A
SERMON
PREACHED
AT
Pauls
-
Crosse
London
,
November
,
21.
1624.
1.
TIM.
4.4
.
For
euery
Creature
of
God
is
good
:
and
nothing
to
bee
refused
,
if
it
be
receiued
with
Thankesgiuing
.
OF
that
great
and
Vniuersall
Apostacie
,
The
Coherence
.
which
should
bee
in
the
Church
through
the
tyrannie
and
fraud
of
Antichrist
;
there
are
elsewhere
in
the
Scriptures
more
full
,
scarce
any
where
more
plaine
predictions
,
then
in
this
passage
of
Saint
PAVL
,
whereof
my
Text
is
a
part
.
The
Qualitie
of
the
Doctrines
foretold
Vers.
1.
Contrary
to
the
Faith
,
Erronious
,
Diuelish
;
[
[
a
](A11458-e10860-b)
a
Vers.
1.
Now
the
Spirit
speaketh
expressely
,
that
in
the
later
times
some
shall
depart
from
the
Faith
,
giuing
heed
to
seducing
Spirits
,
and
doctrines
of
Deuils
.
]
The
Qualitie
of
the
Doctors
foretold
,
Vers.
2.
Lyars
,
Hypocriticall
,
vnconscionable
;
[
[
b
](A11458-e10910-b)
b
Vers.
2.
Speaking
lyes
in
Hypocrisie
,
hauing
their
Consciences
seared
with
a
hot
jron
.
]
But
least
these
generalities
should
seeme
not
sufficiently
distinctiue
;
each
side
charging
other
,
(
as
commonly
it
happeneth
where
differences
are
about
Religion
)
with
Apostacy
,
and
Errour
,
and
Falshood
,
and
Hipocrisie
:
the
Apostle
thought
it
needfull
to
point
out
those
Antichristian
Doctors
more
distinctly
,
by
specifying
some
particulars
of
their
diuelish
Doctrines
.
For
which
purpose
he
giueth
instance
in
[
c
](A11458-e10970-b)
c
Vers.
3.
two
of
their
Doctrines
:
whereof
he
maketh
choyse
,
not
as
being
simply
the
worst
of
all
the
rest
,
(
though
bad
enough
)
but
as
being
more
easily
discernable
then
most
of
the
rest
,
viz.
a
Prohibition
of
Marriage
,
and
an
Injunction
of
abstinence
from
certaine
Meates
.
Which
particulars
,
being
so
agreeable
to
the
present
Tenets
of
the
Romish
Synagogue
,
doe
giue
euen
of
themselues
alone
,
a
strong
suspition
,
that
there
is
the
seate
of
Antichrist
.
But
joyned
vnto
the
other
Prophecies
of
[
d
](A11458-e11090-b)
d
2.
Thes.
2.3
.
&c.
St.
Paul
,
and
[
e
](A11458-e11110-b)
e
Apoc.
13.11
.
&c.
St.
Iohn
,
in
other
places
,
make
it
so
vnquestionable
:
that
they
who
will
needes
bee
so
vnreasonably
charitable
,
as
to
thinke
the
Pope
is
not
Antichrist
,
may
at
the
least
wonder
,
(
as
[
f
](A11458-e11150-b)
f
Moulins
accomplishment
in
the
Preface
.
one
saith
well
)
by
what
strange
chance
it
fell
out
,
that
these
Apostles
should
draw
the
picture
of
Antichrist
in
euery
point
and
limbe
,
so
just
like
the
Pope
,
and
yet
neuer
thinke
of
him
.
For
euery
Creature
of
God
is
good
;
and
nothing
to
bee
refused
,
if
it
be
receiued
with
thankesgiuing
.
Which
words
giue
vs
occasion
to
consider
of
Three
points
,
And
diuision
of
the
Text.
which
according
to
the
number
and
order
of
the
seuerall
clauses
in
this
verse
,
are
these
.
First
,
the
Qualitie
of
Gods
Creatures
,
as
they
come
from
him
,
and
are
giuen
to
vs
:
[
Euery
Creature
of
God
is
good
.
]
Secondly
,
the
vse
of
Gods
Creatures
,
consisting
in
their
lawfulnesse
vnto
vs
,
and
our
libertie
vnto
them
,
[
And
nothing
to
bee
refused
.
]
Thirdly
,
a
condition
necessary
on
our
parts
,
least
the
Creatures
,
otherwise
good
and
lawfull
,
should
become
vnto
vs
euill
and
hurtfull
;
and
that
is
Thankefulnes
:
[
If
it
bee
receiued
with
Thankesgiuing
.
]
The
two
first
set
out
the
bountie
of
God
towards
vs
;
who
hath
made
a
world
of
Creatures
,
and
all
good
,
and
hath
not
enuyed
vs
the
vse
of
any
of
them
:
and
the
third
,
containeth
our
dutie
vnto
God
in
regard
thereof
;
viz.
to
returne
vnto
him
,
for
the
free
vse
of
all
his
good
Creatures
,
the
tribute
of
our
Thankes
.
Of
these
three
Points
it
is
my
purpose
,
by
Gods
grace
,
and
with
your
patience
,
to
speake
in
such
manner
,
as
shall
be
most
for
our
edification
;
in
such
measure
,
as
the
vsuall
houres
will
allow
;
and
in
such
Order
,
as
the
Text
giueth
them
:
and
first
of
the
First
,
from
the
first
clause
thereof
;
Euery
Creature
of
God
is
good
.
By
Creature
vnderstand
,
The
Goodnes
of
the
Creature
declared
.
not
onely
such
as
are
appointed
for
nourishment
:
but
euen
all
kind
of
created
Beings
;
the
[
g
](A11458-e11660-b)
g
Gen.
1.1
.
Heauen
and
the
Earth
,
and
[
h
](A11458-e11690-b)
h
Exod.
10.11
.
all
things
therein
contained
[
i
](A11458-e11710-b)
i
Col.
1.16
.
visible
and
invisible
,
with
all
their
seuerall
Properties
and
Accidents
.
Of
all
and
each
of
these
the
Apostles
assertion
is
true
;
Euery
Creature
of
God
is
good
.
Hee
concludeth
all
kinds
of
meates
to
bee
good
;
because
,
they
are
the
Creatures
of
God
:
which
argument
were
not
good
,
if
euery
Creature
were
not
good
.
And
by
Goodnesse
vnderstand
,
not
only
that
goodnes
ad
intra
,
whereby
euery
thing
is
simply
and
metaphysically
good
,
in
regard
of
the
Nature
,
perfection
,
and
beeing
thereof
:
but
that
goodnesse
ad
extra
too
,
whereby
euery
thing
is
in
the
kind
and
in
some
measure
endowed
with
an
abilitie
to
doe
some
good
without
and
beyond
it selfe
.
You
may
call
them
an
[
k
](A11458-e11830-b)
k
V.
Scalig
exer.
107.
sect.
27.
Absolute
,
and
a
Relatiue
Goodnes
.
And
euery
Creature
hath
both
of
these
.
There
being
in
the
meanest
and
basest
of
Gods
Creatures
,
not
onely
an
Absolute
Goodnes
,
whereby
it
is
perfect
in
its
proper
kind
,
Quà
Ens
,
as
it
hath
a
beeing
and
existence
:
but
also
a
Relatiue
Goodnes
too
;
and
that
two-fold
.
One
,
respecting
God
the
Creator
:
whose
glory
more
or
lesse
it
serueth
to
shew
forth
,
Quà
Creatura
,
as
it
is
the
Worke
of
his
hands
.
Another
,
respecting
its
[
l
](A11458-e11940-b)
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plat.
in
Protag
.
&
in
Menone
.
fellow-Creatures
:
to
some
of
whom
it
is
some
way
or
other
seruiceable
,
Quà
Pars
Mundi
,
as
it
is
a
Part
of
the
Whole
;
but
especially
seruiceable
vnto
Man
,
for
whose
seruice
(
next
vnder
the
Glory
of
God
)
the
whole
was
Created
.
The
summe
is
.
Euery
Creature
which
God
hath
made
is
good
.
Good
,
absolutely
&
in
it selfe
;
as
a
Thing
:
Good
,
in
that
it
setteth
forth
the
Glory
of
him
that
made
it
,
as
a
Creature
:
Good
,
as
a
part
of
the
World
,
for
the
seruice
it
doth
to
Man
,
and
other
Creatures
.
Hereof
wee
neede
neither
further
,
With
the
proofe
.
nor
other
testimony
,
then
Gods
owne
approbation
registred
in
the
story
of
the
Creation
Gen.
1.
Where
wee
may
see
Gods
allowance
stamped
,
both
vpon
the
seuerall
Creatures
of
each
seuerall
day
,
that
they
were
[
m
](A11458-e12150-b)
m
Gen.
1.4.12.18.21.25
.
good
:
and
also
vpon
the
whole
frame
of
the
Creatures
,
when
the
worke
was
finished
;
that
behold
they
were
[
n
](A11458-e12180-b)
n
Ibid.
Psal.
31
exceeding
good
.
Et
nusquam
in
toto
corpore
menda
fuit
.
In
this
goodly
systeme
and
fabricke
of
Nature
,
that
which
is
beyond
all
,
is
,
the
harmony
and
conjuncture
of
the
Parts
,
exceeding
in
goodnesse
,
beauty
,
and
perfection
:
yet
so
,
as
no
one
part
is
superfluous
or
vnprofitable
;
or
,
if
considered
singly
and
by
it selfe
,
destitute
of
its
proper
goodnesse
and
vsefulnesse
.
As
in
the
Naturall
Body
of
a
Man
;
not
the
least
member
,
or
string
,
or
sinew
,
but
hath
his
proper
office
and
comlin●●●●
in
the
Body
:
and
as
in
the
artificiall
Body
of
a
Clocke
or
other
Engine
of
motion
,
not
the
least
wheele
,
or
pinne
,
or
notch
,
but
hath
his
proper
worke
and
vse
in
the
Engine
.
God
hath
giuen
to
euery
thing
hee
hath
made
,
that
[
o
](A11458-e12330-b)
o
Wisd.
11.20
.
number
,
weight
,
and
measure
of
perfection
and
goodnesse
,
which
he
saw
fittest
for
it
vnto
those
ends
for
which
hee
made
it
.
Euery
Creature
of
God
is
good
.
And
ground
thereof
.
A
truth
so
euident
;
that
euen
those
among
the
Heathen
Philosophers
,
who
eyther
denyed
or
doubted
of
the
Worlds
Creation
,
did
yet
,
by
making
[
p
](A11458-e12410-b)
p
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
1.
Ethic.
6.
Ens
and
Bonum
termes
convertible
,
acknowledge
the
goodnes
of
euery
Creature
.
It
were
a
shame
then
for
vs
,
who
[
q
](A11458-e12470-b)
q
Heb.
11.3
.
through
Faith
vnderstand
that
the
worlds
were
framed
by
the
word
of
God
,
if
our
assent
vnto
this
truth
should
not
bee
by
so
much
firmer
then
theirs
,
by
how
much
our
euidence
for
it
is
stronger
then
theirs
.
They
perceiued
the
thing
;
wee
,
the
ground
also
:
they
saw
,
it
was
so
;
we
,
why
it
is
so
.
Euen
because
it
is
the
worke
of
God
.
A
God
full
of
goodnes
;
a
God
who
is
nothing
but
goodnesse
;
a
God
[
r
](A11458-e12570-b)
r
Pars
naturae
corum
est
esse
b●nos
.
(
De
Diis
)
Seneca
.
essentially
and
infinitely
good
,
yea
very
Goodnesse
it selfe
.
And
as
is
the
Workeman
,
such
is
his
workemanship
.
Not
for
degree
,
(
that
is
here
impossible
;
)
but
for
the
truth
of
the
Qualitie
:
not
alike
good
with
him
,
but
like
to
him
in
being
good
.
In
euery
Creature
there
are
certaine
trackes
and
foot-steps
,
as
of
Gods
Essence
,
whereby
it
hath
its
Being
;
so
of
his
Goodnes
too
,
whereby
it
also
is
good
.
The
[
s
](A11458-e12710-b)
s
See
August
.
passim
in
Script
.
●ou●r
.
M●nichae●s
.
Manichees
saw
the
strength
of
this
Inference
:
Who
,
though
they
were
so
injurious
vnto
the
Creatures
,
as
to
repute
some
of
them
Euill
;
yet
durst
not
be
so
absurd
,
as
to
charge
the
true
God
to
be
the
cause
of
those
,
they
so
reputed
.
Common
reason
taught
them
:
that
from
the
good
God
could
not
proceed
any
euill
thing
;
no
more
then
Darkenesse
could
from
the
light
of
the
Sunne
,
or
Cold
from
the
heate
of
the
Fire
.
And
therefore
so
to
defend
their
Errour
,
as
to
avoid
this
absurdity
;
they
were
forced
to
maintaine
another
absurditie
(
indeed
a
greater
,
though
it
seemed
to
them
the
lesse
of
the
two
,
)
viz.
to
say
,
there
were
two
Gods
,
a
Good
God
,
the
Author
of
all
good
things
;
and
an
Euill
God
,
the
Author
of
all
euill
things
.
If
then
we
acknowledge
,
that
there
is
but
[
t
](A11458-e12860-b)
t
1.
Cor.
8.6
.
one
God
,
and
that
one
God
good
;
(
and
wee
doe
all
so
acknowledge
;
)
vnles
we
will
be
more
absurd
then
those
most
absurd
Heretiques
,
wee
must
withall
acknowledge
all
the
Creatures
of
that
one
and
good
God
to
be
also
good
.
He
is
so
the
causer
of
all
that
is
good
;
(
for
[
u
](A11458-e12910-b)
u
Iam.
1.17
.
euery
good
guift
and
euery
perfect
giuing
descendeth
from
about
from
the
Father
of
lights
:
)
as
that
hee
is
the
causer
onely
of
what
is
good
(
for
with
him
is
no
variablenes
neither
shadow
of
turning
,
saith
Saint
Iames.
)
As
the
Sunne
who
is
Pater
Luminum
,
the
fountaine
and
father
of
Lights
,
(
whereunto
Saint
Iames
in
that
passage
doth
apparantly
allude
)
giueth
light
to
the
Moone
,
and
Starres
,
and
all
the
lights
of
heauen
,
and
causeth
light
wheresoeuer
hee
shineth
,
but
no
where
causeth
darkenesse
:
so
God
the
Father
and
fountaine
of
all
goodnesse
,
so
communicateth
goodnesse
to
euery
thing
hee
produceth
,
as
that
he
[
x
](A11458-e13030-b)
x
Errat
,
si
quis
putet
illos
(
Deos
)
nocere
velle
q
non
pissunt
.
Senec.
Epist.
95.
Nec
dant
malum
,
nec
habent
Ibid.
cannot
produce
any
thing
at
all
,
but
that
which
is
good
.
Euery
Creature
of
God
then
is
good
.
Which
being
so
;
certainely
then
,
first
(
to
raise
some
Inferences
from
the
premisses
for
our
farther
instruction
and
vse
)
certainely
I
say
;
Sinne
,
Inferences
thence
:
the
First
.
and
Death
,
and
such
things
as
are
euill
and
not
good
,
are
not
of
Gods
making
,
they
are
none
of
his
Creatures
:
for
all
his
Creatures
are
good
.
[
y
](A11458-e13150-b)
y
Iam.
1.13
.
Let
no
man
therefore
say
when
hee
is
tempted
and
ouercome
of
sinne
,
I
am
tempted
of
God
:
neither
let
any
man
say
when
he
hath
done
euill
,
it
was
Gods
doing
.
God
indeed
preserueth
the
Man
,
actuateth
the
Power
,
and
ordereth
the
Action
to
the
glory
of
his
Mercy
or
Iustice
:
but
he
hath
no
hand
at
all
in
the
sinfull
defect
and
obliquity
of
a
wicked
action
.
There
is
a
naturall
(
or
rather
transcendentall
)
Goodnes
,
Bonitas
Entis
as
they
call
it
,
in
euery
Action
,
even
in
that
whereto
the
greatest
sinne
adhereth
:
and
that
[
z
](A11458-e13290-b)
z
Mali
author
non
est
,
qui
omnium
qua
sunt
author
est
:
quia
in
quantum
sunt
,
in
tantum
bona
sunt
.
August
.
83.
Quest.
21.
Goodnes
is
from
God
,
as
that
Action
is
his
Creature
.
But
the
Euill
that
cleaueth
vnto
it
,
is
wholly
from
the
default
of
the
Person
that
committeth
it
;
and
not
at
all
from
God
.
And
as
for
the
Euils
of
Paine
also
;
neither
are
they
of
Gods
making
.
[
a
](A11458-e13390-b)
a
Wisd.
13.16
.
Deus
mortem
non
fecit
,
saith
the
Author
of
the
Booke
of
Wisedome
,
God
made
not
death
,
neither
doth
he
take
pleasure
in
the
destruction
of
the
liuing
:
but
wicked
men
by
their
words
and
workes
haue
brought
it
vpon
themselues
:
[
b
](A11458-e13420-b)
b
Osc.
13.9
.
Perditio
tua
ex
te
Israel
,
Os.
13.
O
Israel
,
thy
destruction
is
from
thy selfe
:
that
is
;
both
thy
sinne
,
whereby
thou
destroyest
thy selfe
,
and
thy
Misery
whereby
thou
art
destroyed
,
is
onely
and
wholly
from
thy selfe
.
Certainly
God
is
not
the
cause
of
any
Euill
,
either
of
sinne
or
Punishment
.
Conceite
it
thus
:
not
the
Cause
of
it
(
formally
,
and
)
so
farre
forth
as
it
is
Euill
.
For
otherwise
,
we
must
know
,
that
(
materially
considered
)
all
Euils
of
Punishment
are
from
God
:
for
,
[
c
](A11458-e13550-b)
c
Amos
3.6
.
shall
there
be
euill
in
the
City
,
and
the
Lord
hath
not
done
it
?
Amos
3.6
.
In
Euils
of
sinne
,
there
is
no
other
,
but
onely
that
Naturall
or
Transcendentall
goodnesse
(
whereof
wee
spake
)
in
the
Action
:
which
goodnes
though
it
be
from
God
,
yet
because
the
Action
is
Morally
bad
,
God
is
not
said
to
doe
it
:
But
in
Euils
of
Punishment
,
there
is
,
ouer
and
besides
that
Naturall
Goodnesse
whereby
they
exist
,
a
kind
of
Morall
Goodnes
,
(
as
wee
may
call
it
,
after
a
sort
,
improperly
,
and
by
way
of
reduction
,
)
as
they
are
Instruments
of
the
Iustice
of
God
:
and
whatsoeuer
may
bee
referred
to
Iustice
,
may
so
farre
forth
be
called
good
:
and
for
that
very
goodnes
,
God
may
be
said
in
some
sort
to
bee
the
Author
of
these
euils
of
Punishment
,
though
not
also
of
those
other
euils
of
sinne
.
In
both
,
we
must
distinguish
the
Good
from
the
Euill
:
and
ascribe
all
the
Good
whatsoeuer
it
be
,
(
Transcendentall
,
Naturall
,
Morall
,
or
if
there
any
other
,
)
to
God
alone
;
but
by
no
meanes
any
of
the
Euill
.
Wee
are
vnthankefull
if
we
impute
any
Good
,
but
to
him
:
and
wee
are
vniust
,
if
wee
impute
to
him
any
thing
but
good
.
Secondly
,
The
second
.
from
the
goodnes
of
the
least
Creature
,
guesse
we
at
the
[
d
](A11458-e13820-b)
d
See
Wisd.
13.1
.
&c.
excellent
goodnes
of
the
great
Creator
.
[
e
](A11458-e13850-b)
e
A
Gell.
1.
Noct
Attis
.
1.
Ex
pede
Herculem
.
God
hath
Imprinted
as
before
I
said
,
some
steps
and
footings
of
his
goodnes
in
the
Creatures
:
from
which
we
must
take
the
best
scantling
,
we
are
capable
of
,
of
those
admirable
and
inexpressible
and
vnconceiuable
perfections
that
are
in
him
.
There
is
no
beholding
of
the
body
of
this
Sunne
,
who
dwelleth
in
such
a
[
f
](A11458-e13910-b)
f
1.
Tim.
6.16
.
glorious
light
as
none
can
attaine
vnto
;
that
glory
would
dazle
with
blindnesse
the
sharpest
and
most
Eagly
eye
that
should
dare
to
fix
it selfe
vpon
it
,
with
any
stedfastnes
:
enough
it
is
for
vs
,
from
those
[
g
](A11458-e13950-b)
g
Tantae
hae
forma●um
varieta
,
in
rebus
conditis
,
quid
nisi
quidam
sunt
radij
Deitatis
,
demonstrantes
quidem
quid
vere
sit
a
quo
sunt
;
non
tamen
quid
fit
,
prorsus
dest●ien●es
.
Bern.
Ser.
31.
in
Cant.
rayes
and
glimmering
beames
which
he
hath
scartered
vpon
the
Creatures
,
to
gather
how
infinitely
he
exceedeth
them
in
brightnes
and
glory
.
[
h
](A11458-e13980-b)
h
Bern.
ibid.
De
ipso
vides
,
sed
non
ipsum
:
We
see
his
,
but
not
him
.
His
Creatures
,
they
are
our
best
,
indeed
our
only
instructers
.
For
though
his
reuealed
word
teach
vs
,
what
we
should
neuer
haue
learned
from
the
Creatures
without
it
:
yet
,
fitted
to
our
capacity
,
it
teacheth
no
otherwise
then
by
resemblances
taken
from
the
Creatures
.
[
i
](A11458-e14050-b)
i
Rom.
1.19
,
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
St.
Paul
calleth
it
Rom.
1.
the
whole
Latitude
of
that
,
which
may
be
knowne
of
God
,
is
manifest
in
the
Creatures
:
and
the
invisible
things
of
God
not
to
be
vnderstood
but
by
the
things
that
are
made
.
S.
Baesill
therfore
calleth
the
world
[
k
](A11458-e14140-b)
k
Basil.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
very
schoole
where
the
knowledge
of
God
is
to
be
learned
:
and
there
is
a
double
way
of
teaching
,
a
twofold
method
of
trayning
vs
vp
into
that
knowledge
in
that
schoole
;
that
is
to
say
,
[
l
](A11458-e14180-b)
l
●quin
.
1.
qu●
11.12
.
Per.
Vi●●
negationis
,
and
per
viam
Eminentiae
.
First
,
[
m
](A11458-e14230-b)
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Damasc.
1.
de
fid.
Orthod.
4.
Viâ
negationis
:
looke
whatsoeuer
thou
findest
in
the
Creature
,
which
fauoureth
of
defect
or
imperfection
;
and
know
God
is
not
such
.
Are
they
limited
;
subiect
to
change
,
composition
,
decay
,
&
c
?
Remoue
these
from
God
:
and
learne
that
he
is
infini●e
,
simple
,
vnchangeable
,
eternall
.
Then
Viâ
Eminentiae
:
looke
whatsoeuer
perfection
there
is
in
the
Creature
in
any
degree
;
and
know
that
the
same
,
but
(
infinitely
and
incomparably
)
more
eminently
,
is
in
God
.
Is
there
Wisedome
,
or
Knowledge
,
or
Power
,
or
Beautie
,
or
Greatnesse
,
or
Goodnesse
,
in
any
kinde
or
in
any
measure
,
in
any
of
the
Creatures
?
Affirme
the
same
,
but
without
measure
of
God
:
and
learne
that
he
is
infinitely
wiser
,
and
skilfuller
,
and
stronger
,
and
fairer
,
and
greater
,
and
better
.
In
euery
good
thing
so
differently
excellent
aboue
and
beyond
the
Creatures
;
as
that
,
though
yet
they
be
good
,
yet
compared
with
him
they
deserue
not
the
name
of
good
[
n
](A11458-e14460-b)
n
Mark
.
10.18
There
is
none
good
but
one
,
that
is
God
.
Mark
.
10.
None
good
,
as
hee
:
simply
,
and
absolutely
,
and
essentially
,
and
of
himselfe
such
.
The
Creatures
that
they
are
good
,
they
haue
it
from
him
;
and
their
goodnes
dependeth
vpon
him
:
and
they
are
good
but
in
part
,
and
in
some
measure
,
and
in
their
owne
kinds
.
Whensoeuer
therefore
we
finde
any
good
from
,
or
obserue
any
goodnes
in
any
of
the
Creatures
:
let
vs
not
bury
our
meditations
there
,
but
raise
them
vp
by
those
stayres
(
as
it
were
)
of
the
Creatures
,
to
contemplate
the
great
goodnes
of
him
their
Creatour
.
We
are
vnhappie
truants
;
if
in
this
so
richly
furnished
schoole
of
Gods
good
Creatures
;
we
haue
not
learned
from
them
at
the
least
so
much
knowledge
of
him
and
his
goodnes
,
as
to
admire
,
and
loue
,
and
depend
vpon
it
and
him
.
Looke
vpon
the
Workemanship
,
and
accordingly
judge
of
the
Workeman
:
Euery
Creature
of
God
is
good
:
surely
then
the
Creator
must
needs
excell
in
goodnesse
.
The
third
.
Thirdly
;
there
is
in
men
,
amongst
other
cursed
fruites
of
selfe-loue
,
an
aptnes
to
measure
things
,
[
o
](A11458-e14640-b)
o
Non
ex
sui
naturae
,
sed
ex
suo
commodo
,
vel
incommodo
.
August
.
12.
de
Ciuit.
4.
not
by
the
leuell
of
exact
Truth
,
but
by
the
modell
of
their
owne
apprehensions
.
Who
is
there
,
that
cannot
fault
anothers
worke
?
The
[
p
](A11458-e14710-b)
p
Plin.
35
Nat.
hist.
10.
Cobler
could
espy
something
amisse
in
Apelles
his
master-piece
;
because
the
picture
was
not
drawne
just
according
to
his
fancy
.
If
a
thousand
of
vs
heare
a
Sermon
,
scarce
one
of
that
thousand
,
but
he
must
shew
some
of
that
litle
wit
he
hath
in
disliking
somthing
or
other
:
There
the
Preacher
was
too
elaborate
,
here
too
loose
;
that
point
he
might
haue
enlarged
,
contracted
this
;
he
might
haue
beene
plainer
there
,
shewed
more
learning
here
;
that
obseruation
was
obuious
,
that
exposition
enforced
,
that
proofe
impertinent
,
that
illustration
common
,
that
exhortation
needlesse
,
that
reproofe
vnseasonable
:
one
misliketh
his
Text
,
another
his
Method
,
a
third
his
stile
,
a
fourth
his
voyce
,
a
fifth
his
mem●ry
;
euery
one
something
.
A
fault
more
pardonable
if
our
Censures
stayed
at
the
workes
of
men
,
like
our selues
;
and
[
q
](A11458-e14950-b)
q
Lucian
in
Hermotimo
.
Momus-like
we
did
not
quarrell
the
workes
of
God
also
,
and
charge
many
of
his
good
Creatures
,
either
with
manifest
ill
,
or
at
least
wise
with
vnprofitablenes
.
[
r
](A11458-e15020-b)
r
See
Sirac
.
39.16
,
17.
&c.
Why
was
this
made
?
or
why
thus
?
what
good
doth
this
,
or
what
vse
of
that
?
It
had
perhaps
beene
better
,
if
this
or
that
had
neuer
bin
;
or
if
they
had
beene
otherwise
.
Thus
we
sometimes
say
or
thinke
.
To
[
s
](A11458-e15090-b)
s
Ne
tanti
artificis
opus
in
aliquo
reprehendere
vanitate
humanae
temeritatis
audeamus
.
August
.
12
de
Ciuil.
4.
rectifie
this
corruption
,
remember
this
first
clause
of
my
Text
,
Euery
Creature
of
God
is
good
.
Perhaps
thou
seest
not
,
what
good
there
is
in
some
of
the
Creatures
:
like
enough
so
:
but
yet
consider
,
there
may
bee
much
good
,
which
thou
seest
not
.
Say
,
it
giueth
thee
no
nourishment
:
Possibly
it
may
doe
thee
[
t
](A11458-e15140-b)
t
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Damasc.
2
de
fid
Orthod.
12.
seruice
in
some
other
kinde
.
Say
,
it
neuer
yet
did
that
:
yet
it
may
doe
hereafter
.
Later
times
[
u
](A11458-e15190-b)
u
Quam
multae
animalia
hoc
primun
.
cognovimus
seculo
?
&
quidem
multa
venientis
aeui
populus
,
ignota
nobis
,
Sci.
Senec.
7.
Nat.
qu.
31.
haue
found
out
much
good
vse
of
many
Creatures
,
whereof
former
ages
were
ignorant
:
and
why
may
not
after
times
find
good
in
those
things
,
which
doe
vs
none
?
Say
,
it
neuer
did
,
nor
euer
shall
do
seruice
to
man
,
(
although
who
can
tell
that
?
)
yet
who
knoweth
but
it
hath
done
,
or
may
doe
seruice
to
some
other
Creature
,
that
doth
seruice
to
man
?
Say
,
nor
that
neither
:
yet
this
good
thou
mayst
reape
euen
from
such
Creatures
,
as
seeme
to
affoord
none
;
to
take
[
x
](A11458-e15240-b)
x
●Vtitur
quibusdam
assumendis
&
respuendis
,
ad
val●tudinem
;
quibusdam
tole●ādis
,
ad
patiEnt●am
;
quibusdam
ordinā●is
,
ad
tusticiam
;
quibusdam
consideranilis
,
ad
al●quod
vecitatis
documentum
.
August
.
83
quest.
25.
knowledge
of
thine
owne
ignorance
,
and
to
humble
thy selfe
thereby
,
who
art
so
farre
from
comprehending
the
essence
,
that
thou
canst
not
comprehend
the
very
workes
of
God
.
The
most
vnprofitable
Creatures
profit
vs
,
at
least
this
way
:
[
y
](A11458-e15300-b)
y
Bern.
Serm.
5.
in
Cant.
Visu
,
sinon
vsu
,
as
Bernard
speaketh
;
if
not
to
vse
them
,
yet
to
see
in
them
,
as
in
a
glasse
Gods
wisedome
,
and
our
owne
ignorance
.
And
so
they
doe
vs
good
;
if
not
[
z
](A11458-e15350-b)
z
Ibid.
cedendo
in
cibum
,
if
not
exhibendo
ministerium
,
in
feeding
and
seruing
vs
;
yet
exercendo
ingenium
,
as
the
same
Bernard
speaketh
;
in
exercising
our
wits
and
giuing
vs
a
sight
of
our
ignorance
.
A
Doubt
remoued
.
But
yet
those
Creatures
,
which
are
apparantly
hurtfull
to
vs
;
as
Serpents
,
and
Wild-beasts
,
and
sundry
poysonous
plants
;
but
aboue
all
,
the
Diuels
,
and
cursed
.
Angels
:
May
we
not
say
,
they
are
ill
,
and
justly
both
blame
and
hate
them
?
Euen
these
also
are
good
,
as
they
are
the
Creatures
of
God
,
and
the
workmanship
of
his
hands
.
It
is
onely
through
sinne
,
that
they
are
Euill
:
eyther
to
vs
,
as
the
rest
,
or
in
themselues
,
as
the
Diuels
.
These
(
now
wicked
)
Angels
were
glorious
Creatures
at
the
first
:
by
their
owne
voluntary
transgression
it
is
,
that
they
are
now
the
worst
,
and
the
basest
.
And
as
for
all
the
other
Creatures
of
God
,
made
to
doe
vs
service
;
they
were
at
the
first
,
and
still
are
good
in
themselues
:
if
there
cleaueth
to
them
any
euill
,
whereby
they
become
hurtfull
to
vs
,
that
is
by
accedent
;
and
wee
haue
to
thanke
none
but
our selues
for
that
.
For
who
,
or
what
could
haue
harmed
vs
,
if
we
had
beene
followers
of
that
which
was
good
?
It
was
[
a
](A11458-e15640-b)
a
Rom.
8.10
.
not
of
their
owne
accord
,
but
through
our
sinfulnesse
,
that
the
Creatures
became
subiect
vnto
vanity
,
and
capable
eyther
to
doe
or
to
suffer
ill
.
They
had
beene
still
harmelesse
,
if
we
had
bin
still
faultlesse
:
it
was
our
[
b
](A11458-e15720-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
in
Gen.
Hem.
25.
sinne
,
that
at
once
forfeited
both
our
innocency
,
and
theirs
.
If
then
we
see
,
any
ill
in
them
,
or
finde
any
ill
by
them
;
let
vs
not
lay
the
blame
,
our
wreake
our
hatred
vpon
them
:
let
vs
rather
bestow
our
blame
and
hatred
where
it
is
most
due
,
the
blame
vpon
our selues
,
the
hatred
vpon
our
sinnes
.
If
Balaam
had
done
iustly
,
he
should
haue
spared
the
[
c
](A11458-e15870-b)
c
Numb.
22.27
,
&c.
Asse
,
and
haue
corrected
himselfe
:
but
the
false
Prophet
doth
the
fault
,
and
the
poore
beast
must
beare
both
blame
and
strokes
.
When
we
suffer
,
we
curse
,
or
at
the
easiest
blame
the
Creatures
:
this
weather
,
that
floud
,
such
a
storme
,
hath
blasted
our
fruites
,
sanded
our
grounds
,
shipwrackt
our
wares
,
and
vndone
vs
:
when
alas
these
haue
neyther
heart
nor
strength
against
vs
,
but
what
our selues
put
into
them
by
our
sinnes
.
Euery
sence
of
euill
thereof
in
or
from
the
Creatures
,
should
worke
in
vs
a
sence
of
our
disobedience
vnto
God
,
should
encrease
in
vs
a
detestation
of
the
sinnes
we
haue
committed
against
God
,
should
teach
vs
by
condemning
our selues
,
to
acquite
the
good
Creatures
of
God
:
which
as
they
are
good
in
themselues
,
so
should
they
haue
beene
euer
and
onely
good
vnto
vs
,
if
wee
had
beene
true
to
our selues
,
and
continued
good
and
faithfull
seruants
vnto
God
.
They
are
all
good
:
doe
not
thou
accuse
any
of
them
,
and
say
they
are
euill
;
doe
not
thou
abuse
any
of
them
,
and
make
them
euill
.
Hitherto
of
the
first
Point
,
the
Goodnesse
of
the
Creatures
;
Our
Liberty
to
the
Creatures
.
Euery
Creature
of
God
is
good
.
Followeth
the
second
,
which
is
their
vse
:
consisting
in
their
lawfulnesse
vnto
vs
,
and
our
liberty
vnto
them
;
euery
Creature
of
God
is
good
,
and
nothing
to
bee
refused
.
[
Nothing
.
]
That
is
,
most
agreeable
to
the
argument
of
the
former
verse
,
nothing
fit
for
food
:
but
more
generally
,
(
and
so
I
rather
thinke
the
Apostle
intendeth
it
)
no
Creature
of
God
,
whereof
we
may
haue
vse
or
service
in
any
kinde
whatsoeuer
.
Nothing
,
which
may
yeeld
vs
any
comfortable
content
for
the
support
of
this
life
,
in
point
of
health
,
ease
,
profit
,
delight
,
or
otherwise
(
with
due
sobriety
,
and
other
requisite
conditions
;
)
nothing
is
to
bee
refused
.
By
which
Refusall
the
Apostle
meaneth
not
a
bare
forbearance
of
the
things
;
(
for
that
we
both
may
,
and
in
many
cases
ought
so
to
re●use
some
of
the
Creatures
shall
anone
appeare
:
)
but
the
thing
he
forbiddeth
is
,
the
forbearance
of
the
Creature
,
as
vpon
immediate
tye
of
Conscience
;
viz.
eyther
out
of
a
superstitious
opinion
of
the
vnlawfulnesse
of
any
creature
,
for
some
supposed
naturall
or
legall
vncleannesse
in
it
,
or
out
of
a
like
superstitious
opinion
of
some
extraordinary
perfection
,
or
operatiue
and
effectuall
holinesse
in
such
refusall
.
The
Point
is
this
.
All
the
Creatures
of
God
are
lawfull
for
vs
to
vse
:
so
as
it
is
against
Christian
liberty
,
eyther
to
charge
the
vse
of
them
with
sinne
,
or
to
place
holinesse
in
the
abstaining
from
them
.
Without
eyther
sinne
in
the
vse
.
Our
Apostle
often
teacheth
this
Point
.
In
Rom.
14.
at
Psal.
20.
[
d
](A11458-e16570-b)
d
Rom.
14.20
[
All
things
are
pure
:
]
and
at
Psa.
14
,
there
he
deliuereth
it
as
a
certaine
truth
,
and
vpon
knowledge
,
[
e
](A11458-e16600-b)
e
Ibid.
14.
[
I
know
and
am
perswaded
by
the
Lord
Iesus
,
that
there
is
nothing
vncleane
of
it selfe
:
]
and
therefore
he
imputeth
it
as
an
errour
and
weakenes
in
judgement
to
them
that
refused
some
kind
of
meates
out
of
a
superstitious
opinion
,
or
but
timorous
feare
of
their
vnlawfulnes
,
at
Psal.
2.
[
f
](A11458-e16670-b)
f
Ibid
2.
[
One
beleeueth
hee
may
eate
all
things
:
another
,
who
is
weake
,
eateth
hearbes
:
]
And
in
1.
Cor.
10.
[
g
](A11458-e16710-b)
g
1.
Cor.
10.25
[
Whatsoeuer
is
sold
in
the
shambles
that
eate
,
asking
no
question
for
Conscience
sake
:
]
and
anon
Psal.
27
,
[
h
](A11458-e16740-b)
h
Ibid
27.
[
if
an
vnbelieuer
bid
you
to
a
feast
and
you
be
disposed
to
goe
;
Whatsoeuer
is
set
before
you
,
eate
,
asking
no
question
for
conscience
sake
.
]
And
to
the
end
we
might
know
the
libertie
he
there
giueth
to
extend
to
all
other
Creatures
as
well
as
meates
,
he
pronounceth
of
them
all
vniuersally
at
Psal.
23
,
[
i
](A11458-e16790-b)
i
Ibid.
23.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
things
are
lawfull
for
me
]
.
And
so
he
doth
in
Tit.
1.15
.
vniuersally
too
;
[
k
](A11458-e16840-b)
k
Tit.
1.15
.
[
Omnia
munda
mundis
,
To
the
pure
all
things
are
pure
.
]
From
all
which
Testimonies
wee
may
conclude
,
there
is
no
vnlawfulnesse
or
impurity
in
any
of
the
Creatures
,
but
that
wee
may
with
security
of
conscience
,
freely
vse
them
without
sinne
.
If
wee
vse
them
doubtingly
against
Conscience
,
or
indiscreetly
against
Charity
,
or
otherwise
inordinately
against
Sobrietie
;
they
become
indeed
in
such
cases
sinfull
vnto
vs
:
But
that
is
through
our
default
,
not
theirs
;
who
sinfully
abuse
that
,
which
wee
might
lawfully
vse
.
And
that
abuse
of
ours
,
neither
[
l
](A11458-e16930-b)
l
Rom.
14.14
.
defileth
the
things
themselues
;
nor
ought
to
[
m
](A11458-e16950-b)
m
1.
Cor.
10.29
,
30.
preiudice
the
liberty
of
another
,
that
may
vse
them
well
.
And
as
there
is
no
sinne
in
the
vse
:
Or
merit
,
in
the
forbearance
.
so
neither
is
there
any
religion
or
perfection
to
be
placed
in
the
refusall
of
any
of
Gods
Creatures
.
Rather
on
the
contrary
,
to
abstaine
from
any
of
them
,
out
of
a
conceit
of
any
such
perfection
or
holinesse
,
is
it selfe
a
sinfull
superstition
.
Our
Apostle
ranketh
it
with
Idolatrous
[
n
](A11458-e17050-b)
n
Col.
2.16
,
&c.
Angel-worship
,
and
condemneth
it
as
a
Will-worship
,
Colos.
2.
from
●s
.
16.
to
the
end
of
the
Chapter
.
The
subiecting
of
our selues
to
those
and
such
like
ordinances
,
Touch
not
,
tast
not
,
handle
not
;
though
it
may
haue
a
shew
of
wisedome
in
will-worship
,
and
in
a
voluntary
humility
and
neglecting
of
the
body
,
yet
it
is
derogatory
to
that
liberty
wherein
Christ
hath
set
vs
free
,
and
a
reuiuing
of
those
rudiments
of
the
world
,
from
which
we
are
dead
with
Christ
.
Euery
Creature
of
God
is
good
;
and
nothing
to
be
refused
,
out
of
a
superstitious
either
feare
of
vnlawfulnesse
or
opinion
of
holines
.
Now
the
Ground
of
this
our
Right
or
Liberty
vnto
the
Creatures
is
double
:
the
one
,
Our
right
by
Creation
.
Gods
ordinance
at
the
first
Creation
;
the
other
Christs
purchase
in
the
worke
of
Redemption
.
At
the
Creation
,
God
made
all
thinges
for
mans
vse
,
as
hee
did
man
for
his
owne
seruice
;
and
as
he
reserued
to
himselfe
his
absolute
Soueraignty
ouer
Man
;
so
he
gaue
vnto
man
a
kind
of
limited
[
o
](A11458-e17340-b)
o
Gen.
1.26
.
Soueraignty
ouer
the
Creatures
,
in
Gen.
1.
[
p
](A11458-e17370-b)
p
Psal.
8.6
.
—
quod
nos
in
hoc
pulcher
rimo
domicitio
vuluerunt
(
Dij
)
secundas
fortiri
,
quod
terenis
prafecerunt
.
Sen.
2.
de
benef.
29.
He
hath
put
all
things
in
subiection
vnder
our
feete
,
saith
Dauid
,
Psal.
8.
Which
dominion
ouer
the
Creatures
was
one
speciall
branch
of
that
glorious
[
q
](A11458-e17440-b)
q
Gen.
1
27.
Image
of
God
in
vs
,
after
which
wee
were
created
:
and
therefore
was
not
,
nor
could
be
absolutely
[
r
](A11458-e17460-b)
r
Bonis
naturae
ma●a
aduentitia
dam
non
succedunt
,
se.
laccedunt
:
tu●pant
▪
vtique
ea
,
non
exterminant
▪
●ōturbant
,
non
deturbant
Bern.
in
Cant.
Ser.
82.
lost
by
sinne
;
but
onely
decayed
and
defaced
,
and
empaired
,
as
the
other
branches
of
that
Image
were
.
So
that
,
albeit
man
by
sinne
lost
a
great
part
of
his
Soueraignty
,
(
[
s
](A11458-e17540-b)
s
Chrys●st
in
Gen
▪
hom.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
speaketh
St.
Chrisostome
,
)
especially
so
farre
as
concerneth
the
execution
of
it
;
many
of
the
Creatures
being
now
rebellious
&
noysome
vnto
Man
and
vnanswering
his
commands
and
expectations
:
yet
the
Right
still
remaineth
euen
in
corrupt
nature
;
&
there
are
still
to
be
found
some
tracings
and
Characters
,
as
in
Man
of
superioritie
,
so
in
them
of
subiection
.
But
those
[
t
](A11458-e17650-b)
t
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Damasc.
4.
de
fid.
Orthod.
4.
dimme
,
and
confused
,
and
scarce
legible
:
as
in
old
Marbles
,
and
Coines
,
and
out-worne
Inscriptions
,
we
haue
much
a
doe
to
find
out
what
some
of
the
letters
were
.
And
Redemption
.
But
if
by
sinne
we
had
lost
all
that
first
title
we
had
to
the
Creature
,
wholly
and
vtterly
:
yet
God
hath
been
pleased
graciously
to
deale
with
vs
,
we
are
fully
as
well
as
before
.
God
the
Father
hath
graunted
vs
,
and
God
the
Sonne
hath
acquired
vs
,
and
God
the
Holy
Ghost
hath
sealed
vs
a
new
Patent
.
By
it
,
whatsoeuer
Defect
is
,
or
can
be
supposed
to
be
,
in
our
old
Evidence
,
is
supplyed
,
and
by
vertue
of
it
,
we
may
make
fresh
challenge
and
renue
our
claime
vnto
the
Creatures
.
The
blessed
Sonne
of
God
[
u
](A11458-e17860-b)
u
Col.
1.20
.
hauing
made
peace
through
the
blood
of
his
Crosse
,
hath
reconciled
vs
to
his
Father
;
and
therein
also
reconciled
the
Creatures
both
to
vs
and
him
:
reconciling
by
him
(
saith
our
Apostle
Col.
1.20
.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
things
(
not
men
onely
)
vnto
himselfe
.
For
God
hauing
giuen
vs
his
Sonne
[
x
](A11458-e17940-b)
x
Heb.
1.2
.
the
heyre
of
all
things
;
hath
he
not
[
y
](A11458-e17960-b)
y
Rom.
8.32
.
with
him
giuen
vs
all
things
else
?
hath
he
not
permitted
vs
the
free
vse
of
his
Creatures
in
as
ample
Right
as
euer
?
[
z
](A11458-e17980-b)
z
Ioh.
8.36
.
If
the
Sonne
haue
made
vs
free
we
are
free
indeede
.
And
as
verily
as
Christ
is
Gods
,
so
verily
(
if
we
be
Christs
)
all
things
are
ours
.
This
Apostle
setteth
downe
the
whole
series
and
forme
of
this
spirituall
Hierarchy
,
(
if
I
may
so
speake
,
)
this
subiection
and
subordination
of
the
Creatures
to
Man
,
of
Man
to
Christ
,
of
Christ
to
God
,
1.
Cor.
3.
[
a
](A11458-e18110-b)
a
1.
Cor.
3.21
,
23.
All
are
yours
,
and
yee
are
Christs
,
and
Christ
is
Gods
.
This
liberty
impeached
by
Iudaisme
Strengthened
with
this
double
title
,
what
should
hinder
vs
from
possession
?
Why
may
we
not
freely
vse
that
libertie
,
which
was
once
giuen
vs
by
God
,
and
againe
restored
vs
by
Iesus
Christ
?
Why
should
we
not
[
b
](A11458-e18230-b)
b
Gal.
5
1.
stand
fast
in
,
and
contend
earnestly
for
the
maintenance
of
that
libertie
,
wherewith
Christ
hath
set
vs
free
:
by
rejecting
all
fancies
,
opinions
,
and
Doctrines
,
that
any
way
trench
vpon
this
our
Christian
prerogatiue
;
or
seeke
eyther
to
shorten
,
or
to
corrupt
,
our
freedome
vnto
,
and
power
ouer
the
Creatures
?
First
,
If
any
shall
oppose
the
legall
Prohibitions
of
the
Old
Testament
;
whereby
some
Creatures
were
[
c
](A11458-e18360-b)
c
Leuit
11
,
forbidden
the
Iewes
,
pronounced
by
God
himselfe
vncleane
,
and
decreed
vnlawfull
:
it
should
not
trouble
vs
.
For
,
what
euer
the
principall
reasons
were
,
for
which
those
prohibitions
were
then
made
vnto
them
(
as
there
bee
diuers
reasons
giuen
thereof
by
Diuines
both
ancient
and
moderne
;
)
certaine
it
is
,
they
now
concerne
not
vs
.
The
Church
,
during
her
nonage
and
pupillage
,
(
though
she
were
[
d
](A11458-e18440-b)
d
Gal.
4.1
,
2.
heyre
of
all
,
and
had
right
to
all
;
yet
)
was
to
bee
held
vnder
Tutors
and
Gouernors
,
&
to
be
trayned
vp
vnder
the
law
of
Ceremonies
as
[
e
](A11458-e18470-b)
e
Gal.
3.24
,
25.
vnder
a
Schoolemaster
,
during
the
appointed
time
.
But
[
f
](A11458-e18500-b)
f
Gal.
4.4
.
when
the
fulnesse
of
the
time
appointed
was
come
,
her
war●ship
expired
,
and
liuery
sued
out
(
as
it
were
;
)
by
the
comming
and
suffering
of
Christ
in
the
flesh
:
the
Church
was
then
to
enter
vpon
her
full
royalties
,
and
no
more
to
be
burdened
with
those
[
g
](A11458-e18570-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Gal.
4.9
.
beggerly
rudiments
of
legall
obseruances
.
The
[
h
](A11458-e18600-b)
h
Col.
2.14
.
handwriting
of
Ordinances
was
then
blotted
out
;
and
the
muddy
[
i
](A11458-e18630-b)
i
Epes
.
2.14
.
partition
wall
broken
downe
;
and
the
legall
impuritie
of
the
Creatures
scowred
off
;
by
the
[
k
](A11458-e18670-b)
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Damasc.
4
de
fid.
Orthod
.
4
blood
of
Christ
.
They
haue
little
to
doe
then
,
but
withall
much
to
answere
;
who
,
by
seeking
to
bring
in
Iudaisme
againe
into
the
Christian
Church
,
eyther
in
whole
or
in
part
,
doe
thereby
as
much
as
lyeth
in
them
,
(
though
perhaps
vnawares
to
themselues
,
yet
in
deed
and
in
truth
)
[
l
](A11458-e18760-b)
l
Gal.
5.2.4.11
.
euacuate
the
Crosse
of
Christ
.
In
that
[
m
](A11458-e18780-b)
m
Act.
10
1●
15.
large
sheete
of
the
Creatures
,
which
reacheth
from
heauen
to
the
earth
,
whatsoeuer
we
finde
,
wee
may
freely
kill
,
and
eate
,
and
vse
euery
other
way
to
our
comforts
without
scruple
.
God
hauing
cleansed
all
;
wee
are
not
to
call
or
esteeme
any
thing
common
or
vncleane
:
God
hauing
Created
all
good
,
we
are
to
refuse
nothing
.
If
any
shall
oppose
secondly
,
the
seeming
morality
of
some
of
these
prohibitions
;
as
being
giuen
[
n
](A11458-e18890-b)
n
Gen.
9.4
.
before
the
Law
of
Ceremonies
,
pressed
from
[
o
](A11458-e18910-b)
o
Leuit.
