ENGLANDS
Summons
.
HOSEA
4.1.2.3
.
Heare
the
word
of
the
Lord
yee
children
of
Israel
:
for
the
Lord
hath
a
controuersie
with
the
inhabitants
of
the
Land
,
because
there
is
no
truth
,
nor
mercy
,
nor
knowledge
of
God
in
the
Land
.
By
swearing
and
lying
,
and
killing
,
and
stealing
,
and
whooring
,
&c.
THis
whole
Chapter
is
parcell
of
a
Sermon
,
penned
by
Hosea
the
sonne
of
Beeri
,
containing
in
it
a
sharpe
and
bitter
inuectiue
against
Israel
,
falling
of
it selfe
into
two
faire
and
goodly
channels
.
The
one
an
accusation
of
the
men
of
Israel
for
their
crimson
sins
,
from
the
first
vnto
the
fifteenth
verse
.
The
other
a
kind
and
gentle
admonition
to
the
men
of
Iudah
,
to
forbeare
the
dangerous
paths
of
sinne
,
wherein
her
sister
Israel
had
wearied
her selfe
,
in
the
remnant
of
the
Chapter
.
The
accusation
is
laid
downe
in
a
legall
and
iudiciall
manner
of
proceeding
,
wherein
the
Israelites
are
summoned
to
appeare
at
the
bar
and
tribunall
of
Gods
iudgements
,
there
to
answere
vnto
such
capitall
offences
,
as
there
should
bee
obiected
,
and
laid
vnto
their
charge
:
&
it
containes
in
it
foure
seuerall
bils
of
inditement
,
and
after
plaine
and
euident
conuiction
,
foure
seuerall
iudgements
against
them
,
the
first
bill
is
contained
in
the
two
first
verses
,
where
they
stand
indited
of
want
of
truth
,
want
of
mercie
,
&c.
and
the
iudgement
for
those
sins
is
annexed
,
verse
the
third
:
Therefore
the
Land
shal
mourne
.
The
second
bill
is
contained
in
the
fourth
verse
,
where
they
are
accused
of
two
notorious
and
inexpiable
crimes
;
the
one
they
would
endure
no
reproofe
,
they
were
impatient
of
wholesome
admonition
;
the
other
,
they
would
not
stick
to
reuile
the
messengers
of
God
,
and
the
sentence
of
the
Iudge
against
this
sin
is
annexed
,
verse
the
fifth
:
Therefore
shall
they
fall
in
that
day
.
The
third
bill
is
contained
in
the
seuenth
vers
.
where
saith
Zanchius
,
they
are
accused
of
palpable
and
grosse
vnthankfulnesse
;
for
looke
how
fast
soeuer
the
Lord
heaped
his
blessings
vpon
their
bodies
,
so
fast
themselues
heaped
a
dead
weight
of
sinne
vpon
their
owne
soules
;
and
the
iudgement
for
this
sin
is
annexed
in
the
end
and
closure
of
the
same
verse
:
Therefore
will
I
turne
their
glorie
into
their
shame
.
The
fourth
and
last
bill
is
contained
in
the
twelfth
verse
,
where
they
are
accused
of
spirituall
whoredom
;
and
the
iudgement
for
this
sin
is
annexed
at
the
foureteenth
verse
:
Therefore
I
will
not
visite
your
daughters
when
they
are
harlots
,
nor
your
spouses
when
they
are
whoores
:
Of
all
which
there
is
onely
one
inditement
,
and
one
iudgement
,
comprized
in
the
words
wee
haue
in
hand
.
So
that
the
limbes
and
members
of
the
Text
must
needs
be
two
.
The
one
Gods
legall
proceeding
with
Israel
.
The
other
his
verdict
and
stroake
of
iudgement
.
In
Gods
proceeding
I
obserue
first
the
summons
,
Heare
the
word
of
the
Lord
.
Secondly
the
reason
of
the
Summons
;
it
was
to
debate
and
decide
a
Controuersie
.
Thirdly
the
parties
who
stood
at
variance
,
and
these
as
vnequally
matched
,
as
euer
were
earth
and
heauen
,
strength
and
weakenesse
,
or
the
great
Beemoth
,
and
the
silliest
worme
that
creepeth
in
the
chinkes
of
the
earth
:
It
was
God
and
Israel
.
God
both
Iudge
and
Plaintiffe
himselfe
;
Israel
the
weake
and
poore
defendant
.
Fourthly
the
sinnes
whereof
they
are
accused
;
and
these
are
either
priuatiue
in
the
first
,
or
positiue
in
the
second
verse
.
The
priuatiue
sins
are
three
;
wherof
two
concerne
their
neighbours
.
The
first
,
want
of
Truth
.
The
second
want
of
Mercy
.
The
third
respected
God
himselfe
,
There
was
no
knowledge
in
the
Land
.
The
positiue
sinnes
are
fiue
;
Swearing
,
Lying
,
Killing
,
Stealing
Whooring
;
and
euery
of
these
aggrauated
from
two
circumstances
in
the
text
.
First
from
the
eagarnesse
and
violence
of
their
affection
in
the
pursuit
of
them
:
for
They
brake
out
.
Perruperunt
omnia
repagula
,
quibus
contineri
solent
homines
à
peccando
;
there
was
neither
loue
nor
shame
;
neither
awe
of
Gods
maiesty
,
nor
the
dread
of
his
punishments
,
that
could
restraine
or
keepe
them
backe
,
from
gruing
head
and
reines
vnto
all
bloudy
and
crying
sins
.
Secondly
from
the
vninterrupted
course
and
continued
practise
of
their
sinning
,
Bloud
touched
bloud
,
euery
little
cottaage
became
Aceldema
,
a
field
of
bloud
.
Finis
vnius
peccati
gradus
futuri
,
so
soone
as
euer
they
had
wearied
themselues
with
one
of
these
sinnes
,
they
posted
with
precipitant
and
winged
hast
,
without
all
intermission
of
time
vnto
an
other
.
Thus
sin
and
sin
went
hand
in
hand
,
and
thus
Bloud
touched
Bloud
.
The
punishments
for
these
sinnes
,
which
are
heere
liuely
and
emphatically
discribed
by
diuers
metaphors
,
are
two
.
First
,
the
famine
,
where
it
is
said
,
The
Land
shall
mourne
;
as
if
he
should
thus
haue
said
:
The
people
will
not
mourne
for
themselues
,
therefore
the
earth
(
though
it
bee
senselesse
)
shall
mourne
for
them
;
it
shall
mourne
as
Rahel
mourned
for
her
children
,
being
robbed
and
stript
,
not
onely
of
her
fruits
,
but
of
her
inhabitants
also
.
The
second
is
the
sword
,
where
it
is
said
,
Euery
one
shall
be
cut
off
:
and
both
of
these
are
further
aggrauated
from
the
generality
and
extent
of
the
punishment
;
which
was
to
seize
not
onely
vpon
man
who
had
sinned
,
but
also
vpon
the
beasts
of
the
field
,
and
the
fowles
of
the
heauen
,
and
the
fishes
of
the
Sea
:
which
last
clause
,
that
it
should
seize
vpon
the
fishes
of
the
Sea
,
doth
most
of
all
exagerate
the
wrath
of
God
against
them
:
for
euen
in
the
great
and
generall
deluge
,
when
man
for
sinne
was
swept
away
with
the
besome
of
desolation
,
the
fishes
were
exempted
from
all
punishment
,
Augustinus
de
Ciuitate
Dei
,
lib.
15.
cap
27.
as
if
they
had
beene
a
nation
of
another
world
,
who
hauing
no
commerce
nor
society
with
man
,
were
not
tainted
with
the
fluxe
and
leprosie
of
his
sinne
:
but
now
it
seemes
his
wrath
was
hotter
,
in
asmuch
as
hee
threatens
to
make
the
fishes
also
partakers
of
mans
punishment
,
not
that
hee
purposed
to
catch
the
silly
fishes
in
the
net
of
his
iudgements
,
but
onely
that
by
these
Rhetorical
amplifications
,
he
might
more
feelingly
affect
and
moue
the
hearts
of
the
Israelites
,
both
with
some
touch
and
feeling
of
their
owne
sins
,
and
his
punishments
.
Thus
you
see
into
what
an
Ocean
of
all
variety
and
choise
of
matter
I
am
now
ready
to
wade
,
both
as
fast
as
God
shall
giue
me
assistance
,
and
as
far
as
the
time
and
your
Christian
patience
will
permit
;
and
first
of
the
summons
,
which
was
the
first
thing
I
obserued
in
the
accusation
:
Heare
the
Word
of
the
Lord
,
as
if
in
fuller
termes
hee
should
haue
said
.
You
cannot
chuse
but
know
how
carefully
I
haue
sollicited
,
how
friendly
I
haue
admonished
,
how
powerfully
I
haue
exhorted
,
how
sincerely
I
haue
instructed
you
in
matters
concerning
God
and
your
own
peace
,
but
my
words
haue
perished
in
the
aire
,
I
haue
spent
my
strength
vpon
you
in
vaine
,
and
for
nothing
;
for
how
little
you
haue
profited
,
how
backeward
you
haue
beene
in
hearkning
,
how
slacke
in
performing
,
how
cold
in
your
zeale
,
how
dead
in
your
affection
,
how
frozen
in
your
obedience
,
theworld
can
testifie
vnto
your
face
.
I
haue
wooed
you
with
loue
,
but
you
neuer
regarded
,
I
haue
wooed
you
with
teares
,
but
you
neuer
forrowed
,
I
haue
wooed
you
with
promises
of
rewards
,
but
you
neuer
beleeued
;
I
haue
shaken
you
with
menaces
and
threats
of
death
and
bloud
,
but
you
neuer
suspected
that
any
of
these
euils
should
come
vpon
you
:
Mercie
hath
stood
and
knockt
at
your
gates
,
but
she
hath
beene
repelled
;
Indgement
hath
laid
siege
to
the
walles
of
your
houses
,
but
you
haue
not
beene
humbled
;
the
siluer
trumpets
of
heauen
,
and
the
watchmen
of
Israel
,
haue
rackt
and
stretched
their
voices
,
they
haue
filled
their
mouthes
with
ruthfull
Elegies
so
passionate
,
as
might
haue
wrung
a
streame
of
teares
from
a
heart
of
Iron
;
but
you
haue
laughed
them
to
scorne
,
you
haue
esteemed
their
words
but
as
an
empty
sound
,
&
their
persons
as
the
refuse
and
vassals
of
the
earth
:
wherefore
we
cease
from
henceforward
to
speake
vnto
you
,
wee
will
waste
no
more
strength
vpon
you
,
but
withall
know
,
that
the
Lord
will
debate
the
matter
with
you
himselfe
:
hee
sees
that
his
Ambassadors
cannot
preuaile
by
Preaching
mercie
,
therefore
this
dreadfull
Soueraigne
will
come
himselfe
to
passe
his
iudgement
;
vnto
which
iudgement
by
vertue
of
a
commission
from
the
Court
of
heauen
,
I
warne
and
summon
you
,
Heare
word
of
the
Lord
.
From
whence
issues
this
point
of
doctrine
:
When
the
Preacher
preuailēs
not
,
God
beginnes
himselfe
.
That
if
the
Ministers
of
God
,
haue
long
and
long
contended
with
a
people
,
to
worke
their
conuersion
and
cannot
preuaile
,
then
will
the
Lord
take
the
matter
into
his
owne
hand
,
and
prosecute
the
cause
with
afflictions
,
and
iudgement
.
For
proofe
whereof
you
shall
not
need
to
wade
farre
into
the
Christall
Riuer
of
Gods
Book
.
Stand
but
a
while
vpon
the
brink
of
this
siluer
streaming
Siloam
,
and
you
will
all
confesse
with
Archimedes
,
as
if
your selues
had
beene
downe
in
the
water
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
haue
found
the
Proposition
true
,
and
the
doctrine
sound
.
When
God
had
opened
the
flood
gates
of
his
loue
,
first
in
the
admirable
worke
of
mans
creation
,
changing
him
from
a
little
model
of
slime
,
into
a
glorious
substance
:
secondly
,
in
the
propagation
of
Man
,
increasing
his
seed
as
the
Stars
of
Heauen
:
thirdly
,
in
gracing
Man
with
domination
and
soueraignrie
ouer
all
his
creatures
:
fourthly
,
in
crowning
man
with
the
highest
perfection
,
and
beautie
of
temporall
delights
?
Thus
purposing
to
win
his
affection
,
and
to
bind
him
for
euer
,
to
performe
homage
and
due
allegeance
vnto
him
;
but
still
perceiuing
that
these
blessings
made
them
grow
rather
wanton
then
thankefull
,
that
they
turned
the
dew
of
his
graces
into
a
rank
pasture
to
fat
themselues
in
sinne
;
that
the
oile
of
his
mercie
made
them
more
actiue
,
and
nimble
in
feates
of
impiety
,
that
the
strength
of
his
creatures
made
them
more
strong
to
giue
head
&
raines
to
open
rebellion
,
in
the
end
Hee
thus
resolues
against
them
in
the
sixt
of
Genesis
,
the
third
,
Lo
iadon
ruchi
.
Gen.
6.3
.
My
spirit
shall
no
longer
striue
with
man
:
which
Text
the
Rabbinshaue
so
foully
mangled
that
it
were
but
folly
to
relate
their
enforced
expositions
.
Lutherus
.
P.
Martyr
.
I
rather
embrace
the
iudgement
of
Luther
,
and
Peter
Martyr
,
and
then
the
sense
is
pregnant
for
our
purpose
:
My
Spirit
shall
no
longer
striue
with
Man
;
that
is
,
I
will
not
endure
that
my
Word
should
still
be
Preached
in
vaine
vnto
them
:
as
if
in
more
ample
forme
of
words
hee
had
said
,
they
might
long
since
haue
learned
of
Methusalem
and
of
Lamech
,
and
yet
they
haue
some
time
and
respit
to
learne
of
my
seruant
Noah
,
how
to
possesse
their
soules
in
peace
:
but
if
they
will
not
be
reclaimed
,
then
I
will
trouble
my
seruants
no
longer
in
woing
and
soliciting
them
,
but
after
the
prefixed
time
of
an
120
yeares
,
I
will
come
my selfe
in
the
fiercenesse
of
my
wrath
with
an
Alpheus
,
and
invndation
of
water
in
the
one
hand
,
and
a
besome
of
desolation
in
the
other
,
to
purge
this
Augeum
stabulum
,
which
is
the
harbor
of
their
sinnes
.
Thus
when
Noah
,
whom
the
spirit
of
God
had
stiled
a
Preacher
of
righteousnes
,
had
vsed
his
diuinest
,
and
most
powerful
Rhetorique
;
somtimes
as
a
Pericles
,
thundring
;
sometimes
as
an
Apollos
powerfully
perswading
;
sometimes
like
a
Demosthenes
,
sweetly
pleasing
;
sometimes
like
a
learned
Tertullus
,
strongly
conuincing
the
old
world
of
disloyaltie
vnto
God
.
And
yet
all
these
painefull
Sermons
proued
but
like
paper
bullets
shot
against
a
brasen
wall
;
then
began
the
Iudge
of
all
the
world
to
stir
vp
himselfe
like
a
man
of
warre
,
to
muster
vp
his
sergeants
of
death
,
to
discharge
whole
vollies
of
plagues
so
thick
vpon
them
,
that
ere
euer
hee
could
bee
brought
to
stay
his
hand
from
striking
,
the
whole
earth
might
haue
complained
and
mourned
with
Rahel
,
that
the
greedie
womb
,
and
belly
of
the
sea
,
had
swallowed
and
entombed
the
carcasses
of
all
her
children
in
one
day
,
Genesis
7.22
.
Thus
righteous
Lot
for
many
yeeres
together
wrastled
with
Sodome
,
sometime
like
a
sharpe
Satyr
whetting
his
stile
with
bitter
and
tart
Iambicks
to
dismay
and
grate
their
vnrelenting
hearts
:
sometimes
sweeting
his
discourse
with
hymnes
of
comfort
,
intermingling
gracious
promise
of
the
ioyes
of
heauen
:
sometimes
stealing
into
their
hearts
and
attentions
by
pleasing
descants
:
and
sometimes
deading
and
appalling
their
wanton
countenance
,
by
shewing
them
the
vgly
visage
and
frightfull
portraiture
of
their
sin
,
by
opening
the
dores
and
dark
entries
of
hell
,
by
exaggerating
the
wrath
and
fiercenesse
of
a
reuenging
God
,
by
frequent
and
vehement
ingemination
of
a
spirituall
Caucasus
,
wherin
they
should
be
chained
for
euer
like
Prometheus
;
of
a
Iudge
before
whom
they
should
stand
with
feare
;
of
a
indgement
and
sentence
vnder
which
they
should
sink
with
vtter
despaire
;
of
a
hell
and
a
Tophet
,
wherein
they
should
frie
,
till
eternitie
it selfe
shold
haue
a
period
:
when
thus
hee
had
vexed
and
wearied
his
righteous
soule
,
and
like
a
burning
lampe
had
wasted
his
marrow
,
and
fatnesse
with
a
sollicitous
and
tender
regard
of
their
welfare
,
&
yet
with
all
his
labor
could
not
pull
so
much
as
one
soule
out
of
the
fire
,
with
all
his
strength
not
breake
the
heart
of
one
sin
,
with
the
sling
of
Dauid
not
wound
the
head
of
one
Goliah
:
with
all
the
rich
armorie
of
God
,
not
so
much
as
snape
or
coole
the
heate
of
one
impiety
.
