OF
AMENDEMENT
OF
LIFE
.
The
first
Booke
.
Of
the
foolishnesse
of
Man
,
and
that
his
wisedome
consisteth
in
amendement
of
the
same
.
That
the
word
translated
Amend
,
signifieth
,
to
be
better
aduised
,
and
why
.
Chap.
1.
IT
is
a
matter
worth
the
noting
,
that
the
whole
summe
of
the
first
sermon
of
Iesus
Christ
,
as
also
of
Saint
Iohn
the
Baptist
,
is
by
S.
Mathew
comprised
in
these
wordes
,
Amend
your
liues
,
for
the
kingdome
of
heauen
is
at
hand
.
Heereby
doth
the
holie
Ghost
teach
vs
,
that
the
first
thing
that
is
to
bee
preached
in
the
Church
,
and
sounded
into
our
eares
:
that
especially
and
aboue
all
things
we
are
to
learne
in
the
Gospell
:
whereupon
principally
wee
should
set
our
heartes
and
mindes
:
To
be
briefe
,
the
same
which
we
ought
chiefly
to
practise
,
is
this
first
sermon
of
Iesus
Christ
,
and
of
his
forerunner
Saint
Iohn
,
Amend
your
liues
,
for
the
kingdom
of
heauen
is
at
hand
.
Now
the
word
which
the
holy
Ghost
doth
ordinarily
vse
throughout
the
new
Testament
,
and
namely
in
this
first
sermon
,
whereby
to
expresse
Amendement
,
signifieth
vnderstanding
,
aduice
,
and
wisdome
,
after
the
knowledge
of
our
error
,
corruption
,
and
transgression
.
Thus
the
Amendement
whereto
wee
are
heere
exhorted
,
consisteth
in
this
,
that
where
before
time
we
haue
beene
so
foolish
and
vnaduised
,
as
to
followe
our
owne
corruptions
,
and
so
to
offend
God
,
wee
may
heereafter
obtaine
vnderstanding
and
sense
,
euermore
walking
in
the
feare
and
obedience
of
God
.
2
Out
of
this
Sermon
therefore
,
considering
the
propertie
of
the
word
which
Iesus
Christ
doth
vse
,
we
gather
two
things
:
the
first
,
that
it
is
an
extreme
folly
to
liue
according
to
the
flesh
,
and
so
to
giue
ouer
our selues
to
sinne
:
and
contrariwise
,
that
the
beginning
of
wisedome
is
the
feare
of
God
,
They
haue
corrupted
themselues
towarde
God
,
they
resemble
not
his
children
,
but
are
a
froward
&
crooked
generation
.
Do
ye
thus
reward
the
Lord
,
O
ye
foolish
people
and
vnwise
.
My
people
(
saith
the
Lord
)
are
foolish
,
they
haue
not
knowen
me
,
they
are
foolish
children
&
haue
no
vnderstanding
.
They
are
wise
to
do
euill
,
but
to
doo
well
they
haue
no
knowledge
.
Againe
,
See
(
saith
Saint
Paul
)
that
ye
walke
diligently
,
not
as
fooles
,
but
as
wise
men
.
And
writing
to
Titus
,
We
our selues
were
in
time
past
vnwise
,
disobedient
,
deceiued
,
seruing
the
lustes
and
diuerse
pleasures
,
liuing
in
malitiousnes
and
enuie
.
Salomon
in
his
Prouerbs
doth
vsually
so
take
it
.
Wisedome
(
saith
hee
)
crieth
out
,
O
yee
foolish
,
how
long
will
ye
loue
foolishnes
,
and
the
scornefull
take
their
pleasure
in
scorning
,
and
the
fooles
hate
knowledge
?
And
so
in
many
other
places
,
But
that
we
may
the
better
vnderstand
what
a
foolishnesse
it
is
to
offend
God
:
the
holy
Ghost
,
especially
in
the
olde
Testament
,
and
sometimes
also
in
the
new
,
doth
signifie
this
Amendement
,
by
conuersion
and
turning
to
the
Lord.
Oh
Israel
,
sayth
the
Lord
by
Ieremie
,
If
you
returne
,
returne
vnto
mee
.
Againe
,
Conuert
me
,
O
Lord
,
and
I
shall
be
conuerted
.
Againe
,
I
desire
not
the
death
of
a
sinner
,
saith
the
Lord
,
but
rather
that
hee
conuert
from
his
wickednes
and
liue
.
Conuert
ye
,
O
ye
house
of
Israel
.
Likewise
sometimes
in
the
new
Testament
,
Bee
yee
better
aduised
,
that
is
to
saie
,
Amend
,
saith
S.
Peter
and
S.
Iohn
,
3
For
the
second
point
.
This
exhortation
Amend
,
that
is
to
saie
,
Be
ye
wiser
and
better
aduised
,
together
with
the
reason
thereunto
added
,
whereby
to
induce
vs
so
to
doo
,
doo
sufficiently
,
as
is
aforesayde
,
shew
that
man
of
his
owne
nature
is
inclined
to
this
folly
and
rage
,
namely
,
to
apply
himselfe
to
all
corruption
&
sinne
,
and
so
for
the
amending
of
his
life
ought
to
become
wiser
and
better
aduised
.
Now
notwithstanding
we
might
note
many
examples
of
this
folly
,
yet
at
this
present
we
will
consider
onely
of
seuen
of
the
chiefest
.
And
in
the
meane
time
as
the
number
of
seuen
doth
commonly
signifie
perfection
,
so
will
we
thereby
declare
that
man
is
perfectly
foolish
,
vntill
he
change
his
minde
,
that
he
may
amend
.
And
these
be
the
follies
.
-
1.
Not
to
beleeue
that
there
is
a
God
.
-
2.
To
account
more
of
man
than
of
God
.
-
3.
To
thinke
to
liue
euer
.
-
4.
Not
to
know
wherefore
we
liue
.
-
5.
To
iudge
of
mans
felicitie
or
miserie
by
the
outward
apparance
.
-
6.
To
beleeue
our
enemies
sooner
than
our
friends
.
-
7.
To
thinke
our selues
wise
.
4
These
seuen
follies
are
the
cables
of
vanitie
,
and
the
roapes
that
drawe
on
iniquitie
.
Of
these
doth
Esay
saie
,
Wo
vnto
them
that
draw
iniquitie
with
cordes
of
vanitie
,
and
sinne
,
as
with
cart
ropes
.
For
by
these
cordes
and
cables
,
hee
vnderstandeth
certaine
false
opinions
and
peruerse
imaginations
,
wherewith
the
deuil
quenching
in
men
all
feeling
of
sinne
&
apprehension
of
God
,
draweth
them
(
as
it
were
)
with
cordes
and
cables
to
all
iniquitie
,
and
consequently
to
the
pit
of
hell
.
Of
these
he
setteth
downe
three
examples
.
The
first
of
prophane
persons
,
scorners
of
God
,
who
saie
,
Let
him
make
speed
,
let
him
hast
his
worke
that
we
may
see
it
,
&
let
the
counsell
of
the
holy
one
of
Israel
drawe
neere
and
come
,
that
we
may
know
it
.
Secondly
,
of
those
that
call
euill
good
,
and
good
euill
▪
that
make
darknesse
light
,
and
light
darknes
:
that
make
bitter
sweet
,
&
sweet
bitter
.
Thirdly
,
of
those
that
are
wise
in
their
owne
conceits
,
and
skilfull
in
the
consideration
of
themselues
.
The
explaning
therfore
of
these
seuen
follies
afore
mentioned
,
may
stand
as
a
commentarie
and
opening
of
these
cords
and
cables
mentioned
by
Esay
,
as
also
to
shew
that
these
follies
tende
onely
to
persuade
man
that
he
is
a
beast
,
and
that
after
his
death
he
is
to
attend
neither
good
nor
euill
:
thereby
to
staie
all
his
thoughts
and
affections
vpon
this
temporall
life
,
to
plunge
him
in
the
pleasures
of
the
world
and
the
flesh
,
and
consequently
,
to
take
from
him
all
holines
and
religion
.
Inasmuch
therefore
as
we
are
now
to
amend
our
liues
,
we
must
learne
to
renounce
these
seuen
follies
,
and
to
be
wiser
hereafter
.
Of
the
first
Folly
.
Not
to
beleeue
that
there
is
a
God
.
Chap.
2.
THe
first
&
principall
folly
,
is
the
same
whereof
the
Prophet
Dauid
speaketh
,
The
foole
hath
said
in
his
heart
that
there
is
no
God
,
Of
those
that
in
their
heartes
doo
saie
thus
,
there
be
two
sorts
,
the
one
pronounce
it
with
their
lips
,
the
other
with
their
woorks
.
A●
for
the
Iewes
,
of
whom
Dauid
heer
speaketh
,
they
in
their
woorks
shewed
,
that
their
harts
did
say
,
that
there
is
no
God
.
And
t●is
doth
he
note
,
where
for
proof
therof
he
addeth
,
They
are
corrupt
,
and
become
abhominable
.
But
among
Christians
there
are
some
(
a
matter
of
extreem
terror
)
that
say
both
in
hart
and
mouth
,
that
there
is
no
God
.
Yea
,
and
this
impietie
hath
taken
such
hold
of
diuers
,
that
they
will
not
stick
to
say
it
,
and
that
not
whisperingly
,
mumbling
,
or
between
the
teeth
,
but
euen
with
open
throat
.
And
in
deed
in
many
places
they
dispute
no
longer
of
differences
,
concerning
the
hope
of
saluation
&
seruice
of
God
,
but
now
the
question
is
,
whether
there
be
a
God
.
Yea
,
it
is
a
common
phrase
,
when
a
man
affirmeth
that
there
is
a
God
:
Who
did
euer
see
him
,
that
we
may
beleeue
him
?
2
The
sole
representation
of
such
a
blasphemie
might
suffise
to
terrifie
our
harts
,
and
to
make
vs
to
sweat
euen
water
and
blood
for
anguish
:
That
Christiandome
should
afford
any
so
abhominable
monsters
as
should
denie
God
:
God
,
I
say
,
not
onely
the
creator
whom
we
may
behold
in
his
works
,
but
also
the
redeemer
,
that
is
to
say
:
God
reuealed
in
the
flesh
,
iustified
in
the
spirite
,
seen
of
Angels
,
preached
to
the
Gentils
,
beleeued
vpon
in
the
world
,
and
lifted
vp
into
glorie
.
This
verelie
is
a
iust
and
terrible
iudgement
which
God
executeth
vpon
those
,
whose
harts
and
mindes
are
plunged
and
so
swallowed
vp
in
the
pleasures
of
the
world
,
and
the
flesh
,
that
they
neuer
think
vpon
God
,
no
more
then
if
there
were
none
.
It
is
a
horrible
vengeance
that
God
layeth
vpon
those
,
who
to
the
ende
without
remorse
of
conscience
,
to
giue
themselues
ouer
to
their
owne
abhominations
and
corruption
,
do
maliciously
go
about
to
choak
vp
these
reliques
or
remainders
of
the
image
of
God
,
namely
:
That
there
is
a
God
,
a
prouidence
,
&
a
righteousnes
in
God
.
As
Dauid
also
noteth
,
all
the
imaginations
of
the
wicked
do
concurre
that
there
is
no
God
.
It
is
the
punishment
that
those
men
doe
deserue
,
who
when
they
sweare
,
for
affirme
any
thing
,
do
spue
out
of
their
polluted
lipps
this
blasphemie
,
I
renounce
God
.
To
be
briefe
.
It
is
the
payment
wherewith
God
iustly
punisheth
the
extreem
ingratitude
of
such
as
contemne
the
incomprehensible
treasure
of
the
doctrine
of
the
Gospell
,
treading
vnder
foote
the
most
precious
blood
of
Iesus
Christ
.
And
himselfe
hath
pronounced
,
that
such
people
do
deserue
a
more
horrible
iudgement
then
the
inhabitants
of
Sodome
and
Gomorrha
.
3
But
as
there
is
no
wound
more
mortall
,
than
the
same
that
plucketh
foorth
mans
heart
or
soule
,
so
is
there
no
poison
or
pestilence
of
greater
force
,
sodainly
in
men
to
kill
all
faith
,
hope
,
&
charitie
,
with
the
feare
of
God
,
and
consequently
to
cast
him
headlong
into
the
pit
of
hell
,
than
to
deny
the
principle
&
foundation
of
all
religion
,
namely
,
that
there
is
a
God
.
To
the
end
therefore
to
arme
the
elect
against
such
an
extreame
and
pernitious
temptation
,
&
to
make
those
that
shall
suffer
themselues
to
be
carried
awaie
with
so
bitter
a
temptation
,
the
more
inexcusable
in
the
daie
of
iudgement
:
we
will
produce
against
these
Atheists
sundrie
witnesses
,
against
whom
no
exceptions
can
bee
taken
:
and
first
,
all
Iewes
and
Christians
,
because
they
allow
of
the
olde
Testament
:
secondly
,
all
men
liuing
:
thirdly
,
all
creatures
,
as
well
those
that
haue
essence
onely
,
as
those
that
with
essence
haue
life
,
and
those
that
with
essence
and
life
,
haue
motion
and
feeling
:
and
lastly
man
,
although
he
speake
nothing
,
who
besides
his
essence
,
life
,
and
motion
,
is
also
indued
with
reason
.
And
in
deed
,
the
creation
,
preseruation
,
and
guiding
of
all
these
creatures
,
doo
with
a
loude
voice
proclaime
that
there
is
a
God
.
And
first
we
will
begin
with
those
that
allow
the
olde
Testament
to
be
the
word
of
God
,
and
consequently
with
all
Iewes
and
Christians
that
are
,
or
euer
were
.
For
as
in
the
olde
Testament
,
the
testimonies
that
there
is
a
God
are
most
euident
,
infinite
,
and
of
sundrie
sortes
,
so
is
it
a
desperate
presumption
and
impudencie
,
to
go
about
to
denie
that
,
which
by
so
many
millions
both
of
Iewes
and
Christians
haue
euermore
beene
beleeued
and
confessed
.
4
If
these
Atheists
do
saie
,
that
both
Iewes
&
Christians
haue
all
bin
deceiued
by
beleeuing
the
holy
Scripture
,
whether
of
the
olde
or
new
Testament
,
and
consequently
all
testimonies
of
the
diuinitie
therein
contained
:
What
booke
haue
they
so
authenticall
or
ancient
as
the
Bible
,
wherwith
they
may
,
to
the
contrarie
,
proue
that
there
is
no
God
?
Againe
,
how
can
they
shun
the
conuiction
of
their
owne
consciences
,
which
will
force
them
to
acknowledge
that
the
holie
Scriptures
proceeded
from
God
,
if
they
wil
consider
but
these
reasons
folowing
.
First
,
they
make
no
doubt
whether
the
bookes
attributed
to
Plato
,
Aristotle
,
Polibius
,
Liuie
,
Demosthenes
,
Cicero
,
Homer
,
Virgil
,
&
such
others
,
were
written
by
those
men
to
whom
they
be
attributed
.
What
reason
then
haue
they
to
demand
whether
the
Bible
were
written
by
Moses
,
Iosua
,
Esdras
,
Dauid
,
the
Prophets
and
Apostles
?
They
also
(
at
the
least
in
general
termes
)
do
approue
the
contents
of
the
said
prophane
bookes
,
whether
for
historie
or
for
doctrine
.
With
what
mallice
are
they
then
possessed
,
that
should
cause
them
to
denie
a
God
,
which
is
the
principall
and
fundamentall
argument
of
all
the
bookes
of
the
Prophets
and
Apostles
:
especially
considering
that
if
this
foundation
should
bee
false
,
all
the
rest
were
but
lies
and
vanitie
.
Likewise
,
these
men
that
registred
the
holy
Scriptures
,
neuer
labored
after
the
glorie
of
man
by
ostentation
of
anie
new
inuention
:
For
al
of
them
,
euen
from
Moses
to
the
Apostles
,
haue
had
one
&
the
same
matter
subiect
of
their
writings
,
namely
,
this
selfe
same
diuinitie
.
Neither
haue
they
sought
after
glorie
,
reputation
,
nobilitie
of
descent
,
or
vertues
:
but
haue
set
downe
,
(
as
in
sundrie
places
we
may
perceiue
)
euen
their
owne
infirmities
and
transgressions
,
yea
,
somtimes
matter
of
reproch
to
themselues
,
&
to
their
posteritie
.
Prophane
writers
do
ordinarily
tend
to
magnifie
the
vertues
&
valiant
actions
of
men
,
to
the
end
to
giue
them
the
praise
:
But
the
holy
scripture
euery
where
tendeth
to
glorifie
God
,
euen
in
euery
thing
that
may
becommendable
in
man
:
Shewing
that
al
victories
,
deliuerance
,
aduancement
to
dignitie
,
&
vertue
:
to
be
briefe
,
that
all
goodnes
commeth
of
God
,
&
not
of
man
.
5
As
concerning
the
contents
of
the
holy
scripture
,
it
is
the
same
that
only
laieth
open
the
verie
fountaine
of
mans
corruption
,
&
that
sheweth
how
great
and
pernitious
it
is
.
The
multitude
and
grieuousnes
of
his
sins
:
The
horrible
punishment
that
they
deserue
not
only
in
this
world
,
but
in
the
world
to
come
:
Only
this
holy
Scripture
teacheth
the
assured
remedy
against
these
horrible
inconueniences
:
so
that
man
feeling
himselfe
worthie
of
all
misery
,
euen
of
eternall
death
,
doth
notwithstanding
find
himself
content
&
ioyfull
in
the
midst
of
the
tribulations
of
this
life
,
&
blessed
in
the
assured
expectation
of
an
incomprehensible
&
eternal
felicitie
.
This
Scripture
laboreth
wholy
to
humble
man
,
and
to
exalt
God
.
It
exhorteth
man
to
renounce
wickednes
,
&
to
apply
him selfe
to
righteousnesse
:
to
despise
present
and
temporall
goods
,
that
he
may
aspire
to
those
that
be
spirituall
,
inuisible
,
and
eternall
.
To
be
briefe
,
it
teacheth
as
well
true
holinesse
and
pietie
towards
God
,
as
true
loue
,
peace
and
concord
among
men
,
earnestly
exhorting
them
to
these
duties
.
Who
is
it
then
that
ought
not
to
haue
a
feeling
of
this
in
his
owne
conscience
,
that
this
holie
scripture
proceedeth
from
God
;
6
Moreouer
,
in
other
bookes
we
find
counsels
,
exhortations
,
and
reasons
to
perswade
.
Heer
we
haue
expresse
and
precise
commandements
,
wherby
it
appeareth
that
a
superior
speaketh
,
that
giueth
commandement
to
his
inferior
:
namely
,
God
to
man
.
The
holie
Scripture
prescribeth
a
Law
,
not
onely
to
the
bodie
or
in
externall
causes
,
but
also
to
the
spirite
,
cogitations
and
affections
of
the
soule
:
It
is
therefore
the
spirit
of
God
that
speaketh
,
who
onely
hath
dominion
ouer
the
soule
,
and
knoweth
the
affections
and
passions
of
the
same
.
In
this
holie
Scripture
we
find
promises
and
threates
of
eternall
weale
and
woe
,
as
well
to
the
soule
as
to
the
bodie
.
It
is
then
the
Eternall
and
the
Almighty
,
that
both
promiseth
&
threatneth
:
This
holy
Scripture
teacheth
vs
the
same
thing
,
which
the
creation
of
the
world
doth
:
namely
,
that
there
is
a
God
,
almighty
,
all-wise
,
most
good
and
beneficiall
.
He
therefore
that
is
the
Auctor
of
the
creatures
,
is
also
the
Auctor
of
the
holie
Scripture
.
In
this
Scripture
we
find
predictions
of
matters
,
which
mans
vnderstanding
could
neuer
foresee
:
yea
,
the
verie
time
of
the
performance
of
the
same
is
many
times
noted
,
sometimes
a
hundred
yeares
,
a
thousand
,
yea
,
three
thousand
,
before
they
came
to
passe
.
Yet
are
they
alwaies
fulfilled
in
their
due
time
:
of
necessitie
therefore
,
God
must
be
the
Auctor
of
the
same
.
7
Again
,
all
the
Philosophers
together
in
their
many
volumes
haue
neither
said
nor
taught
so
righteous
,
so
holie
,
and
so
necessarie
matter
,
as
doth
this
holie
Scripture
in
the
ten
wordes
of
the
law
:
yea
,
euen
in
these
two
short
sentences
.
That
we
should
loue
God
with
all
our
hart
,
with
all
our
strength
,
and
with
all
our
soule
:
&
our
neighbour
as
our selfe
.
From
God
onlie
therefore
must
this
doctrine
proceed
.
The
style
likewise
of
this
Scripture
is
simple
and
without
affectation
,
and
yet
it
penetrateth
and
pierceth
the
hart
and
conscience
,
far
more
deepely
then
the
writings
of
the
most
excellent
Orators
in
the
world
.
Whence
should
such
efficacie
proceed
,
Neither
stood
my
woord
and
preaching
in
the
entising
speech
of
mans
wisdome
,
but
in
plaine
euidence
of
the
spirit
and
of
power
:
That
your
faith
should
not
be
in
the
wisedome
of
men
,
but
in
the
power
of
God
.
8
This
holy
scripture
propoundeth
vnto
vs
the
history
from
the
beginning
of
the
world
,
with
the
doctrine
euer
since
continued
among
both
Iews
&
Christians
:
yet
(
which
is
wel
worthy
to
be
marked
)
we
find
no
contradiction
or
disagreement
,
either
in
the
histories
or
doctrine
,
that
may
not
easily
be
vnfoulded
and
reconciled
.
But
as
for
other
books
,
they
begin
their
Histories
two
or
three
thousand
yeares
later
.
And
what
discorde
do
we
find
in
their
writinges
,
both
in
their
histories
and
in
their
doctrine
▪
Againe
,
there
are
no
books
for
the
maintenance
and
confession
of
the
doctrine
whereof
,
both
men
and
women
,
euen
by
thousands
from
age
to
age
,
Princes
,
marchants
,
artificers
,
learned
and
vnlearned
,
haue
voluntarily
resolued
,
euen
with
cheerfulnes
to
abandon
fathers
,
mothers
,
husbands
,
wiues
,
children
,
goods
,
dignities
,
yea
,
life
it selfe
,
and
suffered
torments
that
cannot
be
sustained
by
any
one
that
is
not
holden
vp
by
some
diuine
power
.
Yet
heer
may
you
behold
Martirs
,
that
is
to
say
,
authentical
witnesses
,
that
this
holie
scripture
proceedeth
from
God
.
This
also
is
the
reason
,
why
of
all
other
bookes
,
the
Deuill
,
an
enemie
to
God
,
and
to
the
saluation
of
mankind
,
hath
most
endeuored
to
falsifie
,
to
corrupt
,
and
to
abolish
this
holie
Scripture
:
therby
as
it
were
confessing
that
proceeding
from
God
,
it
is
repugnant
to
him
,
&
necessarie
for
mans
saluation
.
And
yet
hath
the
same
bin
miraculously
preserued
and
kept
in
his
integrity
,
euen
with
the
danger
of
their
liues
that
were
guardians
thereof
:
yea
,
which
is
more
,
euen
by
the
Iewes
themselues
,
the
sworn
enemies
to
Iesus
Christ
,
of
whom
the
Law
&
the
Prophets
do
beare
witnes
.
And
therfore
S.