17.11.14
.
Morall
reasons
,
and
confirmed
by
[
p
](A11458-e18930-b)
p
Act.
15.20.29
.
Apostolicall
Constitution
since
;
vpon
which
ground
some
would
impose
vpon
the
Christian
Church
this
,
as
a
perpetuall
yoke
,
to
abstaine
from
blood
:
Or
thirdly
,
the
prophanation
which
some
Creatures
haue
contracted
by
being
vsed
in
the
exercise
of
Idolatrous
worship
,
whereby
they
become
Anathema
,
and
are
to
be
held
as
execrable
things
;
as
[
q
](A11458-e19020-b)
q
Iosh.
7.1
.
Achans
wedge
was
,
and
the
Brazen
Serpent
which
Hezechiah
stamped
to
powder
;
vpon
which
ground
also
some
others
haue
inferred
an
vtter
vnlawfulnesse
to
vse
any
thing
in
the
Church
,
which
was
abused
in
Popery
,
by
calling
them
ragges
and
reliques
of
Idolatry
:
neyther
this
,
nor
that
ought
to
trouble
vs
.
For
although
neither
my
ayme
,
(
which
lyeth
another
way
,
)
nor
the
time
,
will
permit
me
now
to
giue
a
just
and
full
and
satisfying
answere
to
the
seuerall
instances
,
and
their
grounds
:
yet
the
very
words
and
waight
of
my
Text
,
doe
giue
vs
a
cleere
resolution
in
the
generall
,
and
sufficient
to
rest
our
Consciences
,
and
our
judgements
and
practice
vpon
;
that
,
notwithstanding
all
pretensions
of
reason
to
the
contrary
,
yet
these
things
,
for
so
much
as
they
are
still
good
,
ought
not
to
be
refused
.
For
the
Apostle
hath
here
layd
a
sure
foundation
,
and
impregnable
:
in
that
hee
groundeth
the
vse
vpon
the
Power
;
and
from
the
Goodnesse
of
the
Creature
inferreth
the
lawfulnesse
of
it
.
[
Euery
Creature
of
God
is
good
:
and
nothing
to
bee
refused
.
]
Hee
concludeth
;
it
is
therefore
not
to
be
refused
,
because
it
is
good
.
So
that
looke
whatsoeuer
Goodnesse
there
is
in
any
Creature
;
that
is
,
whatsoeuer
naturall
Power
it
hath
,
which
either
immediately
and
of
it selfe
is
,
or
may
by
the
improuement
of
humaine
art
and
industry
be
taught
to
be
,
of
any
vse
vnto
man
,
for
necessity
,
nourishment
,
seruice
,
lawfull
delight
or
otherwise
:
the
Creature
,
wherein
such
goodnes
or
power
is
to
be
found
,
may
not
be
refused
as
vpon
tye
of
Conscience
;
but
that
power
and
goodnesse
it
hath
,
may
lawfully
be
employed
to
those
vses
,
for
which
it
is
meete
in
regard
thereof
:
Euer
prouided
,
we
be
carefull
to
obserue
all
those
requisite
conditions
,
which
must
guide
our
consciences
,
and
regulate
our
practise
,
in
the
vse
of
all
lawfull
and
indifferent
things
.
They
that
teach
otherwise
,
lay
burdens
vpon
their
owne
consciences
which
they
neede
not
,
and
vpon
the
consciences
of
their
brethren
which
they
should
not
;
and
are
iniurious
to
that
liberty
which
the
blessed
Sonne
of
God
hath
purchas●d
for
his
Church
,
and
which
the
blessed
spirit
of
God
hath
asserted
in
my
Text.
Iniurious
in
the
second
place
,
and
Poperie
;
in
the
points
to
this
branch
of
our
Christian
liberty
,
is
the
Church
of
Rome
:
whom
Saint
Paul
in
this
passage
hath
branded
with
an
indeleble
note
of
infamy
;
in
as
much
as
those
very
doctrines
,
wherein
he
giueth
in●tance
as
in
doctrines
of
Deuils
,
are
the
receiued
Tenets
and
Conclusions
of
that
Church
.
Not
to
insist
on
other
preiudices
done
to
Christian
liberty
,
by
the
intollerable
vsurpations
of
[
s
](A11458-e19540-b)
s
2.
Thes.
2.3
.
the
man
of
sin
,
who
exerciseth
a
spirituall
Tyranny
ouer
mens
Consciences
,
as
opposite
to
Euangelicall
liberty
,
as
Antichrist
is
to
Christ
:
let
vs
but
a
little
see
,
how
she
hath
fulfilled
Saint
Pauls
prediction
in
teaching
lying
and
Diuelish
doctrines
and
that
with
scared
consiences
and
in
Hypocrisie
,
in
the
two
specialities
mentioned
in
the
next
former
verse
,
viz.
forbidding
to
Marry
,
and
commanding
to
abstaine
from
Meates
.
Marriage
,
of
Mariage
,
the
holy
Ordinance
of
God
,
instituted
in
the
[
t
](A11458-e19730-b)
t
Gen.
2.18
.
place
and
estate
of
innocency
,
honoured
by
[
u
](A11458-e19760-b)
u
Ioh.
2.2
.
Christs
p●esence
at
Canae
in
Galilee
;
the
se●●ie●ples
of
the
Church
,
and
the
[
x
](A11458-e19800-b)
x
1.
C●r.
7.2
.
sole
allowed
remedie
against
incontinencie
and
burning
lusts
;
by
the
Apostle
commended
as
[
y
](A11458-e19820-b)
y
Heb.
13.4
.
honourable
in
all
men
,
and
commanded
in
case
of
[
z
](A11458-e19840-b)
z
1.
Cor.
7
9
▪
vstion
to
all
men
:
is
yet
by
this
[
*
](A11458-e19860-b)
*
Reu
17.1.3
.
purple
strumpet
forbidden
,
and
that
sub
mortal●
,
to
Bishops
,
Priests
,
Deacons
,
Subdeacons
,
Monkes
,
Fryers
,
Nunnes
:
in
a
word
,
to
the
whole
Clergie
(
as
they
extend
that
title
)
both
Secular
and
Regular
.
Wherein
besides
the
Diuelishnes
of
the
Doctrine
,
in
contrarying
the
Ordinance
of
God
,
and
in
denying
men
subiect
to
sinfull
lusts
the
lawfull
remedie
,
and
so
casting
them
vpon
a
necessity
of
sinning
,
see
if
they
doe
not
teach
this
lye
with
scared
consciences
.
For
with
what
Conscience
can
they
make
the
same
thing
a
Sacrament
in
the
Lay
;
and
[
a
](A11458-e19980-b)
a
Bellarm.
de
Monach
Cap.
34
Sacriledge
in
the
Clergy
?
With
what
Conscience
permit
stewes
;
and
forbid
Marriage
?
With
what
conscience
alledge
Scriptures
for
the
single
life
of
Priests
;
and
yet
confesse
it
to
bee
an
[
b
](A11458-e20040-b)
b
Aquin.
2.2
.
qu.
88.2
.
Bellar.
de
Cler.
c.
18.
Decan
.
1.
man
Controu
.
13.
●
.
11.
ordinance
onely
of
Ecclesiasticall
and
not
of
Diuine
right
?
With
what
conscience
confesse
fornication
to
be
against
the
Law
of
God
,
and
Priests
marriage
onely
against
the
Law
of
holy
Church
;
and
yet
make
marriage
in
a
Priest
a
[
c
](A11458-e20170-b)
c
Coster
.
Enchirid.
cap.
20
prop.
9.
farre
fouler
sinne
then
●ornication
,
or
incest
?
with
what
conscience
exact
a
vow
of
continencie
from
Clearks
,
by
those
Canons
,
which
[
d
](A11458-e20240-b)
d
Ca.
Is.
qu.
dist.
34
c.
12.
qu.
1.
ca.
Dilectissimis
defend
their
open
incontinency
?
With
what
conscience
forbid
lawfull
marriages
to
some
;
and
yet
by
dispensation
allow
vnlawfull
marriages
to
others
.
And
is
not
the
like
also
done
in
the
other
particular
,
concerning
Meates
?
and
Meates
.
The
lawes
of
that
Church
forbidding
some
[
e
](A11458-e20350-b)
e
Benedictines
and
Carthusians
orders
of
men
,
some
kind●
of
meates
perpetually
,
and
all
men
some
meates
vpon
certaine
dayes
:
and
that
not
for
Ciuill
respects
;
but
with
opinion
of
satisfaction
,
yea
merit
,
yea
and
supererogation
too
.
In
which
also
,
besides
the
Diuelishnes
of
the
Doctrine
,
in
corrupting
the
profitable
and
religious
exercis●
of
fasting
,
and
turning
it
into
a
superstitious
obseruation
of
Dayes
and
Meates
:
judge
if
they
doe
not
teach
this
lye
also
,
as
the
former
,
with
seared
Consciences
.
For
with
what
conscience
can
they
allow
an
ordinary
Confessour
to
absolue
for
Murder
,
Adultery
,
Periury
,
and
such
petty
crimes
;
but
reserue
the
great
sinne
of
Eating
flesh
vpon
a
Friday
or
Ember
day
to
the
censure
of
a
Penitentiary
,
as
being
a
matter
beyond
the
power
of
an
ordinary
Priest
to
grant
absolution
for
?
With
what
Conscience
make
the
tafting
of
the
coursest
flesh
a
breach
of
the
Lent
fast
;
and
surfetting
vpon
the
delicatest
fishes
and
confections
,
none
?
With
what
conscience
pretend
they
forbid
such
and
such
meates
,
for
the
taming
of
the
flesh
;
when
they
allow
those
that
are
farre
more
nutritiue
of
the
flesh
,
and
incentiue
of
fleshly
lusts
?
With
what
conscience
inio●ne
such
abstinence
for
a
penance
,
and
then
presently
release
it
againe
for
a
peny
?
Indeed
the
Glosse
vpon
the
[
f
](A11458-e20640-b)
f
Dist.
82.
ca.
Presbyter
.
Canon
,
that
doth
so
,
hath
a
right
worthy
and
a
right
wholesome
note
:
Note
,
saith
the
[
g
](A11458-e20680-b)
g
Gloss.
ibid.
Glosse
,
that
he
who
giueth
a
peny
to
redeeme
his
fast
,
though
he
giue
money
for
a
spirituall
thing
,
yet
he
doth
not
commit
Symonie
,
because
the
contract
is
made
with
God
.
If
these
men
had
not
seared
vp
their
consciences
:
would
they
not
thinke
you
feele
some
checke
at
the
broaching
of
such
ridiculous
and
inconsistent
stuffe
,
as
floweth
from
these
two
heads
of
Diuelish
Doctrines
;
of
forbidding
to
Marry
,
and
commanding
to
abstaine
from
Meates
?
I
deny
not
,
but
the
bands
of
that
strumpet
,
The
extent
of
this
Liberty
,
in
eight
Positions
.
the
Doctor
▪
〈◊〉
●hat
Church
,
haue
their
colourable
pretences
whe●●
with
to
blanch
ouer
these
errours
:
else
the
lyes
would
be
palpable
;
and
they
should
not
otherwise
fill
vp
the
measure
of
their
Apostacy
,
according
to
my
Apostles
prophecie
,
in
teaching
these
lyes
in
Hypocrisie
.
But
the
colours
,
though
neuer
so
artificially
tempered
,
and
neuer
so
handsomely
layd
on
;
are
yet
so
thin
:
that
a
steddy
eye
,
not
bl●ered
with
preiudice
,
may
discerne
the
Lye
through
them
,
for
all
the
Hypocrisie
.
As
might
easily
be
shewen
;
if
my
entended
course
led
me
that
way
,
and
did
not
rather
direct
me
to
matter
of
more
profitable
and
vniuersall
.
Hauing
therefore
done
with
them
it
were
good
for
vs
in
the
third
place
,
(
that
we
might
know
our
owne
freehold
with
better
certainty
,
and
keepe
our selues
within
our
due
bounds
;
)
to
inquire
a
little
what
is
the
just
extent
of
our
Christian
liberty
vnto
the
Creatures
,
and
what
restraints
it
may
admit
.
A
point
very
needfull
to
bee
knowne
for
the
resolution
of
many
doubts
in
conscience
,
and
for
the
asking
of
many
questions
and
dispu●es
in
the
Church
:
which
are
of
very
noysome
consequence
,
for
want
of
right
information
herein
,
I
haue
other
matter
also
to
entreate
of
:
and
therefore
since
I
may
not
allow
this
enquiry
so
large
a
discourse
,
as
it
well
deserueth
:
I
shall
desire
you
to
take
into
your
Christian
consideration
,
these
Positions
following
.
The
First
.
Our
Christian
liberty
extendeth
to
all
the
Creatures
of
God
.
It
extendeth
to
all
the
Creatures
.
This
ariseth
clearely
from
what
hath
beene
already
deliuered
:
and
the
testimonies
of
Scripture
for
it
are
expresse
.
[
h
](A11458-e21010-b)
h
Rom.
14.20
All
things
are
Pure
;
[
i
](A11458-e21030-b)
i
1.
Cor.
10.23
All
things
are
lawfull
;
[
k
](A11458-e21050-b)
k
1.
Cor.
3.22
.
All
are
yours
;
elsewhere
:
and
here
,
Nothing
to
be
refused
.
The
second
Position
.
Our
Christian
libertie
equally
respecteth
the
vsing
▪
and
the
not
vsing
of
any
o●
Gods
Creatures
.
It
equally
respecteth
the
vse
and
the
forbearance
.
There
is
no
Creature
;
but
a
Christian
man
by
vertue
of
his
libertie
,
as
hee
may
vse
it
vpon
just
occasion
,
so
hee
may
also
vpon
just
cause
refuse
it
.
[
l
](A11458-e21170-b)
l
1.
Cor.
6
.
1●
▪
All
things
are
lawfull
for
mee
,
saith
St.
Paul
,
but
I
will
not
be
brought
vnder
the
power
of
any
thing
.
Where
he
establisheth
this
libertie
in
both
the
parts
of
it
:
libertie
to
vse
the
Creatures
,
or
else
they
had
not
all
beene
lawfull
for
him
;
and
yet
libertie
not
to
vse
them
,
or
else
he
had
bin
vnder
the
power
of
some
of
them
.
Whence
it
followeth
,
that
all
the
Creatures
of
God
stand
in
the
nature
of
things
Indifferent
:
that
is
,
such
as
may
indifferently
bee
eyther
vsed
or
not
vsed
,
according
as
the
rules
of
godly
discretion
,
circumstances
duely
considered
,
shall
direct
.
The
Third
Position
.
Our
Christian
liberty
for
the
vsing
or
not
vsing
of
the
creature
,
may
without
prejudice
admit
of
some
restraint
in
the
outward
practise
of
it
.
It
may
admit
of
some
restraints
in
the
outward
exercise
of
it
:
Ab
illicitis
semper
,
quandoque
&
a
licitis
;
I
thinke
it
is
St.
Gregories
:
A
Christian
must
neuer
doe
vnlawfull
;
nor
yet
alwaies
,
lawfull
things
.
St.
Paul
had
liberty
to
eate
flesh
,
and
hee
vsed
that
liberty
,
and
ate
flesh
:
yet
hee
knew
there
might
bee
some
cases
,
wherein
to
abridge
himselfe
of
the
vse
of
that
liberty
so
farre
,
as
[
n
](A11458-e21370-b)
n
1.
Cor.
8.13
.
not
to
eate
flesh
whilst
the
world
standeth
.
But
what
those
Restraints
are
,
and
how
farre
they
may
bee
admitted
without
prejudice
done
to
that
liberty
,
that
wee
may
the
better
vnderstand
:
let
vs
goe
on
to
The
Fourth
Position
.
Sobriety
may
and
ought
to
restraine
vs
in
the
outward
practise
of
our
Christian
liberty
.
as
first
,
Sobrietie
;
For
our
Dyet
,
all
Fish
,
and
flesh
,
and
folwe
,
and
fruites
,
and
spices
,
are
lawfull
for
vs
,
as
well
as
Bread
and
herbes
:
but
may
we
therefore
with
chri●tlesse
prodigality
and
exquisite
royall
fare
delisiously
and
sumptuously
euery
day
,
vnder
pretence
of
Christian
liberty
?
Likewise
for
our
Apparell
;
all
stuffes
and
colours
,
the
richest
silkes
,
and
furres
,
and
dyes
are
as
lawfull
for
vs
,
as
cloath
,
and
leather
,
and
sheepes-russet
:
Christan
liberty
extendeth
as
well
to
one
as
another
.
But
doe
wee
thinke
that
liberty
will
excuse
our
pride
,
and
vanity
,
and
excesse
,
if
we
ruffle
it
out
in
silkes
and
scarlets
,
or
otherwise
in
stuffe
,
colour
,
or
fashion
vnsuteably
to
our
yeares
,
sexe
,
calling
,
estate
or
condition
?
In
all
other
things
of
like
nature
;
in
our
buildings
,
in
our
furniture
,
in
our
retinues
,
in
our
dispores
,
in
our
recreations
,
in
our
society
,
in
our
Mariages
,
in
other
things
:
wee
ought
as
well
to
consider
,
what
in
Christian
sobriety
is
meete
for
vs
to
doe
;
as
what
in
Christian
liberty
may
bee
done
.
Scarce
is
there
any
one
thing
,
wherein
the
Diuell
putteth
s●urres
vpon
vs
more
frequently
,
yea
&
more
dangerously
too
,
(
because
vnsuspected
:
)
then
in
this
very
thing
,
in
making
vs
take
the
vttermost
of
our
freedome
in
the
vse
of
indifferent
things
.
It
therefore
concerneth
vs
so
much
the
more
,
to
keepe
a
sober
watch
ouer
our selues
and
soules
,
in
the
vse
of
Gods
good
Creatures
:
lest
otherwise
,
vnder
the
fayre
title
and
habite
of
Christian
liberty
,
we
yeeld
our selues
ouer
to
a
carnall
licenciousnesse
.
The
Fift
Position
.
A●
Sobriety
:
so
Charity
also
may
,
Secondly
,
Charity
:
in
our selues
,
and
ought
to
restraine
vs
in
the
outward
exercise
of
our
Christian
liberty
.
Charity
,
I
say
,
both
to
our selues
,
and
others
.
First
,
to
our selues
:
for
regular
charity
beginneth
there
.
If
we
are
to
right
hand
,
and
to
plucke
out
our
right
eye
,
and
to
cast
them
both
from
vs
,
when
they
offend
vs
:
much
more
then
ought
we
to
deny
our selues
the
vse
of
such
outward
lawfull
things
,
as
by
experience
we
haue
found
,
or
haue
otherwise
cause
to
suspect
to
be
hurtfull
eyther
for
our
bodies
,
or
soules
.
So
a
man
may
,
and
should
refraine
from
meates
,
which
may
endanger
his
bodily
health
:
But
how
much
more
then
from
euery
thing
,
that
may
endanger
the
health
of
his
soule
?
If
thou
findest
thy selfe
enflamed
with
lust
,
by
dancing
;
if
enraged
with
choler
,
by
game
:
if
tempted
to
couetousnes
,
pride
,
vncleannes
,
superstition
,
cruelty
,
any
sinne
,
by
occasion
of
any
of
the
Creatures
:
it
is
better
for
thee
,
to
make
a
couenant
with
thine
eyes
,
and
eares
,
and
hands
,
and
sences
,
(
so
farre
as
thy
condition
and
Calling
will
warrant
thee
,
)
not
to
haue
any
thing
to
doe
with
such
things
:
then
by
satisfying
them
therewith
,
cast
both
thy selfe
and
them
into
Hell
.
Better
,
by
our
voluntary
abstinence
,
to
depart
with
some
of
our
liberty
vnto
the
Creatures
:
then
by
our
voluntary
transgession
forfeit
all
and
become
the
Diuels
captiues
.
But
Charity
,
though
it
begin
at
home
,
and
others
.
yet
it
will
abroad
:
and
not
resting
at
our selues
,
reacheth
to
our
brethren
also
:
of
whom
we
are
to
haue
a
due
regard
in
our
vse
of
the
creatures
.
An
argument
,
wherein
St.
Paul
often
enlargeth
himselfe
:
as
in
Rom.
14.
and
1.
Cor.
8.
the
whole
Chapters
throughout
,
and
in
a
great
part
of
1.
Cor.
10.
The
resolution
euery
where
is
,
that
[
p
](A11458-e22090-b)
p
1.
Cor.
14.26
.
all
things
be
done
to
edification
:
that
things
lawfull
become
[
q
](A11458-e22110-b)
q
1.
Cor.
10.23
.
inexpedient
,
when
they
offend
rather
,
then
edifie
:
that
though
[
r
](A11458-e22140-b)
r
Rom.
14.20
.
all
things
indeed
are
pure
,
yet
it
is
euill
for
that
man
which
vseth
them
with
offence
:
that
albeit
flesh
and
wine
and
other
things
be
lawfull
,
yet
[
s
](A11458-e22180-b)
s
Ibid.
vers.
21.
it
is
good
neyther
to
eate
flesh
,
nor
to
drinke
wine
,
nor
to
doe
any
thing
,
whereby
a
mans
brother
stumbleth
,
or
is
offended
,
or
is
made
weake
.
Hitherto
appertaineth
that
great
and
difficult
common-place
of
scandall
,
so
much
debated
and
disputed
of
by
Diuines
.
The
Questions
and
Cases
are
manifold
;
not
now
to
bee
rehearsed
,
much
lesse
resolued
,
in
particular
:
But
the
Position
is
plaine
in
the
generall
,
that
in
case
of
Scandall
,
for
our
weake
brothers
sake
,
we
may
,
and
sometimes
ought
,
to
abridge
our selues
of
some
part
of
our
lawfull
Libertie
.
Besides
these
two
,
Sobrietie
and
Charity
;
there
is
yet
one
restraint
more
,
which
ariseth
from
the
duty
wee
owe
to
our
Superiours
,
and
from
the
bond
of
Ciuill
obedience
:
Thirdly
,
Duty
,
in
Obedience
to
Gouernours
;
Oeconomicall
,
which
if
it
had
beene
by
all
men
as
freely
admitted
,
as
there
is
just
cause
it
should
,
how
happy
had
it
beene
for
the
peace
of
this
Church
?
Concerning
it
,
let
this
be
our
Sixth
Position
.
The
determination
of
Superiours
may
and
ought
to
restraine
vs
in
the
outward
exercise
of
our
Christian
liberty
.
We
must
[
t
](A11458-e22370-b)
t
1.
Pet.
2.13.15.16
.
submit
our selues
to
euery
ordinance
of
man
,
saith
Saint
Peter
,
1.
Pet.
2.13
.
and
it
is
necessary
we
should
doe
so
:
for
so
is
the
will
of
God
,
vers.
15.
Neither
is
it
against
Christian
liberty
if
wee
doe
so
;
for
we
are
still
as
free
as
before
:
rather
if
we
doe
not
so
,
we
abuse
our
liberty
for
a
cloake
of
maliciousnesse
,
as
it
followeth
there
,
vers.
16.
And
St.
Paul
telleth
vs
we
[
u
](A11458-e22460-b)
u
Rom.
13.5
.
must
need●
be
subiect
not
onely
for
feare
,
because
the
Magistrate
[
x
](A11458-e22480-b)
x
Ibid.
vers.
4.
carrieth
not
the
Sword
in
vaine
,
but
also
for
conscience
sake
,
because
[
y
](A11458-e22510-b)
y
Ibid.
vers.
1.
the
powers
that
are
ordained
of
God
.
This
duty
,
so
fully
pressed
and
so
vniformely
by
these
two
grand
Apostles
,
is
most
apparant
in
priuate
societies
.
In
a
family
,
the
master
or
Pater
familias
,
who
is
a
kind
of
petty
Monarch
there
,
hath
authority
to
prescribe
to
his
children
and
seruants
in
the
vse
of
those
indifferent
things
;
whereto
yet
they
,
as
Christians
,
haue
as
much
libertie
as
hee
.
The
seruant
,
though
he
be
[
z
](A11458-e22620-b)
z
1.
Cor.
7.22
.
the
Lords
free-man
,
yet
is
limited
in
his
dyet
,
lodging
,
livery
,
and
many
other
things
by
his
master
:
and
hee
is
to
submit
himselfe
to
his
masters
appointment
in
these
things
,
though
perhaps
in
his
private
affection
he
had
rather
his
master
had
appointed
otherwise
,
and
perhaps
withall
in
his
priuate
judgement
doth
verily
thinke
it
fitter
his
Master
should
appoint
otherwise
.
If
any
man
vnder
colour
of
Christian
liberty
shall
[
*
](A11458-e22700-b)
*
1.
Tim.
6.3.5
teach
otherwise
,
and
exempt
seruants
from
the
obedience
of
their
Masters
in
such
things
:
St.
Paul
in
a
holy
indignation
inueigheth
against
such
a
man
,
not
without
some
bitternesse
,
in
the
last
Chapter
of
this
Epistle
,
as
one
that
is
proud
,
and
knoweth
nothing
as
hee
should
doe
,
but
doateth
about
questions
and
strife
of
words
,
&c.
vers.
3.5
.
supreame
Magistrate
ouer
his
subiects
,
for
the
peaceable
ordering
of
the
Common-wealth
:
the
Magistrate
being
Pater
Patria
,
as
the
Master
is
Pater
familias
.
Whosoever
then
shall
interpret
the
determinations
of
Magistrates
in
the
vse
of
the
Creatures
to
be
contrary
to
the
liberty
of
a
Christian
:
or
vnder
that
colour
shall
exempt
inferiours
from
their
obedience
to
such
determinations
,
he
must
blame
St.
Paul
;
nay
,
he
must
blame
the
Holy
Ghost
,
and
not
vs
,
if
he
heare
from
vs
that
he
is
proud
,
and
knoweth
nothing
,
and
d●ateth
about
vnprofitable
questions
.
Surely
,
but
that
experience
sheweth
vs
it
hath
beene
so
,
and
the
Scriptures
haue
foretould
vs
that
[
*
](A11458-e22960-b)
*
1.
Cor.
11.19
.
it
should
be
so
:
that
there
should
bee
differences
,
and
sidings
,
and
part-takings
in
the
Church
:
a
man
would
wonder
how
it
should
ever
sinke
into
the
hearts
and
heads
of
sober
vnderstanding
men
,
to
deny
eyther
the
power
in
Superiours
to
ordaine
,
or
the
necessity
in
Inferiours
to
obey
Lawes
and
constitutions
,
so
restraining
vs
in
the
vse
of
the
Creatures
.
Neyther
let
any
man
cherish
his
ignorance
herein
:
by
conceipting
,
as
if
there
were
some
difference
to
be
made
betweene
Ciuill
and
Ecclesiasticall
things
,
and
Ecclesiasticall
.
and
Lawes
and
Persons
in
this
behalfe
.
The
truth
is
,
our
liberty
is
equall
in
both
:
the
power
of
Superiours
for
restraint
equall
in
both
,
and
the
necessity
of
obedience
in
Inferiours
equall
in
both
.
No
man
hath
yet
beene
able
to
shew
,
nor
I
thinke
euer
shal
be
,
a
reall
and
substantiall
difference
indeed
betweene
them
,
to
make
an
inequality
.
But
that
still
,
as
ciuill
Magistrates
haue
sometimes
,
for
just
politique
respects
,
prohibited
some
trades
,
and
manufactures
,
and
commodities
,
and
enioyned
othersome
,
and
done
well
in
both
:
so
Church-gouernours
may
vpon
good
considerations
,
say
it
bee
but
for
order
and
vniformities
sake
,
prescribe
the
times
,
places
,
vestments
,
gestures
,
and
other
Ceremoniall
circumstances
to
bee
vsed
in
Ecclesisticall
Offices
and
assemblies
.
As
the
Apostles
in
the
first
Councell
holden
at
Ierusalem
in
Act.
15.
layd
vpon
the
Churches
of
the
Gentiles
for
a
time
,
a
[
*
](A11458-e23170-b)
*
Act.
15.28
,
29.
restraint
from
the
eating
of
Blood
,
and
things
sacrificed
to
Idols
,
and
strangled
.
Thus
we
see
our
Christian
liberty
vnto
the
Creatures
may
without
preiudice
admit
of
some
restraints
in
the
outward
exercise
of
it
:
With
the
comparison
of
these
3.
restraints
.
and
namely
from
the
three
respects
,
of
Christian
Sobrietie
,
of
Christian
Charity
,
and
of
Christian
Duty
and
Obedience
.
But
now
in
the
comparing
of
these
together
;
when
there
seemeth
to
be
a
repugnancy
betweene
one
and
another
of
them
,
there
may
be
some
difficulty
:
and
the
greatest
difficultie
,
and
which
hath
bred
most
trouble
,
is
in
comparing
the
cases
of
Scandall
and
Disobedience
together
,
when
their
seemeth
to
be
a
repugnancy
betweene
Charity
and
Dutie
.
As
for
example
.
Suppose
in
a
thing
which
simply
and
in
it selfe
wee
may
lawfully
according
to
the
Liberty
wee
haue
in
Christ
,
either
vse
or
forbeare
;
Charity
seemeth
to
lay
restraint
vpon
vs
one
way
,
our
weake
brother
expecting
we
should
forbeare
,
and
Duty
a
quite
contrary
way
.
Authoritie
requiring
the
vse
:
in
such
a
case
what
are
we
to
doe
?
It
is
against
Charity
to
offend
a
brother
;
and
it
is
against
Duty
,
to
disobey
a
superiour
.
And
yet
something
must
be
done
:
eyther
we
must
vse
,
or
not
vse
;
forbeare
,
or
not
forbeare
.
For
the
vntying
of
this
knot
,
(
which
,
if
we
will
but
lay
things
rightly
together
,
hath
not
in
it
so
much
hardnesse
as
it
seemeth
to
haue
;
)
let
this
be
our
seuenth
Position
.
In
the
vse
of
the
Creatures
,
and
all
indifferent
things
,
we
ought
to
beare
a
greater
regard
to
our
publique
Gouernours
,
then
to
our
Priuate
Brethren
;
and
bee
more
carefull
to
obey
them
,
then
to
satisfy
these
,
if
the
same
course
will
not
in
some
mediocritie
satisfie
both
.
Alas
,
that
our
Brethren
who
are
contrary
minded
,
would
but
with
the
spirit
of
Sobrietie
admit
common
Reason
to
be
vmpire
in
this
case
:
Alas
,
that
they
would
but
consider
,
what
a
world
of
Contradictions
would
follow
vpon
the
contrary
Opinion
,
and
what
a
world
of
Confusions
vpon
the
contrary
practise
.
Say
what
can
be
said
,
in
the
behalfe
of
a
Brother
:
all
the
same
,
and
more
may
bee
said
for
a
Gouernour
.
For
a
Gouernour
is
a
Brother
too
,
and
something
more
:
and
Duty
is
Charity
too
,
and
something
more
.
If
then
I
may
not
offend
my
Brother
,
then
certainly
not
my
Gouernour
:
because
he
is
my
Brother
too
,
being
a
man
,
and
a
Christian
,
as
well
as
the
other
is
.
And
the
same
Charity
,
that
bindeth
me
to
satisfie
another
Brother
,
equally
bindeth
mee
to
satisfie
this
.
So
that
,
if
we
goe
no
farther
,
but
euen
to
the
common
bond
of
Charity
,
and
relation
of
Brotherhood
:
that
maketh
them
equall
at
the
least
:
and
therefore
no
reason
,
why
I
should
satisfie
one
that
is
but
a
Priuate
Brother
:
rather
then
the
publique
Magistrate
,
who
(
that
publique
respect
set
aside
)
is
my
Brother
also
.
When
the
scales
hang
thus
euen
:
shall
not
the
accession
of
[
a
](A11458-e23710-b)
a
Si
tantopera
cauenda
sunt
scandala
parvulorum
,
quanto
amplius
praelatorum
?
Bernard
.
de
Praecept
.
&
dispens.
Magistracie
to
common
Brotherhood
in
him
,
and
of
Duty
to
common
Charity
in
mee
,
be
enough
to
cast
it
cleare
for
the
Magistrate
?
Shall
a
seruant
in
a
family
,
rather
then
offend
his
fellow-seruant
,
disobey
his
Master
?
And
is
not
a
double
scandall
against
Charity
and
Duty
both
,
(
for
Duty
implyeth
Charity
,
)
greater
then
a
single
scandall
against
Charity
alone
?
If
priuate
men
will
bee
offended
at
our
Obedience
to
publique
Gouernours
:
we
can
but
be
sorry
for
it
:
Wee
[
b
](A11458-e23870-b)
b
Prudenter
aduertat
qui
hoc
cogitat
,
scandalum
scandalo
non
bene
emendari
.
Qualis
,
emendatiò
erit
,
si
vt
alijs
scandalum
tollao
,
alios
scandalizas
?
Bernard
.
de
praec
.
&
disp.
may
not
redeeme
their
offence
by
our
disobedience
.
Hee
that
taketh
offence
,
where
none
is
giuen
,
sustaineth
a
double
person
;
and
must
answere
for
it
,
both
as
the
giuer
and
the
taker
.
If
offence
be
taken
at
vs
,
there
is
no
woe
to
vs
for
it
,
if
it
doe
not
come
by
vs
:
[
c
](A11458-e23930-b)
c
Math.
8.7
.
Woe
to
the
man
by
whom
the
offence
commeth
:
and
it
doth
not
come
by
vs
,
if
wee
doe
but
what
is
our
duty
to
doe
.
The
Rule
is
certaine
and
equitable
;
The
respect
of
private
scandall
ceaseth
,
where
lawfull
authority
determineth
our
liberty
:
and
that
restraint
which
proceedeth
from
speciall
Duty
,
is
of
superiour
reason
to
that
which
proceedeth
but
from
Common
Charity
.
The
inward
freedome
of
the
Conscience
Three
Moderatours
then
of
our
Christian
liberty
to
the
Creatures
we
are
to
allow
off
;
Sobrietie
,
Charity
,
and
Duty
▪
vnto
euery
of
which
a
just
regard
ought
to
be
had
.
Neither
neede
we
feare
,
if
we
suffer
Sobrietie
on
one
side
,
and
Charity
on
another
,
and
Duty
on
a
third
,
thus
to
abridge
vs
in
the
vse
of
our
Christian
liberty
;
that
by
little
and
little
it
may
be
at
length
so
pared
away
among
them
,
that
there
may
bee
little
or
nothing
left
of
it
.
To
remoue
this
suspition
;
let
this
be
our
Eighth
and
last
Position
.
No
respect
whatsoeuer
can
,
or
ought
to
diminish
the
inward
freedome
of
the
conscience
to
any
of
the
Creatures
.
And
this
inward
freedome
is
it
,
wherein
especially
consisteth
our
Christian
liberty
to
the
Creature
.
This
freedome
we
are
all
bound
to
maintaine
to
the
vtmost
of
our
powers
;
and
not
to
suffer
our selues
to
be
made
[
d
](A11458-e24140-b)
d
1.
Cor.
7.23
.
the
seruants
of
men
,
(
otherwife
then
in
[
e
](A11458-e24160-b)
e
Gal.
5.13
.
seruing
one
anoth●r
by
loue
:
)
but
to
[
f
](A11458-e24180-b)
f
Gal.
5.1
.
stand
fast
in
the
liberty
wherein
Christ
hath
set
vs
free
.
Now
this
Liberty
consisteth
in
a
certaine
resolution
of
judgement
,
and
a
certaine
perswasion
of
●onscience
arising
thence
,
that
all
the
creatures
of
God
are
in
themselues
lawfull
,
and
free
for
vs
either
to
vse
,
or
refuse
,
as
wee
shall
see
it
expedient
for
vs
:
and
that
neither
the
vse
not
the
●orbearance
of
them
,
doth
of
it selfe
either
com●tend
or
discommend
vs
vnto
God
;
or
any
way
either
please
him
as
a
part
of
his
worship
,
or
offend
him
as
transgression
of
his
Law
.
[
g
](A11458-e24310-b)
g
Rom.
14.17
.
The
Kingdome
of
God
is
not
meate
and
drinke
,
saith
Saint
Paul
:
[
h
](A11458-e24340-b)
h
1.
C●r.
8.8
.
neither
of
wee
〈◊〉
,
are
wo●●he
better
;
neither
the
worse
if
wee
doe
not
eate
;
nor
on
the
contrary
.
Now
here
is
the
wickednesse
,
and
the
vsurpation
of
the
High
Priest
of
foure
;
that
he
challengeth
to
himselfe
a
spirituall
power
ouer
the
consciences
of
men
,
which
is
the
greatest
tyranny
that
euer
was
,
or
can
be
exercised
in
the
world
:
laying
impuri●y
vpon
the
things
he
forbiddeth
;
and
anno●ing
operatiue
holinesse
,
and
power
both
satisfactory
,
and
meritorious
,
to
the
things
hee
inioyneth
.
Which
vsurpation
,
whosoeuer
hateth
not
in
him
with
a
perfect
hatred
:
is
justly
vnworthy
of
,
and
shamefully
vnthankefull
for
,
that
liberty
and
freedome
,
which
the
blessed
Sonne
of
God
,
hath
purchased
for
his
Church
.
But
this
inward
freedome
once
established
in
our
hearts
,
and
our
consciences
,
fully
perswaded
therof
:
let
vs
thenceforth
make
no
scruple
to
admit
of
such
just
restraints
in
the
outward
exercise
of
it
,
may
stand
with
some
restraints
in
the
outward
exercise
.
as
Christian
Sobrietie
,
Charitie
,
and
Dutie
shall
require
.
For
wee
must
know
,
that
the
Liberty
of
a
Christian
is
not
in
eating
,
and
wearing
,
and
doing
,
what
and
when
and
where
and
how
he
list
;
but
in
being
assured
that
it
is
all
one
before
God
,
(
in
the
things
themselues
barely
considered
,
)
whether
hee
eate
or
not
eate
,
weare
or
not
weare
,
doe
or
not
doe
,
this
or
that
,
and
that
therefore
,
as
he
may
vpon
iust
cause
eate
,
and
weare
,
and
doe
;
so
he
may
vpon
just
cause
also
refuse
to
eate
,
or
weare
,
or
doe
,
this
thing
or
that
.
Indeed
otherwise
,
if
wee
well
consider
it
,
it
were
but
the
empty
name
of
liberty
,
without
the
thing
:
for
how
is
it
liberty
,
if
a
man
be
determinately
bound
the
one
way
,
and
tyed
ad
alteram
partem
contradictionis
precisely
:
and
not
left
indifferent
and
equall
to
either
?
If
then
the
regards
of
Sobrietie
,
Charity
,
or
Duty
,
doe
not
require
a
forbearance
,
thou
knowest
euery
Creature
of
God
is
good
,
and
nothing
to
bee
refused
:
thou
hast
thy
Liberty
therefore
,
and
mayest
according
to
that
liberty
freely
vse
that
Creature
.
But
if
any
of
those
former
respects
require
thou
shouldest
forbeare
;
thou
knowest
that
the
Creature
still
is
good
,
and
as
not
to
be
refused
,
so
not
to
be
imposed
:
thou
hast
thy
liberty
therefore
here
,
as
before
,
and
oughtest
according
to
that
liberty
,
freely
to
abstaine
from
that
Creature
.
The
Creature
to
be
receiued
with
Thankesgiuing
;
Both
in
vsing
,
and
refusing
,
the
Conscience
is
still
free
:
and
as
well
the
vse
as
the
refusall
,
and
as
well
the
refusall
as
the
vse
,
doe
equally
and
alike
belong
to
the
true
libertie
of
a
Christian.
We
haue
seene
now
,
what
liberty
God
hath
allowed
vs
:
and
therein
we
may
see
also
his
great
goodnesse
and
bounty
towards
vs
,
in
making
such
a
world
of
Creatures
,
and
all
of
them
good
,
[
Euery
Creature
of
God
is
good
;
]
&
not
enuying
vs
the
free
vse
of
any
of
those
good
Creatures
,
[
Nothing
to
be
refused
,
]
.
But
where
is
our
Duty
,
answerable
to
this
Bounty
?
Where
is
our
thankefulnes
,
proportionable
to
such
receipts
?
Let
vs
not
reioice
too
much
in
the
Creatures
goodnes
,
nor
glory
too
much
in
our
freedome
thereunto
:
vnlesse
there
be
in
vs
,
withall
,
a
due
care
and
conscience
to
performe
the
Conditio●
,
which
God
requireth
in
lieu
thereof
;
neither
can
their
goodnes
doe
vs
good
;
nor
our
freedome
exempt
vs
from
evill
.
And
that
condition
is
,
the
Dutie
of
thankesgiuing
:
expressed
in
the
last
clause
of
the
verse
,
[
If
it
be
receiued
with
thankesgiuing
.
]
Forget
this
prouis●
:
and
we
vndoe
all
againe
,
that
we
haue
hitherto
done
,
and
destroy
all
that
we
haue
already
established
concerning
both
the
goodnes
of
the
Creature
,
and
our
liberty
in
the
vse
thereof
:
for
without
thankesgiuing
,
neither
can
we
partake
their
Goodnes
,
nor
vse
our
owne
liberty
,
with
comfort
.
Of
this
therefore
in
the
next
place
:
wherein
the
waight
of
the
Duty
considered
,
together
with
our
backwardnes
thereunto
,
if
I
shall
spend
the
remainder
of
my
time
,
and
meditations
:
I
hope
my
labour
by
the
blessing
of
God
and
your
prayers
shall
not
be
vnprofitable
,
and
my
purpose
therein
shall
find
,
if
not
allowance
in
your
judgements
,
at
least
in
your
Charity
Excuse
.
To
speake
of
which
Duty
of
thankesgiuing
in
the
full
extent
,
and
by
way
of
common
place
;
were
to
enter
into
a
spacious
field
,
indeed
a
very
sea
of
matter
without
bottome
.
For
mine
owne
case
therefore
and
yours
,
I
shall
confine
my selfe
to
that
branch
of
it
,
which
is
most
immediatly
pertinent
to
my
text
;
viz.
that
tribute
of
Thankes
,
which
we
owe
vnto
God
for
the
free
vse
of
his
good
Creatures
:
forbearing
to
meddle
with
the
other
branches
thereof
,
otherwise
then
as
they
fall
within
the
reach
of
this
,
by
way
either
of
Proportion
or
Inference
.
and
what
is
meant
thereby
.
And
first
we
are
to
know
,
that
by
Thankesgiuing
in
my
Text
is
not
meant
onely
that
subsequent
act
,
whereby
wee
render
vnto
God
praise
and
thankes
for
the
Creature
,
after
wee
haue
receiued
it
,
and
enioyed
the
benefit
of
it
:
which
yet
is
most
properly
Thankesgiuing
:
but
we
are
to
extend
the
word
farther
,
euen
to
those
precedent
acts
of
Prayer
and
Benediction
,
whereby
we
beseech
God
to
giue
his
blessing
to
the
Creature
,
and
to
sanctifie
the
vse
of
it
to
vs
.
For
what
in
this
verse
is
called
Thankesgiuing
,
is
in
the
next
verse
comprehended
vnder
the
name
of
[
a
](A11458-e25370-b)
a
Vers
5.
hic
.
Prayer
.
And
we
shall
accordingly
find
in
the
Scriptures
elsewhere
,
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
one
wherof
signifieth
properly
Blessing
,
the
other
Thankesgiuing
,
vsed
oftentimes
promiscuously
the
one
for
the
other
.
The
blessing
which
our
blessed
Sauiour
Iesus
Christ
,
vsed
at
the
consecration
of
the
Sacramentall
bread
,
[
b
](A11458-e25450-b)
b
Luk.
22.17.19
.
St.
Luke
and
[
c
](A11458-e25470-b)
c
1.
Cor.
11.24
St.
Paul
expresse
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
[
d
](A11458-e25500-b)
d
Math.
26.27
.
St.
Mathew
and
[
e
](A11458-e25520-b)
e
Mark
.
14.22.23
.
St.
Marke
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
Prayer
of
blessing
,
vsed
before
the
eating
of
common
Bread
,
is
by
[
f
](A11458-e25560-b)
f
Math.
15.36
.
Mark
,
8.6
.
Ioh.
6.11
.
Act.
27.35
.
euery
one
of
the
foure
Euangelists
in
some
places
described
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
by
[
g
](A11458-e25590-b)
g
Math.
14.19
.
Mark
.
6.41
.
Luk.
9.16
.
three
of
them
in
other
some
places
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
name
[
h
](A11458-e25620-b)
h
See
Casaub.
exercit.
16.
in
Baron
.
sect.
33.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
somtimes
found
in
the
writings
of
the
Ancients
,
for
the
Sacrament
of
the
Lords
Supper
;
the
more
vsuall
name
whereof
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
holy
Eucharist
.
And
we
in
our
ordinary
manner
of
speech
,
call
as
well
the
Blessing
before
meate
,
as
the
Thankesgiuing
after
,
by
the
common
name
of
Grace
,
or
saying
of
Grace
.
Both
these
then
together
,
Grace
before
meate
,
and
Grace
after
meate
;
a
sacrifice
of
Prayer
before
we
vse
any
of
the
good
Creatures
of
God
,
and
a
sacrifice
of
Praise
after
we
haue
vsed
them
;
the
Blessing
wherewith
we
blesse
the
Creature
in
the
name
of
God
,
and
the
Blessing
wherewith
we
blesse
the
Name
of
God
for
the
Creature
:
both
these
I
say
together
,
is
the
just
extent
of
that
Thankesgiuing
,
whereof
my
Text
speaketh
,
and
we
are
now
to
entreat
.
Concerning
Meates
and
Drinkes
,
For
meates
and
drinkes
,
vnto
which
our
Apostle
hath
speciall
reference
in
this
whole
passage
:
this
duty
of
Thankesgiuing
,
hath
bin
euer
held
so
congruous
to
the
partaking
thereof
,
that
long
and
ancient
custome
hath
established
it
in
the
common
practise
of
Christians
;
not
only
with
inward
thankfulnesse
of
heart
to
recount
and
acknowledge
Gods
goodnes
to
them
therein
,
but
also
outwardly
to
expresse
the
same
in
a
vocall
solemne
forme
of
Blessing
or
Thankesgiuing
,
that
which
we
call
Grace
,
or
saying
of
Grace
.
Which
very
phrases
,
whether
or
no
they
haue
ground
,
(
as
to
me
it
seemeth
they
haue
,
)
from
those
words
of
our
Apostle
,
1.
Cor.
10.
(
[
i
](A11458-e25940-b)
i
1.
Cor.
10.30
For
if
I
by
grace
bee
a
partaker
,
why
am
I
euill
spoken
of
,
for
that
,
for
which
I
giue
thankes
:
)
I
say
,
howsoeuer
it
be
with
the
phrase
;
sure
we
are
the
thing
it selfe
hath
sufficient
ground
from
the
examples
of
Christ
,
and
of
his
holy
Apostles
.
From
whom
,
the
custome
of
giuing
Thankes
at
meales
,
seemeth
to
haue
bin
deriued
,
throughout
all
succeeding
ages
,
euen
to
vs
.
Of
Christ
himselfe
we
reade
often
,
and
in
euery
of
the
Euangelists
,
that
hee
blessed
and
gaue
thankes
in
the
name
of
himselfe
and
the
people
,
before
meate
;
in
14.
and
15.
of
[
k
](A11458-e26010-b)
k
Math.
14.19
.
&
15
36.
Mathew
,
in
6.
and
8.
of
[
l
](A11458-e26030-b)
l
Mark
.
6
41.
&
8.6
.
Marke
,
in
9.
of
[
m
](A11458-e26050-b)
m
Luk.
9.16
.
Luke
,
and
in
6.
of
[
n
](A11458-e26070-b)
n
Ioh.
6.8
.
Iohn
.
And
in
Math.
26.
that
after
meate
also
,
when
Supper
was
ended
,
he
and
his
Disciples
[
o
](A11458-e26110-b)
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Math.
26.30
.
sang
an
hymne
,
before
they
departed
the
roome
.
And
St.
Luke
relateth
of
St.
Paul
,
Act.
27.
when
hee
and
his
company
in
the
Ship
,
who
were
wel
toward
300.
persons
,
were
to
refresh
themselues
with
food
after
a
long
fast
,
that
he
tooke
Bread
,
and
first
[
p
](A11458-e26180-b)
p
Act.
27.35
.
gaue
thankes
to
God
in
the
presence
of
them
all
,
and
then
after
brake
it
,
and
began
to
eate
:
yea
St.
Paul
himselfe
so
speaketh
of
it
,
Rom.
14.
as
of
the
knowne
practise
of
the
Church
among
Christians
of
all
sorts
,
Weake
,
and
Strong
.
He
that
was
strong
in
the
faith
,
and
knew
the
liberty
he
had
in
Christ
to
eate
indifferently
of
all
kinds
of
meates
,
flesh
as
well
as
hearbes
;
did
eate
of
all
indifferently
,
and
gaue
God
thankes
for
all
.
The
weake
Christian
too
,
who
made
scruple
of
some
kinds
of
flesh
or
other
meates
,
and
contented
himselfe
with
hearbes
and
such
like
things
,
yet
gaue
God
thankes
for
his
hearbes
,
and
for
whatsoeuer
else
hee
durst
eate
.
[
q
](A11458-e26290-b)
q
Rom.
14.6
.
Hee
that
eateth
,
eateth
to
the
Lord
(
saith
hee
there
,
at
verse
6.
)
for
he
giueth
God
thankes
:
and
hee
that
eateth
not
,
to
the
Lord
he
eateth
not
,
and
giueth
God
thankes
too
.
Notwithstanding
they
differed
in
their
judgements
and
opinions
,
and
consequently
in
their
practise
,
concerning
the
lawfull
or
vnlawfull
vse
of
some
meates
:
yet
they
consented
most
sweetly
,
and
agreed
both
in
their
judgement
and
practise
,
in
the
performance
of
this
religious
seruice
of
Thankesgiuing
.