Then
the
Lord
began
to
buckle
,
and
ioyne
forces
with
them
himselfe
,
to
draw
a
sword
like
the
sword
of
Saul
or
Gideon
,
which
neuer
returned
empty
from
the
bloud
of
the
slaine
,
and
the
fat
of
the
mighty
,
he
parlied
but
a
while
with
the
clouds
of
Heauen
,
and
they
without
demurre
of
time
vnited
their
forces
,
melted
and
resolued
themselues
into
a
sudden
and
violent
storme
,
not
of
water
,
whose
violence
their
sumptuous
buildings
might
haue
abated
:
but
of
fire
,
which
is
vnresistable
,
and
that
mixt
with
brimestone
,
which
both
increased
the
heate
,
Gen.
19.24
and
made
the
torment
more
distastefull
.
Thus
did
Moses
wrastle
and
cumbat
with
Pharao
,
sometimes
charging
him
in
the
name
of
God
to
let
Israel
go
:
sometimes
confounding
him
and
his
sorcerers
with
miracles
:
sometimes
striking
him
and
his
whole
land
with
such
vncoth
,
and
sore
diseases
,
as
might
either
haue
broken
or
bowed
a
heart
of
yron
and
a
face
of
brasse
,
but
still
he
hardened
his
face
like
a
stone
,
and
would
not
perceiue
,
hee
musted
his
eyes
like
Tamar
,
and
would
not
see
,
he
made
his
conscience
like
a
smooth
pauement
,
whereon
the
heauiest
iudgement
which
Moses
thunderd
,
the
strangest
miracles
which
hee
wrought
,
the
waightiest
plagues
which
the
rod
of
the
Almighty
inflicted
,
left
no
marke
not
impression
;
The
turning
of
all
their
water
into
bloud
,
could
not
wring
one
drop
of
water
from
his
eyes
;
the
common
plague
vpon
all
the
beasts
of
the
Land
,
could
not
kill
one
sinne
in
his
heart
,
all
the
cold
showers
of
haile
could
not
abate
or
coole
his
heat
and
rage
against
the
Israel
of
God
,
the
Sunnes
drawing
of
a
black
maske
before
her
crimson
face
could
not
perswade
him
to
plucke
the
visard
from
his
crimson
sins
;
the
killing
of
the
first
borne
in
all
the
houses
of
Egypt
,
could
not
kill
the
strength
of
sin
in
this
one
Egyptian
:
and
therefore
when
the
Lord
saw
that
Moses
was
too
weake
a
cumbatant
for
such
a
potentate
,
he
took
the
cause
into
his
owne
hand
,
and
plied
him
close
with
iudgements
:
First
,
daunting
him
with
feare
,
and
then
opening
the
belly
of
the
sea
,
which
swallowed
him
aliue
.
Exod.
14.20
.
To
this
purpose
hearken
you
how
the
Prophets
complaine
of
Babel
,
Ier.
51.9
.
Ierem.
5.1.9
.
Wee
would
haue
cured
her
,
but
she
would
not
be
cured
:
come
,
let
vs
all
forsake
her
.
How
many
passionate
Sermons
may
we
think
that
the
Prophets
had
made
?
How
many
feruent
prayers
had
they
tendered
?
How
often
had
they
knockt
at
the
dores
of
their
hearts
by
powerfull
exhortations
?
How
often
had
they
knockt
at
the
dores
and
windowes
of
heauen
by
supplications
,
before
they
would
giue
her
ouer
,
or
leaue
her
to
her selfe
to
sinke
or
swimme
?
Zwingl
.
&
Hugo
.
Zwinglius
and
Hugo
Cardinalis
make
this
place
very
strong
to
back
the
pointin
hand
It
is
(
say
they
)
the
appeale
of
all
the
Prophets
to
the
court
of
heauen
,
Cil
enim
inter
Prophet
as
non
esset
,
qui
Babylonij
fastum
comprimeret
,
eius
vltio
ad
Dominum
delata
est
.
When
all
the
Balme
in
Gilead
could
not
cure
her
,
them
they
left
her
deplored
and
desperate
to
fall
into
the
hands
of
God
,
and
when
the
tongues
of
his
Prophets
were
wearied
with
crying
,
and
their
soules
fainted
and
failed
with
labouring
,
and
their
spirits
groned
being
euen
tired
with
wooing
and
entreating
,
and
for
all
this
shee
made
this
the
burden
of
her
song
,
Nolo
sanari
,
I
will
not
bee
healed
:
Then
the
Lord
called
for
Medes
and
Persians
to
bee
the
hammer
wherewith
hee
might
breake
;
for
the
Kings
of
Armenia
and
Scythia
,
to
bee
the
arrowes
of
his
quiuer
,
wherewith
hee
might
cleaue
;
for
Cyrus
and
Darius
to
bee
his
glistring
sword
,
wherewith
hee
might
gash
and
slice
their
flesh
,
and
to
weede
them
man
after
man
out
of
those
Elisian
fields
,
and
Hesperian
Orchards
,
wherein
they
were
planted
.
Stephan
.
in
apolog.
pro
Herodoto
.
Stephanus
in
his
Apologie
for
Herodotus
,
reports
of
Tamberlane
that
warlike
Scythian
,
that
whensoeuer
he
besieged
a
Citie
,
he
first
displayed
a
white
flag
in
token
of
mercy
;
the
next
day
a
red
flag
,
menacing
and
threatning
bloud
;
the
third
day
a
blacke
flag
,
the
messenger
,
and
ensigne
of
death
;
a
right
parallel
with
the
methode
vsed
heere
by
God
himselfe
:
His
white
flag
,
I
call
those
bands
of
loue
,
those
conditions
of
peace
which
God
is
faine
to
entreate
at
the
hands
of
sinners
:
His
red
flag
of
correction
,
I
call
those
grating
corrasiues
,
and
astonishing
iudgements
,
with
which
the
Ministers
of
God
so
often
vse
to
break
the
hearts
of
such
men
,
as
with
Ionas
haue
suffered
themselues
to
bee
surprised
with
a
lethargie
of
sin
,
and
when
Gods
Heralds
haue
worne
themselues
out
of
breath
with
long
displaying
the
two
flags
,
and
cannot
preuaile
;
then
the
Coronell
himselfe
,
whose
Chariot
is
the
wind
,
takes
the
blacke
flag
into
his
owne
hand
,
hems
and
wals
them
round
with
feares
and
terrours
,
hee
giues
his
sword
a
charge
to
eate
vp
their
flesh
,
and
his
arrowes
a
charge
to
drinke
vp
their
bloud
,
and
his
iron
rod
a
charge
to
breake
them
like
clay
,
and
the
stars
a
charge
to
fight
with
them
as
they
did
with
Sisera
,
and
the
earth
a
charge
to
swallow
them
as
it
did
Korah
,
and
death
a
charge
to
mow
them
down
like
grasse
,
till
there
should
not
remaine
one
man
aliue
to
bury
another
.
Which
one
point
will
bee
our
guide
to
three
heauenly
meditations
;
&
euery
one
of
these
a
soueraigne
remedie
,
and
antidote
against
some
sinne
.
The
first
,
Vse
1
a
wound
and
terrour
to
the
heart
and
conscience
of
all
such
and
make
a
skoffe
&
a
iest
at
the
threatning
,
which
the
Ministers
of
God
denounce
against
them
for
their
sins
.
For
doth
the
Preacher
tell
the
adulterer
that
hee
shall
neuer
see
the
kingdome
of
God
,
&
will
not
he
yet
leaue
off
his
dallying
?
doeth
hee
tell
the
oppressing
Landlord
,
&
the
Vsurer
that
they
shall
neuer
looke
God
in
the
face
with
confort
,
&
will
they
not
yet
leaue
off
their
grinding
?
doeth
he
tell
the
vnconscionable
Lawyer
,
that
the
Lord
is
angry
with
him
for
his
needelesse
demurs
,
for
suffering
poore
country
clients
to
pleade
so
long
at
the
barre
,
till
the
boxe
go
with
all
the
gaines
,
and
will
he
yet
spin
out
the
suite
so
long
,
till
the
client
want
weft
to
bestow
vpon
him
?
doth
the
Preacher
tell
the
generous
&
noble
buddes
of
this
Land
,
M.B.
that
your
profane
&
obscoene
stageplaies
doe
prcue
the
inexpiable
staine
and
dishonour
of
this
famous
Cittie
,
the
noysome
wormes
that
canker
,
and
blast
al
hope
of
grace
and
goodnes
in
the
blossoms
,
that
they
doe
so
weaken
&
emmasculate
al
the
seeds
of
holinesse
by
a
slie
and
bewitching
insinuation
,
that
whereas
they
are
planted
in
these
nurceries
of
the
Law
,
to
be
fitted
&
enabled
for
the
publike
good
,
&
for
the
continnance
of
the
glorie
,
and
happinesse
of
this
Kingdome
;
they
licentiously
dissolue
into
vngodly
and
wanton
pleasures
,
and
then
all
hope
of
their
euer
doing
good
,
either
vnto
God
,
or
vnto
his
Church
,
or
vnto
their
Countrey
,
melteth
as
the
Ice
before
the
fire
,
and
floweth
away
as
vnprofitable
waters
:
and
will
they
not
yet
cease
to
flocke
vnto
such
wanton
Theaters
,
and
there
to
spend
their
goods
to
no
other
purpose
but
to
set
their
owne
lusts
on
fire
,
to
vphold
schooles
of
lewdnesse
and
of
sin
,
to
maintaine
men
of
a
corrupt
life
,
and
dissolute
behauior
in
a
calling
no
way
warranted
from
God
?
Let
all
these
cast
eye
vpon
the
doctrine
which
I
haue
deliuered
,
and
it
will
let
them
know
,
that
if
they
refuse
to
be
reclaimed
from
this
trade
of
sinne
by
the
mouth
of
the
Preacher
,
then
the
Lord
will
make
it
his
owne
quarrell
,
and
whatsoeuer
the
Preacher
hath
threatned
out
of
his
booke
,
the
Lord
will
repay
it
seuen
fold
into
their
bosomes
.
Secondly
,
this
point
discries
the
infinite
and
bondlesse
mercie
of
God
,
who
often
shewes
vs
his
bow
,
but
takes
neither
string
nor
arrow
into
his
hand
;
who
will
neuer
begin
to
chide
,
till
first
by
the
mouth
of
the
Preacher
hee
haue
wooed
vs
with
loue
;
neuer
strike
till
first
by
the
mouth
of
the
Preacher
hee
haue
shaken
his
rod
ouer
our
heads
;
neuer
beginne
to
leauie
his
men
of
warre
till
first
by
the
mouth
of
the
Preacher
,
hee
haue
entreated
and
offered
conditions
of
peace
;
neuer
spoile
before
hee
haue
often
spared
;
neuer
smite
till
hee
haue
often
cited
;
neuer
condemne
till
hee
haue
often
and
often
conuicted
;
that
man
might
bee
left
without
excuse
,
and
renew
no
Plea
of
false
imprisonment
.
Thirdly
,
Vse
3
this
Doctrine
is
a
wholesome
caueat
for
al
the
inhabitants
of
this
Land
,
to
yeeld
obedience
to
the
Preachers
exhortation
,
and
by
repentance
to
conclude
a
present
peace
with
GOD
;
before
the
Lord
bee
so
highly
incensed
,
as
to
send
out
a
prohibition
to
make
his
Ministers
surcease
from
entreating
,
that
himselfe
may
ioyne
issue
in
the
Court
,
and
wage
the
Lawe
himselfe
,
that
where
Preachers
cannot
preuayle
by
intreating
,
himselfe
will
preuayle
by
commanding
your
confusion
.
You
are
at
this
day
,
and
long
haue
beene
,
the
astonishment
and
wonderment
of
all
the
world
.
God
hath
opened
the
windows
of
Heauen
wider
,
and
offered
more
grace
vnto
you
,
by
the
preaching
of
the
word
,
then
to
all
the
Nations
vnder
the
canopy
and
roofe
of
heauen
.
He
hath
sent
his
Messengers
the
Prophets
,
like
Noahs
Doue
,
with
euerie
one
an
Oliue
branch
of
peace
in
his
mouth
,
to
begge
,
and
purchase
a
diuorce
betwixt
you
and
your
sinnes
:
hee
hath
sent
his
messengers
the
Angels
,
with
their
swords
halfe
drawne
,
to
winne
your
affection
,
and
to
winnow
and
sift
al
the
branne
,
I
meane
vngodlinesse
and
profanenesse
from
amongest
you
.
What
meanes
could
the
Lord
haue
vsed
for
your
conuersion
that
hee
hath
not
already
vsed
?
so
that
if
you
still
persist
in
your
gray
and
ancient
sinnes
:
if
the
Preacher
thunder
,
and
you
not
mooued
:
if
the
Preacher
beseech
,
&
you
not
touched
:
if
the
Preacher
threaten
,
and
you
not
humbled
:
know
this
for
certainty
,
that
ere
long
,
the
ancient
of
daies
will
harrow
vp
your
flesh
,
and
plow
vp
your
skinne
,
and
spend
vpon
you
all
the
plagues
and
botches
of
Egypt
,
till
you
be
turned
like
Sodome
,
into
a
fenne
;
like
Babylon
,
into
a
Cabbin
for
Dragons
and
Ostriches
,
and
like
Moab
into
a
plaine
:
Et
barbarus
has
segetes
,
this
fruitfull
Canaan
and
this
little
Naioth
wherein
we
are
planted
,
be
giuen
for
a
prey
and
possession
to
strangers
.
Thinke
not
that
hee
forgets
you
because
it
is
long
before
hee
strikes
.
Plutar.
in
vita
Fabiij
.
Hannibal
had
no
reason
to
thinke
Fabius
a
dastard
,
because
he
was
slow
in
marching
;
nor
that
besieged
Citie
in
Curtius
,
to
call
Alexander
a
coward
,
because
hee
was
more
readie
to
shew
his
clemency
in
sauing
them
aliue
,
then
his
manhood
in
conquering
of
them
.
And
so
from
the
Summons
,
Heare
,
I
should
passe
to
the
parties
summoned
,
the
children
of
Israel
,
but
that
my
meditations
are
intercepted
,
and
I
am
contented
to
take
view
of
an
other
Doctrine
by
the
way
as
I
go
,
offering
it selfe
vnto
mee
from
these
words
,
The
Word
of
the
Lord
,
and
is
comprised
in
these
termes
.
The
voice
of
Gods
Ministers
is
not
the
voice
of
man
but
of
God
,
The
Preachers
voice
is
Gods
voice
.
backed
and
conuinced
out
of
the
10.
of
Luke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Hee
that
heareth
you
heareth
mee
;
and
from
the
testimony
both
of
Church
,
Isaiah
2.3
.
The
word
of
God
shall
go
forth
of
Ierusalem
;
and
of
Cornelius
,
speaking
thus
vnto
Peter
:
Wee
are
heere
assembled
to
heare
the
things
that
are
commanded
thee
of
God
,
Actes
10.33
.
But
most
plainely
by
the
mouth
of
Paul
,
1.
Thess.
2.13
.
He
receiued
it
not
as
the
word
of
man
,
but
as
it
is
indeed
the
word
of
God
.
Vse
.
Which
point
will
one
day
bee
sure
to
rise
vp
in
iudgement
,
against
all
such
as
openly
despise
,
or
but
little
regard
the
Lords
Message
.
Bone
Deus
in
quae
nos
temporae
reseruasti
?
In
to
what
a
miserable
time
are
we
fallen
,
when
each
crafty
Achitophel
shall
haue
attendance
when
he
speaketh
;
and
euery
sillable
of
his
discourse
,
as
if
it
were
penned
at
Delphos
,
shal
passe
currant
through
the
world
for
an
Oracle
?
When
euery
histrionicall
Orpheus
shall
bee
able
to
draw
stones
&
towers
after
him
when
he
acteth
?
When
euery
proud
Herod
,
who
hath
nothing
in
him
to
commend
him
,
but
his
gaudy
attire
,
shall
yet
haue
all
the
applause
,
and
his
words
accounted
as
the
voice
of
God
not
of
man
?
Vox
illa
hominem
non
sonat
:
But
for
Esay
,
hee
may
speak
till
he
be
hoarse
,
who
will
beleeue
him
?
hee
may
lift
vp
his
voyce
like
a
trumpet
,
who
will
heare
him
?
Dauid
may
play
sweetly
vpon
his
instrument
of
ten
strings
;
and
the
Preacher
descant
heauenly
on
the
ten
commandements
,
&
yet
who
is
inamored
with
the
melodie
of
the
one
;
or
reformed
according
to
the
other
?
2.
Cor.
12.
Paul
may
be
rapt
into
the
highest
heauen
,
Preach
nothing
but
saluation
,
slip
not
a
phrase
which
is
not
sweetly
enterlaced
with
heauenly
eloquence
,
paue
them
the
readiest
way
to
those
ioies
which
are
vnspeakeable
;
yea
euen
thrust
this
Ariadnes
threed
into
their
hands
;
few
or
none
that
will
regard
him
.