Augustin
compareth
them
to
Stationers
,
who
in
their
shops
do
keep
many
books
,
but
for
the
vse
of
other
men
.
They
haue
bin
preserued
therefore
vndoubtedly
by
his
only
prouidence
,
who
was
their
Auctor
.
And
to
this
purposeis
the
example
of
the
time
of
Antiochus
most
notable
:
For
in
his
daies
,
9
Againe
,
many
of
those
that
from
time
to
time
haue
made
warre
against
the
holy
Scriptures
,
seeking
either
to
falsifie
or
vtterly
to
abolish
the
same
,
and
persecuted
the
professors
thereof
,
haue
felt
the
smart
of
Gods
horrible
iudgements
poured
vppon
them
,
and
departed
this
life
in
most
wonderfull
&
terrible
manner
,
which
(
no
doubt
)
was
a
vengeance
that
God
,
the
author
of
this
Scripture
,
executed
against
them
.
As
in
deed
many
of
them
haue
bin
likewise
forced
of
themselues
to
confesse
their
torments
to
proceed
from
the
hand
of
God
,
stretched
forth
to
punish
their
impietie
.
By
the
premises
therefore
it
sufficiently
appeareth
,
that
the
disaduowing
and
denying
of
the
holy
Scripture
to
bee
the
word
of
God
,
proceedeth
not
of
ignorance
,
but
euen
of
peruerse
obstinacie
and
mallice
,
and
therefore
that
we
haue
iustly
produced
so
many
millions
both
of
Iewes
&
Christians
,
professors
of
this
holy
Scripture
,
as
witnesses
that
there
is
one
God
,
against
all
those
that
in
mallice
reiect
the
same
,
least
they
should
be
forced
to
confesse
that
there
is
a
God
.
10
If
this
suffice
not
,
we
will
secondly
produce
for
witnesses
all
people
&
nations
of
the
world
,
that
haue
bin
spred
ouer
the
whol
earth
from
the
creation
of
the
world
to
this
day
.
For
they
all
with
one
consent
,
do
acknowledge
that
there
is
some
God
or
Gods
.
A
certaine
philosopher
&
heathen
Orator
hath
written
,
that
there
is
no
nation
so
barbarous
,
as
not
to
confes
that
which
these
wretches
do
denie
,
namely
,
that
there
is
some
God
,
and
these
bee
his
words
.
Among
all
men
of
whatsoeuer
nation
,
this
is
one
constant
and
resolute
opinion
,
that
there
be
Gods
:
for
it
is
a
matter
euen
borne
with
man
,
11
Some
replye
,
that
whatsoeuer
the
worlde
beleeueth
concerning
God
,
proceedeth
onely
of
the
craft
and
pollicie
of
those
that
haue
sought
to
purchase
authoritie
for
their
laws
&
decrees
,
vnder
colour
of
communication
with
the
Gods
,
from
whom
,
say
they
,
they
haue
receiued
whatsoeuer
they
haue
commanded
to
men
.
But
this
glosse
which
they
pretend
,
would
bee
of
small
account
with
men
,
were
not
this
perswasion
,
that
there
are
Gods
,
whom
they
should
feare
to
offend
,
first
grauen
in
their
harts
.
For
had
they
not
beleeued
it
,
they
would
boldly
haue
scorned
those
that
shuld
boast
of
such
communication
with
the
Gods
.
And
therfore
euen
those
men
whom
they
charge
with
such
policies
,
are
also
witnesses
that
al
men
do
beleeue
that
there
is
a
God
.
Again
,
peruse
al
books
that
euer
wer
written
,
from
the
beginning
of
the
world
to
this
day
,
and
see
how
many
notable
persons
we
shall
find
that
euer
maintained
this
blasphemie
,
that
there
is
no
God
.
12
Moreouer
,
the
very
deuils
do
beleeue
that
there
is
a
God
,
and
doo
tremble
,
13
Now
let
vs
go
forward
,
and
come
to
other
creatures
,
yet
comprehending
man
also
,
who
all
without
speaking
shal
testifie
that
there
is
a
God
.
Of
these
there
are
four
sorts
.
The
first
haue
essence
onely
,
as
the
elements
,
the
sunne
,
the
moone
,
the
earth
,
the
stones
,
and
the
water
.
The
second
haue
essence
and
life
,
and
are
called
Vegetatiue
,
as
hearbs
,
trees
,
and
all
plants
.
The
third
haue
essence
,
life
,
and
sense
,
as
soules
,
fishes
,
and
other
beasts
.
Finally
,
others
haue
essence
,
life
,
sense
,
and
reason
,
as
man
.
Now
to
begin
with
the
first
;
if
we
aske
,
which
was
first
,
Essence
,
or
no
Essence
?
The
answere
is
plaine
,
and
by
all
men
confessed
,
namely
,
no
Essence
,
and
this
doth
neces●itie
require
:
for
otherwise
the
elements
,
the
earth
,
the
sea
,
to
be
briefe
,
euen
euerie
thing
that
is
,
must
haue
beene
from
all
eternitie
,
and
haue
had
no
beginning
.
Beholde
,
heere
is
alreadie
one
absurdity
,
which
mans
vnderstanding
doth
gainsaie
.
As
also
it
is
a
most
resolute
point
,
that
whatsoeuer
is
eternall
and
without
beginning
,
is
also
immortall
,
and
without
ending
.
That
which
is
from
euer
,
is
also
for
euer
.
But
euery
thing
that
is
(
God
excepted
)
is
by
nature
subiect
to
change
,
corruption
,
death
,
and
end
.
Nothing
therefore
that
is
,
is
eternal
&
without
beginning
,
but
God
who
giueth
beginning
&
essence
to
euerie
thing
that
is
.
Moreouer
,
if
that
which
is
,
had
bin
from
all
eternitie
and
without
beginning
,
then
must
it
of
necessitie
ensue
,
that
the
elementes
,
the
earth
,
the
water
,
euen
so
many
things
as
are
,
must
bee
so
many
Gods
,
considering
that
nothing
can
be
from
all
eternitie
,
or
without
beginning
,
but
that
which
hath
his
essence
of
himselfe
,
and
consequently
,
God
onely
.
And
therfore
to
denie
a
beginning
in
any
thing
that
is
,
is
to
acknowledge
the
same
to
be
a
God
,
whereof
it
would
followe
,
that
for
the
denying
of
one
God
,
wee
should
bee
forced
to
confesse
that
there
be
as
many
Gods
as
there
be
elements
,
stars
,
stones
,
grains
of
sand
vpon
the
earth
,
or
drops
of
water
in
the
sea
:
If
then
wee
must
confesse
,
that
anie
thing
that
is
,
hath
not
euer
bin
,
but
haue
had
some
beginning
,
then
must
it
ensue
,
that
there
is
a
God
,
who
of
nothing
hath
made
that
that
is
,
euen
as
it
is
written
,
In
the
beginning
God
made
heauen
and
earth
.
14
If
they
replie
,
that
euerie
thing
that
is
,
is
of
it selfe
:
we
will
demand
,
since
when
?
If
they
answere
,
from
all
eternitie
,
how
can
they
proue
it
?
Besides
,
they
must
make
as
many
Gods
,
as
there
be
things
that
haue
essence
,
as
is
afore
shewed
.
Otherwise
it
cannot
be
chosen
but
that
they
haue
bin
since
some
time
.
Which
if
they
graunt
,
then
let
them
tell
vs
since
what
time
that
that
is
and
before
was
not
,
made
it selfe
,
and
thereof
lay
downe
some
proofe
.
But
contrariwise
,
if
of
nothing
nothing
be
made
,
as
the
Philosophers
do
define
,
then
could
not
that
which
was
nothing
,
make
it selfe
some
thing
,
and
assume
anie
essence
,
considering
it
was
nothing
.
Thus
it
followeth
,
that
it
is
contrarie
to
all
reason
and
mans
capacitie
,
to
saie
that
anie
thing
that
is
,
is
come
of
it selfe
.
And
therefore
we
must
grow
to
acknowledge
a
God
,
who
only
hauing
beene
from
all
eternitie
,
he
that
is
,
because
God
is
of
himselfe
Essence
,
Of
him
,
and
through
him
,
and
for
him
are
all
things
.
15
But
let
vs
farther
consider
euerie
thing
that
is
,
in
state
as
it
is
.
The
Philosophers
are
of
opinion
that
the
earth
,
together
with
the
sea
,
doo
containe
in
compasse
or
circuit
sixe
thousand
,
three
hundred
Dutch
miles
.
Also
,
that
the
bodie
of
the
Sunne
is
a
hundred
,
sixtie
,
and
sixe
times
greater
than
the
earth
.
How
great
then
is
that
heauen
wherein
the
Sunne
is
contained
?
Or
rather
,
how
great
is
the
highest
heauen
which
inuironeth
all
other
heauens
that
doo
compasse
the
same
,
wherein
the
Sunne
hath
his
habitation
,
yea
,
and
with
a
meruailous
distance
?
How
many
stars
bee
there
in
the
skie
?
How
many
drops
of
water
in
the
sea
?
Or
how
many
graines
of
sand
vpon
the
earth
?
If
all
the
men
in
the
world
,
kings
,
or
philosophers
,
who
haue
not
onely
essence
but
also
life
,
sense
,
and
reason
,
cannot
without
matter
precedent
make
one
drop
of
water
,
one
stone
,
or
one
candle
.
How
can
these
creatures
of
such
incomprehensible
greatnes
as
are
the
heauens
,
of
such
wonderfull
brightnes
,
as
are
the
Sunne
,
the
Moone
,
and
the
starres
,
and
so
abundant
as
are
both
lande
and
sea
,
hauing
not
so
much
as
essence
,
giue
to
themselues
essence
,
yea
,
and
such
essence
as
they
now
haue
?
Yet
speaking
onely
of
essence
,
common
sense
doth
also
denie
that
.
Let
vs
therefore
conclude
,
that
there
is
a
God
almightie
,
who
being
of
himselfe
,
from
all
eternitie
,
in
his
time
hath
of
nothing
created
both
heauen
and
earth
,
according
as
Moses
hath
affirmed
,
saying
,
In
the
beginning
God
made
heauen
and
earth
.
16
Moreouer
,
experience
teacheth
,
that
the
heauens
haue
their
motions
:
But
whence
come
those
motions
,
euen
motions
of
such
incomprehensible
swiftnes
,
that
as
we
see
by
daily
practise
,
the
Sunne
in
foure
and
twentie
houres
compasseth
the
whole
earth
,
and
consequently
in
one
houre
runneth
two
hundred
sixtie
Dutch
miles
.
Besides
,
the
heauen
where
the
Sunne
hath
his
abode
,
is
from
the
earth
1202700.
leagues
.
How
many
leagues
then
doeth
hee
dayly
runne
in
his
owne
heauen
?
A
matter
incomprehensible
to
mannes
capacitie
.
But
euerie
motion
,
especially
in
thinges
that
haue
essence
onelie
and
no
lyfe
,
doeth
of
necessitie
presuppose
a
moouer
that
causeth
the
motion
.
And
this
doo
wee
plainelye
see
in
the
Earth
,
in
Starres
,
in
Water
,
&c.
which
haue
no
motion
,
but
from
others
.
The
motion
therfore
of
the
heauens
doo
euidently
testifie
that
there
is
a
God
,
who
being
of
himselfe
immoueable
,
giueth
motion
to
all
his
creatures
.
But
who
disposed
the
wonderfull
order
which
we
find
to
be
in
all
creatures
that
haue
but
essence
onely
,
that
an
inferior
heauen
should
be
comprehended
in
a
greater
,
and
that
againe
in
an
other
greater
,
and
so
consequently
of
the
rest
?
Who
placed
the
Sun
,
the
Moone
,
and
the
Stars
in
their
heauens
and
places
?
Who
formed
and
continueth
the
double
motion
of
the
Sunne
in
all
seasons
,
from
East
to
West
,
from
one
pole
to
another
?
Who
so
established
the
foure
elements
vnder
the
heauens
,
that
the
region
of
fire
enuironeth
the
aire
,
the
aire
the
water
,
and
the
water
the
earth
?
The
nature
of
contrarieties
is
one
to
destroie
another
,
as
the
water
to
quench
the
fire
,
and
the
fire
to
drie
vp
the
water
:
yet
are
these
four
elements
kept
in
such
accord
,
that
of
the
same
being
mixed
and
vnited
together
,
all
bodily
creatures
are
formed
,
and
doo
consist
,
not
consuming
or
disordering
one
of
another
:
It
must
their
needs
be
that
there
is
a
God
,
the
creator
,
preseruer
,
and
conducter
of
the
elements
.
18
Who
guideth
the
course
of
the
heauens
in
so
certaine
&
inuariable
a
measure
,
that
a
man
may
foretell
at
what
houre
a
hundred
yeres
hence
the
Moone
or
Sunne
shall
bee
eclipsed
?
Who
placed
the
heauie
lumpe
of
the
earth
as
a
center
to
the
world
,
&
hanged
it
in
the
aire
?
What
handes
do
withholde
the
sea
which
lyeth
higher
than
the
earth
,
from
drowning
the
same
?
Can
this
wisedome
,
conduct
,
and
power
,
which
doo
thus
shine
in
these
workes
,
be
found
in
anie
thing
that
was
not
,
to
place
it selfe
in
essence
,
and
so
to
direct
guide
,
and
maintaine
it selfe
?
Had
these
creatures
had
their
essence
from
all
eternitie
,
yet
coulde
that
which
had
onely
essence
,
without
life
,
sense
,
or
reason
,
haue
established
such
an
order
,
course
,
and
consent
?
to
bee
briefe
,
this
worke
of
such
incomprehensible
wisedome
and
power
?
Wee
must
therefore
confesse
,
that
anie
thing
that
hath
onely
essence
,
considered
,
as
is
aforesayd
,
doth
exclime
against
the
Atheists
,
and
crie
out
that
there
is
a
God
,
the
author
of
the
same
:
as
Dauid
saith
,
The
heauens
declare
the
glorie
of
God
,
and
the
firmament
sheweth
his
handie
worke
.
Againe
,
The
pillers
of
the
earth
,
sayth
Hanna
the
mother
of
Samuel
,
are
the
Lordes
,
and
hee
hath
set
the
earth
vpon
them
.
But
God
hath
set
the
sea
a
bound
which
it
shall
not
passe
,
neither
shall
it
returne
to
couer
the
earth
.
As
also
Iob
doth
more
at
large
declare
.
19
As
for
those
creatures
which
haue
Vegetatiue
life
,
as
hearbs
and
all
plants
,
the
same
are
also
so
many
vnreproueable
witnesses
,
that
there
is
a
God
.
No
man
can
giue
that
which
he
hath
not
:
but
the
earth
hath
onely
essence
and
no
life
:
Likewise
the
Sun
which
warmeth
the
earth
,
the
raine
that
watereth
it
,
or
the
seed
whereof
the
plant
doth
come
.
The
life
therfore
of
hearbes
and
plants
doth
loudly
testifie
that
there
is
a
God
,
the
author
of
the
same
.
Againe
,
whence
came
such
diuersitie
of
hearbs
&
pla●ts
in
one self
ground
?
So
many
kindes
of
trees
,
some
fruitfull
,
some
vnfruitfull
?
And
among
the
trees
that
beare
fruit
,
so
many
sundrie
sortes
,
as
apples
,
peares
,
cheries
,
plums
,
&c.
Also
among
apple
trees
,
so
many
kindes
of
apples
:
among
peare
trees
,
so
many
sortes
of
peares
:
likewyse
of
chery
trees
,
plum
trees
,
and
all
others
that
beare
fruit
.
Each
sort
notwithstanding
either
of
apples
,
peares
,
or
cheries
,
&c.
bearing
some
diuersitie
in
forme
,
colour
,
and
sauour
,
or
tast
.
The
lyke
in
hearbes
.
Come
into
a
medow
,
looke
vppon
a
garden
,
howe
manie
kindes
of
hearbes
shall
you
see
of
seuerall
formes
,
colours
,
tastes
,
or
smels
.
And
whereof
proceede
all
these
hearbes
and
trees
,
theyr
leaues
and
fruit
,
their
shape
,
colour
,
and
smell
,
and
their
seuerall
properties
&
vertues
?
They
proceed
neither
from
the
earth
,
from
the
sunne
,
from
the
raine
,
no
neither
from
the
seed
.
The
eie
seeth
it
,
the
capacitie
knoweth
it
.
The
whole
therfore
proceedeth
from
God
.
And
in
deed
,
sow
in
one selfe
ground
one selfe
hearbe
,
vnder
one selfe
forme
,
and
let
it
be
watered
with
one selfe
water
,
yet
do
no
other
kinde
of
hearbes
spring
vp
?
But
some
wil
saie
,
that
it
is
of
the
seed
,
that
the
life
and
diuersitie
of
hearbes
,
trees
,
flowers
,
and
fruites
doth
proceed
.
Yet
keepe
the
seed
out
of
either
the
earth
,
the
sunne
,
or
the
raine
,
and
it
wil
lie
dead
and
bring
forth
nothing
.
And
open
the
seed
,
therein
peraduenture
may
you
discerne
some
small
sprout
hauing
essence
,
yet
wanting
both
life
,
forme
of
hearb
,
colour
,
or
fauour
thereof
.
It
must
needs
then
haue
some
other
originall
than
from
the
seed
onely
.
And
whence
,
but
euen
from
God
?
Againe
,
what
is
the
cause
that
one
kinde
of
seede
still
bringeth
forth
one
kinde
of
hearbe
,
with
all
the
stems
,
leaues
,
colour
,
sauour
,
propertie
,
and
vertue
a
like
?
Haue
these
small
sprouts
,
which
haue
onely
essence
,
vnderstanding
also
to
agree
to
bring
forth
hearbes
alike
?
Are
they
able
to
doo
it
,
either
to
giue
that
which
they
haue
not
?
If
not
,
then
some
other
must
imploy
his
power
and
wisdome
,
and
that
is
God
,
as
it
is
written
.
In
the
beginning
of
the
world
hee
ordained
,
that
euerie
tree
and
hearb
should
bring
forth
seed
to
increase
,
according
to
his
kind
.
And
therefore
so
many
hearbes
and
trees
as
we
see
in
gardens
,
medowes
,
&
forestes
,
are
so
many
witnesses
against
the
Atheistes
,
that
there
is
a
God
.
20
Now
let
vs
speake
of
those
creatures
that
haue
not
onely
essence
and
life
,
but
also
sence
or
seeing
:
As
fish
,
soules
,
and
other
creatures
.
First
as
concerning
their
generation
:
For
example
,
wee
might
demaund
of
those
men
that
do
belieue
that
ther
is
no
God
,
whether
was
first
,
the
henne
,
or
the
egge
:
For
the
egge
commeth
from
the
henne
,
and
the
henne
out
of
the
egge
.
If
they
answere
,
the
egge
:
How
came
that
egge
without
a
henne
?
Or
how
could
that
which
was
not
,
make
it selfe
an
egge
?
Or
how
did
that
which
was
an
egge
,
hauing
onely
essence
,
giue
it selfe
life
?
Sith
also
that
feeling
commeth
of
sence
,
how
could
a
thing
that
had
onely
essence
,
giue
it selfe
sence
to
heare
,
see
,
tast
,
smell
,
or
feele
either
cold
or
heate
?
Againe
,
if
there
bee
not
also
a
cocke
with
the
henne
,
or
that
the
henne
sitteth
not
vpon
the
egge
;
the
egge
wil
rot
&
bring
forth
nothing
.
How
therefore
could
the
egge
,
if
it
were
before
the
henne
,
bring
forth
the
henne
,
considering
there
was
neither
cocke
nor
henne
,
as
also
that
the
egge
had
onely
essence
,
but
neither
life
nor
feeling
?
If
they
say
the
henne
was
before
the
egge
,
yet
wil
not
that
suffice
:
For
of
necessitie
there
must
also
haue
beene
a
cocke
with
the
henne
before
the
egge
,
for
otherwise
the
egge
would
neuer
haue
yeelded
a
henne
.
It
must
needs
then
be
that
God
hauing
created
heauen
&
earth
of
nothing
,
of
that
which
neuer
was
either
egge
or
henne
,
21
But
yet
let
vs
marke
how
the
henne
proceedeth
from
the
egge
.
Imagine
the
egge
to
be
vnder
the
henne
;
what
is
in
the
egge
A
substance
hauing
onely
essence
,
but
neither
token
of
life
,
o●
forme
of
soule
.
Come
againe
within
a
few
daies
,
&
ye
that
perceiue
the
head
of
a
litle
chicken
piercing
the
egge
●he●●
with
her
head
and
clouen
beake
:
Looke
vpon
the
eyes
and
shape
of
the
head
:
Marke
what
is
in
it
;
heare
the
voice
:
Come
to
the
body
consider
the
winges
and
the
feete
:
What
is
in
the
body
:
the
●●●ers
,
the
diuersitie
of
colours
and
to
conclude
,
the
life
and
motions
thereof
.
Remember
that
al
this
was
wrought
within
the
egge
shell
,
whereto
〈◊〉
any
man
set
hand
or
vnderstanding
.
Who
the●
without
touching
the
inner
side
of
the
egge
,
hath
formed
such
a
creature
,
onely
through
the
hens
warming
of
the
egge
,
who
knew
not
what
the
did
?
Who
so
will
not
acknowledge
it
to
be
onely
God
,
doth
combat
against
his
owne
conscience
and
reason
.
Moreouer
,
who
is
the
cause
that
hennes
egges
alwaies
do
yeeld
chickens
,
&
the
egges
of
other
soules
young
ones
according
to
the
kinde
from
whence
they
came
?
Doth
this
diuersity
of
soules
rest
either
in
the
egges
or
in
their
substance
?
Euery
man
knoweth
no.
The
small
chickens
therefore
issuing
out
of
their
shels
,
are
witnesses
sufficient
against
the
Atheists
,
that
ther
is
a
God
,
who
hath
created
&
formed
them
.
22
Next
,
let
vs
behold
other
soules
,
flying
in
the
aire
.
Al
waightie
thinges
fall
toward
the
earth
:
What
is
it
then
that
beareth
vp
the
soules
in
the
aire
?
If
they
say
,
the
wings
:
Put
the
winges
of
a
swanne
vpon
a
dead
sparrow
and
cast
it
vp
into
the
aire
,
yet
will
it
fall
to
the
ground
,
wings
and
all
.
The
soule
therefore
must
haue
life
,
neither
is
that
enough
:
For
in
her
winges
she
must
also
haue
very
artificiall
motions
,
together
with
a
wonderfull
industry
to
flie
maruailous
swift
:
Some
times
to
turne
short
,
some
times
to
mount
aloft
as
the
larke
,
and
sometimes
to
stoope
very
low
as
the
swallow
.
And
whence
proceedeth
this
industry
and
skill
,
but
from
God
?
Againe
,
who
created
the
aire
to
beare
them
vp
:
Meate
to
nourish
them
:
&
indued
them
with
industry
to
make
their
neasts
,
but
God
?
But
this
may
suffice
for
soules
.
Neither
shall
wee
neede
to
aledge
like
testimonies
for
the
diuinitie
,
as
may
bee
noted
in
fishes
and
other
creatures
,
who
all
with
one
consent
doe
agree
in
their
generation
,
shape
,
life
,
nature
,
propertie
,
and
other
considerations
to
proclaime
that
ther
is
a
God
,
from
whom
they
take
their
essence
,
life
,
feeling
,
and
motions
.