So
then
giuing
of
Thankes
for
our
meates
and
drinkes
before
and
after
meales
,
in
an
outward
and
audible
forme
,
and
other
Creatures
,
the
Thankesgiuing
of
the
mouth
expedient
;
is
an
ancient
,
a
commendable
,
an
Apostolicall
,
a
Christian
practise
:
ordinarily
requisite
as
an
outward
testimony
of
the
inward
thankfulnesse
of
the
heart
;
and
therefore
not
to
bee
omitted
ordinarily
,
neither
but
in
some
few
cases
.
There
being
the
like
necessitie
of
this
dutie
,
in
regard
of
inward
thankefulnes
,
as
there
is
of
vocall
Prayer
,
in
regard
of
inward
Deuotion
;
and
of
outward
Confession
,
in
regard
of
inward
Beliefe
:
and
looke
what
exceptions
those
other
outward
duties
may
admit
;
the
very
same
,
mutandis
mutatis
,
and
in
their
proportion
,
are
to
be
admitted
here
.
But
not
●nely
Meates
and
Drinkes
;
but
euery
other
good
Creature
also
of
God
,
whereof
we
may
haue
vse
,
ought
to
be
receiued
with
a
due
measure
of
thankfulnesse
.
And
if
in
these
things
also
,
so
often
as
in
good
discretion
it
may
seeme
expedient
for
the
aduancing
of
Gods
glory
,
the
benefiting
of
his
Church
,
or
the
quickning
of
our
owne
Deuotion
;
wee
shall
make
some
outward
and
sensible
expression
of
the
thankfulnes
of
our
hearts
for
them
:
wee
shall
therein
doe
an
acceptable
seruice
vnto
God
,
and
comfortable
to
our
owne
soules
.
For
,
for
this
cause
God
instituted
of
old
among
his
owne
people
,
diuers
solemne
feasts
and
sacrifices
,
together
with
the
Sanctifying
of
the
first
fruits
,
and
of
the
first-borne
,
and
diuers
other
ordinances
of
that
nature
:
as
on
the
other
side
to
be
fit
remembrancers
vnto
them
of
their
duty
of
thankfulnes
;
so
to
bee
as
well
good
testimonies
and
fit
expressions
of
their
performance
of
that
duty
.
But
if
not
alwayes
,
the
outward
manifestation
thereof
:
but
of
the
Heart
necessary
.
yet
God
euer
expecteth
at
least
the
true
and
inward
thankfulnesse
of
the
heart
,
for
the
vse
of
his
good
Creatures
.
[
r
](A11458-e26730-b)
r
Col.
3.17
.
Whatsoeuer
you
doe
in
word
or
deed
,
doe
all
in
the
name
of
the
Lord
Iesus
,
giuing
thankes
vnto
God
and
the
Father
by
him
,
Col.
3.
[
s
](A11458-e26750-b)
s
Phil.
4.6
.
Bee
carefull
for
nothing
:
but
in
euery
thing
by
prayer
and
supplication
with
thankesgiuing
,
let
your
request
be
made
knowne
vnto
God
,
Phil.
4.
[
t
](A11458-e26770-b)
t
Psal
103.1.2
Blesse
the
Lord
,
O
my
soule
,
(
saith
Dauid
in
Psalm
.
103.
)
and
all
that
is
within
mee
,
praise
his
holy
name
;
Praise
the
Lord
,
O
my
soule
,
and
forget
not
all
his
benefites
.
Forget
not
all
his
benefits
:
as
much
as
to
say
,
by
an
ordinary
Hebraisme
,
forget
not
any
of
all
his
benefites
.
He
summoneth
all
that
is
in
him
,
to
blesse
God
for
all
he
hath
from
him
:
he
thought
it
was
necessary
for
him
,
not
to
receiue
any
of
the
good
Creatures
of
God
,
without
Thankesgiuing
.
Which
necessity
of
Thankesgiuing
will
yet
more
appeare
;
if
we
consider
it
,
either
as
an
act
of
Iustice
,
or
as
an
act
of
Religion
:
as
it
is
indeed
and
truly
both
.
It
is
first
,
an
Act
of
Iustice
.
as
an
Act
,
1.
of
Iustice
;
The
very
law
of
Nature
,
which
containeth
the
first
seedes
and
principles
of
Iustice
,
bindeth
euery
man
that
receiueth
a
benefit
,
to
a
thankefull
acknowledgement
of
it
first
,
and
then
withall
.
(
ability
and
opportunity
supposed
,
)
to
some
kind
of
retribution
.
The
best
Philosophers
therefore
make
Gratitude
a
[
u
](A11458-e27000-b)
u
Cic.
2.
de
inuent
13
&
36.
branch
of
the
Law
of
Nature
;
and
so
account
of
it
,
as
of
a
thing
,
then
which
there
is
[
x
](A11458-e27050-b)
x
Quid
tam
cōtr●●ffictū
,
quam
non
reddere
quod
acceperis
?
Ambros
.
1.
offic.
21
Nullum
o●ficium
referenda
gratia
magi●
necessarium
est
.
Cic.
1.
de
Offic
.
not
any
office
of
vertue
more
necessary
:
as
nor
any
thing
on
the
contrary
more
detestable
,
then
Ingratitude
.
You
cannot
lay
a
[
y
](A11458-e27110-b)
y
Erunt
homicida
,
tyranny
,
fures
,
adulters
,
raptores
,
sacrilegi
,
proditores
:
infra
ista
omnia
ingratus
est
.
Senec.
1.
de
benef.
10.
fouler
imputation
vpon
a
man
,
nor
by
any
accusations
in
the
world
render
him
more
odious
to
the
opinions
of
all
men
;
then
by
charging
him
with
vnthankfulnesse
.
Ingratum
dicas
,
omnia
dixeris
:
doe
but
say
,
he
is
an
vnthankfull
wretch
;
you
neede
say
no
more
,
you
can
say
no
worse
,
by
any
mortall
Creature
.
Verily
,
euery
benefit
carrieth
with
it
the
force
of
an
obligation
;
and
we
all
confesse
it
:
if
we
receiue
but
some
small
kindnes
from
another
we
can
readily
and
complementally
protest
our selues
much
bound
to
him
for
it
.
Indeede
when
we
say
so
,
we
often
speake
it
but
of
coarse
,
and
thinke
it
not
:
but
yet
when
we
do
so
,
we
speak
more
truth
then
we
are
aware
of
▪
for
,
if
it
be
in
truth
a
kindnes
in
him
,
we
are
in
truth
&
equity
bound
to
him
thereby
.
The
common
saying
is
not
without
ground
,
Qui
benificium
accepit
,
libertatem
vendidit
.
Some
men
therefore
refuse
kindnesses
and
courtesies
at
other
mens
hands
;
because
forsooth
they
will
not
be
beholden
to
them
.
Which
though
it
be
a
peruerse
and
vniust
course
,
and
indeede
a
high
degree
of
vnthankefulnesse
,
(
for
there
is
vnthankefulnesse
,
as
well
in
[
z
](A11458-e27280-b)
z
Non
solum
is
gratus
debet
esse
,
qui
accepit
beneficium
;
verum
etiam
is
,
cui
potestas
accip●endi
fuit
.
Cic.
de
Prouinc
.
Consular
.
Tam
teneor
dono
,
quam
si
demittar
onustus
.
Horat.
1.
Epist.
7.
not
accepting
a
kind
offer
,
as
in
not
requiting
a
good
turne
;
)
and
therefore
also
a
high
degree
of
folly
,
(
for
it
is
not
a
foolish
thing
for
a
man
,
out
of
the
bare
feare
of
vnthankfulnes
one
way
,
to
become
wilfully
vnthankefull
another
?
)
though
I
say
,
it
be
a
fond
and
peruerse
course
in
them
:
yet
it
argueth
withall
in
them
a
strong
apprehension
of
the
equity
of
that
principle
of
Nature
and
Iustice
,
which
bindeth
men
that
receiue
benefits
ad
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
a
necessity
of
requitall
and
retribution
.
Truth
it
is
;
to
God
our
heauenly
Father
first
,
and
then
to
our
earthly
[
*
](A11458-e27390-b)
*
Sirac
.
7.28
.
Parents
,
none
of
vs
can
reddere
paria
:
none
is
able
to
make
a
full
requitall
to
either
of
them
;
especially
not
to
God
.
But
that
freeth
vs
not
from
the
the
debt
of
thankfulnes
,
as
not
to
our
Parents
,
so
neither
to
God
:
it
rather
bindeth
vs
the
faster
therevnto
.
The
same
Law
of
Nature
,
which
teacheth
vs
to
requite
a
good
turne
to
the
vttermost
,
where
there
is
wherewithall
to
do
it
,
and
withall
a
fare
opportunity
offered
;
teacheth
vs
also
where
there
wanteth
either
ability
or
opportunity
,
to
endeauour
by
the
best
conuenient
meanes
we
can
to
testifie
at
least
the
th●nkefulnesse
of
our
hearts
,
and
our
vnfained
desires
of
requitall
.
Which
[
e
](A11458-e27500-b)
e
In
beneficio
redendo
,
plus
animus
,
quam
census
operatur
:
mag●sque
praepouderat
benevolentia
,
quam
possibilitas
,
referendi
muneris
,
Ambros
.
1.
offic.
32
desire
and
endeauour
,
if
euery
ingenuous
man
,
and
our
earthly
Parents
,
doe
accept
off
,
where
they
find
it
,
as
of
the
deede
it selfe
:
can
we
doubt
of
[
f
](A11458-e27560-b)
f
Vt
decent
vires
tamen
est
laendanda
volun
as
:
hac
ego
contentos
auguror
esse
Deo●
.
Ouid.
de
Ponto
.
Gods
acceptation
of
our
vnfained
desires
herein
,
though
infinitely
and
without
all
proportion
short
of
a
just
requitall
and
retribution
?
Dauid
knew
right
well
,
that
when
a
man
hath
done
all
he
can
,
he
is
but
[
g
](A11458-e27590-b)
g
Luk.
17.10
.
an
vnprofitable
seruant
,
and
[
h
](A11458-e27610-b)
h
Iob.
22.2
.
cannot
be
profitable
vnto
God
,
as
hee
that
is
wise
may
bee
profitable
to
himselfe
and
his
neighbours
;
and
that
[
i
](A11458-e27630-b)
i
Psal.
16.2.3
.
Nulla
ex
nobis
vtilitas
Deosperanda
est
,
Sene.
4.
de
ben
.
c.
3.
Nec
ille
collato
eget
,
nec
nos
ti
quicquam
conferre
poffumus
▪
Ibid.
cap.
9.
his
goodnes
,
though
it
might
be
pleasurable
to
the
Saints
that
are
on
the
earth
,
yet
it
could
not
extend
vnto
the
Lord
;
all
this
he
knew
;
and
yet
knowing
withall
that
God
accepteth
the
will
for
the
deede
,
and
the
desire
for
the
performance
;
he
doubted
not
to
raise
vp
his
language
to
that
key
,
in
Psal.
116.
[
k
](A11458-e27740-b)
k
Psal.
116.12
,
13.
Quid
retribuam
?
What
requitall
shall
I
make
?
What
shall
I
render
vnto
the
Lord
,
for
all
his
benefits
towards
mee
?
I
will
take
the
cup
of
saluation
,
and
call
vpon
the
name
of
the
Lord
.
This
thankefull
heart
he
knew
God
valued
as
a
sacrifice
:
nay
,
[
l
](A11458-e27780-b)
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Xenoph.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
preferred
before
Sacrifices
.
For
hauing
reiected
them
at
Psal.
8.
[
m
](A11458-e27860-b)
m
Psal.
50.8.14
[
I
will
not
reproue
thee
for
thy
sacrifices
,
&c.
]
he
exacteth
this
at
Psal.
14.
of
Psal.
50.
[
Offer
vnto
God
thankesgiuing
,
&c.
]
God
respecteth
not
so
much
the
calues
out
of
our
stalls
,
or
the
fruits
from
of
our
grounds
:
as
these
[
n
](A11458-e27950-b)
n
Osec
.
14.2
.
Vitulos
labiorum
,
these
Calues
of
our
lips
,
as
the
Prophet
;
and
these
[
o
](A11458-e27970-b)
o
Heb.
13.15
.
Fructus
labiorum
,
these
fruits
of
our
lips
,
as
the
Apostle
calleth
them
.
[
Let
vs
offer
the
sacrifice
of
praise
to
God
continually
,
that
is
,
the
fruite
of
our
lips
giuing
thankes
to
his
name
,
Heb.
13.
]
More
then
this
,
in
his
Mercy
hee
will
not
desire
:
lesse
then
this
,
in
all
reason
wee
cannot
giue
.
Thankfulnes
is
an
Act
of
Iustice
:
wee
are
vniust
,
if
wee
receiue
his
good
Creatures
,
and
not
returne
him
thankes
for
them
.
It
is
not
onely
an
Act
of
Iustice
:
it
is
an
act
of
Religion
too
;
Of
Religion
:
a
double
sanctification
of
the
Creature
;
and
a
branch
of
that
seruice
whereby
we
do
God
worship
and
honour
.
[
p
](A11458-e28070-b)
p
Psal.
50.23
.
Who
so
offereth
praise
,
he
honoureth
me
,
Psal.
50.
verse
last
.
Now
looke
what
honour
we
giue
vnto
God
;
it
all
redoundeth
to
our selues
at
the
last
with
plentifull
advantage
;
[
q
](A11458-e28100-b)
q
1.
Sam.
2.30
.
[
Them
that
honour
me
I
will
honour
.
1.
Sam.
2.
]
Here
then
is
the
fruite
of
this
religious
Act
of
Thankesgiuing
;
that
it
sanctifieth
vnto
vs
the
vse
of
the
good
Creatures
of
God
which
is
the
very
reason
Saint
Paul
giueth
of
this
present
speech
in
the
next
verse
.
Euery
Creature
of
God
is
good
,
saith
he
here
,
and
nothing
to
be
refused
,
if
it
be
receiued
with
Thankesgiuing
:
for
,
saith
he
there
,
[
r
](A11458-e28190-b)
r
Vers.
5.
hic
.
it
is
sanctified
by
the
word
of
God
,
and
Prayer
.
Vnderstand
not
by
the
Word
of
God
there
,
his
written
word
,
or
the
Scriptures
;
as
some
yet
giue
the
sense
,
not
without
violence
to
the
words
,
though
the
thing
they
say
be
true
:
but
,
more
both
naturally
to
the
construction
of
the
words
,
and
pertinently
to
the
drift
and
scope
of
our
Apostle
therein
,
vnderderstand
rather
the
word
of
his
eternall
councell
and
decree
,
and
of
his
power
and
prouidence
,
whereby
he
ordereth
and
commandeth
his
Creatures
in
their
seuerall
kinds
,
to
afford
vs
such
seruice
and
comforts
,
as
he
hath
thought
Good
.
Which
sanctifying
of
the
Creatures
by
the
word
of
Gods
decree
and
prouidence
,
implyeth
two
things
,
the
one
,
respecting
the
Creatures
,
that
they
doe
their
kindly
office
to
vs
;
the
other
respecting
vs
,
that
we
reape
holy
comfort
from
them
.
For
the
plainer
vnderstanding
of
both
which
;
instance
shal
be
giuen
in
the
Creatures
appointed
for
our
nourishment
:
and
what
shall
be
said
of
them
,
we
may
conceipt
of
,
and
apply
vnto
,
euery
other
Creature
in
the
proper
kind
thereof
.
First
then
,
The
first
way
.
the
Creatures
appointed
for
foode
are
sanctified
by
the
word
of
God
;
when
together
with
the
Creature
,
he
giueth
his
blessing
,
to
goe
along
with
it
:
by
his
powerfull
word
,
commanding
it
,
and
by
that
command
enabling
it
,
to
feede
vs
.
Which
is
the
true
meaning
of
that
speech
in
Deutr.
8.
alledged
by
our
Sauiour
against
the
Tempter
,
[
s
](A11458-e28510-b)
s
Deut.
8.3
.
Math.
4.4
.
Man
liueth
not
by
bread
onely
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
.
Alas
,
what
is
Bread
to
nourish
vs
without
his
word
?
vnles
he
say
the
word
,
and
command
the
bread
to
do
it
,
there
is
no
more
sap
or
strength
in
Bread
,
then
in
stones
.
That
power
and
nutritiue
vertue
which
the
Bread
hath
,
it
hath
from
his
deeree
;
because
the
word
is
already
gone
out
of
his
mouth
,
that
[
t
](A11458-e28600-b)
t
Psal.
104.15
.
bread
should
strengthen
mans
heart
.
As
in
the
first
Creation
,
when
the
Creatures
were
produced
in
acta
primo
,
had
their
beings
giuen
them
,
and
naturall
powers
and
faculties
bestowed
on
them
;
all
that
was
done
by
the
word
of
Gods
powerfull
decree
,
[
[
u
](A11458-e28650-b)
u
Psal.
33.9
.
He
spake
the
word
,
and
they
were
made
;
he
commanded
and
they
were
Created
;
]
So
in
all
their
operations
in
actu
secundo
,
when
they
doe
at
any
time
exercise
those
naturall
faculties
,
and
doe
those
offices
for
which
they
were
created
;
all
this
is
still
done
,
by
the
same
powerfull
word
and
decree
of
God
,
[
[
x
](A11458-e28700-b)
x
Heb.
1.3
.
He
vpholdeth
all
things
by
the
word
of
his
power
,
]
As
we
reade
of
Bread
;
so
wee
often
reade
in
the
Scriptures
of
[
y
](A11458-e28730-b)
y
Leuit.
26.26
.
Psal
105
16.
E●ek
.
●16
▪
the
staffe
of
Bread
:
God
sometimes
threatneth
he
will
breake
the
staffe
of
Bread
.
What
is
that
?
Bread
indeede
is
the
staffe
of
our
strength
;
it
is
the
very
stay
and
prop
of
our
liues
:
if
God
breake
this
staffe
,
and
deny
vs
Bread
,
we
are
gone
.
But
that
is
not
all
Bread
is
our
staffe
:
but
what
is
the
staffe
of
Bread
?
Verily
,
the
Word
of
God
,
blessing
our
Bread
,
and
commanding
it
to
feede
vs
,
is
the
staffe
of
this
staffe
:
sustaining
that
vertue
in
the
Bread
,
whereby
it
sustaineth
vs
.
If
God
breake
this
staffe
of
Bread
,
if
he
withdraw
his
blessing
from
the
Bread
,
if
by
his
countermaund
he
inhibit
or
restraine
the
vertue
of
the
bread
;
we
are
as
farre
to
seeke
with
Bread
,
as
without
it
.
If
sanctified
with
Gods
word
of
blessing
;
a
little
pulse
[
z
](A11458-e28920-b)
z
Dan.
1.12.15
.
and
water
,
hard
and
homely
fare
shall
feede
Daniel
as
fresh
and
fat
and
faire
,
as
the
Kings
dainties
shall
his
companions
:
a
[
*
](A11458-e28980-b)
*
3.
King
.
19.6.8
.
●ake
and
a
cruse
of
water
,
shall
suffice
Eliah
nourishment
enough
to
walke
in
the
strength
thereof
40.
dayes
and
nights
:
a
few
[
a
](A11458-e29040-b)
a
Ioh.
6.9.12
.
barley
loaues
and
small
fishes
shall
multiply
to
the
satisfying
of
many
thousands
,
eate
while
they
will
.
But
if
Gods
word
and
blessing
be
wanting
;
[
b
](A11458-e29080-b)
b
Gen.
41.20.21
.
the
leane
Kine
may
eate
vp
the
fat
,
and
be
as
thin
,
and
hollow
,
and
ill
liking
as
before
:
and
we
may
,
as
the
Prophet
Haggay
speaketh
,
[
c
](A11458-e29120-b)
c
Agg.
1.6
.
eate
too
much
and
not
haue
enough
,
drinke
our
fills
and
not
be
filled
.
The
second
way
.
This
first
degree
of
the
Creatures
sanctification
by
the
word
of
God
,
is
a
common
and
ordinary
blessing
vpon
the
Creatures
;
whereof
,
as
of
the
[
d
](A11458-e29210-b)
d
Math
5.45
.
light
and
dew
of
heauen
,
the
wicked
partake
as
well
as
the
Godly
,
and
the
thanklesse
as
the
thankfull
.
But
there
is
a
second
degree
also
▪
beyond
this
;
which
is
proper
and
peculiar
to
the
Godly
.
And
that
is
,
when
God
not
onely
by
the
word
of
his
Power
bestoweth
a
blessing
vpon
the
Creature
:
but
also
causeth
the
Eccho
of
that
word
to
sound
in
our
hearts
by
the
voice
of
his
Holy
spirit
)
and
giueth
vs
a
sensible
tast
of
his
goodnes
to
vs
therein
:
filling
our
hearts
not
onely
[
e
](A11458-e29360-b)
e
Acts
14.17
.
with
that
joy
and
gladnes
,
which
ariseth
from
the
experience
of
the
effect
,
viz.
the
refreshing
of
our
naturall
strength
,
but
also
joy
and
gladnes
with
more
spirituall
and
sublime
then
that
,
arising
from
the
contemplation
of
the
prime
cause
,
viz.
the
fauour
of
God
towards
vs
in
the
face
of
his
Sonne
;
that
which
Daeuid
calleth
the
[
f
](A11458-e29420-b)
f
Psal.
4.6
.
light
of
his
countenance
.
For
as
it
is
the
kind
welcome
at
a
friends
table
,
that
maketh
the
cheare
good
,
rather
then
the
quaintnes
of
variety
of
the
dishes
,
[
g
](A11458-e29450-b)
g
Ouid
Metamorph.
8.
(
Super
omnia
vultus
Accessere
boni
;
)
so
as
that
[
h
](A11458-e29480-b)
h
Prou.
15.17
.
a
dinner
of
greene
herbes
with
loue
and
kindnes
,
is
better
entertainment
then
a
stalled
Oxe
with
bad
lookes
:
so
the
light
of
Gods
fauorable
countenance
,
shining
vpon
vs
through
these
things
,
is
it
,
which
[
i
](A11458-e29540-b)
i
Psal.
4.6.7
.
putteth
more
true
gladnes
into
our
hearts
;
then
doth
the
corne
,
&
the
wine
,
and
the
oyle
themselues
,
or
any
other
outward
thing
that
we
doe
or
can
partake
.
Now
this
sanctified
and
holy
and
comfortable
vse
of
the
Creatures
,
ariseth
also
from
the
word
of
Gods
decree
;
euen
as
the
former
decree
did
:
but
not
from
the
same
decree
.
That
former
issued
from
the
decree
of
Common
prouidence
;
and
so
belonged
vnto
all
,
as
that
prouidence
is
common
to
all
.
But
this
later
degree
proceedeth
from
that
speciall
word
of
Gods
decree
,
whereby
for
the
merits
of
Christ
Iesus
,
[
k
](A11458-e29640-b)
k
1.
Cor.
15.45
the
second
Adam
,
he
remoueth
from
the
Creature
that
[
l
](A11458-e29670-b)
l
Gen.
3.17
.
curse
,
wherein
it
was
wrapped
through
the
sinne
of
the
first
Adam
,
And
in
this
the
wicked
haue
no
portion
;
as
being
out
of
Christ
:
so
as
they
cannot
partake
of
Gods
Creatures
;
with
any
solid
or
sound
comfort
;
and
so
the
Creatures
remaine
,
(
in
this
degree
)
vnsanctified
vnto
them
.
For
this
reason
,
the
Scriptures
stile
the
[
m
](A11458-e29720-b)
m
Heb.
12.23
.
Faithfull
Primogenitos
,
the
first
borne
;
as
to
whom
belongeth
[
n
](A11458-e29740-b)
n
Deut.
21.17
.
a
double
portion
:
and
[
o
](A11458-e29750-b)
o
Rom.
4.13
.
Haeredes
mundi
,
heires
of
the
world
;
as
if
none
but
they
had
any
good
right
thereunto
.
And
St.
Paul
deriueth
our
Title
to
the
Creatures
from
God
,
but
by
Christ
;
[
p
](A11458-e29800-b)
p
1.
Cor.
3.22.23
.
[
All
things
are
yours
,
and
you
are
Christs
,
and
Christ
is
Gods
:
]
as
if
these
things
were
none
of
theirs
,
who
are
none
of
Christs
.
And
in
the
verse
before
my
Text
,
he
saith
of
meates
,
that
[
q
](A11458-e29820-b)
q
Vers.
3.
hic
.
God
hath
created
them
to
be
receiued
with
thankesgiuing
of
them
which
beleeue
,
and
know
the
truth
:
as
if
those
that
wanted
faith
and
sauing
knowledge
,
did
but
vsurpe
the
bread
they
eate
.
And
indeede
it
is
certaine
,
the
wicked
,
haue
not
right
to
the
Creatures
of
God
,
in
such
ample
sort
,
as
the
Godly
haue
.
A
kinde
of
Right
they
haue
,
and
we
may
not
deny
it
them
;
giuen
them
by
Gods
vnchangeable
ordinance
at
the
Creation
:
which
being
a
branch
of
that
part
of
Gods
image
in
man
,
which
was
of
naturall
and
not
of
supernaturall
grace
,
might
be
,
and
was
fouly
defaced
with
sinne
;
but
was
not
,
neither
could
be
wholly
lost
,
as
hath
bin
[
r
](A11458-e29980-b)
r
See
before
§.
14.
already
in
part
declared
.
A
Right
then
they
haue
:
but
such
a
right
,
as
reaching
barely
to
the
vse
,
cannot
affoord
vnto
the
vser
true
comfort
,
or
sound
peace
of
conscience
,
in
such
vse
,
of
the
Creatures
.
For
,
though
nothing
be
in
,
and
of
it selfe
vncleane
:
for
Euery
Creature
of
God
is
good
:
yet
to
them
that
are
vncleane
,
ex
accidenti
euery
Creature
is
vncleane
and
polluted
,
because
it
is
thus
sanctified
vnto
them
by
the
word
of
God
.
And
the
very
true
cause
of
all
this
,
is
the
impurity
of
their
hearts
,
by
reason
of
vnbeliefe
.
The
holy
Ghost
expresly
assigneth
this
cause
,
[
s
](A11458-e30090-b)
s
T
it
1.15
.
To
the
pure
all
things
are
pure
:
but
to
them
that
are
defiled
and
vnbelieuing
is
nothing
pure
:
but
euen
their
mind
and
conscience
is
defiled
.
As
a
[
t
](A11458-e30110-b)
t
Sinterum
est
nisi
vas
,
quodtunque
infundis
accessit
.
Horat.
1.
Epist.
2.
nasty
vessell
sowreth
all
that
is
put
into
it
:
so
a
conscience
not
[
u
](A11458-e30150-b)
u
Fide
purifitans
corda
.
Acts
15.9
.
purified
by
faith
,
casteth
pollution
vpon
the
best
of
Gods
Creatures
.
and
how
this
belongeth
to
the
present
point
.
But
what
is
all
this
to
the
Text
,
may
some
say
:
or
what
to
the
point
?
What
is
all
this
to
the
Duty
of
Thanksgiuing
?
Much
euery
manner
of
way
:
or
else
blame
St.
Paul
of
impertinency
:
whose
discourse
should
be
incohaerent
and
vnjointed
,
if
what
I
haue
now
last
said
were
beside
the
Text.
For
since
the
sanctification
of
the
Creature
to
our
vse
,
dependeth
vpon
the
powerfull
and
good
word
of
God
,
blessing
it
vnto
vs
:
that
Duty
must
needes
be
necessary
to
a
sanctified
vse
of
the
Creature
,
without
which
we
can
haue
no
faire
assurance
vnto
our
Consciences
;
that
that
word
of
blessing
is
proceeded
out
of
the
mouth
of
God
.
And
such
is
this
duty
of
Thankesgiuing
:
appointed
by
God
,
as
the
ordinary
meanes
,
and
proper
instrument
,
to
procure
that
word
of
blessing
from
him
.
When
we
haue
performed
this
sincerely
and
faithfully
;
our
hearts
may
then
,
with
a
most
cheerefull
,
but
yet
humble
confidence
,
say
Amen
,
So
be
it
:
in
full
assurance
that
God
will
joyne
his
Fiat
to
ours
:
crowne
our
Amen
with
his
:
and
to
our
So
be
it
of
Faith
&
Hope
,
adde
his
of
Power
and
Command
:
blessing
his
Creatures
vnto
vs
,
when
we
blesse
him
for
them
;
and
sanctifying
their
vse
to
our
comfort
,
when
we
magnifie
his
goodnes
for
the
receipt
.
You
see
therefore
how
,
as
vnseperable
&
vndiuided
companions
,
the
Apostle
joyneth
these
two
together
:
the
one
,
as
the
cause
:
the
other
,
as
the
meanes
of
the
Creatures
sanctification
:
[
It
is
sanctified
by
the
word
of
God
,
&
Prayer
.
]
By
the
Word
of
Gods
powerfull
decree
:
as
the
sole
efficient
,
and
sufficient
cause
:
and
by
the
Prayer
of
Thankesgiuing
(
for
such
Prayer
he
meaneth
,
as
either
hath
Thankesgiuing
joyned
with
it
,
or
else
is
a
part
of
Thankesgiuing
,
or
Thankesgiving
a
part
of
it
?
)
by
Prayer
I
say
and
Thankesgiuing
,
as
the
proper
meanes
to
obtaine
it
.
This
is
the
blessed
effect
of
Thankesgiuing
,
as
it
is
an
Act
of
Religion
.
And
thus
you
haue
heard
two
grand
Reasons
,
concluding
the
necessity
of
Thankesgiuing
vnto
God
,
in
the
receiuing
and
vsing
of
his
good
Creatures
.
The
one
,
considering
it
as
an
Act
of
Iustice
:
because
it
is
the
onely
acceptable
discharge
of
that
obligagation
of
debt
,
wherein
we
stand
bound
vnto
God
for
the
free
vse
of
so
many
good
Creatures
.
The
Other
,
considering
it
is
an
Act
of
Religion
:
because
it
is
the
most
proper
and
conuenient
meanes
to
procure
from
the
mouth
of
God
a
word
of
Blessing
,
to
sanctifie
the
Creatures
to
the
vses
of
our
liues
,
and
to
the
comfort
of
our
Cons●iences
.
This
Thankesgiuing
being
an
Act
both
of
Iustice
and
Religion
:
whensoeuer
we
either
receiue
or
vse
any
good
Creature
of
God
;
without
this
we
are
vniust
in
the
Receipt
,
and
in
the
Vse
prophane
.
It
is
now
high
time
,
we
should
from
the
premises
inferre
something
for
our
farther
vse
and
Edification
.
And
the
first
Inference
may
be
,
shall
I
say
for
Triall
;
or
may
I
not
rather
say
,
for
Conuiction
?
The
first
Inference
;
for
Conuiction
of
our
vnthankefulnes
to
God
since
wee
shall
learne
thereby
,
not
so
much
to
examine
our
Thankefulnes
,
how
true
it
is
;
as
to
discouer
our
Vnthankfulnes
,
how
foule
it
is
.
And
how
should
that
discouery
cast
vs
downe
to
a
deepe
condemnation
of
our selues
for
so
much
both
Vniustice
and
Prophanenesse
;
when
we
shall
finde
our selues
guilty
of
,
so
many
failings
in
the
performance
of
such
a
necessary
Duty
both
of
Iustice
,
and
Religion
?
But
we
cannot
abide
to
heare
on
this
care
:
We
vnthankfull
to
God
?
farre
be
that
from
vs
:
we
scarce
euer
speake
of
any
thing
we
haue
,
or
haue
done
,
or
suffred
;
but
we
send
this
clause
after
it
.
I
thank
God
for
it
.
And
how
are
we
vnthankfull
,
seeing
wee
doe
thus
?
It
is
a
true
saying
,
which
one
saith
;
Thanking
of
God
,
is
a
thing
all
men
doe
,
and
yet
none
doe
,
as
they
should
.
It
is
often
in
vdo
,
but
seldome
in
imo
:
it
swimmeth
often
vpon
the
tip
of
our
tongues
,
but
seldome
sinketh
into
the
bottom
of
our
hearts
.
I
thanke
God
for
it
,
is
,
as
many
vse
it
,
rather
a
[
*
](A11458-e31030-b)
*
Vsu
quodem
,
magis
quam
sensu
vel
affectu
,
personare
in
ore
multorum
gratiarum
actionem
aduertere
est
.
Bern.
in
Cant.
serm.
13.
By-word
then
a
Thanksgiuing
:
so
farre
from
being
an
acceptable
seruice
to
God
,
and
a
magnifying
of
his
name
;
that
is
rather
it selfe
a
grieuous
sinne
,
and
a
taking
of
his
holy
name
in
vaine
.
But
if
we
will
consider
duly
and
aright
,
not
so
much
how
neere
we
draw
vnto
God
with
our
lips
,
as
how
farre
our
hearts
are
from
him
when
we
say
so
:
wee
shall
see
what
small
reason
we
haue
,
vpon
such
a
slender
lip-labour
to
thinke
our selues
discharged
either
of
the
bond
of
thankefulnesse
,
or
from
the
sinne
of
vnthankfulnes
.
Quid
verba
audiam
,
facta
cum
vidiam
!
Though
we
say
,
I
thanke
God
,
a
thousand
and
a
thousand
times
ouer
,
yet
if
in
our
deedes
we
bewray
foule
vnthankefulnesse
vnto
him
:
it
is
but
Protestatio
contraria
facto
:
and
we
doe
thereby
but
make
our selues
the
greater
and
the
deeper
lyers
.
in
sundry
degrees
:
for
want
of
due
Euery
sinne
is
spacious
,
and
diffused
,
and
spreadeth
into
a
number
of
branches
:
this
of
Ingratitude
not
least
.
Yet
we
will
doe
our
best
to
reduce
all
that
multitude
to
some
few
principall
branches
.
There
are
required
vnto
true
Thankfulnesse
three
things
;
Recognition
,
Estimation
,
Retribution
.
He
that
hath
receiued
a
benefit
from
another
,
he
ought
first
,
faithfully
to
acknowledge
it
,
secondly
,
to
value
it
worthily
;
thirdly
,
to
endeauour
really
to
requite
it
.
And
who
so
faileth
in
any
of
these
,
is
(
so
farre
as
he
faileth
)
vnthankefull
more
or
lesse
.
And
doe
not
some
of
vs
faile
in
all
,
and
doe
not
all
of
vs
faile
in
some
of
these
?
For
our
more
assured
,
whether
Examination
,
or
Conuiction
;
let
vs
a
little
consider
how
we
haue
and
doe
behaue
our selues
in
each
of
the
three
respects
;
In
euery
of
which
,
wee
will
instance
but
in
two
kinds
;
and
so
we
shall
haue
sixe
degrees
of
Ingratitude
:
still
holding
our selues
as
close
as
we
can
to
the
present
point
,
concerning
our
Thankefulnesse
or
vnthankfulnesse
,
as
it
respecteth
the
vse
we
haue
of
,
and
the
benefit
we
haue
from
,
the
good
Creatures
of
God
.
And
first
,
we
faile
in
our
Recognition
,
Recognition
:
the
first
;
and
in
the
due
acknowledgement
of
Gods
blessings
.
And
therein
first
,
and
let
that
be
the
first
degree
of
our
vnthankfulnesse
,
in
letting
so
many
blessings
of
his
〈◊〉
by
vs
,
without
any
regard
,
or
so
much
as
notice
taken
of
them
:
Whereas
knowledge
must
euer
goe
before
acknowledgement
,
and
Apprehension
before
Confession
.
There
is
a
twofold
Confession
to
bee
made
vnto
God
:
the
[
a
](A11458-e31560-b)
a
Confessio
gemina
est
:
aut
Peccati
,
aut
Laudis
.
August
exp.
2.
in
Psa.
29
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
in
Psal.
9.
one
,
of
our
sinnes
;
the
other
,
of
his
goodnesse
.
That
belongeth
to
Repentan●●
;
this
to
Thankefulnes
.
Both
of
them
consist
in
an
Acknowledgement
:
and
in
both
,
the
acknowledgement
is
most
faithfull
,
when
it
is
most
punctuall
:
and
in
both
,
we
come
to
make
default
,
for
want
of
taking
such
particular
information
,
as
wee
ought
,
and
might
.
In
our
Repentance
,
we
content
our selues
commonly
with
a
generall
Confession
of
our
sinnes
;
or
at
the
most
,
possibly
sometimes
make
acknowledgement
of
some
one
or
a
few
grosser
falls
,
which
gall
our
consciences
or
which
the
world
cryeth
shame
of
:
and
if
we
do●
that
,
we
thinke
we
haue
made
an
excellent
Confession
.
So
in
our
Thanksgiuing
,
ordinarily
wee
content
our selues
with
a
generall
acknowledgement
of
Gods
goodnesse
and
mercies
to
vs
;
or
sometimes
possibly
recount
some
one
or
a
few
notable
and
[
b
](A11458-e31740-b)
b
Beneficia
quadam
magnitudo
non
patitur
excidere
:
sed
numero
pluria
,
&
temporibus
diversa
effluunt
.
Senec.
3.
de
benef.
5.
Eminent
fauours
,
such
as
most
affect
vs
,
or
whereof
the
world
taketh
notice
:
and
this
is
all
we
doe
.
But
we
doe
indeed
in
both
these
,
deale
vnfaithfully
with
God
,
and
with
our
owne
soules
.
If
wee
desire
to
shew
our selues
truely
penitent
we
should
take
knowledge
(
so
farre
as
possibly
we
could
)
of
all
our
sinnes
,
small
and
great
(
at
least
the
seuerall
species
and
kinds
of
them
,
for
the
indiuiduals
are
infinite
:
)
and
bring
them
all
before
God
in
the
Confession
of
Repentance
.
And
if
we
desired
to
shew
our selues
truely
thankefull
;
we
should
take
notice
(
so
farre
as
possibly
we
could
,
and
in
the
species
at
least
,
)
of
all
Gods
blessings
,
small
and
great
;
and
bring
them
all
before
him
in
the
Confession
of
Praise
.
We
should
euen
[
c
](A11458-e31880-b)
c
Ioh.
6.12
.
Colligere
fragmenta
gather
vp
the
very
broken
meats
,
and
let
nothing
be
left
,
those
[
d
](A11458-e31910-b)
d
Colligere
fragmenta
,
ut
peccant
,
i.
e
nec
m●n●ma
beneficia
oblinisci
.
Bernard
.
in
Cant.
serm.
51.
small
petty
blessings
,
as
we
account
them
:
and
as
we
thinke
scarce
worth
the
obseruation
.
Did
we
so
:
how
many
baskets
full
might
be
taken
vp
,
which
we
dayly
suffer
to
fall
to
the
ground
,
and
bee
lost
?
Like
Swine
vnder
the
Oakes
,
we
grouze
vp
the
ake-cornes
,
and
snouke
about
for
more
,
and
eate
them
too
,
and
when
we
haue
done
lie
wrouting
&
thrusting
our
noses
in
the
earth
for
more
:
but
neuer
lift
vp
so
much
as
halfe
an
eye
,
to
the
tree
that
shed
them
.
Euery
crumme
we
put
in
our
mouthes
,
euery
drop
wherewith
we
coole
our
tongues
,
the
very
ayre
we
continually
breath
in
and
out
through
our
throats
and
nosthrils
,
a
thousand
other
such
things
whereof
the
very
commonnes
taketh
away
the
obseruation
,
wee
receiue
from
his
fulnesse
:
and
many
of
these
are
renewed
euery
morning
,
and
some
of
these
are
renewed
euery
minute
:
and
yet
how
seldome
doe
we
so
much
as
take
notice
of
many
of
these
things
?
How
justly
might
that
complaint
which
God
maketh
against
the
vnthankefull
Israelites
,
be
taken
vp
against
vs
?
[
e
](A11458-e32090-b)
e
Esay
1.3
.
The
Oxe
knoweth
his
owner
,
and
the
Asse
his
Masters
crib
:
but
Israel
doth
not
know
,
my
people
doth
not
consider
.
The
second
degree
of
our
Vnthankefulnesse
to
God
,
and
second
Degree
.
and
that
also
for
want
of
faithfull
Acknowledgement
,
is
:
in
ascribing
the
good
things
he
hath
giuen
vs
to
our
owne
deserts
,
or
indeauours
,
or
to
any
other
thing
or
Creature
,
either
in
part
or
in
whole
,
but
onely
to
him
.
Such
things
indeed
we
haue
,
and
we
know
it
too
(
perhaps
but
too
well
)
but
we
be
stirred
our selues
for
them
,
we
beate
our
braines
for
them
,
wee
got
them
out
of
the
fire
,
and
swet
for
them
;
we
may
thanke
our
good
friends
,
or
we
may
thanke
our
good
selues
for
them
.
Thus
doe
wee
[
f
](A11458-e32250-b)
f
H●b.
1.16
.
sacrifice
vnto
our
owne
nets
,
and
burne
incense
to
our
drag
,
as
if
by
them
our
portion
were
fat
,
and
our
meate
plentious
.
And
as
[
g
](A11458-e32270-b)
g
Luk.
13.1
.
Pilate
mingled
the
bloud
of
the
Galileans
with
their
owne
sacrifices
:
so
into
these
spirituall
[
h
](A11458-e32310-b)
h
Psal.
50.14
.
sacrifices
of
Thanksgiuing
,
which
we
offer
vnto
God
,
wee
infuse
a
quantity
of
our
owne
swinke
and
sweate
,
of
our
owne
wit
and
fore-cast
,
of
our
owne
power
and
friends
,
still
some
one
thing
or
other
of
our
owne
;
and
so
rob
God
,
if
not
of
all
,
yet
of
so
much
of
his
honour
.
This
kinde
of
vnthankefulnesse
God
both
fore-saw
and
forbad
in
his
owne
people
,
Deut.
8.
warning
them
to
take
heed
,
verse
17.
lest
when
they
abounded
in
all
plenty
and
prosperity
,
[
i
](A11458-e32400-b)
i
Deut.
8.14.17
.
they
should
forget
the
Lord
,
and
say
in
their
hearts
,
my
power
and
the
might
of
my
hand
hath
gotten
me
this
wealth
.
The
very
saying
or
thinking
of
this
was
a
forgetting
of
God
.
[
k
](A11458-e32420-b)
k
Ibid.
18.
But
(
saith
Moses
there
)
thou
shalt
remember
the
Lord
thy
God
;
for
it
is
he
that
giueth
thee
power
to
get
wealth
,
&c.
The
whole
Chapter
is
none
other
but
a
warne-word
against
vnthankfulnesse
.
All
[
l
](A11458-e32470-b)
l
Est
superbia
,
&
delictum
maximum
,
vti
datis
tanquam
innatis
;
&
in
acceptit
beneficiis
gloriam
vsurpare
benificii
,
Bernard
.
de
dilig
.
Deo
.
glorying
in
our selues
,
all
vaine
boasting
of
the
gifts
of
God
,
or
bearing
our selues
high
vpon
any
of
his
blessings
,
is
a
kind
of
smothering
of
the
receipt
;
and
argueth
in
vs
a
kind
of
loathnesse
to
make
a
free
acknowledgement
of
the
giuers
bounty
;
and
so
is
tainted
with
a
spice
of
vnthankfulnesse
in
this
degree
,
[
m
](A11458-e32540-b)
m
1.
Cor.
4.7
.
If
thou
didst
receiue
it
;
why
doest
thou
glory
,
as
if
thou
hadst
not
receiued
it
?
saith
my
Apostle
elsewhere
.
Hee
that
glorieth
in
that
,
for
which
hee
euen
giueth
thankes
;
doth
by
that
glorying
,
as
much
as
hee
dareth
,
reuerse
his
thankes
.
The
Pharisee
,
who
[
n
](A11458-e32610-b)
n
Luk.
18.11
.
thanked
God
hee
was
not
like
other
men
;
did
euen
then
,
and
by
those
very
thankes
,
but
bewray
his
owne
wretched
vnthanke●ulnesse
.
Besides
a
faithfull
Recognition
,
in
free
acknowledging
the
benefit
receiued
;
there
is
required
vnto
thankfulnesse
a
just
Estimation
of
the
benefit
,
Estimation
:
the
Third
;
in
valuing
it
,
as
it
deserueth
:
Wherein
we
make
default
,
if
either
we
value
it
not
at
all
,
or
vndervalue
it
.
The
third
Degree
then
o●
our
Ingratitude
vnto
God
,
is
the
Forgetfulnesse
of
his
benefits
.
When
we
so
easily
[
o
](A11458-e32760-b)
o
Apperet
illum
non
sape
de
reddendo
cogis
asse
,
cui
obrepsit
obliuio
,
Senec.
3.
de
ben
1
-
peruensunt
c●
,
quo
,
vt
ego
existime
,
pessimus
quisque
&
ingratissimus
peruenit
;
vt
obliuiscantur
.
Ibi.
5.
forget
them
,
it
is
a
signe
we
set
nought
by
them
.
Euery
man
readily
remembreth
those
things
,
hee
maketh
any
reckoning
of
:
insomuch
that
,
although
old
age
be
naturally
forgetfull
,
yet
[
p
](A11458-e32790-b)
p
Nec
vero
quemquam
se●um
audiui
ebutum
,
quo
loco
the
saurum
obruisses
:
Omnia
,
quae
currant
miminerunt
:
vadinc●nia
cen●tituta
,
qui
sibi
,
quibus
ipsi
debea●t
.
Cic
de
senect.
Tully
saith
,
he
neuer
knew
any
man
so
old
as
to
forget
where
he
had
hid
his
gould
,
or
to
whom
he
had
lent
his
monyes
.
In
Deut.
8.
Moses
warneth
the
people
,
(
as
you
heard
)
to
[
q
](A11458-e32840-b)
q
Deut.
8
,
14.
beware
,
lest
being
full
they
should
forget
the
Lord
that
had
fed
them
:
and
Dauid
stirreth
vp
his
soule
in
Psal.
103.
to
[
r
](A11458-e32880-b)
r
Psal.
103.2
.
blesse
the
Lord
,
and
not
to
forget
any
of
his
benefits
.
We
all
condemne
Pharaohs
Butler
of
vnthankfulnesse
to
Ioseph
,
(
and
so
we
may
well
doe
;
for
he
afterwards
[
s
](A11458-e32920-b)
s
Gen
,
41.9
.
condemned
himselfe
for
it
:
)
in
that
hauing
receiued
comfort
from
Ioseph
,
when
they
were
fellow
prisoners
,
he
yet
[
t
](A11458-e32940-b)
t
Gen.
40.23
.
forgat
him
when
he
was
in
place
where
,
and
had
power
and
opportunity
to
requite
him
.
How
inexcusable
are
wee
,
that
so
condemne
him
?
seeing
wherein
we
judge
him
,
we
condemne
our selues
as
much
,
and
much
more
:
for
we
doe
the
same
things
,
and
much
worse
.
Hee
forgat
Ioseph
,
who
was
but
a
man
like
himselfe
:
we
forget
God
.
He
had
receiued
but
one
good
turne
:
we
many
.
It
is
like
he
had
none
about
him
to
put
him
in
mind
of
Ioseph
;
for
as
for
Ioseph
himselfe
we
know
he
lay
by
it
,
and
could
haue
no
accesse
:
we
haue
God
himselfe
dayly
rubbing
vp
our
memories
,
both
by
his
word
and
Ministers
,
and
also
by
new
and
fresh
benefits
.
He
,
as
soone
as
a
faire
occasion
presented
it selfe
,
confest
his
fault
,
and
remembred
Ioseph
;
thereby
shewing
his
former
forgetfulnesse
to
haue
proceeded
rather
from
negligence
then
Wilfulnes
:
we
after
so
many
fresh
remembrances
and
blessed
opportunities
,
still
continue
in
a
kind
of
wilfull
and
confirmed
resolution
,
still
to
forget
.
Well
may
we
forget
these
priuate
and
smaller
blessings
;
when
we
begin
to
grow
but
too
forgetfull
of
those
great
and
publique
Deliuerances
God
hath
wrought
for
vs
.
Two
great
deliuerances
in
the
memory
of
many
of
vs
,
hath
God
in
his
singular
mercy
wrought
for
vs
of
this
Land
;
such
as
I
thinke
,
take
both
together
,
no
Christian
age
or
Land
can
paralell
:
One
formerly
,
from
a
forreine
Inuasion
abroad
;
ano●her
since
that
,
from
an
hellish
Conspiracy
at
home
:
both
such
,
as
wee
would
all
haue
thought
,
when
they
were
done
,
should
neuer
haue
bin
forgotten
.
And
yet
,
as
if
this
were
Terra
Oblinionis
,
the
land
where
all
things
are
forgotten
;
how
doth
the
memory
of
them
fade
away
,
and
they
by
little
and
little
grow
into
forgetfulnesse
!
Wee
had
almost
loued
,
to
see
Eighty-eight
almost
quite
forgotten
,
and
buried
in
a
perpetuall
Amnestie
;
(
God
be
blessed
who
hath
graciously
preuented
,
what
we
feared
herein
:
)
God
grant
that
we
,
nor
ours
,
euer
liue
to
see
Nouembers
fifth
forgotten
,
or
the
solemnity
of
that
day
silenced
.
A
fourth
Degree
of
vnthankfulnesse
is
,
and
Fourth
degree
.
in
vnderualuing
Gods
blessings
,
and
lessening
the
worth
of
them
.
A
fault
whereof
the
murmuring
Israelites
were
often
guilty
:
who
although
they
were
brought
into
a
[
u
](A11458-e33330-b)
u
Exod.
3.8
.
good
Land
,
flowing
with
milke
and
honey
,
and
abounding
in
all
good
things
both
for
necessity
and
delight
;
yet
as
it
is
in
[
x
](A11458-e33350-b)
x
Psal.
106.24
.
Psal.
106.
They
thought
scorne
of
that
pleasant
Land
:
and
were
euer
and
anon
and
vpon
euery
light
occasion
repining
ag●inst
God
and
against
Moses
;
alwayes
receiuing
good
things
from
God
,
and
yet
alwayes
discontent
at
something
or
other
.