Thus
are
Gods
Heraulds
,
esteemed
no
better
then
Cassandras
Prophesies
;
his
Embassadors
worser
then
Iustinians
Orators
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
members
as
the
world
might
well
want
,
the
refuse
of
men
.
Question
but
a
word
with
those
despisers
,
and
all
the
Apologie
they
pretend
,
all
the
rubbe
they
make
,
is
the
bad
and
corrupt
life
of
many
Preachers
:
this
is
it
that
makes
them
refuse
to
heare
,
and
puts
them
out
of
all
conceit
with
the
message
they
deliuer
.
I
hope
I
shall
driue
them
from
this
hold
,
and
satisfie
their
obiection
with
a
word
.
Know
then
,
that
when
thou
settest
foote
within
the
dore
of
Gods
house
,
thy
intent
and
purpose
should
bee
,
to
haue
thy
sinnes
opened
,
thy
maladies
cured
,
to
take
spirituall
Physicke
,
for
the
remedie
of
some
languishing
disease
which
would
eate
vp
thy
soule
.
Wilt
thou
then
be
so
wilfull
,
as
refuse
the
soueraigne
medicines
,
because
thy
Physition
is
sicke
of
the
same
disease
that
thou
art
?
Wilt
not
thou
bee
cured
by
this
Physition
,
because
the
Physition
cannot
cure
himselfe
?
What
would
God
haue
said
to
Noah
,
if
hee
had
refused
to
saue
himselfe
in
the
Arke
,
because
the
men
that
made
the
Arke
for
him
,
were
drowned
themselues
?
Will
not
you
go
on
the
readiest
way
to
heauen
,
because
he
that
is
your
guide
and
Pilot
runnes
counter
himselfe
?
What
though
the
water
it selfe
be
not
so
cleane
as
thou
woldst
haue
it
,
yet
it
will
purge
and
cleanse
thee
?
And
what
though
sometimes
the
life
of
the
Preacher
bee
not
so
spotlesse
,
as
it
might
bee
wished
?
yet
the
Message
which
hee
bringeth
,
the
Word
which
hee
Preacheth
,
the
way
which
hee
pointeth
out
,
is
the
way
of
life
;
be
his
life
neuer
so
wicked
,
his
heart
neuer
so
foule
within
him
,
the
words
which
hee
hath
vttered
will
bee
sufficient
to
cast
and
condemne
thee
at
the
last
day
.
We
reade
that
Elijah
was
well
contented
to
bee
fed
and
nourished
by
the
mouth
of
Rauens
;
1.
King
.
17.
birds
as
rauenous
and
vncleane
as
any
other
;
wheras
God
could
haue
fed
him
by
the
mouthes
of
farre
cleaner
birds
.
A
good
caueat
for
vs
(
saith
Stella
vpon
the
tenth
of
Luke
)
neuer
to
refuse
the
food
and
diet
of
our
soules
,
Stella
vpon
Luke
10.
though
the
vessels
wherein
it
is
carried
,
bee
both
vnsanctified
and
vncleane
.
The
Rauens
were
vncleane
birds
,
but
the
meate
which
they
brought
was
wholesome
:
and
the
case
being
all
one
,
why
should
a
man
refuse
the
glad
tydings
of
saluation
,
or
stop
his
eares
at
the
voyce
of
the
skilfull
charmer
,
because
the
messenger
that
brings
the
tydings
,
is
ouertaken
with
some
knowne
sin
?
Or
because
he
that
charmeth
,
stancheth
not
the
issue
of
his
owne
corruption
?
I
might
enlarge
the
point
both
from
S.
Augustine
,
Aug.
Cont.
Donat
l.
4.
cap.
4.
Born
.
in
Cant.
Serm.
66.
in
his
4.
Book
and
4
Chapter
against
the
Donatists
;
and
from
S.
Bernard
in
his
66.
Sermon
vpon
the
Canticles
.
But
I
remember
that
I
haue
far
to
go
and
litle
time
to
spend
;
wherefore
I
onely
adde
this
short
caution
and
proceed
.
Beware
you
murmurre
not
against
the
Preacher
of
the
Word
,
lest
it
be
iustly
said
to
you
,
as
Moses
said
to
Israel
;
Non
est
murmur
contra
nos
,
sed
contra
Deum
:
Your
murmurre
is
not
against
vs
,
but
against
the
Lord
,
Exod.
16.8
.
Despise
not
him
that
Preacheth
the
Word
,
least
it
be
said
vnto
you
,
as
Paul
told
his
Thessalonians
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1.
Thess.
4.8
.
you
despise
not
man
but
God
.
Deale
not
fraudulently
with
him
that
hath
a
charge
of
thy
soule
,
lest
it
bee
said
vnto
you
as
it
was
to
Ananias
and
Saphira
;
you
haue
not
dealt
wickedly
with
man
,
but
with
God
,
Act.
5.4
.
And
so
I
come
to
the
parties
here
summoned
to
the
Word
,
The
children
of
Israel
.
By
Israel
(
saith
Zanchius
)
wee
are
especially
to
vnderstand
,
those
ten
Tribes
,
which
reuolted
in
Ieroboams
time
,
from
the
regiment
of
Iudaea
,
and
our
Prophet
stiles
then
not
barely
Israel
,
as
Iunius
and
Tremelius
render
it
:
but
Bene
Iisrael
,
Israelis
filij
,
sons
of
Israel
,
who
was
mightie
with
God
,
meaning
to
put
them
in
mind
of
their
fathers
vertues
,
that
this
comemoratiue
might
bee
an
argument
to
bring
them
home
to
their
fathers
foot-steps
,
and
to
aggrauate
their
shame
,
that
hauing
so
religious
parents
,
themselues
proued
such
notorious
and
shamelesse
Apostataes
,
from
whence
amongst
others
,
I
haue
made
choise
of
this
Note
.
Good
and
vertuous
children
be
loth
to
depart
from
the
good
example
of
their
parents
:
Good
children
must
follow
their
fathers
vertues
.
So
we
read
of
Iehosaphat
,
that
hee
made
it
his
care
to
walke
in
the
steps
of
Asa
his
father
;
the
first
of
Kings
at
the
22.
Of
Ezekiah
,
2.
King
.
18.
that
hee
walked
in
the
same
steps
that
Dauid
his
father
had
done
:
Of
Iosiah
,
2.
Chr.
34.
that
hee
turned
neither
to
the
right
hand
nor
to
the
left
,
but
walked
precisely
in
the
way
of
his
father
.
This
was
a
high
commendation
that
Paul
gaue
the
Thessalonians
,
1.
Thess.
1.6
.
And
a
commendation
which
God
gaue
the
Rechabites
,
promising
that
he
would
crown
them
with
a
hopefull
posteritie
,
because
they
followed
the
godly
example
of
their
father
:
Verily
Ionaedab
the
son
of
Rechab
shall
not
want
a
man
to
stand
before
mee
for
euer
,
Ier.
33.
And
Isay
51.2
.
God
thus
speakes
to
Israel
;
Consider
Abraham
your
father
,
and
Sarah
that
bare
you
;
they
were
zealous
of
my
glorie
,
bee
not
you
so
cold
.
These
were
burning
and
shining
lampes
,
bee
not
you
like
blacke
cloudes
and
emblemes
of
darknes
.
Abraham
refused
not
to
sacrifice
his
son
:
looke
on
him
,
and
refuse
not
to
sacrifice
thy
sinne
,
and
vncleane
affections
.
Saerah
obeyed
Abraeham
,
and
called
him
Lord
;
and
Israel
thou
art
Gods
Spouse
,
therefore
obey
thy
God
,
&
worship
him
as
Lord
onely
:
Which
vertuous
imitation
,
not
onely
Christians
,
but
Heathens
haue
embraced
.
Scipio
Africanus
.
Scipio
Africanus
accounted
it
no
small
disparagement
for
him
to
walk
one
foot
awry
,
from
that
course
of
life
which
Cyrus
in
Zenophon
had
gone
before
him
.
It
was
the
height
of
Caesars
glory
to
walk
in
the
steps
of
Alexander
;
Caesar
.
Of
Selymus
the
turkish
Emperor
to
walk
in
the
steps
of
Caesar
;
And
of
the
Arabians
,
Selymus
Turc
.
imperat
.
to
imitate
the
life
and
profession
of
their
fathers
:
as
Strabo
in
his
sixteenth
book
,
Strabo
l.
16
Sabel
.
l.
6.
Exemp.
c.
1.
and
out
of
him
Sabellicus
in
his
sixt
book
of
Examples
and
first
Chapter
.
Which
point
should
bee
a
good
encouragement
for
all
sorts
of
men
,
Vse
.
to
make
themselues
rich
in
the
workes
of
mercy
as
their
fore-fathers
haue
done
;
an
encouragement
for
Princes
to
follow
the
example
of
Phineas
,
Numb.
25.
to
be
zealous
for
the
Lords
sake
.
An
encouragement
for
States
and
Potentates
,
to
follow
the
example
of
the
good
Centurion
,
Luke
7.5
.
in
shewing
their
loue
vnto
this
Nation
,
and
building
vp
the
Church
of
God
.
An
encouragement
for
Ladies
and
Matrons
,
to
follow
the
example
of
Abigail
,
1.
Sam.
25.
to
encourage
and
relieue
all
such
as
fight
the
Lords
battell
.
An
encouragement
for
reuerend
Bishops
,
to
follow
the
example
of
good
Elisha
,
2.
Kings
6.
in
prouiding
for
the
Prophets
.
An
encouragement
for
Iudges
,
to
follow
the
example
of
Othoniel
,
Iudg.
3.9
.
in
sauing
and
sheilding
the
poore
&
impotent
from
the
yoke
and
seruitude
of
greater
personages
.
An
encouragement
for
Lawyers
to
follow
the
good
example
of
Elias
,
in
standing
vp
to
pleade
the
Lords
cause
against
all
the
fauorites
of
Babylon
,
1.
Kin.
18.
an
encouragement
for
rich
and
wealthy
citizens
,
to
follow
the
example
of
Zacheus
,
in
opening
the
bowels
of
their
compassion
to
the
afflicted
members
of
Christ
Iesus
,
Luke
19.8
.
an
encouragement
for
Courtiers
,
to
follow
the
example
of
Nehemiah
,
in
redressing
their
contempt
of
Gods
sabboth
,
Nehem.
13.22
.
an
encouragement
for
all
men
,
of
all
men
,
of
all
estates
and
conditions
,
that
if
they
haue
fonnd
and
espied
in
their
parents
,
or
other
holy
men
,
or
precedent
ages
,
any
one
vertue
that
was
eminent
,
any
one
gift
that
was
commendable
,
any
part
or
qualitie
that
was
admirable
,
and
excellent
,
that
they
should
affect
&
imitate
:
but
alas
,
it
is
now
the
open
shame
of
our
land
,
and
a
scar
in
the
face
of
our
gentrie
,
that
they
are
becom
such
as
Plutarch
taxed
in
the
life
of
Alexander
,
readier
to
imitate
his
foule
deformities
,
then
his
valiant
attempts
,
or
Platoes
crooked
shoulders
,
sooner
then
his
diuine
discourses
,
or
Aristotles
stammering
speeches
,
sooner
then
his
profoundnes
and
depth
of
reason
;
&
instead
of
imitating
their
ancient
vertues
,
they
imitate
nothing
but
new
&
quaint
deuices
.
They
are
full
of
strange
children
,
said
Esay
2.6
.
which
place
if
I
might
be
bold
to
allegorize
,
or
follow
our
English
marginall
,
I
would
call
their
strange
children
,
their
strange
deuices
;
their
brainsicke
imitation
of
the
fantasticall
outside
,
and
inward
corruption
of
all
nations
.
Is
it
not
a
wonder
to
thinke
that
the
world
should
be
come
to
the
age
of
almost
sixe
thousand
yeares
,
&
yet
be
stil
in
child-bed
?
and
euery
moneth
in
trauel
of
new
fashions
,
new
sins
,
new
vanities
,
of
all
things
new
,
saue
onely
of
the
new
man
,
and
the
olde
man
is
in
such
request
with
her
,
that
the
world
is
ready
to
say
with
the
yong
man
in
the
Gospell
,
whom
Christ
would
haue
had
to
folow
him
,
that
she
will
indeed
follow
him
,
but
first
she
must
go
bury
her
father
,
she
hath
an
old
man
at
home
,
that
is
not
yet
dead
;
an
olde
man
,
the
olde
Adam
,
the
man
of
sinne
is
yet
aliue
within
her
,
till
he
be
dead
,
there
is
no
following
of
Christ
.
O
the
shame
of
this
world
,
that
men
honorable
and
worshipfull
by
descent
,
Christians
by
profession
,
their
fathers
ioy
,
and
their
countries
hope
should
seruilely
yeelde
to
follow
the
fashions
of
all
countries
in
their
follies
:
thy
attire
in
the
beginning
was
giuen
thee
onely
for
a
couer
to
hide
thy
shame
,
and
therefore
when
thou
followest
moe
fashions
then
all
other
people
,
thou
proclaimest
it
to
the
world
that
thou
hast
more
sin
to
hide
,
more
shame
to
couer
,
then
al
the
nations
of
the
world
besides
.
In
the
Italian
fashion
,
thou
hidest
the
Italians
sin
:
in
the
Turkish
thou
hidest
the
Turkish
shame
:
in
the
Spanish
,
thou
hidest
the
Spanish
sin
:
and
in
the
French
fashion
,
thou
hidest
the
French-mens
shame
:
for
thy
attire
was
giuen
thee
onely
to
couer
thy
shame
:
but
I
haue
small
hope
to
preuaile
,
the
sin
is
so
ancient
.
I
will
therfore
spare
my
further
pains
in
this
poynt
,
and
proceed
from
the
summons
,
and
arraignment
to
the
occasion
thereof
;
the
deciding
of
a
controuersie
,
which
one
clause
contaynes
,
both
the
plaintife
which
is
God
,
and
the
defendant
Israel
:
what
?
a
controuersie
with
Israel
?
the
Vine
which
his
owne
right
hand
had
planted
?
with
Israel
the
people
which
he
honoured
?
with
Israel
the
sonne
whom
hee
adopted
,
and
loued
more
tenderly
then
all
the
Nations
of
the
earth
besides
?
and
hath
God
a
controuersie
to
decide
with
thee
?
then
this
obseruation
meetes
me
by
the
way
:
That
no
city
,
or
people
is
so
graced
with
priuileges
,
No
nation
can
stand
vnder
the
burden
of
sinne
.
so
crowned
with
blessings
,
so
beloued
of
God
,
but
sinne
will
set
GOD
and
them
at
variance
,
make
Heauen
their
aduersary
,
and
hazzard
the
racing
and
ruinating
,
both
of
state
and
gouernement
:
that
common
weales
,
&
kingdoms
haue
a
periode
,
let
Athens
,
and
Sparta
,
and
Babylon
,
and
Troy
,
and
Niniuie
,
and
Carthage
be
witnesses
,
who
haue
at
this
day
no
other
defence
,
but
paper
walls
to
keepe
their
memories
:
but
what
haue
been
the
cause
of
these
subuersions
the
most
are
ignorant
.
The
Epicure
ascribes
it
vnto
fortune
,
the
Stoicke
to
destinie
,
Plato
and
Pythagoras
and
Bodin
in
the
sixt
of
his
Methods
vnto
number
,
Plato
&
Pythagoras
,
Bodin
in
6.
meth
Arist.
5.
Polit.
12.
Copernicus
Cardanus
.
Aristotle
in
the
fifth
of
his
Politickes
,
at
the
twelfth
,
to
an
asymmetry
and
disproportion
in
the
members
.
Copernicus
to
the
motion
of
the
Center
,
of
his
imaginarie
excentricke
circle
,
Cardanus
&
the
most
part
of
Astrologians
to
Stars
&
Planets
;
but
all
these
haue
onely
groped
in
the
darkenes
,
&
being
mis-led
by
an
Ignis
fatuus
,
haue
supposed
with
Ixion
in
the
fable
,
they
had
found
the
true
Iuno
.
the
brightest
and
the
clearest
truth
,
when
it
proued
but
a
cloude
of
palpable
darkenesse
;
but
if
wee
consult
with
the
Oracles
of
God
,
wee
shall
find
that
sinne
is
the
onely
cause
why
God
falles
out
with
his
dearest
children
,
why
hee
turnes
cities
into
ashes
,
ruinates
states
,
and
makes
kingdoms
but
ludibria
fortunae
,
euerlasting
monuments
of
desolation
:
the
Scriptures
are
so
pregnant
in
this
argument
,
that
the
shallowest
nouice
may
runne
and
reade
abundant
testimonies
:
aske
of
Ierusalem
,
and
she
can
witnesse
that
this
Doctrine
is
too
too
true
,
shee
will
not
sticke
to
tell
you
what
shee
was
,
&
whither
she
is
fallen
,
perhaps
in
these
mourneful
termes
,
I
was
the
Vine
which
GOD
had
planted
with
his
hand
,
and
watered
with
the
dew
of
heauen
:
I
was
the
City
of
the
great
King
,
the
Tabernacle
of
the
most
High
,
I
could
once
haue
sayd
with
Niobe
in
the
Poet
,
Sum
foelix
,
I
shall
neuer
haue
cause
to
mourne
:
but
heark
you
now
how
she
hath
changed
her
tune
,
and
the
Epilogue
of
her
pleasing-song
hath
proued
this
doleful
Elegy
,
I
sinned
grieuously
,
therefore
am
I
in
derision
,
Lamen.