23
Lastly
,
let
vs
come
to
the
chiefe
handiworke
of
God
,
which
is
man
,
of
the
philosophers
termed
the
little
world
,
because
that
in
him
we
may
discerne
as
it
were
an
Abridgement
of
the
whole
world
,
yea
more
then
is
to
be
seene
in
all
the
world
besides
.
For
man
,
besides
his
essence
,
life
,
and
sence
or
feeling
,
hath
also
reason
&
vnderstanding
.
The
frame
of
mans
body
in
euery
part
therof
,
both
internal
&
externall
,
considered
,
doth
sufficiently
testifie
him
that
created
it
,
to
be
a
master
workman
.
And
in
deede
,
who
could
so
exactly
proportion
all
the
members
of
the
body
:
So
dispose
&
order
it
,
that
euery
part
the●of
hath
relation
to
the
vse
&
seruice
one
of
another
,
together
with
the
preseruation
of
the
body
,
vnder
the
conduct
of
a
spirit
that
gouerneth
the
whole
,
which
without
motion
giueth
seuerall
motions
to
all
the
members
of
this
body
,
with
reason
and
vnderstanding
to
guide
euery
member
in
his
action
,
representing
to
it selfe
thinges
pas●
,
present
and
to
come
,
neere
or
farre
off
,
concealed
and
●●dden
in
the
sea
,
within
the
center
of
the
earth
,
aboue
the
heauens
,
or
in
the
bodies
or
heartes
of
men
,
and
declaring
the
imaginations
thereof
by
the
diuerse
motions
of
the
tongue
:
And
albeit
such
a
spirit
be
in
vs
,
yet
can
we
neither
see
nor
comprehend
it
?
Howbeit
man
composed
of
such
a
bodie
,
of
such
a
spirit
or
soule
,
cannot
bee
from
all
eternitie
,
as
in
other
creatures
we
haue
proued
.
The
time
was
that
man
was
not
,
that
he
liued
not
,
that
he
had
neither
feeling
nor
reason
.
Whence
then
came
the
first
man
,
who
was
nothing
?
How
could
that
which
had
neither
life
,
feeling
,
nor
reason
,
giue
it selfe
that
which
it
had
not
?
How
could
that
which
was
no
spirit
,
make
it self
a
spirit
?
How
could
that
which
had
neither
vnderstanding
nor
reason
,
make
it selfe
vnderstanding
and
reason
?
When
thou
seest
a
man
,
24
Now
let
vs
proceed
to
the
woman
.
If
man
were
of
himselfe
,
must
woman
be
so
also
?
If
she
likewise
were
of
her selfe
,
how
came
she
to
be
subiect
to
man
?
How
did
she
so
conueniently
dispose
all
partes
of
her
bodie
to
the
generation
of
children
?
To
the
nourishing
of
them
in
her
wombe
,
with
her
owne
bloud
?
To
such
painfull
child-birth
?
To
the
changing
of
her
bloud
into
milke
,
in
her
paps
and
dugges
,
so
conuenient
for
the
suckling
of
her
child
?
Man
and
woman
hauing
essence
,
lyfe
,
sense
,
and
reason
,
cannot
neuerthelesse
ingender
either
when
they
will
,
or
what
they
will
,
male
or
female
,
neither
frame
or
shape
one
onely
member
of
the
little
babe
conceiued
in
the
mothers
wombe
.
How
then
could
man
and
woman
euen
before
they
had
life
,
feeling
,
reason
,
or
so
much
as
essence
,
come
by
vnderstanding
,
power
,
and
consent
to
make
themselues
that
which
they
were
not
,
to
giue
themselues
that
which
they
had
not
,
and
to
agree
to
make
the
one
male
,
the
other
female
?
Man
therfore
&
woman
,
are
the
verie
worke
of
God
,
the
almightie
&
wife
worke
man
.
25
Besides
the
testimonies
of
all
people
and
nations
that
euer
were
,
who
all
doo
confesse
that
there
is
a
God
,
wee
haue
propounded
foure
sortes
of
creatures
,
who
without
speech
doo
each
for
it selfe
testifie
against
the
Atheists
,
that
if
they
will
not
confesse
and
acknowledge
a
God
,
they
are
vndoubtedly
blinde
,
senselesse
,
deuoide
of
vnderstanding
or
soule
.
Now
let
vs
consider
all
these
creatures
ioyntly
and
together
,
throughout
the
whole
world
.
First
,
if
all
thinges
bee
of
themselues
,
or
from
all
eternitie
,
did
they
make
themselues
such
as
they
now
are
indiuisibly
,
or
in
particular
?
If
euerie
grain
of
sand
,
euerie
drop
of
water
,
euery
clod
of
earth
,
euery
stone
,
euerie
kinde
of
hearbe
and
plant
,
euerie
birde
,
sith
,
creature
,
male
or
female
.
If
I
saie
,
euerie
of
these
creatures
made
it selfe
,
&
neuer
was
before
or
from
all
eternitie
:
First
,
to
the
end
to
denie
one
God
they
confesse
millions
,
considering
that
whatsoeuer
is
of
it selfe
,
as
also
anie
thing
that
is
from
all
eternitie
,
is
God
.
Secondly
,
all
creatures
hauing
onely
essence
,
lyfe
,
and
sense
,
are
by
nature
subiect
to
corruption
,
as
experience
teacheth
,
and
therefore
they
cannot
haue
beene
from
all
eternitie
.
For
whatsoeuer
is
eternall
,
is
immortal
,
and
not
subiect
to
corruption
or
change
.
But
how
could
they
haue
made
themselues
of
nothing
,
considering
that
notwithstanding
theyr
essence
and
life
,
they
cannot
preserue
themselues
,
but
are
subiect
to
change
,
corruption
,
and
death
?
If
they
saye
,
that
at
the
beginning
there
was
some
lumpe
,
whereof
euerye
one
was
formed
,
wee
woulde
demaund
,
who
created
that
lumpe
,
And
so
must
wee
returne
to
the
saying
of
Moses
,
who
writeth
,
that
In
the
beginning
God
created
heauen
and
earth
,
and
the
earth
was
without
forme
and
voide
.
Wee
would
also
demand
,
sith
this
lumpe
was
without
shape
,
lyfe
,
motion
,
or
vnderstanding
,
whence
came
this
distinction
of
creatures
,
so
farre
differing
eache
from
other
:
some
hauing
onely
essence
,
others
essence
and
lyfe
,
others
essence
,
lyfe
,
and
feeling
,
and
others
all
foure
,
essence
,
lyfe
,
feeling
,
and
reason
?
Who
made
such
an
vneqeuall
diuision
?
Who
subiected
the
Sun
and
Moone
to
the
vse
of
man
?
The
earth
to
nourish
hearbes
and
plants
?
The
hearbes
and
plants
to
nourish
cattell
?
The
cattell
and
sith
to
nourish
man
?
In
this
so
vnequall
a
proportion
and
subiection
repugnant
to
nature
(
by
nature
the
great
will
not
willingly
subiect
themselues
to
the
small
)
whence
commeth
so
good
agreement
and
obedience
?
Necessarily
therefore
wee
must
conclude
,
that
there
is
a
God
,
a
creator
,
diuider
,
and
conductor
of
his
creatures
,
who
protecteth
the
order
that
he
hath
established
among
them
.
26
Then
let
vs
looke
into
this
vniuersall
world
,
and
therein
beholde
the
heauens
beautified
with
the
Sunne
,
the
Moone
,
and
the
starres
,
the
earth
clothed
with
hearbs
,
plants
,
and
creatures
,
the
sea
replenished
with
water
and
fish
,
man
endued
with
vnderstanding
and
reason
,
brought
into
this
world
(
as
it
were
)
into
a
pallace
,
abounding
in
all
goodnes
,
and
heere
inioying
so
many
creatures
in
such
numbers
and
diuerse
sortes
.
Who
heareth
not
this
vniuersall
world
,
in
euery
part
thereof
exclaiming
against
these
Atheists
,
that
there
is
a
God
?
Who
is
he
,
which
passing
through
a
forrest
,
&
there
finding
some
building
,
though
halfe
decard
,
will
not
immediatly
imagine
the
steps
of
some
men
,
who
passing
that
way
haue
thereto
set
their
hands
:
(
for
it
could
not
be
the
work
of
any
other
creature
)
How
then
can
anie
man
possibly
beholde
this
excellent
frame
of
the
world
,
&
not
iudge
immediatly
,
that
a
greater
than
the
world
or
man
,
hath
thereto
set
his
hand
?
What
man
,
when
he
seeth
a
faire
house
gallantly
built
,
will
thinke
that
it
hath
stood
from
all
eternitie
,
either
that
it
built
it selfe
,
and
not
rather
presuppose
an
Architect
,
or
builder
?
How
much
rather
should
this
frame
of
the
worlde
directly
lead
vs
to
the
creator
?
And
what
man
is
he
,
who
acknowleging
his
essence
,
his
life
,
his
senses
,
his
soul
,
vnderstanding
&
reason
,
withall
,
contemplating
this
world
created
for
him
,
will
not
immediatly
confesse
that
man
is
created
for
a
greater
than
himselfe
,
namely
,
for
his
creator
?
The
soule
mouing
and
guiding
the
bodie
,
is
truly
the
image
of
God
,
mouing
and
guiding
the
world
and
man
in
the
vse
of
the
same
.
Wherfore
,
like
as
he
cannot
haue
essence
,
life
and
motion
,
but
the
same
must
be
to
him
a
certaine
testimonie
of
his
soule
liuing
within
him
:
so
the
essence
,
life
,
sense
,
motion
,
&
vnderstanding
of
al
that
is
in
the
world
,
is
an
assured
&
stedfast
ground
to
beleeue
that
there
is
a
God
,
the
creator
,
preseruer
,
and
guider
of
this
vniuersall
world
.
In
God
we
all
doo
liue
and
moue
.
Neither
can
any
man
vse
his
senses
in
the
contemplation
of
the
world
,
and
inioying
of
so
many
creatures
&
benefits
of
God
,
daily
poured
vpon
him
,
but
as
if
with
his
hande
he
felt
him
,
he
must
needs
perceiue
there
is
a
God
.
And
therefore
not
amisse
said
a
certain
Ethnike
,
That
he
that
denieth
a
God
,
27
These
wretched
Atheists
doo
reply
,
Who
did
euer
see
God
,
that
we
may
beleeue
him
.
Which
is
as
much
,
as
if
they
should
say
,
that
we
must
beleeue
no
more
than
we
see
with
our
eies
.
And
thus
to
the
end
to
deny
God
,
they
renounce
the
other
foure
bodily
senses
,
together
with
the
vnderstanding
and
reason
of
their
soule
,
&
so
growe
to
brutishnesse
.
Neuerthelesse
albeit
they
see
not
the
heate
in
a
burning
coale
,
yet
if
they
bee
touched
therewith
,
they
crie
out
and
confesse
that
it
is
hot
.
They
see
not
the
coldnesse
of
Ise
,
yet
by
experience
they
confesse
it
is
colde
.
They
see
not
the
bitternesse
or
sweetnes
of
meate
or
drinke
,
yet
doo
they
by
tast
beleeue
the
bitternes
of
gal
,
&
the
sweetnes
of
honie
.
They
confesse
the
sound
of
a
bel
&
musicall
instruments
,
albeit
they
see
them
not
,
but
heare
them
onely
.
They
likewise
beleeue
an
aire
that
they
breath
,
and
a
winde
that
bloweth
,
yet
neuer
see
either
:
A
woman
feeling
the
motions
of
the
babe
in
her
wombe
,
beleeueth
that
she
is
with
childe
,
albeit
she
see
it
not
.
28
If
they
saie
that
experience
teacheth
them
to
beleeue
all
these
thinges
,
then
let
them
renounce
their
blasphemie
,
Who
hath
seene
God
that
wee
may
beleeue
him
?
And
let
them
beleeue
that
there
is
a
God
,
of
whom
they
both
see
and
feele
such
experience
,
&
so
certaine
and
mightie
effects
both
in
the
world
and
in
themselues
,
as
is
afore
shewed
.
If
they
can
beleeue
that
they
haue
eies
and
a
forehead
,
albeit
they
see
them
not
but
in
a
glasse
:
let
them
also
beleeue
there
is
a
God
,
whose
image
they
see
ingrauen
throughout
this
vniuersall
world
.
If
being
in
a
prison
,
where
they
see
but
a
glimpse
of
a
Sun
beame
,
they
neuertheles
beleeue
that
the
Sun
is
vp
and
shineth
ouer
the
earth
:
wherefore
do
they
not
likewise
beleeue
that
there
is
a
God
that
guideth
the
world
,
when
they
are
forced
to
feel
,
no●e
,
and
confesse
so
many
whole
beams
of
his
eternitie
and
prouidence
shining
in
the
world
?
By
discourse
passing
from
the
riuer
to
the
fountain
,
and
from
the
fountain
to
the
spring
,
they
beleeue
that
the
riuer
hath
a
spring
:
why
are
they
not
likewise
guided
by
theyr
discourse
from
the
creatures
to
the
creator
and
author
of
the
same
?
from
the
so
excellent
frame
of
the
world
,
and
from
man
,
to
the
master
Architect
and
builder
?
But
it
euidently
appeareth
,
that
these
people
do
malitiously
sight
against
their
owne
consciences
,
against
their
bodily
senses
,
and
against
al
discourse
of
their
vnderstanding
,
to
deny
that
there
is
a
God
,
by
demanding
,
Who
hath
seene
him
that
they
may
beleeue
.
29
But
this
is
the
subtiltie
and
poison
of
the
deuill
.
By
this
selfe
reason
and
argument
doo
they
also
conclude
,
that
they
haue
no
soule
,
that
there
be
no
deuils
,
that
there
is
no
hel
,
for
of
all
this
they
see
none
:
&
this
to
the
end
that
they
may
the
more
outragiously
,
as
beasts
,
giue
themselues
ouer
to
the
lusts
and
passions
of
their
flesh
,
without
feare
of
God
,
of
deuill
,
or
of
hell
,
and
so
liue
without
remorse
of
conscience
.
This
truely
is
a
cable
and
mightie
cha●●e
,
by
the
deuill
bent
to
drawe
them
to
all
iniquitie
,
and
so
to
heape
vp
fierie
mountaines
of
Gods
terrible
wrath
against
such
monsters
.
Rightly
therefore
haue
we
placed
this
as
the
chiefe
and
principall
folly
in
man
,
To
beleeue
there
is
no
God
.
For
as
it
extinguisheth
all
feare
of
euill
doing
,
so
doth
it
quench
all
affection
to
pietie
,
loue
,
holynes
,
and
patience
.
To
be
briefe
,
it
is
the
verie
meanes
to
transforme
man
,
not
into
a
beast
,
but
into
a
deuill
.
Let
vs
constantly
therefore
renounce
this
extreame
folly
and
madnes
,
yea
,
let
vs
abhorre
all
such
cogitations
,
and
beleeue
that
there
is
a
God
,
a
creator
,
and
a
redeemer
,
who
by
his
prouidence
guideth
the
whole
world
,
and
especially
his
Church
.
Also
that
vndoubtedly
he
will
punish
all
Atheists
and
other
Infidels
with
incomprehensible
torments
,
to
continue
without
end
:
and
that
he
will
graunt
to
the
faithfull
,
lyfe
,
comfort
,
and
eternall
glorie
.
Let
the
assurance
and
apprehension
of
this
truth
,
make
vs
to
amend
our
liues
,
so
that
by
renouncing
this
folly
,
which
would
cast
vs
headlong
into
hell
,
thorough
so
horrible
a
blasphemie
,
as
to
deny
God
,
we
may
bee
better
aduised
,
and
turne
to
the
Lord
,
increasing
in
faith
,
and
fructifying
in
all
good
workes
all
the
daies
of
our
life
.
The
second
Folly
.
To
esteeme
more
of
man
than
of
God
.
Chap.
3.
WE
haue
alreadie
spoken
of
those
that
deny
God
both
in
hart
and
mouth
.
Now
are
we
to
intreate
of
the
folly
of
these
,
who
professing
the
knowledge
of
God
,
do
deny
him
in
their
workes
,
2
Gods
commandement
,
as
also
ou●
dutie
,
doo
import
that
wee
should
loue
God
with
all
our
heart
,
with
all
our
strength
,
with
all
our
soule
.
The
reason
.
Because
he
is
God
,
Secondly
,
because
he
is
our
God
.
Being
God
,
as
he
hath
bin
from
all
eternitie
,
before
the
creation
and
redemption
,
he
is
worthie
to
be
loued
infinitely
:
&
in
as
much
as
he
is
our
God
,
our
creator
,
and
our
redeemer
,
he
deserueth
that
we
should
loue
him
for
his
incomprehensible
benefites
bestowed
vpon
vs
.
Neuertheles
the
common
course
of
man
doth
euidently
declare
,
that
we
loue
man
more
than
God
.
And
in
deed
let
the
husband
examine
the
loue
he
beareth
to
his
wife
,
the
wife
hers
to
her
husband
,
the
parents
their
affection
to
their
children
,
and
the
children
theirs
to
their
parents
,
and
many
others
,
the
loue
that
they
beare
to
their
carnall
friends
,
and
they
shall
all
find
that
they
loue
man
more
than
God
.
Let
vs
proceed
to
the
proues
.
We
cannot
abide
that
any
man
should
speake
euill
of
him
whome
wee
loue
,
so
that
if
the
husband
heareth
his
wife
euill
spoken
of
,
or
the
wife
her
husband
,
each
of
them
grieueth
at
the
iniuries
,
&
cannot
brooke
them
in
quiet
:
but
when
we
heare
God
our
father
euil
spoken
of
,
or
blasphemed
,
who
is
moued
at
it
?
Who
findeth
himselfe
so
much
grieued
,
as
to
procure
amends
,
and
prosecute
punishment
for
the
same
?
Euery
man
reioyceth
to
heare
his
commendations
whom
hee
loueth
,
so
that
if
in
companie
anie
man
speaketh
of
the
vertues
of
our
children
,
of
our
father
,
of
our
brother
,
or
of
anie
of
our
entire
friends
,
we
reioyce
and
are
gladde
of
it
:
but
euen
in
the
same
companie
,
let
anie
man
reade
the
praises
of
God
set
down
in
diuerse
of
the
Psalmes
,
namely
,
in
the
103.104.105.106
.
&c.
who
thereby
feeleth
himselfe
so
touched
to
the
quicke
,
as
in
hart
to
reioyce
and
be
glad
therof
?
We
also
are
redy
to
talke
of
those
whom
we
loue
,
and
do
reioyce
when
others
do
minister
occasion
to
speak
of
them
,
which
we
will
be
sure
to
take
hold
of
,
&
to
prosecute
:
but
when
we
doo
speake
of
God
,
o●
if
in
companie
anie
once
chance
to
beginne
,
how
is
his
motion
seconded
or
prosecuted
?
nay
rather
,
how
soone
is
it
giuen
ouer
and
let
die
?
We
do
not
willingly
forget
him
whom
we
loue
hartely
,
wherevpon
wee
haue
a
prouerbe
,
Hee
that
loueth
heartely
is
slow
to
forget
.
We
call
to
mind
his
face
,
his
gesture
,
his
speech
,
his
countenance
:
but
when
do
we
thinke
vppon
God
?
how
do
we
remember
him
?
or
wherein
do
we
cal
to
mind
his
maiestie
,
his
workes
,
and
his
fauors
towards
vs
?
Moreouer
,
if
to
the
end
to
spare
for
our
children
,
we
desist
from
the
releef
of
the
pore
,
and
denie
the
maintenance
of
the
seruice
of
God
&
his
church
,
&
holy
ministry
,
are
we
not
therby
conuict
of
louing
man
more
than
God
?
Our
carnall
children
more
than
our
heauenly
father
?
To
be
briefe
,
how
many
be
there
who
being
ouercome
&
transported
by
affection
to
parents
,
to
the
husband
,
to
the
wife
,
or
to
the
children
,
do
omit
that
part
of
their
duty
toward
God
,
3
By
these
examples
and
many
others
that
might
bee
noted
,
it
doth
euidently
appeare
,
that
we
loue
,
and
consequently
do
esteem
more
of
man
than
of
God
,
and
so
do
manifestly
renounce
God
in
our
workes
&
harts
,
4
The
second
proofe
resteth
in
this
,
that
we
feare
man
more
than
God
.
In
case
of
anie
transgression
punishable
by
the
magistrate
,
no
man
is
so
prodigall
of
his
life
or
honour
,
neither
so
desperate
,
as
to
offer
himself
to
the
sergeants
or
Iudge
.
And
why
?
Least
he
should
be
apprehended
and
punished
.
Theeues
and
robbers
doo
lurke
in
woods
and
dens
,
that
they
may
the
more
couertly
execute
theyr
wickednes
.
doth
euil
,
he
hateth
the
light
,
neither
commeth
to
the
light
,
least
his
deeds
should
be
reproued
.
Yet
God
seeth
all
that
is
committed
in
the
woods
,
in
the
darknes
,
&
in
secret
:
all
our
imaginations
,
desires
,
passions
,
&
enterprises
punishable
by
his
law
,
not
with
the
death
of
the
bodie
,
but
with
euerlasting
damnation
,
are
in
the
presence
of
his
maiesty
:
yet
are
we
as
sore
afeard
of
offending
him
as
displeasing
of
man
?
or
ha●●●g
offended
him
,
do
we
stand
in
as
great
feare
of
punishment
as
when
we
haue
committed
some
trespasse
punishable
by
man
?
Or
are
not
al
transgressions
that
are
punishable
by
the
magistrate
,
punishable
also
in
Gods
iudgement
?
Inasmuch
therefore
as
those
men
which
commit
such
things
,
do
shun
the
light
for
the
feare
of
man
,
&
yet
in
secret
doo
boldly
commit
them
in
the
sight
of
God
,
they
therby
do
manifestly
declare
,
that
they
feare
man
more
than
God
.
Euery
man
can
confesse
,
that
the
feare
of
God
is
the
beginning
of
wisedome
,
&
that
thereby
we
restraine
from
euill
.
Beholde
,
this
our
dreamer
,
come
let
vs
kill
him
,
and
wee
shall
see
what
his
dreames
will
auaile
him
?
Did
he
not
see
when
they
let
him
down
into
the
pit
,
and
afterward
solde
him
?
Durst
they
haue
so
intreated
him
in
the
presence
of
their
father
Iacob
?
Surely
they
feared
Iacob
a
man
,
more
than
God
.
Let
but
some
magistrate
of
a
towne
threaten
euery
one
that
shall
take
Gods
name
in
vaine
,
that
for
euerie
oath
they
shall
loose
a
tooth
,
and
the
greatest
swearer
will
soone
be
reformed
,
and
so
beware
,
that
albeit
through
his
former
accustomacie
he
loose
some
of
his
teeth
,
yet
will
he
be
sure
not
to
loose
all
.
God
threatneth
that
he
will
not
hold
him
guiltlesse
that
taketh
his
name
in
vaine
,
yet
how
many
be
there
that
can
talke
without
swearing
?
To
be
briefe
,
to
what
guile
,
deceit
,
vice
,
and
iniquitie
punishable
in
the
sight
of
God
with
euerlasting
death
,
doeth
man
wholie
giue
himselfe
,
which
he
would
be
ashamed
to
commit
in
the
sight
of
man
?
yea
,
from
the
which
if
the
magistrate
should
take
notice
,
and
inflict
anie
punishment
for
them
,
they
woulde
vtterly
abstaine
?