And
where
is
there
a
man
among
vs
that
can
was
his
hands
in
innocency
,
&
discharge
himselfe
altogether
from
the
guilt
of
vnthankfulnesse
in
this
kind
?
Where
is
there
a
man
so
constantly
and
equally
content
with
his
portion
;
that
hee
hath
not
sometimes
or
other
either
grudged
at
the
leannesse
of
his
owne
,
or
enuyed
at
the
fatnesse
of
anothers
Lot
?
Wee
deale
with
our
God
herein
,
as
Hiram
did
with
Salomon
.
Salomon
gaue
him
twenty
Cities
in
the
land
of
Galilee
:
but
because
the
Countrey
was
low
and
deepe
(
and
so
in
all
likelihood
the
more
fertile
for
that
,
)
they
pleased
him
not
;
and
●e
said
to
Salomon
,
What
Cities
are
these
thou
hast
giuen
me
?
and
hee
called
them
Cabul
;
that
is
to
say
,
dirty
.
So
are
wee
witty
to
cauill
and
to
quarrell
at
Gods
guifts
;
if
they
be
not
in
euery
respect
such
,
as
wee
in
our
vaine
hopes
,
or
fancies
,
haue
ideated
vnto
our selues
.
This
is
dirty
;
that
barren
:
this
too
solitary
;
that
too
populous
:
this
ill-woodded
;
that
ill-watered
:
a
third
ill-ayred
,
a
fourth
ill-neighboured
.
This
[
z
](A11458-e33650-b)
z
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iude
16.
grudging
and
repining
at
our
portions
,
and
faulting
of
Gods
guifts
,
so
frequent
among
vs
,
argueth
but
too
much
the
vnthankfulnes
of
our
hearts
.
Retribution
:
the
Fifth
;
The
last
thing
required
vnto
Thankefulnesse
,
(
after
a
faithfull
Acknowledgement
of
the
receipt
,
and
a
just
Valuation
of
the
thing
receiued
:
)
is
Retribution
and
Requitall
.
And
that
must
be
reall
,
if
it
be
possible
:
but
at
the
least
,
it
must
be
votall
,
in
the
Desire
and
Endeauour
.
And
herein
also
(
as
in
both
the
former
,
)
there
may
be
a
double
faile
:
if
,
hauing
receiued
a
benefit
,
we
requite
it
either
not
at
all
,
or
ill
.
Not
to
haue
any
care
at
all
of
Requitall
,
is
the
fifth
degree
of
Vnthankfulnes
.
To
a
Requitall
(
as
you
[
a
](A11458-e33840-b)
a
See
before
,
§.
38.
heard
)
Iustice
bindeth
vs
:
either
to
the
party
himselfe
that
did
vs
the
good
turne
,
if
it
may
be
,
and
bee
either
expedient
or
needfull
;
or
at
the
least
,
to
his
Dauid
retained
such
a
gratefull
memory
of
Ionathans
true
friendship
and
constant
affection
to
him
;
that
after
he
was
dead
and
gone
,
he
hearkned
after
some
of
his
good
friends
,
that
he
might
requite
Ionathans
loue
by
some
kindnesse
to
them
,
[
b
](A11458-e33900-b)
b
2.
Sam.
9.1
.
[
Is
there
yet
any
left
of
the
house
of
Saul
,
that
I
may
shew
him
kindnesse
for
Ionathans
sake
?
]
And
surely
hee
were
a
very
vnthankfull
wretch
,
that
hauing
bin
beholden
to
the
Father
,
as
much
as
his
life
and
liuely-hood
is
worth
,
would
suffer
the
Son
of
so
well
deseruing
a
father
to
perish
,
for
want
of
his
helpe
;
and
would
not
straine
himselfe
a
little
euen
beyond
his
power
(
if
need
were
)
to
succour
him
.
Indeed
to
God
,
as
we
heard
,
we
can
render
nothing
that
is
worthy
the
name
of
Requitall
:
wee
must
not
so
much
as
thinke
of
that
.
But
yet
somewhat
we
must
doe
,
to
expresse
the
true
and
vnfained
thankfulnesse
of
our
hearts
:
which
,
though
it
bee
nothing
lesse
,
yet
it
pleaseth
him
for
Christs
sake
to
interpret
as
a
Requitall
.
And
that
to
Him
;
and
His
:
To
Him
,
by
seeking
his
glory
,
to
His
,
by
the
fruites
of
our
Christian
Charity
.
We
aduenture
our
states
and
liues
,
to
maintaine
the
honour
and
safety
of
our
Kings
in
their
just
warres
;
from
whom
perhaps
we
neuer
receiued
particuler
fauour
or
benefit
,
other
then
the
common
benefit
and
protection
of
subiects
.
And
are
we
not
then
foulely
ingratefull
to
God
,
to
whose
goodnesse
we
owe
all
that
wee
haue
or
are
;
if
for
the
aduancement
of
his
glory
and
the
maintenance
of
his
truth
,
we
make
dainty
to
spend
the
best
and
most
precious
things
we
haue
,
yea
though
it
be
the
dearest
hart-bloud
in
our
bodies
?
But
how
much
more
vngratefull
,
if
we
thinke
much
,
for
his
sake
to
forgoe
liberty
,
lands
,
liuings
,
houses
,
goods
,
offices
,
honours
,
or
any
of
these
smaller
and
inferiour
things
?
Can
there
be
greater
vnthankfulnesse
,
then
to
grudge
him
a
small
,
who
hath
giuen
vs
all
?
In
these
yet
peaceable
times
of
our
Church
and
state
(
God
be
thanked
)
we
are
not
much
put
to
it
:
but
who
knoweth
how
soone
a
heauy
day
of
tryall
may
come
,
(
we
all
know
it
cannot
come
sooner
,
or
heauier
,
then
our
sinnes
haue
deserued
;
)
wherein
woe
,
woe
to
our
vnthankfulnesse
,
if
wee
doe
not
freely
and
cheerefully
render
vnto
God
of
those
things
he
hath
giuen
vs
,
whatsoeuer
he
shall
require
of
vs
.
But
yet
euen
in
those
peaceable
times
there
want
not
opportunities
,
whereon
to
exercise
our
thankefulnesse
;
and
to
manifest
our
desires
of
requitall
:
though
not
to
him
,
yet
to
his
.
To
his
seruants
and
children
in
their
afflictions
;
to
his
poore
distressed
members
in
their
manifold
necessities
.
These
opportunities
we
neuer
did
,
we
neuer
shall
want
,
according
to
our
Sauiours
prediction
,
or
rather
promise
,
[
c
](A11458-e34260-b)
c
Math.
●
.
6.11
.
Pauperes
semper
hab●bitis
,
The
poore
you
shall
alwaies
haue
with
you
,
as
my
deputy-receiuers
;
but
mee
(
in
person
)
ye
shall
not
haue
alwaies
.
And
what
we
doe
,
or
not
doe
,
to
[
d
](A11458-e34300-b)
d
Math.
25.40
45.
these
,
whom
he
thus
constituted
his
deputies
,
he
taketh
it
as
done
,
or
not
done
vnto
himselfe
.
If
when
God
hath
giuen
vs
prosperity
,
we
suffer
these
to
be
distressed
,
and
comfort
them
not
,
or
victuals
,
to
perish
,
and
feede
them
not
;
or
cloathing
,
to
sterue
,
and
couer
them
not
;
or
power
,
to
be
oppressed
,
and
rescue
them
not
;
or
ability
in
any
kind
,
to
want
it
,
and
releiue
them
not
:
Let
vs
make
what
shewes
we
will
,
let
vs
make
what
profession
we
will
of
our
thankefulnesse
to
God
,
what
we
deny
to
these
,
we
deny
to
him
;
and
as
we
deale
with
these
,
if
his
case
were
theirs
(
as
hee
is
pleased
to
make
their
case
his
)
wee
would
so
deale
with
him
.
And
what
is
to
bee
vnthankfull
,
if
this
bee
not
?
And
yet
behold
vnthankefulnesse
,
more
and
greater
then
this
:
vnthankfulnes
in
the
sixth
,
and
last
,
and
highest
,
and
worst
degree
.
and
Sixth
degree
.
We
requite
him
euill
for
good
.
In
that
other
we
were
vniust
;
not
to
requite
him
all
:
but
iniurious
also
in
this
,
to
requite
him
with
ill
.
It
sticketh
vpon
King
Io●sh
as
a
brand
of
infamy
for
euer
,
that
he
slew
[
e
](A11458-e34630-b)
e
2.
Chron.
24.22
,
23.
Zachary
the
sonne
of
Iehoiada
the
high
Priest
,
who
had
bin
true
and
faithfull
to
him
both
in
the
getting
of
the
Kingdome
,
and
in
the
administration
of
it
:
recorded
to
all
posterity
,
2.
Chron.
24.
Thus
Ioash
the
King
remembred
not
the
kindnesse
which
Iehoiada
the
father
had
done
him
,
but
slew
his
sonne
:
and
when
he
dyed
,
he
said
:
The
Lord
looke
vpon
it
,
and
require
it
.
And
it
was
not
long
,
before
the
Lord
did
indeed
looke
vpon
it
,
and
require
it
:
the
very
next
verse
beginneth
to
lay
downe
the
vengeance
that
God
brought
vpon
him
for
it
.
And
yet
compared
with
ours
,
Ioash
his
ingratitude
was
nothing
.
Iehoiada
was
bound
as
a
subiect
to
assist
the
right
heyre
:
God
is
not
bound
to
vs
;
he
is
a
debter
to
none
.
Ioash
had
right
to
the
Crowne
before
Iehoiada
set
it
on
his
head
:
we
haue
no
right
at
all
to
the
Creature
,
but
by
Gods
guift
.
Ioash
though
he
dealt
not
well
with
the
sonne
,
yet
he
euer
more
esteemed
the
father
so
long
as
he
liued
,
and
was
aduised
by
him
in
the
affaires
of
his
kingdome
:
we
rebell
euen
against
God
himselfe
,
and
cast
all
his
counsels
behind
our
backs
.
Ioash
slew
the
sonne
;
but
he
was
a
mortall
man
and
his
subiect
,
and
he
had
giuen
him
(
at
least
as
he
apprehended
it
)
some
affront
and
prouocation
:
we
by
our
sinnes
and
disobedience
crucifie
the
sonne
of
God
,
[
f
](A11458-e34850-b)
f
Symb.
Nicen.
the
Lord
and
giuer
of
life
,
by
whom
and
in
whom
and
from
whom
we
enioy
all
good
blessings
,
and
of
whom
we
are
not
able
to
say
that
euer
hee
dealt
vnkindly
with
vs
,
or
gaue
vs
the
least
prouocation
.
But
as
Israel
(
whom
God
calleth
[
g
](A11458-e34890-b)
g
Deut.
32.15
.
Ieshurun
compareth
to
an
heyfer
fed
in
large
and
fruitful
pastures
,
)
going
alwayes
at
full
bit
,
grew
fat
&
wanton
,
and
kicked
with
the
heele
:
so
we
,
the
more
plentifully
God
hath
heaped
his
blessings
vpon
vs
,
the
more
wantonly
haue
wee
followed
the
swinge
of
our
owne
hearts
,
and
the
more
contemptuously
spurned
at
his
holy
Commandements
.
It
was
a
grieuous
bill
of
complaint
,
which
the
Prophet
in
the
name
of
God
preferred
against
Israel
in
Osee
,
2.
that
his
[
h
](A11458-e34980-b)
h
Osee.
2.8
.
corne
and
wine
,
&
oyle
,
and
the
siluer
and
gold
which
he
had
giuen
them
they
employed
in
the
seruice
of
Baal
an
abominable
Idoll
.
If
when
God
giueth
vs
wit
,
wealth
,
power
,
authoritie
,
health
,
strength
,
liberty
,
euery
other
good
thing
;
in
stead
of
vsing
these
things
to
his
glory
,
and
the
comfortable
reliefe
of
his
seruants
,
we
abuse
them
,
some
or
all
,
to
the
seruice
of
those
Idols
which
we
haue
erected
to
our selues
in
our
hearts
;
to
the
maintainance
of
our
pride
and
pompe
,
making
Lucifer
our
God
;
of
our
pelfe
and
profits
,
making
Mammon
our
God
;
of
our
swinish
pleasures
and
sensuaality
,
making
our
[
i
](A11458-e35120-b)
i
Phil.
3.9
.
belly
our
God
;
are
we
not
as
deepe
in
the
bill
as
those
Israelites
were
?
as
vniust
,
as
they
?
as
prophane
,
as
they
?
as
vnthankefull
euery
way
,
as
they
?
Flat●er
wee
not
our selues
:
Obedience
to
Gods
commandements
,
and
a
sober
&
charitable
vse
of
his
Creatures
,
is
the
best
and
surest
euidence
of
our
thankefulnesse
to
God
,
and
the
fairest
requitall
we
can
make
for
them
.
I●
we
withdraw
our
obedience
,
and
fall
into
open
rebellion
against
God
;
if
wee
abuse
them
,
in
making
them
either
the
occasions
or
instruments
of
sinne
to
the
d●shonour
of
God
,
and
damage
of
his
seruants
:
we
repay
him
ill
and
vnworthily
for
the
good
we
haue
receiued
,
and
are
guilty
of
vnthankefulnesse
in
this
foulest
and
highest
degree
.
Now
we
haue
seene
what
we
are
:
let
vs
say
the
worst
we
can
by
vnthankefull
ones
;
call
them
wretches
,
cayt●ffes
,
chur●es
,
any
thing
;
loade
them
with
infamies
,
disgraces
,
contumelies
;
charge
them
with
iniustice
,
prophanenesse
,
Atheisme
;
condemne
them
,
and
with
them
the
vice
it selfe
,
Vnthankefulnesse
to
the
pit
of
Hell
;
doe
all
this
,
and
more
,
and
spare
not
;
and
as
Dauid
did
at
Nathans
parable
,
when
we
heare
any
case
or
example
of
ingratitude
in
any
of
the
former
degrees
,
whether
really
done
,
or
but
in
a
parable
pronounce
sentence
vpon
the
guilty
,
[
k
](A11458-e35360-b)
k
1.
Sam.
12.5
.
The
man
that
hath
done
this
thing
shall
surely
die
.
But
withall
let
vs
remember
,
when
we
haue
so
done
,
that
our
hearts
instantly
prompt
vs
what
Nathan
told
Dauid
,
[
l
](A11458-e35400-b)
l
Ibid.
7.
Thou
art
the
man
.
Wee
,
we
are
the
men
,
We
are
these
vnthankfull
ones
:
Vnthankefull
to
God
,
first
in
passing
by
so
many
of
his
blessings
without
taking
any
consideration
of
them
;
Vnthankefull
secondly
,
in
ascribing
his
blessings
wholly
or
partly
to
our selues
,
or
any
other
but
him
;
Vnthankefull
thirdly
,
in
valuing
his
blessings
so
lightly
as
to
forget
them
;
Vnthankefull
fourthly
,
in
diminishing
the
worth
of
his
blessings
,
and
repining
at
our
portion
therin
;
Vnthankefull
fifthly
,
in
not
rendring
to
him
&
his
according
to
the
good
he
hath
done
for
vs
;
but
sixthly
and
most
of
all
vnthankefull
in
requiting
him
euill
for
good
,
and
hatred
for
his
good
will
.
Dealing
thus
with
him
,
let
vs
not
now
maruaile
,
if
he
begin
to
deale
something
strangely
,
and
otherwise
then
he
was
wont
with
vs
.
If
he
deny
vs
his
Creatures
,
when
we
want
them
,
if
he
take
them
from
vs
when
we
haue
them
;
if
he
withhold
his
blessing
from
them
that
it
shall
not
attend
them
;
if
wee
find
small
comfort
in
them
,
when
we
vse
them
;
if
they
be
vnanswering
our
expectations
,
when
we
haue
bin
at
some
paines
and
cost
with
them
:
if
as
the
Prophet
speaketh
,
[
m
](A11458-e35620-b)
m
Agg.
1.6
.
we
sowe
much
and
bring
in
little
,
we
eate
and
haue
not
enough
,
we
drinke
and
are
not
filled
,
wee
cloath
vs
and
are
not
warme
,
and
the
wages
wee
earne
we
put
into
a
bag
with
holes
:
if
any
of
these
things
befall
vs
;
let
vs
cease
to
wonder
thereat
:
our selues
are
the
causers
of
all
our
woe
.
It
is
our
great
Vnthankefulnesse
that
blasteth
all
our
endeauours
;
that
leaueneth
with
sowrenesse
whatsoeuer
is
sweete
,
and
turneth
into
poyson
whatsoeuer
is
wholesome
in
the
good
Creatures
of
God
.
It
is
the
[
n
](A11458-e35680-b)
n
Vers.
5.
hic
.
word
of
God
,
and
Prayer
that
sanctifieth
them
to
our
vse
;
and
they
are
then
good
,
when
they
are
receiued
with
Thankesgiuing
:
so
long
as
we
continue
Vnthankefull
;
we
are
vaine
if
we
looke
for
any
sanctification
in
them
,
if
we
expect
any
good
from
them
.
I
haue
now
done
with
my
first
Inference
,
for
Tryall
,
or
rather
Conuiction
:
I
adde
a
second
of
Exhortation
.
The
second
Inference
,
of
Exhortation
;
with
sundry
Motiues
to
Thankefulnesse
.
The
Duty
it selfe
being
so
necessarie
as
we
haue
heard
;
Necessary
,
as
an
Act
of
Iustice
for
the
receipt
of
the
Creature
:
and
necessary
,
as
an
act
of
Religion
for
the
sanctifying
of
the
Creature
:
how
should
our
hearts
be
enflamed
with
a
holy
desire
,
and
all
our
powers
quickened
vp
to
a
faithfull
endeauour
,
conscionably
to
performe
this
so
necessary
a
duty
?
One
would
thinke
that
very
necessity
,
together
with
the
consciousnesse
of
our
former
vnthankefulnesse
,
should
in
all
reason
be
enough
to
worke
in
vs
that
both
desire
and
endeauour
.
In
all
reason
,
it
should
so
:
but
wee
are
vnreasonable
;
and
much
a
doe
there
is
to
perswade
vs
to
any
thing
that
is
good
,
euen
when
we
are
perswaded
.
Wherefore
to
enforce
the
exhortation
more
effectually
,
I
must
haue
leaue
to
presse
the
performance
of
this
duty
vpon
your
Consciences
,
with
some
farther
Inducements
,
and
important
Considerations
.
Consider
first
,
the
Excellency
of
the
Duty
.
The
excellency
of
the
Dutie
.
There
are
but
three
heads
,
whereto
we
referre
all
that
is
called
good
:
Iucundum
,
Vtile
,
Honestum
,
Pleasure
,
Profit
,
and
Honesty
.
There
is
nothing
desireable
or
louely
,
but
in
one
or
other
of
these
three
respects
.
Each
of
these
singly
we
account
good
but
that
excellently
good
,
wherein
they
all
concurre
.
We
loue
things
that
will
giue
vs
delight
;
sometimes
when
their
is
neither
profit
,
nor
credit
in
them
:
we
loue
things
that
will
bring
vs
profit
;
though
possibly
neither
delightful
greatly
,
nor
seemely
:
and
we
loue
things
that
wee
thinke
will
doe
vs
honesty
,
often
times
without
regard
either
of
pleasure
or
profit
.
How
should
we
then
be
affected
to
this
duty
of
giuing
thankes
,
and
singing
praises
vnto
our
God
;
wherein
all
these
doe
joyntly
concurre
,
and
that
also
in
an
excellent
measure
.
Dauid
hath
wrapped
them
all
together
in
one
verse
,
in
the
beginning
of
Psal.
147.
[
o
](A11458-e36140-b)
o
Psal.
147.1
.
Praise
yee
the
Lord
,
for
it
is
good
;
yea
it
is
a
pleasant
thing
,
and
praise
is
comely
.
It
is
good
,
it
will
bring
you
profit
;
it
is
pleasant
,
it
will
affoord
you
delight
;
and
it
is
comely
,
it
will
do
you
honestie
:
and
what
can
heart
wish
more
?
Againe
,
many
good
vertues
and
graces
of
God
in
vs
,
shall
expire
together
with
vs
:
which
though
they
be
eternall
in
their
fruit
and
reward
,
yet
are
not
so
as
to
their
proper
actes
;
which
after
this
life
shall
cease
,
because
their
shall
be
neither
neede
nor
vse
of
them
then
.
[
p
](A11458-e36260-b)
p
1.
Cor.
13.8
.
Whether
there
be
Prophesies
,
they
shall
faile
;
or
whether
there
be
tongues
,
they
shall
cease
:
or
whether
there
be
knowledge
,
it
shall
vanish
away
.
There
shall
bee
no
vse
of
taming
the
flesh
by
Fasting
,
or
of
supplying
the
want
either
of
others
by
Almes
,
or
of
our selues
by
Prayer
,
Nay
euen
Faith
and
Hope
themselues
shall
haue
an
end
:
for
wee
shall
not
then
need
to
belieue
,
when
we
shall
see
:
nor
to
expect
,
when
we
shall
enioy
.
But
giuing
of
thankes
,
and
praise
,
and
honour
,
and
glory
vnto
God
,
shall
remaine
in
the
kingdome
of
heauen
and
of
glory
.
It
is
now
the
continuall
blessed
[
q
](A11458-e36380-b)
q
Reuel.
4.8.11
&
7.11
,
12.
exercise
of
the
glorious
Angels
and
Saints
in
heauen
:
and
it
shall
be
ours
,
when
we
shall
be
translated
thither
.
O
that
we
would
learne
often
to
practice
heere
,
what
we
hope
shall
be
our
eternall
exercise
there
!
O
that
we
would
accustome
our selues
,
being
[
r
](A11458-e36440-b)
r
Epes
.
5.18.20
filled
in
the
spirit
to
speake
to
our selues
in
Psalmes
and
himnes
and
spirituall
songes
,
singing
and
making
melody
in
our
hearts
to
the
Lord
:
giuing
thankes
alwayes
for
all
thinges
vnto
God
and
the
Father
,
in
the
name
of
our
Lord
Iesus
Christ
:
as
speaketh
our
Apostle
,
Ephes.
5.
Consider
secondly
,
the
multitude
and
varietie
and
continuance
of
Gods
blessings
:
The
continuance
of
Gods
blessings
.
and
let
that
prouoke
thy
thankfulnes
.
If
thou
hadst
receiued
but
one
or
a
few
benefits
:
yet
thankes
were
due
euen
for
those
few
,
or
for
that
one
,
more
then
thou
art
able
to
returne
.
But
what
canst
thou
alledge
,
or
how
excuse
thy
vnthankefulnesse
:
when
his
mercies
are
renewed
euery
morning
,
nay
euery
[
s
](A11458-e36570-b)
s
Omni
momento
me
tibi
obligas
,
dum
omni
momento
mihi
tua
magna
beneficia
praestas
.
August
,
Solil
.
cap.
18.
Tot
numera
,
quae
sine
intermission●
diebus
de
noctibus
(
Dij
)
fundunt
.
Senec.
4.
de
benef.
3.
moment
,
when
he
is
euer
[
t
](A11458-e36620-b)
t
Psal.
145.16
.
opening
his
hand
,
and
powring
out
his
blessings
,
and
[
u
](A11458-e36640-b)
u
Psal.
68.29
.
loading
and
euen
ouerwhelming
thee
with
his
benefits
:
as
if
he
did
vye
with
thee
,
and
would
haue
thee
see
,
how
easily
he
can
overcome
thy
evill
with
his
goodnesse
,
and
infinitely
out-strip
thine
infinite
ingratitude
with
his
more
infinite
munificence
!
His
Angels
are
about
thee
,
though
thou
knowest
it
not
:
from
a
thousand
vnknowne
dangers
hee
deliuereth
thee
,
which
thou
suspectedst
not
:
hee
still
continueth
his
goodnesse
vnto
thee
,
and
repriueth
thy
destruction
,
though
thou
deseruedst
it
not
.
What
should
I
say
more
,
thy
very
life
and
being
thou
owest
to
him
[
x
](A11458-e36770-b)
x
Act.
17.28
.
in
whom
wee
all
liue
and
moue
,
and
haue
our
beeing
:
thence
resolue
with
holy
Dauid
,
to
sing
vnto
the
Lord
,
[
y
](A11458-e36800-b)
y
Psal:
104.33
as
long
as
thou
liuest
;
and
to
sing
praise
vnto
thy
God
,
whilest
thou
hast
thy
beeing
.
Many
and
continuall
receipts
,
should
prouoke
many
and
continuall
thankes
.
Consider
thirdly
,
thy
future
necessities
.
Our
future
Necessities
.
If
thou
wert
sure
of
that
thou
hast
,
that
thou
and
it
should
continue
together
for
euer
,
and
neuer
part
;
and
that
thou
couldest
make
prety
shift
to
liue
vpon
the
olde
stocke
hereafter
,
and
neuer
stand
need
to
him
for
more
:
there
might
bee
so
much
lesse
neede
to
take
care
for
giuing
thankes
for
what
is
past
.
But
it
is
not
so
with
any
of
vs
:
of
what
wee
haue
,
we
are
but
tenants
at
courtesie
,
and
we
stand
continually
vpon
our
good
behauiour
,
whether
wee
shall
hold
of
him
any
longer
,
or
no
:
and
much
of
our
future
hapinesse
standeth
vpon
our
present
thankefulnesse
.
And
with
what
face
can
wee
craue
to
haue
more
,
(
and
yet
more
wee
must
haue
,
or
we
cannot
subsist
,
)
if
we
bee
not
thankfull
for
what
wee
haue
?
[
a
](A11458-e36920-b)
a
Bern.
Serm.
77
Peremptoria
res
est
ingratitudo
,
saith
Saint
Barnard
,
it
cutteth
it
of
all
kindnesse
.
[
b
](A11458-e36960-b)
b
August
.
Soliloq.
e.
18.
Ventus
vreus
&
exiccans
:
like
that
[
c
](A11458-e36990-b)
c
Exod.
14.21
.
strong
East-winde
which
in
a
night
dryed
vp
the
Red
sea
;
it
holdeth
of
the
streames
of
Gods
bounty
from
flowing
,
[
d
](A11458-e37070-b)
d
Ecel
1.7
.
sua
reddentur
origine
fluentae
gvatiae
,
vt
vberius
●luant
.
Bern.
serm.
89.
Rivers
returne
all
their
waters
to
the
Sea
,
from
whence
they
had
them
:
and
they
gaine
this
by
the
returne
,
that
the
sea
feedeth
them
againe
,
and
so
by
a
continuall
fresh
supply
preserueth
them
in
perpetuall
being
and
motion
.
If
they
should
[
e
](A11458-e37110-b)
e
Alloquin
,
nisi
ad
fontem
redeant
,
exictantur
.
Bern.
ibid.
withhold
that
tribute
,
the
Sea
would
not
long
suffice
them
nourishment
.
So
wee
by
giuing
,
receiue
;
and
by
true
paying
the
old
debt
,
get
credit
to
runne
vpon
a
new
score
,
and
provoke
future
blessings
,
by
our
thankfulnesse
for
former
:
as
the
Earth
by
sending
vp
vapours
backe
to
Heauen
from
the
dew
shee
hath
receiued
thence
,
filleth
the
bottles
of
heauen
with
new
moysture
,
to
bee
powred
downe
vpon
her
againe
in
due
season
in
kindly
and
plentifull
showers
.
By
our
Prayers
and
Thankesgiuings
wee
erect
a
Ladder
,
like
that
which
[
f
](A11458-e37240-b)
f
Gen.
28.12
:
Iacob
saw
,
whereon
the
Angels
ascended
and
descended
;
wee
preserue
a
mutuall
entercourse
betwixt
heauen
and
earth
;
and
wee
maintaine
a
kinde
of
continuall
trading
as
it
were
betwixt
God
and
vs
.
The
Commodities
are
brought
vs
in
,
they
are
Gods
blessings
:
for
these
wee
traffique
by
our
Prayers
and
Thankesgiuings
.
Let
vs
therefore
deale
squarely
,
as
wise
and
honest
marchants
should
doe
.
Let
vs
keepe
touch
,
and
pay
:
it
is
as
much
as
our
credit
is
worth
.
Let
vs
not
thinke
to
haue
Commodities
still
brought
vs
in
,
and
wee
send
none
out
,
[
g
](A11458-e37360-b)
g
Horat.
1.
Epist.
1.
Omnia
te
adversum
spectantia
this
dealing
cannot
hold
long
.
Rather
let
vs
thinke
,
that
the
quicker
and
speedier
and
more
returnes
we
make
,
our
gaines
will
be
the
greater
:
and
that
[
h
](A11458-e37420-b)
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chrys.
in
Gen
▪
Hom.
26
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ibid.
Hom.
25.
the
oftner
wee
pray
and
praise
God
for
his
blessings
,
the
more
we
secure
vnto
our selues
both
the
continuance
and
the
increase
of
them
.
Consider
fourthly
thy
misery
,
Our
misery
in
wanting
.
if
thou
shouldest
want
those
things
,
which
God
hath
giuen
thee
.
[
a
](A11458-e37560-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Tum
denique
homines
nostra
intelligimus
bona
,
Quum
,
quae
in
potestate
habuimus
,
ca●misimus
.
Plau.
in
Captiu
.
1.2
.
Carendo
magis
quàm
fruendo
.
Fooles
will
not
know
that
true
worth
of
things
but
by
wanting
,
which
wisermen
had
rather
learne
by
hauing
them
.
Yet
this
is
the
common
folly
of
vs
all
:
Wee
will
not
prise
Gods
blessings
as
we
should
,
till
he
for
our
vnthankfulnesse
take
them
from
vs
,
and
teach
vs
to
value
them
better
before
we
haue
them
againe
.
We
repine
at
Gods
great
blessings
;
we
grudge
at
his
gentle
corrections
;
judging
these
to
heauy
,
those
too
light
:
We
thinke
our
very
peace
a
burden
,
and
complaine
of
plenty
as
some
would
doe
of
scarcity
;
and
vnderualue
the
blessed
liberty
we
haue
of
treading
in
his
Courts
,
and
partaking
his
holy
Ordinances
;
and
all
this
,
because
by
his
great
goodness
wee
haue
so
long
injoyed
them
:
and
this
is
our
guise
in
euery
other
thing
proportionably
.
Did
we
but
feele
a
while
the
miseries
of
our
neighbour
Countries
,
who
want
the
blessings
which
we
thus
slight
;
or
could
wee
but
fore-thinke
what
our
misery
should
be
,
if
we
(
as
they
)
had
our
throates
euer
before
the
sword
,
or
were
wasted
with
extreame
famines
and
pestilences
,
or
liued
eyther
in
thicke
darkenesse
,
without
the
Gospell
,
or
vnder
cruell
persecution
for
it
.
Did
we
thus
;
though
our
hearts
were
as
hard
and
cold
as
stones
,
it
could
not
be
but
those
thoughts
would
soften
them
,
and
enflame
them
to
magnifie
and
blesse
the
holy
name
of
God
for
our
long
and
present
peace
,
for
that
measure
of
plenty
what
euer
it
be
which
we
yet
haue
,
and
for
the
still
continued
liberty
of
his
glorious
Gospell
and
sincere
worship
among
vs
.
God
grant
,
that
from
our
wretched
vnthankefulnesse
,
he
take
not
just
occation
,
by
taking
these
great
blessings
from
vs
to
teach
vs
at
once
both
how
to
vse
them
better
and
how
to
value
th●m
better
.
Consider
fifthly
,
the
Importunity
with
God
,
Our
importunity
in
asking
.
when
thou
wantest
anything
;
and
according
to
that
,
proportion
thy
thankes
,
when
thou
hast
it
.
I
remember
what
Bernard
writeth
of
the
Popes
seruants
and
Courtiers
in
his
time
:
[
b
](A11458-e37950-b)
b
Be●n
lib
4
le
Consid.
ad
Eugen
.
Importuni
vt
accipiant
,
inquieti
donec
acceprint
,
vbi
acceceperint
ingrati
,
When
Suiters
come
to
the
Popes
Court
with
their
businesses
,
the
Courtiers
and
Officers
lye
in
the
wind
for
them
,
greedily
offering
their
seruice
,
and
neuer
quiet
with
them
till
they
haue
got
something
:
but
by
that
they
haue
got
the
money
,
they
haue
forgot
the
man
,
and
hauing
first
serued
their
owne
turne
,
they
then
leaue
the
businesse
to
goe
which
way
it
will
.
Not
much
vnlike
is
our
dealing
with
God
.
When
we
[
c
](A11458-e38040-b)
c
Multos
videmus
vsque
bedie
satis
importune
petentes
,
quod
sibi
de
esse
cognoue●int
;
sed
pausos
admodum
nousmus
qui
dig●as
super
acceptis
beneficijs
gratias
agere
videantur
.
Bernard
.
serm.
de
diuersis
.
27.
would
haue
something
,
some
outward
blessing
conferred
,
or
some
outward
calamity
removed
,
(
for
these
thanklesse
deuotions
seldome
looke
farther
,
then
after
these
outward
things
;
)
we
are
as
S.
Chrysostome
speaketh
[
d
](A11458-e38110-b)
d
Chrysost.
in
Psal.
137.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
very
eager
and
earnest
with
God
,
wee
must
haue
no
Nay
,
we
wrastle
with
him
and
that
stoutly
,
as
if
we
would
out
wrestle
[
e
](A11458-e38150-b)
e
Gen.
32.25
,
26.
Iacob
for
a
Blessing
,
and
we
will
not
let
him
goe
till
we
haue
obtained
it
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Chrysostome
there
,
when
our
turne
is
serued
,
and
we
haue
what
we
would
haue
;
by
and
by
,
all
our
deuotion
is
at
an
end
,
we
neuer
thinke
of
thankes
.
All
the
tenne
Lepers
begged
hard
of
Christ
for
a
cleansing
:
the
Text
saith
,
[
f
](A11458-e38210-b)
f
Luk.
17.13.17
.
They
lift
vp
their
voyces
;
they
were
all
lowd
enough
,
whilest
they
were
suitors
.
Sed
vbi
nouem
?
there
returned
not
to
giue
God
thankes
for
their
cleansing
,
of
the
whole
tenne
any
more
then
barely
one
single
man
.
It
is
our
case
just
.
When
we
want
any
of
the
good
Creatures
of
God
for
our
necessities
,
wee
[
g
](A11458-e38240-b)
g
Psal.
81.10
.
open
our
mouthes
wide
,
till
hee
[
h
](A11458-e38260-b)
h
Psal.
145.16
.
open
his
hand
,
and
fill
them
with
plentiousnesse
:
but
after
,
as
if
the
filling
of
our
mouthes
were
the
stopping
of
our
throats
,
so
are
wee
speechlesse
and
heartlesse
.
Shame
we
to
bee
so
clamorous
,
when
we
craue
from
him
;
and
so
dumbe
,
when
we
should
giue
him
thankes
.
The
freedome
of
the
guift
.
Consider
lastly
,
how
freely
God
hath
giuen
thee
,
what
hee
hath
giuen
thee
.
[
i
](A11458-e38390-b)
i
Bern.
in
Psal.
Qui
habitat
.
Serm.
14.
Dupliciter
gratis
,
saith
Bernard
:
Sine
merito
;
sine
labore
.
Freely
both
wayes
:
freely
,
without
thy
desert
,
and
freely
,
without
so
much
as
thy
paines
.
Freely
first
,
without
thy
desert
.
Iacob
,
a
man
as
well
deseruing
as
thou
,
yet
confest
himsel●e
[
k
](A11458-e38490-b)
k
Gen.
32.10
.
not
worthy
of
the
least
of
all
Gods
mercies
.
And
St.
Paul
cutteth
off
all
challenge
of
desert
,
by
that
interrogatory
,
[
l
](A11458-e38520-b)
l
Rom.
11.35
.
Who
hath
first
giuen
him
,
and
it
shall
be
recompenced
him
?
as
who
should
say
,
No
man
can
challenge
God
;
as
if
he
owed
him
ought
.
If
hee
haue
made
himselfe
a
debtor
to
vs
by
his
Promise
,
(
and
indeed
he
hath
so
made
himselfe
a
debtor
to
vs
;
)
yet
that
is
still
gratis
,
and
for
nothing
:
because
the
promise
it selfe
was
free
,
without
eyther
[
m
](A11458-e38590-b)
m
Nulla
Deo
dandi
beneficij
causa
est
.
Sen.
4
de
benef
.
3.
Ego
robur
Spontaneas
esse
numinum
benignitates
,
vltroque
ab
his
fluere
inexpectata
beneuolentiae
munera
.
Arnob
contr.
Gent.
lib.
Deus
nulli
debet
aliquid
:
quia
omnia
gratuito
prastat
.
Et
si
quisquam
dicet
,
ab
illo
aliquid
debere
meritia
suis
;
certe
vt
esset
,
non
ei
debebatur
:
non
enim
erat
,
cui
deberetur
.
August
.
3.
de
lib.
arb.
16.
debt
in
him
,
or
desert
in
vs
.
Nay
more
,
God
hath
bin
good
to
vs
,
not
onely
when
wee
had
not
deserued
it
;
but
(
which
still
more
magnifieth
his
bounty
,
and
bindeth
vs
the
stronger
to
be
thankfull
)
when
we
had
deserued
the
quite
contrary
.
And
how
is
it
possible
we
should
forget
such
his
vnspeakable
kindnesse
,
in
giuing
vs
much
good
when
we
had
done
none
,
nay
in
giuing
vs
much
good
,
when
we
had
done
much
ill
?
And
as
he
gaue
it
sine
merito
;
so
sine
labore
too
:
the
Creature
being
freely
bestowed
on
vs
,
as
on
the
one
side
not
by
way
of
reward
for
any
desert
of
ours
;
so
neither
on
the
other
side
by
way
of
wages
for
any
labour
of
ours
.
To
shew
that
God
giueth
not
his
Blessings
for
our
labour
meerely
:
hee
sometimes
giueth
them
not
,
where
they
are
laboured
for
;
and
againe
he
giueth
them
somtimes
,
where
they
are
not
laboured
for
.
If
in
the
ordinary
dispensation
of
his
Prouidence
,
hee
bestow
them
vpon
them
that
labour
,
as
Salomon
saith
,
[
n
](A11458-e38750-b)
n
Prou.
12.24
;
&
13.4
.
The
diligent
hand
maketh
rich
;
and
seldome
otherwise
,
for
[
o
](A11458-e38770-b)
o
2
Thes.
3.10
he
that
will
not
labor
,
it
is
fit
he
should
not
eate
:
yet
that
labor
is
to
be
accounted
but
as
the
meanes
,
not
as
a
sufficient
cause
thereof
.
And
if
wee
digge
to
the
roote
,
we
shall
still
finde
it
was
gratis
:
for
euen
that
power
to
labour
was
the
guift
of
God
;
[
p
](A11458-e38860-b)
p
Deut.
8.18
.
It
is
God
that
giueth
thee
power
to
get
wealth
.
Yea
in
this
sence
,
[
q
](A11458-e38880-b)
q
See
before
,
Serm
3.
ad
Cler.
§.
18.
Nature
it selfe
is
Grace
;
because
giuen
gratis
and
freely
,
without
any
labour
,
preparation
,
disposition
,
desert
,
or
any
thing
at
all
in
vs
.
All
these
considerations
;
the
Excellencie
of
the
Dutie
,
The
third
Inference
;
for
Direction
:
by
remouing
the
impediments
of
Thankefulnesse
.
the
continuance
of
Gods
bles●ings
,
our
future
Necessity
,
our
Misery
in
wanting
,
our
Importunity
in
Crauing
,
his
free
liberality
in
bestowing
,
should
quicken
vs
to
a
more
conscionable
performance
of
this
so
necessarie
,
so
just
,
so
religious
a
Duty
.
And
thus
hauing
seene
our
vnthankfulnesse
discouered
in
sixe
points
,
and
heard
many
Considerations
to
prouoke
vs
to
thankefulnesse
:
it
may
be
we
haue
seene
enough
in
that
to
make
vs
hate
the
fault
,
and
we
would
faine
amend
it
;
and
it
may
be
we
haue
heard
enough
in
this
,
to
make
vs
affect
the
duty
,
and
we
would
faine
practise
it
,
may
some
say
,
but
we
are
yet
to
learne
how
.
The
duty
being
hard
,
and
our
backwardnes
great
;
what
good
course
might
be
taken
,
effectually
to
reforme
this
our
so
great
backwardnes
,
and
to
performe
that
so
hard
a
duty
?
And
so
you
see
,
my
second
Inference
,
for
exhortation
;
breedeth
a
third
,
and
that
is
for
direction
:
which
for
satisfaction
of
those
men
that
pretend
willingnes
,
but
plead
ignorance
,
I
should
also
prosecute
,
if
I
had
so
much
time
to
spare
.
Wherin
should
be
discouered
,
what
the
principall
Causes
of
our
so
great
Vnthankefulnesse
;
which
taken
away
,
the
effect
will
instantly
and
of
it selfe
cease
.
Now
those
Causes
are
especially
,
as
I
conceiue
,
these
fiue
.
viz.
1.
Pride
,
and
Selfe-loue
;
2.
Enuy
,
and
Discontentment
;
3.
Riotousnesse
,
and
Epicurisme
;
4.
Worldly
Carefulnesse
,
and
immoderate
desires
;
Carnall
Securitie
,
and
foreslowing
the
time
.
Now
then
,
besides
the
application
of
that
which
hath
alreadie
beene
spoken
in
the
former
Discoueries
and
Motiues
;
(
for
euery
Discouery
of
a
fault
,
doth
virtually
containe
some
meanes
for
the
correcting
of
it
,
and
euery
true
Motiue
to
a
duty
,
doth
virtually
containe
some
helpes
vnto
the
practise
of
it
:
)
besides
these
I
say
,
I
know
not
how
to
prescribe
any
better
remedies
against
vnthankefulnes
,
or
helpes
vnto
thankefulnes
;
then
fait●●●lly
to
striue
for
the
casting
out
of
those
sinnes
,
and
the
subduing
of
those
Corruptions
in
vs
,
which
cause
the
one
,
and
hinder
the
other
.
But
because
the
time
,
and
my
strength
are
neere
spent
:
I
am
content
to
ease
both
my selfe
and
you
by
cutting
of
so
much
of
my
prouision
,
as
concerneth
this
Inference
for
Direction
;
and
desire
you
that
it
may
suffice
for
the
present
,
but
thus
to
haue
pointed
at
these
Impediments
,
and
once
more
to
name
them
.
They
are
Pride
,
Envy
,
Epicurisme
,
Carefulnesse
,
Securitie
.
I
place
Pride
,
[
a
](A11458-e39480-b)
a
Maxime
facit
ingratos
nimtus
sui
suspectus
.
&
insitum
mortalitati
vitium
se
suaque
mirandi
.
Senec.
2.
de
benef.
26.
the
principall
impediment
of
Thankefulnes
.
Certainely
there
is
no
one
thing
in
the
world
,
so
much
as
Pride
,
that
maketh
men
vnthankefull
.
Hee
that
would
be
truely
thankfull
,
must
haue
his
eyes
vpon
both
;
the
one
eye
vpon
the
Guift
,
and
the
other
vpon
the
Giuer
:
and
this
the
proud
man
neuer
hath
.
Either
through
[
b
](A11458-e39530-b)
b
Cacus
amor
sui
.
Horat.
1.
Carm.
od.
18.
selfe-loue
he
is
starkeblind
,
and
seeth
neither
:
or
else
through
Partiality
,
he
winketh
on
the
one
eye
,
and
will
not
looke
at
both
.
Sometimes
he
seeth
the
Guift
but
too
much
,
and
boasteth
of
it
:
but
then
he
forgetteth
the
Giuer
;
he
[
c
](A11458-e39590-b)
c
1.
Cor.
4.7
.
boasteth
,
as
if
hee
had
not
receiued
it
.
Sometimes
again
he
ouerlooketh
the
Guift
,
as
not
good
enough
for
him
;
and
so
repineth
at
the
Giuer
,
as
if
hee
had
not
giuen
him
according
to
his
worth
.
Either
he
vnderualueth
the
Guift
,
or
else
he
overualueth
himselfe
;
as
if
he
were
himselfe
the
giuer
,
or
at
least
the
deseruer
:
and
is
in
both
vnthankefull
.
To
remoue
this
Impediment
,
who
euer
desireth
to
be
thankfull
,
let
him
humble
himselfe
,
nay
emptie
himselfe
,
nay
deny
himselfe
,
and
all
his
owne
deserts
;
confesse
himselfe
with
Iacob
[
d
](A11458-e39720-b)
d
Gen.
32.10
.
lesse
then
the
least
of
Gods
mercies
;
and
condemne
his
owne
heart
of
much
sinfull
[
e
](A11458-e39730-b)
e
Sacrilegus
invasor
gloria
tua
Bern.
in
Cant.
serm.
13.
sacriledge
,
if
it
dare
but
thinke
the
least
thought
tending
to
rob
God
of
the
least
part
of
his
honour
.
Enuy
followeth
Pride
;
[
f
](A11458-e39820-b)
f
Superbia
prima
soboles
inani●
gloria-mox
in
ridian
gi●net
.
Greg.
31.
Mor.
31.
Daughter
the
Mother
:
a
second
[
g
](A11458-e39860-b)
g
Non
potest
quisquam
&
invidere
,
&
gratias
agere
.
Sen.
3.
de
benef.
3.
great
Impediment
of
thankfulnesse
.
The
fault
is
;
that
men
not
content
only
to
looke
vpon
their
owne
things
and
the
present
;
but
[
h
](A11458-e39900-b)
h
Vehemens
,
&
importunum
malum
Invidia
;
quae
nos
inqui●tat
,
dum
comparat
.
Hoc
mihi
prastitit
:
sed
illi
plus
;
sed
illi
maturius
.
Senec.
2.
de
benef.
28.
comparing
these
with
the
things
of
other
men
,
or
times
:
instead
of
giuing
thankes
for
what
they
haue
,
[
i
](A11458-e39950-b)
i
Illis
non
tam
iucundum
est
,
multos
post
se
videre
;
quamgraue
,
aliquem
ante
se.
Senec.
Epist.
73.
repine
that
others
haue
more
or
better
;
or
for
what
they
now
haue
,
complaine
that
it
is
not
with
them
as
it
hath
beene
.
These
thoughts
are
Enemies
to
the
tranquilitie
of
the
mind
;
breeding
many
discontents
,
and
much
vnthankefulnesse
:
whilest
our
[
*
](A11458-e40030-b)
*
Math.
20.15
.
eyes
are
euill
,
because
God
is
good
to
others
,
or
hath
beene
so
to
vs
.
To
remoue
this
Impediment
;
who
euer
desireth
to
be
truely
thankfull
,
let
him
looke
vpon
[
f
](A11458-e40060-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
de
tranquil
.
anim
.
Nulli
ad
aliena
respicienti
,
sua
placents
.
Senec.
3.
de
Ira.
30.
his
owne
things
,
and
not
on
the
things
of
other
men
:
and
therein
consider
,
not
so
much
what
he
wanteth
,
and
faine
would
haue
,
as
what
he
hath
,
and
could
not
well
want
.
Let
him
thinke
,
that
what
God
hath
giuen
him
,
came
from
his
free
bounty
,
he
owed
it
not
;
and
what
he
hath
denyed
him
,
he
withholdeth
it
either
in
his
Iustice
for
his
former
sinnes
,
or
in
his
Mercy
for
his
farther
good
:
that
God
giueth
to
no
man
,
all
the
desire
of
his
heart
in
these
outward
things
,
to
teach
him
not
to
looke
for
absolute
contentment
in
this
life
,
least
of
all
,
in
these
things
.
If
he
will
needs
looke
vpon
other
mens
things
;
let
him
compare
himselfe
rather
[
g
](A11458-e40200-b)
g
Quodque
aliena
capella
gerat
distantius
vber
,
Tabescat
,
neque
se
maiori
pauperiorum
Turbae
compares
?
Horat.
1.
Serm.
Satyr
.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plutarch
.
vbi
Supra
.
with
them
that
haue
lesse
,
then
those
that
haue
more
:
and
therein
withall
consider
,
not
so
much
what
[
h
](A11458-e40250-b)
h
Nec
●a
intuimur
,
quae
nos
alys
praposuere
,
sed
ea
Sola
quae
fortuna
praesedentū●
ostentat
.
Sen.
3.
de
been
.
3.
himselfe
wanteth
which
some
others
haue
,
as
what
he
hath
which
many
others
want
.
If
a
few
,
that
enioy
Gods
blessings
in
these
outward
things
in
a
greater
measure
then
he
,
be
an
eye-soare
to
him
:
let
those
many
others
,
that
haue
a
scanter
portion
,
make
him
acknowledge
that
God
hath
dealt
liberally
and
bountifully
with
him
.
We
should
doe
well
to
vnderstand
that
saying
of
Christ
,
not
barely
as
a
Prediction
,
but
as
a
kind
of
Promise
too
,
(
as
I
haue
partly
intimated
[
i
](A11458-e40350-b)
i
See
§.
49.
before
,
)
The
poore
you
shall
alwayes
haue
with
you
:
and
to
thinke
that
euery
Beggar
that
seeketh
to
vs
,
is
sent
of
God
,
to
be
as
well
a
Glasse
wherein
to
represent
Gods
bounty
to
vs
,
as
an
Obiect
whereon
for
vs
to
exercise
ours
.
And
as
for
former
times
:
Let
vs
not
so
much
thinke
how
much
better
we
haue
bin
,
as
how
well
we
are
;
that
we
are
not
so
well
now
,
impute
it
to
our
former
vnthankfulnesse
;
and
feare
,
vnlesse
wee
be
more
thankfull
for
what
we
haue
,
it
will
be
yet
and
euery
day
worse
and
worse
with
vs
.
Councell
is
very
needfull
for
vs
in
these
declining
times
:
which
are
not
(
God
knoweth
,
and
we
all
know
,
)
as
the
times
we
haue
seene
:
the
leprous
humour
of
Popery
secretly
stealing
in
vpon
vs
,
[
k
](A11458-e40470-b)
k
Math.
