing
the
righteous
is
his
owne
first
accuser
.
And
although
no
man
ought
to
accuse
himselfe
when
hee
is
innocent
,
no
more
then
he
is
bound
to
offer
himselfe
to
the
crosse
and
affliction
,
which
God
doth
not
lay
vpon
him
;
yet
when
a
man
knoweth
himselfe
to
be
guilty
and
faulty
,
and
will
not
see
but
hideth
commeth
,
wearisome
and
tedious
to
you
,
while
you
liue
merrily
?
for
in
affliction
,
how
many
of
you
hold
your
confidence
in
Christ
,
which
at
other
times
commonly
ye
bragge
of
?
nay
,
doe
you
not
then
feare
he
loueth
you
not
,
but
is
angry
with
you
?
and
why
?
euen
for
that
you
cannot
but
remember
,
that
in
time
past
you
haue
hidden
your
sinne
,
and
by
excuses
made
it
seem
no
fault
or
sin
,
least
it
should
haue
troubled
you
,
and
haue
caused
you
to
leaue
and
forsake
it
,
which
was
as
sugar
vnder
your
tongue
:
euen
this
excusing
of
faults
is
the
bane
of
the
soule
;
for
that
emboldneth
men
to
sinne
,
which
otherwise
durst
not
:
for
did
men
see
that
others
knew
how
bad
their
liues
are
,
would
they
not
be
ashamed
,
and
couer
their
faces
;
who
now
are
bold
to
doe
whatsoeuer
euill
liketh
them
,
because
they
thinke
they
are
not
seene
of
men
;
and
therefore
when
God
plucketh
all
maskes
from
their
eies
,
and
arresteth
them
on
their
bedds
or
otherwise
,
woundeth
and
pierceth
them
with
deepe
sorrowes
,
then
they
finde
it
to
be
with
them
,
(
as
this
Saul
did
oft
,
and
namely
in
cap.
18.
)
to
wit
,
they
are
almost
in
desperation
.
Therefore
let
us
feare
to
flie
to
such
deceiuable
shiftes
,
and
when
we
lay
the
blame
on
others
men
,
which
is
due
to
vs
,
know
we
,
that
we
shall
be
cleared
before
God
,
no
better
,
nor
otherwise
then
Adam
was
,
when
he
answered
,
the
woman
which
thou
gauest
me
,
she
caused
me
to
eate
.
A
further
explication
of
the
2.
branch
.
Now
more
particularly
let
vs
see
by
whome
he
excused
himselfe
,
and
that
was
by
the
people
,
they
(
he
saith
)
reserued
some
of
the
cattle
.
But
will
any
man
thinke
that
the
people
were
not
subiect
vnto
him
,
but
he
rather
vnto
them
?
we
see
how
he
commanded
the
people
in
a
small
thing
,
1
Sam.
14.
and
yet
too
strictly
and
cruelly
,
when
they
were
faint
by
pursuing
their
enemies
,
and
for
all
that
none
durst
disobey
him
,
no
namely
,
that
they
should
not
so
much
as
taste
of
a
little
honey
,
when
it
would
haue
strengthened
and
refreshed
them
,
and
haue
made
them
fitter
to
goe
against
their
enemies
,
so
great
awe
he
had
them
in
:
And
therefore
small
likelyhood
there
was
heere
,
notwithstanding
his
charging
them
that
they
had
reserued
of
the
cattle
against
his
will
:
that
was
therefore
a
sleight
excuse
,
and
had
little
truth
in
it
.
And
by
this
we
may
learne
;
that
men
to
shunne
blame
and
punishment
for
their
,
sinne
,
care
not
vpon
whome
they
lay
the
fault
,
nor
who
smart
,
so
as
they
may
escape
and
goe
free
:
though
they
deserue
no
such
thing
.
A
common
fault
in
the
world
,
that
men
can
be
content
that
other
shall
suffer
for
their
offences
,
as
many
a
one
is
seen
to
be
hanged
for
the
trespasse
,
which
another
is
guiltie
of
.
This
was
farre
from
Dauid
,
when
the
pestilence
was
on
the
people
for
his
numbring
of
them
.
1
Sam.
14.
The
godly
man
beareth
his
owne
burden
.
He
said
vnto
the
Lord
,
when
he
saw
the
Angell
smite
the
people
,
behold
,
I
haue
sinned
and
done
wickedly
,
but
these
sheepe
,
what
haue
they
done
?
Let
thine
hand
[
I
pray
thee
]
be
against
mee
and
my
fathers
house
.
Euen
so
Paul
wished
in
his
bonds
,
that
all
were
as
he
;
that
is
true
christians
,
but
without
his
bands
:
he
could
willingly
wish
them
the
commoditie
,
that
he
himselfe
enioyed
,
but
without
the
smart
that
he
sufteyned
.
And
so
an
vpright
hearted
christian
,
cannot
finde
in
his
heart
to
suffer
another
man
to
beare
his
burthen
;
nor
to
smart
for
his
fault
,
neither
hath
any
pleasure
to
ease
himselfe
by
other
mens
paine
;
and
sorrow
.
Rather
he
beareth
the
burthens
of
others
,
then
disburthens
himselfe
vpon
the
innocent
.
So
neither
can
he
hurt
,
wrong
,
and
oppresse
another
for
his
owne
benefite
,
much
lesse
then
can
,
or
dare
he
liue
by
the
sinnes
of
other
men
,
as
many
doe
;
nor
pill
,
oppresse
,
defraud
the
poore
,
with
hard
impositions
,
racked
rents
;
hard
penny
worths
,
when
he
knoweth
they
cannot
beare
them
,
but
must
needes
faint
and
shrinke
vnder
their
burthens
.
Alas
what
comfort
can
a
man
take
in
the
commoditie
that
hee
wringeth
from
the
poore
!
who
should
relieue
,
and
giue
to
him
●●ther
;
And
yet
behold
,
there
is
no
difference
betwixt
poore
and
rich
made
,
so
as
they
who
deale
with
them
,
may
haue
aduantage
by
them
.
Heerein
men
are
like
vnto
Saul
,
who
falsely
accused
the
people
,
of
that
which
he
himselfe
was
guilty
of
,
and
made
them
transgressors
,
whereas
himselfe
had
faulted
and
deserued
the
punishment
.
But
let
vs
beare
our
owne
burden
,
and
bee
not
so
hard
harted
,
as
to
hurt
the
innocent
.
Doct.
14.
Hypocrites
extenuate
their
sinne
.
THE
THIRD
SERMON
.
VERSE
.
21.
But
the
people
tooke
of
the
spoile
,
sheepe
and
oxen
,
the
chiefe
of
the
things
which
should
haue
beene
vtterly
destroyed
,
to
sacrifice
vnto
the
LORD
thy
God
in
Gilgal
.
SAul
knowing
himselfe
faultie
in
that
which
he
layed
to
the
people
:
doth
make
light
of
it
.
It
teacheth
vs
,
when
the
hypocrites
conscience
is
accused
and
found
guilty
,
it
doth
what
it
can
to
extenuate
the
sinne
,
and
make
it
seeme
nothing
.
The
reason
is
,
because
it
is
not
repented
of
,
but
the
offender
purposeth
to
lye
still
in
it
:
and
while
it
is
so
,
he
loueth
not
to
heare
it
made
odious
,
and
to
be
aggrauated
,
whereas
they
,
who
turne
to
God
in
truth
,
aggrauate
it
to
the
vtmost
that
they
can
,
and
why
so
?
surely
because
they
neuer
purpose
to
commit
,
or
to
haue
to
doe
with
it
any
more
,
as
we
see
in
Dauid
,
Psal.
51.
2.
and
in
Paul
.
In
all
this
,
1.
Tim.
1.
15
Saul
knew
hee
spake
vntruly
:
for
the
cattle
was
not
reserued
to
bee
offred
in
sacrifice
,
but
as
Samuell
charged
him
,
to
his
owne
vse
;
and
yet
when
he
sawe
no
other
way
to
make
his
part
good
,
he
did
it
by
a
lie
,
which
he
thought
could
not
be
knowne
:
It
teacheth
vs
that
he
who
dareth
doe
euill
and
sinne
against
his
conscience
,
And
(
if
need
be
)
hide
it
with
a
lie
.
will
(
if
he
be
put
to
it
)
hide
his
sinne
with
a
lie
.
As
we
see
it
is
bred
in
nature
to
doe
so
,
for
little
children
if
they
be
charged
with
a
fault
,
will
make
it
away
with
a
lye
.
But
what
lye
made
Saul
?
I
say
a
cunning
lye
,
that
Samuell
could
not
knowe
,
except
God
had
reuealed
it
to
him
:
For
who
knew
what
he
meant
to
doe
,
but
himselfe
?
yet
some
lyes
others
know
to
be
lyes
,
and
are
(
as
other
fruites
of
the
flesh
)
manifest
.
Gal.
6.
Doct.
15.
The
multude
consenteth
in
euill
,
without
any
scruple
.
But
to
leaue
Saul
a
little
,
because
I
spake
of
his
shifting
before
,
and
to
come
to
the
people
,
though
it
bee
cleare
that
his
fault
was
great
in
this
matter
,
yea
,
and
cheefe
,
yet
we
see
how
readily
the
people
,
as
it
were
with
one
voyce
,
consent
to
him
,
and
become
partakers
of
his
sinne
,
whatsoeuer
the
Lord
by
the
Prophet
had
charged
to
the
contrary
:
but
if
any
obiect
,
how
did
the
people
know
that
there
was
any
such
charge
giuen
of
God
by
the
Prophet
of
killing
the
Amalakites
?
I
answere
,
it
was
giuen
openly
not
secretly
,
when
Samuell
met
Saul
so
that
who
would
might
heare
it
:
besides
Saul
went
about
it
immediately
,
gathering
the
people
together
,
for
that
purpose
,
and
therefore
they
could
not
chuse
,
but
know
why
they
came
together
;
and
did
beginne
in
good
manner
,
to
execute
the
said
charge
,
in
killing
the
people
and
destroying
the
cattle
,
but
yet
they
consented
to
the
sauing
of
the
best
of
them
,
contrary
to
the
expresse
commandement
of
the
Lord
,
which
was
,
that
they
should
destroy
them
all
;
so
easie
a
matter
it
is
to
consent
and
agree
together
in
euill
that
many
shall
be
as
one
man
in
the
executing
of
the
same
.
Which
,
if
it
were
but
in
some
one
instance
,
or
few
,
the
lesse
might
be
said
,
Proofes
hereof
by
scripture
.
of
it
.
But
in
what
(
almost
)
shall
ye
finde
it
otherwise
?
Gen.
18.
For
proofe
by
enumeracion
of
many
particulars
.
When
the
Angels
of
God
came
to
destroy
Sodome
,
separating
Lot
and
his
houshold
,
who
beleeued
it
and
therefore
regarded
it
?
Yea
,
rather
did
they
not
all
mocke
at
his
words
,
resist
and
oppose
themselues
.
against
Gods
message
,
till
they
were
smitten
blinde
,
insomuch
that
his
kinsemen
whome
hee
would
haue
perswaded
in
more
especial
manner
,
jested
and
derided
him
for
his
labour
?
and
in
the
absence
of
Moses
40.
Exod.
32.
dayes
from
the
people
,
how
did
they
consent
together
to
make
a
molten
Calfe
,
and
to
daunce
before
it
committing
idolatry
with
it
?
insomuch
that
they
compelled
Aaron
himselfe
to
yeild
vnto
them
.
And
when
the
posterity
of
that
people
,
many
hundreth
yeares
after
,
was
set
on
a
m●dde
moode
,
to
forsake
the
ordinance
of
God
,
in
being
ruled
by
Iudges
,
as
they
had
a
long
time
beene
,
but
would
haue
a
King
to
rule
ouer
them
,
as
other
nations
had
:
who
might
disswade
them
from
it
?
were
there
any
of
themselues
heard
to
quiet
and
pacifie
the
mindes
of
the
rest
,
and
to
hold
them
in
obedience
to
the
commandement
of
God
?
insomuch
as
when
Samuell
was
sent
from
God
to
forbid
them
,
1.
Sam.
8.
yea
,
and
if
they
needs
would
haue
their
wil
to
tell
them
,
they
should
pay
deare
for
it
,
was
there
any
tribe
or
family
that
desisted
and
kept
silence
,
that
the
Prophet
might
carry
the
names
of
such
before
the
Lord
?
no
:
but
one
was
as
another
,
yea
,
they
knotted
and
banded
themselues
against
the
message
,
till
God
from
heauen
by
an
vnwonted
thunder
and
tempest
,
extraordinarily
,
euen
in
their
wheat-haruest
,
when
the
aire
was
still
,
and
the
weather
faire
,
flayted
and
terrefied
them
,
and
made
them
to
see
their
boldnes
,
and
wilfull
disobedience
,
and
to
confesse
that
they
had
sinned
,
and
especially
in
asking
themselues
a
King
.
Iob.
1.
And
therefore
God
bringeth
in
Iob
,
as
an
odde
man
among
other
,
that
when
the
people
went
as
a
streame
after
euill
,
he
with-drew
himselfe
and
depar●ed
from
it
.
Hast
thou
considered
my
seruant
Iob
saith
the
Lord
to
Sathan
,
how
he
feareth
God
and
departeth
from
euill
:
for
the
multitude
runneth
headlong
to
sinne
,
it
is
agreeable
to
their
nature
;
and
whereas
the
well
ordering
of
the
heart
,
and
good
gouernment
of
the
soule
is
the
light
of
the
whole
life
,
to
direct
it
aright
,
as
the
eye
is
the
light
of
the
body
to
carry
it
:
all
such
light
and
spirituall
gouernment
of
the
soule
,
is
for
the
most
part
farre
of
from
the
people
,
and
therefore
the
way
of
truth
they
cannot
follow
,
but
runne
together
to
that
which
blinde
reason
and
the
lust
of
the
heart
leadeth
them
vnto
.
And
this
is
the
cause
why
at
this
day
there
is
such
an
vniuersall
consent
,
And
by
experience
.
almost
in
all
places
,
to
that
which
is
euill
.
For
although
through
Gods
mercy
,
light
is
come
into
the
world
,
yea
,
to
this
Land
,
and
the
blessed
gospell
,
and
glad
tydings
of
saluation
is
reuealed
,
maintained
,
Io.
3.
16.
and
by
his
Maiesties
highnes
,
defended
amongst
vs
,
and
by
his
royall
authority
&
commandment
preached
thorough
his
dominion
,
yet
as
it
is
said
,
men
loue
darkenes
more
then
light
,
because
their
deeds
are
euill
:
and
hereby
it
is
that
inferior
magistrates
in
many
places
,
doe
not
countenance
and
further
the
syncere
preaching
of
it
,
incouraging
(
as
they
ought
with
all
their
abillity
)
both
preacher
and
people
,
but
rather
iustle
it
out
from
among
them
,
and
content
themselues
with
the
bare
reading
of
the
scriptures
.
And
heere
of
it
is
that
the
ministers
themselues
,
who
haue
not
the
power
of
the
gospell
working
in
them
,
and
subduing
themselues
,
and
therefore
louing
profit
,
pleasure
,
and
preferment
more
then
godlines
;
cannot
,
nor
will
not
take
paines
to
enlighten
and
reforme
others
,
and
to
beate
downe
the
workes
of
darknes
,
and
of
the
diuell
among
them
.
And
heereof
consequently
it
ariseth
;
that
the
people
remaine
in
ignorance
and
bondage
to
their
euill
lusts
.
More
particularly
to
come
nearer
to
our selues
:
hereof
it
is
that
common
discorders
,
and
open
abominations
remaine
among
vs
,
now
after
60.
yeares
preaching
in
this
land
,
which
should
bee
the
Land
of
the
righteous
:
and
hereby
it
is
,
that
heathenish
games
,
lobbes
of
misrule
,
with
money
dauncings
,
are
still
retayned
in
some
parts
of
it
,
with
Atheisme
&
grosse
prophanenes
,
yea
,
euen
on
the
sabboth
it selfe
,
and
that
in
time
of
diuine
seruice
,
prayer
and
preaching
,
are
by
troupes
and
companiships
practised
,
and
defended
.
And
the
grossest
sinnes
,
as
popery
,
adultery
,
drunkennes
,
oppressing
,
deceiuing
,
haue
so
many
fauorites
with
like
abhomination
:
that
it
may
cleerely
be
seen
,
there
wants
no
consent
in
any
of
them
,
but
the
practisers
are
so
many
and
well
knowne
,
that
as
all
trades
in
London
of
any
reckoning
,
haue
their
companies
which
professe
,
maintaine
and
liue
by
them
,
as
the
company
of
Mercers
,
the
company
of
Goldsmithes
,
Merchant
Taylors
,
Drapers
and
the
like
:
so
ye
may
reckon
vp
in
all
kindes
of
sinne
among
vs
,
(
such
is
the
consent
therein
,
and
so
great
and
common
are
the
fellowships
of
them
;
the
comepany
of
whoremongers
,
the
companie
of
Idolaters
,
the
company
of
theeues
,
the
company
of
malice
bearers
,
the
company
of
slaunderers
and
lyars
,
with
such
a
rabble
of
many
others
;
that
yee
may
see
consent
and
companie
enough
in
euery
kinde
of
sin
.
Oh
,
it
cannot
be
expressed
,
how
soone
one
followeth
another
in
euill
?
and
how
soone
one
consenteth
to
another
in
his
sinne
:
yea
,
and
that
which
is
an
increase
of
this
sinne
,
and
filleth
the
world
with
sin
,
so
are
these
companyshipps
in
diuerse
kindes
of
sinne
;
not
only
firme
and
sure
in
themselues
,
but
so
alyed
and
neare
a
kinne
one
to
another
,
that
if
one
of
them
were
too
weake
alone
by
himselfe
,
to
stand
and
vphold
it selfe
,
yet
it
should
bee
vpholden
and
strengthened
by
another
.
And
if
the
power
of
the
word
of
God
were
so
entertained
and
embraced
in
any
place
,
citie
,
or
towne
,
that
it
were
like
to
breake
of
any
part
of
bad
fellowship
in
any
one
kinde
of
sinne
,
all
the
rest
are
ready
to
band
themselues
together
against
that
preaching
to
vphold
any
sinne
,
or
company
onship
which
were
falling
and
decaying
:
the
ryotous
will
helpe
to
vphold
the
couetous
,
and
the
mallicious
,
the
flatterer
,
and
the
proud
will
plead
for
the
vsurer
,
and
one
for
another
,
to
deface
the
preacher
,
though
one
haue
no
great
conuersing
with
the
other
,
but
rather
some
way
,
nipping
the
other
secretly
;
that
as
Herod
and
Pilate
were
at
contention
one
with
another
,
yet
could
both
set
themselues
against
Christ
:
so
can
the
carnall
protestant
,
ioyne
himselfe
with
the
Church
papist
,
to
rayle
on
,
and
deface
the
effectuall
and
powerfull
preaching
of
Christ
,
and
the
zealous
professors
of
it
:
yea
,
I
say
more
such
force
hath
consent
in
sinne
,
to
worke
mischiefe
,
and
to
infect
where
it
goeth
,
that
it
fastneth
euen
vpon
such
,
as
haue
shewed
some
good
countenance
to
the
gospell
,
and
haue
beene
iudged
to
loue
it
from
their
hearts
:
so
truly
it
is
said
of
our
Sauiour
,
that
the
abundance
of
iniquitie
,
causeth
the
loue
of
many
,
to
waxe
cold
:
for
when
one
seeth
another
take
a
course
,
that
liketh
flesh
,
and
the
same
to
be
allowed
and
maintained
,
by
many
,
what
grace
haue
the
best
christians
neede
of
,
to
keepe
themselues
in
,
that
they
walke
not
after
the
same
excesse
of
ryot
,
that
others
doe
?
and
what
is
there
to
hold
men
in
,
but
the
preaching
of
the
gospell
,
from
prophanenes
?
&
from
much
loosenes
,
ignorance
and
dissolutenes
thereby
?
And
yet
few
haue
that
sounding
in
their
eares
,
especially
in
any
great
power
,
and
yet
where
it
hath
any
,
it
is
soone
resisted
and
beaten
backe
.
What
is
then
to
be
done
,
but
that
such
as
haue
eares
to
heare
,
(
knowing
this
)
take
heede
to
themselues
,
and
follow
not
the
multitude
to
doe
euill
,
but
depart
from
the
steppes
,
companies
and
acquaintance
of
such
,
and
say
with
the
valiant
man
Iosuah
,
though
there
bee
neuer
so
many
of
them
,
yet
I
and
mine
,
will
feare
the
Lord
.
VERSE
.
22.23
.
And
Samuell
said
,
Hath
the
LORD
as
great
delight
in
burnt
offerings
and
sacrifices
,
as
in
obeying
the
voyce
of
the
LORD
?
Behold
,
to
obey
,
is
better
then
sacrifice
:
and
to
hearken
,
then
the
fat
of
rammes
.
For
rebellion
is
as
the
sinne
of
witchcraft
,
and
stubburnnesse
is
as
iniquitie
and
idolatrie
:
because
thou
hast
rejected
the
word
of
the
LORD
,
he
hath
also
rejected
thee
from
being
king
.
WEe
haue
heard
Sauls
answere
,
The
sentence
therof
.
wherein
he
would
haue
couered
the
fault
(
which
hee
could
not
denie
altogether
)
saying
,
it
was
to
honour
God
which
they
did
:
meaning
the
beastes
were
reserued
,
to
be
offered
to
him
for
sacrifice
,
and
therefore
the
fault
(
he
hoped
)
was
not
great
;
for
he
had
(
he
said
)
obeyed
the
Lord
,
&
gon
the
way
which
he
had
commanded
him
.
This
answer
therefore
of
his
,
in
both
points
the
Prophet
sheweth
to
be
but
glosing
,
and
dawbing
with
vntempered
mortar
,
and
therefore
not
able
to
stand
him
in
any
stead
.
For
know
saith
he
,
that
as
concerning
the
sacrifice
which
thou
speakest
of
,
if
thou
haddest
meant
indeed
to
haue
offred
it
to
the
Lord
(
which
yet
thou
diddest
not
,
but
reserued
the
beasts
as
a
pray
to
thine
own
behoofe
)
yet
if
thou
haddest
meant
to
offer
them
for
sacrifice
,
the
Lord
will
take
no
such
offring
,
as
is
ioyned
with
disobeying
him
,
as
that
should
haue
beene
;
but
hee
looketh
that
his
commandement
should
be
obeyed
.
This
is
the
first
part
of
his
replie
or
reproofe
,
when
he
saith
,
hath
the
Lord
as
great
pleasure
in
burnt
offrings
,
as
that
his
voyce
should
be
obeyed
?
no
:
but
I
tell
thee
,
to
giue
eare
is
better
then
sacrifice
,
and
to
harken
to
his
commandement
is
better
then
the
fatte
of
rammes
.
In
the
second
part
of
his
speach
vnto
him
,
he
tells
him
,
that
as
light
as
he
made
of
his
fault
,
it
was
witting
disobedience
and
rebellion
against
the
Lords
commandement
,
and
that
was
euen
as
witchcraft
in
his
sight
,
or
as
the
committing
of
Idolatrie
.
Therefore
in
this
replie
of
Samuell
vpon
Sauls
answer
,
he
layeth
out
Sauls
sinne
of
disobedience
in
this
verse
and
the
next
,
and
then
tells
him
of
the
punishment
which
God
had
threatned
against
him
,
and
that
is
in
the
end
of
it
.
His
disobedience
,
because
he
made
light
of
it
,
seeing
God
(
he
said
)
was
to
be
serued
in
offring
that
cattle
to
him
for
sacrifice
,
for
the
reseruing
the
which
aliue
,
he
was
challenged
:
this
his
disobedience
(
I
say
)
Samuell
aggrauateth
,
and
maketh
odious
to
him
comparatiuely
.
First
by
it
and
sacrifice
together
,
and
shewing
that
God
did
nothing
account
of
that
,
as
to
bee
obeyed
,
but
preferreth
obedience
before
it
.