5
But
whereof
commeth
this
folly
,
that
wee
should
feare
man
more
than
God
?
Euen
of
this
,
that
confessing
God
with
our
lips
,
we
do
notwithstanding
not
beleeue
that
God
is
God
,
that
is
to
say
,
that
hee
seeth
all
thinges
,
that
he
is
holy
,
to
hate
wickednesse
,
righteous
to
punish
it
,
and
almightie
to
take
vengeance
thereof
.
Gods
forbearance
to
execute
his
threates
,
maketh
man
to
imagine
that
hee
either
seeth
not
,
either
hateth
not
,
either
cannot
,
either
is
not
able
to
punishe
his
iniquities
,
concluding
,
God
will
make
no
inquisition
,
and
so
do
they
more
boldly
giue
themselues
to
the
woorkes
of
iniquitie
:
much
lyke
that
euill
seruant
mentioned
by
Saint
Mathew
,
who
seeing
that
his
master
tarried
long
,
in
the
end
concluded
that
he
would
not
come
,
and
thereof
tooke
occasion
to
do
euill
:
euen
as
Salomon
also
noteth
saying
,
Because
sentence
against
an
euill
worke
is
not
executed
speedily
,
therefore
the
heart
of
the
children
of
men
is
fully
set
in
them
to
doo
euill
.
But
is
not
this
a
foolish
malice
,
that
wheras
Gods
patience
&
long
suffering
should
stirre
vp
&
induce
men
,
Tush
,
God
seeth
not
.
Is
it
not
a
manifest
deniall
of
God
,
to
imagine
him
to
be
blind
?
But
as
he
addeth
,
Is
it
not
an
extreame
folly
to
thinke
that
he
that
formed
the
light
,
and
gaue
sight
to
the
eie
,
seeth
not
,
but
is
blind
?
Or
he
that
formed
the
hart
of
man
,
&
so
knoweth
the
depth
thereof
,
doth
not
also
see
the
workes
of
the
same
?
6
Behold
how
&
wherfore
we
feare
man
more
than
God
,
&
confessing
God
with
our
lips
,
we
deny
him
in
our
works
,
which
truly
is
a
mere
folly
.
And
in
deed
naturally
we
most
feare
him
that
hath
most
power
,
and
meanes
to
execute
his
threats
,
him
whose
threatnings
are
most
dangerous
&
hurtfull
:
to
conclude
,
euen
him
whose
threatnings
are
not
in
vain
,
but
most
certaine
.
Any
one
wil
sooner
feare
the
threatning
of
a
man
than
of
a
childe
,
of
a
magistrate
than
of
a
priuate
person
,
the
losse
of
life
than
the
penaltie
of
some
portion
of
money
,
the
threatninges
of
a
sober
man
than
the
scolding
speeches
of
a
foolish
and
hairbraind
woman
.
But
is
not
God
more
able
than
man
to
execute
his
threatnings
?
All
creature
are
at
his
commandement
to
do
his
will
,
euen
Angels
,
men
,
or
deuils
.
The
aire
through
corruption
to
infect
,
the
sea
to
ouer
whelm
vs
,
the
land
to
swallow
vs
vp
,
and
the
beasts
to
deuour
vs
.
Wanteth
he
arrows
in
his
quiuer
to
shoot
forth
at
men
?
With
how
many
strange
&
horrible
plagues
did
he
smite
the
Egyptians
?
What
water
pooles
found
he
when
all
the
world
was
so
drowned
that
the
waters
stood
fifteen
cubites
aboue
the
highest
mountains
in
the
world
?
7
Secondly
,
how
farre
may
mans
threatnings
extend
?
Euen
to
the
losse
of
goods
and
those
bodies
that
are
subiect
to
death
.
But
God
hath
power
ouer
all
soules
,
and
therefore
Iesus
Christ
admonisheth
vs
not
to
feare
those
that
kill
the
bodie
,
and
no
more
,
but
feare
him
(
sayth
he
)
who
when
he
hath
killed
hath
power
to
cast
into
hell
,
yea
,
I
saie
,
feare
him
.
Neither
can
man
afflict
,
but
for
a
time
,
but
Gods
punishments
are
euerlasting
and
without
end
.
The
threatnings
of
man
are
many
times
light
and
vaine
,
yea
,
and
soone
altered
and
reuersed
:
but
as
God
is
righteous
and
true
,
so
his
threatnings
are
euermore
put
in
execution
,
either
in
this
world
,
or
in
the
world
to
come
,
vnlesse
we
preuent
them
by
Amendement
of
Life
.
The
mightie
God
(
saith
the
Prophet
Nahum
)
is
ielous
,
and
the
Lord
reuengeth
,
and
hath
wrath
at
his
commandement
.
The
Lord
will
take
vengeance
of
his
aduersaries
,
and
reserueth
wrath
for
his
enemies
.
The
Lord
is
slow
to
anger
,
but
he
is
great
in
power
,
and
will
not
surely
cleere
the
wicked
.
The
Lord
hath
his
waie
in
the
whirle
wind
,
&
in
the
storme
,
&
the
clouds
are
the
dust
of
his
feete
.
He
rebuketh
the
sea
and
he
drieth
it
,
and
hee
dryeth
vp
all
the
riuers
.
Bashan
is
wasted
and
Carmel
,
and
the
flower
of
Libanon
is
wasted
.
The
mountaines
tremble
for
him
,
and
the
hils
melt
,
&
the
earth
is
burned
at
his
sight
,
yea
,
the
world
,
and
all
that
dwell
therein
.
Who
can
stand
before
his
wrath
,
or
who
can
abide
in
the
fiercenes
of
his
wrath
?
His
wrath
is
powred
out
like
fire
,
and
the
rockes
are
broken
by
him
.
If
the
power
and
will
of
God
be
such
in
the
execution
of
his
threatnings
,
euen
threatnings
not
against
the
body
only
,
but
also
against
the
soule
:
then
in
reproofe
of
this
folly
,
to
feare
man
more
than
God
,
doth
the
Prophet
Esay
iustly
say
,
Cease
you
from
the
man
whose
breath
is
in
his
nostrels
,
for
Whreein
is
he
to
be
esteemed
?
Againe
,
Who
art
thou
that
thou
shouldest
feare
a
mortall
man
,
and
the
sonne
of
man
which
shall
be
made
as
grasse
,
and
forgettest
the
Lorde
thy
maker
,
that
hath
spread
out
the
heauens
,
and
laide
the
foundations
of
the
earth
?
The
rather
therefore
to
amend
our
liues
,
let
vs
hereafter
bee
better
aduised
,
in
fearing
God
more
than
man
,
&
so
esteeming
more
of
God
than
of
man
,
or
rather
not
esteeming
man
,
but
in
God
:
&
withall
,
let
vs
remember
that
those
men
haue
reason
to
feare
man
,
that
feare
not
God
more
than
man
.
8
The
third
proofe
consisteth
in
this
,
That
we
repose
more
trust
in
man
than
in
God
.
And
this
folly
proceedeth
from
three
originall
springs
.
First
,
wee
are
so
brutish
,
that
as
beastes
apprehend
no
more
than
is
before
their
eies
,
so
wee
beleeue
no
more
than
wee
see
.
We
see
that
men
haue
meanes
to
helpe
vs
,
but
we
see
not
God
neither
knowe
his
power
.
And
this
is
the
cause
that
we
trust
more
to
man
that
promiseth
our
sustenance
,
than
to
God
who
promiseth
to
prouide
for
vs
,
9
Secondly
,
we
are
so
addicted
to
the
flesh
,
that
we
accompt
nothing
to
be
a
blessing
,
but
what
delighteth
the
flesh
.
And
so
when
men
do
promise
things
fit
and
commodious
for
the
same
,
we
trust
to
them
more
then
to
God
,
who
promising
many
blessings
,
assistance
and
reliefe
,
doth
not
alwaies
fulfill
those
promises
after
the
lustes
of
the
flesh
,
but
to
the
good
of
the
spirite
and
saluation
of
the
soule
.
Thus
albeit
he
performeth
to
vs
more
then
it
seemeth
he
hath
promised
,
namely
spirituall
and
eternall
gifts
,
in
stead
of
carnall
and
temporall
:
yet
can
not
our
flesh
comprehend
that
hee
hath
fulfilled
his
promises
.
Thus
when
in
sickenes
,
pouerty
or
prison
,
man
promiseth
recouery
,
assistance
or
deliuery
,
we
trust
more
in
him
then
God
,
who
in
his
word
maketh
the
like
promises
:
For
flesh
knoweth
no
other
reliefe
,
succour
or
deliuerie
then
that
which
is
bodily
,
which
God
often
times
changeth
into
spirituall
and
euerlasting
,
more
excelent
in
deed
,
yet
lesse
knowne
to
man
.
10
The
third
cause
resteth
in
the
time
of
performance
of
promises
.
God
in
his
wisedome
doth
sometimes
vse
long
delaies
(
as
flesh
doth
imagin
)
in
the
performance
of
his
promises
:
Wherupon
man
naturally
,
whot
&
impatient
,
beholding
that
which
he
esteemeth
neerer
and
more
redy
at
hand
,
trusteth
more
to
man
then
to
God
.
11
If
thou
repliest
that
thou
neuer
seest
God
restore●d
answere
,
the
fa●●th
oftentimes
in
thy self
,
who
wilt
not
open
thine
eyes
to
see
&
acknowledge
,
that
,
it
is
he
who
preserueth
thee
with
his
blessing
&
encreaseth
thy
goods
.
Moreouer
,
is
thy
mony
that
thou
lendest
to
man
,
returned
thee
within
three
daies
▪
Canst
thou
not
bee
content
to
forbeare
,
it
a
whole
yeare
?
And
with
God
a
thousand
yeares
are
but
as
one
day
,
he
is
faithfull
:
The
time
of
his
payment
is
peraduenture
neerer
then
thou
thinkest
:
for
thou
knowest
not
whether
thou
shalt
liue
a
yeare
,
or
perhaps
a
day
.
But
that
is
it
that
wee
saide
before
:
Thou
beheuest
no
more
then
thou
seest
:
Thou
thinkest
nothing
good
,
but
what
sauoreth
of
the
flesh
:
some
small
delay
of
payment
maketh
thee
to
thinke
t●●t
God
is
bank●out
:
And
being
not
acquainted
with
God●
,
prouidence
,
thou
●●●lest
more
in
man
then
in
God
:
And
so
,
esteeming
more
of
man
then
of
God
,
thou
renounces●
God
.
But
to
the
end
to
correct
this
folly
,
acknowledge
&
confesse
that
herby
thou
dost
abolish
al
faith
&
hope
of
things
●●●sible
&
to
come
,
&
buriest
vp
Gods
prouidence
,
together
with
the
daily
experience
of
his
care
for
vs
,
wherin
he
sheweth
himself
our
comm●●●
〈◊〉
father
,
our
protector
&
sauour
.
12
Moreouer
,
thou
art
to
vnderstand
that
true
confidence
is
grounded
vpon
three
pillers
.
Fri●●
,
vpon
assurance
that
God
knoweth
as
well
our
necessities
,
as
the
remedies
requisite
for
the
same
:
secondly
,
that
he
is
able
to
help
vs
:
thirdly
,
that
he
is
willing
.
If
therfore
anie
of
these
three
doo
faile
,
our
trust
is
in
vaine
.
So
contrarywise
,
whosoeuer
trusteth
in
him
that
knoweth
his
want
,
and
the
remedie
for
the
same
,
and
withall
is
both
able
and
willing
to
deliuer
him
,
the
same
man
is
well
grounded
and
cannot
bee
deceyued
in
his
hope
and
expectation
.
There
is
no
certaintie
in
the
power
,
will
,
or
knowledge
of
man
,
But
God
contrarywise
in
his
infinite
wisedome
knoweth
all
things
,
in
his
power
can
do
all
things
,
and
in
his
will
,
will
doo
all
things
which
he
thinkes
fit
and
conuenient
for
our
good
and
saluation
.
It
is
meere
folly
therfore
to
trust
more
in
man
than
in
God
.
That
we
may
then
Amend
,
let
vs
change
our
mindes
,
and
heereafter
repose
more
trust
in
God
than
in
man
,
yea
,
in
God
onely
,
and
not
in
man
.
And
to
that
end
,
let
vs
remember
how
the
holy
Ghost
curseth
him
that
doth
otherwise
,
saying
:
Cursed
be
the
man
that
trusteth
in
man
,
and
maketh
flesh
his
arme
,
hee
shall
be
like
the
barren
heath
in
the
wildernes
.
And
contrarywise
,
Blessed
is
the
man
that
trusteth
in
the
Lord
.
Hee
shall
be
like
a
tree
planted
by
the
riuers
of
waters
,
that
shall
bring
foorth
her
fruite
in
due
season
.
Put
not
your
trust
(
sayth
Dauid
)
in
princes
,
nor
in
the
sonne
of
man
,
for
there
is
no
helpe
in
him
.
And
why
?
Because
when
they
haue
taken
vppon
them
to
helpe
you
,
God
taketh
away
their
breath
,
and
all
their
enterprises
doo
come
to
naught
.
But
thy
God
,
O
Sion
(
sayth
hee
)
liueth
from
generation
to
generation
,
and
therefore
blessed
is
the
man
that
hath
God
for
his
helpe
,
whose
hope
is
in
the
Lord
.
13
Some
men
there
are
possessed
with
this
double
folly
,
that
albeit
they
trust
in
man
,
yet
will
giue
out
,
that
theyr
trust
is
in
God
.
But
they
deceiue
themselues
:
for
properly
their
trust
dependeth
vpon
the
pledges
that
God
hath
giuen
them
,
not
vppon
God
.
As
when
they
are
well
prouided
for
,
when
they
are
gotten
into
a
good
trade
of
marchandise
,
when
they
haue
great
reuenewes
,
strong
townes
,
mightie
armies
,
fathers
,
mothers
,
husbandes
,
and
so
foorth
.
But
in
deed
when
these
pledges
and
meanes
doo
faile
them
,
then
is
their
trust
in
God
gone
,
then
they
weepe
and
lament
,
then
they
feare
and
tremble
.
To
bee
briefe
,
all
trust
in
God
is
laide
aside
,
he
shall
haue
no
more
honour
among
them
,
than
vsurers
haue
among
other
men
,
because
they
trusted
the
pawnes
,
but
not
the
men
that
deliuered
them
.
Let
vs
therefore
learne
euen
without
pawnes
or
pledges
to
put
our
trust
in
God
.
Let
vs
depend
onely
vppon
him
,
and
assure
our selues
of
his
helpe
and
succour
,
when
all
mans
helpe
faileth
.
Let
vs
remember
,
that
trusting
in
man
more
than
in
God
,
and
so
esteeming
more
of
man
than
of
God
,
we
do
renounce
God
,
yea
,
we
euen
rob
him
of
his
diuinitie
,
wherewith
wee
cloath
man
,
as
Esay
well
noteth
,
saying
:
Wo
vnto
them
that
go
downe
vnto
Egypt
for
helpe
:
The
Egyptians
are
men
&
not
God
,
their
horses
are
flesh
and
not
spirite
By
the
premises
therefore
it
appeareth
,
that
we
loue
&
feare
man
more
than
God
,
and
that
wee
repose
more
confidence
in
man
than
in
him
,
and
consequently
,
that
wee
esteeme
more
of
man
than
of
God
,
and
that
confessing
God
with
our
lips
,
we
renounce
&
denie
him
in
our
hearts
and
workes
.
That
we
may
therefore
Amend
our
liues
,
let
vs
renounce
this
so
pernitious
folly
,
to
esteeme
more
of
man
than
of
God
.
And
contrarywise
,
let
vs
loue
and
feare
God
,
reposing
our
whole
confidence
in
him
onely
,
as
in
him
who
only
is
vnto
vs
all
in
all
:
for
man
is
nothing
but
in
God
.
The
third
Folly
.
To
thinke
that
we
shall
liue
euer
.
Chap.
4.
ANtigonus
who
succeeded
Alexander
the
great
in
parte
of
his
dominions
,
beeing
recouered
of
a
certaine
sicknesse
,
sayde
:
In
the
last
d●ie
there
will
come
mockers
,
which
will
saie
:
Where
is
the
promise
of
his
comming
for
since
that
our
fathers
dyed
,
all
things
continue
alyke
from
the
beginning
of
the
creation
.
Thus
wee
see
how
the
scorners
,
only
of
the
dela●e
of
the
comming
of
Christ
,
can
take
occasion
to
beleeue
that
hee
wyll
not
come
at
all
.
As
also
when
God
himselfe
by
his
seruants
threatneth
them
wyth
death
,
they
turne
it
to
a
scorne
,
saying
:
Let
vs
eate
and
drinke
,
to
morow
we
shall
die
.
Again
,
We
haue
made
a
couenant
with
death
,
and
with
hell
we
are
at
agreement
:
Though
a
scourge
run
ouer
and
passe
thorough
,
it
shall
not
come
at
vs
.
Euen
so
we
likewise
,
when
we
heare
of
death
,
yea
,
and
dayly
see
the
examples
thereof
,
yet
because
it
forbeareth
vs
a
while
,
&
taketh
no
hold
of
vs
,
do
imagine
with
our selues
,
2
This
doth
the
common
course
of
man
confirme
.
Wee
all
with
our
lippes
do
confesse
that
once
we
must
die
,
and
that
death
is
the
gate
either
to
heauen
or
to
hell
,
which
not
withstanding
,
what
one
person
doth
liue
,
as
either
hoping
to
goe
to
heauen
,
or
fearing
to
goe
to
hell
?
If
we
see
that
resolutely
within
two
or
three
dayes
we
must
die
:
then
is
there
none
of
vs
but
is
sorrie
that
he
offended
God
,
that
euer
he
liued
in
fornication
,
drunkennesse
,
deceit
,
ryot
and
other
excesse
,
in
a
bad
conscience
deuoide
of
the
feare
of
God
.
Then
will
we
desire
to
recouer
,
that
we
may
Amend
:
Then
will
we
vow
to
God
that
if
he
will
prolong
our
liues
we
will
walke
vprightly
:
Then
will
euery
one
with
that
he
had
cut
off
some
of
his
pleasures
and
excesse
,
to
the
end
therewith
to
haue
releeued
the
necessitie
of
the
poore
:
Then
who
could
not
be
content
wholy
to
haue
beene
giuen
to
the
seruice
of
God
:
to
haue
had
more
care
of
his
soule
then
of
his
bodie
:
of
the
life
to
come
then
of
the
life
present
?
We
confesse
that
when
death
draweth
neere
we
will
vse
these
and
such
like
complaints
and
lamentations
.
Yet
now
whiles
God
graunteh
vs
time
and
meanes
to
liue
according
to
the
same
,
why
doe
we
it
not
?
Wherefore
do
we
not
make
hast
to
liue
in
like
sort
as
being
at
deaths
doore
,
we
wish
we
had
?
Surely
because
wee
neuer
thinke
to
die
.
3
When
a
man
after
condemnation
is
returned
to
prison
,
all
his
mind
runneth
vpon
death
:
he
detesteth
his
former
life
:
he
falleth
vpon
his
knees
to
pray
to
God
:
he
regardeth
no
soft
bedding
,
delicate
fare
,
or
costly
apparell
.
Yea
if
he
bee
such
a
one
as
feareth
God
,
all
his
cogitations
are
bent
to
life
euerlasting
:
and
forgetting
the
world
and
worldly
businesse
,
hee
conce●●eth
great
ioy
in
that
he
is
so
neere
the
gate
and
possession
of
the
kingdome
of
heauen
.
This
sentence
of
death
passed
vpon
vs
the
first
day
that
wee
came
into
this
world
.
Our
soules
are
as
in
a
prison
in
our
bodies
:
wee
attend
onely
the
time
of
execution
:
wee
all
confesse
wee
must
die
,
yet
w●t
wee
not
whether
within
a
day
or
an
houre
.
All
this
notwithstanding
,
who
either
feeleth
or
sheweth
himselfe
readie
,
or
who
prouideth
to
die
as
doth
he
that
hath
receiued
his
sentence
from
an
earthly
iudge
?
But
what
is
the
cause
of
this
our
dulnesse
and
folly
?
Euen
because
wee
thinke
not
to
die
,
but
doe
imagine
that
our
liues
shall
last
for
euer
.
4
If
either
woman
or
maiden
preparing
costly
rayment
,
with
exquisite
attires
wherein
to
shew
her selfe
at
some
marriage
feast
,
shoulde
beginne
to
finde
her selfe
euell
at
ease
:
and
withall
that
her
Doctor
or
Phisition
hauing
felt
her
poulse
,
shoulde
assure
her
to
dye
within
one
fortnight
,
would
shee
thinke
any
longer
to
proceede
with
her
pompe
,
feasting
and
pastimes
?
No
,
shee
would
then
fall
to
weeping
and
prayer
,
to
giuing
of
almes
,
and
reprouing
the
vanitie
of
the
world
,
shee
would
aduertise
her
companions
to
beware
and
to
auoid
the
same
.
But
God
who
knoweth
the
length
of
our
daies
,
hath
alreadie
warned
vs
of
our
death
:
hee
saith
it
is
at
hand
:
he
hath
not
promised
fourteene
dayes
,
neither
two
,
nor
one
,
no
not
one
houre
.
Wherefore
doe
our
mindes
then
runne
vpon
the
course
of
the
world
?
Why
doe
we
so
delight
in
vanitie
,
ryot
and
excesse
?
Wherefore
doe
wee
not
rather
employ
our selues
vpon
meditation
of
heauenly
and
eternall
felicitie
?
And
why
doe
we
not
bestow
our
time
in
such
workes
as
in
our
death
may
minister
comfort
and
ioy
?
Forsooth
because
we
thinke
to
liue
euer
.
5
Wee
do
reade
of
Philip
,
king
of
Macedon
and
father
to
great
Alexander
,
that
euery
morning
one
of
the
gromes
of
his
chamber
at
his
first
waking
,
saide
vnto
him
,
O
king
remember
thou
art
a
mortall
man
.
There
is
also
a
common
posie
,
written
vpon
many
tablets
and
ringes
Cogita
mort
,
that
is
,
Thinke
to
dye
.
Why
?
Was
kinge
Philip
so
forgetfull
of
his
mortalitie
that
hee
must
be
put
in
minde
thereof
euery
day
?
Or
must
wee
Christians
bee
put
in
minde
of
death
by
painted
tablets
or
ringes
?
But
as
the
end
as
well
of
the
speech
to
the
king
,
as
of
this
tablet
tendeth
onely
to
aduertise
vs
to
liue
as
wee
shoulde
dye
,
so
are
they
likewise
obiections
to
conuince
vs
of
such
folly
and
giddinesse
,
as
maketh
vs
to
thinke
that
we
shall
not
dye
:
Which
truely
is
a
great
folly
.
6
Wee
commonly
vse
to
say
,
that
experience
is
the
fooles
s●hoole-house
:
The
reason
:
For
that
albeit
they
bee
not
capable
of
discourse
and
reason
,
yet
at
the
least
by
experience
they
can
learne
that
apples
and
peares
will
at
length
rot
,
that
greene
trees
once
cut
downe
doe
grow
feare
:
that
grasse
mowen
downe
doth
wither
:
that
flowers
gathered
doe
fade
:
for
all
this
doth
experience
by
the
effectes
teach
them
.