26
,
11.
and
as
a
leprosie
spreading
a
pace
vnder
the
skinne
;
and
penury
and
pouertie
,
as
an
vlcerous
sore
,
openly
breaking
out
in
the
very
face
of
the
Land
.
Should
we
murmure
at
this
;
or
repiningly
complaine
that
it
is
not
with
vs
,
as
it
hath
bin
?
God
forbid
:
that
is
the
way
,
to
haue
it
yet
,
and
yet
worse
.
Rather
let
vs
humble
our selues
for
our
former
vnthankefulnesse
,
whereby
wee
haue
prouoked
God
to
withdraw
himselfe
in
some
measure
from
vs
:
and
blesse
him
for
his
great
mercy
,
who
yet
continueth
his
goodnesse
in
a
comfortable
and
gracious
measure
vnto
vs
,
notwithstanding
our
so
great
vnworthines
and
vnthankefulnesse
.
Thousands
of
our
brethren
in
the
world
,
as
good
as
our selues
:
how
glad
would
they
be
,
how
thankefull
to
God
,
how
would
they
reioyce
and
sing
,
if
they
enioyed
but
a
small
part
of
that
peace
and
prosperitie
in
outward
things
,
and
of
that
liberty
of
treading
in
Gods
Courts
,
and
partaking
of
his
ordinances
;
which
we
make
so
little
account
of
,
because
it
is
not
euery
way
as
we
haue
knowne
it
heretofore
.
The
third
Impediment
of
Thankfulnesse
,
is
Ryot
,
[
a
](A11458-e40680-b)
a
Ezec.
16.49
.
Fulnesse
of
bread
,
and
abundance
of
Idlenesse
.
This
is
both
a
Cause
and
a
Signe
of
much
vnthankfulnesse
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Fulnesse
and
Forgetfulnesse
;
they
are
not
more
neere
in
the
sound
of
the
words
,
then
they
are
in
the
sequel
of
the
things
:
[
b
](A11458-e40760-b)
b
Deut.
8.10.11
.
When
thou
hast
eaten
,
and
art
full
,
Then
beware
least
thou
forget
the
Lord
thy
God
,
Deut.
8.
It
much
argueth
,
that
wee
make
small
account
of
the
good
Creatures
of
God
,
if
we
will
not
so
much
as
take
a
little
paines
to
get
them
:
but
much
more
,
if
lauishly
and
like
prodigall
fooles
wee
make
wast
&
hauock
of
them
.
He
that
hath
receiued
some
token
from
a
deare
friend
,
though
perhaps
of
little
value
in
it selfe
,
and
of
lesse
vse
to
him
;
yet
if
hee
retaine
any
gratefull
memory
of
his
frìend
,
hee
will
[
c
](A11458-e40840-b)
c
Quod
non
me
movet
astimatione
:
Verum
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mei
sola●is
.
Catul.
value
it
the
more
,
and
set
greater
store
by
it
,
and
be
the
more
carefull
to
preserue
it
,
for
his
friends
sake
:
but
if
hee
should
make
it
away
causelesly
,
and
the
rather
because
it
came
so
easily
,
as
the
Ding-thrifts
prouerbe
is
,
Lightly
come
,
lightly
goe
;
)
euery
man
would
interpret
it
as
an
euidence
of
his
vnfriendly
and
vnthankfull
heart
.
But
Ryot
is
not
onely
a
Signe
;
it
is
also
a
Cause
,
of
vnthankfulnes
:
in
asmuch
as
it
maketh
vs
vnderualue
the
good
thinges
of
God
,
at
too
low
a
rate
.
For
wee
vsually
value
the
worth
of
things
,
proportionably
to
their
vse
;
judging
them
more
or
lesse
good
,
according
to
the
good
they
doe
vs
,
be
it
more
or
lesse
.
And
how
then
can
the
Prodigall
or
Riotous
Epicure
,
that
consumeth
the
good
Creatures
of
God
in
so
short
a
space
and
to
so
little
purpose
;
set
a
just
price
vpon
them
,
seeing
hee
reapeth
so
little
good
from
them
?
A
pound
,
that
would
doe
a
Poore
man
that
taketh
paines
for
his
liuing
a
great
deale
of
good
,
maintaine
him
and
his
family
for
some
weekes
together
,
perhaps
put
him
into
fresh
trading
;
set
him
vp
on
his
legges
,
and
make
him
a
man
for
euer
;
what
good
doth
it
to
a
prodigall
Gallant
,
that
will
set
scores
and
hundreds
of
them
flying
at
one
afternoones
sitting
in
a
Gaming-house
?
Shall
any
man
make
me
beleeue
,
hee
valueth
these
good
guifts
of
God
as
he
should
doe
,
and
as
euery
truly
thankfull
Christian
man
would
desire
to
doe
;
that
in
the
po●dering
and
perfuming
of
an
excrement
that
neuer
grew
from
his
owne
scalpe
,
in
the
furnishing
of
a
Table
for
the
pompe
and
luxurie
of
a
few
houres
,
in
making
vp
a
rich
Suite
to
case
a
rotten
carkasse
in
,
in
the
pursuite
of
any
other
lustfull
vanity
or
delight
,
expendeth
beyond
the
proportion
of
his
reuenue
or
condition
,
and
the
exigence
of
just
occasions
?
To
remedy
this
:
who
euer
would
be
truly
thankfull
,
let
him
liue
in
some
honest
Voca●ion
,
and
therein
bestow
himselfe
faithfully
and
painfully
;
binde
himselfe
to
a
Sober
,
discreet
,
and
moderate
vse
of
Gods
Creatures
;
remember
that
Christ
would
not
haue
the
very
broken-meates
lost
;
thinke
that
,
if
for
euery
word
idly
spoken
,
then
by
the
same
proportion
for
euery
penny
idly-spent
,
wee
shall
be
accomptable
to
God
at
the
day
of
Iudgement
.
Immoderate
Care
,
Worldly
Carefulnes
;
and
Sollicitude
for
outward
things
is
another
[
d
](A11458-e41250-b)
d
Non
patitur
aviditas
quenquam
esse
gratum
.
Senec.
2.
de
benef
.
27.
Nullum
habet
malum
cupiditas
maius
,
quam
quod
est
ingrata
.
ld
.
Epist.
73.
impediment
of
Thankfulnes
.
Vnder
which
title
I
comprehend
Couetousnesse
especially
,
but
not
onely
:
Ambition
also
,
and
Voluptuousnesse
,
and
euery
other
vice
,
that
consisteth
in
a
desire
and
expectation
of
something
[
e
](A11458-e41330-b)
e
Nivis
semper
cupiditatibus
occupati
,
non
quid
habeamus
,
sed
quid
petamus
,
i●
spaimus
.
Quicquid
domi
est
,
vile
est
.
Sequitur
autem
,
vt
vbi
quid
acceperis
leve
nouorum
cupiditas
fecerit
,
author
quoque
eorum
non
sit
in
pret●o
.
—
ideoque
ciduca
memoria
est
,
fuituro
immine●tium
.
ld
.
3.
de
benef.
3.
for
the
future
:
which
desire
and
expectation
if
inordinate
,
must
needs
in
the
end
determine
in
vnthankfulnesse
.
For
the
very
true
reason
,
why
we
desire
things
inordinately
,
is
;
because
wee
promise
to
our selues
more
comfort
and
content
from
them
,
then
they
are
able
to
giue
vs
:
this
being
euer
our
Errour
,
when
wee
haue
any
thing
in
chase
,
to
seuer
the
good
which
we
hope
from
it
from
the
inconueniencies
that
goe
therewith
,
and
looking
only
vpon
that
neuer
so
much
as
to
thinke
of
these
.
But
hauing
obtained
the
thing
wee
desired
,
we
find
the
one
as
well
as
the
other
;
and
then
the
inconueniencies
wee
neuer
thought
of
before
,
[
*
](A11458-e41440-b)
*
Nihil
aeque
adeptis
,
&
concup
scentibus
gratum
.
Plin.
abateth
much
of
the
waight
and
the
price
wee
formerly
set
thereupon
,
and
taketh
of
so
much
from
the
estimation
wee
had
of
the
good
:
whereby
it
commeth
to
passe
,
that
by
how
much
wee
ouer-valued
it
in
the
pursuite
,
by
so
much
we
vnder-value
it
in
the
possession
.
And
so
in
stead
of
giuing
Thankes
to
God
for
the
good
wee
haue
receiued
;
wee
complaine
of
the
inconueniences
that
adhere
thereunto
,
and
so
much
vnderprise
it
,
as
it
falleth
short
of
our
expectation
:
and
looke
how
farre
wee
doe
vnderprise
it
,
so
farre
are
we
vnthankfull
for
it
.
To
remoue
this
Impediment
:
who
euer
would
bee
thankfull
,
let
him
moderate
his
desires
after
these
outward
things
;
fore-cast
as
well
the
inconueniencies
that
follow
them
,
as
the
commodities
they
bring
with
them
;
lay
the
one
against
the
other
,
and
prepare
as
well
to
disgest
the
one
,
as
to
enjoy
the
other
.
The
last
Impediment
of
Thankfulnesse
is
Carnall
securitie
,
joyned
euer
with
Delayes
and
Procrastinations
.
receiued
with
Thanke●giuing
;
as
if
the
thankes
should
goe
with
the
receipt
,
the
[
*
](A11458-e41740-b)
*
Qui
gratus
futurus
est
,
statum
dum
accepit
,
de
reddendo
cogitat
.
Senec.
2.
de
benef.
25.
receipt
and
the
thankes
both
together
.
To
remoue
this
Impediment
:
consider
,
how
in
euery
thing
delayes
are
hurtfull
and
dangerous
;
how
our
affections
are
best
and
hottest
at
the
first
,
and
doe
in
processe
of
time
insensibly
deaden
,
and
at
last
dye
,
if
we
doe
not
take
the
opportunity
,
and
strike
(
as
wee
say
)
whilest
the
jron
is
hot
;
how
that
,
if
pretensions
of
other
businesses
or
occasions
may
serue
the
turne
to
put
off
the
tendering
of
our
deuotions
,
and
rendering
of
our
thankes
to
God
,
the
Diuell
will
bee
sure
to
suggest
●now
of
these
pretensions
into
our
heads
,
and
to
prompt
vs
continually
with
such
allegations
,
that
wee
shall
neuer
be
at
leasure
to
serue
God
,
and
to
giue
him
thankes
.
The
fourth
Inference
;
and
the
Conclusion
of
all
.
Let
vs
remember
these
fiue
Impediments
and
beware
of
them
;
Pride
,
Enuy
,
Epicurisme
,
Worldly
Carefulnesse
.
and
Delay
.
All
which
are
best
remedyed
by
their
contraries
.
Good
helpes
therefore
vnto
thankfulnesse
are
,
1.
Humilitie
,
and
Self-deniall
;
2.
Contentednesse
,
and
Selfe-suffi●ency
;
3.
Painfulnesse
,
and
Sobrietie
;
4.
The
Moderation
of
our
desires
after
earthly
things
;
5.
Speed
and
Maturitie
.
And
so
much
for
this
third
Inference
of
Direction
.
I
should
also
haue
desired
,
if
the
time
would
haue
permitted
,
although
my
Text
speaketh
of
our
Thankesgiuing
vnto
God
precisely
as
it
respecteth
the
Creature
;
yet
to
haue
improued
it
a
little
farther
by
a
fourth
Inference
:
that
if
wee
be
thus
bound
to
giue
God
thankes
for
these
outward
blessings
,
how
much
more
ought
wee
then
to
abound
in
all
thankfulnesse
vnto
him
for
his
manifold
[
a
](A11458-e42090-b)
a
Ephes.
1.3
.
Spirituall
blessings
in
heauenly
things
in
Christ
;
for
Grace
and
Election
,
for
Mercy
and
Redemption
,
for
Faith
and
Iustification
,
for
Obedience
and
Sanctification
,
for
Hope
and
Glorification
.
If
wee
ought
to
pray
for
,
and
to
giue
thankes
for
our
[
b
](A11458-e42160-b)
b
Math.
6.11
.
daily
bread
,
which
nourisheth
but
our
bodyes
,
and
then
is
[
c
](A11458-e42190-b)
c
Math.
15.17
cast
into
the
draught
,
and
both
it
and
our
bodyes
perish
:
how
much
more
for
that
[
d
](A11458-e42210-b)
d
Ioh.
6.51
.
Bread
of
life
which
came
downe
from
Heauen
,
and
feedeth
our
Soules
vnto
eternall
life
,
and
neither
they
nor
it
can
perish
?
If
wee
must
say
for
that
,
Giue
vs
this
day
our
daily
bread
:
shall
we
not
much
more
say
for
this
,
[
e
](A11458-e42260-b)
e
Ioh.
6.34
.
Lord
euermore
giue
vs
this
bread
.
But
I
haue
done
.
Beseech
we
now
Almighty
God
,
to
guide
vs
all
with
such
holy
discretion
and
wisedome
,
in
the
free
vse
of
his
good
Creatures
;
that
keeping
our selues
within
the
due
bounds
of
Sobriety
,
Charity
,
and
ciuill
Duty
,
wee
may
in
all
things
glorifie
God
:
and
aboue
all
things
,
and
[
f
](A11458-e42330-b)
f
Ephes.
5.20
.
for
all
things
giue
thankes
alwayes
vnto
God
and
the
Father
,
in
the
name
of
our
Lord
IESVS
CHRIST
.
To
which
our
Lord
Iesus
Christ
,
the
blessed
Sonne
of
God
,
together
with
the
Father
,
&
the
Holy
Spirit
,
three
Persons
and
one
only
wise
,
gracious
,
and
euerliuing
God
,
bee
ascribed
(
as
is
most
due
)
by
vs
and
his
whole
Church
,
all
the
Kingdome
,
the
Power
,
and
the
glory
,
both
now
and
for
euermore
.
Amen
,
Amen
.
Here
endeth
the
first
Sermon
.
A
SERMON
PREACHED
AT
St.
PAVLES
Crosse
,
Aprill
,
15.
GEN.
20.6
.
And
God
said
vnto
him
in
a
dreame
;
Yea
,
I
know
that
thou
diddest
this
in
the
integritie
of
thine
heart
:
For
I
also
with-held
thee
from
sinning
against
mee
;
therefore
suffered
I
thee
not
to
touch
her
.
FOr
our
more
profitable
vnderstanding
of
which
words
,
The
Occasion
,
it
is
needfull
we
should
haue
in
remembrance
the
whole
storie
of
this
present
Chapter
;
of
which
storie
these
words
are
a
part
.
And
thus
it
was
.
Abraham
commeth
with
Sarah
his
wife
and
their
family
,
as
a
Stranger
,
to
sojourne
among
the
Philistims
in
Gerar
:
couenanteth
with
her
before-hand
,
thinking
thereby
to
prouide
for
his
owne
safetie
,
because
she
was
beautifull
,
that
they
should
not
bee
to
know
that
they
were
any
more
then
Brother
and
Sister
.
Abimilech
King
of
the
place
heareth
of
their
comming
,
and
of
her
beauty
;
sendeth
for
them
both
;
enquireth
whence
and
who
they
were
;
heareth
no
more
from
them
,
but
that
shee
was
his
Sister
;
dismisseth
him
;
taketh
her
into
his
house
.
Hereupon
God
plagueth
him
and
his
house
with
a
strange
Visitation
;
threatneth
him
also
with
Death
;
giueth
him
to
vnderstand
,
that
all
this
was
for
taking
another
mans
wife
.
Hee
answereth
for
himselfe
:
God
replyeth
.
The
Answere
is
in
the
two
next
former
Verses
:
the
Reply
in
this
,
and
the
next
following
verse
.
[
a
](A11458-e42670-b)
a
Vers.
4
,
5.
[
And
hee
said
;
Lord
,
wilt
thou
slay
also
a
righteous
Nation
?
Said
not
hee
vnto
me
,
shee
is
my
Sister
!
and
shee
,
euen
shee
her selfe
said
,
He
is
my
Brother
:
in
the
integrity
of
my
●eart
,
and
innocency
of
my
hands
,
haue
I
done
this
.
]
That
is
his
Plea
.
Now
God
replyeth
:
of
which
reply
,
letting
pafse
the
remainder
in
the
next
verse
,
which
concerneth
the
time
to
come
,
so
much
of
it
as
is
contained
in
this
verse
,
hath
reference
to
what
was
already
done
and
past
,
and
it
meeteth
right
with
Abimelechs
answere
.
Something
he
had
done
;
and
something
he
had
not
done
:
he
had
indeed
[
b
](A11458-e42760-b)
b
Vers.
2.
taken
Sarah
into
his
house
,
but
he
had
[
c
](A11458-e42780-b)
c
Vers.
4.
not
yet
come
neere
her
.
For
that
which
he
had
done
,
in
taking
her
;
he
thought
he
had
a
just
excuse
,
and
he
pleadeth
it
:
hee
did
not
know
her
to
bee
another
mans
wife
;
and
therefore
,
as
to
any
intent
of
doing
wrong
to
the
husband
,
he
was
altogether
innocent
.
But
for
that
which
he
had
not
done
,
in
not
touching
her
;
because
hee
tooke
her
into
his
house
with
an
vnchast
purpose
:
hee
passeth
that
ouer
in
silence
,
and
not
so
much
as
mentioneth
it
.
So
that
his
Answere
,
so
farre
as
it
reached
,
was
just
:
but
,
because
it
reached
not
home
,
it
was
not
full
.
And
now
Almightie
God
fitteth
it
with
a
Reply
,
most
conuenient
for
such
an
Answere
:
admitting
his
Plea
,
so
farre
as
hee
alledged
it
,
for
what
he
had
done
,
in
taking
Abrahams
wife
,
hauing
done
it
simply
out
of
ignorance
,
Yea
I
know
that
thou
diddest
this
in
the
integrity
of
thy
heart
:
]
and
withall
supplying
that
which
Abimilech
had
omitted
,
for
what
hee
had
not
done
,
in
not
touching
her
;
by
assigning
the
true
cause
thereof
,
viz.
his
powerfull
restraint
,
[
For
I
also
with-held
thee
from
sinning
against
me
,
therefore
suffered
I
thee
not
to
touch
her
.
]
In
the
whole
verse
we
may
obserue
,
and
Division
of
the
Text.
First
the
manner
of
the
Reuelation
;
namely
,
by
what
meanes
it
pleased
God
to
conueigh
to
Abimelech
the
knowledge
of
so
much
of
his
will
,
as
he
thought
good
to
acquaint
him
withall
:
it
was
euen
the
same
,
whereby
he
had
giuen
him
the
first
information
at
vers.
3.
it
was
by
dreame
[
And
God
said
vnto
him
in
a
dreame
]
and
then
after
the
substance
of
the
Reply
;
wherof
againe
the
generall
parts
are
two
.
The
former
,
an
Admission
of
Abimelechs
Plea
,
or
an
Acknowledgement
of
the
integrity
of
his
heart
,
so
farre
as
he
alledged
it
,
in
that
which
hee
had
done
,
[
yea
I
know
that
thou
diddest
it
in
the
integrity
of
thine
heart
.
]
The
later
;
an
Instruction
or
Aduertisement
to
Abimelech
,
to
take
knowledge
of
Gods
goodnesse
vnto
,
and
prouidence
ouer
him
,
in
that
which
he
had
not
done
:
it
was
God
that
with-held
him
from
doing
it
,
[
For
I
also
with-held
thee
from
sinning
against
me
,
therefore
suffered
I
thee
not
to
touch
her
.
By
occasion
of
those
first
words
of
the
Text
,
[
And
God
said
vnto
him
in
a
dreame
;
The
Nature
and
vse
of
Dreames
,
&c.
]
if
we
should
enter
into
some
enquiries
,
concerning
the
nature
and
vse
of
diuine
Reuelations
in
generall
,
and
in
particular
of
Dreames
:
the
discourse
as
it
would
not
be
wholly
impertinent
,
so
neither
altogether
vnprofitable
.
Concerning
all
which
these
seuerall
Conclusions
might
be
easily
made
good
.
First
;
that
God
reuealed
himselfe
and
his
will
frequently
in
old
times
,
especially
before
the
sealing
of
the
Scripture
Canon
[
a
](A11458-e43260-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Heb.
1.1
.
in
sundry
manners
:
as
by
Visions
,
Prophesies
,
Extasies
,
Oracles
,
and
other
supernaturall
meanes
;
and
namely
,
and
among
the
rest
,
by
[
b
](A11458-e43290-b)
b
Numb.
12.6
.
Ioel
2.28
.
Iob.
33.14.16
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Homer
.
Iliad
.
●
,
Dreames
;
Secondly
,
that
God
imparted
his
will
by
such
kinde
of
supernatural
Revelations
,
not
only
to
the
Godly
&
Faithfull
,
(
though
to
them
most
frequently
,
and
especially
:
)
but
sometimes
also
to
Hypocrites
within
the
Church
,
as
to
[
c
](A11458-e43370-b)
c
1.
Sam.
10.10
Saul
and
others
;
yea
and
sometimes
euen
to
infidels
too
out
of
the
Church
,
as
to
[
d
](A11458-e43390-b)
d
Gen.
41.25.28.28
45.
Pharao●
,
[
e
](A11458-e43410-b)
e
Numb.
24
2.4
.
&c.
Balaam
,
[
f
](A11458-e43430-b)
f
Dan.
2
.
28.4●
Nebuchadnezzar
,
&c.
and
here
to
Abimelech
.
Thirdly
;
that
since
the
writings
of
the
Prophets
and
Apostles
were
made
vp
,
the
Scripture-Canon
sealed
,
and
the
Christian
Church
by
the
Preaching
of
the
Gospell
become
Oecumenicall
;
Dreames
,
and
other
supernaturall
Reuelations
,
as
also
other
things
of
like
nature
,
as
Miracles
,
and
whatsoeuer
more
immediate
and
extraordinary
manifestations
of
the
will
and
power
of
God
,
haue
ceased
to
be
of
ordinarie
and
familiar
vse
:
so
as
now
,
we
ought
rather
to
suspect
delusion
in
them
,
then
to
expect
direction
from
them
.
Fourthly
;
that
although
God
haue
now
[
g
](A11458-e43550-b)
g
Esa.
8.20
.
tyed
vs
to
his
holy
written
word
,
as
vnto
a
perpetuall
infallible
Rule
,
beyond
which
we
may
not
expect
,
and
against
which
we
may
not
admit
,
any
other
direction
,
as
from
God
:
yet
he
hath
no
where
abridged
himselfe
of
the
power
and
libertie
,
euen
still
to
intimate
vnto
the
sonnes
of
men
the
knowledge
of
his
will
,
and
the
glory
of
his
might
,
by
Dreames
,
Miracles
,
or
other
like
supernaturall
manifestations
;
if
at
any
time
,
either
in
the
want
of
the
ordinary
meanes
of
the
word
,
Sacraments
,
and
Ministery
,
or
for
the
present
necessities
of
his
Church
,
or
of
some
part
thereof
,
or
for
some
other
just
cause
perhaps
vnknown
to
vs
,
he
shall
see
it
expedient
so
to
doe
.
He
hath
prescribed
vs
:
but
he
hath
not
limited
himselfe
.
Fifthly
;
that
because
the
Diuell
and
wicked
spirits
may
suggest
dreames
,
probably
foretell
future
euents
foreseens
in
their
causes
,
and
worke
many
strange
effects
in
nature
applicando
actiua
passiuis
;
which
because
they
are
without
the
sphere
of
our
comprehension
,
may
to
our
seeming
haue
faire
appearances
of
Diuine
Reuelations
or
Miracles
,
when
they
are
nothing
lesse
:
for
the
auoiding
of
strong
delusions
in
this
kinde
,
it
is
not
safe
for
vs
to
giue
easie
credit
to
Dreames
,
Pro●hesies
,
or
Miracles
,
as
diuine
;
vntill
vpon
due
tryall
there
shall
appeare
,
both
in
the
end
whereto
they
point
vs
,
a
direct
tendance
to
the
advancement
of
Gods
glory
;
and
in
the
Meanes
also
they
propose
vs
,
a
[
h
](A11458-e43820-b)
h
See
Deut.
13.2
.
&c.
conformity
vnto
the
reueyled
will
of
God
in
his
written
word
.
Sixthly
;
that
so
to
obserue
our
ordinary
dreames
,
as
thereby
to
[
i
](A11458-e43860-b)
i
Contra
Onire
triticos
,
See
Aquin.
2.2
.
qu.
956.
Ioh.
Satisb
.
2.
Polyer
.
17.
Petr.
Bles.
Epist.
65.
diuine
or
foretell
of
future
contingents
,
or
to
forecast
therefrom
good
or
ill-lucke
(
as
we
call
it
)
in
the
successe
of
our
affaires
:
is
a
silly
and
groundlesse
,
but
withall
an
vnwarranted
,
and
therefore
an
vnlawfull
,
and
therefore
also
a
damnable
,
superstition
.
Seuenthly
;
that
there
is
yet
to
be
made
a
lawfull
,
yea
and
a
very
profitable
vse
,
even
of
our
ordinary
dreames
,
and
of
the
obseruing
thereof
:
and
that
both
in
Physicke
and
Diuinity
.
Not
at
all
by
foretelling
particulers
of
things
to
come
:
but
by
taking
from
them
,
among
other
things
,
some
reasonable
coniectures
in
the
generall
,
of
the
present
estate
both
of
our
Bodies
and
Soules
.
Of
our
Bodyes
first
.
For
since
the
predominancy
of
[
k
](A11458-e44080-b)
k
Secundum
morum
&
humorum
varietates
,
variantur
&
semnia
.
Alij
namque
vident
sanguinei
,
alia
cholorici
,
alia
flegmatici
,
alia
melancholici
.
Auctor
de
spic
.
&
anim
.
cap.
25.
apud
Augustin
.
Tom.
3.
Choler
,
Blood
,
Flegme
,
and
Melancholy
;
as
also
the
differences
of
strength
,
and
health
,
and
[
l
](A11458-e44140-b)
l
Iuntae
etiam
infirmitaetum
diversitates
,
diversa
accidunt
somnia
Ibid.
dis●ases
,
and
distempers
,
either
by
dyet
or
passion
or
otherwise
,
doe
cause
impressions
of
different
formes
in
the
fancy
:
our
[
m
](A11458-e44210-b)
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
cap.
1.
de
divinat
.
ex
insom●
.
ordinary
Dreames
may
be
a
good
helpe
,
to
leade
vs
into
those
discoueries
,
both
in
time
of
health
,
what
our
naturall
constitution
,
complexion
,
and
temperature
is
;
and
in
times
of
sicknes
,
from
the
rankenesse
and
tyranny
of
which
of
the
humours
the
malady
springeth
.
And
as
of
our
Bodies
;
so
of
our
Soules
too
.
For
since
our
Dreames
for
the
most
part
[
n
](A11458-e44310-b)
n
A
dreame
commeth
through
the
multitude
of
businesse
.
Eccles.
5.2
.
Res
,
que
in
vita
vsurpant
homines
,
cogitant
,
curant
,
vident
,
Quaeque
agunt
vigilantes
,
agitant
que
,
ea
fi
cui
in
somnis
accidant
;
M●nus
mirum
est
.
Attius
Quaecunque
meutis
agitat
infestus
vigor
,
Ea
per
quietem
sacer
&
a●●●nus
refert
Veloxque
sensus
.
Senec.
in
Octau
.
Act.
4.
See
Delr
.
ibid.
looke
the
same
way
,
which
our
freest
thoughts
encline
;
as
the
Voluptuous
Beast
dreameth
most
of
pleasures
,
the
Couetous
wretch
most
of
profits
,
&
the
proud
or
ambitious
most
of
prayses
,
preferments
,
or
reuenge
:
the
obseruing
of
our
ordinary
Dreames
may
be
of
good
vse
fo●
vs
vnto
that
discouery
,
which
of
these
three
is
our
Master
sinne
(
for
vnto
one
of
the
three
euery
other
sinne
is
reduced
,
)
[
o
](A11458-e44450-b)
o
1.
Ioh.
2.16
.
The
Lust
of
the
flesh
,
the
Lust
of
the
eyes
,
or
the
Pride
of
Life
.
But
concerning
Reuelations
and
Dreames
▪
The
first
Part
of
Gods
Reply
.
it
shall
suffice
to
haue
onely
proposed
these
few
Conclusions
without
farther
enlargement
:
the
manner
of
Gods
reueiling
his
will
here
to
Abimelech
by
Dreame
,
being
but
an
incidentall
circumstance
vpon
the
bye
,
and
not
belonging
to
the
maine
of
the
present
story
.
We
will
therefore
without
more
a
doe
proceed
to
the
substance
of
Gods
reply
,
in
the
rest
of
the
verse
:
and
therein
begin
with
the
former
generall
pa●t
which
is
Gods
admission
of
Abimelechs
Plea
and
Apology
for
himselfe
.
The
ground
of
whose
Plea
was
Ignorance
,
and
the
thing
he
pleaded
his
owne
Innocencie
,
and
the
integritie
of
his
heart
:
and
God
who
is
the
searcher
of
all
hearts
,
alloweth
the
allegation
,
and
acknowledgeth
that
integritie
,
[
Yea
I
know
that
thou
diddest
this
in
the
integritie
of
thy
heart
.
The
Explication
of
the
words
.
The
[
a
](A11458-e44720-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Originall
word
here
translated
Integrity
,
is
rendred
by
some
Targ.
Chald.
Truth
,
by
others
[
c
](A11458-e44780-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Septuag.
Purity
,
and
by
others
[
d
](A11458-e44810-b)
d
Simplici
corde
.
Vulgar
.
Simplicity
:
and
it
will
beare
them
all
,
as
signifying
properly
[
e
](A11458-e44840-b)
e
In
the
perfection
of
thy
heart
.
H.
A.
Perfection
or
Innocency
.
You
would
thinke
by
that
word
,
that
Abimelech
had
in
this
whole
businesse
walked
in
the
sight
of
God
with
a
pure
,
and
vpright
,
and
true
,
and
single
,
and
perfect
heart
.
But
alas
,
hee
was
farre
from
that
.
God
[
f
](A11458-e44940-b)
f
Vers.
17.18
.
plagued
him
and
his
,
for
that
hee
had
done
:
and
God
doth
not
vse
to
punish
the
carkasse
for
that
,
wherein
the
heart
is
single
.
Againe
,
God
with-held
him
,
or
else
hee
would
haue
done
more
and
worse
:
and
it
is
a
poore
perfection
of
heart
,
where
the
actiue
power
onely
is
restrayned
,
and
not
the
inward
corruption
subdued
.
Besides
,
Sarah
was
taken
into
the
house
,
and
there
kept
for
lend
purposes
:
and
how
can
truth
and
puritie
of
heart
consist
with
a
continued
resolution
of
sinfull
vncleannesse
?
Abimelech
then
cannot
be
defended
,
as
truly
and
absolutely
innocent
:
though
hee
plead
Innocency
,
and
God
himselfe
beare
witnesse
to
the
Integrity
of
his
heart
:
For
had
his
heart
bin
vpright
in
him
and
sincere
,
in
this
very
matter
of
Sarah
,
hee
would
neuer
haue
taken
her
into
his
house
at
all
,
as
he
did
.
But
that
hee
pleadeth
for
himselfe
is
;
that
in
this
particuler
,
wherewith
it
seemed
to
him
God
by
so
threatning
him
did
charge
him
,
in
wronging
Abraham
by
taking
his
wife
from
him
,
his
Conscience
could
witnesse
the
Innocency
of
his
heart
,
how
free
he
was
from
any
the
least
iniurious
purpose
,
or
so
much
as
thought
,
that
way
.
It
was
told
him
by
them
both
,
that
shee
was
his
Sister
;
and
hee
knew
no
other
by
her
then
so
,
when
hee
tooke
her
into
his
house
,
supposing
her
to
bee
a
single
woman
:
if
hee
had
knowne
shee
had
beene
any
mans
wife
,
hee
would
not
for
any
good
haue
done
the
man
so
foule
an
iniury
,
nor
haue
sinned
against
his
owne
soule
,
by
defiling
anothers
bed
:
In
the
integritie
of
his
heart
,
and
innocency
of
his
hands
he
did
,
what
hee
had
done
.
This
is
the
substance
of
his
allegation
:
and
God
approueth
the
integrity
of
his
heart
so
farre
;
viz.
as
free
in
this
particular
from
any
intent
,
eyther
to
iniure
Abraham
,
or
to
sinne
against
the
light
of
his
owne
Conscience
,
by
committing
adultery
with
anthers
wife
.
The
meaning
of
the
words
thus
cleared
:
wee
may
obserue
in
them
three
things
.
First
,
The
grieuousnes
of
the
sinne
of
Adulterie
.
the
fact
for
which
Abimilech
pleadeth
;
and
that
was
,
the
taking
of
Sarah
,
who
was
anothers
wife
,
into
his
house
.
Secondly
,
the
ground
of
his
plea
;
and
that
was
his
Ignorance
:
hee
knew
not
when
he
tooke
her
,
that
shee
was
anothers
wife
.
Thirdly
,
the
thing
he
pleadeth
vpon
that
ground
;
and
that
was
his
Innocency
and
the
integrity
of
his
heart
.
Each
of
these
three
will
affoord
vs
some
obseruable
instruction
for
our
vse
.
And
the
first
thing
wee
will
insist
vpon
from
these
words
shall
bee
,
The
grieuousnesse
of
the
sinne
of
Adultery
;
hatefull
euen
in
the
judgement
of
those
men
,
who
made
small
or
no
conscience
at
all
of
Fornication
.
See
how
this
is
raised
from
the
Text
,
Abimelechs
heart
neuer
smote
him
for
taking
Sarah
into
his
house
,
so
long
as
he
supposed
her
to
bee
but
a
single
woman
:
led
with
the
common
blindnesse
and
custome
of
the
Gentiles
,
hee
eyther
knew
not
,
or
considered
not
,
that
such
fornication
(
though
in
a
King
)
was
a
Sinne.
But
the
very
frame
of
his
Apologie
sheweth
,
that
if
he
had
knowne
her
to
be
another
mans
wife
▪
and
yet
had
taken
her
,
hee
could
not
then
haue
pretended
the
integrity
of
his
heart
,
and
the
innocency
of
his
hands
,
as
now
hee
doth
,
and
God
alloweth
it
:
but
hee
should
haue
beene
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
own
heart
would
haue
condemned
him
for
it
,
and
he
should
therein
haue
sinned
grosly
against
the
light
of
his
owne
Conscience
.
Fornication
a
deadly
sinne
;
It
cannot
be
doubtfull
to
vs
,
who
by
the
good
blessing
of
God
vpon
vs
,
haue
his
holy
word
to
bee
[
a
](A11458-e45720-b)
a
Psal.
119.105
a
light
vnto
our
feete
,
and
a
laut
horne
vnto
our
paths
,
from
the
evidence
whereof
we
may
receiue
more
perfect
and
certaine
information
,
then
they
could
haue
from
the
glimmering
light
of
depraued
Nature
;
I
say
,
it
cannot
be
doubtfull
to
vs
,
but
that
all
fornication
,
how
simple
soeuer
,
is
a
sinne
foule
and
odious
in
the
sight
of
God
,
●nd
deadly
to
the
committer
.
As
first
being
opposite
directly
to
that
[
b
](A11458-e45810-b)
b
1.
Thes.
4.3.4
holines
and
honour
and
sanctification
,
which
God
prescribeth
in
his
wil.
Secondly
,
causing
vsually
consumption
of
[
c
](A11458-e45870-b)
c
Prou.
5.10.6.26
.
Iob.
31.12
.
estate
,
rottennesse
of
[
d
](A11458-e45890-b)
d
Prou
5.11
.
bones
,
and
losse
of
[
e
](A11458-e45910-b)
e
Prou.
6.33
.
Prou.
7.22.23
.
good-name
.
Thirdly
,
[
f
](A11458-e45930-b)
f
Hos.
4.11
.
stealing
away
the
heart
of
those
that
are
once
ensnared
therewith
,
and
bewitching
them
euen
vnto
perdition
,
in
such
powerfull
sort
,
that
it
is
seldome
seene
,
a
man
once
brought
vnder
by
this
sinne
,
to
recouer
himselfe
againe
and
to
get
the
victory
ouer
it
.
Fourthly
,
putting
ouer
the
guilty
to
the
seuere
[
g
](A11458-e45990-b)
g
Heb.
13.14
.
immediate
judgement
of
God
himselfe
;
who
for
this
sinne
●lew
of
the
Israelites
in
one
day
[
h
](A11458-e46010-b)
h
1.
Cor.
10.8
.
23.
or
[
i
](A11458-e46030-b)
i
Numb.
25.9
.
24.
thousand
.
And
hauing
Fifthly
,
one
singular
deformity
aboue
all
other
sinnes
in
all
other
kinds
,
that
it
is
a
direct
sinne
[
k
](A11458-e46050-b)
k
1.
Cor.
6.18
.
against
a
mans
owne
body
;
in
depriuing
it
(
by
making
it
the
instrument
of
filthines
,
and
the
[
l
](A11458-e46080-b)
l
1.
Cor.
6.15
.
member
of
an
harlot
,
)
of
that
honour
whereunto
God
had
ordained
it
,
to
be
a
[
m
](A11458-e46100-b)
m
1.
Cor.
6.15
.
member
of
Christ
,
and
[
n
](A11458-e46120-b)
n
1.
Cor.
6.19
.
the
Temple
of
the
holy
Ghost
.
yet
excused
by
some
:
But
yet
of
this
foule
sinne
the
Gentiles
made
no
reckoning
:
So
long
as
they
abstained
from
[
a
](A11458-e46170-b)
a
Viri
licitose
errare
credunt
,
si
solo
abstineant
adulterio
:
meretricios
autem
vsus
tanquam
leginaturae
suppetere
putant
.
Ambros.
2
de
Abrah
.
11.
Solo
stupro
atque
adulteri●
condemnate
,
passim
per
lupanaria
&
ancillul
as
libido
permittitur
.
Hieronym
.
Epist.
30.
Vsum
scortorum
serrena
civitas
licitam
turpitudium
fecit
.
Augustin.
14.
de
Civit.
18.
married
persons
it
neuer
troubled
their
consciences
to
defile
themselues
with
those
that
were
single
by
fornication
,
because
they
esteemed
it
either
as
no
sinne
,
or
as
one
of
the
least
.
It
was
not
onely
the
fond
speech
of
an
indulgent
and
doating
old
Father
in
the
excuse
of
his
licentious
sonne
in
the
Comedy
,
[
b
](A11458-e46250-b)
b
Mitio
apud
Terent.
in
Adelph.
1.2
.
Non
est
flagitium
mihi
crede
adolescentulum
scortari
;
(
and
yet
hee
spake
,
but
as
the
generality
of
them
then
thought
:
)
but
it
was
the
setious
plea
also
of
the
graue
Romane
Oratour
,
in
the
behalfe
of
his
client
,
[
c
](A11458-e46290-b)
c
Cic
pro
Coelie
.
in
open
court
,
before
the
seuerity
of
the
sage
and
Reuerend
bench
of
Iudges
,
Quando
hoc
non
factum
est
?
quando
reprehensum
?
quando
non
permissum
?
and
Datur
omnium
concessu
,
&c.
[
d
](A11458-e46330-b)
d
1.
Thes.
4.5
.
Not
in
the
lust
of
concupiscence
,
(
saith
S.
Paul
)
as
the
Gentiles
,
which
know
not
God
.
An
Errour
,
so
vniuersally
spread
,
&
so
deepely
rooted
,
in
the
mindes
and
in
the
liues
of
the
Gentiles
;
who
[
e
](A11458-e46390-b)
e
Eph.
418.19
hauing
their
vnderstanding
darkened
through
the
ignorance
that
was
in
them
,
because
of
the
blindnesse
of
their
hearts
,
wrought
such
vncleannesse
not
onely
without
remorse
,
but
even
with
greedinesse
:
that
the
Apostles
had
much
a
doe
with
those
men
,
whom
by
the
Preaching
of
the
Gospell
they
had
conuerted
from
Gentilisme
to
Christianitie
,
before
they
could
reclaime
them
from
an
Errour
so
inueterate
both
in
the
judgement
and
practise
:
St.
Paul
therefore
as
it
both
became
and
concerned
him
being
[
f
](A11458-e46490-b)
f
Rom.
11.13
.
Gal.
2.7
.
1.
Tim.
2.7
.
&
2.
Tim.
1.11
.
the
Apostle
and
Doctour
of
the
Gentiles
,
often
toucheth
vpon
this
string
in
his
[
g
](A11458-e46510-b)
g
As
Rom.
1.29
.
&
13.13
.
2.
Cor.
12.31
.
Gal.
5.19
.
Ephes.
4.19
.
&
5.3
.
&c.
Col.
3.5
.
1.
Thes.
4.3
.
&c.
Epistles
written
vnto
the
Churches
of
the
Gentiles
.
But
no
where
doth
he
set
himselfe
more
fully
and
directly
,
with
much
euidence
of
reason
and
strength
of
argument
,
against
this
Sinne
and
errour
,
then
in
the
[
h
](A11458-e46590-b)
h
1.
Cor.
5
.
1.9-11
6
.
9-18.7.1
.
&c.
10.8
.
first
Epistle
he
wrote
to
the
Corinthians
:
because
among
them
this
sinne
,
was
both
it selfe
mo●t
rife
in
the
practise
,
the
[
i
](A11458-e46630-b)
i
Hinc
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pro
scortari
.
Hadr.
lun
.
in
Adag
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
habet
Aristoph
.
in
Pluto
Act.
1.
Sc.
2.
Quas
●upra
mille
prostare
ad
fanum
Veneris
quod
est
in
Corintho
seribit
Strab.
8.
Geograph
.
Atque
hint
natam
paraemiam
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Bourdin
.
in
Comment.
ad
Aristopo
.
Thesmophor
.
Corinthians
being
notedly
infamous
for
lust
and
wantonnes
;
and
it
was
also
as
much
[
k
](A11458-e46720-b)
k
-
Libid●nis
,
qua
nusquam
gentium
regnabat
impunitius
,
quam
Corinthi
.
Erasm.
paraphr
.
in
1.
Cor.
in
Argum.
sleighted
there
as
any
where
,
many
of
them
thinking
that
the
ˡ
body
was
made
●or
fornication
,
as
the
belly
for
meates
,
and
that
fornication
was
as
fit
and
conuenient
for
the
body
,
as
meates
for
the
belly
.
Out
of
which
consideration
,
the
Apostles
in
that
first
Generall
Councell
holden
at
Ierusalem
Act.
15.
thought
it
needfull
by
Ecclesiasticall
Canon
,
among
some
other
indifferent
things
for
the
Churches
peace
,
to
lay
this
restraint
vpon
the
converted
Gentiles
,
that
they
should
[
m
](A11458-e46860-b)
m
Act
,
15.28.29
.
abstaine
from
Fornication
.
Not
,
as
if
Fornication
were
in
it selfe
an
indifferent
thing
,
as
those
other
things
were
;
nor
,
as
if
those
other
things
were
in
themselues
and
simply
vnlawfull
as
Fornication
was
:
but
the
Apostles
did
therefore
joyne
Fornication
,
and
those
other
indifferent
things
together
in
the
same
Canon
;
because
the
Gentiles
accounted
fornication
a
thing
as
indifferent
,
as
what
was
most
indifferent
.
Some
remainders
of
the
common
errour
there
were
it
seemeth
among
some
Christians
in
St.
Augustines
dayes
:
who
both
[
n
](A11458-e47000-b)
n
Quod
aliquando
qui
committunt
,
nescio
qua
peruersitati
contemnunt
;
&
nescio
vude
sibi
testimonia
nulla
&
vana
conquirunt
dicentes
,
Peccata
carnis
Deus
non
curat
.
Augustin
serm.
16.
de
verb.
Dom.
cap.
1.
Ista
pumind●
&
nimium
grauia
mala
,
ideo
a
multis
viris
si●e
vilo
timore
Domini
committuntur
,
quia
ita
a
pluribas
.
In
consuitudinem
missa
sunt
,
&
ita
viliae
vel
leuia
du●untur
vt
nec
iam
inter
grauia
crimina
putentur
.
Serm.
de
Temp.
143.
relateth
the
opinion
and
confuteth
it
.
And
some
in
the
Popish
Church
haue
not
come
farre
behind
herein
:
so
many
of
them
I
meane
as
hold
that
[
o
](A11458-e47040-b)
o
Durand
.
4.
distinct.
33.
qu.
●
.
&
alij
.
simple
fornication
is
not
intrinsecally
,
and
in
the
proper
nature
of
it
,
a
sinne
against
the
law
of
Nature
,
but
onely
made
such
,
by
diuine
positiue
Lawe
.
A
strange
thing
it
is
,
and
to
my
seeming
not
lesse
then
a
[
p
](A11458-e47090-b)
p
Mysterium
iniquitatis
.
2.
Thes.
2
7.
mystery
,
that
those
men
that
speake
so
harshly
of
Marriage
which
God
hath
ordained
,
should
withall
speake
so
fauourably
of
fornication
which
God
hath
forbidden
;
preposterously
preferring
the
disease
which
springeth
from
our
corruption
,
before
the
[
q
](A11458-e47170-b)
q
1.
Cor.
7.2
.
remedy
which
God
himselfe
hath
prescribed
in
his
word
.
But
howsoeuer
,
if
some
Christians
haue
spoken
,
and
written
,
and
thought
so
fauourably
of
fornication
,
as
(
to
their
shame
)
it
appeareth
they
haue
done
:
the
lesse
may
we
maruell
,
to
see
Abimelech
,
a
King
and
an
Infidel
,
allow
himselfe
the
libertie
to
continue
in
the
sinne
of
[
r
](A11458-e47240-b)
r
Vnderstand
,
that
in
this
passage
concerning
Abimelech
,
I
vse
the
word
Fornication
,
as
it
doth
include
Concubinatum
also
.
Fornication
;
and
yet
notwithstanding
such
allowance
,
stand
so
much
vpon
his
owne
innocency
,
and
integrity
as
he
doth
.
but
not
Adultery
by
any
.
God
forbid
any
man
that
heareth
me
this
day
,
should
be
so
either
ignorant
or
vncharitable
,
as
to
conceiue
all
,
or
any
of
that
I
haue
yet
said
,
spoken
to
giue
the
least
shadow
of
libertie
or
excuse
,
to
Fornication
or
any
vncleannesse
,
which
Saint
Paul
would
not
haue
so
much
as
[
a
](A11458-e47380-b)
a
Eph.
5.3
.
named
among
the
Saints
;
not
named
with
allowance
,
not
named
with
any
extenuation
,
not
named
but
with
some
detestation
.
But
the
very
thing
for
which
I
haue
spoken
all
this
,
is
to
shew
,
how
inexcusable
the
Adulterer
is
:
when
euen
those
of
the
Gentiles
,
who
(
by
reason
of
the
[
b
](A11458-e47450-b)
b
Ephes.
4.18
.
darknesse
of
their
vnderstandings
,
and
the
want
of
Scripture-light
.
)
could
espy
no
obliquity
in
Fornication
;
could
yet
through
all
that
darknesse
see
something
in
Adultery
,
deseruedly
punishable
(
euen
in
their
iudgements
)
with
death
.
They
could
not
so
farre
quench
that
[
c
](A11458-e47500-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Basil.
sparke
of
the
light
of
nature
which
was
in
them
,
nor
[
d
](A11458-e47540-b)
d
Rom.
1.18
.
hold
backe
the
truth
of
God
in
vnrighteousnesse
:
as
not
by
the
glimpse
thereof
,
to
discerne
a
kind
of
reverend
Majestie
in
Gods
holy
ordinance
,
of
Wedlocke
;
which
they
knew
might
not
be
[
e
](A11458-e47570-b)
e
Heb
13.4
.
dishonoured
,
nor
the
bed
defiled
by
Adultery
,
without
guilt
.
They
saw
Adultery
was
a
mixt
crime
,
and
such
as
carryed
with
it
the
face
of
Iniustice
,
as
well
as
vncleannesse
;
nor
could
be
committed
by
the
two
offending
parties
,
without
wrong
done
to
a
third
.
And
therefore
if
anything
might
be
said
colourably
to
excuse
Fornication
,
(
as
there
can
be
nothing
said
iustly
;
)
yet
if
any
such
thing
could
be
said
for
Fornication
,
it
would
not
reach
to
excuse
Adulterie
:
because
of
the
iniury
that
cleaueth
therevnto
.
Against
Fornication
God
hath
ordained
[
f
](A11458-e47710-b)
f
1.
Cor.
7.2
.
Marriage
as
a
Remedie
:
what
a
beast
then
is
the
Adulterer
,
and
what
a
Monster
,
whom
that
remedy
doth
no
good
vpon
?
In
the
marriage
knot
,
there
is
some
expression
and
representation
of
the
Loue-couenant
betwixt
[
g
](A11458-e47780-b)
g
Ephes.
5.23
.
Christ
,
and
his
Church
:
but
what
good
assurance
can
the
Adulterer
haue
that
he
is
within
that
Couenant
,
when
he
breaketh
this
knot
?
Euery
married
person
hath
ipso
facto
surrendred
vp
the
right
and
interest
he
had
in
and
ouer
[
h
](A11458-e47840-b)
h
1.
Cor.
7.4
.
his
owne
body
,
and
put
it
out
of
his
owne
into
the
power
of
another
:
what
an
arrant
thiefe
then
is
the
Adulterer
,
that
taketh
vpon
him
to
dispose
at
his
pleasure
that
which
is
none
of
his
:
But
I
say
too
well
by
him
,
when
I
compare
him
but
to
a
thiefe
.
Salomon
maketh
him
worse
then
a
thiefe
.
[
[
i
](A11458-e47890-b)
i
Pro.
6.30
.
&c
Men
doe
not
despise
●
thiefe
if
he
steale
to
satisfie
his
soule
,
when
he
is
hungry
,
&c.