Secondly
,
he
aggrauatet●
his
disobedience
by
a
reason
;
comparing
it
with
witchcraft
and
Idolatrie
,
and
maketh
it
like
to
them
.
And
this
of
the
sinne
of
this
verse
.
Now
,
next
he
sheweth
what
the
punishment
was
,
and
that
was
the
losse
of
his
kingdome
.
Both
these
Samuell
standeth
vpon
with
Saul
,
to
the
end
he
might
rouse
him
vp
,
and
awake
him
:
for
wee
see
that
he
was
,
as
one
in
a
dead
sleep
,
who
stirred
not
a
whit
at
Samuels
calling
and
crying
to
him
hitherto
.
But
when
he
rung
this
alarom
in
his
eares
,
of
the
greatnes
of
his
sinne
,
and
of
the
losse
of
his
kingdome
,
this
(
I
say
)
awoke
him
,
as
it
appeareth
in
the
next
verse
following
.
And
this
of
Samuells
words
to
Saul
in
these
two
verses
,
where
we
see
he
beginneth
with
an
interrogation
,
that
he
might
make
his
message
more
forcible
,
saying
,
hath
God
as
great
,
&c.
But
now
seeing
Samuell
maketh
his
comparison
,
A
clearing
of
the
comparison
.
betwixt
obedience
on
the
one
part
,
and
sacrifice
and
burnt
offrings
on
the
other
,
somewhat
is
to
bee
said
of
these
two
,
for
the
better
vnderstanding
of
the
place
,
which
otherwise
hath
some
difficultie
,
by
meanes
whereof
,
we
should
not
see
the
doctrine
,
that
is
affoorded
vs
therein
:
A
sacrifice
(
to
beginne
with
that
)
was
an
holy
thing
brought
by
him
that
gaue
it
to
the
Lord
,
and
offred
by
the
Priest
vnto
the
Lord
,
according
to
the
Law
.
But
there
being
two
kindes
of
them
,
the
one
propitiatorie
,
whereby
they
beleeued
the
forgiuenes
of
sinne
by
Christ
,
which
was
figured
thereby
:
The
other
Eucharisticall
by
offring
whereof
they
testified
their
thanks
to
God
,
for
benefites
receaued
of
him
.
Both
were
commanded
by
God
,
and
burnt
offrings
were
one
kinde
;
The
first
,
wherein
that
which
was
offred
was
wholy
the
Lords
,
and
did
signifie
that
he
who
offred
it
,
did
wholy
consecrate
himselfe
,
soule
and
body
to
the
Lord
.
Now
these
all
being
commanded
by
God
,
must
needs
be
therfore
accepted
of
him
,
which
being
so
,
why
was
not
the
offring
of
them
accounted
obedience
?
For
the
answering
of
this
doubt
,
three
things
are
to
bee
marked
.
First
,
if
obedience
to
the
morrall
law
,
and
sacrifice
might
goe
together
,
they
were
both
accepted
.
Secondly
,
if
they
could
not
go
together
,
(
as
oft
times
it
fell
out
they
did
not
;
for
he
that
was
obedient
could
not
alwayes
offer
sacrifice
,
and
one
might
offer
sacrifice
,
who
yet
was
not
obedient
to
God
)
in
such
a
case
,
obedience
was
accepted
of
God
without
sacrifice
.
Thirdly
,
sacrifice
might
bee
offred
by
him
who
obeyed
not
God
,
but
that
neuer
pleased
God
.
Of
this
Samuell
speaketh
here
,
obedience
is
better
then
sacrifice
:
and
if
Saul
and
the
people
meant
to
offer
any
(
as
he
said
they
purposed
to
doe
)
it
was
nothing
being
without
obedience
,
and
yet
this
is
the
most
and
the
best
,
that
could
bee
said
of
it
.
So
that
,
obedience
being
better
then
sacrifice
at
the
best
;
euen
when
both
went
together
:
much
more
is
it
better
,
when
sacrifice
goeth
alone
.
Doct.
16.
Sacrifice
pleaseth
not
God
without
obedience
.
This
being
thus
said
,
which
was
necessary
,
let
Samuells
words
[
hath
the
Lord
as
great
pleasure
in
sacrifice
,
as
that
his
voice
should
be
obeyed
?
)
teach
vs
,
that
the
most
religious
actions
that
God
requireth
(
such
as
sacrifices
were
)
as
prayer
,
hearing
the
word
,
the
vse
of
the
Sacraments
,
&c.
are
in
no
account
with
God
,
if
he
that
vse
them
be
not
obedient
in
his
life
to
the
commandements
of
God
and
a
repentant
Christian
.
A
wonderfull
and
fearefull
doctrine
(
yet
most
true
,
for
this
our
age
,
wherein
so
few
are
,
or
thinke
it
meete
they
should
be
obedient
to
the
truth
in
particular
,
which
is
taught
them
,
and
haue
nothing
to
commend
them
vnto
God
,
vnlesse
it
bee
the
ceremonious
worshipping
of
God
,
in
the
manner
I
haue
mencioned
,
a
seruice
not
better
then
the
offring
of
sacrifice
,
which
(
we
see
)
without
obedience
was
nothing
worth
.
Indeed
the
Apostle
Iohn
saith
,
Reuel.
1.
3.
blessed
is
he
that
heareth
and
readeth
,
and
keepeth
the
contents
of
that
booke
,
but
not
he
that
heareth
and
readeth
only
,
but
that
keepeth
it
also
.
So
then
,
this
obedience
to
Gods
will
,
is
not
to
be
compared
with
sacrifices
,
but
to
be
preferred
farre
before
them
:
sacrifices
were
offrings
to
God
which
were
commanded
,
but
so
as
they
offred
them
in
faith
and
repentance
also
:
but
obedience
is
the
fruite
of
both
,
therefore
to
bee
preferred
;
The
Lord
tels
the
Israelites
,
I
required
no
sacrifices
of
your
fathers
,
after
that
I
brought
them
out
of
Egypt
(
meaning
after
that
in
Sinai
)
but
that
they
should
obey
my
voyce
,
Deut.
4.
6.
and
that
is
our
wisdome
,
Rom.
2.
28.
so
he
is
not
a
Iew
which
is
one
outwardly
.
Therfore
our
outward
worship
is
nothing
,
if
the
heart
goe
not
with
it
:
whatsoeuer
men
answere
in
their
defence
,
if
they
obey
not
,
prayer
is
nothing
cap.
13.13
we
hold
the
generall
,
but
the
particular
,
we
looke
not
vnto
,
for
then
our
hearts
should
be
taken
vp
wholy
in
one
dutie
after
another
,
which
now
is
scarcely
done
in
any
,
to
purpose
.
And
it
is
called
obedience
of
faith
,
seeing
we
must
beleeue
that
God
requireth
a
thing
of
vs
,
before
we
can
,
or
will
do
it
.
But
men
deale
with
God
,
as
one
with
another
,
for
they
cogge
and
deceiue
,
and
time
must
wash
it
away
,
and
then
good
fellowship
againe
,
so
they
disobey
God
,
and
after
they
would
be
friends
again
with
him
.
The
doctrine
more
fully
opened
.
Out
of
the
prophets
words
in
this
verse
and
the
next
,
namely
the
23.
wee
may
learne
in
what
detestable
account
all
disobedience
is
to
the
commandement
and
reuealed
will
of
God
,
and
withall
,
how
we
should
censure
such
disobedience
,
and
thinke
of
it
in
our selues
.
In
what
detestation
mens
sinne
is
with
God
,
howsoeuer
they
couer
it
,
and
whatsoeuer
colours
or
pretences
they
set
vpon
it
,
the
words
(
I
say
)
shew
sufficiently
,
when
the
prophet
saith
,
hath
the
Lord
as
great
pleasure
in
burnt
offrings
,
as
that
his
voyce
should
bee
obeyed
?
againe
,
where
he
compareth
his
disobedience
to
rebellion
and
witchcraft
.
The
prophet
Esay
doth
in
the
first
chapter
,
in
most
odious
manner
reprooue
the
people
though
they
offred
to
the
Lord
sacrifice
,
seeing
they
were
disobedient
.
Esay
1.
Doe
you
offer
to
mee
the
multitude
of
your
sacrifices
?
I
am
full
of
your
burnt
offrings
saith
the
Lord
:
I
haue
no
pleasure
in
the
blood
of
your
lambes
and
goates
;
and
that
ye
come
to
appeare
before
mee
,
who
required
this
at
your
hands
?
with
many
like
speaches
:
and
yet
wee
know
as
hath
bene
said
,
that
God
commanded
all
such
things
.
But
why
then
doth
he
thus
refuse
them
at
their
hands
?
and
say
he
will
shut
his
eyes
when
they
stretch
out
their
hands
vnto
him
,
and
when
they
poure
out
many
prayers
vnto
him
,
he
will
not
heare
them
?
This
he
saith
vnto
them
,
not
simply
,
because
hee
did
dislike
the
things
themselues
,
but
for
that
their
workes
were
euil
who
offred
these
things
,
and
they
did
not
obey
the
Lord
in
other
things
,
which
he
commanded
them
:
and
therfore
he
saith
,
wash
you
,
make
you
cleane
,
take
away
the
euill
of
your
workes
from
before
mine
eyes
,
and
cease
to
doe
euill
,
or
else
offer
me
none
of
your
prayers
nor
sacrifice
:
such
a
thing
it
is
to
disobey
the
commandements
of
God
,
that
they
which
doe
so
,
although
they
should
offer
to
God
their
prayers
and
praises
,
and
partake
the
word
and
Sacraments
,
Ioh.
9.
yet
he
will
not
accept
them
at
their
hands
,
but
cast
them
backe
in
their
faces
,
as
dunge
,
as
not
heere
only
,
but
in
many
other
places
he
bewrayeth
his
vtter
detestation
of
such
kinde
of
worshipping
him
:
but
behold
now
he
goeth
further
in
disgracing
disobedience
,
for
he
saith
,
it
is
as
witchcraft
and
Idolatrie
:
Psal.
50.
16
so
in
Psal.
50.
he
maketh
it
odious
saying
,
what
hast
thou
to
do
to
take
my
name
into
thy
mouth
,
and
hatest
to
be
reformed
?
And
in
the
Prouerbs
,
Prou.
28.
7.
he
that
turneth
away
his
eare
from
hearing
the
Law
,
euen
his
prayer
is
an
abhominacion
vnto
the
Lord
.
With
which
,
agreeth
that
of
the
Apostle
to
the
Romans
,
he
is
not
a
Iewe
,
which
hath
the
outward
circumcision
in
the
flesh
,
but
inward
,
Rom
2
28.
in
the
heart
.
Out
of
all
which
it
is
cleere
and
euident
,
that
if
a
man
be
not
vnfainedly
resolued
to
bee
subiect
vnto
God
,
and
obedient
to
his
will
,
in
vaine
doth
he
make
a
shew
and
profession
therof
.
Now
to
bee
obedient
in
some
things
,
and
in
other
to
be
vndutifull
(
wee
know
)
is
no
obedience
,
but
contempt
of
God
,
for
which
cause
Saint
Iames
saith
,
Iam.
2.
10.
he
that
keepeth
the
whole
Law
,
and
breaketh
any
one
point
of
it
is
guilty
of
all
:
for
he
that
will
be
vnconscionable
in
one
,
declareth
that
he
dare
prouoke
God
,
and
set
light
by
his
authoritie
in
other
points
,
who
gaue
him
his
Law
:
and
if
he
dare
transgresse
in
one
,
and
take
libertie
therein
to
himselfe
,
who
doubteth
but
hee
will
do
the
same
in
another
?
so
that
he
,
that
is
not
affraid
to
offend
in
one
thing
,
euen
the
least
,
knowing
it
to
be
eeuil
,
may
wel
be
said
to
haue
no
feare
to
offend
in
any
of
all
,
no
not
the
greatest
.
So
truly
hath
our
Sauiour
giuen
testimony
to
this
saying
,
Luk.
16.
10.
He
that
is
faithfull
in
the
least
,
is
faithfull
also
in
much
,
and
he
that
is
vniust
in
the
least
,
is
vniust
in
much
.
So
necessarily
hath
God
ioyned
the
obeying
of
one
with
the
obeying
of
the
rest
;
and
the
renouncing
of
one
sinne
with
the
renouncing
of
all
other
,
(
as
he
saith
by
saint
Iames
,
Iam.
2.11
.
he
that
said
,
thou
shalt
not
commit
adulterie
,
said
also
,
thou
shalt
not
kill
:
now
though
thou
doest
none
adulterie
,
yet
if
thou
killest
thou
art
a
transgressor
of
the
Law
.
This
is
not
alleadged
by
the
Apostle
,
nor
mencioned
by
mee
,
as
though
we
affirmed
that
any
man
can
keepe
the
Law
,
or
all
the
commandements
except
some
one
;
but
to
teach
,
that
there
is
no
carefull
obeying
of
one
,
in
him
who
hath
not
care
,
and
doth
not
endeauour
to
obey
all
:
and
so
doe
all
other
scriptures
meane
,
when
they
require
obedience
,
as
well
as
this
present
text
of
ours
,
they
require
it
in
one
part
of
the
commandement
as
well
as
in
another
,
and
not
generally
,
but
particularly
,
neither
in
one
,
or
some
fewe
,
but
in
all
.
For
else
we
might
endeauour
to
serue
God
in
somethings
,
and
disobey
him
in
others
,
which
were
an
abusing
of
the
doctrine
of
the
holy
profession
of
the
gospell
:
which
if
it
be
so
,
then
it
followeth
,
that
all
which
worship
God
outwardly
,
and
would
be
taken
to
be
religious
,
and
looke
not
to
their
particular
wayes
,
are
deceiued
and
lie
still
in
darknes
,
and
God
they
please
not
,
but
shall
be
challenged
of
him
,
for
workers
of
iniquitie
:
which
the
more
I
consider
,
the
more
I
marueile
at
it
,
because
the
greatest
part
take
no
knowledge
of
any
such
thing
:
for
they
that
draw
themselues
from
nothing
that
they
lust
after
,
neither
feare
to
offend
before
they
do
euill
,
nor
tremble
for
it
when
they
haue
done
,
euery
one
saying
,
what
haue
I
done
?
If
they
quarrell
,
braule
,
reuenge
,
deceiue
,
slaunder
,
lie
,
maintaine
sinne
in
other
,
or
doe
any
such
like
sinne
,
it
is
but
their
ordinarie
and
common
course
.
It
is
rare
with
them
to
be
pricked
in
conscience
,
for
any
thing
they
doe
amisse
;
and
as
for
the
outward
seruice
,
the
Lord
is
not
pleased
with
it
,
when
his
voyce
is
not
obeyed
:
as
the
prophet
Micah
said
vnto
them
who
bare
great
shews
,
Micah
.
6.
6.
yet
they
sought
to
please
God
,
enquiring
thus
;
Wherwith
shall
wee
appeare
before
the
Lord
,
and
bow
our selues
before
the
high
God
?
shall
we
come
before
him
with
burnt
offrings
,
will
the
Lord
be
pleased
with
thousands
of
rammes
,
or
with
tenne
thousand
riuers
of
oyle
?
shall
wee
giue
our
first
borne
for
our
transgression
,
euen
the
fruite
of
our
body
,
for
the
sinne
of
our
soule
?
The
Prophet
answereth
,
he
hath
shewed
thee
(
O
man
)
what
the
Lord
requireth
,
and
what
is
good
,
surely
to
doe
iustly
and
to
loue
mercy
,
and
to
humble
thy selfe
to
walke
with
thy
God
.
Which
plainely
teacheth
vs
,
Vse
both
of
reproofe
.
that
if
men
must
bee
so
farre
from
committing
wickednes
,
that
it
is
required
of
all
that
will
please
God
,
to
obey
him
in
the
duties
of
both
tables
,
how
farre
are
they
out
of
fauour
with
him
,
who
in
stead
of
obeying
in
both
,
doe
grossely
and
wittingly
disobey
in
both
?
and
repent
of
neither
.
And
if
they
be
not
in
fauour
with
God
who
offend
thus
as
I
haue
said
,
that
is
who
regard
not
to
please
God
in
all
things
,
Colos.
1.
10.
euen
one
as
another
:
1.
Pet.
4.
4.
where
shall
they
appeare
,
who
defend
that
they
neede
not
doe
so
?
yea
,
raile
on
such
as
dare
not
goe
so
farre
as
they
in
sinning
;
bayting
them
with
the
odious
name
of
Puritane
,
seeing
they
make
some
conscience
of
sinne
,
and
desire
to
offer
obedience
to
God
,
in
one
part
of
their
life
,
as
well
as
in
another
,
and
thinke
their
prayers
,
hearing
and
confession
of
sin
,
to
be
to
small
purpose
without
it
.
How
vnlike
are
such
to
them
,
who
hauing
but
some
one
sinne
,
(
as
anger
)
to
encounter
specially
;
yet
cannot
bee
quiet
for
that
one
?
And
this
is
their
wisdom
if
they
haue
any
,
thus
to
walke
,
and
not
with
the
foolish
virgins
to
haue
their
lamps
,
but
no
oile
in
them
▪
and
so
are
all
taught
of
God
by
Moses
,
Deut.
4.
who
saith
:
Behold
,
I
haue
taught
you
ordinances
and
lawes
,
which
the
Lord
my
God
commanded
me
,
that
yee
should
doe
euen
so
,
in
the
land
whether
yee
goe
to
possesse
it
:
keepe
them
therefore
and
doe
them
;
for
it
is
your
wisdome
and
your
vnderstanding
in
the
sight
of
the
people
,
which
shall
heare
all
these
ordinances
,
and
shall
say
this
people
is
wise
,
and
of
an
vnderstanding
heart
.
And
if
they
be
wise
who
obey
them
(
the
Lord
himself
being
judge
)
let
them
,
1.
Cor.
1.
18
who
so
taunt
the
godly
,
lead
such
with
the
name
of
fooles
,
till
God
bewray
themselues
to
be
rank
fooles
,
because
they
cannot
become
such
fooles
also
,
that
they
may
be
wise
.
And
let
vs
beare
reproach
at
their
hands
,
And
of
encouragement
.
seeing
God
calleth
vs
wise
,
and
let
not
vs
faint
in
our
course
,
for
their
speaking
against
vs
;
for
surely
,
no
such
(
nay
I
may
say
,
few
of
all
the
greatest
number
of
professors
)
do
in
any
other
manner
then
generally
and
in
words
only
,
hold
that
we
should
offer
to
the
Lord
obedience
,
but
as
for
the
obseruing
of
our
wayes
particularly
to
see
that
they
please
God
,
Prou.
4.
18
or
the
keeping
of
our
hearts
with
all
diligence
,
that
our
liues
may
be
sutable
(
as
the
wise
man
speaketh
)
they
hold
it
as
a
thing
meerely
ridiculous
:
for
then
should
they
see
cause
(
as
others
doe
whom
they
count
fooles
,
)
to
looke
to
the
particulars
,
and
to
one
part
of
their
liues
as
to
another
,
and
to
be
taken
vp
in
their
consultacions
and
thoughts
,
how
in
one
duty
as
well
as
in
another
they
might
please
God
;
whereas
now
they
shew
,
that
al
is
too
little
to
please
themselues
.
But
such
deale
with
God
,
as
i●
neighbours
deale
one
with
another
;
for
they
cogge
,
misuse
,
and
deceiue
one
another
,
till
they
breake
out
into
debate
and
contention
,
&
hard
thinking
one
of
another
,
and
then
time
&
a
little
abscence
,
must
wash
away
displeasure
:
and
so
they
winde
in
together
againe
,
and
are
good
fellowes
and
friends
:
So
men
deale
with
God
:
for
if
the
hardest
fall
out
with
them
as
they
count
it
,
that
by
the
light
of
preaching
they
must
needes
see
,
that
they
are
shamefully
out
of
the
way
,
(
which
they
will
not
bee
brought
to
acknowledge
for
their
common
faults
&
sins
)
but
yet
if
they
must
needes
see
their
liues
foulely
out
of
order
,
and
that
thereby
God
is
sore
displeased
with
them
,
at
the
hardest
,
if
they
come
to
Church
,
and
there
doe
as
others
;
they
thinke
they
ought
to
be
receiued
into
fauour
with
God
,
and
their
sins
must
be
forgiuen
them
,
and
all
must
take
them
for
good
Christians
,
or
else
they
doe
them
great
wrong
.
But
if
God
will
accept
the
sacrifice
of
such
(
in
reuerence
be
it
spoken
of
his
Maiestie
)
hee
did
Saul
vtter
wrong
,
(
which
were
blasphemie
to
say
)
who
did
(
certainly
)
many
more
good
actions
,
both
towards
Gods
worship
and
in
his
calling
,
as
ye
may
read
cap.
14.
then
the
most
of
these
of
whom
I
speak
.
And
yet
seeing
it
is
cleare
that
he
was
reiected
of
the
Lord
,
I
do
conclude
,
that
such
kinde
of
obedience
as
I
haue
here
spoken
of
,
(
that
I
repeate
it
not
againe
)
is
no
other
then
disobedience
,
and
that
they
which
offer
it
to
God
,
(
dying
as
they
liued
,
and
iustifying
their
life
to
bee
good
)
if
they
be
saued
,
it
must
be
by
vertue
&
authority
of
some
new
word
of
God
,
for
by
the
iudgement
of
the
cannonical
scripture
,
they
are
condemned
already
,
though
for
a
very
little
time
it
be
deferred
.
VERSE
23.
For
rebellion
is
as
the
sinne
of
witch-craft
,
and
stubbornnesse
is
as
iniquity
and
idolatry
:
because
thou
hast
reiected
the
Word
of
the
LORD
hee
hath
also
reiected
thee
from
being
King
.
WEe
haue
heard
how
Samuel
shewed
the
weaknesse
,
The
sense
.
yea
the
badnesse
,
of
one
part
of
Sauls
answer
,
namely
,
in
that
hee
excused
his
sin
thus
,
That
the
people
saued
the
best
of
the
Amalekites
cattle
aliue
,
that
they
might
offer
them
vnto
the
Lord
for
sacrifice
:
and
what
instruction
we
should
learne
thereby
,
we
haue
heard
.
Now
followes
Samuels
reproofe
,
to
another
part
of
Sauls
answer
;
namely
,
his
disobedience
and
halfe-seruice
,
that
hee
had
not
destroyed
all
.
This
,
I
say
,
Samuel
here
reproueth
,
as
if
he
should
say
,
I
haue
proued
that
thou
hast
done
against
the
commandement
of
the
Lord
,
which
thou
wilt
not
see
to
bee
any
offence
,
but
perswadest
thy selfe
that
it
is
small
,
light
,
and
not
worth
the
speaking
of
:
Heare
therfore
what
the
Lord
saith
vnto
thee
,
euen
that
which
thou
countest
little
,
or
no
sinne
:
I
tell
thee
from
God
(
saith
hee
)
that
it
is
before
him
,
and
in
his
account
,
no
better
then
witch-craft
and
idolatry
,
which
are
as
odious
to
him
,
as
any
other
;
so
is
thine
,
euen
this
thy
transgression
,
and
so
is
all
witting
and
wilfull
disobedience
.
And
although
I
nor
this
place
maintaine
,
that
all
sins
are
equall
;
yet
might
Samuel
truely
tell
him
,
that
in
his
transgression
and
disobedience
,
God
was
as
iustly
prouoked
to
wrath
(
seeing
hee
knew
hee
cast
his
commandement
behinde
his
backe
)
as
of
them
,
who
commit
witch-craft
or
idolatry
:
and
therefore
although
many
at
this
day
,
are
as
blinde
in
seeing
their
sinne
as
Saul
was
,
and
as
bold
to
iustifie
their
bad
doings
;
yet
are
they
in
neuer
the
better
estate
,
for
all
that
:
but
in
the
iudgement
of
God
and
all
wise
Christians
,
bewitched
and
deceiued
by
the
Deuill
most
palpably
,
&
therefore
miserable
&
accursed
.