And
this
doctrine
of
experience
is
so
certaine
,
that
if
a
Philosopher
shoulde
goe
about
to
proue
the
contrarye
by
reason
and
discourse
,
as
for
example
That
fire
is
cold
and
snow
hot
,
he
should
shew
himselfe
but
a
foole
readie
to
be
referred
to
the
schoole
of
experience
,
and
willed
to
put
his
finger
in
the
fire
,
or
hand
into
the
snowe
.
Yet
are
our selues
more
foolish
,
in
that
so
much
experience
cannot
perswade
vs
to
beleeue
that
man
is
subiect
to
die
.
7
Where
the
Apostle
sayth
,
that
it
is
appointed
that
all
men
shall
die
.
What
man
liueth
and
shall
not
see
death
?
Shall
he
deliuer
his
soule
from
the
hand
of
the
graue
?
8
But
let
vs
leaue
this
little
discourse
to
such
as
haue
as
lyttle
reason
,
and
proceede
to
the
mirrors
and
looking
glasses
that
God
setteth
before
vs
.
Can
wee
walke
thorough
the
Churchyardes
,
and
by
the
graues
and
sepulchers
,
and
not
bee
admonished
of
death
?
Can
wee
see
a
dead
corse
carried
to
the
ground
,
or
heare
the
bells
ring
for
a
funerall
,
but
the
same
shall
bee
vnto
vs
as
a
heralde
crying
in
our
ears
,
O
men
remember
that
you
are
mortal
?
Are
not
the
heads
and
bones
of
the
dead
packed
vp
in
charuell
houses
,
or
laid
by
the
walls
,
so
many
witnesses
that
we
also
must
die
.
The
world
hath
continued
5530.
yeres
,
yet
doth
experience
teach
vs
,
that
if
so
many
millions
as
in
all
that
long
time
haue
liued
,
I
haue
sayd
,
ye
are
Gods
,
ye
are
all
the
children
of
the
highest
:
But
ye
shall
die
like
men
,
&
ye
princes
shall
fall
like
others
.
Is
it
not
then
a
double
folly
in
vs
,
yea
,
are
we
not
more
foolish
than
the
veriest
fools
,
that
in
this
vniuersal
&
continual
schole
of
experience
,
that
hath
stood
euer
since
the
beginning
of
the
world
,
we
cannot
yet
learn
that
we
must
die
?
9
But
behold
yet
an
other
great
abuse
.
This
life
which
we
take
to
be
immortall
,
is
of
very
small
continuance
.
We
thinke
to
liue
vpon
the
earth
for
euer
,
and
yet
we
liue
but
a
small
time
.
The
time
of
our
life
is
threescore
yeares
&
ten
,
&
if
they
be
of
strength
,
fourescore
yeres
.
Of
euery
thousand
that
come
into
the
world
,
hardly
shal
you
find
two
or
three
that
liue
to
70.
or
80.
yeres
:
&
yet
Moses
in
the
same
Canticle
saith
,
that
this
long
life
of
70.
or
80.
yeares
is
soone
gon
and
we
flee
away
:
What
shall
wee
then
say
of
the
life
of
40
30.
or
20.
yeares
?
What
hath
pride
profited
vs
,
or
what
hath
the
pompe
of
riches
brought
vs
?
All
those
things
are
passed
away
as
a
shadow
,
&
as
a
post
that
passeth
by
:
As
a
ship
that
passeth
ouer
the
waues
of
water
:
or
as
a
bird
that
flieth
through
in
the
ayre
:
or
as
when
an
arrow
is
shot
as
a
marke
.
that
we
are
of
yesterday
.
And
in
an
other
place
.
My
daies
are
swifter
then
a
weuers
shitle
,
&
S.
Iames
compareth
our
life
to
a
vapour
which
appeareth
for
a
while
&
then
vanisheth
away
.
Yea
the
heathen
haue
also
noted
it
,
of
whom
one
doth
say
.
In
our
birth
we
begin
to
die
:
an
other
,
that
life
is
a
race
from
one
mother
to
another
,
namely
,
to
the
earth
.
An
other
:
That
man
is
a
bubble
.
And
another
,
being
demanded
what
the
life
of
man
was
,
made
no
answere
,
but
entred
into
his
chamber
&
straight
came
forth
againe
:
And
being
required
of
an
answere
,
said
,
that
by
his
going
&
comming
forth
he
had
answered
.
Therby
signifying
that
life
is
but
a
passage
in
&
out
.
Yet
do
we
not
so
take
it
.
We
resemble
those
,
who
beholding
the
index
or
hand
of
a
Dial
,
do
by
their
sight
deny
that
it
goeth
,
albeit
experience
of
euery
half
houre
do
shew
the
contrary
.
For
so
do
we
imagine
that
the
course
of
our
liues
wasteth
not
.
10
But
reckoning
the
life
of
a
childe
first
by
dayes
,
then
by
weekes
,
11
Sith
then
that
this
false
opinion
causeth
vs
to
forget
heauen
for
earth
,
the
soule
for
the
bodie
,
&
heauenly
treasures
for
earthly
goods
,
that
we
may
the
rather
Amend
our
liues
,
let
vs
be
of
another
mind
,
and
now
being
throughly
perswaded
that
wee
must
die
,
and
that
shortly
,
that
there
is
nothing
more
certaine
than
death
,
or
more
vncertain
than
the
houre
of
the
same
.
In
summe
,
that
our
life
is
but
as
the
course
of
a
day
,
or
of
an
hour
,
yea
,
rather
as
a
minute
of
time
,
let
vs
so
liue
as
if
wee
were
euery
day
to
die
,
yea
,
euery
hour
of
the
day
,
let
vs
liue
in
such
sort
,
as
at
the
houre
of
death
wee
may
be
glad
that
we
had
liued
,
let
vs
imploy
this
day
,
hour
or
minute
of
life
vpon
such
things
as
may
tend
to
the
ioy
&
glory
euerlasting
,
let
vs
walke
this
day
as
if
this
night
we
should
come
to
the
eternal
habitation
,
let
vs
not
build
where
we
cannot
long
continue
,
but
in
heauen
where
wee
shall
dwell
for
euer
,
let
vs
make
our
prouision
,
not
where
our
pi●grimage
is
so
short
,
but
that
we
may
liue
wher
we
shal
remain
for
euer
,
let
vs
take
heed
that
the
thorns
of
this
world
catch
no
hold
of
vs
,
to
detaine
and
hinder
vs
in
our
course
to
heauen
,
from
whence
he
that
is
excluded
is
for
euer
accursed
.
The
bel
at
the
gate
ringeth
,
the
porter
crieth
out
,
Make
hast
:
let
vs
remember
the
ten
virgins
,
12
To
conclude
,
sith
vndoubtedly
we
must
die
,
&
we
know
not
the
time
,
which
surely
wil
be
shortly
,
let
vs
liue
as
men
alredy
adiudged
to
death
,
let
vs
liue
as
not
knowing
the
houre
thereof
,
yea
let
vs
liue
as
knowing
it
to
be
at
hand
.
And
because
it
is
so
harde
a
matter
to
perswade
vs
that
we
must
die
,
&
that
shortly
,
let
vs
say
with
Moses
the
man
of
God
,
Teach
vs
O
Lord
,
to
number
our
daies
,
that
we
may
apply
our
hearts
vnto
wisdome
.
This
praier
seemeth
of
smal
importance
.
For
who
cannot
reckon
from
70.
or
80.
yeres
?
But
herein
he
sheweth
mans
dulnes
,
that
he
cannot
comprehend
the
shortnes
of
his
life
,
by
counting
that
it
is
not
past
70.
or
80.
yeres
at
the
most
.
Also
that
the
holy
ghost
must
teach
vs
,
that
as
he
addeth
,
we
may
apply
our
harts
to
wisdome
.
Therby
shewing
that
the
knowledge
of
the
shortnes
of
this
life
,
shall
endue
vs
with
wisedome
to
shun
the
vanities
thereof
,
that
wee
may
apply
our
mindes
to
those
things
,
whereof
the
blessed
fruit
shal
remain
with
vs
for
euer
.
Thus
we
see
,
how
by
renouncing
this
folly
,
namely
,
To
thinke
to
liue
euer
,
and
by
beleeuing
that
we
must
all
die
,
&
that
shortly
,
we
shall
bee
better
aduised
,
&
so
amend
our
so
short
life
,
that
at
the
departure
therefro
,
we
shall
through
Christ
enter
into
life
euerlasting
.
The
fourth
Folly
.
Not
to
know
wherefore
we
liue
.
Chap.
5
THe
folly
to
think
to
liue
euer
,
is
,
as
we
haue
shewed
,
great
,
yet
is
the●
another
as
great
,
&
no
lesse
pernitious
,
that
doth
accompany
it
,
namely
,
That
we
know
not
wherefore
we
liue
.
And
in
deed
,
if
you
question
with
men
,
and
aske
them
to
what
end
God
hath
created
them
,
or
wherfore
they
liue
:
for
the
most
part
you
shal
haue
either
no
answere
,
or
an
answere
to
no
purpose
.
Ther
are
,
as
is
aforesaid
,
four
sorts
of
creatures
in
the
world
,
among
whom
man
is
the
most
excellent
,
yet
aimeth
lest
at
the
purpose
of
his
creation
.
First
,
some
haue
essence
only
,
as
the
earth
,
the
sea
,
the
stones
,
&
such
like
creatures
:
secondly
,
some
with
essence
haue
life
,
termed
Vegetatiue
,
as
trees
&
hearbs
:
thirdly
,
some
with
essence
&
life
,
haue
sense
or
feeling
,
as
fishes
,
soules
,
beasts
,
and
so
forth
.
Lastly
,
there
is
man
,
who
with
essence
,
life
,
sense
,
or
feeling
,
hath
also
vnderstanding
&
reason
.
Now
aske
of
man
wherefore
God
created
the
earth
,
he
wil
say
for
the
habitation
both
of
men
&
beasts
,
&
the
nourishing
of
hearbs
and
trees
.
Wherfore
the
sea
&
riuers
,
for
nauigation
&
nourishment
of
fishes
?
Wherefore
stones
,
to
serue
for
buildings
:
secondly
,
wherfore
God
created
hearbes
and
trees
,
hee
will
saye
,
for
the
foode
of
man
and
beast
:
thirdly
,
wherefore
God
created
fish
,
soules
,
and
other
creatures
,
hee
will
saie
,
some
for
foode
,
others
for
draught
and
burden
,
and
others
for
other
vses
.
Yea
and
ascending
higher
,
he
will
say
that
God
created
the
s●●●
to
giue
light
&
to
minister
heate
:
the
ayre
●o
giue
breath
&
so
of
other
creatures
.
Lastly
,
aske
of
man
him selfe
,
wherfore
God
created
him
&
to
what
end
he
liueth
,
he
will
answere
.
That
he
knoweth
not
.
Or
if
he
tell
his
mind
plainely
,
he
will
say
:
for
him selfe
:
The
poore
artifi●er
,
to
nourish
his
family
:
the
marchant
to
enritch
himselfe
:
The
Courtier
or
Captaine
,
to
grow
into
reputation
&
to
attaine
to
dignity
or
honour
:
others
(
who
are
worse
then
beasts
)
to
take
their
ease
.
Generally
all
,
in
this
life
to
prouide
themselues
of
whatsoeuer
the
lusts
of
their
flesh
may
desire
:
To
be
briefe
,
experience
doth
euidently
declare
,
that
there
is
not
almost
any
that
knoweth
wherefore
he
liueth
,
or
that
referreth
not
his
life
to
som
other
end
than
he
should
.
2
This
is
a
folly
worthy
great
reproofe
,
that
man
endued
with
vnderstanding
,
can
yeeld
a
reason
for
the
essence
and
life
of
other
creatures
,
yet
himselfe
being
the
most
excellent
of
all
others
,
wotteth
not
wherfore
he
liueth
,
or
wherfore
God
hath
giuen
him
vnderstanding
.
This
is
a
most
pernitious
folly
,
and
replenished
with
all
ingratitude
:
for
whereas
all
other
creatures
created
for
man
,
do
continually
tend
to
the
end
&
purpose
of
their
creation
,
namely
,
to
serue
man
,
in
giuing
him
all
thinges
needfull
for
his
maintenance
:
man
only
not
knowing
wherefore
he
liueth
,
inuerteth
the
purpose
of
his
creation
,
referring
to
himselfe
his
essence
,
life
,
feeling
&
understanding
.
He
manifestly
seeth
that
among
al
other
cretures
ther
is
not
any
created
for
it self
,
but
to
serue
other
:
yet
himself
being
endued
with
vnderstanding
,
is
so
folish
as
to
think
that
he
is
created
not
for
any
greater
then
himselfe
,
but
euen
for
himselfe
onely
.
3
To
the
end
therefore
that
we
may
Amend
our
liues
,
we
must
be
better
aduised
,
and
vnderstand
wherefore
we
liue
.
The
holy
Scripture
teacheth
vs
,
that
there
are
three
principall
ends
of
mans
life
:
First
,
that
he
should
glorifie
God
:
Secondly
,
that
hee
should
attaine
to
life
euerlasting
:
And
thirdly
,
that
he
should
referre
euery
part
of
his
vocation
to
the
seruice
of
God
.
But
as
the
knowledge
of
God
is
a
requisit
&
necessary
direction
of
our
liues
to
these
three
ends
,
so
are
we
especially
to
exercise
&
employ
our
liues
in
the
knowledge
of
God
,
to
the
end
that
knowing
him
,
we
may
referre
our
liues
to
the
ends
aforesaid
.
As
concerning
the
first
and
soueraine
dutie
,
which
is
to
glorifie
God
,
it
consisteth
in
this
.
That
with
our
mouthes
we
confesse
,
&
in
our
works
we
doe
shew
,
that
in
our
harts
we
accompt
him
to
be
as
he
is
,
&
as
he
declareth
himselfe
towards
vs
.
This
doth
S.
Peter
teach
vs
,
where
hee
saith
that
We
should
shew
forth
both
in
words
and
workes
,
The
vertues
of
him
that
hath
called
vs
out
of
darknesse
into
his
maruailous
light
.
But
what
are
these
vertues
.
That
hee
is
a
God
almightie
,
all
good
,
all
wise
,
mercifull
,
holy
,
righteous
and
true
.
As
Dauid
,
where
he
exhorteth
all
men
to
praise
God
,
for
a
reason
why
,
addeth
:
For
his
mercy
is
multiplyed
vpon
vs
,
and
his
truth
endureth
for
euer
.
That
for
the
glorifying
of
God
,
we
must
in
our
hearts
acknowledge
,
in
our
words
confesse
,
and
in
our
deeds
declare
him
to
be
the
same
as
hee
is
,
it
appeareth
by
the
foure
principall
points
wherein
the
seruice
and
glorifying
of
God
doth
consist
,
and
where
to
the
same
may
be
referred
:
namely
,
that
we
repose
our
whole
confidence
in
him
:
that
we
obey
him
according
to
his
will
:
that
we
call
onely
vpon
him
in
all
our
necessities
:
and
that
we
acknowledge
al
goodnesse
to
come
from
him
.
This
ought
to
be
the
principall
end
of
our
life
.
4
God
hath
set
open
two
most
large
schooles
wherein
hee
reuealeth
himselfe
vnto
vs
,
that
we
may
glorifie
him
as
is
aforesaid
.
First
,
the
creation
of
the
world
.
Secondly
,
the
redemption
wrought
by
Iesus
Christ
.
As
touching
the
creation
.
God
,
where
hee
might
haue
contented
himself
with
his
glory
which
he
had
from
al
eternitie
,
vouchsafed
notwithstanding
to
reueale
himselfe
to
man
,
to
the
end
that
he
knowing
him
,
might
confesse
and
magnifie
him
.
He
therefore
created
man
to
his
owne
Image
and
likenesse
,
to
the
end
that
by
the
beames
of
his
brightnesse
,
holinesse
,
righteousnesse
and
truth
,
together
with
the
dominion
vnto
him
graunted
ouer
al
creatures
,
he
might
be
led
to
the
knowledge
of
the
son
of
righteousnesse
,
goodnesse
,
holinesse
,
wisedome
and
power
:
to
loue
him
,
to
put
his
trust
in
him
,
to
obey
his
will
,
to
call
vpon
him
,
to
acknowledge
that
all
goodnesse
proceedeth
from
him
:
and
so
to
glorifie
him
.
And
whereas
notwithstanding
the
fall
of
man
,
God
neuerthelesse
doth
communicate
with
vs
,
causing
vs
to
feele
the
wonderfull
effects
of
his
goodnesse
,
wisedome
and
power
continually
and
in
all
seasons
:
withall
,
5
Moreouer
,
the
creation
of
man
was
as
it
were
his
triumphant
entrie
into
this
godly
pallace
of
the
world
,
built
only
for
him
,
to
the
end
that
the
continual
contempl●tion
of
the
wisedome
,
goodnesse
and
power
of
God
shining
in
the
frame
of
this
world
,
might
be
to
him
a
continuall
argument
to
know
and
glorifie
the
creator
thereof
.
What
soeuer
may
bee
knowen
of
God
is
manifest
in
man
.
For
the
inuisible
things
of
him
,
that
is
,
his
eternall
power
and
Godhead
,
are
seene
by
the
creation
of
the
world
,
being
considered
in
his
workes
.
There
to
adding
,
that
men
by
the
same
neither
knowing
nor
glorifying
God
,
as
God
,
should
bee
without
excuse
.
Heerein
manifestly
declaring
that
the
creation
and
building
of
the
world
,
ought
to
draw
vs
in
dutie
to
know
and
glorifie
God
.
And
because
God
principally
sheweth
his
power
and
wisedome
in
the
heauens
,
the
same
are
many
times
called
the
throne
and
habitation
of
the
highest
.
The
heauen●
declare
the
glory
of
God
,
as
most
apparently
shining
in
them
,
and
proceeding
forward
in
this
matter
,
he
attributeth
to
them
a
speech
heard
and
vnderstood
throughout
the
world
,
wherby
they
preach
this
glory
of
God
.
Too
great
therefore
is
our
ingratitude
,
if
making
our selues
dease
,
we
will
not
heare
these
heuenly
heroulds
,
when
they
summon
vs
to
acknowledge
and
glorifie
God
in
them
and
with
them
.
6
To
this
purpose
this
also
is
worthie
the
noting
:
That
God
where
he
might
haue
created
the
world
in
one
day
,
did
neuerthelesse
employ
sixe
dayes
distinctly
,
as
it
were
to
giue
vs
leasure
to
contemplate
the
worke
of
euery
day
.
7
The
second
point
,
which
yeeldeth
yet
greater
knowledge
of
God
,
and
more
strictly
bindeth
vs
to
glorifie
him
,
is
the
contemplation
of
our
redemption
accomplished
in
Iesus
Christ
,
That
he
so
loued
the
world
,
that
he
gaue
his
onely
begotten
Sonne
to
the
end
that
all
that
beleeue
in
him
might
not
perish
,
but
haue
life
euerlasting
?
What
a
seale
of
his
truth
,
in
that
notwithstanding
the
ingratitude
and
vnworthinesse
of
the
world
,
he
yet
in
his
appointed
time
sent
the
seed
of
the
woman
,
promised
to
our
forefathers
,
You
are
bought
for
a
price
,
therfore
glorifie
God
in
your
body
&
in
your
spirit
,
for
they
are
Gods
.
Also
in
another
place
.
God
hath
chosen
vs
to
him
throgh
Iesus
Christ
according
to
the
good
pleasure
of
his
will
to
the
praise
of
the
glory
of
his
grace
.
8
Ther
is
yet
another
consideration
.
When
Christ
gaue
sight
to
the
blind
,
raised
the
dead
,
healed
the
sicke
,
&
wrought
other
like
miracles
,
This
sicknes
is
not
vnto
death
,
but
for
the
glory
of
God
,
that
the
sonne
might
be
glorified
therby
.
For
his
raising
from
death
was
a
testimony
of
his
diuine
power
.
But
we
al
are
naturally
,
as
concerning
the
soul
,
dead
in
sin
,
blind
&
sicke
of
a
hundred
diseases
.
And
as
the
soule
is
more
excellent
than
the
body
,
so
the
illuminating
,
restoring
to
life
&
curing
of
the
diseases
of
the
soule
,
are
miracles
,
more
excellently
representing
the
deuine
power
&
grace
,
then
those
of
the
body
.
Of
necessity
therefore
these
miracles
being
performed
in
vs
through
faith
in
Iesus
Christ
do
bind
vs
to
glorifie
him
.
And
how
?
By
effectual
demonstration
,
that
where
we
were
blind
,
sicke
&
dead
in
spirit
,
we
are
now
illuminated
,
cured
&
raised
againe
to
life
.
And
indeed
the
motions
,
affections
,
&
holy
works
of
Gods
children
,
being
assured
testimonies
that
in
soule
they
be
illuminated
&
risen
againe
,
are
the
true
meanes
to
glorifie
God
.
Contrariwise
,
if
we
walk
as
men
yet
blind
,
in
the
darknes
of
ignorance
:
as
men
sicke
,
polluted
in
vice
&
corruption
:
&
as
men
yet
dead
in
sin
:
We
doo
so
much
,
as
in
vs
lieth
,
abolish
the
miracles
of
Iesus
Christ
,
&
consequently
his
glory
.
In
this
respect
Saint
Peter
saith
.
Haue
your
conuersation
honest
among
the
Gentiles
,
that
they
which
speake
euill
of
you
as
of
euill
doers
,
may
by
your
good
works
which
they
shall
see
,
glorifie
God
in
the
day
of
the
visitation
.
Let
your
light
so
shine
before
men
,
that
seing
your
good
works
,
they
may
glorify
God
your
father
.
9
But
what
argument
is
this
,
to
glorifie
God
in
our
holy
conuersation
&
good
works
?
Because
,
as
we
haue
before
said
&
shewed
,
the
same
be
testimonies
&
effects
of
our
spiritual
resurrection
,
&
consequently
of
Gods
power
,
goodnes
&
mercy
toward
vs
.
Wherupon
the
ignorant
,
seing
that
we
,
who
in
the
time
of
our
ignorance
were
dead
in
sin
,
&
giuen
ouer
to
all
vice
&
corruption
,
since
we
were
illuminated
in
the
truth
of
the
Gospell
,
haue
by
this
spiritual
resurrection
,
declared
such
an
alteration
in
vs
,
that
now
we
are
contrariwise
become
as
it
were
new
creatures
,
walking
in
purenes
,
holines
&
loue
:
may
also
glorifie
God
in
two
sorts
:
First
in
this
miraculous
alteration
that
they
see
in
vs
,
as
being
a
worke
truely
proceeding
of
the
power
and
goodnes
of
God
:
Secondly
,
in
this
,
that
by
such
miracles
they
be
moued
to
allowe
and
embrace
the
same
religion
which
we
professe
,
as
being
conuict
that
it
is
truely
of
God
&
not
of
man
:
O
God
,
praise
waiteth
for
thee
in
Sion
:
He
manifestly
declareth
vnto
vs
that
they
which
be
regenerate
through
the
redemption
in
Iesus
Christ
,
are
burgeses
of
Sion
and
members
of
the
Church
,
&
bound
to
praise
God
:
And
also
that
we
frustrate
God
of
his
dutie
and
expectation
,
O
Lord
let
my
soule
liue
,
that
I
may
praise
thee
.
10
The
second
principal
end
of
our
life
should
tend
to
attaine
to
life
euer
lasting
.