But
who
so
committeth
adultery
with
a
woman
,
lacketh
vnderstanding
:
he
that
doth
it
destroyeth
his
owne
soule
,
&c.
]
Where
he
maketh
both
the
injury
greater
,
and
the
reconcilement
harder
,
in
and
for
the
Adulterer
,
then
for
the
Thiefe
.
Nay
God
himselfe
maketh
him
worse
than
a
Thiefe
in
his
law
:
in
his
Morall
Law
,
next
after
murther
placing
[
k
](A11458-e47970-b)
k
Exod.
20.13.15
.
Adulterie
before
Theft
,
as
the
greater
sinne
;
and
in
his
Iudiciall
Law
,
punishing
[
l
](A11458-e48020-b)
l
〈◊〉
●2
.
1
.
&c.
Theft
with
●
mulct
,
but
[
m
](A11458-e48050-b)
m
Leuit
20.10
.
Deut.
21.22
.
Adultery
with
Death
,
the
greater
Punishment
.
To
conclude
this
first
point
:
Abimelech
,
an
Heathen
man
,
who
had
not
the
knowledge
of
the
true
God
of
heauen
to
direct
him
in
the
right
way
;
and
withall
a
King
,
who
had
therefore
none
vpon
earth
aboue
him
,
to
controll
him
if
hee
should
transgresse
:
would
yet
haue
abhorred
to
haue
defiled
himselfe
knowingly
by
Adultery
with
another
mans
wife
,
although
the
man
were
but
a
stranger
,
and
the
woman
exceeding
beautifull
.
Certainely
Abimelech
shall
one
day
rise
vp
in
judgement
,
and
condemne
thy
filthinesse
and
injustice
,
whosoeuer
thou
art
,
that
committest
,
or
causest
another
to
commit
adulterie
:
[
n
](A11458-e48230-b)
n
Rom.
1.32
.
Who
knowing
the
judgement
of
God
,
that
they
which
doe
such
things
are
worthy
of
death
,
either
doest
the
same
things
thy selfe
,
or
hast
pleasure
in
them
that
doe
them
;
or
being
in
place
and
office
to
punish
incontinent
persons
,
by
easie
commutations
of
publicke
penance
,
for
a
priuate
pecuniary
mulct
,
doest
at
once
both
be
guilty
thine
owne
conscience
with
fordide
Briberie
,
and
embolden
the
Adulterer
to
commit
that
sinne
againe
without
feare
,
from
which
hee
hath
once
escaped
without
shame
,
or
so
much
as
valuable
losse
.
How
far
Ignorance
doth
or
doth
not
excuse
from
Sinne.
And
thus
much
for
that
first
Obseruation
.
The
next
thing
,
we
shall
obserue
from
Gods
approuing
of
Abimelechs
answere
,
and
acknowledgement
of
the
integritie
of
his
heart
,
is
,
That
some
Ignorance
hath
the
waight
of
a
just
excuse
.
For
we
noted
before
,
that
Ignorance
was
the
ground
of
his
Plea
.
He
had
indeed
taken
Sarah
into
his
house
,
who
was
another
mans
wife
:
but
he
hopeth
that
shall
not
bee
imputed
to
him
as
a
fault
,
because
he
knew
not
she
was
a
married
woman
;
the
parties
themselues
vpon
inquiry
hauing
informed
him
otherwise
.
And
therefore
he
appealeth
to
God
himselfe
,
the
tryer
and
judger
of
mens
hearts
,
whether
he
were
not
innocent
in
this
matter
:
and
God
giueth
sentence
with
him
,
[
Yea
I
know
that
thou
diddest
this
in
the
integritie
of
thy
heart
.
]
Where
you
see
his
Ignorance
is
allowed
for
a
sufficient
excuse
.
For
our
clearer
vnderstanding
of
which
point
,
Sinnes
of
Ignorance
the
least
sinnes
.
(
that
I
may
not
wade
farther
into
that
great
Question
so
much
mooued
among
Diuines
,
then
is
pertinent
to
this
story
of
Abimelech
,
and
may
be
vsefull
for
vs
thence
,
viz.
whether
or
no
,
or
how
farre
,
Ignorance
and
Errour
may
excuse
,
or
lessen
sinfull
Actions
proceeding
there-from
,
in
point
of
Conscience
,
)
let
vs
first
lay
downe
one
generall
,
certaine
,
and
fundamentall
ground
,
wherevpon
indeed
dependeth
especially
the
resolution
of
almost
all
those
difficulties
,
that
may
occurre
in
this
,
and
many
other
like
Questions
.
And
that
is
this
.
It
is
a
condition
so
essentiall
to
euery
sinne
to
be
Voluntary
;
that
all
other
circumstances
and
respects
layde
aside
,
euery
sinne
is
simply
and
absolutely
by
so
much
greater
or
lesser
,
by
how
much
it
is
more
or
lesse
voluntary
.
For
whereas
there
are
in
the
reasonable
soule
three
prime
faculties
,
from
whence
all
humane
Actions
flow
;
the
Vnderstanding
,
the
Will
,
and
the
sensuall
appetite
or
Affections
:
all
of
these
concurre
indeed
to
euery
Action
properly
Humane
;
yet
so
,
as
the
Will
carrieth
the
greatest
sway
,
and
is
therefore
the
justest
measure
of
the
Morall
Goodnesse
,
or
Badnesse
thereof
.
In
any
of
the
three
there
may
be
a
fault
,
all
of
them
being
depraued
in
the
state
of
corrupt
Nature
;
and
the
very
truth
is
there
is
in
euery
sinne
(
euery
compleat
sin
)
a
fault
in
euery
of
the
three
.
And
therefore
all
sins
,
by
reason
of
the
blindnes
of
the
Vnderstanding
,
may
be
called
Ignorances
;
and
by
reason
of
the
impotency
of
the
Affections
,
Infirmities
;
and
by
reason
of
the
peruersnes
of
the
wil
,
Rebellions
.
But
for
the
most
part
it
falleth
out
so
,
that
although
all
th●
three
be
faulty
,
yet
the
obliquity
of
the
sinfull
Action
springeth
most
immediately
and
chiefly
from
the
speciall
default
of
some
one
or
other
of
the
three
.
If
the
maine
defect
be
in
the
Vnderstanding
,
not
apprehending
that
good
it
should
,
or
not
aright
:
the
sinne
arising
from
such
defect
we
call
more
properly
a
sinne
of
Ignorance
.
If
the
maine
defect
be
in
the
Affections
,
some
passion
blinding
or
corrupting
the
Iudgement
:
the
sinne
arising
from
such
defect
we
call
a
sinne
of
Infirmity
.
If
the
maine
defect
be
in
the
will
,
with
peruerse
resolution
bent
vpon
any
euill
:
the
sinne
arising
from
such
wilfulnesse
we
call
a
Rebellion
,
or
a
sinne
of
Presumption
.
And
certainely
these
sinnes
of
Presumption
are
the
[
a
](A11458-e48890-b)
a
Granius
quidem
infirmitate
,
quant
ignorantia
;
sed
m●lio
grauius
studio
,
quam
infirmitate
peccatur
.
De
paenit
d.
2.
ex
Gregor.
greatest
of
the
three
;
because
the
wilfullest
:
and
those
of
Ignorance
the
least
;
because
there
is
in
them
the
least
disorder
of
the
will
,
which
doth
its
office
in
some
measure
,
in
following
the
guidance
of
the
vnderstanding
;
the
greater
fault
being
rather
in
the
vnderstanding
,
for
misguiding
it
.
And
of
sinnes
of
Ignorance
,
compared
one
with
another
,
that
is
euer
the
least
,
wherein
the
defect
is
greater
in
the
vnderstanding
,
&
in
the
will
lesse
.
a
Distinction
of
Ignorance
From
this
Principle
doe
issue
sundry
materiall
conclusions
:
and
namely
,
amongst
many
other
,
most
pertinently
to
our
purpose
these
two
.
The
one
;
that
all
Errour
and
Ignorance
doth
not
alwaies
and
wholly
excuse
from
sinne
.
The
other
;
that
yet
some
kind
of
Ignorance
and
Errour
doth
excuse
from
sinne
,
sometimes
wholy
,
but
very
often
at
least
in
part
.
The
whole
truth
of
both
these
conclusions
,
wee
may
see
in
this
one
action
of
Abimelech
,
in
taking
Sarah
into
his
house
.
In
him
there
was
a
twofold
Errour
;
and
thence
also
a
twofold
Ignorance
.
The
one
was
an
Errour
in
vniversals
,
(
Ignorantia
Iuris
,
as
they
call
it
;
)
concerning
the
nature
of
Fornication
:
which
being
an
heynous
sinne
,
hee
tooke
to
be
eyther
none
at
all
,
or
a
very
small
one
.
The
other
was
an
Errour
in
Particulari
,
(
Ignorantia
facti
,
)
concerning
the
personall
condition
and
relation
of
Sarah
to
Abraham
:
whose
sister
he
thought
her
to
be
,
and
not
wife
,
though
she
were
both
.
That
former
Ignorance
(
Ignorantia
juris
)
in
Abimelech
,
The
former
ignorance
did
not
excuse
Abimelech
wholly
.
was
in
some
degree
voluntary
.
For
Abimelech
had
in
him
the
common
Principles
of
the
Law
of
Nature
;
by
the
light
whereof
,
if
he
had
beene
carefull
to
haue
improued
it
,
but
euen
so
farre
as
right
reason
might
haue
led
a
prudent
and
dispassionate
naturall
man
,
he
might
haue
discerned
in
the
most
simple
Fornication
such
incongruity
with
those
Principles
,
as
might
haue
sufficiently
conuinced
him
of
the
vnlawfulnesse
thereof
.
It
is
presumed
,
that
all
ignorance
of
that
,
which
a
man
is
bound
to
know
,
and
may
know
if
he
be
not
wanting
to
himselfe
,
is
so
farre
forth
wilfull
.
Now
Abimelech
was
bound
to
know
,
that
all
carnall
knowledge
of
man
and
woman
out
of
the
state
of
Wedlocke
was
simply
vnlawfull
;
and
so
much
,
if
he
had
not
beene
wanting
to
himselfe
in
the
vse
of
his
Naturals
,
he
might
haue
knowne
:
and
therefore
it
was
a
kind
of
wilfull
ignorance
in
him
in
some
degree
,
that
he
did
not
know
it
.
And
therefore
further
,
he
cannot
be
wholly
excused
from
sinne
,
in
taking
Sarah
,
notwithstanding
both
that
,
and
his
other
ignorance
:
for
although
he
did
not
know
her
to
be
,
Abrahams
wife
,
yet
he
knew
well
enough
she
was
not
his
owne
wife
;
and
being
not
so
to
him
,
whatsoeuer
she
was
to
Abraham
it
skilled
not
,
hee
should
certainely
not
haue
taken
her
.
To
plead
Ignorance
,
that
he
knew
not
Fornication
to
be
a
sinne
,
would
little
helpe
him
in
this
case
.
For
men
must
know
,
they
stand
answerable
vnto
God
for
their
Actions
;
not
meerely
according
to
the
present
knowledge
they
actually
haue
:
but
according
to
the
knowledge
which
they
ought
and
might
to
haue
had
,
those
meanes
considered
,
which
he
had
affoorded
them
of
knowledge
.
Those
meanes
,
euen
where
they
are
scantest
,
being
euer
sufficient
at
the
least
thus
farre
,
[
a
](A11458-e49840-b)
a
Rom.
1.20
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Apostle
speaketh
Rom.
1.
to
leaue
the
transgressour
without
excuse
,
and
to
make
void
all
pretensions
of
Ignorance
.
That
Errour
then
did
not
wholly
excuse
Abimelech
from
sinne
:
because
his
Ignorance
was
partly
wilfull
.
but
onely
in
part
:
yet
wee
may
not
deny
,
but
euen
that
errour
did
lessen
and
extenuate
the
sinfulnesse
of
the
Action
something
,
and
so
excuse
him
in
part
;
à
tant●
,
though
not
à
tot●
.
Because
it
appeareth
by
many
euidences
,
that
his
ignorance
therein
was
not
grosly
affected
and
wilfull
:
and
looke
how
much
measure
you
abate
in
the
wilfulnesse
,
so
much
waight
you
take
of
from
the
sinne
.
The
light
of
Nature
,
thou●h
to
a
man
that
could
haue
made
the
best
of
it
,
it
had
beene
sufficient
to
haue
discouered
the
vitious
deformity
,
and
consequently
the
morall
vnlawfulnesse
of
Fornication
;
yet
was
it
nothing
so
cleare
in
this
particular
,
as
in
many
other
things
that
concerned
common
equity
,
and
commutatiue
Iustice
.
Besides
,
common
opinion
,
and
the
Custome
of
the
times
,
and
consent
(
though
corrupt
consent
)
of
most
nations
,
in
making
out
a
light
matter
of
it
;
might
easily
carry
him
with
the
streame
,
and
make
him
aduenture
to
doe
as
most
did
,
without
any
scruple
,
or
so
much
as
suspicion
of
such
foule
wickednesse
,
in
a
course
so
vniuersally
allowed
and
practised
.
These
respects
make
his
wilfulnesse
lesse
,
his
ignorance
more
pardonable
,
and
his
sinne
more
excusable
.
And
I
make
no
question
,
the
premises
considered
,
but
that
Abrahams
sin
in
denying
Sarah
to
be
his
wife
,
(
notwithstanding
[
a
](A11458-e50280-b)
a
Vers.
12.
the
equiuocating
tricke
hee
had
to
helpe
it
)
was
by
many
degrees
greater
,
then
was
Abimelechs
in
taking
her
:
as
being
done
more
against
knowledge
,
and
therefore
more
wilfully
.
Abim●lechs
sinne
in
taking
her
,
though
with
some
degrees
of
wilfulnesse
,
being
yet
a
sinne
rather
of
Ignorance
:
whereas
Abrahams
sinne
in
denying
her
,
was
a
sinne
of
Infirmity
at
the
least
,
if
not
much
rather
a
sinne
of
Presumption
.
yet
the
later
did
.
Now
although
this
former
Errour
(
Ignorantia
juris
,
)
could
not
wholly
excuse
Abimelech
from
sinne
in
what
hee
had
done
,
but
in
part
onely
;
for
he
sinned
therein
,
by
giuing
way
to
vnchast●
desires
and
purposes
,
against
the
seauenth
Commandement
:
yet
that
other
Errour
of
his
(
Ignorantia
facti
,
in
mistaking
a
married
woman
for
a
single
)
doth
wholly
excuse
his
fact
from
the
sinnes
of
injustice
,
in
coueting
and
taking
another
mans
wife
,
against
the
eighth
the
tenth
Commandements
.
He
had
not
the
least
iniurious
intent
against
Abraham
,
in
that
kinde
and
degree
:
and
therefore
,
though
he
tooke
his
wife
from
him
indeed
,
yet
not
knowing
any
such
matter
by
her
,
especially
hauing
withall
made
ordinary
and
requisite
enquiry
thereafter
,
it
must
be
granted
he
did
it
vnwittingly
;
and
therefore
vnwilfully
;
and
therefore
also
vnsinfully
,
as
to
that
species
of
sinne
.
St.
Augustine
saith
truly
,
Peccatum
it
a
est
voluntarium
,
vt
si
non
sit
voluntarium
,
non
est
peccatum
:
without
some
consent
of
the
will
,
no
compleate
actuall
sinne
is
committed
.
Such
ignorance
therefore
,
as
preuenteth
à
tote
,
and
cutteth
off
all
consent
of
the
will
,
must
needes
also
excuse
,
and
that
à
tote
,
the
Actions
that
proceed
there-from
from
being
sinnes
.
It
is
cleere
from
the
wordes
of
my
Text
,
that
Abimelechs
heart
was
sincere
in
this
action
of
taking
Sarah
,
from
any
iniury
intended
to
Abraham
therein
;
although
de
facto
he
tooke
his
wife
from
him
:
because
he
did
it
ignorantly
.
By
what
hath
beene
spoken
wee
may
see
in
part
,
The
first
Inference
;
concerning
the
Saluation
of
our
fore-fathers
.
what
kind
of
Ignorance
it
is
,
that
will
excuse
vs
fom
sinne
,
eyther
in
whole
,
or
in
part
;
and
what
will
not
.
Let
vs
now
raise
some
profitable
Inferences
from
this
obseruation
.
First
;
our
Romish
Catholiques
often
twitt
vs
with
our
fore-elders
:
[
What
,
say
they
,
were
they
not
all
downe
right
Papists
?
belieued
,
as
wee
belieue
?
worshipped
,
as
wee
worship
?
You
will
not
say
,
they
all
liued
and
dyed
in
Idolatry
,
and
so
are
damned
.
And
if
they
were
saued
in
their
faith
,
why
may
not
the
same
faith
saue
vs
?
and
why
will
not
you
also
be
of
that
religion
that
brought
them
to
Heauen
?
]
A
motiue
more
plausible
,
then
strong
:
the
Vanitie
whereof
our
present
Obseruation
duly
considered
and
rightly
applyed
fully
discouereth
.
We
haue
much
reason
to
conceiue
good
hope
of
the
saluation
of
many
of
our
Forefathers
:
who
led
away
with
the
common
superstitions
of
those
blinde
times
,
might
yet
by
those
generall
truthes
,
which
by
the
mercie
of
God
were
preserued
amid
the
foulest
ouerspreadings
of
Poperie
,
agreeable
to
the
word
of
God
,
(
though
clogged
with
an
addition
of
many
superstitions
and
Antichristian
inventions
withall
.
)
bee
brought
to
true
Faith
in
the
Sonne
of
God
;
vnfained
Repentance
from
dead
workes
,
and
a
sincere
desire
and
endeauour
of
new
and
holy
Obedience
.
This
was
the
Religion
,
that
brought
them
to
heauen
;
euen
Faith
,
and
Repentance
,
and
Obedience
:
this
is
the
true
and
the
Old
and
Catholicke
Religion
,
and
this
is
our
Religion
,
in
which
we
(
hope
to
finde
saluation
;
and
if
euer
any
of
you
that
miscall
your selues
Catholickes
come
to
heauen
,
it
is
this
Religion
must
carry
you
thither
.
If
together
with
this
true
Religion
,
of
Faith
,
Repentance
,
and
Obedience
,
they
embraced
also
your
additions
,
as
their
blinde
guides
then
ledde
them
;
prayed
to
our
Lady
.
kneeled
to
an
Image
,
crept
to
a
Crosse
,
flocked
to
a
Masse
,
as
you
now
doe
:
these
were
their
spots
and
their
blemishes
,
these
were
their
St.
Paul
for
his
blasphemies
and
persecutions
,
so
they
obtained
mercy
for
these
sinnes
▪
because
they
did
them
ignorantly
in
misbeleife
.
And
vpon
the
same
ground
,
we
haue
cause
also
to
hope
charitably
of
many
thousand
poore
soules
in
Italy
,
Spaine
,
and
other
parts
of
the
Christian
world
at
this
day
:
that
by
the
same
blessed
meanes
they
may
obtaine
mercy
and
saluation
in
the
end
,
although
in
the
meane
time
through
ignorance
they
defile
themselues
with
much
foule
Idolatry
,
and
many
grosse
Superstitions
.
a
Doubt
remoued
.
But
the
Ignorance
that
excuseth
from
Sinne
,
is
Ignorantia
facti
,
according
to
that
hath
beene
already
declared
:
whereas
theirs
was
Ignorantia
juris
,
which
excuseth
not
.
And
besides
,
as
they
liued
in
the
practise
of
that
worship
which
we
call
Idolatry
,
so
they
dyed
in
the
same
without
Repentance
:
and
so
their
case
is
not
the
same
with
Saint
Paules
,
who
saw
those
his
sinnes
,
and
sorrowed
for
them
,
and
forsooke
them
:
but
how
can
Idolaters
,
liuing
and
dying
so
without
repentance
,
be
saued
?
It
is
answered
,
that
ignorance
in
point
of
fact
,
so
conditioned
as
hath
been
shewed
,
doth
so
excuse
à
tot●
;
that
an
Action
proceeding
thence
,
though
it
haue
a
materiall
in
conformitie
vnto
the
Law
of
God
,
is
yet
not
formally
a
sinne
.
But
I
doe
not
so
excuse
the
Idolatry
of
our
fore-fathers
,
as
if
it
were
not
in
it selfe
a
Sinne
,
and
that
(
without
repentance
)
damnable
.
But
yet
their
Ignorance
being
such
as
it
was
;
nourished
by
Education
,
Custome
,
Tradition
,
the
Tyrannie
of
their
leaders
,
the
Fashion
of
the
times
,
not
without
some
shew
also
of
Piety
and
Deuotion
;
and
themselues
withall
,
hauing
such
slender
meanes
of
better
knowledge
:
though
it
cannot
wholly
excuse
them
from
sinne
without
repentance
damnable
,
yet
it
much
lesseneth
and
qualifieth
the
sinfulnesse
of
their
Idolatry
;
arguing
that
their
continuance
therein
was
more
from
other
preiudices
,
then
from
a
wilfull
contempt
of
Gods
holy
word
and
will
.
And
as
for
their
Repentance
;
it
is
as
certaine
,
that
as
many
of
them
as
are
saued
,
did
repent
of
their
Idolatries
,
as
it
is
certaine
no
Idolater
,
nor
other
sinner
can
bee
saued
without
Repentance
.
But
then
,
there
is
a
double
difference
to
be
obserued
,
betweene
Repentance
for
Ignorances
,
and
for
knowne
Sinnes
.
The
one
is
,
that
knowne
sinnes
must
be
confessed
,
and
repented
of
,
and
pardon
asked
for
them
in
particular
,
euery
one
singly
by
it selfe
,
(
I
meane
for
the
kindes
,
though
not
euer
for
the
indiuiduals
,
)
euery
kind
by
it selfe
;
at
least
where
God
alloweth
time
and
leasure
to
the
Penitent
,
to
call
himselfe
to
a
punctuall
examination
of
his
life
past
,
and
doth
not
by
sudden
death
or
by
some
disease
that
taketh
away
the
vse
of
reason
depriue
him
of
opportunity
to
doe
that
:
Whereas
for
Ignorances
,
it
is
enough
to
wrap
them
vp
altogether
in
a
generall
and
implicite
confession
,
and
to
craue
pardon
for
them
by
the
lumpe
,
as
Dauid
doth
in
the
19.
Psalme
,
[
a
](A11458-e51890-b)
a
Psal.
19.12
.
[
Who
can
vnderstand
all
his
Errours
?
Lord
,
cleanse
thou
mee
from
my
secret
sinnes
.
]
The
other
difference
is
,
that
knowne
sinnes
are
not
truely
repented
of
,
but
where
they
are
[
b
](A11458-e51940-b)
b
Prou.
28.13
.
forsaken
;
and
it
is
but
an
hypocriticall
semblance
of
Pennance
without
the
truth
of
the
thing
,
where
is
no
care
,
eyther
endeauour
of
reformation
.
But
ignorances
may
bee
faithfully
repented
of
,
and
yet
still
continued
in
.
The
reason
;
because
they
may
be
repented
of
in
the
generall
and
in
the
lumpe
,
without
speciall
knowledge
that
they
are
sinnes
,
but
without
such
speciall
knowledge
they
cannot
be
reformed
.
Some
of
our
forefathers
then
,
might
not
onely
liue
in
Popish
Idolatry
,
but
euen
dye
in
an
Idolatrous
act
,
breathing
out
their
last
with
their
lips
at
a
Crucifixe
,
and
an
Aue.
Mary
in
their
thoughts
:
and
yet
haue
truely
repented
,
(
though
but
in
the
generall
,
and
in
the
croude
of
their
vnknowne
sinnes
,
)
euen
of
those
very
sinnes
;
and
haue
at
the
same
instant
true
Faith
in
Iesus
Christ
,
and
other
Graces
accompanying
saluation
.
Another
Doubt
remoued
.
But
why
then
may
not
I
,
will
some
Popeling
say
,
continue
as
I
am
,
and
yet
come
to
heauen
,
as
well
as
they
continued
what
they
were
,
and
yet
went
to
heauen
?
If
I
be
an
Idolater
,
it
is
out
of
my
Errour
and
Ignorance
:
and
if
that
generall
prayer
vnto
God
at
the
last
,
to
forgiue
me
all
my
Ignorances
,
will
serue
the
turne
;
I
may
runne
the
same
course
I
doe
without
danger
or
feare
:
God
will
bee
mercifull
to
mee
for
what
I
doe
Ignorantly
.
]
Not
to
preclude
all
possibility
of
mercy
from
thee
,
or
from
any
sinner
.
Consider
yet
,
there
is
a
great
difference
betweene
their
state
and
thine
,
betweene
thine
ignorance
and
theirs
.
They
had
but
a
very
small
enioyance
of
the
light
of
Gods
word
,
[
a
](A11458-e52310-b)
a
Math.
5.15
.
hid
from
them
vnder
two
bushels
for
surenesse
:
vnder
the
bushell
of
a
tyrannous
Clergy
,
that
if
any
man
should
be
able
to
vnderstand
the
bookes
,
hee
might
not
haue
them
;
and
vnder
the
bushell
of
an
vnknowne
Tongue
,
that
if
any
man
should
chance
to
get
the
bookes
,
he
might
not
vnderstand
them
.
Whereas
to
thee
,
the
light
is
holden
forth
,
and
set
on
a
candlesticke
;
the
bookes
open
;
the
language
plaine
,
legible
,
and
familiar
.
They
had
eyes
,
but
saw
not
:
because
the
light
was
kept
from
them
,
and
the
land
was
darke
about
them
,
as
the
[
b
](A11458-e52440-b)
b
Exod.
10.21.23
.
darkenesse
of
Egypt
.
But
thou
liuest
as
in
a
Goshen
,
where
the
light
encompasseth
thee
in
on
all
sides
;
where
there
are
[
c
](A11458-e52480-b)
c
Ioh.
5.35
.
burning
and
shining
lamps
in
euery
corner
of
the
land
.
Yet
is
thy
blindnesse
greater
,
(
for
who
so
blind
,
as
he
that
will
not
see
?
)
and
more
inexcusable
:
because
thou
[
d
](A11458-e52520-b)
d
Math.
13.15
.
shuttest
thine
eyes
against
the
light
,
least
thou
shouldest
see
and
be
conuerted
,
and
God
should
heale
thee
.
Breefly
,
they
wanted
the
light
,
thou
shunnest
it
:
they
liued
in
darknesse
;
thou
delightest
in
it
:
their
ignorance
was
simple
;
thine
affected
and
wilfull
.
And
therefore
although
wee
doubt
not
,
but
that
the
times
of
their
ignorance
God
[
e
](A11458-e52640-b)
e
Act.
17.30
.
winked
at
:
yet
thou
hast
no
warrant
to
presume
,
that
God
will
also
in
these
times
winke
at
thee
,
who
[
f
](A11458-e52670-b)
f
Luk.
7.30
.
rejectest
the
counsell
of
God
against
thine
owne
soule
,
and
for
want
of
[
g
](A11458-e52690-b)
g
2.
Thes.
2.10.11
.
loue
and
affection
to
the
truth
art
justly
giuen
ouer
to
strong
delusions
,
to
belieue
fables
,
and
to
put
thy
confidence
in
things
that
are
lyes
.
So
much
for
that
matter
.
Secondly
,
here
is
a
needfull
admonition
for
vs
all
,
not
to
flatter
our selues
for
our
ignorance
of
those
things
,
The
second
Inference
;
Not
to
flatter
our selues
in
our
ignorance
.
that
concerne
vs
in
our
generall
or
particular
Callings
;
as
if
for
that
ignorance
our
reckoning
should
be
easier
at
the
day
gf
Iudgement
.
Ignorance
indeed
excuseth
sometimes
,
sometimes
lesseneth
a
fault
:
but
yet
not
all
ignorance
all
faults
;
not
wilfull
and
affected
ignorance
any
fault
.
Nay
it
is
so
farre
from
doing
that
,
that
on
the
contrary
it
maketh
the
offence
[
a
](A11458-e52920-b)
a
Ignorantia
directe
&
per
so
voluntaria
,
auget
voluntar●ū
&
per
consequen●
peccatum
.
Aquin.
1.2
.
qu.
76
,
4.
much
more
grieuous
,
and
the
offender
much
more
inexcusable
.
A
heedlesse
seruant
,
that
[
b
](A11458-e52970-b)
b
Luk.
12.48
.
neither
knoweth
,
nor
doth
his
Masters
will
,
deserueth
some
stripes
.
A
stubborne
seruant
,
that
knoweth
it
,
and
yet
tra●gresseth
it
,
deserueth
more
stripes
.
But
worse
then
them
both
is
that
vngracious
seruant
,
who
fearing
his
Master
will
appoint
him
something
hee
had
rather
let
alone
,
keepeth
himselfe
out
of
the
way
before
hand
,
and
●ieheth
in
a
co●ner
out
of
sight
,
of
purpose
that
he
may
not
know
his
Masters
will
;
that
so
he
may
after
stand
vpon
it
when
he
is
chidden
,
and
say
Hee
knew
it
not
:
such
an
vntoward
seruant
deserueth
yet
more
stripes
.
Would
the
spirit
of
God
,
thinke
you
,
in
the
Scripture
so
often
call
vpon
vs
to
[
c
](A11458-e53050-b)
c
Prou.
2.3.4.7
;
23.23
.
get
the
knowledge
of
Gods
will
,
and
to
increase
therein
;
or
would
he
commence
his
[
d
](A11458-e53090-b)
d
Hos.
4.1
.
suite
against
a
land
,
and
enter
his
action
against
the
people
thereof
,
for
want
of
such
knowledge
:
if
ignorance
were
better
or
safer
?
Oh
it
is
a
fearefull
thing
for
a
man
to
[
e
](A11458-e53110-b)
e
See
Prou.
1.24
&c.
shunne
instruction
,
and
to
say
he
desireth
net
the
knowledge
of
God
.
[
f
](A11458-e53150-b)
f
Psal.
36.3
.
Noluerunt
i●telligere
,
vt
bene
agerent
.
When
men
are
once
come
to
that
passe
,
that
they
will
not
vnderstand
,
nor
seeke
after
God
;
when
they
[
g
](A11458-e53180-b)
g
Ioh.
3.20
.
hate
the
light
,
because
they
take
pleasure
in
the
[
h
](A11458-e53200-b)
h
Eph.
5
11.
workes
of
darkenes
;
when
they
are
[
i
](A11458-e53220-b)
i
Impia
mens
odit
et
am
ipsum
intellectum
:
&
homo
aliq●a●
.
so
nimium
mente
peruersa
timet
intelligere
,
ne
cogetur
quod
intellexerit
facere
.
Augustin
.
de
verb.
Apost.
serm
13.
afraide
to
know
too
much
,
least
their
hearts
should
condemne
them
for
not
doing
thereafter
;
when
like
the
[
k
](A11458-e53260-b)
k
Psal.
58.4.5
.
deafe
adder
they
stoppe
their
eares
against
the
voyce
of
the
charmer
,
for
feare
they
should
be
charmed
by
the
power
of
that
voice
out
of
their
crooked
and
serp●ntine
courses
;
when
they
are
so
[
l
](A11458-e53290-b)
l
Ex
intentione
voluntatis
ad
peccantum
prouenit
,
quod
aliquis
vult
subire
agno
vantia
d●mnum
,
propter
libertatem
peccandi
.
Aquin.
1.2.76.4
.
resolued
to
take
freedome
to
sinne
,
that
they
chuse
to
be
still
ignorant
,
rather
then
hazard
the
forgoing
of
any
part
of
that
freedome
:
what
doe
they
,
but
euen
runne
on
blindfold
into
Hell
?
and
through
inner
,
poast
along
vnto
[
m
](A11458-e53350-b)
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Math.
25.30
.
vtter
darkenesse
,
where
shall
be
weeping
and
gnashing
of
teeth
?
[
n
](A11458-e53390-b)
n
Bernard
.
de
12.
grad.
numil
.
Frustrà
sibi
de
ignorantia
blandiuntur
,
saith
Saint
Bernard
,
Qui
vt
liberius
peccent
,
libenter
ignorant
.
Saint
Paul
so
speaketh
of
such
men
,
as
if
their
case
were
desperate
;
[
o
](A11458-e53430-b)
o
2.
Cor.
14.38
.
[
If
any
man
be
ignorant
,
let
him
be
ignorant
]
as
who
say
;
if
he
will
needes
be
wilfull
,
at
his
perill
be
it
.
But
as
many
as
desire
to
walke
in
the
feare
of
God
with
vpright
and
sincere
hearts
,
let
them
thirst
after
the
knowledge
of
God
and
his
will
,
as
the
[
p
](A11458-e53460-b)
p
Psal.
●1
.
2
.
Hart
after
the
riuers
of
waters
;
let
them
[
q
](A11458-e53480-b)
q
Prou.
2.3.4
.
cry
after
knowledge
and
lift
vp
their
voyces
for
vnderstanding
;
let
them
seeke
it
as
siluer
,
and
dig
for
it
as
for
hid
treasures
;
let
their
feete
tread
often
in
Gods
courts
,
and
euen
weare
the
thresholds
of
his
house
;
let
them
delight
in
his
holy
ordinances
,
and
reioyce
in
the
light
of
his
word
,
depending
vpon
the
ministery
thereof
with
vnsatisfied
eares
,
and
vnwearied
attention
,
and
feeding
thereon
with
vncloyed
appetites
:
that
so
they
may
see
,
and
heare
,
and
learne
,
and
vnderstand
,
and
belieue
,
and
obey
,
and
increase
in
wisedome
and
in
grace
and
in
fauour
with
God
and
all
good
men
.
But
then
in
the
third
place
consider
,
against
sins
done
with
knowledge
.
that
if
all
ignorance
will
not
excuse
an
offender
,
(
though
some
doe
:
)
how
canst
thou
hope
to
finde
any
colour
of
excuse
or
extenuation
,
that
sinnest
wilfully
with
knowledge
,
and
against
the
light
of
thine
owne
Conscience
?
The
least
sinne
thus
committed
is
in
some
degree
a
Presumptuous
sinne
,
and
carryeth
with
it
a
contempt
of
God
:
and
in
that
regard
is
[
a
](A11458-e53810-b)
a
Quo
quisque
melius
sapit
,
eo
deterius
delinquit
.
Gregor.
in
pastorali
.
greater
,
then
any
sinne
of
Ignorance
.
[
b
](A11458-e53830-b)
b
Iam
4.17
.
To
him
that
knoweth
to
doe
good
;
and
doth
it
not
,
to
him
it
is
a
sinne
,
saith
St.
Iames
:
Sinne
beyond
all
plea
of
excuse
.
Saint
Paul
,
though
he
were
a
[
c
](A11458-e53870-b)
c
1.
Tim.
1.13
.
Persecutor
of
the
Truth
,
a
Blasphemer
of
the
Lord
,
and
injurious
to
the
Brethren
;
yet
hee
obtained
Mercy
,
because
he
did
all
that
ignorantly
.
His
bare
ignorance
was
not
enough
to
justifie
him
:
but
he
stood
need
of
Gods
mercy
,
or
else
hee
had
perished
in
those
sinnes
for
all
his
ignorance
.
But
yet
who
can
tell
,
whether
euer
hee
should
haue
found
that
mercy
,
if
he
had
don
the
same
things
and
not
in
ignorance
?
Ignorance
then
,
though
it
doe
not
deserue
pardon
,
yet
it
often
findeth
it
:
because
it
is
not
joyned
with
open
contempt
of
him
,
that
is
able
to
pardon
.
But
hee
that
sinneth
against
knowledge
,
doth
Ponere
obicem
,
(
if
you
will
allow
the
phrase
,
and
it
may
be
allowed
in
this
sence
:
)
hee
doth
not
onely
prouoke
the
Iustice
of
God
by
his
sinne
(
as
euery
other
sinner
doth
,
)
but
he
doth
also
dambe
vp
the
Mercy
of
God
by
his
contempt
,
and
doth
his
part
to
shut
himselfe
out
for
euer
from
all
possibility
of
pardon
;
vnlesse
the
boundlesse
ouer-flowing
mercy
of
God
come
in
vpon
him
with
a
strong
tide
,
and
with
an
vnresisted
current
breake
it selfe
a
passage
through
.
Doe
this
then
,
my
beloued
Brethren
.
Labour
to
get
knowledge
,
labour
to
increase
your
knowledge
,
labour
to
abound
in
knowledge
:
but
beware
you
rest
not
in
your
knowledge
.
Rather
[
d
](A11458-e54160-b)
d
2.
Pet.
1
,
5.7
.
giue
all
diligence
,
to
adde
to
your
knowledge
Temperance
,
and
Patience
,
and
Godlinesse
,
and
brotherly
kindnesse
,
and
Charity
,
and
other
good
graces
.
Without
these
,
your
knowledge
is
vnprofitable
;
nay
,
damnable
.
[
e
](A11458-e54230-b)
e
Eccles.
1.18
.
Qui
apponit
scientiam
,
apponit
dolorem
,
is
true
in
this
sence
also
.
Hee
that
increaseth
knowledge
,
vnlesse
his
care
of
Obedience
rise
in
some
good
proportion
with
it
,
doth
but
lay
more
roddes
in
steepe
for
his
owne
backe
,
and
increase
the
number
of
his
stripes
,
and
adde
to
the
waight
and
measure
of
his
owne
most
just
condemnation
.
Know
this
,
that
although
Integritie
of
heart
may
stand
with
some
ignorances
,
as
Abimelech
here
pleadeth
it
,
and
God
alloweth
it
:
yet
that
mans
heart
is
deuoyd
of
all
singlenesse
and
sincerity
,
who
alloweth
himselfe
in
any
course
hee
knoweth
to
be
sinfull
,
or
taketh
this
liberty
to
himselfe
,
to
continue
and
persist
in
any
knowne
vngodlinesse
.
And
thus
much
for
our
second
Obseruation
.
Morall
Integrity
may
be
in
the
heart
of
an
vnbeleeuer
.
I
adde
but
a
Third
:
and
that
taken
from
the
very
thing
which
Abimelech
here
pleadeth
,
viz.
the
integritie
of
his
heart
;
considered
together
with
his
present
personall
state
and
condition
.
I
dare
not
say
,
he
was
a
Cast-away
:
for
what
knoweth
any
man
,
how
God
might
after
this
time
,
and
even
from
these
beginnings
,
deale
with
him
in
the
riches
of
his
mercy
?
But
at
the
time
,
when
the
things
storyed
in
this
chapter
were
done
,
Abimelech
doubtlesse
was
an
vnbelieuer
,
a
stra●ger
to
the
covenant
of
God
made
with
Abraham
,
and
so
in
the
state
of
a
carnall
and
meere
naturall
man
,
And
yet
both
he
pleadeth
,
and
God
approueth
,
the
innocency
and
integrity
of
his
heart
in
this
busines
,
[
Yea
I
know
that
thou
diddest
this
in
the
integritie
of
thine
heart
.
]
Note
hence
,
That
in
an
vnbelieuer
and
Naturall
man
,
and
therefore
also
in
a
wicked
person
and
a
Cast-away
,
(
for
as
to
the
present
state
,
the
Vnregenerate
and
the
Reprobate
,
are
equally
capable
and
equally
incapable
of
good
things
;
)
there
may
be
truth
and
singlenesse
,
and
integritie
of
heart
in
some
particular
Actions
.
With
the
Explication
,
We
vse
to
te●ch
,
and
that
truely
,
according
to
the
plaine
euidence
of
Scripture
,
and
the
judgement
of
the
ancient
Fathers
,
against
the
contrary
tenet
of
the
later
Church
of
Rome
;
that
all
the
workes
of
vnbeleiuers
and
naturall
men
,
are
not
onely
stained
with
sinne
,
(
for
so
are
the
best
workes
of
the
Faithfull
too
;
)
bu●
also
are
really
and
truly
●innes
:
both
in
their
owne
Nature
,
because
they
spring
from
a
corrupt
fountaine
,
for
[
a
](A11458-e54760-b)
a
Ioh
3.6
.
That
which
is
borne
of
the
flesh
is
flesh
,
and
it
is
impossible
that
a
[
b
](A11458-e54780-b)
b
Math.
7.18
.
corrupt
tree
should
bring
forth
good
fruite
;
and
also
in
Gods
estimation
,
because
he
beholdeth
them
as
out
of
Christ
[
c
](A11458-e54830-b)
c
Math.
3.17
.
in
and
through
whom
alone
he
is
well
pleased
.
St.
Augustines
judgement
concerning
such
mens
workes
is
well
knowne
,
who
pronounceth
of
the
best
of
them
,
that
they
are
but
splendida
peccata
,
glorious
sinnes
:
and
the
best
of
them
are
indeed
no
better
.
We
may
not
say
therefore
,
that
there
was
in
Abimelechs
heart
,
as
nor
in
the
heart
any
of
man
,
a
Legall
integrity
,
as
if
his
person
,
or
any
of
his
actions
were
innocent
,
and
free
from
sinne
,
in
that
perfection
which
the
Law
requireth
.
Neither
yet
can
we
say
,
there
was
in
his
heart
,
as
nor
in
the
heart
of
any
vnbelieuer
,
an
Euangelicall
integritie
;
as
if
his
person
were
accepted
,
and
for
the
persons
sake
all
or
any
of
his
actions
approued
with
God
,
accepting
them
as
perfect
,
through
the
supply
of
the
abundant
perfections
of
Christ
then
to
come
.
That
first
and
Legall
integrity
,
supposeth
the
righteousnesse
of
workes
,
which
no
man
hath
;
this
latter
and
Euangelicall
integrity
,
the
righteousnes
of
Faith
,
which
no
vnbelieuer
hath
:
no
mans
heart
being
,
either
Legally
perfect
,
that
is
in
Adam
;
or
Euangelically
perfect
,
that
is
out
of
Christ
.
But
there
is
a
third
kinde
of
integritie
of
heart
,
inferiour
to
both
these
,
which
God
here
acknowledgeth
in
Abimelech
;
and
of
which
onely
we
affirme
,
that
it
may
be
found
in
an
vnbeleiuer
,
and
a
Reprobate
:
and
that
is
,
a
Naturall
or
Morall
integrity
;
when
the
heart
of
a
meere
naturall
man
is
carefull
to
follow
the
direction
and
guidance
of
right
reason
,
according
to
that
light
(
of
Nature
,
or
Reuelation
,
)
which
is
in
him
,
without
hollownes
,
halting
,
and
hypocrisie
.
Rectus
vsus
Naturalium
we
might
well
call
it
:
the
terme
were
fit
enough
to
expresse
it
;
had
not
the
Papists
and
some
other
Sectaries
,
by
sowring
it
with
the
leauen
of
their
Pelagianisme
,
rendred
it
suspitious
.
The
Philosophers
and
learned
among
the
Heathen
,
by
that
which
they
call
a
good
Conscience
,
vnderstand
no
other
thing
,
then
this
very
Integritie
whereof
we
now
speake
.
Not
that
an
Vnbeleiuer
can
haue
a
good
Conscience
,
taken
in
strict
proprietie
of
Truth
,
and
in
a
spirituall
sence
.
For
the
whole
man
being
corrupted
through
the
fall
of
Adam
,
the
Consc●ence
also
is
wrapped
in
the
common
pollution
:
so
that
[
d
](A11458-e55280-b)
d
Tit.
1.15
.
to
them
that
are
defiled
and
vnbelieuing
nothing
is
pure
,
but
euen
their
mind
and
Conscience
is
defiled
,
as
speaketh
St.
Paul
,
Tit.
1.
and
being
so
defiled
,
can
neuer
be
made
good
,
till
[
e
](A11458-e55310-b)
e
Heb.
10.22
.
their
hearts
bee
sprinkled
from
that
pollution
,
[
f
](A11458-e55330-b)
f
Heb.
9.14
.
by
the
blood
of
Christ
,
who
through
the
eternall
spirit
offered
himselfe
without
spot
to
God
,
and
till
the
Conscience
be
purged
by
the
same
blood
from
dead
workes
to
serue
the
liuing
God
,
as
speaketh
the
same
Apostle
,
Heb.
9.
and
10.
a
Good
Conscience
in
that
sence
as
they
meant
it
,
a
Conscience
morally
good
,
many
of
them
had
;
who
neuer
had
Faith
in
CHRIST
,
nor
so
much
as
the
least
inckling
of
the
Doctrine
of
Saluation
.
By
which
[
a
](A11458-e55450-b)
a
Rom
2.14
.
Not
hauing
the
Law
,
they
were
a
law
vnto
themselues
;
doing
by
nature
many
of
the
things
contained
in
the
Law
;
and
chusing
rather
to
vndergoe
the
greatest
miseries
,
as
shame
,
torment
,
exile
,
yea
death
it selfe
,
or
any
thing
that
could
befall
them
,
then
wilfully
to
transgresse
those
rules
,
and
notions
,
and
dictates
of
piety
and
equity
,
which
the
God
of
nature
had
imprinted
in
their
consciences
.
Could
Heathen
men
and
vnbelieuers
haue
taken
so
much
comfort
in
the
testimony
of
an
excusing
Conscience
,
as
it
appeareth
many
of
them
did
;
if
such
a
Conscience
were
not
in
the
kind
,
(
that
is
Morally
)
Good
?
Or
how
else
could
Saint
Paul
haue
made
that
protestation
hee
did
in
the
Councell
[
b
](A11458-e55590-b)
b
Act.
23.1
.
[
Men
&
Brethren
,
I
haue
liued
in
all
good
Conscience
before
God
vntill
this
day
.
]
At
least
,
if
he
meant
to
include
,
as
some
of
the
learned
conceiue
he
did
,
the
whole
time
of
his
life
,
as
well
before
his
Conuersion
,
as
after
?
Balaam
was
but
a
c●rsed
Hypocrite
,
and
therefore
it
was
but
a
copy
of
his
countenance
,
and
no
bet●er
,
(
for
his
heart
euen
then
hankered
after
the
wages
of
vnrighteousnesse
,
)
when
he
looked
asquint
vpon
Balaks
liberall
offer
,
with
this
answere
,
[
d
](A11458-e55680-b)
d
Numb.
22
.
1●
If
Balak
would
giue
me
his
house
full
of
Gold
and
siluer
,
I
cannot
goe
beyond
the
word
of
the
Lord
my
God
,
to
doe
lesse
or
more
.
But
I
assure
my selfe
,
many
thousands
of
vnbelieuers
in
the
world
,
free
from
his
hypocrisie
would
not
for
ten
times
as
much
as
he
there
spake
of
,
haue
gone
beyond
the
Rules
of
the
Law
of
Nature
written
in
their
hearts
,
to
haue
done
eyther
lesse
or
more
.
Abimelech
seemeth
to
be
so
affected
;
at
least
,
in
this
particular
action
and
passage
with
Abraham
:
wherein
God
thus
approueth
his
integrity
,
[
Yea
I
know
that
thou
diddest
this
in
the
integrity
of
thy
heart
.
The
Reason
of
which
morall
integrity
in
men
vnregenerate
and
meerely
Naturall
,
is
that
Imperium
Rationis
,
and
Reason
thereof
.
that
power
of
naturall
conscience
and
Reason
,
which
it
hath
and
exerciseth
ouer
the
whole
man
:
doing
the
office
of
a
Law-giuer
,
and
hauing
the
strength
of
a
law
;
[
a
](A11458-e55850-b)
a
Rom.
2.14
.
[
They
are
a
law
vnto
themselues
,
]
saith
the
Apostle
Rom.
2.
As
a
Law
,
it
prescribeth
,
what
is
to
be
done
,
as
a
Law
,
it
commandeth
,
that
what
is
prescribed
be
done
:
as
a
Law
,
it
proposeth
rewards
and
punishments
,
accordingly
as
what
it
prescribeth
and
commandeth
is
done
or
not
done
.
Abimeleches
owne
Reason
,
by
the
light
of
Nature
informed
him
,
that
to
take
another
mans
wife
from
him
was
iniurious
,
and
enioyneth
him
therefore
,
as
hee
will
auoyd
the
horrors
and
vpbraidings
of
a
condemning
heart
,
by
no
meanes
to
doe
it
.
Resolued
accordingly
to
doe
,
and
to
obey
the
Law
of
Reason
written
in
his
heart
,
before
he
durst
take
Sarah
into
his
house
,
he
maketh
inquiry
first
,
whether
she
were
a
single-woman
or
a
wife
:
and
therefore
,
although
(
vpon
misinformation
)
hee
tooke
another
mans
wife
,
vnwitting
that
she
was
so
,
he
pleadeth
here
,
and
that
justly
,
the
integrity
of
his
heart
.
And
from
obedience
to
the
same
Law
especially
,
seeing
those
many
rare
examples
of
Iustice
,
Temperance
▪
Gratitude
,
Beneficence
,
and
other
morall
vertues
,
which
we
read
of
in
Heathen
men
,
not
without
admiration
:
which
were
so
many
strong
euidences
also
of
this
morall
integrity
of
their
hearts
.
A
point
that
would
beare
much
enlargement
,
if
we
intended
to
amplify
it
by
Instances
;
and
did
not
rather
desire
to
draw
it
briefly
into
vse
,
by
Inferences
.
A
just
condemnation
,
it
may
bee
first
,
Inferences
thence
:
The
first
.
to
many
of
vs
,
who
call
our selues
Christians
,
and
Belieuers
,
and
haue
many
blessed
meanes
of
direction
and
instruction
for
the
due
ordering
of
our
hearts
and
liues
,
which
those
Heathens
wanted
:
yet
come
so
many
paces
,
nay
leagues
,
short
of
them
,
both
in
the
detestation
of
vicious
and
grosse
enormities
,
and
in
the
conscionable
practise
of
many
offices
of
vertue
.
Among
them
what
strictnesse
of
Iustice
?
which
we
eyther
slacke
,
or
peruert
.
What
zeale
of
the
Common
good
?
which
we
put
of
each
man
to
other
,
as
an
vnconcerning
thing
.