1.8
.
I
sinned
with
a
high
hand
,
therefore
hath
he
filled
me
with
bitternesse
,
and
made
me
drunke
with
Wormewood
,
Lament.
3.15
.
I
was
sicke
from
the
sole
of
my
foot
to
the
crown
of
my
head
,
and
I
had
not
a
man
to
stand
in
the
gap
to
stop
the
Sword
of
the
Almightie
,
therefore
once
was
I
robbed
by
Shishack
King
of
Egypt
,
1.
Kings
14.
and
now
am
I
vtterly
sackt
by
the
king
of
Babel
.
2.
Ki.
25.
Inquire
of
Sodome
,
and
she
will
tell
you
that
she
was
once
as
faire
as
the
garden
of
Eden
,
&
as
pleasant
as
the
valley
of
Egypt
,
as
thou
goest
vnto
Zoar
;
of
Babylon
,
&
she
will
tell
you
,
that
she
was
once
the
Empresse
of
all
the
earth
,
the
pride
&
beautie
of
Chaldea
;
of
Iericho
,
and
Iosephus
will
tell
vs
in
his
first
booke
,
De
bello
Iudaico
,
that
it
was
a
city
of
palme
trees
,
whose
beuty
might
haue
commanded
immortall
memory
,
but
God
became
an
enemy
to
Sodome
,
by
reason
of
her
vncleanenesse
,
and
an
enemy
to
Babylon
,
by
reason
of
her
pride
,
and
an
enemy
to
all
the
Kingdomes
of
Canaan
,
because
they
were
abetters
and
maintainers
of
all
varietie
of
sinnes
,
so
that
they
may
all
shake
hands
,
and
sing
in
order
this
dolefull
madrigall
,
Sodome
may
thus
beginne
,
and
say
,
My
wantonnesse
set
GOD
and
mee
at
variance
,
therefore
am
I
burned
to
ashes
,
and
turned
into
a
stinking
Fen
,
Genesis
19.25
.
and
Babylon
may
answere
thus
,
my
pride
set
God
and
mee
at
variance
,
therefore
are
my
pallaces
made
Dens
for
Dragons
,
Esay
13.21
.
and
Canaan
may
make
vp
the
Consort
thus
,
My
grosse
Idolatrie
set
God
and
me
at
variance
,
therefore
hath
hee
stript
mee
naked
,
Hosea
2.3
.
Were
it
needefull
I
would
tell
you
of
the
Churches
of
Corinth
,
Galatia
,
Philippi
,
Ephesus
,
Smyrna
,
Nice
,
Laodicea
,
Antiochia
,
Constantinople
,
of
all
the
Easterne
and
African
Churches
,
once
like
so
many
watered
Gardens
,
moistned
with
all
the
fruitfull
showers
&
dew
of
Heauen
,
while
other
places
of
the
world
remained
,
like
the
mountains
of
Gilboa
,
wheron
there
fel
neither
dew
nor
raine
,
they
were
watred
like
the
fleece
of
Gideon
,
while
the
earth
was
dry
round
about
them
,
but
since
they
haue
started
aside
,
like
the
men
of
Ephraim
,
they
haue
beene
setled
vpon
the
Lees
with
Moah
,
they
haue
plowed
Aceldama
,
a
field
of
bloud
,
and
sowen
iniquitie
;
therefore
had
the
Lord
a
long
fuite
&
controuersie
with
them
,
but
in
the
end
wiped
out
their
names
,
discarded
their
Idoles
,
gaue
their
Land
to
be
inhabited
by
Zijm
and
Ochim
Turkes
and
Infidels
.
And
if
euer
,
then
would
God
,
Vse
.
that
at
this
time
,
and
in
this
poynt
,
my
voice
were
like
the
voice
of
som
thundring
Pericles
,
and
my
Pen
yron
,
and
my
sides
brasse
,
&
my
speech
powerfull
,
and
my
praiers
effectual
to
rent
,
and
moue
the
hearts
of
those
,
who
by
their
outragious
sinnes
make
God
fall
out
with
vs
,
and
egerly
importune
the
Iudge
of
all
the
World
to
denounce
a
doome
of
death
and
desolation
vpon
this
Land
;
as
hee
hath
done
vpon
those
Cities
which
we
mentioned
.
The
world
can
tell
,
that
of
all
the
Trees
in
the
Garden
,
we
are
the
Vine
,
amongest
all
the
varieties
of
flowers
,
we
are
the
Lillies
&
the
Rose
,
amongst
all
cities
wee
haue
Ierusalem
;
amongst
all
the
Princes
we
onely
had
a
Deborah
,
and
we
haue
a
Dauid
;
amongest
all
the
Prophets
of
the
Lord
,
we
haue
the
most
reuerend
Elishaes
;
amongest
all
the
nurceries
and
springs
of
learning
,
we
haue
the
most
famous
Naioths
,
wee
are
they
,
vpon
whose
heads
the
Cataractes
of
Heauen
haue
beene
opened
,
that
wee
might
fill
our selues
with
that
Manna
which
might
long
since
haue
wiped
out
the
blacke
spots
and
staines
of
sinne
,
which
are
the
caracters
of
Hell
:
these
are
our
high
and
rich
prerogatiues
,
wherein
we
may
out-vie
the
felicitie
and
pride
of
forraine
Nations
.
But
will
this
Summers
gleane
of
our
prosperitie
neuer
bee
ouershadowed
?
Will
our
Sunne
neuer
stoope
below
the
Horizon
?
yet
(
beloued
)
we
harbour
such
armies
and
bands
of
sins
,
wee
are
in
league
and
compact
with
such
prodigious
vices
;
wee
take
part
with
Mammon
against
God
,
when
wee
wedde
our
affections
to
the
World
like
Demas
;
wee
take
part
with
Baal
against
God
,
when
we
are
contented
to
wink
at
our
Recusants
,
and
the
Calues
which
are
erected
in
Dan
,
and
Bethel
;
we
take
part
with
the
flesh
against
God
,
when
wee
do
yeelde
our
bodies
which
should
be
temples
of
holinesse
,
to
bee
defiled
with
filthy
strumpets
;
we
take
part
with
all
the
powers
of
darknesse
against
GOD
,
and
our
owne
soules
,
when
wee
are
content
to
spend
our
goodes
,
bestow
our
time
,
waste
&
consume
our
bodies
,
in
rearing
a
Babell
with
the
one
hand
,
wherein
we
shal
sport
our selues
a
while
,
though
with
the
other
we
be
digging
vp
a
hell
&
a
Tophet
,
wherein
without
repentance
,
we
fry
for
euer
:
thus
haue
wee
flowne
in
the
face
of
the
blessed
Trinitie
,
who
neuer
did
vs
wrong
;
wee
haue
dared
our
God
to
his
face
;
our
whole
Land
beginnes
to
swarme
with
sinnes
,
as
thicke
as
Egypt
did
with
frogges
;
wee
are
already
growne
so
farre
,
and
yet
we
are
going
so
fast
,
that
a
man
would
thinke
,
that
many
of
vs
did
at
this
day
contend
&
striue
,
who
should
out-strippe
another
,
and
be
formost
in
hell
.
What
then
can
we
expect
,
but
that
God
whom
wee
haue
constraind
to
be
our
enemy
,
should
beginne
to
make
furrows
in
our
backes
,
to
strike
our
heads
with
giddinesse
,
our
faces
with
palenesse
;
to
call
againe
for
an
inuincible
Armado
,
like
to
that
of
88.
for
a
new
powder-plot
of
Italian
Doegs
,
that
our
Land
may
be
a
prey
to
those
that
seeke
our
liues
;
suffer
our
Churches
to
be
turned
into
Mannors
,
and
the
houses
of
the
Prophets
be
layd
on
ruinous
heapes
:
this
and
no
other
,
will
bee
the
decision
and
finall
determination
,
of
that
controuersie
between
God
&
this
Land
,
vnlesse
by
a
floud
of
teares
wee
can
stop
the
way
;
vnlesse
by
speedie
repentance
wee
can
dull
the
edge
of
his
sword
that
is
ready
drawne
,
and
slacke
the
strings
of
his
bowe
,
that
is
alreadie
bent
for
our
destruction
:
the
most
secret
plots
&
treasonable
conspiracies
,
that
are
wrought
against
vs
,
are
not
halfe
so
dangerous
,
the
nefarious
proiects
of
all
the
Iesuites
in
the
world
,
(
thogh
their
heads
be
the
richest
shops
the
Diuell
hath
,
for
deuising
of
bloudy
attempts
)
are
not
halfe
so
powerfull
,
all
the
Stratagems
,
the
gunne-shotte
and
the
powder
that
Hell
can
helpe
them
vnto
,
are
not
so
forcible
,
nor
so
likely
to
interrupt
the
peace
and
happinesse
of
our
State
and
Kingdome
,
as
our
owne
sinnes
are
,
these
onely
(
our
sinnes
I
meane
)
are
the
enemies
that
are
most
like
to
ring
our
knels
and
proclaime
our
Funerals
:
These
onely
(
our
sins
I
meane
)
are
the
Edomites
which
are
most
like
to
make
a
short
cut
in
our
peace
,
to
set
a
sudden
stop
and
period
to
our
prosperity
,
to
make
a
cracke
in
our
hope
,
to
alter
the
gracious
aspect
of
the
heauens
,
to
stint
the
influence
of
Gods
gracious
fauour
,
to
procure
our
woe
,
and
to
giue
our
whole
State
,
our
whole
Kingdome
,
a
blow
that
can
neuer
be
healed
.
Giue
mee
leaue
therefore
for
closure
of
the
point
,
to
exhort
you
(
Right
Honorable
)
and
all
the
rest
,
in
the
name
of
God
,
now
at
last
to
bethinke
your selues
of
some
remedy
:
God
hath
put
a
sword
of
authority
in
your
hand
,
for
no
other
purpose
but
to
strike
at
sinne
;
if
yet
you
suffer
it
to
rust
in
the
sheath
(
I
am
not
afraid
to
tell
you
)
that
either
you
are
afraid
to
quarrell
with
sinne
,
or
else
you
be
are
it
some
good
will
your selfe
;
or
else
you
haue
but
malt
hearts
,
and
white
liuers
,
and
cold
constitutions
,
ready
to
faint
and
shrinke
in
the
Lords
cause
:
and
so
by
your
meanes
sinne
shall
haue
a
continuall
Spring
,
no
Autumn
,
not
one
leafe
of
it
fall
,
but
our
Land
shall
feele
a
continuall
Autumne
and
falling
from
its
ancient
glory
,
but
see
no
Spring
;
and
a
continuall
Winter
,
vexed
with
the
stormes
and
shewers
of
heauens
displeasure
,
but
neuer
see
nor
feele
the
warmenesse
of
Summer
.
Strike
then
at
the
root
of
sin
,
for
sin
striketh
at
the
root
,
and
shaketh
the
foundation
of
our
Land
:
But
if
our
reuerend
Iudges
suffer
him
that
sitteth
vpon
the
Bench
,
to
wrong
him
that
standeth
below
the
Barr
waiting
for
iustice
;
them
let
him
know
that
he
maintaines
a
sin
,
and
then
we
all
know
that
he
doth
his
best
to
ruinate
our
Land
.
If
the
Gentry
grow
rich
and
potent
by
turning
Tenants
out
of
dores
,
by
depopulation
,
by
clipping
or
selling
the
Leuites
portion
,
then
let
them
know
that
they
maintaine
a
sin
,
and
then
wee
all
know
they
doe
their
best
to
ruinate
this
Land
:
If
Merchants
and
men
of
Trade
grow
rich
and
powerfull
by
fraud
and
cheating
,
these
also
be
vnderminers
of
our
State
,
they
do
their
best
to
ruinate
this
Land
.
Good
Lord
what
will
become
of
vs
,
when
foule
sinnes
in
this
Citie
become
rich
professions
,
and
yet
they
are
the
Mothes
that
are
eating
,
they
are
the
Cankers
that
are
fretting
,
they
are
the
Vermine
that
are
vndermining
both
our
Church
and
Kingdome
.
The
summe
of
all
is
this
,
if
wee
continue
in
our
ancient
course
and
trade
of
sin
,
it
is
as
sure
as
if
God
had
sealed
it
,
we
shall
be
either
made
a
prey
vnto
our
enemies
,
or
haue
our
flesh
so
full
of
Gods
poysoned
arrowes
,
that
it
were
better
for
vs
to
die
then
to
liue
:
Let
it
then
bee
our
ioint
and
greatest
care
,
to
empty
our
houses
,
to
cleanse
our
streets
,
to
weede
the
cockle
and
darnell
out
of
this
Land
,
that
God
may
bee
pleased
long
and
long
,
to
continue
his
true
Religion
,
our
peerelesse
King
,
&
this
little
Kingdome
,
in
peace
and
happinesse
.
Remember
what
I
say
,
and
I
say
it
againe
:
Let
it
be
your
care
(
Right
Honorable
)
to
strike
at
the
roote
of
sinne
in
the
Citie
:
Let
our
reuerend
Iudges
strike
at
the
roote
of
sin
in
the
Courts
,
on
their
Benches
,
in
their
Circuites
:
Let
my
Brethren
of
the
Ministerie
,
strike
at
the
root
of
sin
in
their
charges
:
Let
euery
man
that
cares
for
Sion
,
that
loues
our
Nation
,
that
fauours
Religion
,
that
wisheth
the
glorie
of
our
Lord
to
be
immortall
,
that
hath
a
true
English
and
a
Christian
heart
,
fling
one
stone
at
the
face
,
make
one
wound
in
the
fore-head
of
sin
;
and
I
beseech
God
that
the
heauens
may
giue
you
good
successe
,
and
that
the
Lord
may
be
with
you
,
all
you
valiant
men
:
And
so
I
should
come
somewhat
to
the
particular
crimes
whereof
Israel
is
accused
.
All
which
sinnes
are
reduceable
to
two
heads
:
some
are
priuatiue
in
the
first
,
viz.
Want
of
Mercy
,
&c.
some
positiue
in
the
second
verse
,
viz
Swearing
,
&c.
But
before
I
aduenture
this
maine
Ocean
obserue
by
the
way
;
Neglect
of
duties
enioyned
is
no
small
sinne
.
That
the
neglect
of
a
duty
commanded
,
displeaseth
God
as
well
as
the
committing
of
sins
prohibited
;
seeing
this
controuersie
betwixt
God
and
Israel
,
arose
not
onely
from
the
positiue
sins
,
wherein
they
committed
things
forbidden
,
but
from
the
priuatiue
also
,
wherein
they
were
carelesse
of
duties
enioyned
.
God
cursed
Meroz
,
not
for
fighting
against
the
people
of
God
,
but
because
they
did
not
assist
them
against
the
mighty
,
Iudg.
5.23
.
Diues
fryed
in
hell
,
not
for
robbing
,
but
for
not
releeuing
Lazarus
,
Luke
16.
The
vnprofitable
seruant
was
cast
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
vtter
darknes
,
not
for
spending
,
but
for
not
bestowing
his
Maisters
talent
.
The
siue
foolish
Virgins
were
shut
out
of
dores
,
not
for
abuse
in
wasting
,
but
for
wanting
of
Oile
.
And
the
wicked
shall
bee
condemned
at
the
last
day
,
not
for
reauing
the
meate
from
the
hungry
,
but
for
not
feeding
them
;
not
onely
for
dislodging
the
stranger
,
but
for
not
entertaining
him
;
not
onely
for
stripping
the
naked
out
of
his
clothes
,
but
for
not
clothing
him
,
not
onely
for
wronging
the
sick
&
comfortlesse
,
but
for
not
visiting
,
and
for
not
comforting
of
him
,
Mat.
25.
Vice
&
Vertue
are
contraries
which
want
a
Medium
,
&
therfore
the
absence
of
the
one
in
subiect●
capaci
,
argues
the
presence
of
the
other
;
so
that
if
we
be
destitute
of
vertue
,
then
are
wee
attended
with
troopes
of
vices
.
If
our
houses
be
cleane
swept
and
empty
of
spirituall
graces
,
then
they
are
conuenient
lodgings
for
vncleane
spirits
:
If
wee
bee
not
graced
with
knowledge
,
then
are
we
mufled
and
blinded
with
ignorance
:
If
voide
of
faith
,
wee
are
clothed
with
infidelity
;
If
once
wee
giue
ouer
doing
good
,
then
we
prostitute
our selues
to
all
ungodlinesse
.
And
therefore
the
neglect
of
a
dutie
which
is
enioyned
,
being
alwaies
accompanied
with
some
bolts
and
scarres
of
fouler
sins
,
is
sufficient
matter
both
of
enditement
and
of
iudgement
,
whensoeuer
the
Lord
shall
summon
vs
to
appeare
before
him
.
A
speciall
caueat
for
vs
,
Vse
.