Doct.
17
.
Men
are
far
wide
in
their
account
of
sin
.
Now
to
proceede
,
seeing
his
sinne
was
as
witch-craft
,
and
yet
he
made
light
of
it
,
let
vs
marke
,
that
this
is
the
poynt
which
this
Scripture
teacheth
;
namely
,
how
far
wide
men
are
,
in
iudging
rightly
of
and
about
their
sinne
,
and
how
contrary
to
the
iudgement
of
God
,
and
of
the
Scriptures
,
which
yet
shall
iudge
euery
one
in
the
latter
day
:
here
,
I
say
,
we
may
see
it
:
for
,
〈…〉
.
that
which
God
pronounceth
to
bee
odious
and
execrable
,
men
count
light
and
small
;
God
sheweth
Saul
,
that
his
sinne
is
as
witchcraft
and
idolatry
:
Saul
asketh
if
it
be
any
at
all
,
nay
he
saith
it
is
none
at
all
,
but
he
had
fulfilled
the
commandement
of
the
Lord
:
he
seeth
no
cause
why
hee
should
be
charged
with
any
trespasse
,
as
long
as
hee
had
done
part
of
that
,
which
was
required
of
him
.
And
how
can
men
bee
liker
to
him
then
they
bee
?
for
,
Conuiction
of
many
sorts
,
as
guilty
of
this
.
when
their
disobedience
is
bewrayed
manifestly
by
the
Word
of
God
,
Instance
1.
how
many
shall
yee
heare
of
,
which
accuse
themselues
;
nay
,
although
they
not
onely
see
it
to
bee
so
;
but
that
their
sinne
goeth
forth
openly
in
the
sight
of
men
,
so
that
all
speake
of
it
;
yet
is
moues
them
not
,
neither
troubles
them
,
but
they
make
a
tush
at
it
,
and
wash
it
away
boldly
and
slightly
,
as
if
it
were
nothing
,
Prou.
30.
as
the
Harlot
wipeth
her
mouth
,
and
sayth
,
What
euill
haue
I
done
?
The
reason
is
,
that
they
erre
grossely
,
Why
men
slight
off
sinne
.
and
are
corrupted
in
their
iudgement
,
and
haue
euill
and
corrupted
consciences
,
and
they
are
so
,
seeing
their
liues
are
naught
,
and
so
they
will
haue
them
,
and
will
not
bee
reclaimed
;
but
,
to
maintaine
their
euill
doings
,
they
blind-fold
themselues
,
&
wil
not
see
euen
that
,
which
is
most
grosse
;
but
call
euill
good
,
and
error
truth
,
and
so
it
commeth
to
passe
,
as
it
is
to
bee
seene
this
day
,
that
in
the
middest
of
fearefull
and
notorious
offences
,
yet
it
shall
scarcely
bee
perceiued
in
persons
or
townes
,
that
there
are
many
which
see
it
in
themselues
;
or
lay
to
heart
the
wickednesse
of
others
;
by
which
it
mayeasily
be
gathered
,
that
they
see
no
great
thing
amisse
.
One
shall
espy
faults
enough
in
another
,
Luke
19.
and
another
in
him
again
,
and
many
wrongs
and
iniuries
are
cryed
out
of
,
and
complained
of
;
but
rarely
shall
yee
see
him
,
who
steppeth
forth
with
Zaccheus
,
1
Tim.
2.
or
Paul
,
and
saith
,
I
am
the
offender
,
2.
&
I
will
make
restitution
:
many
smart
,
who
are
innocents
,
and
suffer
without
a
cause
,
both
taunts
,
and
mockes
,
and
false
accusations
,
and
reproch
,
euen
for
well-doing
,
and
for
true
and
sincere
seruing
of
God
.
Yea
,
notwithstanding
godlinesse
and
the
Gospell
,
which
teacheth
it
,
are
both
maintained
by
a
most
gracions
Prince
,
so
that
they
haue
no
Law
to
iudge
them
by
.
And
what
measure
(
think
wee
)
should
the
righteous
seruants
of
God
,
receiue
at
the
hands
of
the
vnthankfull
and
wicked
world
,
if
they
had
liberty
to
pursue
such
,
with
sword
&
punishment
,
as
they
doe
with
malice
in
their
stomach
,
and
with
their
mouthes
:
so
,
that
many
baytings
and
disgraces
,
the
innocent
seruants
of
God
,
sustaine
in
the
world
:
but
where
are
they
,
that
come
forth
with
Paul
,
and
confesse
against
themselues
,
that
they
haue
persecuted
the
Church
of
Christ
,
Acts
9.
4.
and
haue
spoken
and
intended
euill
against
them
without
a
cause
?
Of
the
infinite
whoredomes
cryed
out
of
,
3.
brought
to
light
;
yea
,
and
that
in
the
open
courts
,
how
many
do
we
see
come
to
make
satisfaction
to
the
people
of
God
?
or
if
some
be
brought
forth
against
their
wils
,
yet
how
few
shall
bee
heard
of
,
who
in
token
of
their
true
repentance
,
accuse
themselues
,
and
confesse
to
their
own
shame
,
and
that
as
willingly
as
euer
they
committed
it
,
(
which
yet
they
ought
to
doe
)
that
they
are
the
great
sinners
that
are
spoken
of
,
that
fill
the
Countrey
with
fearefull
reports
,
Mat.
24.
12
that
thus
with
the
penitent
woman
in
the
Gospell
,
Luk●
7.
they
might
reuenge
themselues
.
Thus
I
might
go
thorow
the
pack
of
filthinesse
,
committed
in
the
world
,
and
iustifie
that
which
I
haue
sayd
,
that
how
bold
soeuer
men
be
in
committing
of
them
,
and
how
common
soeuer
the
greatest
faults
are
with
them
;
yet
,
it
is
rare
,
to
heare
one
of
many
to
say
,
What
haue
I
done
?
but
are
so
far
from
any
checke
and
pricke
of
conscience
,
for
them
,
that
when
they
are
pressed
with
them
by
preaching
(
when
a
man
would
thinke
they
should
not
be
able
to
go
vnder
the
burthen
)
yet
euen
then
,
they
are
nothing
touched
;
but
beare
downe
all
threatnings
of
God
,
and
reprehensions
lightly
,
either
contemning
them
,
or
scoffing
at
them
,
or
at
the
most
,
not
laying
them
to
heart
,
and
labouring
to
thinke
of
them
,
as
they
heare
the
Word
of
Ged
,
to
censure
them
,
wherby
it
may
easily
be
gathered
,
that
they
see
little
or
nothing
,
worthy
to
bee
found
fault
with
,
in
them
,
and
therfore
cause
(
as
much
as
in
them
lyeth
)
the
preaching
of
the
Word
of
God
,
to
bee
thought
needlesse
(
which
God
hath
commanded
so
strictly
in
season
,
and
out
of
season
,
to
bee
preached
)
so
that
men
say
,
it
is
that
which
causeth
all
strife
and
contention
in
townes
,
and
which
bringeth
all
other
calamities
vpon
the
people
.
The
Deuill
hath
wayes
enough
,
The
cursed
fruit
of
this
sin
.
both
before
they
commit
it
,
and
afterwards
,
when
they
should
repent
of
it
,
to
extenuate
it
,
and
make
it
seeme
small
,
till
it
bee
too
late
,
and
till
the
workers
of
it
,
haue
too
long
lien
hardned
in
it
,
and
then
he
aggrauateth
,
at
their
death
,
or
by
some
sting
of
conscience
,
which
they
cannot
quench
and
put
away
,
and
he
fiercely
assaulteth
them
with
strong
perswasions
,
that
it
is
so
great
,
that
it
cannot
bee
forgiuen
,
and
so
is
ready
to
driue
the
poore
sinners
to
desperation
;
yet
,
hee
then
maketh
their
offence
greater
,
and
more
fearefull
then
the
Scriptures
themselues
doe
:
for
,
his
property
is
to
come
and
appeare
to
a
sinner
first
,
as
a
tempter
before
he
commit
it
,
and
after
,
as
an
accuser
,
when
hee
feeles
the
burthen
of
it
.
And
all
this
erroneous
iudging
of
sinne
,
Vnbeleefe
,
is
the
cause
of
it
.
in
that
they
come
short
,
or
goe
too
farre
,
commeth
from
hence
,
that
men
beleeue
not
the
Word
.
For
,
either
they
call
a
foule
and
most
odious
fact
,
an
infirmity
,
and
make
it
little
,
as
he
in
the
Gospell
,
who
sayd
,
when
he
was
a
grosse
hypocrite
,
Luk
18.
3.
Lord
,
I
thanke
thee
,
I
am
not
as
other
men
,
or
as
this
Publican
:
or
else
they
make
it
so
monstrous
,
that
there
is
no
hope
of
pardon
,
Mat.
27.
3.
as
did
Iudas
:
whereas
the
Word
teacheth
,
neither
of
both
,
but
to
make
all
sinne
odious
,
and
to
bee
affrayd
to
breake
the
least
Commandement
,
that
so
it
may
breede
mourning
,
and
true
humiliation
,
and
repentance
in
vs
,
that
the
more
sowrer
and
bitter
wee
feele
our
sinne
,
the
more
sweet
the
satisfaction
of
Christ
may
be
vnto
vs
:
But
few
labour
to
beleeue
this
,
neither
are
wise
enough
to
see
into
this
mystery
;
Note
.
for
,
if
they
did
,
as
the
merits
and
death
of
Christ
should
euer
be
sweet
and
sauoury
,
which
now
is
to
the
most
,
both
common
and
comfortlesse
,
so
should
sin
bee
euer
loathsome
and
fearfull
.
An
oath
,
alye
,
deceiuing
and
slander
,
scoffing
,
foolish
iesting
,
a
thing
not
seemely
,
and
such
like
,
if
they
were
accounted
of
vs
,
as
witchcraft
and
idolatry
,
wee
should
little
reioyce
in
our selues
,
till
wee
did
walke
strongly
armed
against
them
.
Hitherto
,
these
two
things
haue
beene
handled
in
this
verse
:
first
,
how
odious
disobedience
is
,
which
is
commonly
committed
among
vs
,
and
that
by
occasion
of
Samuels
words
vnto
Saul
[
to
transgresse
,
is
as
witchcraft
;
and
not
to
obey
,
is
as
the
sin
of
Idolatry
.
]
Secondly
,
how
wide
men
are
,
from
iudging
rightly
of
sinne
.
Doct.
18.
Shifts
will
not
serue
turne
,
when
God
comes
to
to
reckon
.
Now
followeth
the
third
.
For
,
by
this
answer
of
Samuel
reproouing
Saul
,
and
threatning
punishment
from
God
vnto
him
;
it
is
cleere
and
manifest
,
that
though
he
had
vsed
shifts
,
excuses
,
and
defences
,
for
his
doings
,
that
they
might
seem
good
;
yet
all
would
not
serue
:
for
,
if
hee
could
haue
iustified
his
doings
,
the
Prophet
would
not
haue
proceeded
to
threaten
the
taking
away
of
his
Kingdome
.
And
this
teaches
,
that
no
colours
,
shifts
,
nor
defences
,
will
serue
vs
,
while
God
by
the
Ministry
of
his
Word
can
conuict
vs
,
and
our
sinnes
doe
make
against
vs
.
Proofe
of
the
point
.
For
if
the
Prophet
Micah
faith
,
that
God
would
not
receiue
sacrifices
nor
offrings
for
the
peoples
iniquitie
,
no
marueile
though
shifts
and
excuses
will
not
serue
;
nay
,
(
that
which
is
more
)
a
man
that
walketh
most
ciuilly
,
and
cannot
be
charged
by
men
,
to
be
an
offensiue
liuer
,
but
shall
bee
taken
for
the
most
innocent
of
many
,
yet
if
he
stand
vpon
that
,
and
see
not
inwardly
into
his
corruption
,
blindenes
,
vnbeliefe
,
he
shall
be
so
farre
from
being
iustified
and
allowed
of
God
,
that
all
his
righteousnes
shall
bee
found
nothing
but
as
painting
ouer
a
foule
stocke
or
Image
,
and
his
best
workes
as
filthy
leprofie
:
and
for
proofe
of
this
which
I
say
,
consider
Pauls
words
of
himselfe
,
and
of
his
former
estate
,
when
he
was
not
yet
conuerted
,
thus
hee
speakes
,
as
touching
my
life
from
my
childehood
,
and
what
it
was
from
the
beginning
among
my
owne
nation
at
Ierusalem
,
Acts
26.
4.
know
all
the
Iewes
,
which
knew
me
heeretofore
,
that
aftet
the
most
straight
sect
of
our
religion
,
I
liued
a
Pharasie
;
in
which
words
wee
haue
heard
what
a
strickt
liuer
and
righteous
man
hee
was
:
yet
that
wee
may
not
thinke
that
this
high
commendation
was
any
thing
in
account
with
God
,
heare
his
words
after
his
conuersion
,
and
after
the
word
of
God
,
was
receiued
and
beleeued
of
him
,
for
then
he
speaketh
after
another
manner
,
and
as
the
truth
was
:
I
once
was
aliue
without
the
Lawe
,
but
when
the
commandement
came
,
sinne
reuiued
,
but
I
dyed
,
Rom.
7.
9.
for
sinne
deceiued
mee
and
slue
mee
.
Heere
we
see
that
hee
himselfe
when
hee
came
to
himselfe
,
as
a
guilty
person
he
condemned
himselfe
,
notwithstanding
all
the
righteousnes
which
he
had
before
,
in
his
owne
;
and
the
iudgement
of
other
men
;
so
that
if
such
as
Paul
was
(
when
he
liued
most
strictly
in
his
profession
)
who
thinke
simply
they
serue
Godhighly
,
must
yet
(
if
euer
they
turne
to
God
)
be
ashamed
of
that
which
they
gloryed
in
before
;
is
it
like
that
they
who
are
by
Gods
word
conuinced
of
great
sinnes
,
shall
escape
the
daunger
of
his
displeasure
,
by
their
colouring
of
their
faults
,
and
by
shiftes
and
excuses
?
Who
had
a
fayrer
shewe
for
his
doing
,
Luk.
19.
then
he
that
hid
his
tallent
in
the
earth
,
which
was
committed
to
him
:
for
that
is
sure
,
in
so
doing
hee
did
no
euill
with
it
;
but
did
that
excuse
serue
him
?
no
:
but
because
it
was
giuen
him
to
doe
good
with
,
and
to
occupie
,
therefore
it
was
said
to
him
,
thou
euill
seruant
,
why
diddest
thou
not
put
it
to
vse
?
Men
beare
themselues
in
hand
,
Vse
.
when
the
Word
of
God
reprooueth
them
,
that
they
will
answer
it
well
enough
,
and
when
Preachers
conuince
them
,
they
hope
God
will
not
deale
with
them
so
hardly
,
as
they
doe
:
and
men
loue
alwaies
to
haue
one
thing
or
other
,
to
flatter
and
deceiue
their
hearts
by
;
like
an
euill
debtor
,
who
is
in
danger
already
,
yet
as
long
as
hee
can
finde
any
to
borrow
of
,
runneth
further
into
debt
,
not
wisely
foreseeing
his
ouerthrow
to
bee
at
hand
,
but
imagines
still
hee
shall
come
out
of
it
in
time
.
So
,
when
men
can
shift
off
the
greatnesse
of
their
sinnes
,
that
they
may
not
terrifie
nor
presse
their
consciences
,
they
thinke
their
estate
good
enough
,
and
so
dance
in
a
nette
,
as
if
God
saw
them
not
;
till
on
the
sodaine
before
they
be
aware
,
they
fall
headlong
into
feare
and
desperation
;
or
else
become
so
sencelesse
and
hardned
,
that
they
be
past
feeling
,
till
they
die
in
impenitencie
.
And
how
can
it
be
otherwise
?
Doth
not
the
scripture
tell
vs
plainely
,
that
he
who
followeth
not
the
light
walketh
in
darknes
,
and
cannot
tell
where
he
goeth
.
But
we
may
know
that
when
men
beginne
to
conceiue
of
their
estate
,
and
their
doing
,
not
being
guided
by
the
light
of
knowledge
,
they
are
out
of
the
way
and
deceiue
themselues
,
and
when
they
crye
peace
,
1.
Sam.
8
17
Compared
with
12.
20
peace
,
there
is
no
peace
;
they
finde
not
that
which
they
hope
for
,
much
like
vnto
them
who
would
haue
a
King
,
and
be
like
other
nations
,
and
that
they
thought
best
for
them
(
say
the
Prophet
what
he
could
to
the
contrary
)
did
they
not
finde
to
their
costs
,
that
they
erred
in
the
imaginacions
of
their
hearts
,
Eccles.
12.
and
were
deceiued
?
The
young
man
to
whom
Salomon
speaketh
,
who
will
needes
rejoyce
in
his
youth
,
and
take
his
pleasure
;
if
ye
tell
him
that
there
is
any
danger
towards
him
,
will
he
beleeue
it
?
and
doth
he
not
therefore
come
to
iudgement
,
and
prooue
by
wofull
experience
,
that
his
dreames
in
thinking
all
is
well
with
him
,
are
vaine
,
and
disapoint
his
foolish
hope
?
And
to
shut
vp
this
point
,
what
is
clearer
then
that
in
the
gospell
,
to
testifie
that
no
shiftes
nor
excuses
wil'serue
,
to
hold
men
in
their
sinne
?
That
when
certaine
were
bidde
to
the
kings
great
supper
,
they
returned
answere
;
one
this
way
excusing
his
absence
,
and
another
that
:
one
had
bought
Oxen
&
must
go
trie
them
;
Luk.
14.
another
had
married
a
wife
,
&c.
did
their
excuses
goe
for
payment
?
nay
,
could
any
thing
be
set
down
more
fearfully
to
hold
men
from
fond
and
forged
excuses
and
shiftes
,
to
keepe
in
their
sinne
,
then
that
which
is
there
mencioned
?
for
thus
answere
was
giuen
to
them
by
him
that
inuited
them
,
and
that
with
a
vehemen
asseueration
,
that
none
of
them
that
were
bidden
,
shall
taste
of
any
supper
.
Conciusion
of
the
point
▪
with
exhortation
.
By
all
which
it
is
manifest
,
that
no
shiftes
will
serue
men
,
when
God
shall
iustly
charge
them
,
and
when
his
word
accuseth
and
condemneth
their
course
and
doings
,
there
is
nothing
;
and
therefore
least
of
all
their
vaine
defences
in
extenuating
their
sinnes
or
shiftes
which
they
deuise
,
that
shall
euer
be
able
to
stand
them
in
any
stead
,
to
helpe
or
deliuer
them
.
Cease
we
therefore
from
such
a
purpose
,
which
yet
is
a
common
practise
amongst
men
:
and
consider
wee
,
and
be
we
resolued
,
that
God
loueth
plainenesse
,
and
regardeth
vprightnes
,
and
the
good
meaning
of
the
hart
,
according
to
knowledge
:
and
if
our
consciences
accuse
vs
,
God
is
greater
,
and
hath
more
to
charge
vs
,
then
they
can
bring
forth
against
vs
:
and
thus
let
Sauls
example
teach
vs
,
with
the
rest
that
haue
beene
alleadged
,
how
pregnant
soeuer
men
bee
in
holding
their
sinne
,
any
way
colouring
or
excusing
of
it
,
yet
that
it
will
not
serue
them
,
neither
shall
be
to
any
purpose
,
and
thereby
is
the
scripture
verefyed
,
Prou.
28.
13
hee
that
hideth
his
sinne
shall
not
prosper
.
Doct.
19.
Our
sinnes
depriue
vs
of
our
dearest
iewels
.
But
another
thing
is
added
,
heere
by
the
Prophet
,
which
followeth
vpon
the
former
,
to
wit
,
seeing
he
had
iustly
reprooued
him
for
casting
off
the
Lord
,
and
therfore
had
shewed
him
that
all
his
excuses
were
in
vaine
,
for
this
cause
he
must
heare
that
which
hee
would
not
;
that
the
Lord
had
cast
him
off
from
being
King
:
as
if
hee
should
say
,
whether
thy
sinne
be
so
light
a
matter
as
thou
makest
it
,
iudge
thou
by
the
punishment
which
God
threatneth
that
is
,
that
thou
must
loose
thy
kingdome
for
it
.
And
so
it
came
to
passe
afterward
;
both
another
was
anoynted
King
,
and
also
that
none
of
his
posteritie
succeeded
him
.
And
from
hence
wee
learne
,
that
howsoeuer
wee
please
our selues
in
our
sins
,
and
will
not
see
them
,
they
shall
cost
vs
deare
,
and
depriue
vs
of
our
best
commodities
and
pleasures
,
as
they
did
Saul
of
his
kingdome
.
For
what
had
hee
of
greater
account
then
it
?
and
yet
this
his
sinne
tooke
it
from
him
,
and
made
him
goe
without
it
.
The
like
is
said
in
the
Lamentations
of
Ieremy
,
Lam.
3
6.
7.
Proofes
.
that
the
sinnes
of
the
people
,
haue
spoyled
them
of
all
their
pleasant
things
which
were
most
to
bee
desired
.
And
were
it
not
that
men
were
giuen
to
seek
and
haue
their
will
,
some
one
way
,
and
some
another
,
(
though
we
are
taught
to
pray
thy
will
be
done
and
not
ours
,
)
and
to
serue
their
owne
lusts
rebelliously
,
they
should
and
might
enioy
all
good
things
which
they
pray
for
,
or
better
in
their
roome
:
but
therefore
they
obtaine
not
when
they
aske
,
Iam.
4.
4
saith
St.
Iames
,
because
they
aske
amisse
,
euen
that
they
may
bestowe
them
on
their
lasts
.
But
otherwise
as
Moses
saith
in
Exodus
,
If
yee
will
heare
my
voyce
indeed
,
Exod.
19.
5.
and
keepe
my
couenant
,
then
shall
yee
be
my
chiefe
treasure
aboue
all
people
,
though
all
the
earth
be
mine
:
If
we
be
his
chiefe
treasure
,
thinke
wee
that
hee
will
not
delight
in
vs
,
nor
care
for
vs
?
if
he
doe
,
can
we
want
any
thing
that
is
good
for
vs
?
as
it
is
in
the
Psalme
,
Psal.
23.
1.
The
Lord
being
my
sheapheard
,
I
shall
want
no
good
thing
:
yea
verily
,
nothing
should
be
thought
too
good
for
vs
,
but
blessed
should
we
be
in
the
house
,
and
blessed
in
the
field
,
and
blessed
in
all
that
we
set
our
hand
vnto
:
Deut.
28.
6
of
particulars
,
read
furthe●
in
Deuteronomy
.
And
therefore
hee
saith
in
another
place
;
Oh
,
that
there
were
such
an
hart
in
them
,
C●p.
5.
29.
that
they
did
feare
me
,
and
keepe
all
my
commandements
alwayes
,
that
it
might
goe
well
with
them
!
these
promises
,
1
Tim.
4
8.
though
they
shall
fully
and
perfectly
bee
performed
heereafter
;
yet
are
they
also
found
verefied
in
the
children
of
God
,
in
this
present
life
:
as
saint
Paul
writeth
to
Timothie
,
saying
;
godlines
hath
the
promises
of
this
life
,
and
of
the
life
to
come
:
&
whatsoeuer
might
be
spoken
to
the
like
purpose
,
(
as
the
scriptures
are
most
copious
in
this
point
)
all
these
benefites
doe
our
sinnes
hold
from
vs
(
that
I
say
nothing
of
the
horrible
and
fearefull
punishments
they
bring
vpon
vs
)
and
strippe
vs
out
of
them
,
as
out
of
our
garments
:
Note
.
so
that
if
a
theefe
bee
odious
that
spoyleth
vs
of
our
goods
,
how
odious
(
in
another
kinde
)
ought
our
sinnes
to
be
vnto
vs
?
which
(
as
haile
in
haruest
beates
downe
the
corne
)
so
doe
our
euill
qualities
and
filthy
corruptions
,
make
hauocke
of
all
our
best
and
precious
things
,
as
health
,
peace
,
friendes
,
credit
,
yea
,
euen
that
which
passeth
vnderstanding
,
as
wel
as
our
goods
,
euen
as
it
was
no
other
thing
then
sinne
,
which
first
spoyled
our
first
parents
Adam
and
Eue
,
of
all
good
things
which
God
had
giuen
them
to
enioy
in
the
time
of
their
innocency
.