What
remission
of
priuate
iniuries
?
which
we
pursue
with
implacable
reuenge
.
What
contempt
of
honours
,
and
riches
?
Which
we
so
pant
after
,
so
adore
.
What
temperance
and
frugality
in
their
provisions
?
Wherein
no
excesse
satisfieth
vs
.
What
free
beneficence
to
the
poore
,
and
to
pious
vses
?
whereto
we
contribute
penuriously
and
with
grudging
.
What
conscience
of
oaths
and
promises
?
which
wee
so
sleight
.
What
reuerence
of
their
Priests
?
whom
we
count
as
the
scumme
of
the
people
.
What
loathing
of
swinish
drunkennesse
?
wherein
some
of
vs
glory
.
What
de●estation
of
vsury
,
as
a
monster
in
nature
?
whereof
some
of
ours
make
a
trade
.
Particularities
are
infinite
:
but
what
should
I
say
more
!
Certainely
,
vnlesse
our
righteousnesses
exceed
theirs
,
we
shall
neuer
come
to
heauen
:
but
how
shall
we
escape
the
nether
most
hell
,
if
our
vnrighteousnessee
exceed
theirs
.
[
a
](A11458-e56340-b)
a
Rom.
2.27
.
Shall
not
Vncircumcision
which
is
by
nature
,
if
it
keepe
the
law
,
judge
thee
,
who
by
the
Letter
and
Circumcision
dost
transgresse
the
Law
?
said
St.
Paul
to
the
Iewe
:
make
application
to
thy selfe
,
thou
that
art
Christian.
Secondly
;
The
second
.
if
euen
in
vnbelieuers
and
Hypocrites
and
Castawayes
there
may
be
,
in
particular
Actions
,
integrity
and
singlenesse
of
heart
:
then
it
can
bee
but
an
vncertaine
Rule
for
vs
to
iudge
of
the
true
state
of
our
owne
or
other
mens
hearts
,
by
what
they
are
in
some
few
particular
Actions
.
Men
are
indeed
that
,
not
which
they
shew
themselues
in
some
passages
,
but
what
they
are
in
the
more
generall
and
constant
tenor
of
their
liues
.
If
we
should
compare
Abimelech
and
Dauid
together
,
by
their
different
behauiour
in
the
same
kind
of
temptation
,
in
two
particulars
of
the
sacred
History
,
and
looke
no
farther
:
We
could
not
but
giue
sentence
vpon
them
quite
contrary
to
right
and
truth
.
Wee
should
see
Abimelech
on
the
one
side
,
though
alured
with
Sarahs
beauty
;
yet
free
from
the
leaft
iniurious
thought
to
her
husband
,
or
adulterous
intent
in
himselfe
.
We
should
behold
[
a
](A11458-e56560-b)
a
2.
Sam.
11.2
.
&c.
Dauid
on
the
other
side
,
enflamed
with
lust
after
Bathsheba
,
whom
he
knew
to
be
another
mans
wife
:
plotting
first
,
how
to
compasse
his
filthy
desires
with
the
wife
,
and
then
after
how
to
conceale
it
from
the
husband
,
by
many
wicked
and
politicke
fetches
;
and
,
when
none
of
those
would
take
,
at
last
to
haue
him
murthered
,
being
one
of
his
principall
[
b
](A11458-e56650-b)
b
2.
Sam.
23
.
3●
worthies
,
in
a
most
base
and
vnworthy
fashion
,
with
the
losse
of
the
liues
of
a
number
of
innocent
persons
more
,
besides
the
betraying
of
Gods
cause
,
the
disheartening
of
his
people
,
and
the
encouragement
of
his
and
their
Enemies
.
When
we
should
see
,
and
consider
all
this
on
both
sides
,
and
lay
the
one
against
the
other
:
what
could
we
thinke
but
that
Abimelech
were
the
Saint
,
and
Dauid
the
Infidell
;
Abimelech
the
man
after
Gods
owne
heart
,
and
Dauid
a
stranger
from
the
Couenant
of
God
.
Yet
was
Dauid
all
this
while
,
within
that
Couenant
:
and
,
for
any
thing
we
know
,
or
is
likely
,
Abimelech
not
.
Particular
actions
then
,
are
not
good
euidences
eyther
way
:
as
wherein
both
an
vnbelieuer
,
awed
sometimes
by
the
law
of
naturall
Conscience
,
may
manifest
much
simplicity
and
integrity
of
heart
;
and
the
true
Child
of
God
,
swayed
sometimes
with
[
c
](A11458-e56830-b)
c
Rom.
7.23
.
the
law
of
sinfull
concupiscence
,
may
bewray
much
foule
Hypocrisie
,
and
Infidelity
.
But
looke
into
the
more
constant
course
of
both
their
liues
;
and
then
may
you
find
the
Hypocrite
and
the
vnbelieuer
wholly
distingushed
from
the
Godly
,
by
the
want
of
those
right
markes
of
sincerity
that
are
in
the
Godly
:
no
zeale
of
Gods
glory
;
no
sence
of
originall
corruption
;
no
bemoaning
of
his
priuy
hypocrisie
and
secret
Atheisme
;
no
suspicion
of
the
deceiptfulnesse
of
his
owne
heart
;
no
tendernesse
of
Conscience
in
smaller
duties
;
no
faithfull
dependaence
vpon
the
prouidence
or
promises
of
God
for
outward
things
;
no
selfe-denyall
,
or
pouerty
of
spirit
;
no
thirst
after
the
saluation
of
his
brethren
,
and
the
like
:
none
of
these
,
I
say
,
to
be
found
in
any
constant
manner
in
the
generall
course
of
his
life
;
although
there
may
bee
some
suddaine
light
flashes
of
some
of
them
now
and
then
in
some
particular
Actions
.
Measure
no
mans
heart
then
,
especially
not
thine
owne
,
by
those
rarer
discoueries
of
morall
integrity
in
particular
Actions
:
but
by
the
powerfull
manifestations
of
habituall
grace
,
in
the
more
constant
tenor
of
life
and
practise
.
Wee
may
learne
hence
thirdly
,
The
third
.
not
to
flatter
our selues
too
much
vpon
euery
integrity
of
heart
;
or
to
thinke
our selues
discharged
from
sinne
in
the
sight
of
God
,
vpon
euery
acquitall
of
our
Consciences
:
when
as
all
this
may
befall
an
Hipocrite
,
an
Vnbelieuer
,
a
Reprobate
.
When
men
accuse
vs
of
hypocrisie
or
vnfaithfulnesse
,
or
[
a
](A11458-e57170-b)
a
Psal.
35.11
.
lay
to
our
charge
things
we
neuer
did
:
it
is
,
I
confesse
,
a
very
comfortable
and
a
blessed
thing
,
if
we
can
find
protection
against
their
accusations
in
our
owne
hearts
,
and
bee
able
to
plead
the
integritie
thereof
in
barre
against
their
calumniations
.
Our
integritie
,
(
though
it
be
but
Morall
,
and
though
but
onely
in
those
actions
wherein
they
charge
vs
wrongfully
,
)
and
the
testimony
of
our
owne
consciences
,
may
be
of
very
seruiceable
vse
to
vs
thus
farre
,
to
make
vs
regardl●sse
of
the
accusations
of
vniust
men
:
that
one
testimony
within
shall
relieue
vs
mo●●
,
then
a
thousand
false
witnesses
without
can
iniure
vs
.
[
b
](A11458-e57300-b)
b
1.
Cor.
4.3
.
With
me
it
is
a
very
small
thing
,
saith
St.
Paul
that
I
should
be
judged
of
you
,
or
of
mans
judgement
:
as
if
he
should
haue
said
,
I
know
my selfe
better
then
you
doe
;
and
therefore
so
long
as
I
know
nothing
by
my selfe
of
those
things
,
wherein
you
censure
me
,
I
little
reckon
what
either
you
,
or
any
others
shall
thinke
or
say
by
me
.
We
may
by
his
example
make
vse
of
this
;
the
inward
testimony
of
our
hearts
being
sufficient
to
justi●ie
vs
against
the
accusations
of
men
:
but
we
may
not
rest
vpon
this
;
as
if
the
acquitall
of
our
hearts
were
sufficient
to
justifie
vs
in
the
sight
of
God
.
St.
Paul
knew
it
,
who
durst
not
rest
therevpon
;
but
therefore
addeth
in
the
very
next
following
words
,
[
c
](A11458-e57430-b)
c
1.
Cor.
4.3.4
.
Yea
,
I
judge
not
mi●e
owne
selfe
;
for
I
know
nothing
by
my selfe
,
yet
am
not
hereby
justified
:
but
hee
that
judgeth
mee
is
the
Lord
.
Our
hearts
are
close
,
false
,
and
nothing
so
[
d
](A11458-e57450-b)
d
Ier.
17
9.10
.
deceitfull
as
they
:
and
who
can
know
them
perfectly
,
but
he
that
made
them
,
and
can
search
into
them
?
Other
men
can
know
very
little
of
them
:
our selues
some
thing
more
:
but
God
alone
all
.
If
therefore
when
other
men
condemne
vs
,
we
find
our selues
agrieued
:
we
may
remoue
our
cause
into
an
Higher
Court
;
appeale
from
them
to
our
owne
Consciences
,
and
be
relieued
there
.
But
that
is
not
the
Highest
Court
of
all
;
there
lyeth
yet
an
appeale
farther
and
higher
then
it
,
even
to
the
Iudgement-seat
,
or
rather
to
the
Mercy-seat
of
God
:
who
both
can
finde
just
matter
in
vs
,
to
condemne
vs
,
euen
in
those
things
,
wherein
our
owne
hearts
haue
acquitted
vs
;
&
yet
can
withall
find
a
gracious
meanes
to
justifie
vs
,
euen
from
those
things
,
wherein
our
owne
hearts
condemne
vs
.
Whether
therefore
our
hearts
condemne
vs
,
or
condemne
vs
not
.
[
e
](A11458-e57670-b)
e
1.
Ioh.
3.20
.
God
is
greater
then
our
hearts
,
and
knoweth
all
things
.
To
conclude
all
this
point
,
and
there
withall
the
first
generall
part
of
my
Text
;
Let
no
Excusations
of
our
own
Consciences
on
the
one
side
or
confidence
of
any
integrity
in
our selues
,
make
vs
presume
we
shall
bee
able
to
stand
just
in
the
sight
of
God
,
if
hee
should
enter
into
judgement
with
vs
:
but
let
vs
rather
make
suite
vnto
him
,
that
since
we
ca●not
[
f
](A11458-e57740-b)
f
Psal.
19.12
.
vnderstand
all
our
owne
errors
,
he
would
be
pleased
to
cleanse
vs
from
our
secret
sinnes
.
And
on
the
other
side
,
let
no
accusations
of
our
owne
Consciences
,
or
guiltines
of
our
manifold
frailties
and
secret
hypocrisies
,
make
vs
despaire
of
obtaining
his
fauour
and
righteousnesse
:
if
denying
our selues
,
and
renouncing
all
integritie
in
our selues
as
of
our selues
we
cast
our selues
wholly
at
the
footestoole
of
his
mercie
and
seeke
his
fauour
in
the
face
of
his
only
begotten
Sonne
Iesus
Christ
the
righteous
.
Of
the
former
branch
of
Gods
reply
to
Abimelech
,
in
those
former
words
of
the
Text
,
The
second
Part
of
the
Text
opened
.
[
Yea
I
know
that
thou
diddest
this
in
the
integri●ie
of
thy
heart
)
hitherto
.
I
now
proceed
to
the
latter
branch
thereof
,
in
those
remaining
words
[
For
I
also
with
held
thee
from
sinning
against
mee
;
therefore
suffered
I
thee
not
to
touch
her
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
word
signifieth
properly
to
hold
in
,
or
to
keepe
backe
;
[
r
](A11458-e57970-b)
r
Vatablus
in
Schol.
hic
.
Retinui
or
[
b
](A11458-e58000-b)
b
●u●ius
hic
.
Cohibui
,
or
as
the
Latine
hath
it
[
c
](A11458-e58030-b)
c
Vulgat
.
h●c
.
Custodiuite
:
implying
Abimilechs
forwardnes
to
that
sinne
;
certainly
hee
had
bin
gone
,
if
God
had
not
kept
him
in
,
and
held
him
backe
.
The
Greeke
rendreth
it
,
[
d
](A11458-e58080-b)
d
Septuag.
hic
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
spared
thee
:
and
so
the
Latine
Parcere
,
is
sometimes
vsed
for
impedire
or
prohibere
,
to
hinder
,
or
not
to
suffer
;
as
in
that
of
[
e
](A11458-e58150-b)
e
Virgil
Eclog.
3.
Virgil
,
Parcite
●ves
nimit
in
procedere
.
Or
taking
Parcere
in
the
most
vsuall
signification
,
for
sparing
,
it
may
very
well
●tand
with
the
purpose
of
the
place
:
for
indeed
God
spareth
vs
no
lesse
,
indeed
he
spareth
vs
much
more
,
when
he
maketh
vs
forbeare
to
sinne
,
then
when
hauing
sinned
he
forbeareth
to
punish
;
and
as
much
cause
haue
we
to
acknowledge
his
mercy
,
and
to
reioyce
in
it
,
when
he
holdeth
our
hands
that
we
sinne
not
,
as
when
he
holdeth
his
owne
hands
that
hee
strike
not
.
For
I
also
withheld
thee
from
sinning
against
mee
.
How
?
Did
not
Abimelech
sinne
in
taking
Sarah
,
or
was
not
that
as
[
f
](A11458-e58280-b)
f
Psal.
51.4
.
euery
other
sinne
is
,
a
sinne
against
God
?
Certainely
,
if
Abimilech
had
not
sinned
in
so
doing
,
and
that
against
God
;
God
would
not
haue
so
plagued
him
as
he
did
,
for
that
deed
.
The
meaning
then
is
:
not
,
that
God
withhel●
●im
wholly
from
sinning
at
all
therein
;
but
that
God
withheld
him
from
sinning
against
him
in
that
soule
kind
&
in
that
high
degree
,
as
to
defile
himselfe
by
actuall
filthines
with
Sarah
,
which
but
for
Gods
restraint
he
had
done
:
Therefore
suffered
I
thee
not
]
[
g
](A11458-e58400-b)
g
Segtuag
.
hic
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
h
](A11458-e58430-b)
h
Vulg.
hic
.
Non
dimis●ts
,
that
is
,
I
did
not
let
thee
goe
:
I
did
not
leaue
thee
to
thy selfe
:
or
most
agreeably
to
the
letter
of
the
Text
in
the
[
i
](A11458-e58480-b)
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hebrew
,
Non
dedi
,
or
non
tradidi
;
I
did
not
deliuer
,
or
giue
.
That
may
be
,
non
dedi
potestatem
,
I
did
not
giue
thee
[
k
](A11458-e58530-b)
k
H.
A.
hic
.
leaue
or
power
,
and
so
giuing
,
is
sometimes
vsed
for
suffering
,
as
Psal.
16.
[
l
](A11458-e58600-b)
l
Psal.
16.10
.
Non
dabis
sanctum
tuum
.
Thou
wilt
not
suffer
,
&c.
and
[
m
](A11458-e58620-b)
m
Gen.
31.7
;
Exod.
3.19
.
&
12.23
;
Num.
22.13
Iud.
1.
●4
.
&
15.1
.
Ester
.
9.14
.
elsewhere
.
Or
non
dedi
te
,
tibi
,
I
gaue
thee
not
to
thy selfe
.
A
man
cannot
be
put
more
desperately
into
the
hands
of
any
enemy
,
then
to
be
left
in
manu
consilij
sui
,
deliuered
into
his
owne
hands
,
and
giuen
ouer
to
the
lust
of
his
owne
heart
.
Or
as
it
is
here
translated
,
I
suffered
thee
not
.
We
should
not
draw
in
God
as
a
partie
,
when
we
commit
any
sinne
,
as
if
he
ioyned
with
vs
in
it
,
or
lent
vs
his
helping
hand
for
it
:
we
doe
it
so
alone
,
without
his
helpe
,
that
we
neuer
doe
it
,
but
when
he
letteth
vs
alone
,
and
leaueth
vs
destitute
of
his
helpe
.
For
the
kind
,
and
manner
,
and
measure
,
and
circumstances
,
and
events
,
and
other
the
appurtenances
of
sinne
;
God
ordereth
them
by
his
Almighty
power
and
prouidence
so
,
as
to
become
seruiceable
to
his
most
wise
,
most
just
,
most
holy
purposes
:
but
as
for
the
very
formality
it selfe
of
the
sinne
,
God
is
(
to
make
the
most
of
it
,
)
but
a
sufferer
;
Therefore
suffered
I
thee
not
,
To
touch
her
.
]
Signifying
that
God
had
so
farre
restrained
Abimilech
from
the
accomplishment
of
his
wicked
and
vncleane
purposes
,
that
Sarah
was
preserued
free
by
his
good
prouidence
,
not
onely
from
actuall
adulterie
,
but
from
all
vnchast
and
wanton
dalliance
also
with
Abimelech
.
It
was
Gods
great
mercy
to
all
the
three
parties
,
Gods
Restraint
of
mans
sinne
.
that
he
did
not
suffer
this
euill
to
be
done
:
for
by
this
meanes
he
graciously
preserued
.
Abimelech
from
the
sinne
,
Abraham
from
the
wrong
,
and
Sarah
from
both
.
And
it
is
to
be
acknowledged
the
great
mercy
of
God
,
when
at
any
time
he
doth
,
(
and
he
doth
euer
and
anon
more
or
lesse
,
)
by
his
gracious
and
powerfull
restraint
withhold
any
man
,
from
running
into
those
extremities
of
sin
and
mischiefe
,
whereinto
his
owne
corruption
would
carry
him
headlong
,
especially
when
it
is
set
a
gogge
by
the
cunning
perswasions
of
Sathan
,
and
the
manifold
temptations
that
are
in
the
world
through
lust
.
The
Points
then
that
arise
from
this
part
of
my
Text
,
are
these
.
1.
Men
doe
not
alwayes
commit
those
evils
,
their
owne
desires
,
or
outward
temptations
prompt
them
vnto
.
2.
That
they
doe
it
not
,
it
is
from
Gods
restraint
.
3.
That
God
restraineth
them
,
it
is
of
his
owne
gracious
goodnes
and
mercy
.
The
common
subiect
matter
of
the
whole
three
points
,
being
one
,
viz.
Gods
restraint
of
mans
sinne
;
we
will
therefore
wrap
them
vp
all
three
together
,
and
so
handle
them
,
in
this
one
entire
Obseruation
,
as
the
totall
of
all
three
.
God
in
his
mercy
oftentimes
,
restraineth
men
from
committing
those
evils
,
which
,
if
that
restraint
were
not
,
they
would
otherwise
haue
committed
.
This
Restraint
,
whether
we
consider
the
measure
or
the
meanes
which
God
vseth
therein
;
With
the
measure
and
meanes
therof
.
is
of
great
variety
.
For
the
measure
;
God
sometimes
restraineth
men
a
Totò
,
from
the
whole
sinne
,
whereunto
they
are
tempted
;
as
hee
withheld
Ioseph
from
consenting
to
the
perswasions
of
his
mistres
:
sometimes
onely
á
Tanto
,
and
that
more
or
lesse
,
as
in
his
infinite
wisedome
he
seeth
expedient
;
suffering
them
perhaps
but
onely
to
desire
the
euill
,
perhaps
to
resolue
vpon
it
,
perhaps
to
prepare
for
it
,
perhaps
to
begin
to
act
it
,
perhaps
to
proceed
farre
in
it
,
and
yet
keeping
them
backe
from
falling
into
the
extremitie
of
the
sinne
,
or
accomplishing
their
whole
desire
in
the
full
and
finall
comsummation
thereof
;
as
here
he
dealt
with
Abimelech
,
Abimelech
,
sinned
against
the
eighth
commandement
,
in
taking
Sarah
iniuriously
from
Abraham
,
say
he
had
beene
but
her
brother
;
and
he
sinned
against
the
seuenth
commandement
in
a
foule
degree
,
in
harbouring
such
wanton
and
vnchast
thoughts
concerning
Sarah
,
and
making
such
way
as
he
did
,
(
by
ta●ing
her
into
his
house
,
)
for
the
satisfying
of
his
lust
therein
:
but
yet
God
withheld
from
from
plunging
himselfe
into
the
extremity
of
those
sinnes
,
not
suffering
him
to
fall
into
the
act
of
Vncleannes
.
And
as
for
the
meanes
,
whereby
God
withholdeth
men
from
sinning
;
they
are
also
of
wonderfull
variety
.
Sometimes
he
taketh
them
off
,
by
diverting
the
course
of
the
corruption
&
turning
the
affections
another
way
.
Sometimes
he
awaketh
naturall
Conscience
;
which
is
a
very
tender
and
tickle
thing
,
when
it
is
once
stirred
,
and
will
boggle
now
&
then
at
a
very
small
matter
in
comparison
,
ouer
it
will
doe
at
some
other
times
.
Somtimes
he
affrighteth
them
with
apprensions
of
outward
Euils
;
as
shame
,
infamy
,
charge
,
enuy
,
losse
of
a
friend
,
danger
of
humane
Lawes
,
and
sundry
other
such
like
discouragements
.
Sometimes
he
cooleth
their
resolutions
,
by
presenting
vnto
their
thoughts
the
terrours
of
the
Law
,
the
strictnes
of
the
last
Account
,
and
the
endlesse
vnsufferable
torments
of
Hell-fire
.
Somtimes
,
when
all
things
are
ripe
for
execution
,
hee
denyeth
them
opportunity
,
or
casteth
in
some
vnexpected
impediment
in
the
way
,
that
quasheth
all
.
Somtimes
he
[
*
](A11458-e59670-b)
*
Quosdam
praescions
Deus
multa
peccare
posse
,
flagellat
eos
infirmitate
corporis
,
ne
peccent
:
vt
eis
vtilius
sit
fraugi
languo
ribus
ad
salutem
,
quam
remanere
incollumes
ad
damntionem
.
Hug.
2.
de
Animae
.
disableth
them
,
and
weakeneth
the
arme
of
flesh
wherein
they
trusted
,
so
as
they
want
power
to
their
will
;
as
here
he
dealt
with
Abimelech
.
And
sundry
other
wayes
he
hath
,
more
then
we
are
able
to
search
into
,
wherby
hee
layeth
a
restraint
vpon
men
,
and
keepeth
them
backe
from
many
sinnes
and
mischiefes
,
at
least
from
the
extremitie
of
many
sinnes
and
mischiefes
,
whereunto
otherwise
Nature
and
Temptation
would
ca●ry
them
with
a
strong
current
.
Not
to
speake
yet
of
that
sweet
,
and
of
all
other
the
most
blessed
and
powerfull
restraint
,
which
is
wrought
in
vs
by
the
Spirit
of
sanctification
,
renewing
the
soule
,
and
subduing
the
corruption
that
is
in
the
Flesh
vnto
the
Obedience
of
the
Spirit
:
at
which
I
shall
haue
fitter
occasion
to
touch
anon
.
In
the
meane
time
,
that
there
is
something
or
other
,
that
restraineth
men
from
doing
some
euils
,
That
there
is
such
a
restraint
proued
:
vnto
which
they
haue
not
onely
a
naturall
p●onenesse
,
but
perhaps
withall
an
actuall
desire
and
purpose
;
might
be
shewen
by
a
world
of
instances
:
but
because
euery
mans
daily
experience
can
abundantly
furnish
him
with
some
,
we
will
therefore
content
our selues
with
the
fewer
.
[
a
](A11458-e59930-b)
a
Se●
Gen.
31.23
.
&c.
Laban
meant
no
good
to
Iacob
,
when
taking
his
Brethren
with
him
,
hee
pursued
after
him
seuen
dayes
journey
in
an
hostile
manner
;
and
he
had
power
to
his
will
,
to
haue
done
Iacob
a
mischiefe
,
Iacob
being
but
imbellis
turba
,
no
more
but
himselfe
,
his
wines
and
his
little
ones
,
with
his
flockes
and
heards
,
and
a
few
Servants
to
attend
them
,
vnable
to
defend
themselues
,
much
more
vnmeet
to
resist
a
prepared
enemy
:
yet
for
all
his
power
,
and
purpose
,
and
preparation
,
Laban
when
he
had
ouertaken
Iacob
,
durst
haue
nothing
at
a●●
to
doe
with
him
,
and
he
had
but
very
little
to
say
to
him
neither
:
The
worst
was
but
this
,
[
Thus
and
thus
haue
you
dealt
with
mee
.
And
[
b
](A11458-e60090-b)
b
Gen.
31.29
.
It
is
in
the
power
of
mine
hand
to
doe
you
hurt
:
but
the
God
of
your
father
spake
vnto
me
yesternight
,
saying
;
Take
thou
heed
that
thou
speake
not
to
Iacob
either
good
or
bad
:
]
See
the
story
in
Gen.
31.
The
same
Iacob
had
a
Brother
,
as
vnkind
as
that
Vncle
,
nay
much
more
despitefully
bent
against
him
then
hee
;
for
hee
had
vowed
his
destruction
,
(
[
c
](A11458-e60170-b)
c
Gen.
27.41
.
The
dayes
of
mourning
for
my
father
are
at
hand
,
and
then
will
I
slay
my
brother
Iacob
:
)
and
although
the
[
d
](A11458-e60190-b)
d
Ibid.
ver.
44.45
.
Mother
well
hoped
,
that
some
few
dayes
time
and
absence
would
appease
the
fury
of
Esau
,
and
all
should
be
forgotten
;
yet
[
e
](A11458-e60230-b)
e
Gen.
31.38
.
twenty
yeares
after
the
old
grudge
remained
,
and
vpon
Iacobs
approach
[
f
](A11458-e60260-b)
f
Gen.
32.6
.
Esau
goeth
forth
to
meete
him
with
400.
men
,
armed
(
as
it
should
seeme
)
for
his
destruction
:
which
cast
[
g
](A11458-e60290-b)
g
Ibid.
vs
.
7.8
.
Iacob
into
a
terrible
feare
,
and
much
destressed
he
was
good
man
,
and
glad
to
vse
the
best
wit
he
had
,
by
diuiding
his
Companies
,
to
prouide
for
the
safetie
at
least
of
some
part
of
his
charge
.
And
yet
behold
at
the
encounter
,
no
vse
at
all
of
the
400.
men
,
vnlesse
to
be
spectatours
and
witnesses
of
the
ioyfull
[
h
](A11458-e60350-b)
h
Gen.
33.4
.
&c.
embraces
,
and
kind
louing
complements
that
passed
between
the
two
brothers
,
in
the
liberall
offers
and
modest
refusals
each
of
other
courtesies
;
in
the
32.
and
33.
of
Gen.
A
good
Probatum
of
that
Obseruation
of
Salomon
,
[
i
](A11458-e60440-b)
i
Prou.
16.7
.
When
a
mans
wayes
please
the
Lord
,
hee
maketh
euen
his
enemies
to
bee
at
peace
with
him
.
Balaam
the
Coniurer
,
when
King
Balac
had
cast
the
hooke
before
him
,
baited
with
ample
[
k
](A11458-e60470-b)
k
Numb
.
22.7.17
rewards
in
hand
,
and
great
promotions
in
reuersion
,
if
he
would
come
ouer
to
him
and
curse
Israel
;
had
both
Couetousnesse
and
ambition
enough
in
him
to
make
him
bite
:
so
that
he
was
not
onely
[
l
](A11458-e60530-b)
l
2.
Pet.
2.15
.
willing
,
but
euen
desirous
,
to
satisfie
the
King
;
for
he
loued
the
wages
of
vnrightousnesse
with
his
heart
,
and
therefore
made
[
m
](A11458-e60570-b)
m
Numb.
23.13
,
14.27
,
28.
tryall
(
till
he
saw
it
was
all
in
vaine
,
)
if
by
any
meanes
he
could
wring
,
a
permission
from
God
to
doe
it
.
But
when
his
[
n
](A11458-e60590-b)
n
Numb.
24.3
&c.
eyes
,
were
opened
to
behold
Israel
,
and
his
mouth
open
that
he
must
now
pronounce
something
vpon
Israel
;
though
his
eyes
were
full
of
Enuy
,
and
his
heart
of
Cursing
,
yet
God
put
a
parable
of
Bles●ing
into
his
mouth
,
and
he
was
not
able
to
vtter
a
syllable
of
any
thing
other
then
good
concerning
Israell
,
in
22.24
.
of
Numbers
.
In
all
which
and
sundry
other
instances
,
and
that
it
is
from
God
.
wherein
when
there
was
intended
before
hand
so
much
euill
to
be
done
,
and
there
was
withall
in
the
parties
such
a
forward
desire
,
and
such
solemne
preparation
to
haue
it
done
;
and
yet
when
all
came
to
all
,
so
little
or
nothing
was
done
,
of
what
was
intended
,
but
rather
the
contrary
:
it
cannot
first
be
imagined
,
that
such
a
stop
should
be
made
,
but
by
the
powerfull
restraint
of
some
superiour
,
and
ouer-ruling
hand
;
neither
may
we
doubt
in
the
second
place
,
that
euery
such
restraint
,
by
what
second
and
subordinate
meanes
soeuer
it
be
furthered
,
is
yet
the
proper
worke
of
God
,
as
proceeding
from
and
guided
by
his
Almighty
and
irresistable
prouidence
.
As
for
that
which
happened
to
Balaam
,
that
it
was
Gods
doing
,
the
euidence
is
cleare
;
we
haue
it
from
the
mouth
of
two
or
three
witnesses
.
The
Wisard
himselfe
confesseth
it
,
[
a
](A11458-e60890-b)
a
Numb
.
22.13
The
Lord
will
not
suffer
me
to
go
with
you
,
Num.
22.
The
King
,
that
set
him
on
worke
,
vpbraideth
him
with
it
;
[
b
](A11458-e60920-b)
b
Numb
.
24.11
I
thought
indeed
to
promote
thee
to
great
honour
:
but
loe
the
Lord
hath
kept
thee
backe
from
honour
:
Numb
.
24.
And
Moses
would
haue
Israel
take
knowledge
of
it
;
[
c
](A11458-e60950-b)
c
Deut.
23.5
.
The
Lord
thy
God
would
not
hearken
vnto
Balaam
,
but
the
Lord
thy
God
turned
the
curse
into
a
blessing
,
because
the
Lord
thy
God
loued
thee
.
Deut.
23.
It
was
God
then
,
that
turned
Balaams
curse
into
a
blessing
,
and
it
was
the
same
God
,
that
turned
Labans
reuengefull
thoughts
into
a
friendly
Expostulation
;
and
it
was
the
same
God
,
that
turned
Es●us
inueterate
malice
,
into
a
kind
brotherly
cong●●●●lation
.
He
that
hath
set
[
d
](A11458-e61030-b)
d
Iob.
38
8.11
.
bounds
to
the
sea
,
which
,
though
the
waues
thereof
rage
horribly
they
cannot
passe
,
(
Hitherto
shalt
thou
goe
,
and
here
shalt
thou
stay
thy
proud
waues
;
)
and
did
command
the
waters
of
the
[
e
](A11458-e61080-b)
e
Exod.
15.8
.
Red
sea
to
stay
their
course
,
and
stand
vp
as
on
heaps
;
and
by
his
power
could
enforce
the
waters
of
the
[
f
](A11458-e61110-b)
f
Psal.
114.3
.
Riuer
Iordane
,
to
runne
quite
against
the
current
vp
the
Channel
;
he
hath
[
g
](A11458-e61130-b)
g
Prou.
21.1
.
in
his
hands
,
and
at
his
command
the
hearts
of
all
the
sonnes
of
men
,
yea
though
they
be
the
greatest
Kings
and
Monarchs
in
the
world
,
as
the
riuers
of
waters
;
and
can
wind
and
turne
them
at
his
pleasure
,
inclining
them
which
way
soeuer
he
will
.
[
h
](A11458-e61200-b)
h
Psal.
76.10
.
The
fiercenes
of
man
shall
turne
to
thy
praise
,
(
saith
Dauid
in
Psal.
76.10
.
)
and
the
fiercenes
of
them
shalt
thou
retaine
:
the
latter
clause
of
the
verse
is
very
significant
in
the
Originall
,
&
commeth
home
to
our
purpose
;
as
if
we
should
translate
it
,
[
i
](A11458-e61260-b)
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Residuum
irarum
Cinges
.
Vatablus
.
Thou
shalt
gird
the
remainder
of
their
wrath
,
or
of
their
fiercenes
.
The
meaning
is
this
.
Suppose
a
mans
heart
be
neuer
so
full
fraught
with
enuy
,
hatred
,
malice
,
wrath
,
and
reuenge
,
let
him
be
as
fierce
and
furious
as
is
possible
;
God
may
indeed
suffer
him
,
and
he
will
suffer
him
to
exercise
so
much
of
his
corruption
,
and
proceed
so
farre
in
his
fiercenesse
,
as
he
seeth
expedient
and
vsefull
for
the
forwarding
of
other
his
secret
and
just
and
holy
appointments
,
and
so
order
the
sinfull
fiercenes
of
man
by
his
wonderfull
prouidence
,
as
to
make
it
seruiceable
to
his
ends
,
and
to
turne
it
to
his
glory
:
but
looke
whatsoeuer
wrath
and
fiercenes
there
is
in
the
heart
of
a
man
,
ouer
and
aboue
so
much
as
will
serue
for
those
his
eternall
purposes
,
all
that
surplusage
,
that
ouerplus
and
remainder
whatsoeuer
it
be
he
will
gird
;
he
will
so
bind
,
&
hamper
,
and
restraine
him
that
he
shall
not
be
able
to
goe
an
inch
beyond
his
tedder
,
though
he
would
fret
his
heart
out
.
The
fiercenes
of
man
shal
turne
to
thy
praise
,
so
much
of
it
as
he
doth
execute
:
and
the
remainder
of
their
fiercenes
thou
shalt
refraine
,
that
they
execute
it
not
.
Be
he
neuer
so
great
a
Prince
;
or
haue
he
neuer
so
great
a
spirit
;
all
is
one
;
hee
must
come
vnder
.
No
difference
with
God
in
this
,
betwixt
him
that
sitteth
on
the
throne
,
and
her
that
grindeth
at
the
mill
:
[
k
](A11458-e61510-b)
k
Psal.
76.12
.
He
shall
refraine
the
spirit
of
Prin●●●nd
is
wonderfull
among
the
Kings
of
the
earth
:
in
the
last
verse
of
that
Psalme
.
with
the
reason
of
both
,
Now
of
the
truth
of
all
that
hath
beene
hitherto
spoken
in
both
these
branches
of
the
Obseruation
,
(
viz.
that
first
there
is
a
restraint
of
euill
;
and
then
secondly
,
that
this
restraint
is
from
God
;
)
I
know
not
any
thing
can
giue
vs
better
assurance
,
taking
them
both
together
,
then
to
consider
the
generality
and
strength
of
our
Naturall
corruption
.
Generall
it
is
first
,
in
regard
of
the
Persons
;
ouerspreading
the
whole
lumpe
of
our
nature
:
there
is
not
a
child
of
Adam
free
from
the
common
infection
;
[
a
](A11458-e61690-b)
a
Psal.
14.2
.
They
are
all
corrupt
,
they
are
altogether
become
abominable
,
there
is
none
that
doth
good
no
not
one
.
Generall
secondly
,
in
regard
of
the
subiect
,
ouerrunning
the
whole
man
,
soule
and
body
,
with
all
the
parts
and
powers
of
eyther
,
so
as
[
b
](A11458-e61750-b)
b
Esay
.
1.6
.
from
the
sole
of
the
foote
to
the
crowne
of
the
head
there
is
no
whole
part
.
[
c
](A11458-e61780-b)
c
Ioh.
3.6
:
Whatsoeuer
is
borne
of
the
flesh
is
flesh
;
and
[
d
](A11458-e61800-b)
d
Tit.
1.15
.
to
them
that
are
defiled
and
vnbeleeuing
nothing
is
pure
,
but
euen
their
mind
and
conscience
is
defiled
;
and
[
e
](A11458-e61820-b)
e
Gen.
6.5
.
All
the
imaginations
of
the
thoughts
of
their
hearts
are
onely
euill
continually
.
Generall
thirdly
,
in
regard
,
of
the
Obiect
:
averse
from
all
kind
of
good
,
[
f
](A11458-e61870-b)
f
Rom.
7.18
(
In
me
that
is
in
my
flesh
,
dwelleth
no
good
thing
;
)
and
prone
to
all
kind
of
euill
,
[
g
](A11458-e61890-b)
g
Psal.
36.4
.
(
He
hath
set
himselfe
in
no
good
way
,
neither
doth
he
abhorre
any
thing
that
is
euill
.
)
Adde
to
this
generality
,
the
strength
also
of
our
corruption
;
how
vigorus
,
and
stirring
,
and
actiue
it
is
,
and
how
it
carryeth
vs
headlongly
with
full
speed
into
all
manner
of
euill
,
[
h
](A11458-e61940-b)
h
Ierem.
8.6
.
As
the
horse
rusheth
into
the
battell
,
so
as
we
haue
no
hold
of
our selues
,
neither
power
to
stay
our selues
,
till
we
haue
runne
as
farre
as
we
can
,
and
without
the
mercy
of
God
plunged
our selues
into
the
bottome
of
the
bottomelesse
pit
.
Lay
all
this
together
and
there
can
be
no
other
sufficient
reason
giuen
,
then
this
restraint
whereof
we
now
speake
,
why
any
one
man
should
at
any
one
time
refraine
from
any
one
sin
being
tempted
thereunto
,
whereinto
any
other
man
at
any
other
time
hath
fallen
being
alike
tempted
.
Euery
man
would
kill
his
brother
,
as
[
i
](A11458-e62030-b)
i
Gen.
4.8
.
Cain
did
Abel
;
and
euery
man
defile
his
sister
as
[
k
](A11458-e62070-b)
k
2.
Sam.
13.11
Amnon
did
Thamar
;
and
euery
man
oppresse
his
inferiour
,
as
[
l
](A11458-e62100-b)
l
1.
King
.
21
16.
Ahab
did
Naboth
;
and
euery
man
supplant
his
betters
,
as
[
m
](A11458-e62140-b)
m
2.
Sam.
16.3
.
Zibah
did
Mephibosheth
;
and
euery
man
betray
his
Master
,
as
[
n
](A11458-e62180-b)
n
Math.
26.15
.
Iudas
did
Christ
:
euery
man
being
as
deepe
in
the
loines
of
Adam
,
as
either
Cain
,
or
Iudas
,
or
any
of
the
rest
.
Their
nature
was
not
more
corrupt
then
ours
,
neither
ours
lesse
corrupt
then
theirs
:
and
therefore
euery
one
of
vs
should
haue
done
those
things
,
as
well
as
any
one
of
them
,
if
there
had
not
beene
something
without
and
aboue
nature
to
withhold
vs
,
and
keep
vs
backe
therefrom
,
when
we
were
tempted
,
which
was
not
in
that
measure
afforded
them
,
when
they
were
tempted
.
And
from
whom
can
we
thinke
that
restraint
to
come
,
but
from
that
God
,
who
is
the
Auth●r
&
the
Lord
of
nature
,
and
hath
the
power
&
command
and
rule
of
Nature
;
by
whose
grace
and
goodnesse
we
are
whatsoeuer
we
are
:
and
to
whose
powerfull
assistance
we
owe
it
,
if
we
doe
any
good
,
(
for
it
is
he
that
setteth
vs
on
;
)
&
to
his
powerfull
restraint
,
if
we
eschew
any
euill
,
(
for
it
is
he
that
keepeth
vs
of
:
)
Therefore
I
also
withheld
thee
from
sinning
against
mee
.
And
as
to
the
third
point
in
the
Obseruation
,
it
is
not
much
lesse
euident
then
the
two
former
;
namely
,
that
this
Restraint
,
as
it
is
from
God
,
so
it
is
from
the
Mercy
of
God
.
That
this
Restraint
is
from
the
Mercy
of
God
.
Hence
it
is
that
Diuines
vsually
bestow
vpon
it
the
name
of
Grace
:
distinguishing
between
a
twofold
Grace
;
a
speciall
renewing
Grace
,
and
a
Common
restraining
Grace
.
The
speciall
&
renewing
Grace
is
indeed
so
incomparably
more
excellent
,
that
in
comparison
therof
the
other
is
not
worthy
to
be
called
by
the
name
of
Grace
,
if
we
would
speake
properly
and
exactly
:
but
yet
the
word
[
Grace
]
may
not
vnfitly
be
so
extended
,
as
to
reach
to
euery
act
of
Gods
prouidence
whereby
at
any
time
he
restraineth
men
from
doing
those
euils
which
otherwise
they
would
doe
;
and
that
in
a
threefold
respect
:
of
God
,
of
Themselues
,
of
Others
.
First
,
in
respect
of
God
,
euery
restraint
from
sinne
may
be
called
Grace
;
in
asmuch
as
it
proceedeth
ex
mero
motu
,
from
the
meere
good
will
and
pleasure
of
God
,
without
any
cause
,
motiue
,
or
inducement
in
the
man
that
is
so
restrained
.
For
take
a
man
in
the
state
of
corrupt
nature
▪
and
leaue
him
to
himselfe
;
and
thinke
,
how
it
is
possible
for
him
to
forbeare
any
sinne
,
whereunto
he
is
tempted
,
There
is
no
power
in
Nature
,
to
worke
a
Restraint
:
nay
there
is
not
so
much
as
any
pronenesse
in
nature
,
to
desire
a
restraint
:
much
lesse
then
is
there
any
worth
in
Nature
,
to
deserue
a
restraint
.
Issuing
therefore
,
not
at
all
from
the
powers
of
Nature
,
but
from
the
free
pleasure
of
God
,
as
a
beame
of
his
mercifull
prouidence
,
this
Restraint
may
well
be
called
Grace
.
And
so
it
may
be
secondly
,
in
respect
of
the
Persons
themselues
:
because
,
though
it
be
not
auayleable
to
them
for
their
euerlasting
saluation
;
yet
it
is
some
fauour
to
them
,
more
then
they
haue
deseru●d
,
that
by
this
meanes
their
sinnes
(
what
in
number
,
what
in
waight
)
are
so
much
lesser
,
then
otherwise
they
would
haue
beene
;
whereby
also
their
account
shal
be
so
much
the
easier
,
and
their
stripes
so
many
the
fewer
:
[
a
](A11458-e62830-b)
a
Chrysostom
.
in
Gen.
hom.
25.
&
alibisape
.
St.
Chrysostome
often
obserueth
it
,
as
an
effect
of
the
mercy
of
God
vpon
them
,
when
he
cutteth
off
great
offenders
betimes
with
some
speedy
destruction
:
and
he
doth
it
out
of
this
very
consideration
,
that
they
are
thereby
preuented
from
committing
many
sinnes
,
which
if
God
should
haue
lent
them
a
longer
time
,
they
would
haue
committed
.
If
his
obseruation
be
sound
;
it
may
then
well
passe
for
a
double
Mercy
of
God
to
a
sinner
,
if
he
both
respite
his
destruction
,
and
withall
restraine
him
from
sinne
:
for
by
the
one
,
he
giueth
him
so
much
longer
time
for
repentance
,
which
is
one
mercy
;
and
by
the
other
,
he
preuenteth
so
much
of
the
increase
of
his
sin
,
which
is
another
mercy
.
Thirdly
,
it
may
be
called
Grace
,
in
respect
of
other
men
.
For
in
restraining
men
from
doing
euil
,
God
intendeth
as
principally
his
owne
glory
,
so
withall
the
good
of
mankind
,
especially
of
his
Church
,
in
the
preseruation
of
humane
society
:
which
could
not
subsist
an
houre
,
if
euery
man
should
be
left
to
the
wildnesse
of
his
owne
nature
,
to
doe
what
mischeife
,
the
Deuill
and
his
owne
heart
would
put
him
vpon
,
without
restraint
.
So
that
the
restraining
of
mens
corrupt
purposes
and
affections
,
p●oceedeth
from
that
[
b
](A11458-e63030-b)
b
Tit.
3.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
the
Apostle
somewhere
calleth
it
,
)
that
loue
of
God
to
mankind
,
whereby
he
willeth
their
preseruation
:
and
might
therefore
in
that
respect
beare
the
name
of
Grace
,
though
there
should
be
no
good
at
all
intended
thereby
to
the
person
so
restrained
.
Iust
as
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
spirituall
guifts
,
which
God
hath
distributed
in
a
wonderfull
variety
for
the
edifying
of
his
Church
,
though
they
oftentimes
bring
no
good
to
the
receiuer
,
are
yet
stiled
Graces
in
the
Scriptures
;
because
the
distribution
of
them
proceedeth
from
the
gracious
loue
and
fauour
of
God
to
his
Church
,
whose
benefit
he
intendeth
therein
.
God
here
restrained
Abimelech
;
as
elsewhere
he
did
Laban
,
and
Esau
,
and
Balaam
,
and
others
;
not
so
much
for
their
owne
sakes
,
though
perhaps
sometimes
that
also
,
as
for
their
sakes
,
whom
they
should
haue
iniured
by
their
sinnes
,
if
they
had
acted
them
;
as
here
Abin●rlech
for
his
chosen
Abrahams
sake
,
and
Laban
and
Esau
for
his
seruant
Iacobs
sake
,
and
Balaam
for
his
people
Israels
sake
.
As
it
is
said
in
Psalm
.
103.
and
that
with
speciall
reference
(
as
I
conceiue
it
)
to
this
very
story
of
Abraham
,
[
c
](A11458-e63280-b)
c
Psal.
105.14
.
He
suffered
no
man
to
doe
them
wrong
,
but
reproued
euen
Kings
for
their
sake
;
saying
Touch
not
mine
annointed
,
and
doe
my
Prophets
no
harme
:
He
reproued
euen
Kings
,
by
restraining
their
power
,
as
here
Abimeleches
;
but
it
was
for
their
sakes
still
,
that
so
Sarah
his
annointed
might
not
bee
touched
,
nor
his
Prophet
Abraham
sustaine
any
harme
.
The
Inferences
;
of
two
sorts
.
We
see
now
the
Obseruation
proued
in
all
the
points
of
it
.
1.
Men
doe
not
alwaies
commit
those
euils
,
they
would
,
and
might
doe
.
2.
That
they
doe
not
,
it
is
from
Gods
restraint
,
who
with
holdeth
them
.
3.
That
restraint
is
an
Act
of
his
mercifull
Prouidence
,
and
may
therefore
beare
the
name
of
Grace
:
in
respect
of
God
,
who
freely
giueth
it
;
of
them
,
whose
sinnes
and
stripes
are
the
fewer
for
it
,
;
of
others
,
who
are
preserued
from
harmes
the
better
by
it
.
The
Inferences
we
are
to
raise
from
the
premises
of
our
Christian
practise
and
comfort
,
are
of
2.
sorts
:
for
so
much
as
they
may
arise
from
the
consideration
of
Gods
Restraining
Grace
,
eyther
as
it
may
lye
vpon
other
men
,
or
as
it
may
lye
vpon
our selues
.
First
,
from
the
consideration
of
Gods
restraint
vpon
others
,
the
Church
and
children
and
seruants
of
God
may
learne
,
to
whom
they
owe
their
preseruation
:
Of
the
former
sort
:
1.
to
bless●
God
for
our
Preseruation
.
euen
to
the
power
and
goodnesse
of
their
God
,
in
restraining
the
fury
of
his
and
their
enemies
.
We
liue
among
[
a
](A11458-e63620-b)
a
Ezek
2.6
.
scorpions
,
and
[
b
](A11458-e63640-b)
b
Math.
10.16
.
as
sheepe
in
the
middest
of
wolues
;
and
they
that
[
d
](A11458-e63750-b)
d
Gen.
3.15
.
seed
of
the
Serpent
beareth
a
naturall
and
an
immortall
hatred
against
God
,
and
all
good
men
:
and
if
they
had
hornes
to
their
curstnesse
,
and
power
answerable
to
their
wills
,
we
should
not
breath
a
minute
.
If
it
is
any
thankes
to
our selues
?
Nor
that
neither
:
we
haue
neither
number
to
match
them
,
nor
policy
to
defeate
them
,
nor
strength
to
resist
them
;
weak
,
silly
,
[
e
](A11458-e63870-b)
e
Luk.
12
.
3●
.
little
flocke
,
as
we
are
.
But
to
whom
then
is
it
thanks
?
As
if
a
little
flocke
of
sheepe
escape
,
when
a
multitude
of
rauening
wolues
watch
to
deuoure
them
,
it
cannot
be
ascribed
either
in
whole
or
in
part
,
either
to
the
sheepe
in
whom
there
is
no
helpe
,
or
to
the
wolfe
in
whom
there
is
no
mercy
;
but
it
must
be
imputed
all
and
wholly
to
the
good
care
of
the
Shepheard
,
in
safe
guarding
his
sheepe
,
and
keeping
off
the
wolfe
:
so
for
our
safety
and
preseruation
in
the
middest
,
and
in
the
spight
of
so
many
Enemies
,
[
f
](A11458-e63980-b)
f
Psal.
115.1
.
Not
vnto
vs
,
O
Lord
,
not
vnto
vs
,
whose
greatest
strength
is
but
weaknes
;
much
lesse
vnto
them
,
whose
tenderest
[
g
](A11458-e64020-b)
g
Prou.
12.10
.
mercies
are
cruel
;
but
vnto
thy
name
be
the
glory
,
O
thou
[
h
](A11458-e64050-b)
h
Psal.
80.1
.
Shepheard
of
Israel
,
who
out
of
thine
abundant
loue
to
vs
,
who
are
the
[
i
](A11458-e64070-b)
i
Psal.
95.7
.
flock
of
thy
pasture
,
&
the
sheepe
of
thy
hands
,
hast
made
thy
power
glorious
▪
in
curbing
and
restraining
their
malice
against
vs
.
[
k
](A11458-e64120-b)
k
Psal.
107.8.15
&c.