1
not
with
simple
Ideots
to
blesse
our selues
,
because
we
are
harmlesse
and
doe
no
man
wrong
;
or
because
wee
are
not
tainted
with
the
continuall
fluxe
or
bloudy
issue
of
such
sins
as
would
make
vs
odious
in
the
world
;
or
because
wee
breake
not
with
violence
,
into
the
outward
act
of
such
sins
as
are
monstrous
,
and
deserue
the
censure
of
the
Law
.
For
God
hath
not
onely
forbidden
the
euill
,
but
commanded
the
good
:
What
if
thou
steale
not
from
thy
brother
,
yet
if
thou
open
not
thy
hand
to
succour
him
,
thou
art
a
robber
?
What
if
thou
dost
neither
lienor
sweare
,
yet
if
thou
make
not
thy
mouth
a
glorious
Organ
,
&
thy
tongue
a
golden
Trumpet
,
to
Preach
and
proclaime
his
loue
and
mercy
,
thou
art
a
deepe
and
a
round
offender
?
What
if
no
man
can
condemne
thee
for
any
euill
,
yet
vnlesse
God
and
thy
own
conscience
shall
commend
thee
for
some
good
thou
haste
wrought
,
I
tremble
to
tell
thee
how
far
thou
art
from
the
Kingdome
of
God
.
The
Iudge
may
not
blesse
himselfe
in
this
,
that
hee
neuer
hindred
the
poore
,
for
if
he
haue
not
furthered
them
;
nor
in
this
,
that
hee
neuer
kindled
suites
and
contentions
,
for
if
hee
haue
not
laboured
to
suppresse
and
smother
them
,
hee
hath
but
a
disloyall
heart
,
&
the
Lord
will
one
day
bee
quit
with
him
for
it
.
The
Land-Lord
may
not
blesse
himselfe
in
this
,
that
hee
neuer
wrung
nor
gript
the
bowels
of
his
tenants
,
for
if
hee
haue
not
succoured
and
protected
them
;
Nor
in
this
,
that
hee
neuer
wronged
the
Church
,
for
if
he
haue
notpropt
&
strengthened
it
,
his
zeale
hath
beene
but
cold
,
the
Lord
will
one
day
bee
quits
with
him
for
that
.
The
Pastor
that
hath
the
charge
(
I
will
not
say
the
cure
of
soules
,
seeing
many
haue
the
charge
,
who
neuer
haue
care
of
discharging
their
duties
)
may
not
blesse
himselfe
in
this
,
that
he
neuer
seduced
his
people
out
of
the
way
,
for
if
he
haue
not
painefully
instructed
them
in
the
right
way
;
nor
in
this
,
that
he
neuer
did
them
wrong
,
for
if
hee
haue
not
watched
ouer
them
to
do
them
good
,
their
bloud
shall
bee
required
at
his
hand
,
and
the
Lord
will
bee
quits
with
him
for
that
.
Let
it
be
the
shame
of
those
that
sit
in
darknes
,
and
are
proud
of
their
ignorance
,
to
say
they
haue
as
good
soules
,
&
hope
to
be
saued
aswel
as
any
,
because
they
do
no
man
any
harme
;
but
for
vs
who
may
sit
all
day
long
at
the
feet
of
some
good
Gamaliel
,
and
euery
houre
of
the
day
may
heare
some
Paul
Preaching
vnto
vs
;
not
onely
renounce
the
euill
,
but
do
the
good
;
not
onely
cease
to
do
euill
,
but
learne
to
do
well
;
not
onely
abiure
carnall
and
sensuall
delights
,
the
huskes
and
mast
whereon
the
worldling
is
like
to
surfet
,
but
also
make
a
couenant
with
our
eyes
,
that
they
sport
themselues
with
looking
onely
vpon
the
beauty
of
heauen
;
with
our
affections
,
to
wed
themselues
onely
to
the
ioyes
of
heauen
.
Be
couetous
,
I
would
haue
thee
so
,
so
that
thou
couet
no
treasure
but
spirituall
:
Be
ambitious
,
I
would
haue
thee
so
,
so
thou
affect
no
honor
but
immortall
;
Renounce
all
kinde
of
peace
,
wherein
thou
findest
no
peace
of
conscience
;
Discard
all
ioyes
,
wherein
thou
feelest
not
the
ioy
of
the
Holy
Ghost
:
Hoc
fac
&
vines
,
doe
this
and
thou
shalt
liue
in
the
feare
,
thou
shalt
die
in
the
fauour
,
thou
shalt
rest
in
the
peace
,
thou
shalt
rise
in
the
power
of
God
the
Father
,
and
helpe
to
make
vp
the
consort
in
singing
of
Halleluiah
,
Halleluiah
,
all
glory
,
and
honour
,
and
praise
,
and
immortalitie
,
be
ascribed
vnto
the
Lambe
,
and
to
him
that
sitteth
vpon
the
Throne
for
euermore
.
And
now
I
am
come
without
further
defrauding
of
your
expectation
,
to
the
particular
grieuances
whereof
God
complaines
;
and
the
first
of
those
is
Want
of
Truth
.
The
Hebrew
word
Emeth
,
saith
Zanchius
,
signifieth
that
kinde
of
fidelity
,
which
Tully
called
,
Dictorum
conuentorum
constantiam
,
and
this
truth
sometimes
respects
the
heart
,
and
is
called
simplicity
and
integrity
,
sometime
the
outward
carriage
in
word
or
speech
,
and
is
called
truth
;
sometimes
the
works
and
actions
,
and
then
is
called
iustice
and
vpright
dealing
:
so
that
when
the
Lord
chargeth
them
with
want
of
Truth
,
his
meaning
is
,
there
was
no
integritie
,
or
simplicitie
,
in
their
hearts
,
therefore
there
was
hypocrisie
;
no
verity
in
their
speeches
,
therefore
lying
;
no
iustice
in
their
actions
,
therefore
fraudulent
and
deceitfull
dealing
.
I
will
wrappe
vp
all
in
this
one
conclusion
.
All
dissimulation
in
the
heart
,
First
particular
grieuance
.
and
lying
in
the
tongue
,
and
deceit
in
the
outward
action
,
betwixt
man
and
man
,
makes
God
and
man
at
oddes
and
variance
.
The
,
first
which
is
dissimulation
in
the
heart
,
proued
from
the
example
of
Ananias
and
Saphira
,
why
didst
thou
conceiue
this
in
thy
heart
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Actes
5.4
.
The
second
which
is
lying
in
the
tongue
,
excludes
from
heauen
,
Apoc.
22.
The
last
,
which
is
deceit
in
the
outward
action
,
is
condemned
,
Leu.
19.
Dissimulation
in
the
heart
is
the
badge
&
cognisance
of
such
deplored
wights
as
shall
neuer
see
the
face
of
God
with
comfort
,
Iob.
13.16
.
Lying
in
the
tongue
is
the
badge
and
cognisance
of
the
children
of
the
deuils
getting
,
Iohn
8.44
.
Deceit
in
the
outward
action
is
the
badge
and
cognisance
of
him
that
despiseth
his
God
:
nay
,
of
him
that
shall
beare
the
wrath
and
vengeance
of
God
,
1.
Thess.
4.8
.
It
is
most
true
which
Syracides
obserued
,
Animaquae
dissimulat
,
accelerat
miseriam
,
the
soule
that
dissembleth
increaseth
his
paine
,
Ecclesiastic.
2.
and
true
which
Bernard
obserued
out
of
Wisedome
Os
quod
mentitur
perdit
animam
'
the
tongue
that
lieth
,
Wisd.
1.11
.
murthereth
the
soule
,
and
true
which
Moses
obserued
,
Manus
iniustitiae
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
hand
that
dealeth
falsely
is
abhomination
,
Deu.
25.
This
is
Gods
inditement
which
you
haue
heard
;
wilt
please
you
to
heare
the
verdict
which
the
Iury
of
the
Prophets
brings
in
against
them
?
Esay
and
Ieremy
,
as
fore-men
in
the
name
of
all
the
rest
,
haue
penned
it
thus
:
Euery
one
of
them
is
an
hypocrite
and
a
dissembler
,
Isaiah
9.16
.
And
Ieremy
thus
:
They
haue
no
courage
for
the
truth
:
Ieremy
9.3
.
This
is
the
verdict
which
the
Grand-Iury
of
greater
Prophets
haue
brought
against
them
;
and
the
verdict
of
the
Petty-Iury
,
I
meane
the
lesser
Prophets
,
is
the
very
same
,
registred
by
Michah
,
as
prolocutor
for
the
rest
,
There
is
none
righteous
amongst
them
,
euery
man
hunteth
his
brother
with
a
net
,
Micah
.
7.2
.
Thus
the
Iurie
hath
found
them
guilty
:
wil
you
now
heare
how
the
Lawe
proceedes
,
when
the
Iudge
passed
this
sentence
,
Lying
lips
are
abhomination
to
the
Lord
,
Prou.
12.22
.
He
shews
he
had
a
whip
prepared
for
liars
,
when
hee
plagued
Ananias
and
Saphira
,
Acts
5.
hee
shewed
his
loue
to
all
dissemblers
,
when
he
dismissed
all
deceitfull
dealers
out
of
his
house
,
Psalm
.
101.
He
shewed
he
had
a
whip
laid
vp
for
all
deceiuers
,
&
the
lightest
of
these
is
a
doome
too
heauy
for
them
to
beare
.
See
then
the
eminent
and
apparant
danger
whereunto
men
of
all
estates
wrest
themselues
,
Vse
.
by
renouncing
and
diuorcing
of
truth
,
they
make
a
breach
betwixt
them
&
God
that
can
not
be
closed
,
they
sow
such
seed
of
debate
and
contention
betwixt
them
&
God
,
as
cannot
be
couered
;
they
challenge
such
a
dreadfull
war
betwixt
them
and
God
as
will
neuer
be
ended
,
till
the
sword
of
the
Almighty
hath
wearied
it selfe
,
&
the
arrows
of
God
haue
made
themselues
drunk
,
and
death
the
Axe
of
God
haue
surfeted
it selfe
with
blood
:
and
yet
,
were
there
a
priuy
search
to
go
through
each
Maeander
and
corner
of
the
earth
to
seeke
for
truth
;
it
would
be
as
hard
to
find
,
as
honesty
was
in
Athens
,
when
Diogenes
sought
it
with
a
candle
at
noone-tide
,
or
goodnesse
in
Ierusalem
,
when
there
was
neither
Priest
nor
People
that
executed
iudgement
,
Ier.
5.1
.
Terras
Astraea
reliquit
,
truth
hath
taken
her self
vnto
her
wings
,
she
hath
hid
her self
&
will
not
be
found
.
send
priuie
Search
to
all
the
shops
of
Merchants
and
men
of
Trade
,
and
when
you
haue
done
your
best
,
you
may
write
this
vpon
the
doores
;
Has
aedes
Astraea
reliquit
,
Had
truth
beene
one
of
our
apprentices
,
we
should
neuer
haue
sold
our
wares
so
deare
if
wee
had
more
truths
in
our
mouthes
,
we
should
haue
lesse
mony
in
our
coffers
:
send
priuy
Search
into
our
courts
of
Law
,
and
when
you
haue
done
,
you
may
write
this
vpon
the
Barre
,
Has
sedes
Astraea
reliquit
,
trueth
hath
abated
too
much
of
our
fees
:
we
should
haue
beene
but
beggers
if
we
had
not
banisht
it
:
send
priuie
Search
amongst
our
States-men
,
and
when
you
haue
done
,
you
may
write
this
vpon
their
gates
for
the
world
to
read
Astraea
&
domes
&
domines
reliquit
,
in
this
house
truth
resignes
to
policie
,
dissimulation
is
the
ready
way
to
rich
preferment
:
send
priuy
Search
to
seeke
for
truth
in
the
very
Pulpit
,
which
should
be
the
Arke
of
Truth
&
Custoder
of
Gods
sacred
Oracles
,
&
when
you
haue
done
,
you
may
set
this
on
many
Churches
and
Pulpit
dores
,
Veritas
exulat
,
truth
is
brought
vnder
hatches
,
either
she
is
ashamed
,
or
els
she
dares
not
shew
her
head
;
whiles
some
for
raking
a
litle
profite
,
others
for
feare
of
mens
displeasure
,
sowe
pillows
vnder
the
elbowes
of
great
personages
,
and
suffer
lowd
sinnes
to
escape
like
the
adulteresse
in
the
Gospell
:
because
they
are
graced
with
greatnes
and
authority
.
Seeing
then
our
Trades-men
sell
trueth
for
coine
,
our
Lawyers
for
fees
,
and
our
States-men
for
preferment
,
&
our
Clergy
to
please
a
Patron
,
how
can
we
thinke
the
Lord
will
not
come
to
visite
vs
for
these
things
,
&
his
soule
be
auenged
on
such
a
Nation
as
this
?
what
then
remains
but
that
we
either
cal
truth
home
,
which
we
haue
banished
by
the
law
of
Ostracisme
,
that
it
may
be
an
apprentice
to
our
Merchants
and
men
of
trade
,
a
Counseller
,
and
Sergeant
at
the
Law
,
a
Retainer
&
Pensioner
to
our
men
of
state
,
and
Vsher
to
all
the
Clergie
of
the
Land
,
or
else
looke
euerie
day
for
Gods
arrest
vpon
vs
;
the
heauens
wil
not
stil
repriue
their
iudgements
,
the
Sergeants
of
GODS
wrath
will
not
alwayes
sleepe
,
all
the
vials
which
God
holdeth
in
his
hand
,
are
not
full
of
balme
&
oile
to
heale
&
supple
;
some
of
them
are
running
ouer
with
gall
and
addle
,
some
ready
to
vent
the
lees
,
&
sowrest
dregs
of
Gods
displeasure
vpon
this
Land
,
Quae
semper
imitatur
eorum
facta
quorum
exitum
et
exitium
perhorrescit
,
which
shrinks
and
trembles
at
Israels
fearefull
sentence
;
but
makes
neyther
stop
nor
rubbe
at
Israels
crying
sins
which
wrings
her
hands
,
&
knockes
her
breast
so
often
,
as
shee
either
heares
or
reades
the
dismall
Sentence
which
God
pronounced
against
Israel
,
but
will
neyther
weepe
nor
cry
,
nor
shed
a
teare
for
her self
,
althogh
she
lie
rotting
in
the
same
cage
of
vncleannesse
,
and
foming
in
the
same
menstruous
blood
which
made
Israel
so
loathsome
vnto
God
.
Let
it
therefore
bee
the
care
of
our
Magistrates
to
fetch
home
&
encourage
truth
;
of
our
Iudges
to
defend
&
support
the
truth
;
of
the
Clergie
to
preach
and
speake
the
truth
;
of
our
godly
and
religious
Citizens
to
lodge
and
harbor
truth
:
let
vs
shew
our selues
to
be
true
Nathanaels
,
in
whom
there
is
no
guile
,
&
put
in
practise
the
Prophets
rule
,
Zach.
8.16
.
Speake
ye
euery
man
the
trueth
vnto
his
neighbour
,
and
loue
not
deceit
,
for
that
is
the
thing
that
the
Lord
hateth
.
And
so
I
proceed
to
the
second
particular
grieuance
whereof
Israel
is
indited
in
the
next
word
,
Ve
en
chesed
,
No
mercie
;
which
word
chesed
comprehends
in
it
all
workes
of
Charitie
and
Christianitie
,
but
I
cannot
insist
vpon
explication
,
the
point
is
this
.
Want
of
mercie
is
a
sinne
that
crieth
loude
,
Second
particular
grieuance
and
knocketh
hard
at
heauen
for
vengeance
,
I
shall
not
neede
prodigally
to
spend
either
breath
,
or
time
in
strengthning
or
supporting
this
clause
of
truth
.
S.
Iames
hath
put
the
matter
out
of
difference
,
Ia.
2.13
.
There
shall
be
iudgement
merciles
to
him
that
shewes
no
mercy
;
it
was
want
of
mercy
that
called
for
a
weltering
Ocean
to
swallow
the
hoste
of
Pharao
,
Ex.
15.
It
was
want
of
mercie
that
caused
Gideon
to
harrow
&
slice
the
flesh
of
the
men
of
Succoth
with
thorns
and
briars
,
Iudg.
8.7
.
it
was
want
of
mercy
that
hazarded
the
destruction
of
all
Nabals
posterity
,
1.
Sam.
25.
It
was
want
of
mercie
that
opened
the
bellie
and
bosome
of
hell
,
to
deuoure
and
intombe
the
soule
of
Diues
,
Luke
16.
It
was
want
of
mercie
(
saith
Plutarch
)
that
brought
the
men
of
Delphos
so
lowe
on
their
knees
,
Plutar.
de
sera
numinis
vind.
that
they
were
enforcod
to
proclaime
it
by
the
mouth
of
criers
,
thorow
all
the
markets
&
assemblies
of
Greece
,
that
whosoeuer
would
,
should
come
and
be
auenged
on
them
for
the
death
of
Aesope
.
It
was
want
of
mercy
(
saith
Beatus
Rhenanus
)
that
made
Hatto
that
infamous
clark
and
Bishop
of
Moguntia
,
Beatus
Rhenanus
.
to
bee
chased
to
death
by
an
Armie
of
Rattes
.