And
as
disobedience
tooke
from
Saul
his
kingdome
,
so
from
the
rich
men
in
Luke
,
Luk.
12.
20.
&
16.
25.
that
tooke
their
pleasure
and
goods
:
1.
Cor.
11
30
from
the
Corinthians
,
health
and
life
:
from
the
Ministers
in
Malachie
their
honour
and
places
:
Mal.
2.
9.
from
the
women
in
Esay
,
Esay
.
3.
25.
their
beauty
,
which
they
so
much
pleasured
in
,
and
turned
it
into
baldnes
;
and
so
doth
the
like
sinne
at
this
day
,
take
from
all
workes
of
iniquitie
,
sound
ioy
and
gladnes
:
we
see
this
sufficiently
verefied
dayly
among
vs
;
for
what
meane
these
many
complaints
among
vs
,
that
men
enioy
not
good
dayes
,
as
they
desire
and
looke
for
,
but
are
crossed
and
wearie
of
their
liues
,
they
haue
so
ill
successe
,
&
though
they
are
blinde
and
see
not
the
cause
of
this
,
yet
indeed
it
is
nothing
else
but
their
sinne
?
euen
sundry
particulars
,
as
in
another
verse
of
Lamentacions
,
we
may
read
that
Ierusalem
had
grieuously
sinned
,
therefore
she
was
in
reproach
,
who
yet
had
beene
honoured
,
and
then
remembred
all
her
pleasant
things
,
as
her
sabathes
and
other
liberties
,
and
plentie
which
shee
had
enioyed
:
and
although
this
bee
not
fulfilled
in
all
euery
day
,
yet
doe
vnbeleeuers
hold
their
good
things
in
danger
and
feare
,
till
the
time
come
that
God
will
plucke
them
out
of
their
hands
,
which
iudgement
is
hanging
ouer
their
heads
alwayes
,
as
a
sword
ouer
a
mans
head
by
a
twine
thread
,
with
the
point
downeward
.
And
therefore
they
are
wise
,
Vse
.
who
beware
of
offending
of
God
,
for
so
do
they
prouide
in
euery
state
of
life
to
liue
well
and
happily
:
as
it
is
said
by
our
Sauiour
blessed
are
the
meek
,
for
they
shall
inherit
the
earth
,
&c.
But
if
the
wicked
flourish
to
day
as
the
greene
bay
tree
,
yet
full
soone
shall
it
come
to
passe
,
that
no
signe
thereof
shall
remaine
.
The
vse
of
this
,
is
to
teach
vs
to
acknowledge
,
that
in
euery
particular
,
as
when
wee
be
depriued
of
inward
comfort
,
outward
peace
,
health
wealth
,
or
any
other
thing
,
appertaining
either
to
the
soule
or
body
,
to
checke
our
hearts
if
they
haue
led
vs
too
farre
any
way
,
and
to
waine
our selues
from
any
alluring
baytes
,
which
haue
fastned
too
much
vpon
vs
,
and
finally
to
raine
them
in
,
when
they
haue
in
falshood
or
folly
,
wandred
and
departed
from
dutie
:
And
thus
I
conclude
that
wee
haue
great
cause
to
beware
of
all
vndutifull
walking
with
God
,
and
prouoking
him
,
as
in
many
other
respects
,
which
in
this
text
are
not
mencioned
;
so
especially
if
wee
haue
any
care
of
our
welfare
heere
in
this
life
,
that
I
say
no
more
,
because
that
vnrulines
and
wilfulnes
,
doe
depriue
vs
of
our
best
good
things
,
eating
away
the
beautie
of
them
,
as
a
moth
disfigureth
the
most
seemely
garments
.
Doct.
20.
Gods
message
must
be
done
to
the
great
and
small
.
VERSE
24.
And
Saul
sayd
vnto
Samuel
,
I
haue
sinned
:
for
I
haue
transgressed
the
commandement
of
the
LORD
,
and
thy
words
;
because
I
fedred
the
people
,
and
obeyed
their
voyce
.
BVr
now
it
is
time
to
returne
to
Saul
,
hauing
heard
how
Samuel
hath
laboured
to
bring
him
to
repentance
.
It
is
sayd
here
,
that
Saul
,
as
bold
denials
as
he
made
of
his
sinne
,
and
for
all
his
iustefying
of
his
doings
,
that
he
had
obeyed
the
will
of
God
,
in
this
warre
against
Amaleck
,
yet
contrary
to
all
likelyhood
,
hee
now
bewrayeth
,
to
his
owne
great
shame
,
that
hee
had
lyed
in
so
speaking
,
and
so
had
not
vttered
the
truth
;
for
so
it
is
sayd
here
of
him
,
I
haue
sinned
,
in
that
I
did
not
obey
the
commandement
of
the
Lord
.
But
while
Samuel
doth
thus
narrowly
and
neerely
follow
hard
vpon
him
,
mee
thinkes
I
heare
some
Fauourites
and
Pittyers
of
Saul
,
thus
scornfully
braying
out
.
Oh
seuere
Samuel
!
and
oh
wofull
times
,
and
vnhappy
state
to
liue
in
,
when
great
men
must
be
pursued
of
such
base
fellowes
,
when
Ministers
and
Prophets
must
bee
so
bold
with
their
betters
:
yet
welfare
the
good
high
Preist
Azariah
,
who
(
say
they
)
with
held
such
open
mouthed
and
vnciuill
persons
,
from
the
Kings
Court
.
And
againe
,
is
it
meet
that
a
mean
Minister
should
presse
,
and
bee
so
bold
with
great
personages
?
I
haue
heard
little
lesse
with
mine
owne
eares
,
of
prophane
and
irreligious
Gentle-men
(
as
they
are
called
)
but
to
answer
them
,
they
see
it
was
meet
then
,
and
the
commandement
of
the
highest
King
,
that
the
Prophets
of
God
(
who
were
reuerend
men
of
God
,
and
by
Sauls
owne
confession
,
Gods
Chosen
,
and
not
base
and
of
meane
account
)
should
do
his
message
vnto
them
,
that
are
great
in
place
and
authority
,
both
publiquely
and
priuatly
,
and
as
they
gaue
cause
,
and
according
to
the
manner
and
quality
of
their
offence
,
should
reproue
them
in
the
name
of
God
,
and
yet
gaue
them
their
due
honour
,
as
became
them
,
for
their
owne
parts
,
being
their
inferiours
;
yea
,
and
when
they
thus
did
their
message
,
they
were
receiued
of
such
,
as
were
wise
and
religious
,
as
became
the
Amhassadours
of
the
high
God
:
yea
,
and
so
did
Saul
himselfe
honor
and
receiue
Samuel
.
I
say
thus
it
was
then
,
and
thought
meet
it
should
be
so
:
but
so
are
men
degenerate
now
from
that
practice
,
that
meaner
persons
then
Nobles
would
,
with
reproch
and
contempt
,
thrust
such
an
one
as
Samuel
from
them
,
and
scorne
any
reproofe
that
hee
should
bring
to
them
,
how
iust
soeuer
,
and
in
best
manner
it
should
bee
done
vnto
them
.
And
yet
I
speake
not
,
as
though
I
thought
that
all
of
that
estate
and
degree
were
such
;
but
know
and
am
perswaded
that
there
are
sundry
of
them
;
yea
,
and
of
the
Noble
themselues
,
who
receiue
the
Ministers
of
God
as
his
Messengers
,
to
whom
(
as
vnto
meaner
persons
)
I
wish
no
worse
then
this
,
that
both
they
may
enioy
such
,
plentifully
among
them
,
and
receiue
them
with
that
reuerence
and
credit
giuen
vnto
them
,
that
they
may
both
make
the
scorning
Atheist
,
and
prophane
sort
,
more
odions
and
shamefull
,
who
cannot
abide
their
stinking
dung-hill
to
bee
stirred
,
and
may
themselues
reape
the
blessed
fruit
of
their
Ministry
,
I
meane
that
that
receiuing
a
Prophet
in
the
name
of
a
Prophet
,
Matth.
10
.
they
may
haue
a
Prophets
reward
.
Now
followeth
(
after
Samuels
long
trauersing
the
matter
with
Saul
)
his
confession
of
his
sinne
:
and
sithence
he
is
brought
after
so
many
shamefull
and
fearfull
denials
,
of
that
which
Samuel
had
charged
him
with
,
at
length
,
to
confesse
;
and
for
that
here
are
other
things
of
weight
,
to
be
considered
of
,
I
will
stay
a
while
,
and
refer
that
,
which
I
haue
to
say
about
this
matter
of
Sauls
confession
,
to
these
foure
poynts
.
First
,
I
will
shew
the
odiousnesse
of
this
sin
,
in
that
he
had
so
oft
and
boldly
denyed
his
being
in
fault
,
yet
did
now
confesse
it
.
Secondly
,
I
will
declare
how
,
and
by
what
meanes
,
he
was
brought
to
confesse
it
.
Thirdly
,
seeing
hee
did
so
(
which
hee
was
very
vnlike
to
come
to
)
whether
in
confessing
hee
repented
also
.
And
fourthly
,
because
it
shall
appeare
,
that
hee
did
not
,
therefore
euen
his
very
confession
shall
bee
seene
to
be
another
note
of
hypocrisie
in
him
.
Doct.
21.
An
hypocrite
makes
no
conscience
of
lying
.
Concerning
the
first
;
of
the
foulnesse
of
his
sin
;
in
that
hee
had
so
oft
iustified
himselfe
(
as
much
as
in
him
lay
)
about
the
accusations
which
the
Prophet
brought
against
him
,
who
doth
not
see
how
odious
it
was
in
him
?
And
who
would
not
haue
beene
perswaded
,
that
he
spake
the
truth
,
being
so
great
a
person
as
he
was
,
and
so
boldly
and
resolutely
affirming
it
,
when
he
sayd
,
hee
had
fulfilled
the
commandement
of
the
Lord
,
when
yet
Samuel
charged
him
from
God
,
that
he
had
broken
it
?
And
whom
(
almost
)
may
a
man
beleeue
,
if
hee
might
not
bee
rested
in
,
and
giuen
credit
vnto
?
This
is
therefore
to
teach
vs
,
that
it
is
a
most
shameful
and
greeuous
offence
,
when
men
hyd
their
sinne
,
and
deny
that
they
are
guilty
,
when
yet
they
shall
after
confesse
it
freely
,
and
bee
contrary
to
themselues
,
and
so
lay
out
their
shame
to
them
that
liue
with
them
,
when
they
shall
affirm
boldly
,
that
they
are
innocent
;
yea
,
with
oath
and
protestation
,
that
it
is
so
,
inasmuch
as
hee
that
heareth
them
shall
say
;
Doubtlesse
,
they
speake
the
truth
.
And
yet
afterward
,
they
themselues
shall
deny
that
,
which
they
so
vehemently
affirmed
.
Oh
how
fearefull
a
thing
it
is
?
Examples
and
instances
.
A
notable
example
wee
haue
of
this
,
in
the
old
Prophet
of
Bethel
:
who
,
when
hee
had
for
his
owne
vaine
credit
,
drawne
the
man
of
God
,
who
came
from
luda
(
contrary
to
the
expresse
commandement
of
God
)
to
eat
in
that
place
;
1
King
.
13.
yet
,
to
his
owne
great
shame
,
hee
was
forced
to
confesse
,
that
hee
had
made
a
lye
,
in
saying
;
that
an
Angell
appeared
to
him
,
and
bad
him
doe
so
.
It
is
the
common
practice
of
men
,
2.
to
say
and
vnsay
,
to
affirme
and
deny
the
same
thing
,
though
it
hath
beene
affirmed
with
oath
and
protestation
.
So
that
a
man
shall
haue
peaceable
and
faire
words
of
his
neighbor
,
and
yet
falshood
in
his
dealings
:
2
Sam.
3.
27
as
Ioab
saluted
Abner
friendly
,
and
yet
smote
him
so
,
that
he
died
.
This
sinne
is
so
bred
in
nature
,
and
confirmed
by
custome
,
that
Gods
deare
seruants
are
not
free
;
but
are
sometime
ouercome
of
it
,
as
we
see
in
Peter
;
who
,
as
well
as
hee
loued
his
Master
,
and
professed
himselfe
to
be
his
Disciple
;
yet
,
by
a
small
occasion
,
was
brought
to
deny
that
hee
knew
him
,
by
oath
and
protestatiou
.
And
if
it
bee
thus
with
men
,
in
sinnes
committed
in
the
sight
of
men
,
as
this
of
Saul
was
,
how
much
more
doe
men
deale
with
God
in
their
secret
sins
?
to
hide
,
excuse
,
and
extenuate
them
,
as
if
they
were
none
,
&
asif
none
were
wholer
and
sounder
then
they
,
when
yet
afterward
,
when
the
Lord
seeth
good
to
vnskirt
them
,
they
be
forced
to
cry
out
as
the
Prophet
did
;
but
in
a
far
better
case
,
when
hee
had
seene
the
Lord
of
glory
:
Esay
6.
Woe
is
mee
,
I
am
vndone
.
Such
was
the
case
of
Ionas
,
when
the
Lord
gaue
him
his
charge
,
to
goe
and
to
crie
against
Nineueh
,
hee
fled
from
his
presence
,
and
went
another
way
to
Tarshish
.
And
least
hee
should
haue
beene
brought
backe
againe
(
so
little
was
he
troubled
for
his
sinne
)
hee
made
all
possible
hast
to
bee
gone
,
and
paid
for
his
carriage
before
hand
,
and
went
downe
into
the
ship
,
&
slept
soundly
:
so
that
the
fierce
wind
&
sore
tempest
,
that
made
the
Mariners
afraid
,
could
not
awake
him
.
Then
the
ship
master
roused
him
vp
,
so
that
he
saw
the
great
danger
that
he
,
with
the
rest
,
was
in
;
for
all
that
,
hee
bewayled
not
,
neither
cried
out
of
his
sinne
:
and
vntill
he
was
singled
out
by
lot
,
wee
read
no
word
of
any
remorse
that
he
had
for
it
;
but
for
all
his
concealing
of
it
so
long
,
then
hee
was
loden
with
the
burthen
of
it
and
repented
.
But
oh
how
long
first
?
and
how
gladly
would
he
haue
shifted
it
off
?
And
thus
we
would
doe
all
,
through
our
corrupt
nature
,
when
wee
haue
offended
against
his
Maiesty
,
euen
flie
from
his
presence
if
wee
could
,
as
Adam
did
,
and
shake
off
all
thought
,
and
goe
from
all
desire
of
confessing
it
to
God
.
But
that
shall
bee
with
the
greater
shame
to
vs
,
when
God
shall
plucke
vs
out
of
our
dens
and
corners
,
wherein
we
had
hid
our selues
.
And
thus
Dauid
,
who
had
not
accused
himselfe
for
his
foule
and
grosse
adultery
and
murther
,
till
Nathan
the
Prophet
,
from
God
,
had
challenged
him
for
it
;
yet
after
that
,
cryed
out
of
his
imborne
corruption
,
and
affirmed
that
to
bee
the
cause
of
the
other
,
saying
,
I
was
borne
in
sinne
,
and
by
that
,
was
carried
to
sinne
against
thee
in
secret
,
and
so
tell
to
shamefull
and
open
sinne
in
the
fight
of
men
.
The
vse
of
this
doctrin
is
,
Vse
.
that
we
should
bee
wary
against
willing
offendings
,
and
if
yet
through
frailty
we
be
ouertaken
any
way
,
to
espy
it
speedily
and
expell
it
,
and
in
no
sort
to
set
a
bold
face
vpon
it
,
as
though
nothing
were
amisse
,
which
if
wee
doe
,
may
bee
the
beginning
of
wee
know
not
what
trouble
.
But
seeing
the
further
vses
of
this
,
are
set
downe
in
the
next
poynt
,
I
referre
the
Reader
thither
.
And
this
be
sayd
of
the
first
of
the
foure
things
,
about
Sauls
confession
,
and
what
a
shame
it
was
to
him
to
bee
brought
to
it
,
after
many
bold
denyals
of
his
fault
.
Doct.
22.
Few
such
men
to
bee
found
,
as
may
be
beleeued
vpon
on
their
word
.
Now
followeth
the
second
,
to
wit
,
how
hee
was
brought
to
it
,
&
that
was
by
the
Lord
himselfe
;
It
was
hee
that
wrung
this
confession
from
Saul
,
and
to
make
him
see
his
sinne
,
whereby
,
this
he
brought
to
passe
,
that
hee
made
Saul
eat
his
owne
word
,
by
confessing
his
fault
;
yea
,
euen
that
which
hee
had
so
stiffely
defended
to
bee
no
fault
at
all
,
as
wee
haue
heard
.
But
is
it
credible
will
some
say
,
that
when
he
had
boldly
,
and
openly
,
and
ost
times
denyed
,
that
hee
had
displeased
God
,
in
that
with
which
he
was
charged
,
that
hee
could
bee
brought
to
confesse
the
contrary
?
might
it
be
thought
,
that
hee
could
beare
such
shame
and
reproch
,
being
so
great
a
person
,
when
a
mean
and
inferiour
body
would
hardly
haue
gone
vnder
it
?
what
shall
we
then
say
if
hee
came
to
confesse
it
,
(
as
it
is
cleare
he
did
)
but
this
,
whom
may
a
man
beleeue
,
when
he
speaketh
good
words
?
as
Saul
did
heere
:
whom
,
if
thousands
had
heard
him
,
they
would
haue
thought
he
had
answered
a
most
sound
truth
vnto
the
Prophe●
.
Indeed
I
must
needs
say
,
Es●●●i●lly
〈…〉
of
〈…〉
cred●●
,
&c.
that
this
and
such
like
examples
doe
teach
,
that
there
is
much
falshood
and
deceit
,
in
mans
heart
,
and
that
further
then
wee
haue
proofe
and
experience
of
mens
truth
and
sincerity
,
in
good
conscience
keeping
:
wee
ought
not
to
bee
too
credulous
,
nor
too
ready
to
beleeue
them
in
their
owne
case
,
when
they
pretend
to
tell
a
truth
,
and
goe
about
to
cleare
themselues
from
accusation
.
And
most
of
all
,
if
it
bee
in
a
matter
concerning
their
profit
or
pleasure
,
aswell
as
their
credit
.
For
,
men
will
lye
most
grossely
,
to
enrich
themselues
,
and
to
seeke
their
pleasure
and
estimation
;
and
therfore
,
when
these
bee
in
ieopardy
,
and
cannot
be
vpholden
,
but
by
a
lye
,
he
is
a
rare
man
,
which
in
such
a
case
will
not
straine
his
conscience
;
yea
,
and
go
directly
against
it
,
both
secretly
in
doing
,
and
openly
in
defending
euill
.
Such
a
sway
sinne
beareth
in
a
man
,
and
so
deare
it
is
to
him
,
that
nothing
can
seperate
them
two
,
but
death
;
they
are
sworne
friends
,
and
euen
as
two
twins
,
which
goe
together
,
and
grow
together
,
so
that
hurt
one
,
and
hurt
both
;
greene
one
,
and
greeue
both
;
so
that
Ruth
was
not
so
neerly
knit
to
Naomi
,
her
mother
in
law
,
as
these
,
when
shee
sayd
,
Ruth
1.
God
doe
so
and
so
to
mee
,
if
any
thing
but
death
seperate
vs
twaine
.
Now
therfore
,
2.
they
being
thus
fast
knit
and
linked
together
,
they
doe
as
it
were
,
sweare
each
to
other
(
euen
like
a
band
of
theeues
together
)
that
they
will
neuer
bewray
one
another
.
And
hereby
it
doth
come
to
passe
,
that
when
men
haue
sinned
greeuously
,
and
are
brouhgt
forth
by
most
cleer
and
euident
witnesses
,
to
shame
and
punishment
;
yet
hardly
,
and
with
much
ado
,
will
they
bee
made
to
confesse
it
,
whereby
they
cause
many
to
thinke
them
innocent
,
and
falsely
charged
.
And
yet
to
the
bewraying
of
such
,
and
bringing
them
forth
to
their
shame
,
and
that
the
iust
and
vpright
,
who
come
against
them
,
may
bee
iustified
,
God
doth
oft
times
himselfe
(
when
there
is
no
other
way
to
be
wray
them
)
bring
their
wickednesse
to
light
,
or
force
them
to
confesse
their
guiltinesse
at
length
,
euen
as
wee
see
it
came
to
passe
here
in
Saul
,
and
daily
doth
and
hath
done
in
sundry
other
.
But
the
Deuill
holdeth
them
at
this
point
,
as
long
as
hee
can
,
in
the
hiding
or
denying
of
the
same
,
till
a
stronger
then
hee
,
whom
they
are
not
able
to
resist
,
constraineth
them
to
say
,
wee
haue
sinned
.
And
thus
it
was
with
Saul
,
God
is
in
the
conscience
of
hypocrites
,
forcing
them
to
betray
themselues
.
the
Lord
would
haue
the
secrets
of
his
heart
disclosed
,
who
had
so
long
and
stiffely
denyed
his
sin
.
And
therefore
hee
would
bring
him
to
confession
of
it
,
though
to
no
benefit
of
his
owne
;
yet
for
the
instruction
of
his
Church
,
to
the
worlds
end
:
It
was
neither
wrung
from
him
by
force
(
for
what
man
might
constraine
him
)
neither
was
he
brought
to
it
by
flattery
(
for
hee
that
dea●t
with
him
to
confesse
,
was
Samuel
,
the
Lords
faithfull
Prophet
)
no
,
neither
did
the
most
weighty
conuincing
him
by
the
same
Prophet
,
preuaile
with
him
,
nor
perswade
him
to
repentance
,
nor
so
much
as
to
knowledge
his
sin
,
for
that
he
had
done
in
the
verses
going
before
:
but
Saul
washed
off
all
,
as
wee
haue
heard
.
But
the
Lord
drew
him
into
it
by
strong
hand
,
whom
he
could
not
resist
nor
withstand
.
And
though
the
telling
him
of
losing
his
kingdome
went
neere
him
;
and
it
is
certaine
,
that
he
would
haue
done
very
much
,
to
haue
kept
and
retained
it
,
and
hee
was
more
moued
with
the
hearing
of
that
word
,
then
all
that
concerned
the
sauing
of
his
soule
.
Yet
what
was
his
confession
able
to
doe
,
toward
the
preseruing
of
his
kingdome
,
which
hee
knew
wel
enough
.
It
was
the
Lord
therefore
that
drew
him
to
confesse
.
And
it
may
teach
vs
,
that
God
who
doth
wonderfull
things
,
hee
also
forceth
lyars
,
dissemblers
,
and
such
as
none
can
wring
from
them
,
the
least
acknowledgement
of
sinne
,
which
yet
is
well
known
,
that
they
are
guilty
of
it
,
and
do
(
with
tooth
and
nayle
(
as
they
say
)
denie
it
,
yet
after
all
this
,
the
Lord
will
make
,
euen
themselues
to
bring
it
to
light
,
&
confesse
it
.
And
this
he
doth
for
these
endes
.
Reasons
1.
First
that
all
may
knowe
how
bad
and
vile
the
heart
of
man
is
,
and
how
stiffe
,
wilfull
and
subtill
it
is
,
yea
,
and
hardned
,
which
would
not
easily
be
beleeued
,
except
the
Lord
should
by
some
meanes
bewray
it
,
no
other
being
more
auailable
heereto
,
then
the
parties
owne
confession
,
which
is
more
then
many
witnesses
.