Oh
that
men
would
therfore
praise
the
Lord
for
his
goodnes
,
and
declare
the
wonders
that
hee
doth
for
the
children
of
men
.
Wonders
we
may
wel
call
them
;
indeed
they
are
miracles
:
if
things
strange
,
and
aboue
,
and
against
the
ordinary
course
of
Nature
may
be
called
Miracles
.
When
we
read
the
stories
in
the
Scriptures
,
of
[
l
](A11458-e64160-b)
l
Dan.
6.23
.
Daniel
cast
into
the
den
among
the
Lyons
,
and
not
touched
;
of
the
[
m
](A11458-e64200-b)
m
Dan.
3.27
.
three
children
walking
in
the
middest
of
the
fierie
furnace
,
and
not
scorched
;
of
a
[
n
](A11458-e64240-b)
n
Act.
28.5
.
viper
fastening
vpon
Pauls
hand
,
and
no
harme
following
:
we
are
stricken
with
some
amazement
,
at
the
consideration
of
these
strange
and
supernaturall
accidents
;
and
these
we
all
confesse
to
be
miraculous
escapes
,
yet
such
miracles
as
these
,
and
such
escapes
,
God
wo●keth
dayly
in
our
preseruation
:
notwithstanding
we
liue
encompassed
with
so
many
firebrands
of
hell
,
such
heards
of
rauening
wolues
and
lyons
and
tygers
,
and
such
numerous
[
o
](A11458-e64330-b)
o
Math.
3.7
.
generations
of
vipers
;
I
meane
wicked
and
vngodly
men
,
the
spawne
of
the
old
Serpent
,
who
haue
it
by
kind
from
their
father
,
to
thirst
after
the
destruction
of
the
Saints
and
seruants
of
God
,
and
to
whom
it
is
as
naturall
so
to
doe
,
as
for
the
fire
to
burne
,
or
a
viper
to
bite
,
or
a
lyon
to
deuoure
.
Oh
that
men
would
therfore
praise
the
Lord
for
this
his
goodnes
,
and
daily
declare
these
his
great
wonders
,
which
he
daily
doth
for
the
children
of
men
.
Secondly
,
how
this
restraint
of
wicked
men
is
so
only
from
God
,
Not
to
trust
wicked
men
.
as
that
nothing
either
they
,
or
we
,
or
any
Creature
in
the
world
can
doe
,
can
withhold
them
from
doing
vs
mischiefe
,
vnlesse
God
lay
his
restraint
vpon
them
:
it
should
teach
vs
so
much
wisedome
,
as
to
take
heede
how
we
trust
them
.
It
is
best
and
safest
for
vs
,
as
in
all
other
things
,
so
in
this
,
to
keepe
the
golden
meane
,
that
we
be
neither
too
timerous
,
nor
too
credulous
.
If
wicked
men
then
threaten
and
plot
against
thee
,
yet
feare
them
not
:
God
can
restrain
them
if
hee
thinke
good
,
and
then
assure
thy selfe
they
shall
harme
thee
.
If
on
the
other
side
they
colloague
,
and
make
shew
of
much
kindnes
to
thee
,
yet
trust
them
not
:
God
may
suffer
them
to
take
their
own
way
,
and
not
restraine
them
,
and
then
assure
thy selfe
they
will
not
spare
thee
.
Thou
maist
thinke
perhaps
of
some
one
or
other
of
these
,
that
sure
his
owne
good
nature
will
hold
him
in
;
or
thou
hast
had
tryall
of
him
heretofore
,
and
found
him
faithful
as
heart
could
wish
;
or
thou
hast
some
such
tye
vpon
him
by
kindred
neighbourhood
,
acquaintance
,
couenant
,
oath
,
benefits
,
or
other
naturall
or
ciuill
obligation
,
as
will
keepe
him
off
,
at
least
from
falling
foule
vpon
thee
all
at
once
.
Deceiue
not
thy selfe
;
these
are
but
sl●nder
assurances
for
thee
to
bide
vpon
.
Good
nature
?
alas
where
is
it
?
since
Adam
fell
,
there
was
neuer
any
such
thing
in
rerum
naturâ
:
if
there
be
any
good
thing
in
any
man
,
it
is
all
from
Grace
;
nature
is
all
naught
,
euen
that
which
seemeth
to
haue
the
preheminence
in
nature
,
[
a
](A11458-e64770-b)
a
Rom.
8.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
starke
naught
.
We
may
talke
of
this
and
that
,
of
good
natured
men
and
I
know
not
what
?
But
the
very
truth
is
,
set
grace
aside
,
(
I
meane
all
grace
,
both
renew●ng
and
restraining
Grace
,
)
there
is
no
more
good
nature
in
any
man
then
there
was
in
Caine
and
in
Iudas
.
That
thing
,
which
we
vse
to
call
good
nature
,
is
indeed
but
a
subordinate
means
of
instrument
,
whereby
God
restraineth
some
men
more
then
others
from
their
birth
and
speciall
constitution
from
sundry
outragious
exorbitancies
,
and
so
is
a
branch
of
this
restraining
Grace
wherof
we
now
speake
.
And
as
for
thy
past
Experience
,
that
can
giue
thee
litle
security
:
thou
knowest
not
what
fetters
God
layed
vpon
him
then
,
nor
how
he
was
pleased
with
those
fetters
.
God
might
full
sore
against
his
will
,
not
only
restraine
him
from
doing
thee
hurt
,
but
also
constraine
him
[
c
](A11458-e65000-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Arist.
6.
Hist.
Anim.
6.
-
Pellunt
nidis
pullos
,
sicut
&
corut
.
Plin.
10.
N●c
.
hist.
12.
vnnaturall
to
her
yong
ones
,
that
they
might
famish
for
her
,
if
God
did
not
otherwise
prouide
for
them
;
and
therfore
it
is
noted
in
the
Scripture
as
a
speciall
argument
of
Gods
prouidence
,
that
he
feedeth
the
[
d
](A11458-e65050-b)
d
Psal.
147
▪
9.
Iob.
38.41
.
Luk.
12.14
.
yong
rauens
that
call
vpon
him
.
But
as
nothing
that
is
constrained
is
durable
,
but
euery
thing
when
it
is
constrained
against
its
naturall
inclination
,
if
it
be
let
alone
,
will
at
length
[
e
](A11458-e65100-b)
e
Vsque
recurrit
Horat.
1.
Epist.
10.
return
to
his
owne
●ind
,
and
primitiue
disposition
;
as
these
Rauens
,
which
now
fed
Eliah
,
would
haue
bin
as
ready
another
time
to
haue
pecked
out
his
eyes
:
so
a
Naturall
man
is
a
naturall
man
still
,
howsoeuer
ouerruled
for
the
present
:
and
if
God
,
as
he
hath
hitherto
by
his
restraint
withheld
him
,
shall
but
another
while
withhold
his
restraint
from
him
,
he
will
soone
discouer
the
imbred
hatred
of
his
heart
against
good
things
and
men
,
and
make
thee
at
the
last
beshrew
thy
folly
in
trusting
him
,
when
he
hath
done
thee
a
mis●hiefe
vnawares
.
And
therefore
if
he
haue
done
thee
seuen
curtesies
,
and
promise
faire
for
the
eighth
;
yet
trust
him
not
:
for
there
are
[
f
](A11458-e65230-b)
f
Prou.
26.25
.
seuen
abominations
in
his
hart
.
And
as
for
whatsoeuer
other
hancke
thou
mayst
thinke
thou
hast
ouer
him
,
be
it
neuer
so
strong
:
vnles
God
manacle
him
with
his
powerfull
restraint
,
he
can
as
easily
vnfetter
himselfe
from
them
all
,
as
[
g
](A11458-e65270-b)
g
Iudg
16.9.12
▪
Sampson
from
the
greene
withes
and
coards
wherwith
the
Philistines
bound
him
.
All
those
forementioned
relations
came
in
but
vpon
the
bye
&
since
;
wheras
the
[
h
](A11458-e65320-b)
h
Gen.
3
15.
hatred
of
the
wicked
against
goodnes
is
of
an
ancienter
date
,
and
hath
his
roote
in
(
corrupt
)
nature
:
and
is
therefore
of
such
force
,
that
it
maketh
voyd
all
obligations
,
whether
ciuill
,
domesticall
,
or
other
,
that
haue
growne
by
vertue
of
any
succeeding
contract
.
It
is
a
ruled
case
,
[
i
](A11458-e65370-b)
i
Math.
10.36
.
Inimici
domestici
,
A
mans
enemies
may
bee
they
of
his
owne
house
.
Let
not
any
man
then
,
that
hath
eyther
Religion
or
Honesty
,
haue
any
thing
to
doe
with
that
man
,
at
least
let
him
not
trust
him
more
then
needs
he
must
,
that
is
an
Enemie
either
to
Religion
or
Honesty
.
So
farre
as
common
Humanitie
,
and
the
necessities
of
our
lawfull
Occasions
and
Callings
doe
require
,
we
may
haue
to
doe
with
them
,
and
rest
vpon
the
good
prouidence
of
God
for
the
successe
of
our
affaires
euen
in
their
hands
;
not
doubting
but
that
God
will
both
restraine
them
from
doing
vs
harme
,
and
dispose
them
to
doe
vs
good
,
so
farre
as
he
shall
see
expedient
for
vs
:
but
then
,
this
is
not
to
trust
them
,
but
to
trust
God
with
them
.
But
for
vs
to
put
our selues
needlessely
into
their
hands
,
and
to
hazard
our
safety
vpon
their
faithfulnes
by
way
of
trust
;
there
is
neither
wisedome
in
it
nor
warrant
for
it
.
Although
God
may
doe
it
,
yet
we
haue
no
reason
to
presume
that
he
will
,
restraine
them
for
our
sakes
,
when
we
might
haue
preuented
it
our selues
and
would
not
:
and
this
we
are
sure
of
,
that
nothing
in
the
world
can
preserue
vs
from
receiuing
mischiefe
from
them
,
vnles
God
doe
restraine
them
.
Therefore
trust
them
not
.
Nor
to
feare
them
.
Thirdly
,
if
at
any
time
we
see
wickednesse
set
aloft
,
bad
men
grow
to
be
great
,
or
great
men
shew
themselues
bad
,
sinning
with
an
high
hand
,
and
an
arme
stretched
out
,
and
God
seemeth
to
strenghen
their
hand
by
adding
to
their
greatnesse
,
and
encreasing
their
power
;
if
we
see
the
[
a
](A11458-e65710-b)
a
Hab.
1.13
.
wicked
deuouring
the
man
that
is
more
righteous
then
he
,
and
God
hold
his
tongue
the
whilest
;
if
we
see
the
vngodly
course
it
vp
and
downe
at
pleasure
which
way
soeuer
the
lusts
of
their
corrupt
heart
carrieth
them
without
controule
,
like
a
wild
vntamed
Coult
in
a
spacious
field
,
God
(
as
it
were
)
laying
the
raines
in
their
necke
,
and
letting
them
runne
;
in
a
word
▪
when
we
see
the
whole
world
out
of
frame
and
order
:
we
may
yet
frame
our selues
to
a
godly
patience
,
and
sustaine
our
hearts
amid
all
these
evils
with
this
comfort
and
consideration
;
that
still
God
keepeth
the
raines
in
his
owne
hands
,
and
when
he
seeth
his
time
,
and
,
so
farre
as
he
seeth
it
good
,
he
both
can
and
will
,
checke
and
controule
and
restraine
them
at
his
pleasure
:
as
the
cunning
rider
somtimes
giueth
a
fiery
horse
head
,
&
letteth
him
fling
and
runne
as
if
hee
were
madde
,
he
knoweth
he
can
giue
him
the
stop
,
when
he
list
.
The
great
[
b
](A11458-e65880-b)
b
Psal.
104.26
.
Leuiathans
,
that
take
their
pastime
in
the
Sea
,
and
with
a
little
stirring
of
themselues
can
make
[
c
](A11458-e65910-b)
c
Iob.
41.31.32
the
deepe
to
boyle
like
a
pot
,
and
cause
a
path
to
shine
after
them
as
they
goe
;
he
can
[
d
](A11458-e65940-b)
d
Ibid.
vers.
5.
play
with
them
as
children
doe
with
a
bird
:
he
suffereth
them
to
swallow
his
hooke
,
and
to
play
vpon
the
line
,
and
to
roll
and
tumble
them
in
the
waters
;
but
anon
he
striketh
the
hooke
through
their
noses
,
and
fetcheth
them
vp
,
and
layeth
them
vpon
the
shore
,
there
to
beate
themselues
without
helpe
or
remedy
,
exposed
to
nothing
but
shame
and
contempt
.
What
then
if
God
suffer
those
that
hate
him
to
prosper
for
the
time
,
and
in
their
prosperity
to
Lord
it
ouer
his
heritage
!
What
if
Princes
should
[
e
](A11458-e66060-b)
e
Psal
119
23.
sit
and
speake
against
vs
[
f
](A11458-e66080-b)
f
Ibid.
vers.
161.
without
a
cause
,
as
it
was
sometimes
Dauids
case
!
Let
vs
not
fret
at
the
iniuries
,
nor
enuy
at
the
greatnesse
of
any
:
let
vs
rather
betake
vs
to
Dauids
refuge
,
to
be
[
g
](A11458-e66150-b)
g
Ibid.
vers.
23.
occupied
in
the
statutes
,
and
to
meditate
in
the
holy
word
of
God
.
In
that
holy
word
wee
are
taught
,
that
the
hearts
euen
of
Kings
,
how
much
more
then
of
inferiour
persons
,
are
in
his
rule
and
gouernance
,
and
that
hee
doth
dispose
and
turne
them
,
as
seemeth
best
to
his
godly
wisedome
,
that
he
can
[
h
](A11458-e66230-b)
h
Psal
76
,
12.
refraine
the
spirit
of
Princes
,
[
i
](A11458-e66250-b)
i
Psal
149.8
.
bind
Kings
in
chaynes
,
and
Nobles
in
linkes
of
iron
;
and
though
they
[
k
](A11458-e66270-b)
k
Psal.
21.6
.
rage
furiously
at
it
,
and
lay
their
heads
together
in
consultation
how
to
breake
his
bands
,
and
cast
away
his
coards
from
them
,
yet
they
imagine
but
a
vaine
thing
;
whilest
they
striue
against
him
on
earth
,
he
laugheth
them
to
scorne
in
heauen
,
&
maugre
all
opposition
wil
establish
the
kingdome
of
his
Christ
,
and
protect
his
people
.
Say
then
the
great
ones
of
the
world
exercise
their
power
ouer
vs
,
and
lay
what
restraints
they
can
vpon
vs
:
our
comfort
is
,
they
haue
not
greater
power
ouer
vs
,
then
[
l
](A11458-e66380-b)
l
Regum
tim●n
dorum
in
proprios
greges
,
Reges
i●
ipsos
imperium
esi
I●uis
Horat.
3.
Carn
.
Od.
1.
God
hath
ouer
them
;
nor
can
they
so
much
restraine
the
meanest
of
vs
,
but
God
can
restraine
the
greatest
of
them
much
more
.
Say
our
enemies
curse
vs
with
Bell
Booke
and
Candle
:
our
comfort
is
,
God
is
able
to
returne
the
curse
vpon
their
owne
heads
,
and
in
dispite
of
the
too
[
m
](A11458-e66440-b)
m
Deut.
23.5
.
turne
it
into
a
Blessing
vpon
vs
.
Say
they
make
ware
like
preparations
against
vs
to
inuade
vs
:
our
comfort
is
,
God
can
[
n
](A11458-e66470-b)
n
Psal.
48.7
.
breake
the
ships
of
Tarshish
,
and
scatter
the
most
inuinceable
Armadoes
.
Say
they
that
hate
vs
be
more
in
number
then
the
heires
of
our
head
,
our
comfort
is
,
the
very
[
p
](A11458-e66520-b)
p
Math.
10.30
.
haires
of
our
head
are
numbred
with
him
,
and
without
his
sufferance
not
the
least
[
q
](A11458-e66550-b)
q
Luk.
21.18
.
haire
of
our
heads
shall
perish
.
Say
(
to
imagine
the
worst
)
that
our
Enemies
should
preuaile
against
vs
,
and
[
r
](A11458-e66590-b)
r
Psal.
106.41
.
they
that
hate
vs
should
be
Lords
over
vs
for
the
time
:
our
comfort
is
,
he
that
loueth
vs
,
is
Lord
ouer
them
,
and
he
can
bring
them
vnder
vs
again
,
when
he
seeth
time
.
In
all
our
feares
,
in
all
our
dangers
,
in
all
our
distresses
;
our
comfort
is
,
that
God
can
doe
all
this
for
vs
:
our
care
should
be
by
our
holy
obedience
to
strengthen
our
interest
in
his
protection
,
and
not
to
make
him
a
stranger
from
vs
,
yea
an
enemy
vnto
vs
,
by
our
sinnes
and
impenitency
;
that
so
wee
may
haue
yet
more
comfort
,
in
a
cheerefull
confidence
,
that
God
will
doe
all
this
for
vs
.
The
Assyrian
,
whose
[
s
](A11458-e66730-b)
s
Esay
.
10.7
.
ambition
it
was
to
be
the
Catholique
King
and
vniuersall
Monarch
of
the
world
,
stiling
himselfe
the
Great
King
,
(
[
t
](A11458-e66770-b)
t
Esay
.
36.4
.
thus
saith
the
great
King
,
the
King
of
Assyria
;
)
when
he
had
sent
[
u
](A11458-e66800-b)
u
Esa.
27.28.29
messengers
to
reuile
Israel
,
and
an
army
to
besiege
and
destroy
Ierusalem
:
yet
for
all
his
rage
he
could
do
them
no
harme
;
the
Lord
[
x
](A11458-e66860-b)
x
Esa.
10.11
.
brought
downe
the
stout
heart
of
the
King
of
Assyria
,
[
y
](A11458-e66890-b)
y
Esa.
37.33
.
put
a
hooke
in
his
nose
,
and
a
bridle
in
his
lippes
,
and
made
him
returne
backe
by
the
way
by
which
he
came
,
without
taking
the
City
,
or
so
much
as
casting
a
banke
,
or
shooting
an
arrow
against
it
.
Nay
he
that
is
indeed
[
z
](A11458-e66960-b)
z
Iob.
41.34
.
the
great
King
ouer
all
the
children
of
pride
,
and
hath
better
title
to
the
stile
of
most
Catholique
King
then
any
that
euer
yet
bare
it
,
whose
territories
are
large
as
the
Earth
,
and
spacious
as
the
Aire
,
I
meane
the
Deuill
,
the
[
*
](A11458-e67020-b)
*
Eph.
2.2
.
Prince
of
this
world
;
he
is
so
f●ttered
with
the
chaine
of
Gods
power
and
prouidence
,
that
he
is
not
able
with
all
his
might
and
malice
,
no
not
though
he
raise
his
whole
forces
,
and
muster
vp
all
the
powers
of
darknesse
and
Hell
into
one
band
,
to
doe
vs
any
harme
in
our
soules
,
in
our
bodyes
,
in
our
Children
,
in
our
friends
,
in
our
goods
,
no
not
so
much
as
our
very
[
*
](A11458-e67160-b)
*
Math.
8.31
,
32.
Pigges
,
or
any
small
thing
that
we
haue
,
without
the
speciall
leaue
and
sufferance
of
our
good
God
.
He
must
haue
his
Dedimus
potestatem
from
him
,
or
he
can
doe
nothing
.
Fourthly
,
since
this
restraint
is
an
act
of
Gods
mercy
,
To
labour
to
restraine
others
from
sinning
.
whom
we
should
striue
to
resemble
in
nothing
more
[
a
](A11458-e67280-b)
a
Luk.
6.36
.
then
in
shewing
mercy
:
let
euery
one
of
vs
in
imitation
of
our
heauenly
father
,
and
in
compassion
to
the
soules
of
our
brethren
,
and
for
our
owne
good
and
the
good
of
humane
society
,
endeauor
our selues
faithfully
the
best
we
can
to
restraine
,
and
withhold
,
and
keepe
back
others
from
sinning
.
The
Magistrate
,
the
Minister
,
the
Houshoulder
,
euery
other
man
in
his
place
and
calling
,
should
doe
his
best
by
rewards
,
punishments
,
rebukes
,
encouragements
,
admonitions
,
perswasions
,
good
example
,
and
other
like
meanes
to
suppresse
vice
,
and
restraine
disorders
,
in
those
that
may
any
way
come
within
their
charge
.
Our
first
desire
should
be
,
and
for
that
we
should
bend
our
vtmost
endeauours
,
that
if
it
bee
possible
,
their
hearts
might
be
seasoned
with
grace
and
the
true
feare
of
God
:
but
as
in
other
things
,
where
we
cannot
attaine
to
the
full
of
our
first
aymes
,
[
*
](A11458-e67430-b)
*
Cicero
.
Pulchrum
est
(
as
he
saith
)
in
secundis
terti●sve
consistere
;
so
here
,
wee
may
take
some
contentment
in
it
▪
as
some
fruit
of
our
labors
,
in
our
Callings
,
if
we
can
but
weane
them
from
grosse
disorders
,
&
reduce
them
from
extremely
debausht
courses
to
some
good
measure
of
Ciuilitie
.
It
ought
not
to
be
,
it
is
not
our
desire
,
to
make
men
Hypocrites
;
and
a
meere
Ciuill
man
is
no
better
:
yet
●o
vs
,
that
cannot
judge
but
by
the
outward
behauiour
,
it
is
lesse
griefe
,
when
men
are
Hypocrites
,
then
when
they
are
Prophane
.
Our
first
ayme
is
to
make
you
good
:
yet
some
reioycing
it
is
to
vs
,
if
wee
can
but
make
you
lesse
euill
.
Our
ayme
is
,
to
make
you
of
Naturall
,
holy
&
Spirituall
men
;
but
we
are
glad
,
if
of
dissolute
,
we
can
but
make
you
good
Morall
men
:
if
in
stead
of
planting
Grace
,
we
can
but
roote
out
Vice
:
if
in
stead
of
the
power
of
godlinesse
in
the
reformation
of
the
inner-man
,
wee
can
but
bring
you
to
some
tollerable
stayednes
in
the
conformity
of
the
outward-man
.
If
we
can
doe
but
this
,
though
we
are
to
striue
for
that
,
our
labour
is
not
altogether
in
vaine
in
the
Lord
.
For
hereby
,
first
,
mens
sinnes
are
both
lesse
&
fewer
:
and
that
secondly
,
abateth
somewhat
both
of
the
number
and
weight
of
their
stripes
,
and
maketh
their
punishment
the
easier
:
and
thirdly
,
there
is
lesse
scandall
done
to
Religion
;
which
receiueth
not
so
much
soyle
&
disreputation
by
close
hypocrisie
,
as
by
lewd
and
open
prophanenesse
:
Fourthly
,
the
kingdome
of
Sathan
is
diminished
,
though
not
directly
in
the
strength
,
for
he
looseth
neuer
a
Subiect
by
it
;
yet
somewhat
in
the
glory
therof
,
because
he
hath
not
so
full
and
absolute
command
of
some
of
his
subiects
,
as
before
he
had
,
or
seemed
to
haue
.
Fifthly
,
much
of
the
hurt
that
might
come
by
euill
example
,
is
hereby
preuented
:
Sixthly
,
the
people
of
God
are
preserued
from
many
iniuries
and
contumelies
which
they
would
receiue
from
euill
men
,
if
their
barbarous
manners
were
not
thus
ciuilised
;
as
a
fierce
Mastiffe
doth
least
hurt
,
when
he
is
chained
and
musled
.
Seuenthly
and
lastly
,
and
which
should
be
the
strongest
motiue
of
all
the
rest
to
make
vs
industrious
to
represse
vicious
affections
in
others
;
it
may
please
God
these
sory
beginnings
may
be
the
[
b
](A11458-e67970-b)
b
In
ipsis
improbis
dum
formida
to
supplicio
frenatu●
facultas
,
muccato
Deo
sanitur
voluntas
.
August
.
Tom.
2
fore-runners
of
more
blessed
and
more
solide
graces
.
My
meaning
is
not
,
that
these
Morall
restraints
of
our
wilde
corruption
,
can
either
actually
,
or
but
virtually
prepare
,
dispose
,
or
qualifie
any
man
for
the
grace
of
Conuersion
and
Renouation
;
or
haue
in
them
Virtutem
semana
em
,
any
naturall
power
which
by
ordinary
helpe
may
be
cherished
&
improued
so
farre
,
as
an
egge
may
be
hatched
into
a
bird
,
and
a
kirnell
sprowt
and
grow
into
a
tree
;
(
farre
be
it
from
vs
to
harbour
any
such
Pelagian
conceipts
:
)
but
this
I
say
,
that
God
,
being
a
God
of
order
,
doth
not
ordinarily
work
but
in
order
and
by
degrees
,
bringing
men
from
the
one
extreame
to
the
other
by
middle
courses
;
and
therefore
seldome
bringeth
a
man
from
the
wretchednesse
of
forlorne
nature
to
the
blessed
estate
of
sauing
grace
,
but
where
first
by
his
restraining
grace
in
some
good
measure
he
doth
correct
nature
,
and
moralize
it
.
Doe
you
then
that
are
Magistrates
,
doe
we
that
are
Ministers
,
let
all
Fathers
,
Masters
,
&
others
whatsoeuer
,
by
wholsom
seuerity
(
if
fayrer
courses
will
not
reclaime
them
)
deterre
audacious
persons
from
offending
,
breake
those
that
are
vnder
our
charge
of
their
wills
and
wilfulnesse
,
restraine
them
from
lewd
and
licencious
practises
and
company
,
[
c
](A11458-e68270-b)
c
Leuit.
19.17
.
not
suffer
sinne
vpon
them
for
want
of
reprouing
them
in
due
and
seasonable
sort
,
[
d
](A11458-e68290-b)
d
Iude
,
vers.
23
snatch
them
out
of
the
fire
,
and
bring
them
as
farre
as
we
can
out
of
the
snare
of
the
Diuell
to
Godwards
;
and
leaue
the
rest
to
him
.
Possibly
,
when
we
haue
faithfully
done
our
part
,
to
the
vtmost
of
our
power
;
he
will
set
in
graciously
,
and
begin
to
doe
his
part
,
in
their
perfect
conuersion
.
If
by
our
good
care
,
they
may
be
made
to
forbeare
swearing
,
and
cursing
,
and
blaspheming
;
they
may
in
time
by
his
good
grace
be
brought
to
[
e
](A11458-e68380-b)
e
Eccles.
19.1
.
feare
an
Oath
:
if
wee
restraine
them
from
grosse
prophanations
vpon
his
holi-day
in
the
meane
time
,
they
may
come
at
lenght
to
think
his
Sabath
[
f
](A11458-e68420-b)
f
Esa.
28.13
.
a
delight
:
if
we
keepe
them
from
swilling
,
and
gaming
,
and
reuelling
,
and
ryoting
,
and
roaring
,
the
while
;
God
may
frame
them
ere
long
to
a
sober
and
sanctifyed
vse
of
the
Creatures
:
and
so
it
may
be
said
of
other
sinnes
and
duties
.
I
could
willingly
enlarge
all
these
points
of
inferences
but
that
there
are
yet
behind
sundry
other
good
vses
,
to
bee
made
of
this
restraining
Grace
of
God
,
considered
as
it
may
lye
vpon
Ourselues
;
and
therefore
I
now
passe
on
to
them
.
First
,
there
is
a
roote
of
Pride
in
vs
all
,
Inferences
of
the
later
sort
:
1.
Not
to
be
●roud
of
it
,
when
God
restrained
vs
.
whereby
we
are
apt
to
thinke
better
of
our selues
,
then
there
is
cause
:
and
euery
infirmity
in
our
brother
,
(
which
should
rather
be
an
item
to
vs
of
our
frailty
)
serueth
as
fuell
to
nourish
this
vanity
,
and
to
swell
vs
vp
with
a
Pharisaicall
conceipt
,
that
forsooth
we
are
[
a
](A11458-e68670-b)
a
Luk.
18
.
1●
.
not
like
other
men
.
Now
,
if
at
any
time
,
when
we
see
any
or
our
brethern
fall
into
some
sinne
,
from
which
by
the
good
hand
of
God
vpon
vs
we
haue
bin
hitherto
preserued
,
we
then
feele
this
swelling
begin
to
rise
in
vs
,
as
sometimes
it
will
doe
:
the
point
already
deliuered
may
stand
vs
in
good
stead
,
to
picke
the
bladder
of
our
pride
,
and
to
let
out
some
of
that
windy
vanity
;
by
considering
that
,
this
our
forbearance
of
euil
,
wherin
we
seeme
to
excell
our
brother
,
is
not
from
nature
,
but
from
Grace
;
not
from
our selues
,
but
from
God
.
And
here
a
litle
let
me
close
with
thee
,
whosoeuer
thou
art
,
that
pleasest
thy selfe
with
odious
comparisons
,
and
standest
so
much
vpon
termes
of
betternesse
;
thou
art
neyther
Extortioner
,
nor
adulterer
,
drunkard
,
nor
swearer
,
theife
,
slanderer
,
nor
murtherer
;
as
such
and
such
are
.
It
may
be
thou
art
none
of
these
:
but
I
can
tell
thee
what
thou
art
,
and
that
is
as
odious
in
the
sight
of
God
as
any
of
these
:
thou
art
a
proud
Pharisee
,
which
perhaps
they
are
not
.
To
let
thee
see
thou
art
a
Pharisee
,
doe
but
giue
me
a
direct
answere
without
shifting
or
mincing
to
that
Question
of
St.
Paul
,
[
b
](A11458-e68910-b)
b
1.
Cor.
4.7
.
Quis
te
discrevit
?
Who
hath
made
thee
to
differ
from
another
.
Was
it
God
,
or
thy selfe
,
or
both
together
?
If
thou
sayest
it
was
God
;
thou
art
a
dissembler
,
and
thy
boasting
hath
already
confuted
thee
:
for
what
hast
thou
to
doe
to
glory
in
that
which
is
not
thine
?
[
c
](A11458-e69000-b)
c
Ibid.
If
thou
hast
receiued
it
,
why
doest
thou
glory
,
as
if
thou
haddest
not
receiued
it
?
If
thou
sayest
it
was
from
thy selfe
:
what
Pharisee
could
haue
assumed
more
?
All
the
shift
thou
hast
,
is
,
to
say
it
was
God
indeed
that
made
the
difference
,
but
he
saw
somthing
in
thee
for
which
he
made
thee
to
differ
:
thou
acknowledgest
his
restraint
in
part
,
but
thine
owne
good
nature
did
something
.
If
this
be
all
,
thou
art
a
very
Pharisee
still
,
without
all
escape
.
That
Pharisee
neuer
denyed
God
a
part
,
no
nor
the
chiefest
part
neyther
,
he
began
his
vanting
prayer
with
an
acknowledgment
of
Gods
worke
,
(
[
d
](A11458-e69130-b)
d
Luk.
18.11
.
I
thanke
thee
,
O
God
,
that
I
am
not
like
other
men
.
)
It
was
not
the
denyall
of
all
vnto
God
,
but
the
assuming
of
any
thing
vnto
himselfe
,
that
made
him
a
right
Pharisee
.
Goe
thy
way
then
,
and
if
thou
wilt
doe
God
and
thy selfe
right
;
deny
thy selfe
altogether
,
and
giue
God
the
whole
glory
of
it
,
if
thou
hast
bin
preserued
from
any
euill
.
And
from
thy
brothers
fall
,
besides
compassioning
forlorne
Nature
in
him
,
make
a
quite
contrary
vse
vnto
thy selfe
;
euen
to
humble
thee
thereby
,
with
such
like
thoughts
as
these
,
[
*
](A11458-e69260-b)
*
Gal.
6.1
.
considering
thy selfe
least
thou
also
be
tempted
.
[
Am
I
any
better
then
hee
?
or
better
mould
then
he
?
or
better
temperèd
then
he
?
Am
not
I
a
child
of
the
same
Adam
,
a
vessell
of
the
same
clay
,
a
chip
of
the
same
blocke
,
with
him
?
why
then
should
I
be
[
*
](A11458-e69350-b)
*
Rom.
11.20
high-minded
,
when
I
see
him
fallen
before
me
?
why
should
I
not
rather
feare
,
least
my
foot
slip
,
as
well
as
his
hath
done
?
I
haue
much
cause
,
with
all
thankefulnesse
to
blesse
God
,
for
his
good
prouidence
ouer
me
,
in
not
suffering
me
to
fall
into
this
sinne
hitherto
;
and
with
all
humility
to
implore
the
continuance
of
his
gracious
assistance
for
the
future
,
without
which
I
am
not
able
to
auoyd
this
,
or
any
other
euill
.
]
Secondly
,
since
all
restraints
from
sinne
,
How
to
entertaine
the
meanes
God
affoordeth
vs
of
restraint
.
by
what
second
meanes
so
euer
they
are
conueyed
vnto
vs
,
or
forwarded
,
are
from
the
mercifull
Prouidence
of
God
:
whensoeuer
wee
obserue
that
God
hath
vouchsafed
vs
,
or
doth
offer
vs
,
any
meanes
of
such
his
gracious
restraint
;
it
is
our
duty
joyfully
to
embrace
those
meanes
,
and
carefully
to
cherish
them
,
and
with
all
due
thankfulnes
to
blesse
the
name
of
God
for
them
.
Oh
how
oft
haue
we
plotted
,
and
proiected
,
and
contriued
a
course
,
for
the
expediting
of
our
perhaps
ambitious
,
perhaps
couetous
,
perhaps
malicious
,
perhaps
voluptuous
designes
:
and
by
the
prouidence
of
God
some
vnexpected
interuening
accident
hath
marred
the
curious
frame
of
all
our
proiects
,
that
they
haue
come
to
nothing
;
as
a
Spiders
webbe
spunne
with
much
art
and
industry
is
suddenly
disfigured
,
and
swept
away
with
the
light
touch
of
a
besome
.
How
oft
haue
we
bin
resolued
to
sinne
,
and
prepared
to
sinne
,
and
euen
at
the
pits
brinke
ready
to
cast
our selues
into
hell
:
when
he
hath
plucked
vs
away
,
as
he
plucked
[
a
](A11458-e69660-b)
a
Gen.
19
16.
Lot
out
of
Sodome
,
by
affrightments
of
naturall
Conscience
,
by
apprehensions
of
dangers
,
by
taking
away
the
opportunities
,
by
ministring
impediments
,
by
shortening
our
power
,
by
sundry
other
meanes
!
Haue
wee
now
blessed
the
name
of
God
for
affording
vs
these
gracious
meanes
of
preuention
and
restraint
?
Nay
,
haue
we
not
rather
bin
enraged
thereat
,
and
taken
it
with
much
impatience
that
we
should
be
so
crossed
in
the
pursuite
of
our
vaine
and
sinfull
desires
and
purposes
?
As
wayward
Children
cry
and
take
pet
,
when
the
Nurse
snatcheth
a
knife
from
them
,
wherewith
they
might
perhaps
cut
their
fingers
,
perhaps
haggle
their
throates
,
or
putteth
them
backe
from
the
wells
mouth
when
they
are
ready
,
with
catching
at
babies
in
the
water
,
to
type
ouer
:
and
as
that
merry
madman
in
the
Poet
,
was
in
good
earnest
angry
with
his
friends
for
procuring
him
to
be
cured
of
his
madnes
,
wherein
he
so
much
pleased
himselfe
,
as
if
they
could
not
haue
done
him
a
greater
displeasure
[
b
](A11458-e69850-b)
b
Herat.
2.
satir.
—
Pol
me
occidistis
,
amici
,
-
Non
seruastis
-
:
such
is
our
folly
.
We
are
offended
with
those
that
reproue
vs
;
testie
at
those
that
hinder
vs
;
impatient
vnder
those
crosses
that
disable
vs
:
yea
wee
fret
and
turne
againe
at
the
powerfull
application
of
the
holy
word
of
God
,
when
it
endeauoureth
to
reforme
vs
,
or
restraine
vs
from
those
euils
wherein
we
delight
.
Let
vs
henceforth
mend
this
fault
,
cheerfully
submit
our selues
to
the
discipline
of
the
Almighty
,
and
learne
of
holy
Dauid
with
what
affections
to
entertaine
the
gracious
meanes
he
vouchsafeth
vs
of
restraint
or
preuention
:
as
appeareth
by
his
speeches
vnto
Abigail
,
when
she
by
her
wisdome
had
pacified
his
wrath
against
Nabal
,
whose
destruction
he
had
a
little
before
vowed
in
his
heat
,
[
c
](A11458-e70040-b)
c
1.
Sam.
25.32
&c.
Blessed
be
the
Lord
God
of
Israel
which
sent
thee
this
day
to
meet
me
;
and
blessed
be
thy
aduice
,
and
blessed
be
thou
,
which
hast
kept
me
this
day
from
comming
to
shed
blood
,
and
from
auenging
my selfe
with
mine
owne
hand
.
He
blessed
God
,
as
the
cause
;
and
her
,
as
the
instrument
;
and
her
discreet
behauiour
and
aduice
,
as
the
meanes
;
of
staying
his
hand
from
doing
that
euill
,
he
had
vowed
with
his
mouth
,
and
was
in
his
heart
purposed
to
haue
done
.
Thirdly
,
;
since
we
owe
our
standing
to
the
hand
of
God
,
who
holdeth
vs
vp
,
without
whose
restraine
we
should
fall
at
euery
turne
,
To
pray
vnto
God
to
restraine
our
corruptions
.
and
into
euery
temptation
:
we
cannot
but
see
what
need
we
haue
to
seeke
to
him
dayly
and
hourely
to
withhold
vs
from
falling
into
those
sins
,
wherunto
either
our
corrupt
nature
would
leade
vs
,
or
outward
occasions
draw
vs
.
We
may
see
it
by
the
fearfull
fals
of
Dauid
&
Peter
,
men
nothing
inferiour
to
the
best
of
vs
,
how
weake
a
thing
man
is
to
resist
temptation
,
if
God
withdraw
his
support
,
and
leaue
him
but
a
little
to
himselfe
.
Which
made
Dauid
pray
to
God
that
he
would
[
a
](A11458-e70310-b)
a
Psal.
19
13.
keepe
backe
his
seruant
from
presumptious
sinnes
.
He
well
knew
,
though
he
were
the
faithful
seruant
of
God
,
that
yet
he
had
no
stay
of
himself
;
but
vnles
God
kept
him
back
,
he
must
on
,
and
he
must
in
,
and
he
must
in
deepe
,
euen
as
farre
as
to
Presumptious
sinnes
.
No
man
,
though
he
be
neuer
so
good
,
hath
any
assurance
,
as
vpon
his
owne
strength
,
though
it
be
neuer
so
great
,
that
he
shal
be
able
to
auoyd
any
sin
,
though
it
be
neuer
so
foule
.
When
a
heathen
man
prayed
vnto
Iupiter
,
to
saue
him
from
his
Enemies
;
one
that
ouerheard
him
would
needes
mend
it
with
a
more
needfull
prayer
,
that
Iupiter
would
saue
him
from
his
Friends
:
he
thought
they
might
doe
him
more
hurt
,
because
he
trusted
them
;
but
as
for
his
Enemies
,
he
could
looke
to
himselfe
well
enough
,
for
receiuing
harme
from
them
.
We
that
are
Christians
,
had
need
pray
vnto
the
God
of
heauen
,
that
he
would
not
giue
vs
vp
into
the
hands
of
our
professed
Enemies
;
&
to
pray
vnto
God
,
that
he
would
not
deliuer
vs
ouer
into
the
hands
of
our
false-hearted
Friends
:
but
there
is
another
prayer
yet
more
needfull
,
and
to
be
pressed
with
greater
importunity
then
eyther
of
both
,
that
God
would
saue
vs
from
our selues
,
and
not
giue
vs
vp
into
our
owne
hands
;
for
then
we
are
vtterly
cast
away
.
There
is
a
wayward
old-man
that
lurketh
in
euery
of
our
bosomes
,
and
we
make
but
too
much
of
him
:
then
whom
,
we
haue
not
a
more
spightfull
Enemy
,
nor
a
more
false
friend
.
Alas
we
do
not
thinke
,
what
a
man
is
giuen
ouer
to
,
that
is
giuen
ouer
to
himselfe
:
he
is
giuen
ouer
to
[
b
](A11458-e70590-b)
b
Rom.
1.26
.
vile
affections
,
he
is
giuen
ouer
to
a
[
c
](A11458-e70610-b)
c
Ibid.
vers.
28.
reprobate
sense
,
he
is
giuen
ouer
to
[
d
](A11458-e70630-b)
d
Eph.
4.19
.
commit
all
manner
of
wickednes
with
greedinesse
.
It
is
the
last
and
fearfullest
of
all
other
judgements
,
and
is
not
vsually
brought
vpon
men
,
but
where
they
haue
obstinately
refused
to
heare
the
voice
of
God
,
in
whatsoeuer
other
tone
he
had
spoken
vnto
them
;
then
to
leaue
them
to
themselues
,
and
to
their
owne
counsells
:
[
e
](A11458-e70680-b)
e
Psal.
81.11.12
.
My
people
would
not
heare
my
voice
,
and
Israel
would
none
of
me
:
so
I
gaue
them
vp
vnto
their
owne
hearts
lust
,
and
let
them
follow
their
owne
imaginations
.
As
we
conceiue
the
state
of
the
Patient
to
bee
desperate
,
when
the
Phisician
giueth
him
ouer
,
and
letteth
him
eate
,
and
drinke
,
and
,
haue
,
and
doe
,
what
,
and
when
,
and
as
much
as
he
will
without
prescribing
him
any
dyet
,
or
keeping
backe
any
thing
from
him
he
hath
a
mind
vnto
.
Let
vs
therefore
pray
faithfully
and
feruently
vnto
God
,
as
Christ
himselfe
hath
taught
vs
,
that
he
would
not
by
leauing
vs
vnto
our selues
[
f
](A11458-e70820-b)
f
Math.
6.13
.
lead
vs
into
temptation
,
but
by
his
gracious
and
powerfull
support
deliuer
vs
from
all
those
euils
,
from
which
we
haue
no
power
at
all
to
deliuer
our selues
.
To
labour
for
the
grace
of
Sanctification
.
Lastly
,
since
this
Restraint
wherof
we
haue
spoken
,
may
be
but
a
common
Grace
,
and
can
giue
vs
no
found
nor
solid
comfort
if
it
be
but
a
bare
restraint
,
and
no
more
:
though
we
ought
to
be
thankefull
for
it
,
though
we
haue
not
deserued
it
;
yet
we
should
not
rest
nor
thinke
our selues
safe
enough
,
till
we
haue
a
well
grounded
assurance
,
that
we
are
possessed
of
an
higher
and
a
better
grace
,
euen
the
Grace
of
sanctification
.
For
that
will
hold
out
against
temptations
,
where
this
may
faile
.
Wee
may
deceiue
our selues
then
,
and
thousands
in
the
world
doe
so
deceiue
themselues
;
if
vpon
our
abstaining
from
sinnes
,
from
which
God
withholdeth
vs
,
we
presently
conclude
our selues
to
be
in
the
state
of
Grace
,
and
to
haue
the
power
of
godlines
,
and
the
spirit
of
Sanctification
.
For
,
betweene
this
restraining
Grace
,
whereof
we
haue
now
spoken
,
and
that
renewing
Grace
wherof
we
now
speak
;
there
are
sundry
wide
differences
.
They
differ
first
,
in
their
fountaine
.
Renewing
grace
springeth
from
the
special
loue
of
God
towards
those
that
are
his
in
Christ
:
restraining
grace
is
a
fruite
of
that
generall
mercy
of
God
,
whereof
it
is
said
in
the
Psalme
,
that
[
a
](A11458-e71100-b)
a
Psal.
145.2
.
his
mercy
is
ouer
all
his
workes
.
They
differ
secondly
,
in
their
extent
:
both
of
Person
,
Subiect
,
Obiect
,
and
Time
.
For
the
Person
;
Restraining
Grace
is
common
to
good
and
bad
:
Renewing
Grace
proper
and
peculiar
to
the
Elect.
For
the
Subiect
;
Restraining
Grace
may
bind
one
part
or
facultie
of
a
man
,
as
the
hand
or
tongue
,
and
leaue
another
f●ee
,
as
the
heart
or
eare
:
Re●ewing
Grace
worketh
vpon
all
in
some
measure
,
sanctifieth
the
whole
man
,
[
b
](A11458-e71270-b)
b
1.
Thes.
6.23
Body
,
and
soule
,
and
spirit
,
with
the
parts
and
faculties
of
each
.
For
the
Obiect
;
Restraining
Grace
may
withhold
a
man
from
one
sinne
and
giue
him
scope
to
another
:
Renewing
Grace
carryeth
an
equall
and
iust
respect
to
all
Gods
commandements
.
For
the
Time
;
Restraining
Grace
may
tye
vs
now
,
and
by
and
by
vnloose
vs
:
Renewing
Grace
holdeth
out
vnto
the
end
,
more
or
lesse
,
and
neuer
leaueth
vs
wholy
destitute
.
Thirdly
,
they
did
differ
in
their
ends
.
Restraining
Grace
is
so
intended
chiefly
for
the
good
of
humane
society
,
(
especially
of
the
Church
of
God
,
and
of
the
members
thereof
;
)
as
that
indifferently
it
may
,
or
may
not
doe
good
to
the
Receiuer
:
but
Renewing
Grace
is
especially
intended
for
the
Saluation
of
the
Receiuer
,
though
Ex
consequenti
it
doe
good
also
vnto
others
.
They
differ
fourthly
,
and
lastly
,
in
their
effects
.
Renewing
Grace
mortifieth
the
corruption
,
and
subdueth
it
,
and
diminisheth
it
;
as
water
quencheth
fire
,
by
abating
the
heate
:
but
Restraining
Grace
only
inhibiteth
the
exercise
of
the
corruption
for
the
time
,
without
any
reall
admonition
of
it
either
in
substance
or
quality
;
as
the
[
c
](A11458-e71520-b)
c
Dan.
3.25
.
fire
wherin
the
three
Children
walked
,
had
as
much
heate
in
it
at
that
very
instant
,
as
it
had
before
and
after
,
although
by
the
greater
power
of
God
,
the
naturall
power
of
it
was
then
suspended
from
working
vpon
them
.
The
Lions
that
spared
Daniel
were
Lyons
still
,
and
had
their
rauenous
disposition
still
,
albeit
God
[
d
](A11458-e71600-b)
d
Dan.
6.22
.
stopped
their
mouthes
for
that
time
,
that
they
should
not
hurt
him
:
but
that
there
was
no
change
made
in
their
naturall
disposition
appeareth
by
their
entertainement
of
their
next
guests
,
whom
they
deuoured
with
all
greedinesse
,
[
e
](A11458-e71640-b)
e
Ibid.
vers.
24.
breaking
their
bones
before
they
came
to
the
ground
.
By
these
two
instances
and
examples
,
we
may
in
some
measure
conceiue
of
the
nature
and
power
of
the
restraining
Grace
of
God
in
wicked
men
.
It
bridleth
the
corruption
that
is
in
them
for
the
time
,
that
it
cannot
breake
out
,
and
manacleth
them
in
such
sort
,
that
they
doe
not
shew
forth
the
vngodly
disposition
of
their
heart
:
but
there
is
no
reall
change
wrought
in
them
all
the
while
;
their
heart
still
remaining
vnsanctified
,
and
their
naturall
corruption
vndiminished
.
Whereas
the
renewing
and
sanctifying
Grace
of
God
,
by
a
real
change
of
a
Lyon
maketh
a
Lambe
;
altereth
the
naturall
disposition
of
the
soule
,
by
draining
out
some
of
the
corruption
;
begetteth
a
new
heart
,
a
new
spirit
,
new
habits
,
new
qualities
,
new
dispositions
,
new
thoughts
,
new
desires
;
maketh
a
[
f
](A11458-e71840-b)
f
Eph
4
●4
.
new
man
in
euery
part
and
faculty
compleatly
New
.
Content
not
thy selfe
then
with
a
bare
forbearance
of
sinne
,
so
long
as
thy
heart
is
not
changed
,
nor
thy
will
changed
,
nor
thy
affections
changed
:
but
striue
to
become
a
new
man
,
to
bee
[
g
](A11458-e71920-b)
g
Rom.
12.2
.
transformed
by
the
renewing
of
thy
mind
,
to
hate
sinne
,
to
loue
God
,
to
wrestle
against
thy
secret
corruptions
,
to
take
delight
in
holy
duties
,
to
subdue
thine
vnderstanding
and
will
and
affections
to
the
obedience
of
Faith
and
Godlinesse
.
So
shalt
thou
not
onely
be
restrained
from
sinning
against
God
,
as
Abimelech
here
was
;
but
also
be
enabled
,
as
faithfull
Abraham
was
,
to
please
God
:
and
consequently
assured
with
all
the
faithfull
children
of
Abraham
to
bee
[
h
](A11458-e72050-b)
h
1.
Pet.
1.5
.
preserued
by
the
almighty
power
of
God
through
faith
vnto
saluation
.
Which
Grace
,
and
Faith
,
and
saluation
,
the
same
Almighty
God
,
the
God
of
power
and
of
Peace
,
bestow
vpon
vs
all
heere
assembled
,
[
i
](A11458-e72080-b)
i
1.
Cor.
1.2
.
With
all
that
in
euery
place
call
vpon
the
name
of
IESVS
CHRIST
our
Lord
,
both
theirs
and
ours
;
euen
for
the
same
our
Lord
Iesus
Christs
sake
,
his
most
deare
Sonne
,
and
our
most
blessed
Sauiour
and
Redeemer
,
to
which
blessed
Father
,
and
blessed
Sonne
,
with
the
blessed
Spirit
,
most
holy
blessed
and
glorious
Trinitie
,
be
ascribed
by
vs
and
the
whole
Church
,
all
the
kingdome
the
power
and
the
glory
,
from
this
time
forth
and
for
euer
.
Amen
.
FINIS
.