It
was
want
of
mercy
toward
the
little
sop
and
handfull
of
seed
,
which
God
had
planted
in
Goshen
,
that
made
all
the
land
of
Egipt
to
rocke
,
and
the
pillars
therof
to
grow
like
the
cracking
of
a
decayed
vessell
,
being
ouerwaued
by
the
vndanted
roughnesse
of
some
violent
and
vncouth
stormes
;
all
of
these
iumping
with
that
of
Syracides
,
Eccles.
35.18
.
The
Lord
will
not
be
slacke
,
the
Almighty
will
not
tarrie
,
till
he
haue
smitten
in
sunder
the
loynes
of
the
vnmercifull
.
And
haue
not
we
deserued
to
drinke
our
bellies
full
of
these
waters
of
Marah
as
wel
as
they
?
may
not
we
tune
all
our
Songs
vpon
this
note
,
Help
Lord
?
&
vpon
this
,
There
is
no
mercie
?
our
hands
are
dried
&
withered
,
help
Lord
:
merciful
men
are
gone
out
of
the
world
,
Esay
57.
Our
Land
begins
to
ring
,
&
our
eares
are
filled
with
such
ruthfull
and
sad
complaints
as
these
,
Helpe
Lord
,
there
is
no
mercie
.
Our
Church
bemones
her selfe
thus
,
Helpe
Lord
,
there
is
no
mercie
.
And
is
not
hir
complaint
as
iust
as
any
,
when
so
many
hungry
souls
like
poore
Lazarus
,
would
gladly
gather
vp
the
crums
of
a
spirituall
benediction
,
from
the
mouth
of
their
Pastor
,
but
cannot
haue
it
,
when
so
many
zealous
christians
in
the
land
,
would
sit
all
the
day
long
at
the
feet
of
some
Gamaliel
,
&
gladly
step
into
Bethesda
;
but
either
their
Angell
is
from
home
,
or
else
hee
is
not
able
to
trouble
the
water
for
them
.
Our
Commons
doe
bemone
themselues
thus
,
Help
Lord
there
is
no
mercie
:
And
is
not
their
complaint
as
iust
,
when
Land-lords
are
become
tyrants
,
&
Tenants
be
made
but
slaues
to
serue
their
turne
?
and
Naioth
in
Ramah
(
I
meane
the
Nurceries
of
Artes
and
Sciences
)
bemones
her selfe
thus
,
Help
Lord
,
there
is
no
mercy
:
And
is
not
her
complaint
as
iust
as
any
,
when
so
many
golden
wits
,
likely
to
haue
proued
the
gracious
ornaments
and
pride
of
their
mother
;
are
daily
enforced
to
trie
their
fortune
some
other
way
,
being
vtterly
discoraged
for
want
of
maintenance
?
and
our
courts
of
Iustice
bemone
themselues
thus
,
Helpe
Lord
,
there
is
no
mercy
:
and
is
not
their
complaint
as
iust
as
any
?
when
the
Lawyer
,
who
should
be
an
Atropos
to
cut
the
threed
,
feedes
his
Client
with
golden
hopes
and
sugred
wordes
,
and
proues
a
Clotho
to
spin
,
&
a
Lachesis
to
drawe
in
length
the
threeds
of
contention
:
what
christian
hart
would
not
indite
both
bitter
&
tart
Iambicks
?
or
whose
bowels
wold
not
yerne
&
groan
within
him
?
to
see
how
the
Engrosser
of
this
worst
Age
,
employes
and
sets
his
best
wits
on
tenters
,
to
ioine
house
to
house
,
land
to
land
,
and
field
to
field
,
till
there
be
not
left
a
Cottage
nor
a
Corner
for
the
poore
to
dwell
in
;
not
a
Common
nor
Pasture
for
them
to
feed
in
,
and
if
it
were
possible
,
scarce
wholesome
ayre
enough
for
them
to
breathe
in
.
Whose
heart
would
not
boile
&
melt
within
him
,
to
see
how
the
worlds
Alchymist
wrastles
&
striues
to
turne
euery
corner
of
his
field
into
a
beutifull
garden
?
euery
litle
garden
into
a
glorious
paradise
?
euerie
litle
cottage
into
a
pallace
?
their
clothes
&
garments
into
robes
?
their
tables
into
shrines
?
their
chests
and
coffers
into
rich
minerals
of
gold
and
siluer
?
and
all
this
by
turning
good
house-keepers
into
beggers
,
and
tenants
out
of
dores
.
Whose
bowels
wil
not
roll
within
him
,
to
see
how
great
men
take
away
the
childrens
bread
,
wheron
both
church
&
common
wealth
should
feed
,
&
cast
it
vnto
whelps
,
that
they
may
be
nourished
?
vnto
kites
&
hawkes
,
that
they
may
be
stufft
and
gorged
in
their
mews
while
Christ
Iesus
in
his
distressed
members
,
hath
his
face
withered
with
hunger
,
&
his
feet
parched
with
colde
,
and
his
stomacke
grated
,
nay
girt
,
&
pasted
vnto
his
sides
,
for
want
of
succour
,
for
want
of
sustenance
?
Whose
heart
would
not
bleed
to
see
many
houses
,
Ouid
Metam
.
lib.
2.
Tecta
sublimibus
alta
columnis
;
goodly
and
tall
as
Babel
,
but
not
an
almes
at
their
dores
,
scarce
smoke
within
them
?
to
see
such
spatious
barnes
,
so
litle
kindenesse
?
to
see
how
that
in
swallowing
the
blessings
of
God
,
euery
one
of
vs
is
like
the
monster
Briareus
?
wee
haue
an
hundred
hands
to
receiue
,
but
in
relieuing
and
supplying
the
want
of
other
,
wee
haue
but
one
hand
,
&
that
dried
and
withered
,
like
the
hand
of
Ieroboam
,
1.
King
.
13.
How
then
can
we
thinke
that
the
Lord
will
not
visit
vs
for
these
things
,
and
his
soule
be
auenged
on
such
a
nation
as
this
?
They
that
should
be
a
staffe
vnto
the
feeble
,
are
of
all
others
the
readiest
to
bring
them
vpon
their
knees
:
they
that
should
be
eies
to
the
blinde
,
are
the
foulest
moates
&
beames
,
to
put
out
the
eies
of
them
that
see
:
they
that
are
ordained
to
chear
the
faces
of
the
poore
,
are
the
onelie
men
to
grinde
and
harrowe
them
:
they
that
should
stand
in
the
gap
,
like
Moses
,
to
saue
them
from
all
annoyance
,
are
of
all
others
the
most
forward
to
feed
them
with
wormewood
&
the
water
of
affliction
,
as
Ahab
did
Micaiah
the
Prophet
,
1.
Ki.
22.
And
shall
not
the
Lord
be
auenged
on
such
a
people
as
this
?
wherefore
(
beloued
)
let
me
try
if
I
can
perswade
you
in
the
words
of
S.
Bernard
,
Bern
de
modo
bene
viuendi
.
Animae
tuae
gratum
feceris
si
misericors
fueris
,
thou
shalt
do
well
to
thy
soule
by
shewing
mercy
:
in
the
words
of
S.
Ambrose
:
Ambros
.
1.
Tim.
p.
8.
Tract.
5.
in
Iohan.
Nil
magis
commendat
animum
christianum
,
Nothing
that
God
respects
so
much
as
mercy
:
in
the
words
of
S.
Augustine
:
Charitas
tua
viscera
percutiat
:
Be
yee
rich
in
the
workes
of
mercie
.
Prouocaris
Christiane
,
prouocaris
à
viduâ
in
certamen
:
the
poore
Widdow
of
Sarepta
,
must
tutor
thee
to
be
merciful
;
Iob
must
reade
thee
a
Lecture
of
mercie
,
who
had
beene
both
eye
vnto
the
blinde
,
and
feete
vnto
the
lame
,
and
a
father
to
the
poore
,
Iob
29.
Let
me
beseech
you
in
the
words
of
the
Prophet
,
Zacharie
7.9
.
Shew
mercy
euery
man
vnto
his
brother
:
let
me
beseech
you
in
the
words
of
Peter
,
1.
Peter
3.
Loue
as
brethren
,
and
be
mercifull
:
In
the
words
of
Paul
,
Coloss.
3.12
.
Now
therfore
as
the
elect
of
God
holy
&
beloued
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
put
on
the
bowels
of
compassion
;
let
your
mouthes
bee
filled
with
talking
,
your
hearts
with
contriuing
,
your
hands
with
working
the
workes
of
mercy
while
you
liue
,
that
when
your
life
shall
be
runne
out
of
breathe
,
you
may
heare
the
sentence
of
blessednesse
,
Mat.
5.
Blessed
are
the
mercifull
,
for
the
Lord
hath
plenty
of
mercy
in
store
for
them
.
And
so
I
come
to
the
third
particular
grieuance
:
No
knowledge
.
In
which
words
(
saith
Zanchius
)
wee
are
to
note
;
first
,
Third
particular
grieuance
.
Crimen
&
exaggeratio
criminis
.
the
crime
;
secondly
,
the
aggrauation
:
The
crime
,
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
had
no
knowledge
:
Which
is
as
much
as
if
hee
thus
had
said
;
you
are
so
farre
from
seruing
mee
,
that
you
know
not
whether
I
am
your
God
or
no.
What
do
I
telling
you
of
want
of
truth
or
want
of
mercy
?
sins
of
the
second
Table
,
not
so
immediately
against
my
honour
.
There
is
a
worse
fault
in
you
then
both
these
,
there
is
a
sinne
against
the
first
Table
,
which
doth
more
neerely
impeach
my
Maiestie
,
and
that
the
very
root
and
stemme
of
all
sin
,
of
all
prophanenesse
,
You
haue
no
knowledge
:
the
aggrauation
is
from
the
generality
and
proceeding
of
the
sins
,
he
saith
not
there
was
no
knowledge
of
God
in
you
,
but
in
totâ
terrâ
,
in
the
whole
land
.
It
was
a
vniuersal
contagion
that
infected
all
the
ten
tribes
:
much
might
hence
be
gathered
,
but
me
thinkes
the
point
that
is
most
obserueable
shold
be
this
.
Ignorance
,
Ignorance
the
mother
of
sin
.
in
things
concerning
God
,
is
the
mother
and
root
of
most
fearefull
and
enormous
sins
,
and
therfore
it
is
that
all
sinnes
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
beare
the
name
of
ignorance
,
Heb.
9.7
.
Ignorance
was
the
natural
mother
that
brought
Israel
so
many
sinnes
into
the
world
;
or
else
God
himselfe
shot
short
of
truth
,
Ps.
95.
My
people
erre
in
their
hearts
because
they
haue
not
knowne
my
waies
.
Ignorance
was
the
natural
mother
that
brought
the
Iewes
so
many
goodly
sins
,
and
filled
their
Countrey
with
sinners
,
or
else
Saint
Mathew
hath
done
them
wrong
,
You
are
deceiued
not
knowing
the
Scriptures
,
Math.
22.
Ignorance
made
them
crucifie
the
Lord
of
Life
,
or
else
Saint
Luke
hath
ouer-reached
himselfe
,
Actes
3.15
.
It
was
ignorance
that
made
them
become
proud
Iusticiaries
,
depending
wholly
and
relying
vpon
their
owne
righteousnesse
,
because
they
knew
not
the
righteousnesse
of
God
,
or
else
Saint
Paul
hath
censured
them
too
hard
,
Rom.
10.3
.
Ignorance
was
the
blind
guide
that
led
the
Gentiles
to
idolatry
,
Gal.
4.8
.
And
Ignorance
of
things
concerning
God
,
set
Paules
head
on
working
of
mischiefe
against
the
Church
of
God
,
1.
Tim.
1.
and
this
is
a
disease
so
infectious
,
that
it
poysons
whatsoeuer
good
thing
lies
in
the
same
womb
with
it
:
It
poysons
Religion
with
Idolatry
;
it
infects
deuotion
and
zeale
with
superstition
;
it
makes
hope
to
swell
with
presumption
;
and
turnes
euery
symptome
of
feare
into
desperation
and
horrour
:
Causa
causa
&
causa
causati
.
And
if
Logicke
that
is
old
bee
not
worne
quite
out
of
date
,
them
Ignorance
which
is
proued
and
conuicted
to
be
the
prime
cause
of
sin
,
cannot
chuse
but
vsher
and
make
way
for
punishment
.
I
appeale
for
proofe
to
the
Oracles
of
God
,
where
I
finde
it
punished
sometimes
with
captiuity
,
Esay
5.13
.
My
people
is
gone
into
captiuity
because
they
wanted
knowledge
:
Sometimes
with
desolation
,
Esay
27.
Sometimes
with
destruction
,
Hosea
4.6
.
It
maketh
subiect
to
the
curse
.
Ps.
79.6
.
It
maketh
strangers
from
the
life
of
God
,
Ephes.
4.18
.
It
debarres
from
the
life
of
glory
:
For
they
that
know
not
one
foote
of
the
way
to
heauen
,
how
is
it
possible
they
should
passe
through
so
many
winding
Maeanders
,
and
perplexed
passages
,
vnto
those
fortunate
Ilands
of
ineffable
comfort
?
Lastly
,
Ignorance
maketh
lyable
to
the
vengeance
of
God
in
the
day
of
iudgement
,
2.
Thess.
1.8
.
Hee
shall
come
in
flaming
fire
to
render
vengeance
vnto
them
that
know
not
God
.
And
therefore
the
more
to
blame
was
the
Councell
of
Trent
,
Vse
.
for
setting
lock
&
key
vpon
the
Scriptures
,
that
the
Laitie
might
not
look
into
them
,
but
with
as
great
and
eminent
danger
as
the
men
of
Bethshemesh
for
looking
into
the
Arke
,
1.
Sam.
6.
and
Pius
the
fourth
Pope
of
that
name
,
Pius
4.
for
censuring
the
sacred
Oracles
of
Heauen
amongst
bookes
prohibited
,
marking
them
in
the
fore-head
with
the
stroke
of
Noli
me
tangere
,
God
hath
not
dedicated
the
Bible
to
the
Laitie
;
Hosius
.
and
of
Hosius
a
father
in
the
Trent
conspiracie
,
that
it
is
fitter
for
women
to
meddle
with
the
Distaffe
,
then
with
the
word
of
God
.
Suffer
me
to
draw
a
little
bloud
out
of
this
veine
;
for
whatsoeuer
they
doe
or
can
pretend
,
it
is
euident
out
of
ancient
Stories
that
in
the
Primitiue
Church
the
word
of
God
was
not
onely
permitted
to
the
Lay
people
to
reade
,
but
also
that
translations
were
prouided
of
set
purpose
,
that
they
might
reade
it
.
We
reade
in
Socrates
,
Socrat.
lib.
4.
cap.
24.
that
they
were
translated
by
Vlphilas
Bishop
of
the
Gothes
,
that
the
Barbarians
might
learne
them
;
by
Methodius
into
the
Slauonian
tongue
.
Chrys.
Hom.
1.
in
Iohan.
S.
Chrysostome
in
his
first
Homily
vpon
Iohn
,
remembers
the
Syrian
,
the
Egyptian
,
the
Indian
,
the
Persian
,
the
Ethiopian
,
and
many
others
:
And
Theodoret
in
his
first
Booke
,
Theod.
de
curan
.
Graecorum
affectibus
lib.
15.
De
curandis
Graecorum
affectibus
,
will
beare
vs
witnesse
that
in
his
time
the
Bible
was
turned
into
all
Languages
in
the
world
;
&
what
one
thing
is
more
common
among
the
Fathers
,
then
often
to
bee
calling
vpon
the
people
to
get
themselues
Bibles
,
to
reade
and
examine
them
:
Then
the
Laitie
was
acquainted
with
the
Text
of
Scripture
as
well
as
the
learned
,
and
then
the
doctrine
of
Hosius
was
not
hatched
:
So
we
reade
in
Socrates
,
Socr.
lib.
5.
cap.
8.
of
Nectarius
,
that
of
a
Iudge
,
and
one
of
the
Laitie
,
he
was
made
Bishop
of
Constantinople
;
by
the
consent
of
an
150
Bishops
;
And
of
Saint
Ambrose
,
Socrat.
l.
4.
cap.
25.
who
was
translated
from
the
gouernement
of
a
Prouince
to
bee
Bishop
of
Millain
:
Of
Gregorie
the
father
of
Nazianzene
;
Of
Thalassim
,
Bishop
of
Caesarea
,
that
from
priuate
men
,
they
were
remoued
to
sit
at
the
sterne
of
the
Church
;
which
shewes
how
painefull
and
how
indefatigably
diligent
they
had
bene
in
the
Word
of
God
,
and
in
the
search
of
Scriptures
,
that
being
but
Lay-men
,
yet
were
supposed
able
to
sustaine
the
office
&
charge
of
Bishops
.
Wee
reade
in
Eusebius
,
of
Origen
,
Euseb.
hist.
eccles.
l.
6.
cap.
2.
that
hee
was
trained
vp
in
the
Scriptures
from
a
child
,
that
hee
got
them
without
booke
,
and
was
wont
to
question
with
his
father
Leonides
about
the
difficult
meaning
of
some
places
:
Of
Macrina
foster
mother
to
S.