Secondly
,
2.
the
Lord
doth
it
to
this
end
,
that
we
should
not
hide
,
denie
,
or
extenuate
our
sinnes
when
we
are
conuicted
of
them
,
or
when
we
ought
freely
to
confesse
them
,
for
by
so
doing
wee
shall
encrease
our
sinne
,
and
either
be
forced
afterwards
with
the
more
shame
to
confesse
it
,
as
Saul
heere
did
,
or
be
pressed
with
the
load
and
burthen
of
it
(
when
God
shall
visite
vs
)
to
hardnes
of
hart
and
despaire
.
Thirdly
,
3
that
wee
should
not
be
too
light
of
credit
to
beleeue
men
vpon
their
bare
word
,
no
,
although
they
be
earnest
therein
,
for
they
may
(
for
all
that
)
euen
themselues
auouch
the
contrary
.
Lastly
,
4.
to
this
end
God
will
thus
drawe
men
to
confession
,
to
feare
vs
from
bold
denialls
of
the
truth
,
and
to
teach
vs
to
rule
our
hearts
,
&
gouerne
our
liues
in
such
good
manner
,
that
he
bee
not
driuen
to
such
vnwelcome
arrestings
of
vs
.
To
this
end
I
thinke
it
not
amisse
,
A
remarkable
instance
of
this
doct.
to
tell
you
of
a
report
which
a
graue
Preacher
vttered
in
the
Pulpit
,
and
it
was
this
.
There
was
a
man
who
had
committed
a
fearefull
murther
.
Hee
was
conuicted
thereof
by
the
Law
,
he
vtterly
denyed
it
:
he
was
vrged
by
his
friendes
to
confesse
it
,
but
in
no
wise
would
be
brought
to
it
:
the
Preacher
tooke
him
in
hand
,
but
he
would
not
acknowledge
it
,
he
was
brought
to
the
place
of
execution
,
and
there
he
was
much
laboured
with
to
acknowledge
it
,
but
for
all
this
,
hee
would
yeeld
no
whit
.
What
of
all
this
,
ye
will
aske
,
or
to
what
end
is
this
example
alleadged
?
I
answere
to
very
great
,
for
when
all
hope
was
past
,
and
hee
was
casting
downe
from
the
ladder
,
hee
clasped
his
hands
about
the
gallowes
,
and
cryed
out
saying
,
it
was
I
that
committed
the
murther
.
It
is
therefore
to
bee
feared
,
that
at
the
death
God
will
force
such
men
to
confesse
,
(
to
their
woe
)
that
which
in
their
health
and
prosperitie
they
would
neuer
be
brought
to
.
We
read
of
Achan
,
Ioshua
.
7.
21
a
man
of
the
most
honourable
tribe
of
Iuda
,
Other
examples
.
that
when
Iericho
was
taken
,
and
commandement
was
giuen
,
that
no
man
should
take
to
his
priuate
vse
the
execrable
things
(
which
were
found
in
the
spoile
,
vpon
perrill
of
death
;
yet
hee
seeing
therein
a
goodly
Babilonish
garment
,
of
great
price
,
and
200.
shekles
of
siluer
,
and
a
wedge
of
gold
,
coueted
them
and
tooke
them
:
And
when
he
saw
that
most
solemne
inquirie
was
made
(
by
the
Lords
commandement
)
for
him
that
had
committed
the
trespasse
through
all
the
tribes
and
families
of
Iudah
:
so
that
hee
sawe
hee
must
needes
be
found
out
,
yet
he
keepes
his
sinne
close
,
and
goes
for
an
honest
man
,
(
as
he
was
of
good
wealth
and
reputation
among
the
people
)
and
was
thought
no
worse
nor
otherwise
of
,
then
other
his
neighbours
were
,
vntill
he
was
bewrayed
,
and
detected
in
the
scrutiny
,
and
search
which
the
Lord
commanded
to
bee
made
for
the
trespassers
by
lotte
.
But
to
passe
to
another
:
when
Gehazai
the
seruant
of
the
Prophet
Elisha
,
had
seene
great
offers
made
to
his
master
,
of
siluer
and
gold
by
Naaman
the
Syrian
,
for
healing
him
of
his
leprosie
,
and
that
his
master
had
refused
them
,
we
read
that
he
went
after
the
noble
man
,
when
he
was
departed
from
the
Prophet
,
and
by
a
lying
speach
,
got
of
him
two
tallents
of
siluer
,
and
two
change
of
garments
,
and
when
he
came
as
at
other
times
,
to
stand
before
his
master
,
and
to
minister
to
him
,
and
he
had
said
to
him
,
whence
commest
thou
Gebazai
?
2
King
.
5.
25
did
hee
confesse
it
?
nay
:
but
with
a
bold
lie
couered
the
fact
,
slightly
answering
,
thy
seruant
went
no
whether
,
meaning
hee
was
but
where
he
should
be
,
that
is
about
his
busines
:
Who
would
haue
said
,
that
such
an
one
,
being
seruant
of
so
holy
a
man
of
God
,
would
haue
wrought
such
villanie
,
and
haue
cloaked
it
so
craftily
as
he
had
done
,
and
still
would
haue
done
,
if
the
Lord
had
not
bewrayed
him
to
his
master
?
So
sweete
is
mans
sinne
,
and
so
couertly
it
will
winde
in
with
them
that
euen
the
wise
may
bee
deceiued
in
iudging
of
them
,
and
would
not
thinke
so
hardly
of
them
,
as
they
giue
occasion
:
Which
our
Sauiour
knowing
,
Ioh.
2.
namely
,
what
depth
of
subtiltie
and
hollownes
was
in
mens
hearts
,
did
not
commit
himselfe
to
many
,
though
such
as
seeing
his
miracles
,
did
make
shew
that
they
beleeued
in
him
;
and
because
God
hath
made
vs
acquainted
with
such
a
truth
,
that
there
is
much
falshood
and
deceite
in
the
heart
,
euen
7.
abhominacions
as
Salomon
saith
.
The
vse
heerof
is
,
Vse
.
1.
that
wee
euer
haue
our
hearts
in
iealousie
,
suspect
and
feare
them
,
yea
,
search
them
thorowly
and
and
proue
them
,
yea
,
in
the
things
which
wee
loue
best
,
that
wee
bee
not
found
guilty
of
any
treacherie
,
Note
.
and
vnfaithfull
dealing
before
God
,
but
that
our
innocency
and
integritie
,
may
alwaies
be
found
to
abide
with
,
and
accompany
vs
,
and
that
whatsoeuer
the
wicked
world
delight
to
iudge
of
vs
,
yet
they
may
not
haue
,
no
not
so
much
as
any
shew
of
matter
,
iustly
to
conuict
vs
of
:
that
so
we
may
haue
that
sweete
and
pretious
libertie
to
reioyce
in
,
which
the
Prophet
maketh
so
great
reckning
of
,
when
hee
saith
,
heereby
I
know
that
thou
louest
me
,
Psal.
41.
12.
because
mine
enemie
doth
not
triumph
ouer
mee
,
but
thou
holdest
mee
in
mine
integritie
.
Also
this
should
teach
vs
,
Vse
.
2
.
that
we
should
not
be
ouer
hastie
,
to
iudge
and
determine
of
mens
estates
,
no
although
wee
see
some
good
tokens
in
them
,
by
embracing
the
tydings
of
the
gospell
,
more
readily
&
cheerefully
then
the
common
sort
doe
,
till
we
haue
experience
and
proofe
of
their
syncerity
and
faithfulnes
:
for
euery
faire
countenance
to
it
,
and
to
the
professors
of
it
,
in
the
time
of
peace
,
is
no
sufficient
testimony
for
vs
to
iudge
of
their
vprightnes
;
yet
neither
is
it
my
meaning
to
condemne
or
iudge
hardly
of
them
,
whose
hearts
we
know
not
,
neither
can
gage
:
but
as
charitie
is
not
suspicious
but
hopeth
well
,
euen
so
to
iudge
and
speake
of
them
:
much
lesse
is
it
meete
for
vs
to
perswade
our selues
,
that
such
as
haue
no
care
in
them
,
but
a
shew
of
godlines
,
by
worshipping
of
God
with
vs
publiquely
,
are
to
bee
taken
for
faithfull
christians
,
especially
when
we
see
,
with
our
liuing
with
them
,
that
they
deny
the
power
of
godlines
,
to
rule
in
their
words
and
actions
:
Note
.
and
yet
I
say
not
of
those
that
bee
such
,
that
we
are
to
giue
any
finall
sentence
vpon
them
,
seeing
the
Lord
changeth
when
and
whome
he
will
.
And
further
,
Vse
.
3.
let
vs
marke
that
wee
should
not
feare
euer
the
more
,
if
we
walke
in
innocency
,
though
wicked
men
bee
secure
,
bold
,
and
iustifie
their
badliues
,
sometime
shamelesly
,
as
though
they
would
make
vs
beleeue
that
God
allowed
of
their
course
,
and
vtterly
condemned
ours
:
for
so
it
might
seemesomtime
,
when
wee
see
them
prosper
,
and
our selues
vnder
the
crosse
,
euen
as
the
godly
Prophet
himselfe
was
troubled
with
this
temptation
,
that
,
hee
did
in
vaine
clense
his
heart
and
wash
his
hands
in
innocencie
when
he
saw
them
merriest
,
Psal.
73.
3.
who
liued
most
securely
and
worst
.
But
this
example
of
Saul
and
such
like
,
doe
free
vs
from
such
feare
.
For
they
must
come
to
confesse
,
that
all
the
iollity
of
theirs
was
but
froth
,
and
that
they
highly
displeased
God
,
in
the
middest
of
their
security
,
&
therefore
had
more
cause
to
houle
:
yea
,
all
such
glory
of
theirs
must
bee
to
their
shame
:
and
they
must
vomit
vp
their
sweet
morsells
:
And
as
the
Psalmist
faith
,
fret
not
at
the
vngodly
whose
wayes
doth
prosper
,
Psal.
37.
1.
for
sodainely
they
shall
come
to
a
fearefull
end
:
So
I
say
:
feare
not
to
see
them
bold
in
euill
,
as
though
they
could
make
it
good
in
the
end
,
for
assuredly
the
time
must
come
,
when
they
must
wish
that
they
had
neuer
done
it
,
and
confesse
that
therein
especially
they
sinned
,
in
which
they
most
gloried
:
and
if
it
be
so
,
then
we
may
well
say
with
the
Apostle
,
what
fruite
had
yee
in
those
things
whereof
yee
are
now
ashamed
?
Romans
.
6.
It
is
the
part
of
a
wise
man
,
to
beginne
with
some
hardnes
,
that
he
may
afterwards
enioy
more
ease
;
and
our
Sauiour
so
teacheth
his
,
that
they
must
weepe
and
lament
,
Iob.
16.
20.
but
their
mourning
shall
bee
turned
into
ioy
:
Whereas
the
foolish
world
doth
contrarily
,
for
it
reioyceth
in
stollen
and
vnlawfull
liberties
,
which
cannot
hold
long
:
and
when
they
haue
done
;
and
would
faine
cloake
them
,
they
must
goe
to
howling
,
sorrow
and
shame
,
for
committing
them
:
And
it
commeth
the
hardlier
vpon
them
,
and
is
more
vnwelcome
to
them
,
because
they
accustoming
themselues
to
pleasure
and
ease
,
they
looked
for
no
breaking
it
of
,
nor
for
any
change
.
And
what
other
cheere
did
our
forefathers
finde
in
the
booke
of
Iudges
,
in
all
their
casting
of
the
Lords
gouernment
and
seruice
,
but
crying
?
The
which
what
wise
men
would
haue
sought
and
procured
it
to
themselues
,
especially
when
it
must
bee
continuall
,
as
the
most
is
in
such
a
case
,
because
euery
one
cannot
crie
to
repent
,
and
therfore
must
cry
in
despaire
and
impenitencie
.
And
because
I
thinke
this
thinke
this
point
is
sufficiently
seene
into
,
The
godly
haue
small
cause
to
long
after
the
wickeds
deynties
.
I
will
shut
it
vp
,
concluding
vpon
this
that
hath
been
said
,
and
vp
on
like
experience
,
that
for
my
part
it
little
moues
me
to
see
men
walke
after
their
owne
desires
,
and
to
be
(
as
they
say
)
at
their
owne
hand
,
to
be
lawlesse
as
it
were
,
sinning
with
pride
and
contempt
of
reproofe
,
and
admonition
,
and
to
please
themselues
in
that
which
is
euill
.
I
say
,
it
little
moueth
me
to
thinke
them
the
only
happie
people
,
who
liue
in
a
manner
as
they
luft
,
and
set
themselues
a
stint
how
farre
,
and
beyond
which
they
will
not
goe
in
seruing
God
:
I
lament
the
estate
of
all
such
,
as
looke
after
no
serious
and
true
worshipping
of
him
;
more
particularly
,
the
sloth
,
pride
,
and
prophanenes
of
many
in
the
ministrie
:
the
little
regarding
of
Gods
matters
,
and
setting
vp
of
his
honour
,
and
magnifying
the
gospell
as
they
may
:
in
many
of
them
who
haue
rule
ouer
other
,
how
little
care
they
haue
to
rule
themselues
?
(
though
no
time
be
too
much
to
look
after
their
own
profit
,
pleasure
and
preferment
)
and
in
all
sorts
of
people
how
preposterously
they
goe
to
worke
,
setting
earth
before
heauen
,
darkenesse
before
light
,
louing
their
foolish
delights
more
then
God
,
and
hauing
a
shew
of
godlines
,
yet
denie
the
power
thereof
,
and
are
strangers
from
the
life
of
God
,
I
see
their
sorrow
and
woe
not
sarre
of
;
Oh
that
I
could
perswade
them
,
that
which
I
knowe
;
and
that
mine
eies
were
a
fountaine
of
teares
,
that
I
could
weepe
bitterly
,
for
the
desolation
that
shall
come
on
them
.
for
let
them
say
as
long
as
they
will
with
Saul
;
wee
in
thus
liuing
,
doe
please
God
and
obey
him
,
they
shall
(
as
little
as
they
thinke
it
)
confesse
with
Saul
,
that
euen
therein
they
haue
sinned
;
and
thereby
vndone
themselues
.
A
question
whether
Saul
repented
.
VERSE
.
24.
&
25.
And
Saul
said
vnto
Samuel
,
I
haue
sinned
:
for
I
haue
transgressed
the
commandemen
of
the
LORD
,
and
thy
wordes
;
because
I
feared
the
people
,
and
obeyed
their
voyce
.
Now
therefore
,
I
pray
thee
,
pardon
my
sinne
,
and
turne
againe
with
me
,
that
I
may
worship
the
LORD
.
TWO
of
the
foure
things
haue
beene
spoken
of
,
the
third
followes
.
Therefore
to
passe
to
the
third
of
the
foure
points
,
touching
Sauls
confession
,
whether
hee
also
repented
.
As
the
Disciples
said
of
Lazarus
to
Iesus
,
Lord
if
hee
sleepe
he
shall
doe
well
:
so
say
some
of
Saul
,
if
hee
bee
come
to
confesse
his
sinne
,
he
shall
doe
well
:
considering
how
farre
of
hee
was
from
it
,
and
how
hardly
he
was
brought
to
it
.
Answere
.
To
whom
I
answere
,
alas
,
that
action
was
violent
,
and
wrung
from
him
for
the
losse
of
his
kingdome
,
as
may
bee
thought
:
it
was
not
free
and
vnfeined
(
no
more
then
Iudasses
confession
)
.
〈◊〉
nor
he
constant
in
it
,
and
therefore
it
was
far
from
being
a
fruite
of
repentance
.
But
seeing
the
cause
must
first
be
reasoned
of
,
before
it
be
concluded
▪
I
will
first
say
on
both
sides
somewhat
;
I
meane
what
likelyhood
of
repentance
was
in
Saul
:
and
on
the
other
side
,
what
may
be
brought
forth
and
said
against
it
,
wherupon
the
truth
will
soone
appeare
.
That
which
may
most
probably
be
said
for
it
,
that
I
can
see
or
finde
,
is
this
.
First
,
that
this
confession
of
sinne
was
not
only
in
generall
,
but
also
particular
,
and
of
that
very
sin
with
which
he
was
charged
,
and
which
he
had
before
denyed
.
For
if
it
had
beene
but
generall
,
it
might
haue
seemed
to
bee
lesse
regarded
.
And
as
hee
did
it
particularly
,
so
it
was
that
,
wherein
he
had
most
offended
.
Secondly
,
this
may
be
said
for
some
likelihood
of
his
repentance
,
that
hee
did
after
this
,
call
Samuell
to
goe
with
him
to
worshippe
God
,
and
desired
him
to
pray
for
him
.
But
these
were
very
weake
proofes
,
as
shall
easily
appeare
by
them
,
that
shall
be
brought
on
the
contrarie
,
and
by
that
which
shall
further
bee
said
of
them
.
For
concerning
his
confession
,
it
was
no
better
then
Iudasses
,
Mat.
27.
4.
which
was
also
of
a
particular
sin
,
and
that
which
most
concerned
him
,
as
may
bee
seene
by
his
words
,
when
he
said
,
I
haue
sinned
in
betraying
the
innocent
blood
:
and
it
was
nothing
like
Dauids
in
soundnes
,
who
yet
did
confesse
,
but
generally
,
saying
,
I
haue
sinned
.
Indeed
for
the
outward
manner
of
Sauls
confession
layd
forth
in
words
,
2
Sam.
12.
1●
there
can
no
ecception
be
made
against
it
:
And
I
graunt
that
there
was
no
more
to
be
seene
in
the
confession
of
the
people
of
Israell
,
2
Sam.
12.
whereby
they
testified
their
true
repentance
.
But
we
must
know
that
repentance
is
neuer
in
the
scripture
,
neither
ought
of
vs
to
be
measured
by
the
outward
confession
only
,
but
by
the
vprightnes
of
heart
;
lamenting
after
God
,
who
hath
beene
so
sore
prouoked
,
and
by
the
vnfained
faith
of
the
partie
,
and
by
the
renouncing
and
forsaking
of
sinne
.
These
graces
must
bee
found
to
accompany
confession
,
Note
.
so
that
it
may
bee
sound
and
good
,
and
without
them
it
is
nothing
worth
:
and
Sauls
being
voyd
of
these
,
was
in
no
wise
to
be
taken
for
a
true
note
of
repentance
.
And
that
these
must
go
with
confession
,
is
to
be
seene
in
many
places
of
scripture
.
For
Dauids
confession
,
that
it
came
both
from
faith
and
repentance
,
is
cleere
by
Nathans
words
,
saying
to
him
,
vpon
his
confession
made
,
the
Lord
hath
forgiuen
thee
thy
sinne
:
which
is
neuer
obtained
without
them
.
And
so
Salomon
saith
:
Prou.
28.
hee
that
confesseth
and
forsaketh
his
sinne
(
which
is
done
of
none
,
but
of
him
who
beleeueth
it
to
bee
forgiuen
him
)
hee
shall
finde
mercie
.
And
therefore
Sauls
confession
,
not
going
with
the
forsaking
of
his
sinne
(
for
hee
waxed
worse
after
it
)
neither
comming
from
faith
,
which
must
haue
gone
before
both
,
I
conclude
,
that
it
was
voyd
of
repentance
.
And
for
his
worshipping
of
God
which
is
the
other
thing
alleadged
to
proue
it
,
seeing
hee
grew
worse
after
it
,
let
all
iudge
as
they
ought
,
and
they
shall
finde
that
as
weake
,
to
witnesse
so
weighty
a
matter
,
as
his
confession
doth
,
for
what
change
was
in
him
after
(
except
from
euill
to
worse
)
or
what
signe
all
that
present
time
,
or
afterward
that
his
heart
relented
,
and
melted
for
displeasing
God
?
without
the
which
,
all
the
rest
was
but
as
the
morning
dewe
,
which
is
soone
licked
away
with
the
heate
of
the
Sunne
:
Indeede
hee
said
,
I
haue
sinned
,
yea
,
and
to
Samuel
pray
for
me
to
the
Lord
,
that
hee
would
forgiue
my
sin
;
and
againe
:
returne
with
me
that
I
may
worship
the
Lord
:
but
what
of
all
this
?
Did
he
not
shewe
himselfe
to
be
the
same
he
was
before
?
But
to
say
any
more
of
Sauls
sinne
,
seeing
it
is
manifest
in
the
storie
following
,
and
I
shall
haue
occasion
in
my
text
to
say
enough
of
it
,
I
will
not
trouble
the
reader
with
needlesse
repetitions
,
but
referre
him
thither
.
And
thus
much
of
the
third
point
of
the
foure
,
whether
Saul
in
confessing
his
sinne
,
repented
also
.
From
which
discourse
,
Vse
of
this
discourse
.
yet
let
this
bee
learned
,
that
many
Protestants
in
our
dayes
,
come
far
behind
Saul
in
his
confession
:
for
hee
made
it
particularly
,
and
of
that
sinne
which
was
most
brought
against
him
of
all
other
,
by
Samuel
:
but
those
,
of
whom
I
speake
,
make
either
no
confession
,
or
in
generall
onely
,
as
that
wee
are
all
sinners
;
or
if
of
particulars
,
they
shall
bee
such
as
concerne
them
not
:
as
if
a
worldly
man
should
pray
against
pride
and
drunkennesse
,
or
when
they
say
the
Confession
in
the
Church
after
the
Minister
,
neuer
marking
what
they
say
:
and
the
best
of
them
doe
but
as
he
did
,
that
is
,
confesse
particularly
without
repentance
.
And
those
that
practise
these
manners
of
confession
,
are
many
thousands
.
These
come
behinde
Saul
in
their
confession
,
as
they
may
easily
see
.
But
to
goe
a
little
further
:
let
the
best
looke
that
they
haue
better
proofes
of
their
good
estate
and
welfare
to
God-ward
,
then
the
confessing
of
their
sinnes
,
how
particularly
soeuer
they
bee
made
:
for
,
they
are
no
good
euidences
thereof
.
Yea
,
and
not
onely
so
,
but
let
them
as
well
beware
,
that
other
shewes
of
godlinesse
(
as
weeping
for
sinne
somtime
)
doe
not
deceiue
them
,
or
any
other
common
gifts
of
the
Spirit
,
as
to
be
sometime
well
moued
at
a
Sermon
,
for
none
of
them
can
witnesse
their
assurance
,
or
be
sound
and
cleere
proofes
to
them
of
their
saluation
.
And
therefore
let
other
weake
Christians
take
heed
,
that
they
bee
not
offended
,
neither
take
occasion
to
depart
from
their
good
beginnings
in
their
profession
,
when
they
shall
see
such
,
who
are
of
good
hope
,
to
go
away
from
the
good
that
seemed
to
bee
in
them
:
neither
let
them
faint
and
say
,
oh
they
shall
neuer
hold
out
to
the
end
,
seeing
such
as
they
,
are
thought
to
be
farre
before
them
,
are
fallen
away
and
reuolted
.
Finally
,
let
vs
seeke
out
better
and
surer
proofes
of
our
repentance
,
and
true
turning
to
God
,
then
confessing
of
sinne
onely
,
and
calling
on
God
,
as
those
:
that
we
may
cleere
our
consciences
before
God
and
men
,
and
that
wee
depart
from
iniquity
,
and
bee
not
tainted
or
branded
with
any
kinde
thereof
,
willingly
.
Doct.
23.
The
Hypocrite
bewrayes
himselfe
,
euen
in
his
best
actions
.
I
will
now
proceed
to
the
fourth
and
last
poynt
:
hee
did
not
shew
himselfe
to
bee
the
same
he
was
before
,
I
say
therefore
that
Saul
,
euen
in
his
confession
,
shewed
himselfe
an
Hypocrite
,
and
that
by
his
own
words
,
who
was
so
accustomed
to
accuse
sin
,
by
hollow
and
slight
dealing
,
that
euen
now
,
when
he
was
at
the
best
,
and
came
most
neere
to
repentance
of
all
other
times
;
yet
euen
now
(
I
say
)
he
could
not
be
free
from
it
.