God
hath
sent
his
Son
into
the
world
that
the
world
through
him
might
be
saued
,
&
that
he
so
loued
the
world
that
he
hath
giuen
his
only
begotten
son
,
to
the
end
that
al
that
beleue
in
him
might
not
perish
,
but
haue
life
euerlasting
,
It
thereby
appeareth
that
as
the
end
of
our
redemption
accomplished
in
Iesus
Christ
,
is
the
sauing
of
the
elect
,
so
we
that
beleeue
in
him
shoulde
in
all
the
course
of
our
liues
aime
at
this
,
To
bee
saued
by
him
.
Otherwyse
wee
doo
so
much
as
in
vs
lieth
,
reuerse
that
excellent
and
wonderfull
work
of
our
redemption
.
God
hath
created
man
without
comparison
,
more
excellent
than
beasts
,
yet
if
man
be
not
saued
,
nor
attaineth
to
life
euerlasting
,
hee
is
much
more
miserable
than
the
brute
beast
,
which
passing
ouer
this
life
a
great
deale
more
easilye
than
man
,
after
death
feeleth
no
euill
:
and
contrariwise
,
the
man
which
aimeth
not
at
this
lyfe
euerlasting
,
after
all
his
calamities
&
both
bodily
and
ghostly
tribulations
in
this
life
,
at
his
death
entereth
into
incomprehensible
and
eternall
torments
.
If
man
,
who
naturally
desireth
felicitie
,
could
comprehend
the
felicitie
of
such
as
attaine
to
the
kingdom
of
heauen
,
likewise
the
miserie
and
woe
of
those
who
at
their
decease
doo
passe
into
euerlasting
death
,
the
very
horror
of
the
death
of
these
wretches
,
together
with
the
soueraigne
felicitie
of
the
blessed
,
would
make
him
earnestly
to
couet
after
life
euerlasting
,
&
to
esteeme
this
incomprehensible
felicitie
to
be
one
of
the
principall
endes
of
his
lyfe
.
Such
therefore
as
doo
neuer
propound
the
kingdome
of
heauen
for
the
scope
of
theyr
liues
,
are
no
men
but
beasts
,
for
they
neuer
thinke
their
souls
to
be
immortall
,
they
beleeue
not
that
they
must
die
,
neither
doo
they
remember
that
after
death
there
is
a
hell
and
eternall
fire
prepared
for
those
,
who
liuing
heere
,
doo
neuer
seeke
after
lyfe
euerlasting
.
Yea
,
What
doth
it
auaile
a
man
(
saith
our
sauiour
Iesus
Christ
)
to
winne
the
whole
world
,
and
to
loose
his
owne
soule
.
11
Let
vs
not
therefore
make
riches
,
honour
,
or
other
carnall
commodities
the
leuell
of
our
liues
,
but
let
vs
aime
at
the
celestial
and
eternall
life
,
as
Iesus
Christ
admonisheth
vs
,
saying
,
Labour
not
for
the
meate
which
perisheth
,
but
for
the
meate
that
endureth
to
euerlasting
lyfe
.
Againe
,
Seeke
first
the
kingdome
of
God
and
his
righteousnes
,
and
all
other
things
shall
be
ministred
vnto
you
.
But
we
cannot
attaine
to
this
eternall
lyfe
without
the
knowledge
of
God
,
that
wee
may
put
our
trust
in
him
,
call
vpon
him
in
all
our
necessities
,
obey
his
commandementes
,
and
with
thankesgiuing
acknowledge
that
all
goodnes
commeth
from
him
.
And
in
deede
,
wee
cannot
trust
in
God
,
neither
call
vpon
him
,
vnlesse
we
bee
assured
of
his
wyll
and
power
to
helpe
vs
,
neither
can
we
obey
him
with
anie
kindly
obedience
,
which
consisteth
in
loue
,
vnlesse
we
knowe
how
deeply
we
be
bound
both
to
loue
and
obey
him
:
as
also
we
cannot
acknowledge
all
goodnes
to
proceed
from
him
,
vnlesse
we
knowe
him
to
be
the
fountaine
of
all
goodnesse
.
This
therefore
must
be
the
end
of
our
life
,
euen
to
increase
in
the
knowledge
of
God
,
that
by
reposing
our
confidence
in
him
,
by
calling
vpon
him
,
by
obeying
him
,
and
by
acknowledging
him
to
bee
the
fountaine
of
all
goodnesse
,
wee
may
attaine
to
lyfe
euerlasting
.
12
True
it
is
,
that
in
the
creation
of
heauen
&
earth
,
and
in
the
conduct
and
gouernment
thereof
,
he
reuealeth
himselfe
vnto
vs
,
&
maketh
vs
to
feele
that
he
is
a
God
almighty
,
al
wise
,
al
good
,
&
well
dooing
,
howbeit
especiallye
in
Iesus
Christ
,
as
is
aforesayde
,
doo
we
knowe
God
.
God
,
I
saie
,
our
God
,
father
,
and
sauiour
,
almightie
,
wise
,
holy
,
righteous
,
mercifull
,
good
,
and
true
.
And
this
is
the
knowledge
wherein
God
is
truely
glorified
,
and
by
the
which
wee
obtaine
life
euerlasting
,
as
Iesus
Christe
himselfe
doeth
teach
vs
,
Father
,
the
houre
is
come
,
glorifie
thy
sonne
,
that
thy
sonne
also
may
glorifie
thee
:
As
thou
hast
giuen
him
power
ouer
all
flesh
,
that
he
should
giue
eternall
life
to
all
them
that
thou
hast
giuen
him
.
And
this
is
life
eternall
,
that
they
know
thee
to
be
the
onely
verie
God
,
and
whom
thou
hast
sent
,
Iesus
Christ
.
And
in
deed
,
as
when
a
man
is
loth
to
go
out
of
his
way
,
it
is
requisite
he
shuld
know
both
whether
&
which
waie
to
go
:
so
haue
we
both
in
Iesus
Christ
,
very
God
&
very
man
.
For
in
that
he
is
God
,
the
way
,
the
truth
,
and
the
life
.
If
he
be
the
life
,
he
is
the
place
whether
we
must
go
:
&
if
he
be
the
way
,
by
him
we
must
trauell
to
attaine
to
life
euerlasting
.
As
also
by
calling
himselfe
the
truth
,
he
teacheth
vs
that
hee
is
the
accomplishment
and
truth
of
al
that
afore
time
was
figured
touching
life
euerlasting
,
&
the
meanes
to
attaine
to
the
same
.
Thus
the
second
principall
end
of
our
life
should
consist
in
knowing
of
God
,
through
his
sonne
Iesus
Christe
:
and
knowing
him
,
to
put
our
trust
in
him
,
to
call
vppon
him
,
to
obeye
his
commandementes
,
and
to
acknowledge
him
to
be
the
fountaine
of
all
goodnesse
,
that
so
wee
may
glorifie
him
,
and
glorifying
him
,
attaine
to
life
euerlasting
.
13
Moreouer
,
the
end
of
glorifying
of
God
&
our
saluation
,
wyll
be
a
ready
meanes
to
make
vs
to
liue
according
to
God
,
for
it
will
be
a
continual
aduertisement
&
rule
to
bridle
vs
from
al
thoughts
,
affections
,
words
,
and
deeds
,
contrarie
to
the
glorie
of
God
&
the
saluation
of
our
soules
,
considering
that
beeing
contrarie
thereto
,
they
ouerthrow
the
two
principall
ends
of
our
life
.
14
Now
let
vs
come
to
the
third
end
of
our
life
,
which
is
to
bee
considered
in
the
particular
vocation
of
euerie
man
.
This
ende
ought
not
to
bee
our
profite
,
honor
,
or
other
carnall
commoditie
,
but
that
in
seruing
of
men
we
may
serue
God
.
God
the
creator
and
redeemer
can
well
inough
preserue
both
our
bodies
&
souls
without
the
ministery
of
men
:
but
thus
far
he
honoreth
vs
,
as
to
vouchsafe
to
worke
his
workes
by
vs
.
15
Hereby
it
appeareth
that
the
end
of
mans
life
ought
to
rest
in
the
seruing
of
God
,
by
seruing
of
men
in
their
vocation
.
It
doth
not
therefore
consist
onely
herein
,
that
the
artificer
should
get
sufficient
to
maintaine
his
family
,
the
marchant
to
obtaine
ric●es
,
other
men
credit
,
dignitie
,
and
carnall
commodities
:
For
this
is
the
seruing
of
our selues
,
not
of
God
,
albeit
men
for
the
most
part
do
thus
corrupt
&
prophane
their
labors
,
workes
,
&
life
,
liuing
to
another
end
than
they
ought
.
And
in
deed
,
if
any
man
giue
alms
to
the
end
to
be
seene
of
men
,
euerie
one
will
confesse
that
his
deed
is
nought
worth
.
If
a
minister
preach
Gods
word
,
onely
to
get
reputation
,
&
not
simply
for
the
saluation
of
soules
,
he
prophaneth
his
vocation
:
In
like
manner
,
the
marchant
in
his
trafique
,
seeking
not
to
serue
God
by
seruing
of
men
,
but
to
enrich
himselfe
,
peruerteth
his
vocation
&
the
course
of
his
lyfe
,
because
he
liueth
not
to
serue
God
,
but
to
serue
himselfe
.
16
Why
,
will
some
man
saie
,
Hath
not
God
commanded
euerie
man
to
labour
in
his
vocation
for
the
maintaining
of
his
family
?
It
is
true
,
but
wee
do
misconster
this
ordinance
of
God
.
For
his
meaning
is
,
that
euery
man
should
haue
this
end
,
to
serue
God
by
the
seruing
of
men
.
And
in
reward
and
recompence
of
the
seruice
that
wee
doo
him
,
hee
ordaineth
that
the
artificer
shall
receiue
the
reward
of
his
labour
,
as
from
the
hand
of
God
,
whom
he
serueth
by
seruing
of
men
,
and
so
may
haue
wherewith
to
maintaine
his
family
:
That
the
marchant
should
sell
his
commodities
for
more
than
it
cost
,
wherein
the
surplussage
is
the
reward
that
God
paieth
him
for
his
seruice
.
Likewise
that
the
seruant
,
man
or
woman
,
shall
receiue
food
&
some
wages
for
seruice
don
to
God
in
seruing
of
men
.
Who
so
therefore
maketh
not
this
the
end
of
his
vocation
,
namely
,
to
serue
God
by
seruing
of
man
,
he
doth
not
referre
his
life
to
the
right
end
,
and
so
prophaneth
and
peruerteth
the
same
.
17
Heerein
doo
we
greatly
wrong
our selues
,
for
,
if
we
liued
to
serue
God
in
our
vocation
:
besides
,
that
this
seruice
done
to
God
,
should
be
rewarded
in
this
life
,
it
would
also
bee
a
path
&
waie
to
attain
to
the
inheritance
of
heauen
,
as
Saint
Paul
teacheth
vs
,
saying
:
The
seruants
that
faithfully
serue
their
masters
,
doo
serue
the
Lord
Christ
,
and
therefore
shall
receiue
of
the
Lord
the
rewarde
of
the
inheritance
of
heauen
.
As
also
the
same
Apostle
sayth
,
Through
bearing
of
children
the
woman
shall
be
saued
,
if
she
continue
in
faith
,
loue
,
and
holynes
,
with
modestie
.
The
poore
woman
bearing
her
fruite
,
bringing
it
forth
,
and
noursing
her
little
one
,
abideth
much
paine
,
sorrow
,
and
anguish
.
But
if
shee
thinke
that
God
,
who
vouchsafeth
to
continue
the
world
by
generation
,
hath
called
her
to
this
vocation
,
&
that
her
whole
ende
in
all
the
seruice
that
shee
doth
to
the
lyttle
babe
,
how
vile
and
filthie
so
euer
,
doo
aime
at
the
seruice
of
God
,
by
seruing
the
childe
:
let
her
bee
of
good
courage
,
for
by
such
seruing
of
God
in
her
vocation
,
she
shall
bee
saued
,
and
shall
receiue
great
reward
in
the
euerlasting
inheritance
.
Yet
not
that
this
seruice
in
her
vocation
is
anie
merit
,
but
onely
a
path
wherethrough
God
leadeth
her
to
the
possession
of
the
celestiall
inheritance
,
and
a
worke
which
shall
not
be
without
reward
in
the
lyfe
euerlasting
.
18
It
is
also
a
great
consolation
to
all
those
that
are
called
to
anie
base
or
vile
office
in
this
worlde
,
because
if
they
consider
that
in
seruing
man
they
serue
God
,
their
vocation
cannot
bee
base
or
vile
in
the
sight
of
God
.
His
maiesty
is
so
great
,
that
there
is
no
vile
or
contemptible
office
or
calling
in
his
house
.
And
therefore
if
a
poore
seruant
when
shee
sweepes
the
house
,
and
doeth
other
businesse
that
seemeth
base
,
doth
thinke
with
her selfe
that
God
hath
called
her
to
that
vocation
,
and
that
seruing
her
master
or
mistres
,
she
serueth
God
,
she
shall
reape
great
contentation
,
and
is
to
expect
a
reward
,
farre
greater
,
without
comparison
,
than
any
mortall
man
is
able
to
giue
.
For
as
God
is
great
,
so
doth
hee
greatly
esteeme
of
seruice
done
vnto
him
:
And
such
is
the
excellencie
of
his
children
,
that
they
are
not
to
imploie
themselues
in
the
seruice
of
men
,
were
it
not
that
they
hope
for
better
rewarde
than
from
men
.
His
will
therfore
is
,
that
in
seruing
of
men
they
should
looke
for
reward
,
not
from
men
onely
,
but
also
from
God
,
considering
that
by
seruing
of
men
they
doo
serue
God
.
And
thus
so
long
as
wee
direct
the
ende
of
our
liues
in
this
sort
to
serue
God
,
by
seruing
of
men
:
wee
shall
neuer
neede
to
doubt
,
or
to
take
care
for
the
maintainance
of
our
bodies
in
this
lyfe
,
but
maye
wholye
repose
our selues
vpon
so
good
a
master
,
whome
wee
serue
.
And
in
deede
,
if
the
seruant
that
faithfully
serueth
his
master
is
not
to
care
for
his
necessities
,
but
looketh
,
and
that
iustly
,
that
the
master
whome
he
serueth
should
prouide
for
the
same
,
should
not
we
doo
God
great
iniurie
and
dishonor
,
if
referring
our
whole
liues
to
his
honour
,
we
should
feare
that
he
would
suffer
vs
to
starue
?
19
Moreouer
,
if
wee
had
perfectly
learned
that
the
end
of
our
liues
shoulde
tende
to
serue
God
by
seruing
of
men
,
that
one
lesson
woulde
subuert
all
fraude
,
deceit
,
extorsion
,
and
vnlawfull
trafiques
.
For
by
deceiuing
thy
neighbour
,
and
wrongfull
incroching
of
his
goods
into
thy
handes
,
canst
thou
serue
thy
neighbour
,
or
God
,
who
cannot
aduow
,
but
doth
detest
all
such
iniquitie
?
No
,
but
contrarywise
,
the
iniurie
done
to
thy
neighbour
,
proueth
that
in
hew
of
seruing
of
God
,
by
seeking
to
serue
thy selfe
,
thou
seruest
the
deuill
,
who
will
returne
but
a
wofull
rewarde
to
his
seruantes
.
20
By
the
premises
wee
perceiue
the
daunger
of
this
fourth
folly
,
and
how
pernitious
it
is
not
to
know
wherefore
we
doo
liue
.
To
the
end
therefore
to
Amend
our
liues
,
let
vs
bee
better
aduised
hereafter
,
and
learne
first
,
that
the
principall
ende
of
our
liues
shuld
tend
to
increase
in
the
knowledge
of
God
,
that
knowing
him
we
may
glorifie
him
,
&
to
our selues
obtain
life
euerlasting
.
Next
,
that
euerie
man
in
his
vocation
haue
this
intent
,
To
serue
God
by
seruing
of
men
,
and
so
to
fulfil
the
summe
of
the
law
,
which
importeth
that
we
loue
God
with
our
whole
heart
,
and
our
neghbour
in
God
,
and
for
the
loue
of
God
.
The
fifth
Folly
.
To
iudge
of
mans
felicitie
or
miserie
by
the
outward
apparance
.
Chap.
6.
THe
fifth
folly
resteth
,
In
iudging
a
mans
felicitie
or
miserie
by
the
outward
apparance
.
This
folly
is
so
much
the
rather
to
be
noted
,
as
it
is
more
common
,
euen
in
the
children
of
God
,
and
the
rather
to
bee
reiected
,
as
it
is
the
more
pernitious
.
The
Prophet
and
author
of
the
73.
Psalme
,
confesseth
that
himselfe
was
ouertaken
with
this
folly
,
esteeming
the
wicked
,
by
reason
of
their
prosperitie
,
to
haue
beene
blessed
,
and
contrarywise
,
such
as
walked
in
purenesse
and
holynesse
,
drinking
vp
tribulations
in
abundaunce
as
water
,
to
haue
beene
accursed
.
Yea
,
hee
acknowledgeth
that
the
outward
prosperitie
of
the
wicked
,
and
the
afflictions
of
the
righteous
,
dyd
so
trouble
him
,
that
his
feete
had
almost
slipped
to
ioyne
with
the
wicked
:
that
hee
thought
there
had
beene
no
prouidence
in
God
,
and
that
therefore
it
was
lost
labour
to
serue
him
in
holynesse
.
But
afterward
hee
plainely
confesseth
,
that
this
was
an
extreame
folly
,
that
hee
was
almost
become
a
brute
beast
,
that
hee
knew
nothing
,
and
that
in
the
sight
of
God
he
was
but
a
beast
.
Ieremie
touched
with
the
same
errour
,
2
This
peruerse
iudgement
proceedeth
of
another
folly
and
abuse
,
euen
this
:
That
wee
imagine
that
all
grace
,
sauour
,
blessing
,
and
felicitie
,
resteth
onely
in
honour
,
riches
,
and
carnall
commodities
.
But
as
this
sparke
of
the
image
of
God
sometimes
giueth
light
to
our
mindes
,
that
all
thinges
depende
vppon
Gods
prouidence
,
yet
fall
wee
into
this
errour
,
to
thinke
that
God
in
his
wrath
and
displeasure
reiecteth
all
those
that
are
afflicted
,
and
that
contrarywise
hee
loueth
and
fauoureth
such
as
doo
prosper
:
and
thereof
wee
conclude
,
that
the
afflicted
are
accursed
,
and
the
wicked
blessed
.
As
for
others
,
who
attribute
all
to
fortune
and
aduenture
,
and
knowe
no
other
good
or
felicitie
but
this
lyfe
,
they
lykewise
fall
into
the
same
errour
,
as
thinking
all
that
prosper
in
this
lyfe
to
bee
blessed
,
and
the
afflicted
to
bee
accursed
.
And
this
causeth
the
wicked
to
flatter
and
harden
theyr
heartes
in
all
iniquitie
.
Much
lyke
to
the
Sicilian
tyrant
,
who
when
he
had
despoiled
the
temple
of
all
the
golde
therein
,
It
is
in
vaine
to
serue
God
,
and
what
profite
is
it
that
wee
haue
kepte
his
commandements
,
and
that
wee
walked
humbly
before
the
Lorde
of
hoastes
.
Therefore
wee
count
the
proude
blessed
,
euen
they
that
worke
wickednes
are
set
vp
,
and
they
that
tempt
God
,
yea
,
they
are
deliuered
.
Besides
,
what
is
the
reason
that
many
hauing
knowledge
of
the
truth
,
doo
yet
rest
plunged
in
idolatrie
?
And
others
also
that
had
forsaken
it
do
returne
therto
,
but
euen
that
considering
of
the
outward
apparance
of
Idolaters
,
inioying
their
goods
,
dignities
,
and
carnall
commodities
,
and
the
afflictions
of
such
as
followe
Iesus
Christ
,
they
thinke
them
to
bee
more
blessed
than
those
that
carrie
the
crosse
of
Christ
?
3
What
lykewise
is
the
reason
that
so
much
people
,
yea
,
euen
so
many
nations
which
professe
religion
,
doo
giue
ouer
themselues
to
vnlawfull
traffique
,
to
fraude
,
deceit
,
and
other
iniquities
?
Euen
this
,
that
they
imagine
that
those
men
which
doo
most
abounde
in
riches
and
carnall
commodities
,
albeit
wrongfully
gotten
,
are
neuerthelesse
more
blessed
than
the
poore
afflicted
that
walke
sincerely
and
vprightly
.
Our
sight
is
so
thicke
,
and
our
eyes
are
so
dimme
,
that
we
cannot
penetrate
beyond
the
outward
prosperity
,
and
come
to
the
sight
of
the
iniquity
that
lurketh
vnder
the
same
,
which
is
vndoubtedly
accursed
by
God
,
&
bringeth
forth
mischief
notwithstanding
whatsoeuer
colour
it
be
shaddowed
and
clothed
withall
.
We
discerne
onely
the
prosperitie
of
the
one
,
and
the
affliction
of
the
other
,
but
doo
neuer
looke
to
the
cause
and
end
of
the
same
.
We
see
the
garment
onely
and
not
the
bodie
,
or
the
bodie
,
but
not
the
soule
,
the
outward
worke
,
but
not
the
workeman
.
4
Let
vs
therefore
applie
this
to
our
purpose
.
In
the
first
Psalme
it
is
saide
,
Blessed
is
the
man
that
doeth
not
walke
in
the
counsell
of
the
wicked
,
nor
stand
in
the
waie
of
sinners
,
nor
sit
in
the
seate
of
the
scornefull
.
And
this
may
wee
well
beleeue
,
if
wee
but
looke
vpon
the
wicked
,
the
sinners
,
and
scornefull
,
eyther
vpon
a
scaffolde
,
or
vpon
a
ladder
readie
to
be
executed
to
the
death
,
or
cast
into
hell
.
But
if
thou
considerest
these
wicked
ones
,
these
sinners
,
and
scorners
,
clothed
in
wealth
,
adorned
with
honour
,
reioycing
in
carnall
commodities
,
thy
minde
will
alter
.
For
,
casting
thy
e●e
vppon
the
garment
,
the
delight
of
the
flesh
,
thou
wilt
thinke
them
blessed
,
yea
,
thou
wilt
not
beleeue
the
doctrine
of
Dauid
,
who
sayth
,
thou
canst
not
bee
blessed
vnlesse
thou
renouncest
the
wicked
course
of
the
wicked
and
sinners
.
Thou
resemblest
those
,
who
seeing
a
man
in
a
goodly
bed
,
serued
with
all
dainties
,
and
with
sound
of
musicke
,
doo
thinke
him
much
blessed
,
but
himselfe
contrarywise
feeling
the
intollerable
anguish
of
the
gout
or
collike
,
will
complaine
as
a
miserable
and
wretched
man
.
5
This
folly
also
,
to
iudge
by
the
outward
apparance
,
is
so
much
the
greater
,
as
that
thereby
wee
doo
conclude
that
wee
are
brute
beasts
,
voide
of
an
immortall
soule
.
Likewise
,
that
beeing
beasts
,
wee
are
more
miserable
than
all
other
beasts
.
Beasts
,
fishes
,
or
souls
haue
easier
liues
than
men
,
especially
than
the
children
of
God
,
who
aboue
all
other
are
subiect
to
tribulations
.