Basil
,
Basil
.
Epist
74.
that
shee
proposed
vnto
her selfe
the
example
of
Timothy
,
and
trained
him
vp
in
learning
the
Scriptures
from
his
infancy
.
S.
Basil
himselfe
is
our
recorder
in
his
74.
Epistle
;
so
wee
reade
in
Nicephorus
,
Niceph.
lib.
8.
cap.
14.
his
8.
booke
and
14.
chapter
,
of
Paphnusius
a
Lay-man
,
and
yet
so
renowmed
for
his
singular
knowledge
in
Diuinitie
,
that
he
was
accounted
worthy
to
beare
a
part
,
and
be
no
small
helper
in
the
Councell
of
Nice
:
And
who
knowes
not
that
S.
Hierome
directs
many
of
his
Epistles
vnto
godly
women
,
Hierom.
highly
commending
them
for
their
labour
in
the
Scriptures
?
Or
who
knowes
not
that
S.
Iohn
himselfe
writ
his
second
Epistle
to
his
elect
Lady
?
Ioh.
Epist.
2.
which
Epistle
is
Canonicall
Scripture
:
And
is
it
not
a
shame
to
thinke
that
hee
would
send
her
an
Epistle
which
she
might
not
reade
?
It
was
indeed
the
reproach
which
Iulian
the
Apostata
obiected
against
the
Christians
;
and
from
him
it
seemes
that
Hosius
and
Andradius
,
and
our
blinde
Romish
guides
haue
borrowed
it
:
By
all
which
it
appeares
,
that
this
muffling
of
mens
eyes
,
which
the
Trent
men
haue
deuised
,
is
but
a
noueltie
and
a
trick
to
win
some
credit
to
their
Legend
,
thevery
shop
and
forge
of
lies
;
and
vnder
the
vaile
and
mist
of
Ignorance
,
to
send
whole
droues
and
legions
of
soules
to
hell
.
But
for
you
(
beloued
)
I
shall
beseech
God
in
the
words
of
S.
Paul
,
and
I
beseech
you
vse
the
same
prayer
for
your selues
;
That
the
word
of
God
may
dwell
in
you
plentifully
in
all
Wisedome
;
that
the
booke
of
God
may
neuer
bee
wrested
out
of
your
hand
;
that
hee
would
open
to
you
the
treasures
of
wisedome
and
knowledge
,
which
there
are
hid
;
that
you
may
bee
like
Apollos
powerfull
,
and
like
Tertullus
learned
in
the
Scriptures
,
that
you
may
rellish
that
heauenly
Manna
,
that
you
may
long
after
the
sincere
milk
of
the
Gospell
,
that
you
may
performe
indeed
as
much
as
God
gaue
Ioshua
in
charge
,
Iosh.
1.8
.
That
this
booke
of
God
may
not
depart
out
of
your
mouthes
,
that
you
meditate
therein
day
and
night
,
that
you
obserue
and
do
all
that
is
written
therein
;
for
thus
you
shall
make
your
waies
prosperous
,
you
shall
make
your
sorrowes
easie
,
your
comforts
many
,
your
vertues
eminent
,
your
conscience
quiet
,
your
life
holy
,
your
death
comfortable
,
your
election
sure
,
your
saluation
certaine
;
and
so
I
make
poste
haste
to
those
fiue
sins
which
I
called
positiue
,
whereof
the
first
is
swearing
.
Swearing
,
1
Positiue
sin
.
Zanchius
.
Polanus
.
Mercer
.
Ribera
out
of
Hier.
Error
Manich.
&
Anabap.
Zanchius
in
3.
praeceptum
ex
Gratiano
.
the
Hebrew
word
Aloh
may
either
signifie
cursing
and
execration
,
as
Zanchius
;
or
Periury
,
and
foreswearing
,
as
Polanus
;
or
slandering
&
detraction
,
as
Mercer
would
haue
it
.
I
rather
follow
the
exposition
of
Ribera
out
of
Saint
Hierome
,
that
here
it
is
vsed
to
signifie
rash
&
idle
swearing
;
so
that
heere
is
no
shroud
for
that
doting
humour
of
Anabaptists
,
and
Manichees
,
which
they
wold
gladly
reare
&
build
out
of
the
fift
of
Mathew
,
Sweare
not
at
all
:
and
out
of
the
fift
of
Iames
the
12.
My
brethren
aboue
all
things
sweare
not
.
Gratian
(
saith
Zanchius
in
his
exposition
vpon
the
third
commandement
)
will
helpe
vs
with
a
lifte
out
of
the
Fathers
to
answere
them
,
Damnantur
à
Christo
,
&
Apostolo
iuramenta
temeraria
,
quae
vulgo
habentur
in
colloquijs
,
non
ea
quae
coram
Magistratu
habentur
in
iudicijs
.
Our
Sauiour
forbids
common
and
idle
swearing
in
our
ordinary
talke
&
vpon
slight
occasion
,
but
he
forbids
not
the
lawfull
vse
of
an
oath
before
the
Magistrate
,
which
else-where
hee
allowes
,
and
cals
the
Iudge
and
Palaemon
to
make
an
end
of
all
contention
,
Heb.
6.16
.
This
then
needs
must
bee
the
point
.
Rash
and
idle
swearing
being
not
performed
,
in
iustice
,
in
truth
,
and
in
iudgement
,
is
such
a
sinne
as
will
make
a
whole
Land
to
mourne
and
shake
.
The
truth
whereof
is
most
apparant
in
the
23
of
Ieremy
at
the
10.
Because
of
oathes
the
Land
mourneth
:
To
which
we
may
adde
that
blacke
doome
gone
out
against
prophane
swearers
in
the
fift
of
Zachary
,
The
curse
of
God
shall
lay
siege
vnto
the
house
of
him
that
sweareth
,
vntill
it
haue
consumed
the
timber
,
and
the
stones
thereof
:
And
that
sentence
of
Syracides
,
Eccle.
23.11
.
He
that
vseth
swearing
shall
bee
filled
with
wickednesse
,
and
the
plague
shall
neuer
be
remoued
from
his
house
.
It
seemes
this
doctrine
hath
beene
long
known
and
Preached
,
&
this
sin
also
cried
downe
by
the
ancient
Lawes
of
most
Nations
in
the
world
:
Iohannes
Boaemus
de
moribus
Gentium
lib.
1.
cap.
5.
Boamus
l.
2.
cap.
9.
for
amongst
the
Egiptians
whosoeuer
was
conuicted
for
a
common
swearer
was
to
loose
his
head
:
amongst
the
Scythians
it
was
the
losse
&
forfeiture
of
all
his
goods
:
amongst
the
Romanes
the
swearer
was
to
bee
throwne
with
violence
from
the
top
of
the
rock
Tarpeius
.
And
this
was
the
cause
(
saith
Plutarch
)
that
they
would
not
suffer
their
children
to
sweare
by
the
name
of
Hercules
within
dores
,
Quaest.
Romam
.
but
enioyned
them
to
go
abroad
,
and
there
deliberate
of
their
oaths
.
Amongst
the
Grecians
,
Graeci
.
the
swearer
was
to
loose
his
eares
:
Iudaei
in
Talmud
.
the
Iewes
were
wont
to
rent
their
cloaths
when
they
heard
the
name
of
God
prophaned
;
which
if
we
should
do
in
our
daies
,
we
should
rent
our
cloathes
so
oft
as
wee
heare
men
spewing
black
and
fearfull
oathes
,
one
suite
would
not
last
vs
one
day
;
nay
,
sometimes
not
hang
so
long
vpon
our
backes
,
till
our
flesh
or
skinnes
were
warme
within
vs
.
Yea
,
the
very
Turkes
,
Boaemus
de
moribus
Gentium
lib.
2.
c.
11.
as
some
report
of
them
,
will
stop
their
eares
at
the
hearing
of
an
oath
.
And
it
is
memorable
of
one
of
the
Kings
of
France
,
Rhenan
in
annot.
in
Tertul.
who
(
as
Beatus
Rhenanus
records
)
made
this
Statute
;
that
Swearers
should
haue
their
mouthes
seared
with
burning
irons
.
And
one
of
the
Kings
of
this
Land
,
out
of
a
religious
care
to
preuent
the
doome
which
the
heauens
threatned
for
this
sin
;
ordained
that
a
mulet
and
forfeiture
shold
be
exacted
of
euery
one
that
was
heard
or
noted
to
sweare
within
his
Court.
To
shut
vp
this
proofe
,
swearing
is
a
sinne
that
brings
the
wrath
of
God
,
not
only
vpon
the
party
that
swears
though
he
be
sure
not
to
escape
,
nor
only
vpon
the
house
where
he
dwels
,
as
the
sinne
of
Ely
for
want
of
due
correction
vpon
Hophni
and
Phinehas
:
but
vpon
the
country
,
as
the
sin
of
Achan
brought
wrath
vpon
Israel
,
and
the
sin
of
the
men
of
Gibeah
,
hazarded
the
ruine
of
the
whole
tribe
of
Beniamin
,
Iudg.
20.
&
yet
woe
be
vnto
vs
,
for
our
land
may
truely
take
vp
that
mournefull
complaint
of
the
Prophet
Esay
,
The
whole
Land
is
sicke
,
and
the
whole
heart
is
heauy
with
this
sin
:
and
redouble
often
and
often
the
Elegie
of
Ieremy
:
Because
of
Oathes
our
Land
mourneth
.
Our
Magistrates
that
should
put
bridles
in
the
lips
of
others
,
Magistrats
tainted
with
this
sinne
.
doe
not
,
or
else
they
dare
not
,
make
anie
Lawes
against
this
sinne
,
for
feare
lest
they
should
proue
nets
to
catch
themselues
.
Most
of
our
noble
stemmes
,
The
Nobility
.
to
shew
their
vndanted
boldnesse
,
(
in
open
railing
vpon
God
him selfe
)
do
shew
more
base
corage
in
out-vying
of
oaths
then
euer
they
are
like
to
doe
in
martiall
feates
in
Armes
.
GOD
hath
vouchsafed
to
houor
them
more
then
others
,
and
they
dishon
or
him
,
&
endanger
the
honour
of
this
land
,
as
much
as
any
.
Those
that
should
proue
the
hope
and
life
of
the
Gentry
,
The
Gentry
.
make
it
the
vsuall
&
common
figure
in
their
Rhetorike
,
not
to
giue
their
best
friend
a
word
,
til
first
they
haue
giuen
the
name
of
God
a
wound
;
an
oth
is
the
proeme
of
all
their
speeches
,
&
complement
of
their
discourse
;
there
is
not
the
least
errour
in
casting
of
a
die
,
but
it
must
cost
our
Sauiour
a
stab
;
he
will
not
loose
one
penny
by
his
gaming
,
but
Christ
Iesus
must
pay
for
it
,
it
shall
cost
him
the
staining
and
impeachment
of
his
dearest
houour
;
if
his
neighbour
wrong
him
,
although
but
in
shew
,
by
fearefull
oathes
he
will
be
reuenged
on
GOD
for
that
;
if
GOD
will
be
so
merciful
as
to
crowne
him
with
some
vnexpected
blessing
,
then
hee
shews
his
contentment
with
decads
and
pages
of
oathes
.
This
is
the
Dialect
wherein
GOD
must
be
thanked
for
that
,
it
is
most
true
of
them
which
Quintilian
lib.
1.
Instit.
said
of
his
pupill
:
Nondum
prima
exprimit
verba
,
etiam
iurare
didicit
:
an
oath
is
the
first
English
which
he
learneth
;
Et
qui
iurat
cum
repit
quid
non
adultus
faciet
?
If
they
can
sweare
in
their
cradles
,
they
will
shake
a
Land
with
oathes
when
they
are
old
.
Citizens
.
Our
Citizens
which
shold
be
samplars
for
the
world
to
imitate
,
will
not
sticke
to
sell
their
souls
,
so
they
may
sell
their
wares
with
it
:
but
is
it
not
a
miserable
and
sory
bargain
,
when
for
euery
trifling
gaine
,
not
worth
the
naming
,
they
giue
their
souls
to
boot
,
which
cannot
be
redeemed
with
a
thousand
worlds
.
If
you
chance
to
come
neere
the
Court
,
Courtiers
.
you
would
thinke
you
were
entred
vpon
a
stage
,
and
come
into
a
schoole
of
blasphemy
:
if
you
walke
into
the
streets
of
the
city
,
you
would
think
you
were
among
the
courtiers
scholers
,
who
hauing
often
heard
their
lectures
of
swearing
,
were
now
boldly
&
readily
repeating
them
.
Cast
eye
vpon
the
Country
swaine
,
Country-men
.
and
there
is
not
the
silliest
catiffe
,
howsoeuer
defeated
of
all
the
endowments
both
of
grace
and
nature
,
but
is
wise
enough
to
practise
this
sinne
;
he
that
by
nature
is
most
rude
and
barbarous
in
speaking
,
can
be
eloquent
&
rhetorical
enough
in
swearing
,
that
howsoeuer
they
are
excelled
by
Courtiers
and
Citizens
in
varietie
of
attire
,
yet
they
disdain
&
scorne
,
that
they
should
put
them
downe
,
eyther
in
the
complement
&
brauery
,
or
in
the
variety
of
new
fashioned
oathes
.
Thus
do
men
of
all
estates
turne
worse
then
Iewes
,
in
crucifying
the
Lord
of
glory
,
&
ripping
their
Sauiors
wounds
to
bleede
againe
;
for
the
Iewes
crucified
him
but
once
,
blasphemous
swearer
,
thou
crucifiest
him
almost
at
euery
word
thou
speakest
;
the
Iewes
sinned
of
ignorance
,
not
knowing
that
he
was
the
Messias
,
but
thou
of
wilfulnesse
;
the
Iewes
called
for
Pilate
to
crucifie
him
,
but
thou
vngracious
murtherer
wilt
do
it
thy selfe
,
and
instead
of
crosse
&
nailes
,
thou
rentest
and
grindest
him
to
pieces
betwixt
thy
teeth
.
This
dreadfull
name
of
God
,
&
this
sweete
name
of
Iesus
,
is
all
the
Euidence
,
and
all
the
Charter
thou
hast
to
shew
,
for
thy
right
and
title
in
heauen
.
If
this
preuayle
not
,
thou
art
a
sparke
of
Tophet
,
and
a
fire-brand
of
Hell
:
and
wilt
thou
for
all
this
,
teare
in
peeces
this
dreadfull
name
?
wilt
thou
rent
thy
owne
Charter
,
and
by
blotting
this
name
,
blot
thy
owne
name
out
of
the
booke
of
Life
?
Suppose
there
could
not
be
found
any
other
sin
in
all
our
Land
,
suppose
swearing
had
not
any
other
sin
to
bear
it
company
,
suppose
there
were
no
forraine
enemy
in
the
world
to
annoy
or
inuade
vs
,
yet
the
frequent
vse
of
this
infernall
dialect
and
language
of
the
Diuell
,
would
prooue
an
engine
and
rampire
strong
enough
to
batter
our
walles
,
a
sword
keene
enough
to
martyr
our
flesh
,
an
arrow
swift
enough
to
drinke
vp
our
bloud
,
a
disease
sharpe
and
desperate
enough
,
to
make
a
flawe
in
our
estate
,
a
breach
in
our
peace
,
and
a
scarre
in
our
Church
,
a
shaking
ague
,
and
hot
feuer
,
sure
enough
to
shake
our
Land
from
one
end
vnto
the
other
;
and
therefore
,
if
you
respect
and
tender
the
peace
and
welfare
of
this
kingdome
;
if
you
beare
any
loue
to
this
Nation
,
if
you
affect
the
health
of
Ierusalem
,
if
you
wish
from
your
harts
that
the
florish
and
happines
of
our
state
&
land
may
be
immortall
,
if
you
haue
any
zeale
or
corage
for
the
Lord
of
Hosts
,
then
gird
your
swords
vpon
your
thighs
,
arme
your selues
with
courage
&
resolution
,
to
stop
the
mouth
of
this
crying
sin
:
It
is
a
proud
sin
,
that
scornes
to
quarrell
with
any
vnder
God
himselfe
:
It
is
a
stowt
sin
,
that
is
alway
heauing
at
the
strength
&
foundation
of
our
Land
.
O
suffer
it
not
to
walk
in
your
streetes
,
to
sitte
at
your
boards
,
to
tary
in
your
shops
to
jet
in
your
Markets
without
a
check
:
why
should
this
aboue
all
other
sins
stoope
and
submit
it selfe
to
no
law
?
why
should
this
aboue
al
other
sins
be
subiect
to
no
censure
?
O
that
some
good
Phinehas
who
is
zealous
of
the
name
of
God
,
would
breake
vs
the
ice
,
and
take
in
hand
to
purchase
&
procure
from
our
Senate
,
some
wholsome
law
,
some
sharpe
and
cutting
statute
,
that
might
snape
the
growth
,
and
stanch
the
bloody
fluxe
of
this
hainous
impiety
;
verily
GOD
would
say
of
such
a
man
as
hee
said
of
Phinehas
,
Numb
.
25.