For
,
lest
hee
should
haue
layd
too
great
fault
on
himselfe
,
in
confessing
his
sinne
,
therefore
saying
,
I
haue
sinned
:
therefore
hee
sayd
,
The
12.
note
.
I
was
afrayd
,
if
I
had
not
yeelded
to
them
,
contrary
to
Gods
Commandement
,
to
saue
aliue
the
best
of
the
cattle
,
that
they
would
haue
rebelled
and
haue
risen
vp
a
gainst
me
.
Lo
,
this
was
the
bladder
without
winde
,
and
cloud
without
water
,
which
appeared
in
Saul
,
when
hee
was
at
the
best
,
I
meane
,
brought
to
confesse
his
sin
,
which
was
nothing
but
a
lie
,
and
a
coloured
excuse
.
For
,
the
Lord
by
the
Prophet
,
in
the
19
verse
,
conuinced
him
of
a
couetous
minde
and
disobedient
,
that
he
himselfe
turned
to
the
prey
.
So
,
that
as
hee
was
hardly
brought
thus
farre
,
as
to
confesse
his
sinne
,
so
yet
when
hee
did
it
,
it
was
for
feare
of
losing
his
Kingdome
:
yet
,
euen
this
(
which
seemed
good
in
him
)
was
corrupt
and
naught
:
for
besides
that
,
he
bewrayed
so
much
himselfe
,
as
I
haue
sayd
,
by
excusing
his
fact
,
so
doth
the
Spirit
of
God
by
Samuel
,
bewray
the
same
in
the
next
verse
,
where
he
plainely
sheweth
,
that
he
did
not
accept
,
nor
allow
of
it
.
What
shall
we
say
then
,
if
it
be
thus
?
Hard
for
an
hypocrite
to
leaue
his
trade
.
Truly
this
:
that
it
is
an
hard
thing
for
an
hypocrite
,
to
leaue
and
forgoe
his
trade
of
dissembling
,
euen
as
it
was
for
Demetrius
,
Acts
19.
to
forgoe
his
wicked
gaine
;
and
for
the
Blackmore
to
change
his
skin
,
by
washing
;
which
,
though
it
bee
true
of
all
sinnes
leaning
to
manward
;
yet
somewhat
more
it
may
be
sayd
of
the
hypocrite
,
then
of
other
sinners
:
For
an
open
offender
(
as
Paul
and
the
Iaylour
were
)
when
hee
is
pricked
in
conscience
,
and
troubled
in
minde
,
shall
much
easilier
bee
perswaded
,
that
it
is
in
truth
,
and
shall
bee
forgiuen
then
the
hypocrite
shall
:
not
that
I
stint
or
restraine
the
worke
of
the
Spirit
,
that
it
cannot
bee
as
effectuall
in
one
,
as
in
another
:
but
God
so
disposeth
ordinarily
,
that
the
hypocrite
hauing
sinned
more
grossely
and
greeuously
,
shall
be
harderly
able
to
apply
,
and
be
perswaded
of
Gods
promises
,
then
other
sinners
;
though
they
bee
in
a
like
manner
deliuered
to
them
both
.
Ordinarily
,
I
say
(
though
God
may
,
when
it
pleaseth
him
,
doe
otherwise
)
but
hee
shall
long
(
for
the
most
part
)
bee
vnder
the
doctrine
,
before
hee
shall
resolue
of
his
vprightnesse
.
Whereby
it
may
be
seen
,
A
long
time
ere
any
great
good
be
done
by
preaching
.
that
wee
,
by
our
preaching
and
priuate
conferring
,
may
a
long
time
trauell
and
labor
with
wicked
persons
,
before
wee
can
bring
them
to
see
,
and
turne
from
their
wicked
liues
,
for
the
most
will
not
bee
brought
to
it
(
but
hope
they
serue
God
,
as
well
as
others
do
)
and
when
we
haue
preuailed
so
far
with
them
,
as
to
make
them
see
and
confesse
,
as
Saul
heere
did
somewhat
;
yet
at
times
,
we
haue
them
in
neuer
the
better
case
,
for
all
that
:
but
they
deceiue
vs
still
:
yea
,
themselues
rather
,
&
frustrate
our
hope
,
that
we
shall
seeme
to
haue
don
no
good
,
inwearying
our selues
about
them
:
so
that
the
prophesie
is
fulfilled
:
Ier.
6.
29.
The
bellows
are
burnt
,
the
lead
is
consumed
in
the
fire
,
the
Founder
melteth
in
vaine
,
for
the
wicked
are
not
taken
away
:
as
if
hee
should
say
,
that
all
the
labour
that
is
taken
with
them
,
is
lost
:
and
is
it
not
come
to
this
same
,
or
like
point
at
this
day
?
for
,
to
say
nothing
of
sundry
,
yea
,
too
many
Ministers
,
who
are
far
from
burning
the
bellowes
with
any
great
paine-taking
(
who
yet
must
know
,
Luke
19.
that
they
were
hired
by
the
Master
of
the
worke
to
labour
,
and
not
to
loyter
,
and
to
vse
their
talent
,
and
not
to
bury
it
in
a
napkin
)
how
many
diligent
and
faithful
Pastors
,
Mat.
11.
17
may
make
this
complaint
of
the
people
:
Wee
haue
piped
vnto
yo●
,
and
yee
haue
not
danced
:
wee
haue
mour●ed
to
you
,
and
yee
haue
not
wept
.
All
the
day
long
hath
the
Lord
stretched
out
his
hand
,
Esay
65.
2.
but
to
a
disobedient
and
gaine-saying
people
:
for
,
though
they
will
heare
vs
,
yet
they
doe
but
as
the
people
did
to
Ezechiel
in
his
time
:
Ezek.
33.
32
they
sate
and
heard
his
words
,
but
they
did
not
after
them
.
I
speake
not
this
,
as
if
I
did
heereby
goe
about
,
to
perswade
that
all
doe
so
,
and
that
there
is
no
fruite
of
our
ministrie
and
labours
,
where
they
are
faithfully
and
reuerendly
bestowed
,
for
then
I
should
be
too
vnthankefull
,
who
confesse
that
I
know
euen
in
our
parts
,
where
I
am
best
acquainted
,
that
God
hath
blessed
the
labours
of
sundry
,
who
haue
sought
and
desired
it
:
and
in
many
places
men
haue
been
turned
from
their
euill
wayes
,
and
to
such
as
sate
in
darkenes
,
and
in
the
shadow
of
death
,
light
is
risen
vp
:
And
it
is
credible
,
that
if
the
ministers
generally
and
throughout
,
sought
the
things
that
are
Christs
,
more
then
their
owne
,
and
counted
it
their
ioy
,
&
that
wherin
they
might
glory
at
the
comming
of
the
Lord
,
to
winne
many
:
I
say
it
is
very
credible
,
and
little
to
be
feared
that
an
100.
fold
more
fruitfull
haruest
,
might
bee
reaped
by
their
paines
and
trauell
,
them
now
may
,
or
is
to
be
looked
for
:
But
yet
to
speake
of
the
multitude
and
greatest
number
,
euen
where
there
is
faithfull
labouring
,
yet
there
is
small
profiting
:
for
,
though
many
come
to
confessing
of
their
sinne
(
as
they
did
in
the
time
of
Iohn
Baptist
,
many
then
came
from
Iudea
,
and
the
Region
round
about
Iordan
,
and
were
baptized
of
him
,
confessing
their
sinnes
:
yet
sundry
of
them
being
Pharisies
and
Scribes
repented
not
.
)
Euen
yet
here
are
too
many
of
them
,
who
do
not
so
lay
their
sinnes
to
heart
,
as
that
they
turne
from
them
indeed
;
comming
to
the
oath
and
the
couenant
,
as
the
people
did
in
Nehemiahs
time
,
that
so
they
may
bring
forth
fruit
,
worthy
amendment
of
life
:
wheras
we
would
think
,
that
when
they
are
brought
so
far
,
the
worst
were
now
past
,
and
there
were
no
more
danger
,
or
feare
of
condemnation
.
And
what
hindreth
or
is
the
cause
why
it
is
not
so
?
The
cause
heereof
.
Euen
their
false
heart
,
and
the
deceitfulnes
of
sinne
;
which
hath
blindfolded
and
hardned
them
:
that
wee
may
learne
,
what
a
bondage
it
is
to
serue
sinne
,
and
for
men
to
giue
ouer
themselues
to
the
allurements
thereof
:
Whereas
if
we
haue
not
obtained
this
at
Gods
hands
,
I
meane
to
shake
off
that
which
we
knowe
will
be
our
ouerthrowe
;
what
haue
we
to
reioycein
?
I
denie
not
,
but
that
the
experiencedst
Christians
,
haue
enough
to
doe
,
to
hold
vnder
their
rebellious
hearts
,
and
sin
causeth
them
oft
to
cry
out
,
ob
wretched
men
that
wee
are
!
but
yet
for
all
that
,
they
giue
not
place
to
the
lusts
therof
,
but
rise
againe
if
they
bee
fallen
,
and
cannot
be
well
in
themselues
,
till
they
returne
vnder
Gods
gouernment
,
where
alone
they
count
it
good
,
being
to
remaine
.
But
when
men
come
to
know
,
Cantic.
5.
3.
there
is
no
peace
to
the
vngodly
,
and
namely
,
whilst
they
lye
in
any
knowne
sin
,
and
when
they
haue
confessed
and
professed
against
it
;
yet
become
slaues
to
it
againe
,
this
is
in
no
wise
tolerable
:
such
by
custome
,
and
long
lying
therein
,
prouide
,
that
when
they
would
shew
themselues
best
of
all
;
yet
they
cannot
then
deale
plainely
,
but
they
shall
bewray
themselues
,
to
such
as
can
iudge
,
that
they
doe
but
halt
,
and
deale
hollowly
,
as
Saul
here
did
.
For
,
what
doth
more
bewray
them
,
then
their
own
words
,
when
they
shall
bee
ready
to
alledge
,
being
vrged
to
vprightnesse
and
care
;
they
hope
there
is
reason
in
all
things
,
an
they
cannot
bee
Saints
,
they
say
,
in
this
life
,
and
they
are
sure
all
are
sinners
,
with
such
like
.
And
as
this
may
be
obserued
to
bee
an
vsuall
thing
,
A
returne
to
the
doctrine
:
&
fuller
cleering
of
it
.
with
men
of
little
conscience
,
throughout
their
whole
course
,
that
though
they
acknowledge
themselues
to
bee
sinners
,
euen
in
those
things
,
which
sometime
they
would
defend
,
and
maintaine
to
bee
no
faults
;
yet
they
forsake
them
not
,
neither
abandon
them
vtterly
:
so
yee
may
see
it
to
bee
with
them
,
euen
in
time
of
affliction
,
Note
well
.
to
wit
,
that
they
bee
but
hollow
,
as
wee
must
thinke
it
now
to
haue
beene
with
Saul
,
when
in
Gods
displeasure
,
hee
sent
the
Prophet
to
tell
him
,
that
hee
should
lose
the
best
thing
hee
had
,
euen
his
kingdome
.
And
yet
who
would
not
thinke
,
that
at
such
times
,
men
would
bee
ready
to
yeeld
to
any
condition
,
so
that
they
might
bee
deliuered
from
such
troubles
,
as
oppresse
them
?
And
much
,
I
grant
,
they
will
yeeld
and
promise
,
Examples
.
then
for
feare
:
but
(
as
yee
haue
heard
of
him
)
not
heartily
,
nor
in
truth
.
God
had
so
acquainted
Pharaoh
,
with
his
punishing
of
his
treachery
and
disobedience
,
that
hee
brought
him
oft
to
confesse
his
fault
,
and
to
couenant
the
contrary
:
but
euer
,
when
hee
should
performe
and
keepe
his
couenant
,
hee
went
from
it
,
and
dealt
falsly
:
whereupon
,
all
such
hollow
and
dodble
dealing
,
was
called
Pharaohs
sinne
.
A
most
liuely
patterne
of
this
,
Psal.
38.
34
Dauid
setteth
downe
,
of
the
people
of
Israel
,
out
of
former
histories
,
saying
:
When
he
slue
&
plagued
them
,
then
they
sought
him
,
and
they
returned
,
and
sought
God
early
,
and
they
remembred
that
God
was
their
strength
,
and
the
most
high
God
,
their
Redeemer
:
but
they
flattered
him
with
their
mouth
,
and
dissembled
with
him
,
with
their
tongue
:
for
their
heart
was
not
vpright
with
him
,
neither
were
they
faithfull
in
his
couenant
:
whereby
may
bee
gathered
most
cleerely
,
that
though
they
sought
to
God
,
for
feare
of
punishment
;
yet
such
was
their
falshood
,
that
in
their
hearts
they
loued
him
not
:
and
therefore
,
could
not
meane
well
and
truely
,
not
hauing
due
consideration
,
in
their
good
speeches
,
what
they
said
:
And
yet
this
is
the
best
dealing
,
that
such
deceiuers
and
dissemblers
can
afford
him
:
for
,
as
Traytours
set
on
the
racke
,
doe
vtter
much
,
who
yet
loue
not
the
Magistrate
,
who
racks
them
:
so
sinners
confesse
much
vnder
the
crosse
;
but
by
constraint
and
violence
,
not
willingly
and
humbly
to
iustisie
God
in
his
punishing
of
them
,
nor
for
that
they
are
perswaded
hee
loueth
them
,
and
therefore
they
can
shew
none
to
him
againe
.
And
therefore
,
if
men
can
doe
no
more
,
but
so
,
idest
,
confesse
in
their
afflictions
,
some
faults
to
God
,
as
the
boy
vnder
the
rod
:
if
neither
before
their
afflictions
,
they
gaue
true
testimonies
of
their
repentance
,
nor
after
,
bring
forth
fruits
of
amendment
.
They
are
in
no
better
account
with
God
,
then
they
,
who
neuer
made
any
profession
,
or
protestation
of
amendment
,
at
all
.
Quest.
If
yee
aske
,
why
God
suffered
them
to
come
thus
far
,
as
to
accuse
and
finde
fault
with
themselues
,
if
they
bee
neuer
the
better
,
nor
neerer
saluation
?
Answ.
I
answer
,
there
are
many
causes
,
Reasons
why
God
vrgeth
the
bad
to
confession
,
although
bootlesse
.
why
God
doth
bring
them
thus
far
,
as
to
confesse
against
themselues
,
though
they
bee
neuer
the
better
for
it
.
One
is
in
respect
of
his
faithfull
people
,
1.
that
while
he
holdeth
the
wicked
vnder
the
crosse
,
Note
.
the
faithfull
may
haue
more
freedome
and
liberty
to
serue
him
;
as
the
people
of
Israel
had
,
while
Pharaoh
was
plagued
.
For
,
as
many
breaches
in
the
sea
bankes
,
may
bee
repaired
while
the
sea
goeth
away
:
and
much
corne
in
the
inconstant
weather
,
may
bee
reaped
by
the
husbandman
,
while
the
day
is
faire
and
cleere
:
so
the
godly
may
edifie
,
and
build
vp
themselues
in
faith
,
feare
and
the
knowledge
of
God
,
while
he
putteth
his
hooke
in
the
nostrils
of
the
wicked
,
and
bridles
them
from
rage
,
by
such
a
forcing
of
them
to
confesse
it
to
bee
good
and
holy
to
liue
so
:
and
themselues
to
be
held
vnder
,
with
feare
of
Gods
iudgements
,
is
a
righteous
thing
in
the
sight
of
God
,
and
the
godly
are
more
incouraged
thereto
,
when
they
heare
the
way
of
godlinesse
to
bee
commended
by
them
,
who
were
wont
to
speake
euill
of
it
,
&
to
persecute
those
,
which
were
the
zealousest
embracers
of
it
:
As
,
who
doth
not
know
what
an
emboldening
it
was
,
to
the
poore
Disciples
at
Damascus
,
and
round
about
it
,
when
they
heard
that
Saul
their
Arch-enemy
,
who
brought
letters
from
the
high
Preists
to
imprison
them
,
was
constrained
by
the
mighty
power
of
God
,
to
renounce
and
cry
out
of
his
doing
,
and
to
confesse
his
cruelty
against
the
Saints
,
and
to
iustifie
them
;
yea
,
when
it
was
not
known
to
them
,
that
he
had
repented
;
neither
durst
they
,
as
yet
,
trust
to
him
,
that
he
was
truely
conuerted
.
And
this
is
one
cause
,
why
God
doth
suffer
the
bad
,
sometime
to
confesse
their
sins
,
and
accuse
themselues
,
although
they
should
not
come
to
true
repentance
,
and
this
is
done
,
as
all
may
see
,
for
the
Faithfuls
sake
.
Another
cause
is
,
in
respect
of
the
wicked
themselues
,
and
that
is
this
,
that
while
they
are
forced
to
iustifie
and
allow
of
the
sincere
course
of
the
seruants
of
God
,
and
to
cry
out
of
their
owne
,
they
condemne
their
former
wayes
,
when
they
lay
in
sin
,
and
pursued
those
that
were
better
then
themselues
,
and
they
doe
thereby
giue
sentence
against
themselues
,
if
euer
they
doe
the
like
againe
.
And
thus
much
of
the
painted
shew
of
repentance
in
hypocrites
,
by
occasion
of
Sauls
confession
.
And
this
be
said
of
Sauls
hypocrisie
,
the
last
of
the
soure
things
concerning
his
confession
.
Now
to
goe
forward
,
seeing
Saul
said
also
besides
in
this
verse
,
that
hee
had
done
against
the
words
that
Samuel
spake
to
him
,
and
said
moreouer
,
that
he
feared
the
people
;
therefore
of
both
these
a
little
.
For
the
first
:
the
words
that
Samuel
spake
to
Saul
,
were
the
reprouing
of
his
sinne
,
and
the
conuincing
him
of
it
,
and
the
aggrauating
thereof
,
as
God
had
commanded
him
to
do
.
All
which
words
wee
haue
heard
,
how
boldly
Saul
washed
them
off
,
and
was
nothing
moued
at
the
hearing
of
any
of
them
.
How
is
it
then
,
that
hee
now
acknowledgeth
,
that
he
had
sore
offended
,
in
setting
so
light
by
the
same
?
I
grant
,
that
his
words
were
but
froth
,
and
that
it
was
but
a
sudden
pang
,
that
caused
him
to
vtter
them
:
but
yet
wee
see
,
God
forced
him
thereto
;
to
the
end
that
hee
might
thereby
bewray
his
hypocrisie
,
when
it
might
be
seene
that
hee
amended
not
for
all
that
,
and
also
to
leaue
good
instruction
thereby
,
to
all
posteritie
in
time
to
come
.
Doct.
24.
The
most
carelesse
hearers
,
shall
one
day
condemne
themselues
For
thereby
we
may
see
and
learne
that
how
little
regard
soeuer
men
haue
of
good
lessons
,
exhortations
,
and
admonitions
,
for
the
time
when
they
receiue
them
(
as
too
commonly
we
see
it
to
be
so
)
yet
so
much
the
more
they
shewe
themselues
to
be
destitute
of
the
feare
of
God
,
and
bewray
themselues
to
be
farre
from
a
teachable
minde
who
doe
so
,
for
the
time
shall
come
,
in
which
they
shall
finde
great
fault
with
themselues
,
for
their
so
doing
,
and
for
their
sleeuelesse
regard
that
they
haue
had
thereof
,
euen
as
we
see
that
Saul
here
did
;
or
else
they
shal
shew
themselues
,
to
bee
in
worse
case
toward
God
,
then
if
they
did
so
.
The
many
Sermons
that
are
sleightly
heard
and
little
regarded
,
euen
as
if
they
were
also
as
little
worth
their
loose
and
negligent
hearing
of
them
,
shall
one
day
be
cryed
out
of
as
fast
,
and
the
committers
of
the
sinne
,
shall
cast
it
vp
,
as
vnsauoury
morsells
,
which
men
shall
wish
most
hartily
,
that
they
had
neuer
taken
them
in
:
euen
so
they
shall
wish
a
thousand
times
,
that
they
had
neuer
committed
the
sinne
.
For
such
may
not
thinke
that
the
remembring
of
a
sinne
afterward
,
when
God
shall
loade
the
offenders
,
with
it
,
shall
be
like
the
time
wherin
it
was
committed
:
which
ought
worthily
to
vexe
the
conscience
of
such
as
can
rush
violently
into
many
sinnes
,
but
are
troubled
for
few
:
and
lay
on
loade
vpon
another
,
but
cast
off
none
,
who
if
they
iudge
not
themselues
before
the
Lord
iudge
them
,
the
burden
will
presse
them
downe
so
,
1.
Cor.
11.
and
in
such
wise
,
as
they
shall
not
be
able
to
beare
it
.
And
it
shall
bee
as
much
to
the
comfort
of
those
,
who
with
honest
and
good
harts
,
heare
and
receiue
the
word
now
,
while
it
is
preached
to
them
,
and
feare
their
owne
frailtie
,
that
they
may
not
offend
.
They
shall
not
haue
such
after
reckonings
brought
against
them
,
as
Saul
heere
had
when
he
said
to
Samuell
,
I
haue
transgressed
against
thy
words
:
and
as
many
other
haue
,
who
hoard
vp
sorrow
against
themselues
for
long
time
after
,
because
they
would
not
receiue
instruction
a
long
time
before
.
And
this
of
the
first
of
the
two
speaches
which
Saul
vttred
,
when
hee
(
beside
the
confession
of
his
sin
against
God
)
said
also
to
Samuell
,
I
haue
transgressed
against
thy
words
.
Doct.
25.
The
least
hope
of
concealement
hardens
the
hypocrite
in
sinne
.
The
second
followeth
which
was
this
:
[
I
was
affraid
of
the
people
]
How
he
bewrayed
his
hypocrisie
in
these
words
,
euen
when
hee
confessed
his
sinne
,
I
haue
shewed
before
.
The
thing
that
I
note
out
of
them
here
,
is
this
:
that
he
thinking
Samuell
could
not
finde
out
this
that
he
alleadged
,
to
wit
,
that
hee
feared
the
people
,
whither
hee
did
so
or
no
:
he
did
therefore
stand
stiffely
vpon
that
,
although
it
was
an
vntruth
that
he
spake
.
But
heerein
is
liuely
bewrayed
a
common
sinne
among
vs
,
namely
this
:
that
if
an
offender
thinke
and
be
resolued
that
his
fault
be
hidden
from
men
,
no
perswasion
can
cause
him
to
confesse
it
.
The
reason
heereof
in
such
is
,
partly
,
seeing
if
it
be
not
wrung
from
them
(
which
they
most
desired
:
)
and
partly
seeing
they
thinke
themselues
as
safe
as
in
a
castle
,
if
it
bee
not
knowne
,
(
such
is
their
blindenes
and
hardnes
of
heart
,
)
whereas
both
the
Lord
hath
a
thousand
wayes
to
bring
it
to
light
,
if
hee
see
it
expedient
so
to
doe
;
and
yet
they
are
in
no
such
safetie
while
they
conceale
it
,
as
they
imagaine
,
but
rather
in
farre
greater
danger
,
both
toward
God
,
and
the
world
also
;
to
God
seeing
while
they
hide
their
sinne
,
they
cannot
prosper
,
neither
repent
while
they
harden
their
hart
:
and
while
they
doe
neither
of
both
,
what
is
their
life
worth
,
but
the
increasing
of
sinne
,
and
heaping
of
iudgement
?
And
it
is
worse
for
them
to
men-ward
,
because
if
it
euer
after
come
to
light
,
they
vtterly
loose
their
credit
among
men
,
without
which
,
it
were
better
for
them
to
be
banished
from
their
society
,
then
to
liue
with
them
:
And
if
it
come
not
to
light
,
yet
they
who
haue
committed
it
,
walke
among
men
,
either
wounded
or
hardned
,
but
the
least
of
both
is
miserable
.