These
creatures
wanting
vnderstanding
,
doo
manye
times
passe
ouer
the
whole
course
of
theyr
liues
without
feeling
anie
calamitie
,
vntill
death
,
whereof
likewise
they
haue
no
apprehension
.
They
liue
without
care
,
sorrow
,
or
other
passions
that
trouble
man
.
And
therefore
if
man
,
as
beasts
,
haue
no
immortal
soule
,
these
creatures
are
more
blessed
than
hee
,
and
consequently
,
the
wicked
that
liue
at
ease
and
in
prosperitie
,
are
much
more
blessed
than
the
afflicted
children
of
God
,
if
after
death
they
haue
no
feeling
of
good
or
euill
.
But
if
wee
bee
fully
resolued
that
man
is
not
a
beast
,
but
hauing
an
immortall
soule
,
is
after
his
death
to
looke
to
go
either
to
heauen
or
to
hell
,
we
will
no
longer
by
the
outward
apparance
iudge
that
the
beast
,
much
lesse
the
wicked
man
in
all
his
triumph
,
is
more
happie
than
the
afflicted
children
of
God
.
6
Plato
,
a
Heathen
,
confirmeth
the
same
by
a
notable
discourse
,
7
This
folly
of
iudging
by
the
outward
apparance
,
doth
yet
proceede
farther
.
For
it
can
take
no
place
,
(
at
the
least
wherein
to
stay
and
settle
it selfe
in
mans
heart
)
but
onely
among
those
that
denie
Gods
prouidence
,
namely
,
those
that
thinke
there
is
no
righteous
God
,
that
administreth
iustice
.
For
confesse
that
there
is
a
God
,
and
that
hee
is
righteous
,
and
thou
canst
not
iudge
of
mans
felicitie
or
miserie
by
the
outward
shew
.
Thou
canst
not
(
I
saie
)
iudge
whether
hee
that
liueth
in
prosperitie
be
blessed
,
or
another
in
affliction
cursed
.
For
sith
most
vsually
the
wicked
do
prosper
in
this
lyfe
,
and
contrarywise
the
children
of
God
haue
most
trouble
,
what
should
become
of
Gods
iustice
,
whose
nature
is
to
rewarde
euill
to
the
wicked
,
and
good
to
the
good
?
A
certaine
Bishop
of
Verdune
,
in
his
Chronicle
reporteth
,
that
one
Almauri
,
king
of
Ierusalem
,
on
a
time
demanded
of
a
certaine
Doctor
,
howe
he
could
proue
another
life
after
this
.
The
Doctor
asked
him
whether
he
beleeued
there
was
a
God
:
Which
when
he
had
graunted
,
It
sufficeth
,
sayd
the
Doctor
.
For
if
there
be
a
God
he
is
righteous
:
if
hee
bee
righteous
,
he
must
administer
iustice
,
in
rewarding
the
good
and
punishing
the
wicked
.
Nowe
thy selfe
,
sayde
hee
,
hast
knowen
such
a
wicked
man
,
who
alwayes
liuing
in
pleasure
and
honour
,
slept
in
peace
.
Thou
knewest
such
another
,
a
verie
good
man
,
in
continuall
tribulation
,
euen
to
the
death
.
If
therefore
there
bee
a
righteous
God
,
it
cannot
bee
chosen
,
but
there
is
another
lyfe
,
wherein
this
good
man
resteth
nowe
in
blisse
,
and
the
wicked
man
in
woe
.
Whether
this
was
a
true
reporte
,
or
but
a
fiction
for
example
and
doctrine
,
yet
doeth
it
surely
most
playnelye
teach
vs
,
that
hee
that
by
outwarde
prosperitie
iudgeth
a
man
to
be
blessed
,
and
by
tribulation
to
bee
accursed
,
denyeth
a
God
,
in
that
hee
denyeth
his
iustice
.
The
doctrine
of
this
historie
or
example
doeth
Saint
Paul
also
confirme
,
saying
,
That
the
tribulations
of
the
faithfull
,
layde
vppon
them
by
the
wicked
that
are
in
prosperitie
,
are
a
manifest
testimonie
of
the
iudgement
to
come
,
farre
other
than
the
fooles
do
by
the
outward
apparance
imagine
.
The
reason
hee
also
addeth
,
saying
:
For
it
is
a
righteous
thing
wyth
God
to
recompence
tribulation
to
them
that
trouble
you
,
and
rest
to
you
that
are
troubled
.
Which
iustice
if
it
be
not
executed
in
this
life
,
he
concludeth
,
that
it
shal
be
in
the
latter
comming
of
Iesus
Christ
to
iudgement
.
8.
It
is
blasphemie
against
God
,
sayth
Dauid
,
to
saie
that
he
will
not
regard
mans
transgressions
,
to
punish
them
according
to
his
iustice
.
Wee
will
not
therefore
saie
,
9
Some
men
in
olde
time
reiected
the
booke
of
Ecclesiastes
,
Man
knoweth
not
eyther
the
loue
or
hatred
of
God
toward
him
,
No
man
seeth
what
becommeth
of
the
soules
either
of
man
or
beasts
,
namely
,
with
bodyly
eyes
.
It
shall
bee
well
with
them
that
feare
the
Lord
,
and
doo
reuerence
before
him
:
but
it
shall
not
be
well
with
the
wicked
,
hee
shall
be
like
a
shadow
,
because
hee
feareth
not
before
God
.
When
also
he
exhorteth
to
keepe
Gods
commandementes
,
protesting
that
it
is
the
whole
duetie
of
man
,
and
that
concluding
his
speech
,
hee
saith
,
God
will
bring
euerie
thing
to
iudgement
that
man
hath
done
throughout
the
whole
course
of
his
life
,
withall
adding
,
that
the
spirite
shall
returne
to
God
that
gaue
it
.
Hee
doth
sufficiently
shew
that
hee
beleeued
the
immortalitie
of
the
soule
and
the
lyfe
euerlasting
.
But
where
hee
seemeth
to
commend
those
that
take
theyr
pleasures
,
It
is
comely
to
eate
and
drinke
cheerefully
:
hee
meaneth
in
the
common
opinion
of
the
foolish
and
vnaduised
,
who
resting
vppon
this
lyfe
,
and
the
iudgement
of
felicitie
or
miserie
by
the
outward
shew
,
without
remembring
that
mans
soule
is
immortall
,
d●
imagine
him
to
be
as
a
beast
,
among
whom
such
as
are
best
vsed
are
most
happie
.
Howbeit
as
man
is
a
creature
of
much
more
excellencie
than
a
beast
,
and
yet
if
we
regarde
but
the
outwarde
shew
of
this
lyfe
,
the
beast
is
much
more
happie
than
man
.
So
we
must
necessarily
beleeue
that
there
is
another
lyfe
after
this
,
and
therfore
conclude
,
that
it
is
meere
folly
to
iudge
of
mans
felicitie
or
misery
by
the
outward
shew
.
Faith
is
the
ground
of
thinges
which
are
boped
for
,
and
the
euidence
of
things
which
are
not
seene
.
Saint
Paul
also
teacheth
vs
,
that
hope
is
of
thinges
which
wee
see
not
.
Nowe
the
foundation
and
obiect
of
faith
is
the
worde
of
God
,
11
By
the
premisses
we
may
see
,
what
a
dangerous
and
pernitious
folly
this
is
,
to
iudge
of
mans
felicitie
or
miserie
by
the
outward
shew
,
wherby
we
abolish
the
immortalitie
of
the
soule
,
God
and
his
righteousnesse
,
saith
,
hope
,
and
all
care
and
desire
to
walke
in
the
feare
of
God
.
That
we
may
therefore
Amend
our
liues
,
let
vs
hereafter
be
better
aduised
,
and
iudge
of
mans
felicitie
or
miserie
,
not
after
the
outward
shew
,
Blessed
are
you
poore
in
spirite
:
that
hunger
and
thirst
:
and
that
mourne
:
Blessed
are
you
when
men
hate
you
and
cast
you
forth
,
and
say
all
manner
of
euill
against
you
for
the
sonne
of
mans
sake
.
Againe
,
Woe
be
to
you
rich
men
,
woe
be
to
you
that
be
satisfied
and
reioyce
:
wee
bee
to
you
that
liue
at
ease
in
Sion
.
Faith
will
iudge
according
to
Gods
word
,
that
the
faithful
in
affliction
are
blessed
,
and
the
wicked
in
prosperitie
most
accursed
.
Yet
if
the
eye
beholding
the
ritches
,
honour
and
commodities
of
the
wicked
,
shoulde
iudge
them
to
be
happie
:
faith
leaning
to
the
testimonie
of
Gods
word
will
beate
downe
and
suppresse
the
false
iudgement
of
the
eye
,
concluding
that
it
is
meere
folly
to
iudge
of
mans
felicitie
or
miserie
by
the
outwarde
shewe
:
And
albeit
the
worlde
and
the
flesh
doe
cry
out
to
the
contrarie
,
yet
will
we
harken
to
,
and
stedfastly
holde
this
sentence
pronounced
by
him
who
is
trueth
it selfe
,
saying
,
Say
yee
,
it
shall
bee
well
with
the
iust
,
for
they
shall
eate
the
fruite
of
their
workes
.
but
woe
bee
to
the
wicked
,
who
seeketh
after
iniquitie
,
for
the
rewarde
of
his
hand
shall
bee
giuen
vnto
him
.
10
Let
vs
remember
the
contents
of
the
92.
Psalme
,
where
Dauid
exhorteth
vs
to
praise
God
,
to
declare
foorth
his
mercie
and
truth
,
to
reioyce
in
his
workes
,
to
crie
out
that
they
are
glorious
,
&
his
thoughts
very
profound
.
What
thoughts
&
works
?
Euen
that
the
wicked
doe
spring
vp
like
grasse
,
and
all
workers
of
iniquitie
doe
flourish
that
afterward
they
may
bee
rooted
out
for
euer
.
And
heereof
to
giue
vs
the
more
assurance
,
directing
himselfe
to
God
,
For
loe
thine
enemies
O
Lord
,
for
loe
thine
enemies
shall
perish
,
and
all
workers
of
iniquitie
shall
bee
destroied
.
But
the
righteous
shal
flourish
like
a
Palme
tree
,
&
shal
grow
like
a
Cedar
in
Libanon
.
Such
as
be
planted
in
the
house
of
the
Lord
,
shall
flourish
in
the
courtes
of
our
God
.
They
shall
bring
foorth
fruite
in
their
age
,
they
shall
bee
fat
and
flourishing
.
To
declare
that
the
Lord
is
righteous
,
and
that
no
iniquitie
is
in
him
.
And
in
as
much
,
saith
hee
,
as
man
,
resembling
a
brute
beast
,
knoweth
nothing
,
and
that
the
foole
vnderstandeth
not
this
worke
of
God
,
hee
is
the
more
diligently
to
meditate
vpon
this
Psalme
,
which
,
as
the
inscription
importeth
,
is
a
Canticle
for
the
Sabaoth
,
wherein
Dauid
sheweth
that
we
are
to
rest
from
all
other
cogitations
,
that
with
quiet
mindes
we
may
meditate
vpon
this
doctrine
.
Entring
,
as
in
another
place
he
saith
,
into
the
Sanctuarie
of
God
,
&
in
his
word
considering
the
accursed
end
of
the
wicked
that
liue
in
pleasures
,
and
prosper
in
wicked
consciences
:
Whome
God
hath
set
in
slipperie
places
and
caused
to
sall
headlong
:
how
suddenly
they
are
destroyed
and
horribly
consumed
.
As
a
dreame
when
one
awaketh
:
when
thou
raisest
vs
vp
thou
shalt
make
their
image
dispised
.
Wherupon
he
concludeth
that
it
is
good
to
be
alwaies
with
God
,
and
to
be
guided
by
his
counsell
,
with
assurance
that
hee
will
receiue
vs
into
glorie
.
And
therefore
with
him
let
vs
saie
.
Whome
haue
I
in
heauen
but
thee
?
And
I
haue
desired
none
in
earth
with
thee
:
For
loe
,
they
that
withdraw
themselues
from
thee
,
shal
perish
,
thou
shalt
destroye
all
them
that
goe
a
whoring
from
thee
.
But
as
for
me
,
it
is
good
for
me
to
draw
neere
to
God
,
hee
is
my
comfort
:
I
haue
put
my
trust
in
the
Lord
that
I
may
declare
all
thy
workes
.
Let
vs
therefore
repose
our selues
in
this
onely
wisedome
:
to
beleeue
in
him
that
knoweth
bothe
the
outside
and
the
inside
,
thinges
present
,
and
thinges
to
come
:
who
onely
is
our
competent
iudge
and
faithfull
witnesse
,
and
cannot
lye
:
Beholde
how
without
leaning
to
the
outwarde
shew
,
we
may
conclude
that
the
sinner
in
all
his
prosperitie
is
accursed
,
and
the
faithfull
in
affliction
blessed
,
likewise
how
the
contrarie
opinion
is
like
vnto
chaines
and
strong
roopes
to
draw
men
to
liue
as
the
wicked
and
prophane
persons
.
Of
the
sixt
folly
.
Rather
to
beleeue
our
enemies
then
our
friends
.
Chap.
7.
AS
it
is
a
great
folly
to
Repose
more
confidence
in
man
then
in
God
,
as
is
afore
shewed
,
so
is
this
also
a
most
inexcusable
folly
Rather
to
beleeue
our
enemies
then
our
friendes
.
Aske
no
counsell
for
holinesse
of
him
that
feareth
not
God
:
neither
of
iustice
of
him
that
hath
no
iustice
:
neither
of
a
woman
touching
her
of
whome
shee
is
iealous
:
neither
of
a
cowarde
in
matters
of
warre
:
neither
of
a
marchaunt
concerning
exchaundge
:
nor
of
a
byer
for
the
sale
:
nor
of
an
enuious
man
concerning
thankefulnesse
:
neither
of
the
vnmercifull
touching
kindenesse
:
nor
of
the
slouthfull
for
anye
labour
:
nor
of
an
hireling
for
the
finishing
of
a
worke
:
nor
of
an
Idle
seruaunt
for
much
busines
:
Harken
not
I
saye
to
anye
of
these
in
any
matter
of
counsell
.
If
it
be
a
folly
to
aske
counsell
of
the
man
that
is
not
so
much
our
enemie
as
his
owne
friende
in
anie
thing
that
may
concerne
his
owne
person
or
action
:
What
a
folly
is
it
to
follow
the
counsell
of
our
enemies
that
labour
onely
after
our
destruction
?
Of
such
enemies
there
are
three
principals
.
Who
all
are
so
much
the
more
daungerous
,
because
they
dwell
in
vs
and
round
about
vs
,
and
to
whome
naturally
wee
are
much
enclined
to
giue
credite
.
The
first
is
selfe
loue
,
or
after
the
vsuall
phrase
of
the
Scripture
,
our
flesh
:
the
second
the
worlde
and
the
third
the
deuill
.
2
As
concerning
the
first
.
Couetousnesse
is
the
roote
of
all
euill
:
Also
that
Such
as
couet
to
bee
rich
,
fall
into
temptations
and
snares
and
into
many
foolish
and
noysome
lustes
,
which
drowne
men
in
perdition
and
destruction
.
Protesting
that
they
that
will
bee
first
shall
be
last
,
and
hee
that
exalteth
himselfe
shall
bee
brought
low
.
That
hee
resisteth
the
proude
but
giueth
grace
to
the
humble
:
Exhorting
vs
to
take
heede
that
our
heartes
bee
not
ouercome
with
surfeating
and
drunkennesse
:
pronouncing
woe
against
whoremoungers
and
adulterers
.
To
be
briefe
,
that
in
many
places
he
admonishing
vs
to
mortifie
this
our
flesh
,
to
put
it
off
,
to
denye
it
as
an
enemye
that
giueth
vs
deadly
and
damnable
counsell
.
3
Neuerthelesse
let
euery
man
examine
his
owne
conscience
,
and
consider
the
common
course
of
men
,
and
so
iudge
whether
euery
one
in
generall
seeketh
not
to
become
riche
,
to
grow
into
credit
,
and
to
be
exalted
aboue
his
fellowes
:
Whether
they
doe
not
loue
and
hunt
after
the
commodities
and
lustes
of
the
flesh
:
Whether
they
enuie
not
such
as
get
before
them
:
To
bee
briefe
,
whether
they
giue
not
more
credit
to
the
counsell
of
the
flesh
then
of
God
.
Experience
is
but
ouer
euident
.
The
onely
example
and
plaine
confession
of
Saint
Augustine
,
4
Our
second
enemie
to
whom
we
giue
too
much
credit
,
is
the
world
.
By
the
world
,
we
vnderstand
the
common
course
of
mankind
,
which
is
,
to
giue
themselues
to
wickednesse
,
regarding
onely
this
present
life
,
without
any
care
of
the
kingdome
of
heauen
.
In
respect
hereof
doth
Saint
Paul
call
the
world
wicked
,
and
S.
Iohn
saith
That
the
whole
world
is
set
vpon
iniquitie
.
The
same
Apostle
setteth
before
vs
sundrie
examples
of
the
corruption
and
wickednesse
of
the
world
,
saying
.
All
that
is
in
the
world
,
as
the
lustes
of
the
flesh
,
the
lusts
of
the
eyes
,
and
the
pride
of
life
,
is
not
of
the
father
of
heauen
.
By
the
lusts
of
the
flesh
,
he
vnderstandeth
a
desire
to
liue
at
ease
and
delicately
,
without
caring
for
any
thing
,
but
what
may
concerne
the
profit
and
commodities
of
this
life
.
By
the
lustes
of
the
eyes
he
comprehendeth
the
vanitie
of
vnchast
lookes
,
brauerie
,
pompe
,
&
other
superfluities
.
And
by
pride
,
ambition
,
haughtinesse
,
vaine
confidence
and
selfe
loue
,
euermore
conioyned
with
the
contempt
of
others
.
5
This
world
is
vnto
vs
a
mightie
and
strong
enemie
,
in
respect
that
being
so
corrupt
and
vicious
,
it
inuiteth
,
and
by
the
example
thereof
allureth
vs
to
follow
it
,
and
so
to
abandon
our selues
to
the
same
corruptions
,
wherein
(
such
is
our
folly
)
we
are
readie
to
beleeue
it
.
And
indeed
experience
sheweth
,
how
easily
wee
are
drawne
to
confirme
our selues
ther
to
.
The
ease
of
the
flesh
which
some
men
doe
enioy
.
The
lusts
and
pleasures
wherein
they
do
reioyce
.
The
riches
that
make
them
to
be
honored
.
The
reputation
to
be
mightier
then
others
,
with
the
banquets
and
sumpteous
attire
,
doe
all
make
a
faire
shew
,
whereby
to
flatter
,
moue
and
allure
vs
to
follow
them
.
And
as
euery
one
is
readie
to
beleeue
whatsoeuer
he
desireth
,
so
doe
we
easily
suffer
our selues
to
bee
perswaded
to
follow
this
world
,
whereto
we
are
naturally
enclined
.
6
That
the
Adamant
draweth
the
yron
vnto
it
,
is
truly
a
secret
of
nature
:
but
for
the
world
to
draw
vs
there
to
is
a
matter
as
naturall
,
as
for
the
water
of
a
riuer
to
runne
downe
the
chanel
,
as
for
a
chariot
to
runne
downe
a
steepe
hill
:
or
seeing
another
yaune
to
yaune
after
him
,
or
hering
another
sing
,
to
fall
on
singing
.
For
being
naturally
giuen
to
the
corruptions
of
the
world
,
we
shall
need
no
soliciting
thereto
,
the
onely
sight
of
the
thing
we
loue
,
is
sufficient
to
hale
vs
forward
,
yea
euen
to
force
vs
.
As
the
wanton
harlot
allureth
her
louer
:
the
bayte
vpon
the
hooke
the
fish
:
and
the
infected
aire
infecteth
all
that
liue
in
it
.
The
worlde
resembleth
a
violent
streame
,
that
carieth
away
all
such
trees
as
haue
taken
no
sufficient
roote
.
To
bee
briefe
it
falleth
out
with
vs
as
with
those
that
liue
among
colliers
or
millers
,
who
hardly
can
shunne
defouling
with
collow
or
meale
.
7
And
indeed
,
it
is
but
too
common
,
that
where
wee
ought
through
our
holy
conuersation
to
allure
the
worldlings
to
follow
vs
,
contrariwise
the
world
being
stronger
then
we
,
carieth
vs
away
therewith
.
8
Our
third
and
principall
enemie
is
the
deuill
.
Whome
Iesus
Christ
doth
therefore
tearme
,
the
enemie
,
which
also
this
name
Sathan
doth
signifie
,
I
will
put
enmitie
betweene
him
and
the
seede
of
the
woman
.
If
he
durst
presume
to
enter
into
the
earthly
Paradice
to
assault
and
deceaue
our
first
fathers
,
while
they
yet
did
beare
the
image
of
God
:
Also
,
if
sence
,
9
But
you
will
saie
,
who
will
bee
so
vnaduised
as
to
aske
or
take
counsell
of
him
?
When
speaketh
hee
vnto
vs
?
Euen
when
vnder
the
pretence
of
Gods
prouidence
hee
giueth
or
offereth
vnto
thee
ritches
,
honour
,
dignitie
,
pleasures
,
carnall
commodities
:
to
bee
briefe
,
prosperitie
in
all
thy
affaires
.
For
thinkest
thou
that
he
will
not
propound
with
them
the
like
condition
as
hee
did
to
Iesus
Christ
,
when
he
said
,
All
these
will
I
giue
thee
,
if
thou
wilt
worship
me
?
Indeede
hee
doth
not
alwaies
speake
so
like
a
deuill
:
But
comming
as
a
friende
to
serue
thy
turne
,
and
to
please
thee
in
thy
desires
,
thou
shalt
well
finde
that
in
effect
he
tempereth
some
poyson
or
pernitious
counsell
among
:
either
that
thou
shouldest
dissemble
the
knowen
truth
,
yea
euen
renounce
it
:
or
to
neglect
the
holy
ministry
:
or
to
dispence
in
practises
nothing
agreeing
with
charitie
,
equitie
,
or
vpright
dealing
:
yet
couered
with
the
cloke
of
custome
&
iniquitie
of
the
time
,
which
will
not
beare
better
dealing
,
telling
thee
that
if
thou
be
a
sheepe
the
wolfe
will
deuour
thee
:
that
the
simple
are
not
to
deale
in
the
world
:
and
that
thou
must
liue
and
houle
with
the
wolues
.
10
Neither
is
this
all
,
he
mixeth
yet
another
poyson
,
that
is
,
hee
lifteth
thee
vp
in
thy
wealth
,
that
he
may
make
thee
to
trust
therin
:
to
employ
it
in
pleasure
and
superfluitie
:
to
forget
that
thou
art
a
mortall
man
:
In
summe
,
to
imagine
that
thou
needest
not
the
help
either
of
God
or
man
.
On
the
other
side
(
for
he
can
turne
all
into
poyson
)
he
will
take
away
thy
goods
and
bring
thee
into
pouertie
:
he
will
molest
thee
with
long
and
tedious
sickenesse
:
he
will
make
thee
a
skorne
vnto
men
:
Hereupon
he
will
seeke
to
perswade
thee
that
thou
maist
iustly
murmure
against
God
,
complaine
of
him
,
forsake
him
,
reiect
,
and
euen
driue
him
away
when
hee
offereth
himselfe
,
as
did
the
Gaderinites
when
they
driue
away
Iesus
Christ
,
because
of
their
hogges
whome
the
deuils
had
carried
head-long
into
the
sea
:
Where
sinne
aboundeth
,
grace
doth
more
abound
:
Also
that
one
Peccaus
before
thou
diest
,
Man
liueth
not
by
bread
onely
,
but
by
euery
word
that
commeth
out
of
the
mouth
of
God
:
He
will
sollicite
thee
to
abuse
it
,
by
tempting
of
God
,
as
he
thought
to
haue
surprised
Iesus
Christ
,
when
he
exhorted
him
to
cast
himself
from
the
toppe
of
the
temple
.