This
good
man
that
was
zealous
for
my
sake
,
hath
turned
away
mine
anger
from
you
;
surely
happie
should
be
that
day
,
and
immortall
should
be
the
memorie
,
and
honoured
for
euer
should
bee
that
man
,
by
whose
zealous
endeuours
so
good
a
work
should
bee
effected
;
their
memories
should
neuer
perish
,
but
wheresoeuer
there
should
be
but
mention
of
their
names
,
there
also
the
good
worke
that
they
haue
done
,
should
be
spoken
of
for
a
memoriall
of
them
;
and
would
God
wee
might
be
so
happie
as
once
to
see
that
day
.
And
so
I
come
to
the
second
sin
,
which
is
Lying
,
wherein
I
dare
passe
my
word
I
will
be
briefe
.
Cachesh
,
howsoeuer
in
Kal
,
The
second
positiue
sinne
.
it
may
signifie
to
wax
faint
,
and
be
without
courage
,
yet
in
Piel
,
as
here
it
is
vsed
,
it
signifies
to
lie
;
&
is
by
Martyr
out
of
Augustine
defined
to
be
either
the
vttering
of
some
vntruth
,
or
the
vttering
of
a
truth
vntruly
,
with
intent
and
purpose
to
deceiue
.
Aquinas
secunda
secundae
in
his
110.
question
,
August
.
de
mendacio
.
makes
eight
kinds
of
lies
,
but
S.
Augustine
more
concisely
comprizes
them
al
in
three
.
The
first
for
profit
,
which
is
called
officiosum
;
another
for
meriment
,
which
is
called
iocosum
;
the
third
of
malice
,
which
he
calls
perniciosum
.
The
first
kind
of
lie
takes
hold
of
those
,
that
for
a
little
lucre
send
truth
a
packing
.
The
second
takes
hold
of
those
,
who
affecting
to
make
others
sport
,
set
their
wits
on
working
.
The
third
taks
hold
of
those
,
that
vse
to
whet
their
tong
with
gall
,
to
wreacke
their
malice
.
And
there
is
none
of
these
,
eyther
so
mincing
or
so
neate
and
handsome
,
but
it
is
a
foule
&
lothsome
sin
.
For
howsoeuer
Plato
in
his
second
Dialogue
de
Republica
;
and
Quintilian
in
his
twelfth
Booke
of
Institutions
;
and
Aquinas
in
the
place
beforecited
,
at
the
4.
Article
,
can
finde
in
their
hearts
to
wink
at
such
lies
as
are
ful
of
wit
and
good
conceit
;
and
S.
Ierome
himselfe
,
would
father
some
officious
lies
,
euen
vpon
the
Scripture
,
from
the
example
of
the
Egiptian
Midwiues
,
Exod.
1.
and
of
Rahab
,
Ioshua
2.
and
of
Abraham
,
Gen.
12.
and
of
Iacob
,
Gen.
27.
Yet
seeing
S.
Augustine
a
better
scholler
then
Plato
;
and
Salomon
a
better
Oratour
then
Quintilian
;
and
both
Iob
and
Paul
,
better
Commentators
then
eyther
Aquinas
,
or
Saint
Ierome
,
as
I
hope
wil
take
my
part
,
I
shal
not
shrinke
nor
retract
what
I
haue
said
;
that
there
is
no
kind
of
lie
,
be
it
neuer
so
neately
trimd
,
and
wittily
contriued
,
All
sorts
of
lies
be
sinnes
.
neuer
so
likely
to
proue
good
and
aduantagious
,
which
may
not
without
any
slander
be
censured
and
noted
for
a
sinne
.
For
proofe
whereof
,
I
might
appeale
to
the
Essaei
among
the
Iewes
in
Eusebius
,
Euseb.
de
praep.
Euangel.
lib.
8
his
8.
Booke
de
Preparatione
Euangelica
,
and
4.
cha.
to
Damascene
in
the
3.
of
his
Paralels
:
to
Chytraeus
in
a
Tract
de
Iacobi
mendacio
:
to
Gerson
in
his
protestation
about
the
matters
of
Faith
:
to
Saint
Bernard
de
modo
bene
viuendi
,
31.
Sermon
:
Saint
Augustine
,
who
of
set
purpose
hath
answered
S.
Ierome
in
his
8.
and
9.
Epistles
:
to
the
laws
of
the
Persians
in
Plutarch
:
Plutarch
.
de
vitando
.
to
infinit
other
authorities
.
But
when
the
Scriptures
be
plaine
,
I
list
to
seeke
no
further
.
Shall
Salomon
then
be
iudge
?
I
am
contented
,
vpon
condition
he
may
be
heard
to
speake
out
of
the
12.
of
the
Prouerbs
v.
22.
for
there
he
hath
defined
a
lie
to
be
abomination
in
the
fight
of
God
.
Or
if
you
wil
heare
him
speake
out
of
the
6.
of
Prouerbs
v.
17.
for
there
hee
hath
pictured
a
lie
with
this
mot
to
vpon
the
face
:
The
sin
which
God
abhorreth
.
Which
place
is
not
meant
onely
of
the
pernicious
lie
,
which
is
spiced
with
malice
;
but
also
of
merry
&
conceited
lies
.
For
otherwise
Salomon
hath
thwarted
Hosea
,
who
blackt
it
on
the
head
for
a
sin
,
to
make
Princes
merry
with
lies
,
Hosea
7.3
.
not
only
of
the
pernicious
lie
,
that
is
lined
and
bolstered
with
gall
and
rancor
,
but
also
of
the
officious
and
profitable
lie
:
otherwise
Salomon
forgot
himselfe
,
when
he
commands
,
that
vpon
no
tearmes
,
that
vpon
no
conditions
,
we
should
make
sale
of
truth
,
Pro.
23.
If
any
lie
might
merit
or
pleade
not
guilty
,
then
surely
it
should
be
such
a
one
,
as
maketh
for
the
defence
and
encrease
of
Gods
glory
and
honor
,
&
yet
euen
this
lie
also
deserues
an
Anathema
,
from
the
13
of
Iob
v.
7.9
.
will
you
lie
for
Gods
defence
?
Is
it
well
that
one
should
make
a
lie
for
him
?
The
modell
of
time
will
not
abide
any
profuse
or
large
discourse
,
I
therefore
epitomize
and
contract
my
larger
meditations
into
this
briefe
summe
.
The
pernicious
lie
which
is
of
malice
,
as
it
hath
no
father
but
the
diuell
,
so
hath
it
no
other
Patron
to
defend
it
:
the
lie
for
sport
and
merriment
wee
haue
already
disabled
;
and
the
ground
of
the
officious
lie
is
but
a
quick-sand
,
vnable
to
support
such
a
weighty
sin
.
For
say
thou
lie
to
helpe
thy
neighbour
at
a
dead
lift
,
perhaps
to
saue
his
life
,
a
thing
that
God
commands
,
this
is
but
a
weak
supporter
;
for
euen
in
this
thou
dost
thy selfe
more
hurt
,
then
thou
canst
doe
thy
neighbour
good
,
Nisi
fiat
iustis
&
rectis
medijs
,
P.
Martyr
de
mendacio
.
saith
Martyr
vnlesse
it
be
done
by
lawfull
and
warrantable
means
.
Say
thou
intend
the
benefit
of
the
Church
,
and
by
consequent
Gods
greater
glory
;
yet
S.
Paul
will
schoole
thee
better
,
Rom.
6.1
.
Thou
maist
not
giue
way
to
the
smallest
euil
,
in
hope
of
the
greater
good
to
follow
thereupon
.
If
it
be
obiected
,
that
the
Egiptian
midwiues
lied
,
and
God
blessed
them
;
I
answer
,
that
God
blessed
them
not
for
the
lie
,
but
for
their
faith
that
wrought
in
them
by
loue
.
If
it
be
said
that
Abraham
lied
to
Pharao
,
and
to
Abimelech
.
I
answer
,
it
is
more
then
can
be
prooued
.
Indeed
he
said
that
Sarah
was
his
sister
,
&
it
was
true
;
for
they
were
the
children
of
the
same
father
,
but
not
of
the
same
mother
,
as
Abraham
himselfe
expounds
his
owne
meaning
,
Ge.
20.12
.
but
he
neuer
denied
that
shee
was
his
wife
;
Non
petit
Abraham
vt
Sarah
mentiatur
,
saith
Iunius
,
Abraham
desired
her
not
to
lie
:
what
then
?
S.
August
.
in
his
22.
booke
against
Faustus
the
Maniche
,
Aug.
contra
Faust
.
Manic
.
lib.
22.
answeres
it
thus
:
Veritatem
voluit
celari
,
non
mendacium
dici
:
he
bid
her
not
speake
a
word
but
truth
,
and
yet
be
warie
that
she
tolde
not
all
that
shee
knew
,
à
nemine
enim
id
exigitur
vt
totum
depromat
quod
nouit
;
Phar
ao
could
not
bind
them
to
reueale
the
whole
truth
,
saith
Martyr
,
in
assoyling
of
this
doubt
.
If
it
bee
said
that
Iacob
lyed
when
hee
told
his
father
that
he
was
his
elder
sonne
Esau
;
Aquinas
answereth
,
secunda
secundae
quaest.
110.
Artic.
3.
Aquinus
2.
a.
2.ae
.
q.
110.
Art.
3.
that
the
saying
was
mysticall
not
vntrue
,
as
if
he
should
haue
said
;
I
am
the
elder
by
grace
;
or
thus
,
it
was
Prophetical
to
shew
a
mysterie
;
Quod
minor
populus
hoc
est
Gentium
substituendus
esset
in
locum
primogeniti
hoc
est
Iudaeorum
;
By
Esau
he
meant
the
Iews
,
by
himselfe
the
Gentiles
,
and
his
purpose
was
to
signifie
that
howsoeuer
the
Iewes
were
Gods
first
borne
,
yet
they
should
bee
cast
off
,
and
the
Gentiles
who
were
the
yonger
brethren
,
were
they
to
whom
the
blessing
and
the
inheritance
did
belong
.
But
I
will
dwell
no
longer
on
this
point
.
The
closure
is
this
,
Si
quando
loquuti
sunt
vt
homines
,
peccasse
non
diffitebimur
:
P.
Martyr
.
in
locis
com
.
de
mendacio
.
If
they
speake
these
things
as
men
they
erred
,
and
we
denie
it
not
:
Sin
veró
afflatu
Dei
,
mirabimur
e●rum
dicta
sed
in
exemplum
non
trahemus
:
If
these
things
were
spoken
by
the
motion
and
direction
of
Gods
Spirit
,
wee
will
stand
in
admiration
of
the
wisedome
of
God
;
yet
dare
wee
not
make
this
practise
a
patterne
for
vs
to
imitate
,
but
for
all
lies
we
will
make
bold
there
to
include
them
,
where
the
day
of
iudgement
without
repentance
will
be
sure
to
finde
them
,
euen
in
the
Catalogue
&
amidst
the
bedrole
of
our
sinnes
.
Set
a
watch
therefore
before
thy
mouth
,
and
keep
the
dore
of
thy
lips
,
that
thou
vtter
not
a
lie
;
set
lock
&
key
vpon
thy
eares
,
that
thou
entertaine
not
the
voyce
of
him
that
telleth
a
lie
.
For
as
he
that
telleth
the
lie
,
hath
the
diuel
in
his
tongue
;
so
he
that
heareth
the
lie
hath
the
deuill
in
his
eare
,
and
quickly
it
creeps
in
at
the
eare
that
wil
neuer
out
of
the
heart
while
thy
breath
is
in
thee
.
The
time
hath
already
commanded
me
to
take
my
work
out
of
the
Loomes
,
and
to
let
the
other
three
sins
remaine
vntouched
;
would
God
they
were
also
left
vnpractised
:
nay
,
it
were
wel
if
they
were
not
also
professed
amongst
you
.
This
(
beloued
)
this
is
the
only
thing
that
we
the
Ministers
òf
God
,
who
come
here
to
spend
our
breath
,
would
gladly
beg
,
this
onley
is
the
thing
that
wee
would
faine
beseech
with
all
the
bowels
of
our
affections
,
with
our
eyes
watring
,
with
our
flesh
shaking
,
with
our
hearts
bleeding
,
with
our
soules
mourning
,
with
al
the
strings
of
our
hearts
enlarged
towards
you
,
that
you
would
not
suffer
these
sins
to
dwell
amongst
you
,
that
now
at
length
you
would
draw
your
swords
against
sinne
,
which
at
euery
corner
besiegeth
your
Citie
,
before
it
beginne
to
batter
your
wals
.
It
is
a
crastie
Sinon
,
you
cannot
lodge
it
within
your
gates
but
with
feare
and
danger
of
your
liues
;
it
is
a
conuicted
rebell
against
heauen
,
you
may
not
harbour
it
,
it
is
a
professed
traitor
against
the
peace
and
quiet
of
your
Land
,
you
cannot
entertaine
it
without
suspition
of
high
treason
both
against
our
blessed
Sauiour
,
&
our
gracious
Soueraigne
.
Alas
beloued
,
how
long
,
how
long
,
shall
the
Preacher
cry
that
sin
is
more
to
bee
feared
then
any
treason
,
and
yet
we
practise
it
?
How
long
shall
the
Preacher
cry
that
sin
is
the
onely
Troyan-horse
,
whose
womb
can
command
a
bloudy
Armado
,
armed
with
cruelty
and
rage
to
work
our
ouerthrow
,
and
yet
we
entertaine
and
welcome
it
?
how
long
shall
the
Preacher
cry
in
our
streets
,
and
wring
it
in
your
eares
,
that
sin
is
the
onely
make-bate
betwixt
God
and
vs
,
&
yet
wee
are
in
league
and
compact
with
it
?
How
long
shal
the
Preacher
proclaime
this
truth
,
that
our
Land
will
neuer
bee
rid
of
Priests
and
Iesuites
,
the
little
Foxes
that
hinder
the
growth
of
the
Gospel
,
til
first
we
haue
cried
down
our
sin
,
and
yet
we
will
not
leaue
it
?
how
long
shall
the
Preacher
cry
,
nay
,
weary
the
strings
of
his
tongue
,
and
weary
his
sides
,
and
breake
the
veines
and
the
pipes
of
his
heart
,
with
crying
that
the
sin
of
our
Land
,
that
the
sinne
of
our
people
,
and
the
vnthankfulnesse
of
our
Nation
,
hath
taken
away
the
glory
and
the
mirrour
of
Princes
,
the
staffe
of
our
comfort
,
the
ioy
of
our
heart
,
and
the
hope
of
our
Land
;
and
yet
we
dandle
it
on
our
knees
,
and
yet
wee
foster
it
:
we
would
be
lotheto
bestow
our
loue
vpon
him
that
should
practise
treason
against
the
Crown
,
and
yet
we
loue
our
sin
which
is
more
treacherous
:
we
would
be
loath
to
see
our
Land
inuaded
by
forraine
enemies
that
were
stronger
then
wee
,
and
yet
wee
keepe
our
sin
at
home
,
which
is
more
dangerous
:
surely
our
eies
would
sink
into
their
holes
,
and
our
haires
start
from
of
our
heads
,
and
our
hearts
would
breake
in
sunder
within
our
sides
,
if
euer
we
shold
heare
of
the
subuersion
of
our
State
,
of
the
sacking
of
our
Kingdome
,
of
the
downefall
of
our
Churches
,
of
the
burning
of
our
houses
and
Cities
ouer
our
heads
,
of
the
eclipfe
and
darkening
of
the
Gospel
amongst
vs
:
and
yet
alas
our
sins
are
stirring
the
ashes
,
&
blowing
the
coles
,
and
putting
oyle
to
the
flame
of
Gods
displeasure
,
and
how
shall
we
quench
it
?
we
must
quench
it
by
a
flood
of
teares
,
by
watery
eies
,
by
bleeding
hearts
,
by
pensiue
soules
;
wee
must
quench
it
by
making
oureies
fountains
,
&
our
heads
springs
,
&
our
hearts
riuers
of
teares
:
nay
,
let
vs
euen
turne
our
fountaine
of
teares
into
a
streame
,
and
our
streame
of
teares
into
a
floud
,
&
our
floud
of
teares
into
an
Ocean
,
and
let
that
Ocean
be
bottomles
,
&
that
spring
boundlesse
,
and
that
fountain
of
teares
neuer
be
dried
vp
,
that
God
may
be
pleased
to
heale
our
Land
,
which
he
hath
shaken
,
to
renew
our
hopes
which
hee
hath
crossed
,
to
turne
away
the
iudgement
which
hee
hath
threatned
,
to
crowne
vs
with
those
myriads
of
blessings
which
he
hath
promised
:
and
amongst
all
these
thy
blessings
,
write
downe
these
particular
by
name
;
Crown
our
gracious
Soueraigne
,
and
this
Kingdome
with
immortall
happinesse
;
let
the
Scepter
neuer
depart
from
his
seed
;
let
none
of
his
seed
euer
depart
away
from
thee
:
weaken
the
wals
of
Babel
;
continue
the
light
of
thy
holy
Gospell
;
blesse
our
friends
;
conuert
,
or
else
confound
,
or
infatuate
ourfoes
;
kindle
our
zeale
;
soften
our
hearts
;
heale
our
fores
;
pardon
our
sinnes
;
saue
our
soules
at
the
last
day
,
for
thy
Son
Christ
Iesus
his
sake
.
FINIS
.