Ananias
and
Saphira
his
wife
may
exemplifie
this
more
cleerely
,
and
Gehazai
with
many
others
.
VERSE
.
25.
Now
therefore
,
I
pray
thee
,
pardon
my
sin
,
and
turne
againe
with
me
,
that
I
may
worship
the
LORD
.
Now
it
is
time
to
passe
from
Saules
confession
;
The
words
cleared
.
let
vs
heare
of
the
other
good
things
,
which
are
heere
said
to
haue
beene
in
him
.
The
one
was
that
he
asked
after
Gods
mercy
,
and
the
forgiuenes
of
his
sinne
;
and
would
haue
Samuel
go
with
him
to
worship
God
:
But
before
I
goe
further
,
let
vs
first
see
what
his
meaning
was
,
in
bidding
Samuell
take
away
his
sinne
:
seeing
no
man
(
as
the
scripture
teacheth
)
can
forgiue
sins
but
God
only
.
Mat.
8.
The
which
being
graunted
,
it
is
not
like
that
hee
meant
as
the
words
import
,
that
Samuell
should
take
away
his
sinne
,
but
hee
either
willed
him
that
hee
should
pray
to
God
for
him
)
[
as
he
was
desired
before
to
doe
for
the
people
of
Israel
]
that
he
would
forgiue
him
,
or
else
that
hee
would
as
Gods
mouth
and
minister
,
pronounce
him
pardoned
.
For
these
two
wayes
,
the
Prophet
might
then
,
and
the
true
ministers
may
now
as
instruments
,
be
said
to
forgiue
and
take
away
sinnes
.
And
whether
of
these
two
it
was
he
meant
,
is
not
materiall
.
Doct.
26.
Gods
fauour
is
pretious
to
the
worst
at
one
time
or
other
.
This
being
thus
opened
,
whereby
wee
see
what
his
meaning
was
;
now
we
may
the
better
see
,
what
is
to
be
learned
from
the
words
.
For
this
is
cleere
heereby
,
that
though
Saul
did
not
feare
God
vnfeignedly
,
yet
he
sought
now
to
haue
his
sinnes
pardoned
,
and
to
doe
other
duties
to
God
:
which
cleerely
sheweth
that
there
is
a
time
when
Gods
mercie
is
in
price
with
euill
persons
,
and
the
fauour
of
God
is
somwhat
with
them
,
though
for
a
time
they
haue
no
sauour
in
them
:
For
what
is
the
delight
of
the
most
,
but
in
that
which
is
transitorie
,
as
profit
and
pleasure
.
But
as
such
regard
not
goodnes
,
but
by
fits
and
in
their
good
moode
,
so
they
commonly
haue
neuer
the
fruite
therof
,
but
deceiue
themselues
,
by
meanes
that
they
haue
somtimes
good
motions
.
For
their
goodnes
is
like
a
morning
dewe
,
Hosea
.
6.
4.
as
the
Prophet
speaketh
,
whereas
it
should
bee
constant
with
them
,
and
one
time
as
another
.
For
that
which
is
good
in
it
owne
nature
,
is
alwayes
,
and
not
in
a
passion
to
bee
esteemed
and
set
by
:
for
it
is
neuer
in
kinde
,
but
when
it
is
delighted
in
.
And
if
that
be
kinde
setting
by
it
,
then
it
is
the
due
and
fit
season
,
to
prise
&
esteeme
highly
of
it
while
we
liue
,
euen
alwayes
:
as
the
Prophet
speaketh
;
to
day
if
ye
will
heare
his
voyce
harden
not
your
hearts
.
2.
Cor.
6.
1.
So
the
Apostle
willing
the
Corinthians
,
that
they
should
non
receiue
the
grace
of
God
(
by
which
he
meant
the
gospell
,
in
vaine
:
Luk.
19.
41.
tells
them
that
it
was
the
acceptable
time
for
them
to
receiue
and
imbrace
it
,
euen
then
when
they
might
in
their
health
,
and
when
it
was
preached
vnto
them
.
And
for
the
neglect
of
this
,
that
they
did
not
know
the
time
of
their
visitation
,
Christ
made
that
patheticall
lamentation
ouer
Ierusalem
,
saying
:
oh
that
thou
hadst
knowne
in
this
thy
day
,
the
things
that
belong
to
thy
peace
,
but
now
they
are
hidden
from
thee
!
And
as
heauenly
things
,
to
wit
,
Gods
mercie
,
and
his
true
seruice
are
alwayes
to
be
accounted
of
:
so
in
what
manner
they
are
to
be
prized
;
let
Dauid
tell
vs
in
that
Psalme
wherein
hee
seeketh
mercie
,
Psal.
51.
1
in
what
a
seruent
manner
he
did
it
:
Thus
hee
faith
,
Haue
mercie
on
me
[
O
God
]
according
to
thy
great
mercy
,
and
according
to
the
multitude
of
thy
compassions
,
do
away
mine
offences
.
But
with
griefe
I
speake
it
,
Vse
of
reproofe
.
beside
that
the
better
sort
are
too
too
slouthful
,
&
make
too
small
account
of
grace
and
goodnes
:
so
too
many
driue
them
off
from
day
to
day
,
and
say
they
hope
to
obtaine
them
,
and
the
mercy
of
God
at
the
last
,
as
well
to
their
contentment
and
comfort
,
as
they
who
haue
sought
them
all
the
dayes
of
their
life
,
by
which
their
speach
and
practise
:
they
giue
fearfull
testimonie
,
that
they
shall
neuer
haue
any
part
in
them
.
Thus
much
of
Sauls
words
in
seeking
forgiuenes
of
his
sinne
.
Secondly
,
Hipocrites
know
what
Gods
due
is
,
though
they
delight
not
in
it
.
note
in
that
he
now
offers
to
goe
worship
God
,
that
hypocrites
know
what
Gods
due
is
from
them
and
how
they
should
deale
with
him
,
in
oft
and
feruent
praying
to
him
,
and
walking
with
him
,
and
that
they
do
not
well
when
they
doe
otherwise
:
yea
,
they
go
farre
that
way
,
euery
one
as
hee
hath
more
knowledge
then
other
,
as
also
may
bee
seene
heere
in
Saul
,
who
knew
many
things
concerning
his
dutie
.
But
vnlesse
it
be
when
they
are
in
trouble
or
in
a
good
moode
,
little
serueth
them
,
but
they
haue
soone
done
in
any
earnest
manner
with
seruing
God
:
for
it
is
certaine
they
haue
no
delight
therein
,
but
draw
neare
to
God
with
their
bodies
,
their
hearts
being
farre
from
him
.
Mat.
15.
And
when
they
are
driuen
to
looke
to
their
doings
,
any
thing
more
then
commonly
they
doe
,
they
see
that
it
is
nothing
,
well
with
them
.
And
if
●hey
could
be
brought
to
examination
of
them
seriously
,
they
would
condemne
their
course
vtterly
:
whereby
let
them
knowe
that
their
painting
and
dissembling
with
God
)
is
nothing
lesse
then
true
seruing
of
him
,
and
that
in
seeking
to
please
him
with
the
worke
done
,
Vse
.
1.
they
displease
him
most
highly
.
And
let
this
be
spoken
to
the
ioy
of
all
vpright
hearted
Christians
,
for
that
their
reward
is
great
with
God
,
how
much
a
doe
soeuer
they
haue
with
men
,
to
hold
on
constantly
in
their
good
beginning
,
but
are
diswaded
and
discouraged
.
For
in
this
soundnes
of
hart
(
constancy
in
the
same
being
added
)
in
one
condition
of
life
as
in
another
,
to
endeauour
to
obey
God
,
they
doe
cheerefully
differ
from
the
other
,
and
are
discerned
from
them
.
For
the
hypocrite
,
as
it
is
said
in
Iob
,
Iob.
27.
doth
not
serue
God
alwaies
,
that
is
one
time
as
another
;
in
prosperity
as
aduersitie
.
And
let
this
warne
vs
,
Vse
.
27.
not
to
vse
the
holy
ordinances
of
God
,
only
for
a
colour
,
to
stop
the
Lords
mouth
withall
,
and
to
satisfie
him
therewith
,
that
is
with
a
forme
of
worship
,
which
is
odious
alway
,
the
heart
being
hollow
and
false
,
but
especially
when
opinion
of
merit
goes
with
it
.
The
words
cleared
.
A
question
How
farre
forth
we
may
conuerse
with
offendors
?
VERSE
.
26.
And
Samuel
said
vnto
Saul
,
I
will
not
returne
with
thee
:
for
thou
hast
reiected
the
the
word
of
the
LORD
,
and
the
LORD
hath
reiected
thee
from
being
king
ouer
Israel
.
WEe
haue
heard
how
Saul
prayed
Samuel
,
to
goe
with
him
,
that
hee
might
worship
God
,
and
beseech
him
for
pardon
of
his
sinne
,
and
it
is
said
here
that
Samuel
refused
to
goe
with
him
:
this
was
a
strange
answere
of
Samuel
,
this
sternenes
and
techenes
of
his
,
(
some
will
be
ready
to
say
)
is
not
to
be
borne
,
for
what
could
he
haue
of
him
more
,
when
hee
had
confessed
his
sinne
,
desired
him
to
pray
for
him
,
and
to
go
with
him
,
that
hee
might
call
vpon
God
?
I
say
Samuel
(
God
reuealing
it
to
him
)
so
all
this
was
but
dawbing
with
vntempered
morter
,
Answere
.
and
that
hee
did
all
this
,
but
for
the
feare
of
loosing
his
kingdome
,
not
for
any
wearines
and
detestation
of
his
sinne
,
for
that
he
extenuated
,
and
layd
it
vpon
the
people
:
he
did
not
as
Dauid
when
the
Prophet
Nathan
came
vnto
him
,
for
he
freely
confessed
his
sinne
against
the
Lord
,
and
did
not
lay
it
vpon
any
other
:
therfore
the
Prophet
answered
,
the
Lord
hath
forgiuen
thy
sinne
.
So
durst
not
Samuel
say
to
Saul
,
yea
,
rather
therefore
he
refused
to
goe
with
him
,
seeing
he
did
not
repent
,
but
dealt
hollowly
,
least
hee
should
haue
allowed
him
in
his
sinne
.
I
grant
,
that
which
Saul
said
was
enough
to
satisfice
men
,
who
looke
but
to
outward
signes
of
repentance
,
and
haue
not
authority
to
search
the
heart
;
but
God
by
his
spirit
reuealed
to
Samuel
a
further
thing
,
which
when
he
sawe
,
namely
Sauls
hollow
dealing
,
hee
might
not
conceale
it
,
therefore
he
bewrayed
it
to
him
,
saying
,
for
all
his
confession
,
thou
hast
cast
away
the
word
of
the
Lord
.
A
2.
question
.
But
it
will
be
demanded
of
vs
who
preach
the
gospel
,
and
lay
forth
this
and
other
scriptures
;
If
Samuel
bee
thus
excused
and
cleared
,
and
his
action
against
Saul
,
defended
,
it
will
be
demanded
(
I
say
)
whether
we
dare
,
or
may
do
the
like
,
towards
any
great
and
honourable
person
,
who
asking
vs
counsell
from
God
,
what
he
is
to
doe
,
to
obtaine
pardon
of
his
sinne
,
should
acknowledge
any
disobedience
of
his
against
the
Lord
,
as
Samuel
did
to
Saul
:
If
they
should
,
they
were
worthy
(
it
will
be
said
)
to
be
thrust
out
from
hauing
any
accesse
vnto
such
persons
,
to
teach
them
more
discretion
and
reuerence
toward
them
.
Answere
.
I
answere
:
what
any
of
vs
through
feare
or
other
corruption
,
as
flattery
,
might
be
like
to
doe
I
will
not
say
:
but
what
wee
are
bound
to
doe
,
if
we
had
the
like
light
and
knowledge
,
as
also
authority
and
calling
from
God
to
doe
a
message
from
him
to
any
such
,
I
will
declare
:
and
this
I
say
;
if
any
such
should
giue
outward
signes
of
repentance
by
confessing
his
sins
,
crauing
pardon
of
God
,
and
our
ioyning
in
prayer
with
him
,
and
should
make
promise
of
amendment
,
it
were
our
duty
to
allow
of
it
,
so
farre
as
we
can
see
and
iudge
,
yea
,
&
be
glad
of
it
also
,
(
for
where
may
wee
finde
so
much
as
appeared
in
Saul
,
in
meaner
persons
then
kings
)
requiring
of
the
partie
in
the
name
of
God
in
all
submission
,
that
hee
looke
that
all
truth
and
faithfulnes
bee
theretoo
adioyned
,
seeing
God
hath
an
eye
to
the
hart
,
and
so
we
are
to
deale
with
meaner
persons
also
:
but
if
God
should
reueale
to
vs
,
Ier.
5.3
.
any
apparant
signes
of
counterfaite
and
double
dealing
in
him
,
as
he
did
to
Samuel
in
Saul
,
and
that
we
may
be
able
to
conuince
him
therof
plainely
,
so
that
hee
cannot
deny
it
;
then
wee
are
in
no
wise
to
iustifie
his
estate
,
but
hauing
a
calling
thereto
,
lay
out
the
dangers
thereof
,
cleerely
and
effectually
,
and
labour
that
he
may
see
,
and
so
lay
it
nearer
vnto
heart
,
and
acknowledge
that
his
hollow
and
double
dealing
with
God
,
Leuit.
19.
that
hee
may
receiue
him
.
For
otherwise
,
we
should
hate
him
if
we
should
flatter
him
,
and
not
tell
him
of
his
sinne
and
the
danger
thereby
.
Aud
by
this
obiection
thus
Vse
▪
●
answered
,
I
may
fitly
take
occasion
to
shew
,
and
it
may
easily
be
gathered
,
how
wee
ought
to
walke
with
and
behaue
our selues
toward
them
who
doe
amisse
,
of
which
sort
,
there
are
especially
three
.
Three
sort
of
offendors
,
&
how
we
are
to
deale
with
them
.
And
first
toward
such
as
giue
small
hope
,
that
there
is
any
soundnes
and
true
feare
of
God
in
them
,
but
doe
set
a
good
face
vpon
their
doings
,
that
they
may
be
thought
and
taken
for
good
professors
,
although
indeede
they
cast
away
the
word
of
the
Lord
,
that
it
shall
not
rule
them
,
The
1.
sort
hollow
professors
.
And
with
such
wee
ought
so
to
liue
,
that
wee
offer
them
all
good
measure
in
neighbourlynes
,
but
not
be
allowers
of
,
nor
bearers
with
their
sinne
,
nor
to
haue
any
such
neare
familiarity
with
them
,
that
thereby
they
may
bee
emboldened
to
remaine
in
it
,
as
they
shall
easily
bee
,
when
they
shall
see
vs
,
who
professe
the
renouncing
and
abhorring
of
all
sin
,
to
be
so
merry
with
them
,
whom
we
know
to
liue
in
open
sin
.
And
yet
,
I
say
not
,
that
wee
should
disdaine
or
contemne
them
in
the
least
manner
,
though
their
liues
bee
euill
,
as
long
as
they
refuse
not
to
heare
;
but
bee
gentle
and
meek
toward
them
,
and
giue
them
their
due
,
euen
the
reuerence
that
belongeth
to
them
,
in
respect
of
their
age
,
authority
,
estate
,
degree
,
or
gifts
,
which
they
haue
;
but
diligently
taking
heed
,
as
I
sayd
,
that
wee
tolerate
not
,
neither
allow
of
their
euill
wayes
.
And
so
doth
S.
Paul
command
:
if
any
that
is
called
a
brother
,
1
Cor.
6.11
.
bee
a
Fornicator
,
or
couetous
,
or
an
Idolater
,
or
a
Rayler
,
or
a
Drunkard
,
or
an
Extortioner
,
with
such
an
one
eat
not
,
neither
company
:
but
as
he
restraineth
his
speech
,
so
doe
I
:
that
if
wee
know
them
not
,
neither
liue
with
them
,
or
be
not
yet
acquainted
,
though
wee
liue
with
them
,
wee
should
not
make
conscience
of
vsing
them
familiarly
:
for
wee
must
shew
our selues
kinde
to
strangers
,
and
such
wee
must
hope
to
win
to
God
thereby
:
for
els
wee
must
goe
out
of
this
world
.
And
this
I
say
of
the
duties
,
to
the
first
of
the
three
.
2.
Sort.
Such
as
offend
by
weaknesse
.
But
to
goe
to
the
second
sort
:
if
any
of
good
hope
that
wee
liue
with
,
doe
fall
into
any
fault
by
occasion
,
as
either
by
the
subtill
delusions
of
the
Deuill
,
or
his
owne
flesh
,
wee
who
haue
,
by
the
grace
of
God
,
any
greater
liberty
from
sin
,
and
haue
more
freedome
to
follow
the
direction
of
Gods
Spirit
,
Gal.
6.
1.
must
labour
,
and
bee
ready
to
restore
such
an
one
with
meeknesse
,
considering
our selues
,
lest
wee
also
bee
tempted
in
like
manner
:
for
,
in
such
a
case
,
we
would
bee
glad
of
the
best
aduice
and
counsell
,
and
to
bee
handled
kindely
,
and
faithfully
dealt
with
,
to
the
end
wee
might
bee
recouered
againe
,
and
comforted
.
But
to
passe
to
the
third
sort
:
3.
Sort.
Open
sinners
.
if
yee
aske
whether
we
should
not
also
beare
with
such
,
as
be
open
offendours
,
and
cast
away
the
commandement
,
Quest.
as
yet
,
and
professe
that
they
will
not
bee
ruled
by
it
,
lest
if
wee
winke
not
at
their
fault
,
our
owne
should
not
be
winked
at
.
Answ.
I
answer
,
in
no
wise
wee
ought
to
doe
so
;
but
cast
our
care
vpon
God
for
it
,
assuring
our selues
that
hee
will
keep
vs
from
such
fearfull
falls
,
as
long
as
we
heartily
desire
to
follow
the
direction
,
which
hee
giueth
vs
,
and
that
hee
will
neuer
the
sooner
giue
vs
ouer
to
Satan
,
Note
.
for
our
hating
and
disallowing
of
sinne
,
in
other
wicked
persons
.
But
will
keepe
vs
the
rather
,
that
such
foule
blots
fall
not
out
in
our selues
,
when
wee
in
a
good
conscience
,
doe
abhorre
them
deadly
in
others
.
And
thus
I
hauing
answered
,
how
wee
ought
to
behaue
our selues
,
toward
these
three
sorts
;
I
conclude
,
that
wee
should
follow
Samuels
practice
here
,
toward
such
as
Saul
was
,
as
knowledge
guideth
,
who
did
not
neglect
,
but
take
an
opportunity
,
to
admonish
and
aduise
Saul
,
so
long
as
there
was
hope
;
but
when
hee
professed
to
turne
from
his
sinne
,
and
yet
euen
then
dealt
hollowly
and
doubly
;
Samuel
would
not
allow
,
nor
beare
him
in
it
,
but
sought
to
depart
from
him
,
rather
rhen
hee
would
goe
with
him
to
worship
God
,
in
the
case
hee
was
in
,
as
hee
would
haue
had
him
.
Euen
so
,
when
men
in
their
words
and
deedes
,
bewray
their
treachery
against
God
,
tell
them
of
it
,
as
long
as
they
will
heare
it
;
but
,
if
they
cast
that
louing
admonition
off
,
and
put
away
the
Word
of
God
from
guiding
them
,
leaue
them
in
it
,
rather
then
haue
fellowship
with
them
,
that
they
may
see
for
what
cause
they
bee
forsaken
,
and
so
(
if
it
please
God
)
they
may
come
to
amendment
;
but
yet
loue
and
pitty
them
,
that
when
God
shall
giue
further
opportunity
,
wee
may
doe
them
good
.
As
the
Apostle
to
the
Thessalonians
exhorteth
in
the
like
case
.
Doct.
26.
We
must
doe
nothing
,
of
which
we
cannot
yeeld
good
reason
.
Thus
much
of
Samuels
refusing
to
goe
with
Saul
;
now
of
the
reason
that
hee
rendred
,
why
he
would
not
goe
with
him
,
and
that
was
,
because
hee
had
cast
off
the
Word
of
the
Lord
.
For
which
cause
,
the
Lord
had
also
cast
him
off
,
from
being
King
.
In
which
words
,
consider
two
things
,
the
first
concerneth
Samuel
,
the
other
Saul
From
the
first
wee
learne
,
that
wee
should
bee
able
to
yeeld
a
reason
of
our
doings
alwayes
,
and
shew
it
also
,
when
it
is
expedient
so
to
doe
.
For
if
we
cannot
render
a
reason
of
them
,
wee
doe
them
slightly
,
at
least
,
if
not
rashly
and
dangerously
:
so
that
we
may
bee
ashamed
to
men
ward
,
and
repent
before
God
.
And
that
which
S.
Peter
requireth
concerning
our
religion
and
faith
;
that
we
should
bee
ready
alwayes
to
giue
an
answer
to
euery
man
that
asketh
of
vs
,
a
reason
of
the
hope
that
is
in
vs
:
1
Pet.
3.
15
that
rule
,
I
say
,
holdeth
with
the
like
equity
in
our
conuersation
,
that
wee
should
bee
ready
to
giue
a
reason
,
why
we
liue
thus
,
or
so
;
and
why
we
doe
this
,
or
that
.
And
the
very
heathen
Cicero
aduiseth
,
that
a
wise
man
should
doe
nothing
,
whereof
hee
cannot
yeeld
a
probable
reason
.
All
that
I
haue
sayd
,
is
to
the
iust
reproofe
of
such
,
as
haue
little
regard
what
they
doe
,
or
how
they
liue
:
who
therefore
are
of
no
credit
,
nor
account
with
God
,
or
the
better
sort
of
men
,
seeing
they
looke
not
to
giue
a
reason
of
their
doings
.
But
it
is
not
meat
for
wise
Christians
to
hang
and
depend
on
mens
mouthes
,
for
the
allowance
and
commendation
of
their
doings
,
whether
they
bee
good
or
no
:
but
to
goe
by
a
better
rule
,
to
wit
,
of
examining
and
obseruing
their
wayes
,
so
that
they
may
truly
say
,
they
hauing
weighed
them
in
the
waights
of
the
Sanctuary
,
I
meane
,
by
the
Word
of
God
,
that
so
they
may
be
able
to
see
,
that
they
haue
done
them
in
a
good
conscience
.
Psal.
119.
59.
So
Dauid
considered
his
wayes
,
and
turned
his
feet
into
the
way
of
Gods
testimonies
.
And
they
that
iudge
themselues
in
secret
before
God
,
shall
not
be
ashamed
of
their
doings
openly
before
men
.
Doct.
28.
Nothing
should
hurt
vs
,
if
wee
cast
not
off
Gods
yoke
.
The
next
and
last
thing
,
that
I
obserue
in
this
verse
,
is
that
which
concerneth
Saul
:
that
Samuel
sayd
to
Saul
,
seeing
thou
hast
cast
away
the
Word
of
the
Lord
,
he
hath
cast
away
thee
,
that
thou
shalt
not
be
King
ouer
Israel
,
so
that
if
he
had
not
done
so
,
neither
should
hee
haue
beene
cast
out
of
his
Kingdom
.
Where
it
is
manifest
,
that
if
men
did
not
as
Saul
,
reiect
the
Word
,
so
that
it
cannot
gouerne
them
,
Mat.
11.
29
and
if
they
did
not
cast
off
Gods
yoke
,
Psal.
50.
16
hating
to
be
reformed
,
they
should
haue
no
cause
to
cry
out
,
as
they
doe
,
of
the
heauy
punishments
which
they
meet
with
,
and
take
hold
of
them
,
but
reioyce
and
praise
God
,
for
his
many
and
great
blessings
.
So
faith
the
Psalmist
:
Psal.
81.
13.
Oh
that
my
people
would
haue
harkned
vnto
me
,
and
that
Israel
would
haue
walked
in
my
wayes
!
I
would
soone
haue
brought
low
their
enemies
,
and
would
haue
turned
my
hand
against
them
.
But
this
,
euen
this
,
that
men
will
lye
still
in
their
sinne
,
and
hold
it
fast
,
as
the
childe
doth
the
sweet
sugar
in
the
mouth
,
Iob
20.
is
the
cause
of
all
their
complaints
of
sore
afflictions
,
Note
.
and
losse
of
their
best
commodities
;
and
heauy
dayes
,
which
though
wee
shall
neuer
bee
free
from
altogether
,
no
not
the
best
,
while
we
carry
flesh
about
vs
;
yet
wee
might
remedy
it
in
great
part
,
if
God
had
any
authority
,
&
might
preuaile
with
vs
.
And
if
his
owne
children
will
rebell
,
and
breake
out
of
compasse
to
prouoke
him
,
he
will
chastize
euen
them
with
his
smarcy
rods
and
corrections
.
Euen
as
the
Lord
spake
by
the
Prophet
Obadiah
,
2
Chron.
15.
1.
to
Asa
King
of
Iudah
,
saying
:
O
Asa
,
and
all
Iudah
,
and
Beniamin
,
heare
yee
mee
:
The
Lord
is
with
you
,
while
yee
bee
with
him
;
if
yee
seeke
him
,
he
will
be
found
of
you
:
but
if
ye
forsake
him
,
hee
will
forsake
you
.
1
Pet.
4.
18
If
God
then
will
execute
punishment
vpon
his
owne
people
,
prouoking
him
:
what
maruell
is
it
,
though
they
bee
loden
with
iudgements
,
who
are
none
of
his
,
2
Chron.
19.
2.
but
his
enemies
?
And
further
then
both
the
one
and
the
other
,
doe
humble
themselues
,
to
walk
with
the
Lord
,
they
shall
euer
be
in
danger
(
as
they
may
here
see
in
Saul
)
of
losing
their
best
iewels
.
Of
which
I
speake
the
lesse
here
,
hauing
handled
it
before
in
another
doctrine
.
VERSE
27
,
28.
And
as
Samuel
turned
about
to
goe
away
,
hee
layd
hold
vpon
the
skirt
of
his
mantle
,
and
it
rent
.
And
Samuel
sayd
vnto
him
,
The
LORD
hath
rent
the
kingdome
of
Israel
from
thee
this
day
,
and
hath
giuen
it
to
a
neighbor
of
thine
,
that
is
better
then
thou
.
IN
this
distresse
and
perplexity
of
Saul
,
The
text
opened
.
that
hee
feared
the
losse
of
his
kingdome
,
and
yet
could
not
hold
the
Prophet
with
him
,
when
he
turned
to
goe
from
him
,
Saul
caught
hold
of
his
garment
,
and
it
rent
;
this
he
did
not
in
wrath
against
him
,
for
then
he
would
haue
vsed
great
cruelty
toward
him
;
as
Ieroboam
in
the
like
action
,
1
Kin.
13.
3.
intended
against
the
man
of
God
:
neither
did
hee
it
,
as
testifying
his
earnest
desire
,
to
bee
counselled
and
directed
by
him
,
which
hee
refused
all
the
time
the
Prophet
was
with
him
(
neither
did
he
afterwards
any
otherwise
)
but
he
did
it
,
onely
to
keepe
him
in
presence
with
him
;
which
,
if
hee
might
haue
done
,
hee
thought
all
should
haue
beene
safe
and
well
with
him
.
For
,
he
imagined
there
was
no
cause
of
feare
,
while
Samuel
was
in
place
and
company
with
him
,
and
by
that
meanes
,
he
thought
to
quiet
himselfe
,
and
to
put
away
all
such
thoughts
,
as
through
the
message
which
hee
receiued
from
God
,
might
haue
held
him
in
great
vnquietnesse
,
whereby
hee
shewed
how
loth
and
vnwilling
hee
was
,
to
haue
him
depart
from
him
.
Which
affection
of
his
had
deserued
high
commendation
,
if
he
had
desired
Samuels
staying
with
him
,
for
the
right
end
,
to
wit
,
that
he
might
haue
been
to
vprightnesse
,
and
true
repentance
.
Doct.
28.
Hypocrites
may
ascribe
much
to
the
means
.
But
it
is
cleere
,
that
hee
was
farre
from
it
:
but
yet
seeing
he
went
about
to
stay
him
,
what
may
we
learne
of
that
,
yee
will
(
perhaps
)
aske
,
and
what
vse
shall
we
make
of
it
?
I
say
,
we
learne
thereby
this
,
that
though
hypocrites
haue
not
a
sound
and
vpright
heart
,
yet
they
will
ascribe
somewhat
to
outward
meanes
,
as
to
hearing
,
and
to
the
prayer
of
the
lips
,
and
to
this
among
the
rest
,
that
they
may
bee
well
thought
of
among
the
godly
,
and
therefore
they
will
haue
them
sometime
in
their
company
.
And
why
doe
they
so
?
Note
.
verily
not
to
bee
reformed
;
no
,
nor
to
be
soundly
informed
by
them
:
but
they
thinke
,
that
for
their
so
doing
,
they
are
the
better
,
and
that
God
will
so
account
of
them
:
and
they
flatter
themselues
in
this
,
that
they
are
herein
before
others
:
thus
measuring
themselues
,
by
those
which
are
worse
then
themselues
,
which
is
a
false
rule
to
goe
by
:
wheras
they
should
propound
to
themselues
,
the
best
examples
to
follow
,
as
they
follow
Christ
,
Mat.
11.
29
yea
and
Christ
himselfe
and
his
doctrine
.
But
they
imagine
,
that
as
God
will
heare
them
,
for
their
much
babbling
;
so
he
will
saue
them
,
for
their
accompanying
somtime
,
with
better
men
then
themselues
.
And
thus
wee
may
gather
,
not
onely
by
Saul
,
and
many
among
vs
;
but
by
the
thoughts
of
them
in
the
last
day
;
who
looking
to
be
receiued
of
Christ
,
for
such
duties
doing
,
alledged
this
[
Lord
]
we
did
eat
and
drink
in
thy
company
:
but
Christ
answering
them
,
Depart
from
mee
,
declared
that
they
should
also
haue
sauoured
of
his
company
,
and
haue
shewed
,
that
they
were
therby
reclaimed
from
their
euil
wayes
,
or
else
it
was
to
small
purpose
to
say
,
they
were
in
his
company
.
So
the
Lord
,
by
S.
Iohn
,
Reuel.
2
5.
threatning
to
remoue
the
Candle-sticke
out
of
the
place
,
except
they
amended
,
did
not
only
quicken
vp
the
godly
thereby
,
but
also
awake
and
admonish
the
wicked
,
that
the
Gospell
should
bee
taken
from
them
,
which
they
could
not
abide
to
heare
of
.
Doct.
29.
More
doe
frequent
good
company
,
then
profit
thereby
.
VERSE
27.
And
as
Samuel
turned
about
to
goe
away
,
he
layd
hold
vpon
the
skirt
of
his
mantle
,
and
it
rent
.
BVT
to
passe
to
another
thing
,
who
seeth
not
that
this
was
extreme
folly
in
a
wise
man
,
that
he
could
not
but
hold
him
in
his
company
,
and
yet
neuer
the
better
for
it
?
2
Kin.
3.
15.
So
Iehoraem
could
could
bee
content
to
serue
his
turne
with
Elisha
the
Prophet
,
in
his
sore
distresse
and
danger
,
that
hee
was
in
:
but
otherwise
regarded
no
whit
his
doctrine
,
nor
message
,
to
be
reformed
by
it
:
but
rather
hated
him
.
Euen
as
Ahabal
,
so
his
father
was
willing
to
haue
good
tydings
by
Michaiah
,
1
Kin.
22.
when
he
went
to
war
at
Ramoth
Gilead
;
but
hee
was
so
far
off
,
from
hearing
the
iudgement
of
God
,
for
his
idolatrie
and
disobedience
at
his
mouth
,
or
to
bee
willing
to
bee
conuerted
from
it
,
to
the
true
worshipping
of
God
,
that
he
sent
him
to
prison
with
hunger
and
paine
.
Euen
so
it
is
,
I
must
needes
say
,
the
heauy
hand
of
God
vpon
many
among
vs
,
and
a
point
of
grosse
foolishnesse
,
though
otherwise
they
haue
wit
and
worldly
wisdome
with
the
most
:
that
notwithstanding
,
they
bee
no
Papists
,
to
contemne
and
despise
the
Preachers
of
the
Word
,
yet
they
are
not
wise
enough
to
make
their
profit
of
them
:
nay
,
though
they
loue
them
,
as
they
doe
other
men
;
yet
do
they
not
seeke
to
know
the
end
,
why
they
are
set
among
them
,
and
what
vse
for
the
attaining
of
happinesse
,
they
should
seeke
to
make
of
them
.
It
was
reuealed
by
God
,
Corrupt
ends
of
mens
conuersing
with
the
Minister
.
in
ages
past
,
though
now
more
plainely
in
this
latter
age
of
ours
,
that
Prophets
and
Preachers
,
should
be
receiued
for
their
office
and
message
sake
,
which
is
,
that
they
bring
tydings
of
blessednesse
,
to
be
enioyed
both
here
,
as
Luk.
11.
28.
and
hereafter
for
euer
,
as
Luk.
1.
69.
but
how
doe
people
,
for
the
most
part
,
regard
and
embrace
this
message
of
God
,
by
their
ministry
?
many
of
them
will
,
to
get
a
good
penny-worth
in
his
tythes
,
at
a
good
Ministers
hands
,
hold
in
and
keepe
in
fauour
with
him
;
and
if
they
obtain
that
,
they
will
speake
well
of
him
:
others
for
some
qualities
of
his
,
wherewith
they
are
delighted
;
as
that
hee
is
a
fit
companion
for
them
at
play
,
a
merry
conceited
person
,
and
can
discourse
well
and
wisely
of
worldly
matters
;
for
these
and
such
like
they
affect
him
.
And
another
sort
,
if
they
haue
one
that
beareth
the
name
of
a
learned
man
,
though
he
bee
little
conuersing
with
them
,
or
doe
them
little
good
,
will
perhaps
glory
of
,
and
commend
him
,
though
they
care
not
whether
hee
teach
them
or
no.
That
I
say
nothing
of
the
ignorant
and
insufficient
Ministers
,
with
whom
yet
,
many
are
as
well
content
(
if
not
better
)
then
with
the
ablest
and
best
.
But
what
is
all
this
?
this
is
not
to
receiue
him
for
his
office
sake
and
Ministry
,
as
our
Sauiour
teacheth
men
,
Mat.
10.
to
receiue
a
Prophet
in
the
name
of
a
Prophet
,
that
so
they
may
haue
the
reward
of
a
Prophet
.
And
thus
men
suffer
themselues
,
to
be
grossely
bewitched
,
that
Saul
was
neuer
more
palpably
deceiued
,
in
laboring
to
haue
Samuel
with
him
(
when
yet
hee
sought
no
spiritual
counsel
,
or
comfort
at
his
hands
)
then
the
most
are
in
our
dayes
,
that
like
and
allow
of
the
Ministry
,
perhaps
though
many
doe
not
so
,
and
yet
shall
bee
found
(
if
any
list
to
examine
it
)
not
to
looke
to
be
enstructed
by
them
,
Acts
26.
18
nor
turned
from
the
power
and
dominion
of
Satan
,
to
the
sincere
loue
and
obedience
of
God
,
neither
to
bee
called
,
and
brought
from
darknesse
to
light
,
to
faith
and
knowledge
,
which
are
the
ends
,
why
the
Gospel
is
preached
among
them
;
but
onely
in
some
such
respects
,
to
like
and
receiue
them
,
as
I
haue
before
set
downe
.
But
is
this
the
manner
of
accounting
the
Ministry
and
Ministers
,
as
Gods
holy
ordinance
,
and
his
singular
gifts
?
is
this
to
make
prophesie
and
preaching
precious
?
Is
this
to
account
and
esteeme
the
tydings
of
the
Kingdome
of
Heauen
,
Mat.
13.
as
a
pearle
?
for
so
the
Scripture
cals
it
)
is
this
,
to
receiue
Gods
holy
Messengers
,
as
Angels
;
and
to
shew
,
that
their
feet
,
or
comming
,
is
beautifull
;
because
they
bring
a
glad
message
,
and
a
message
of
peace
vnto
them
?
Is
it
to
loue
,
and
esteem
them
so
,
as
for
their
sakes
,
to
bee
ready
to
plucke
their
owne
eyes
out
,
if
need
were
,
for
the
singular
benefit
,
which
they
receiue
at
their
hands
,
and
by
their
meanes
?
It
doth
well
appeare
that
the
neare
coniunction
of
true
and
christian
loue
betweene
Gods
faithfull
ministers
and
their
flocke
,
The
true
ends
of
this
fellowship
much
neglected
.
which
also
ought
to
be
betwixt
all
teachers
,
and
the
people
committed
to
their
charge
,
is
either
not
knowne
,
or
not
greatly
in
practise
:
And
if
the
true
shepheard
(
as
Christ
teacheth
)
will
so
loue
his
flock
,
Iob.
10.
5.
as
he
will
loose
goods
and
life
for
their
sake
,
if
occasion
should
be
offred
;
and
if
they
bee
like
affected
to
him
,
is
there
not
(
thinke
we
)
some
great
matter
betwixt
them
,
which
causeth
this
?
And
what
is
it
?
the
naturall
father
,
and
sonne
are
not
so
nearely
vnited
as
they
:
yea
,
greater
things
are
enioyned
of
one
by
the
other
,
then
betwixt
them
:
for
the
father
is
but
the
meane
of
his
sons
being
at
all
;
but
the
spirituall
father
is
the
instrument
of
his
euerlasting
welbeing
:
he
can
only
conuey
or
leaue
to
his
sonne
,
his
temporall
possessions
and
goods
;
but
this
is
a
meane
whereby
eternall
riches
,
yea
,
a
kingdome
and
that
eternall
,
is
enioyed
by
them
whome
hee
begetteth
by
the
gospell
:
againe
,
their
loue
can
bee
but
naturall
,
therefore
not
euer
firme
and
stable
,
but
the
loue
of
these
is
spirituall
,
and
therefore
endureth
:
and
such
louing
and
liuing
together
,
should
be
betweene
the
one
and
the
other
:
which
I
say
,
because
the
blinde
and
the
beastly
world
,
who
knoweth
no
whit
of
this
,
when
they
see
faithfull
loue
betwixt
the
teacher
and
people
,
doe
to
their
further
condemnation
,
reproachfully
vtter
these
speaches
,
that
the
people
make
their
minister
their
God
:
but
while
they
thus
speake
,
we
may
see
that
they
see
cause
to
loue
them
,
and
that
there
is
another
end
why
the
shepheards
of
soules
ought
to
bee
desired
and
enioyed
,
and
another
manner
of
benefit
to
be
reaped
by
them
,
then
either
Saul
,
or
such
as
I
haue
spoken
of
,
haue
found
:
which
therfore
ought
of
all
the
people
of
God
heereafter
to
bee
sought
and
looked
after
.
Doct.
30
The
hypocrite
may
alway
look
to
heare
bad
news
.
VERSE
.
28.
And
Samuel
said
vnto
him
,
The
LORD
hath
rent
the
kingdome
of
Israel
from
thee
this
day
,
and
hath
giuen
it
to
a
neighbour
of
thine
,
that
is
better
then
thou
.
IN
the
former
verse
wee
haue
seene
how
Saul
sought
to
hold
Samuel
with
him
,
but
not
for
the
end
which
ought
chiefely
to
haue
moued
him
:
and
in
this
28.
verse
,
Samuel
takes
occasion
by
the
rending
the
lappe
of
his
garment
,
to
giue
signification
to
him
,
that
God
would
rend
his
kingdome
from
him
,
that
so
hee
might
make
no
doubt
,
but
that
it
should
come
so
to
passe
:
And
this
hee
did
that
he
might
haue
driuen
him
to
some
sounder
and
hartyer
dislike
and
confession
of
his
sinnes
,
(
though
wee
see
hee
preuailed
not
with
him
)
therefore
hee
thus
speaketh
to
him
,
as
we
see
fearefully
;
and
as
well
it
teacheth
al
that
list
to
learne
,
that
while
men
remaine
hollow
and
double
,
and
deale
not
truly
and
plainely
with
God
,
they
may
look
to
heare
no
better
then
heauy
tidings
from
him
,
Note
.
to
sound
in
their
eares
,
and
to
checke
their
consciences
,
whatsoeuer
faire
shew
they
make
of
any
repentance
,
but
to
gather
more
signes
then
before
of
their
damnacion
,
by
how
much
more
they
reiected
Gods
offers
in
calling
them
:
1
King
.
13.
And
should
not
this
driue
men
from
all
their
carnall
shiftes
,
Vse
.
and
broken
holdes
,
when
they
see
that
God
hunts
them
out
of
their
dennes
,
and
pluckes
their
mufflers
from
their
faces
?
Chap.
14.
34.
35.
And
yet
as
bad
as
Saul
was
,
and
as
little
as
God
set
by
all
the
outward
shewes
that
he
made
either
heere
,
or
in
the
former
chapter
,
verse
34.
to
the
46.
(
which
were
many
)
yet
it
is
cleere
and
most
manifest
,
Many
that
make
some
shew
,
yet
come
farre
short
of
Saul
.
that
he
went
farre
before
many
that
professe
the
Gospell
at
this
day
:
among
whome
a
man
may
be
a
long
time
,
before
hee
shal
heare
so
many
holy
and
religious
speaches
,
as
he
vttred
there
(
reade
the
place
)
besides
his
vpholding
the
true
worship
of
God
,
in
the
which
he
declared
his
zeale
in
seuere
punishing
such
as
should
dishonour
him
,
yea
,
although
it
fell
out
to
be
his
owne
son
.
I
say
there
be
many
found
among
vs
,
(
who
haue
cleerer
knowledge
of
Gods
will
,
then
was
reuealed
to
him
)
who
yet
neither
may
be
matched
with
Saul
in
sundry
commendable
points
,
neither
in
this
one
,
to
attribute
so
much
to
Samuel
the
Lords
Prophet
,
as
he
did
:
who
desired
his
company
,
and
held
him
with
him
.
Which
though
it
was
not
done
in
faithfulnes
,
with
desire
to
bee
reformed
,
yet
who
doubteth
but
that
it
was
a
good
steppe
to
take
profit
by
him
in
time
,
when
he
could
yeeld
him
such
reuerence
as
he
did
,
and
giue
him
leaue
to
speake
to
him
of
the
matters
that
were
both
harsh
,
toylish
and
vnpleasant
?
Note
well
.
And
yet
wee
see
for
all
this
,
God
had
no
pleasure
in
him
,
that
all
who
shall
heare
or
read
this
story
or
the
laying
open
of
it
,
may
feare
and
tremble
,
if
their
righteousnes
and
synceritie
exceed
not
his
;
for
no
such
shall
enter
into
the
Lords
kingdome
;
Mat.
5.
16.
which
was
one
especiall
end
why
I
lay
out
this
story
before
the
eyes
of
men
,
as
I
said
in
the
beginning
.
Neither
let
any
obiect
and
say
,
Obiect
.
that
his
estate
was
fearefull
afterwards
:
but
now
when
this
was
done
,
which
is
heere
mentioned
,
he
was
not
so
desperate
and
past
hope
:
Answ.
for
I
say
that
for
the
acts
heere
and
before
mentioned
,
(
take
one
with
the
other
)
he
was
cast
off
,
although
it
is
to
bee
granted
,
that
afterwards
hee
was
much
worse
.
Let
no
man
deceiue
himselfe
,
Samuel
was
forbidden
to
pray
for
him
,
at
his
departure
from
him
,
at
the
time
heere
mentioned
,
as
appeareth
in
the
next
chapter
,
verse
1.
for
at
his
departing
from
him
after
he
had
done
the
Lords
message
to
him
,
which
I
haue
now
spoken
of
,
hee
left
him
no
better
,
then
at
his
comming
to
him
hee
found
him
.
1
King
.
13.
34.
But
as
it
was
said
of
Ieroboam
(
when
the
man
of
God
had
reproued
his
Idolatrie
threatning
him
sore
in
the
name
of
the
Lord
)
that
for
all
this
he
departed
not
from
his
euill
way
:
So
it
is
said
of
Saul
,
that
when
Samuel
went
away
from
him
,
he
was
nothing
bettred
,
nor
reclaimed
by
him
,
ver.
34.
after
which
going
from
him
,
it
is
sayd
he
came
no
more
to
see
him
,
vnto
the
day
of
his
death
.
And
as
for
that
it
is
said
of
him
in
30.
verse
of
this
chap.
that
hee
confessed
his
sinne
againe
,
as
he
had
done
before
,
least
any
should
think
his
latter
confession
to
haue
bene
better
then
the
former
,
it
is
branded
by
the
holy
ghost
,
with
a
manifest
marke
of
hypocrisie
,
when
he
said
I
haue
sinned
,
for
this
is
added
[
but
honour
me
before
the
people
]
signifying
that
he
looked
not
so
high
as
to
God
,
Psal.
51.
who
requireth
truth
in
the
inward
parts
,
but
only
his
feare
was
,
least
men
should
haue
knowne
that
God
reiected
him
,
and
so
might
thereby
haue
cast
him
off
,
and
haue
refused
him
for
their
king
.
And
of
Saul
thus
much
,
for
I
haue
said
the
best
of
him
,
that
the
scripture
sets
downe
in
this
chap.
or
afterwards
,
and
shewed
that
nothing
spoken
of
him
,
sauoured
of
true
repentance
.
The
further
we
proceede
in
this
story
,
the
worst
we
shall
finde
him
.
And
first
how
he
,
by
and
by
after
Dauids
victory
ouer
Goliah
,
beganne
to
recompence
his
good
with
euill
,
hating
him
without
cause
,
and
seeking
to
kill
him
secretly
,
as
in
the
18.
chap.
appeareth
,
and
then
openly
,
as
in
the
19.
may
bee
seene
,
&
that
many
times
in
both
,
and
so
continued
to
his
end
,
worse
and
worse
.
Conclusion
of
the
whole
,
with
serious
application
.
And
now
I
haue
satisfied
the
desire
of
such
as
were
earnest
to
haue
the
chiefe
points
of
this
chapter
opened
,
concerning
Saul
,
that
they
may
see
his
sinne
,
both
when
he
stood
in
the
denyall
of
it
,
and
when
he
confessed
it
:
I
haue
shewed
also
in
the
processe
of
the
storie
,
as
occasion
hath
beene
offred
,
how
fearefully
many
of
the
visible
Church
,
doe
very
nearely
follow
him
,
&
liuely
resemble
him
,
(
if
many
of
them
go
not
beyond
him
in
their
euill
actions
and
liues
,
and
come
short
of
him
in
their
good
parts
)
to
this
end
,
that
if
they
haue
any
care
of
their
soules
welfare
,
they
may
more
seriously
thinke
of
their
estate
while
they
haue
time
,
and
come
to
true
repentance
.
Rather
learning
so
to
doe
,
by
the
good
teaching
,
and
the
examples
of
godly
Ministers
and
Christians
,
then
to
disgrace
them
as
much
as
in
them
lyeth
and
discourage
them
,
as
it
is
too
common
a
thing
for
many
to
doe
.
Now
I
say
it
remayneth
that
wee
pray
earnestly
to
God
,
that
this
and
such
other
scriptures
,
being
written
for
our
instruction
and
edifying
,
may
by
his
gracious
working
in
vs
,
do
vs
the
good
,
for
which
wee
enioy
them
:
that
as
they
be
lights
to
our
steps
,
and
lanternes
to
our
feete
,
so
they
may
guide
vs
into
the
way
of
peace
,
who
haue
beleeued
,
and
already
embraced
the
doctrine
of
them
:
and
such
also
,
as
yet
sit
in
darkenes
,
may
see
great
light
to
their
euerlasting
comfort
.
FINIS
.