To
be
breefe
:
his
illusions
and
temptations
are
infinite
.
11
Now
let
vs
marke
the
common
course
of
men
,
yea
euen
of
many
of
those
that
professe
the
knowledge
of
God
:
&
let
vs
iudge
whether
most
of
their
workes
be
not
euen
so
many
examples
witnessing
that
they
beleeue
and
follow
the
counsell
of
their
enemie
Sathan
:
let
vs
remember
that
al
such
thoughts
,
imaginations
,
motions
,
affections
and
temptations
afore
mentioned
,
be
the
counsels
of
our
enemie
Sathan
:
That
it
is
an
extreame
folly
and
madnesse
for
a
man
to
beleeue
his
enemie
:
that
for
the
amending
of
our
liues
,
we
must
bee
better
aduised
,
and
beleeue
him
who
is
our
true
&
perfect
friend
,
euen
our
God
,
who
speaketh
to
vs
in
his
holy
Scriptures
,
which
onely
doo
containe
assured
,
holy
,
&
healthsome
counsell
.
Of
his
loue
towards
vs
we
cannot
doubt
,
sith
he
hath
giuen
vs
such
a
pledge
,
as
his
sonne
crucified
for
vs
.
He
cannot
,
neither
will
he
lie
,
or
deceiue
his
children
whome
hee
hath
vndertaken
to
make
blessed
.
Let
vs
therfore
oppose
the
counsels
of
Gods
word
,
against
whatsoeuer
the
counsell
of
our
enemies
,
the
world
,
the
flesh
,
and
the
deuill
.
Let
vs
followe
the
example
of
Dauid
,
It
is
written
,
It
is
written
.
The
seuenth
Folly
.
To
thinke
our selues
wise
.
Chap.
8.
THis
seuenth
folly
,
sheweth
man
in
all
extremity
and
perfection
to
be
a
foole
.
For
being
intangled
in
the
sixe
follyes
afore
mentioned
,
&
many
others
,
he
neuertheles
thinketh
himself
wise
,
and
well
aduised
.
Among
a
hundred
men
that
walke
vp
&
downe
the
streetes
,
you
shall
not
finde
one
that
will
bee
contented
to
bee
called
foole
or
mad
man
,
but
will
thinke
himselfe
iniured
:
for
euery
man
desireth
to
be
thought
wise
.
Yet
,
they
that
beleeue
not
that
there
is
a
God
:
they
that
esteeme
better
of
man
than
of
God
:
they
that
thinke
to
liue
euer
,
and
yet
know
not
wherfore
they
liue
:
they
that
iudge
of
mans
felicity
or
misery
by
the
outward
shew
,
&
they
that
beleeue
their
enemies
rather
than
their
friends
.
Are
not
all
these
in
thinking
themselues
wise
,
euen
perfect
fooles
?
yes
,
and
so
haue
we
at
large
proued
them
.
2
Yet
may
this
folly
be
more
generally
considered
,
in
that
man
(
at
the
least
for
the
most
part
)
thinketh
himselfe
to
be
but
a
man
,
created
for
this
temporall
life
,
and
not
a
Christian
,
beleeuing
lyfe
euerlasting
.
For
therof
it
falleth
out
,
that
man
being
wise
,
discreet
,
and
aduised
,
as
concerning
the
worlde
,
yet
a
Christian
,
foolish
and
senselesse
,
in
matter
appertaining
to
life
euerlasting
,
thinketh
himselfe
wise
,
and
is
in
deed
but
a
foole
,
because
he
is
wise
in
the
lesse
,
and
a
foole
in
the
principall
:
wise
as
concerning
men
,
and
this
temporall
life
,
but
a
foole
as
concerning
God
and
life
euerlasting
.
And
we
shall
finde
many
presidents
,
counsellors
,
aduocates
,
phisitions
,
philosophers
,
marchants
and
artificers
,
wise
,
discreet
,
and
aduised
in
their
arte
and
vocation
,
who
all
in
the
vocation
of
Christianitie
are
but
fooles
,
ignorant
,
and
senselesse
.
They
are
verie
perfect
in
matter
concerning
this
present
life
,
but
ignorant
and
foolish
in
matter
of
lyfe
euerlasting
.
Neither
is
it
anie
maruell
.
For
euerie
man
in
youth
learneth
a
phrase
,
mysterie
,
or
arte
,
whereby
to
grow
wise
&
expert
in
his
vocation
,
and
so
to
prouide
for
this
present
life
:
but
few
there
are
that
learne
the
skill
to
bee
true
Christians
,
wise
,
and
well
aduised
.
Beholde
therefore
,
how
weening
to
be
wise
,
because
they
bee
wise
men
,
they
be
but
fooles
,
in
that
they
be
ignorant
&
vnaduised
Christians
.
3
By
experience
we
see
,
that
the
aduocate
can
be
skilfull
&
learned
in
the
vnderstanding
of
the
ciuill
laws
,
&
pleading
other
mens
causes
,
yet
vnderstandeth
nothing
in
Gods
law
,
whereby
to
plead
his
owne
cause
against
the
deuill
,
and
so
be
iustified
in
the
sight
of
God
.
The
phisition
can
be
skilfull
and
expert
in
the
cure
of
bodily
diseases
,
and
yet
not
know
wherein
the
cure
of
so
many
the
diseases
of
his
owne
soule
doth
consist
.
The
Arithmetician
can
multiply
numbers
,
yet
wotteth
not
how
to
reckon
to
70.
or
80.
yeres
of
his
life
,
4
What
doth
it
auaile
vs
,
saith
S.
Augustine
,
subtilly
to
search
out
,
Know
thy selfe
,
for
the
excellencie
thereof
,
was
thought
to
be
brought
from
heauen
.
The
rather
,
to
the
end
that
man
standing
in
necessity
of
the
knowledge
of
himselfe
,
his
ignorance
,
pouertie
,
&
miserie
,
might
humble
himself
,
&
seeke
his
felicity
from
other
than
himselfe
.
The
wise
Socrates
said
,
that
he
knew
but
one
thing
,
viz.
that
he
knew
nothing
.
And
therein
he
spake
better
than
hee
was
aware
.
For
if
man
knowing
much
(
as
hee
did
)
must
notwithstanding
confesse
that
hee
knoweth
nothing
,
in
comparison
of
so
much
as
hee
is
ignoraunt
of
,
euen
in
such
sciences
as
concerne
not
life
euerlasting
:
how
much
rather
must
he
,
were
he
double
as
wise
as
euer
was
Socrates
,
confesse
that
he
knoweth
nothing
,
if
he
haue
no
knowledge
in
the
heauenly
knowledge
,
requisite
to
the
saluation
of
our
soules
?
It
is
therefore
a
hellish
opinion
for
a
man
to
think
himself
wise
when
he
is
a
fool
,
likewise
to
be
a
wise
man
,
yet
a
foolish
&
vntaught
christian
.
Iesus
Christ
speaking
to
the
pharisies
,
who
thinking
themselues
skilful
,
said
,
Are
we
also
blind
?
Said
vnto
them
,
If
yee
were
blind
,
you
should
haue
no
sin
:
But
now
you
saie
,
We
do
see
therefore
your
sin
abideth
in
you
.
Thereby
shewing
,
that
as
the
beginning
of
a
cure
consisteth
in
the
knowledge
and
feeling
of
the
hurt
,
so
the
beginning
of
our
sight
resteth
in
the
knowledge
that
we
are
ignorant
and
fooles
.
That
we
may
therfore
Amend
our
liues
,
we
must
giue
ouer
this
folly
wherby
we
thinke
our selues
wise
,
and
heereafter
being
better
aduised
,
confes
that
we
know
nothing
,
so
long
as
we
know
not
Iesus
Christ
.
Besides
,
that
how
wise
,
discreet
and
expert
so
euer
we
be
in
worldly
matters
,
yet
knowing
our selues
to
bee
fooles
and
senselesse
in
thinking
our selues
wise
,
while
we
are
ignorant
Christians
,
we
may
be
better
aduised
,
increasing
in
whatsoeuer
may
make
vs
become
true
Christians
,
and
consequently
,
the
children
of
God
,
and
inheritours
of
life
euerlasting
.
5
This
is
the
knowledge
of
all
knowledge
,
and
consisteth
in
two
poyntes
.
First
,
in
that
which
Saint
Paule
sayeth
,
I
am
not
determined
to
know
my
other
thing
,
but
onely
Iesus
Christ
,
and
him
crucifyed
.
Therin
declaring
,
that
he
that
knoweth
not
Christ
,
knoweth
nothing
,
but
is
a
foole
&
deuoid
of
sense
,
how
wise
&
discreet
so
euer
he
is
in
the
sight
of
the
world
:
so
he
that
truly
knoweth
Iesus
Christ
,
how
simple
so
euer
the
world
accounteth
him
,
is
perfectly
wise
and
well
aduised
.
Secondly
,
this
knowledge
consisteth
in
the
beginning
of
wisedome
,
they
which
walke
in
the
feare
of
God
and
keepe
his
commandements
,
are
wise
.
And
on
the
other
side
Salomon
protesteth
,
that
such
as
despise
this
wisdome
&
discretion
are
fooles
.
Wisedome
is
more
to
bee
esteemed
than
siluer
,
golde
,
precious
stones
,
or
any
worldly
goods
.
Then
discoursing
vppon
the
wonderfull
workes
of
God
,
in
the
knowledge
whereof
it
seemeth
there
resteth
great
wisdome
,
he
concludeth
his
speech
,
saying
:
Then
did
he
see
it
,
and
counted
it
,
he
prepared
it
also
and
considered
it
.
And
vnto
man
hee
said
,
Behold
,
the
feare
of
the
Lord
is
true
wisdome
,
and
to
depart
from
euill
is
vnderstanding
.
Hereby
we
see
,
that
as
they
that
doo
know
Iesus
Christ
,
and
walk
in
the
feare
of
God
,
are
truly
wise
:
so
they
that
haue
not
this
wisdome
are
very
fooles
,
albeit
they
thinke
themselues
wise
,
in
that
beeing
esteemed
wise
men
as
concerning
the
world
,
they
are
in
deed
foolish
Christians
in
the
sight
of
God
.
6
These
seuen
aforesaid
follies
do
euidently
declare
,
that
wyth
great
reason
the
holy
Ghost
warneth
vs
in
the
first
sermon
of
Iesus
Christ
,
and
of
Iohn
the
Baptist
,
that
for
the
good
and
due
Amendement
of
our
liues
,
the
knowledge
and
feeling
of
our
naturall
follies
ought
to
admonish
vs
to
be
more
wise
,
circumspect
,
and
better
aduised
hereafter
.
For
,
as
in
beleeuing
that
there
is
no
God
,
In
thinking
better
of
man
than
of
God
,
In
thinking
to
liue
euer
,
&
so
not
to
liue
as
if
we
should
die
,
In
not
knowing
wherefore
we
liue
,
and
so
liuing
at
randon
,
not
for
the
seruice
of
God
and
our
neighbours
,
but
for
our selues
,
In
iudging
Gods
children
in
respect
of
their
outwarde
tribulations
to
bee
accursed
,
and
the
wicked
thorough
their
prosperitie
to
be
blessed
,
Beleeuing
our
enemies
,
the
world
,
the
flesh
,
and
the
deuill
,
rather
than
God
our
perfect
and
faithfull
frend
.
To
be
short
,
in
thinking
our selues
wise
,
because
we
are
wise
as
men
,
and
yet
are
ignorant
and
fooles
as
Christians
.
Being
,
I
saie
,
possessed
of
all
these
follies
,
the
same
are
against
vs
so
many
ropes
and
strong
chaines
in
the
hands
of
our
enemy
the
deuill
,
wherwith
to
pull
vs
on
to
sinne
,
and
to
make
vs
continually
to
offend
God
,
to
heape
iniquitie
vppon
iniquitie
,
and
consequently
to
turne
awaie
from
God
,
from
heauen
,
from
life
,
&
euerlasting
glory
,
&
to
folow
after
satan
,
and
so
to
cast
our selues
into
the
hel
fire
,
in
to
death
,
&
into
euerlasting
damnation
:
And
contrariwise
,
if
beleeuing
there
is
a
God
,
and
esteeming
him
to
be
as
he
is
,
all
wise
,
almightie
,
all
iust
and
true
,
we
doo
loue
,
feare
,
and
put
our
whole
confidence
in
him
,
If
beleeuing
that
we
must
die
,
and
that
shortly
,
we
doo
applie
our
harts
to
wisdome
,
liuing
as
we
would
euen
at
death
wish
wee
had
liued
:
If
knowing
wherefore
we
doo
liue
,
we
do
referre
the
whole
course
of
our
liues
to
the
glory
of
God
,
to
our
saluation
,
and
to
the
seruice
of
our
neighbors
:
If
iudging
of
mans
felicitie
or
miserie
,
not
by
the
outward
apparaunce
,
but
by
the
testimonie
of
God
in
his
word
,
we
doo
euen
perceiue
that
the
children
of
God
,
albeit
in
tribulation
,
are
blessed
,
and
the
wicked
,
though
in
prosperitie
,
accursed
:
If
renouncing
the
pernitious
counselles
of
our
enemies
,
the
world
,
the
flesh
,
and
the
deuill
,
we
doo
listen
vnto
,
and
beleeue
the
counsels
and
admonitions
of
our
God
.
To
conclude
,
if
considerding
,
that
all
discretion
,
knowledge
,
and
wisdome
of
man
,
without
the
knowledge
of
Christ
,
and
the
skil
of
saluation
,
be
but
folly
.
Also
,
if
vnderstanding
that
we
be
but
fooles
&
men
deuoid
of
knowledge
,
so
long
as
wee
are
not
wise
and
well
aduised
Christians
,
&
therefore
wee
conuert
and
returne
to
God
,
and
walke
in
the
waie
that
shall
bring
vs
to
heauen
,
to
life
,
and
to
euerlasting
glorie
:
If
(
I
saie
)
we
doo
thus
conuert
and
amend
our
liues
,
according
to
the
will
of
God
,
we
shall
finally
become
inheritours
of
his
kingdome
,
through
his
sonne
Iesus
Christ
our
Lord
.
The
end
of
the
first
Booke
.
WHEREIN
MAN
IS
TO
AMEND
.
The
second
Booke
.
That
man
knowing
Idolatrie
and
superstition
,
ought
wholy
to
abstaine
from
all
participation
in
the
same
.
Chap.
1.
WE
haue
before
declared
,
that
the
greatest
Folly
wherewith
man
is
possessed
,
is
the
offending
of
God
.
And
contrariwise
,
that
the
beginning
of
all
knowledge
&
wisedome
resteth
in
walking
in
his
loue
,
feare
,
and
obedience
.
Also
,
that
as
all
men
are
naturally
inclined
to
this
Folly
,
namely
,
to
offend
God
,
so
we
ought
by
amending
our
liues
,
heereafter
to
become
more
wise
and
better
aduised
.
Now
are
we
more
particularly
to
vnderstand
,
Wherein
we
are
principally
to
amend
.
The
first
point
therefore
to
be
intreated
of
,
consisteth
in
this
,
That
man
hauing
obtained
knowledge
of
the
truth
,
ought
to
renounce
all
Idolatrie
,
&
in
no
wise
to
participate
in
the
same
.
Many
there
are
,
who
with
their
bodies
assisting
at
Idolatrie
and
superstition
,
do
neuerthelesse
maintaine
,
that
they
deserue
not
to
be
reproued
,
because
they
disallow
the
same
in
their
hearts
.
These
men
should
remember
,
that
sith
Christ
suffered
both
in
body
&
soule
for
the
redemption
both
of
our
bodies
and
soules
,
reason
would
that
wee
likewise
should
glorifie
him
,
as
Saint
Paul
saith
,
both
in
our
bodies
&
souls
,
which
are
his
.
And
in
deed
,
inasmuch
as
man
consisteth
both
of
bodie
and
soule
,
we
are
to
cleanse
both
bodie
and
soule
of
all
pollution
,
that
we
may
,
as
Saint
Paul
admonisheth
,
fulfill
our
sanctification
.
2
In
this
consideration
doth
the
Apostle
exhort
the
Corinthians
,
to
flie
from
Idolatrie
:
and
least
they
should
reply
as
these
men
do
,
saying
:
We
disallow
it
in
our
hearts
:
we
know
that
the
Idoll
is
nothing
:
I
speake
as
vnto
those
that
haue
knowledge
,
not
to
the
ignorant
.
Then
doth
he
bring
them
back
againe
to
their
owne
iudgment
,
&
the
feeling
of
their
owne
consciences
by
the
vse
of
the
supper
.
For
as
the
communicants
by
eating
the
bread
and
drinking
the
wine
,
haue
a
participation
in
Christ
,
and
are
made
his
members
,
so
they
that
be
assistants
in
the
sacrifice
of
the
Idols
,
and
doo
eate
of
that
that
is
sacrificed
vnto
them
,
are
made
partakers
of
the
Idols
,
euen
of
the
deuil
,
as
he
expresly
saith
,
because
that
which
is
sacrificed
to
Idols
,
is
sacrificed
to
the
deuill
.
But
(
saith
he
afterward
)
yee
cannot
drinke
the
cup
of
the
Lord
,
and
the
cup
of
deuils
:
yee
cannot
be
partakers
of
the
Lords
table
,
and
of
the
table
of
deuils
.
And
to
the
end
to
preuent
all
replication
,
he
addeth
,
Do
we
prouoke
the
Lord
to
anger
?
Are
we
stronger
than
he
?
And
this
he
saith
,
to
shew
vs
that
notwithstanding
whatsoeuer
we
aledge
,
that
we
do
not
apply
our
harts
therto
,
or
that
we
know
that
the
Idol
is
nothing
,
yet
in
that
we
assist
with
our
bodies
,
we
prouoke
the
wrath
and
indignation
of
God
,
we
leuie
warre
against
him
,
euen
a
woful
warre
to
vs
,
because
God
being
stronger
than
we
,
wil
ouercome
vs
.
Spake
not
the
same
Apostle
to
those
that
had
knowledge
of
the
truth
,
when
hee
sayde
,
Be
not
vnequally
yoked
with
Infidels
,
for
what
fellowship
hath
righteousnes
with
vnrighteousnes
?
And
what
communion
hath
light
with
darknes
?
what
concord
hath
Christ
with
Beliall
,
or
what
parte
hath
the
beleeuer
with
the
Infidell
?
What
agreement
hath
the
temple
of
God
with
Idols
,
for
ye
are
the
temple
of
God
,
as
God
hath
sayd
,
I
will
dwell
among
them
and
walke
therein
.
Here
he
speaketh
of
the
whole
man
,
and
consequently
not
of
the
soule
only
,
but
also
of
the
body
,
as
in
another
place
he
saith
,
Our
bodies
are
the
temple
of
God
,
&
therfore
he
addeth
,
Come
out
from
among
the
Idolaters
,
and
separate
your selues
,
sath
the
Lord
,
&
touch
not
vncleane
things
,
and
I
will
receiue
you
.
I
will
be
your
father
,
and
you
shal
be
my
sonnes
,
&
my
daughters
,
saith
the
Lord
.
If
God
will
not
receiue
vs
to
be
his
sonnes
and
daughters
,
&
if
he
wil
not
be
our
father
,
but
vpon
condition
,
that
wee
touch
no
polluted
thing
,
then
contrarywise
,
those
men
that
voluntarily
do
touch
them
,
&
yet
do
notwithstanding
maintaine
that
stil
they
are
the
children
of
God
,
do
gainsaie
the
very
truth
,
and
deserue
to
be
cast
off
at
his
hands
.
3
When
God
to
comfort
Elias
,
sayd
,
haue
yet
reserued
to
my selfe
7000.
in
Israel
,
euen
all
the
knees
that
haue
not
bowed
vnto
Baal
,
&
euery
mouth
that
hath
not
kissed
him
:
doth
he
not
shew
,
that
he
condemneth
all
outward
adoration
and
bodily
reuerence
to
the
Idoll
,
and
accounteth
them
markes
of
reprobation
.
As
also
saying
by
Esay
,
I
liue
,
euerie
knee
shall
bowe
vnto
me
.
Hee
sheweth
that
all
adoration
,
euen
in
bodie
,
is
an
homage
due
to
God
onely
.
When
satan
sayd
to
Iesus
Christ
,
All
these
kingdomes
will
I
giue
thee
,
if
falling
down
thou
wilt
worship
me
:
It
would
haue
sufficed
him
,
if
Iesus
Christ
woulde
haue
made
him
but
an
outward
reuerence
with
his
bodie
onelie
.
And
I
praie
what
doo
the
tyrants
,
persecuters
of
Gods
children
pretend
,
but
to
cause
men
with
their
bodies
to
countenance
theyr
masse
?
For
as
they
cannot
command
the
heart
,
nor
knowe
the
inward
secretes
of
man
,
so
doo
they
require
onely
the
outward
view
and
obedience
of
the
bodie
.
And
in
deed
,
such
as
persecute
,
euen
against
their
owne
consciences
,
the
children
and
seruants
of
God
,
will
not
sticke
to
whisper
vnto
them
and
saye
,
Beleeue
what
yee
will
,
so
yee
goe
to
masse
.
If
it
were
lawfull
to
abandon
our
bodies
to
such
idolatrie
,
as
in
heart
wee
doo
condemne
,
the
crosse
of
Christ
shoulde
bee
abolished
,
and
all
persecution
taken
awaie
.
A
man
might
so
professe
himselfe
a
Iewe
and
Turke
,
yea
,
hee
myght
countenance
and
assist
all
the
greatest
and
most
abhominablest
Idolatries
in
the
world
,
so
long
as
in
heart
he
dislyked
of
them
.
But
then
what
should
become
of
Christs
martyrs
?
Wherfore
haue
they
suffered
death
?
Why
did
not
they
,
reseruing
their
hearts
to
God
,
abandon
their
bodies
to
the
seruice
of
Idols
,
making
any
grauen
images
,
or
liknes
of
any
thing
:
Speaketh
he
to
the
hand
,
or
to
the
hart
?
Likwise
when
he
addeth
,
Thou
shalt
not
bow
downe
to
them
nor
worship
them
.
When
(
for
so
the
word
that
he
there
vseth
doth
signifie
)
he
prohibiteth
not
only
to
worship
&
serue
them
in
mind
,
but
also
he
speaketh
of
the
whole
man
,
&
rather
more
expressely
of
the
bodie
,
forbidding
all
adoration
and
outward
seruice
inuented
by
men
.
4
Saint
Paul
protesteth
that
Idolaters
shal
not
inherite
the
kingdome
of
God
.
Whosoeuer
shal
deny
me
before
men
him
wil
I
deny
before
God
my
father
.
If
such
men
could
but
a
little
comprehend
how
villanously
Christ
is
dishonored
in
the
masse
,
how
his
office
is
vsurped
,
his
sacrifice
abolished
,
his
death
made
frustrate
,
&
the
institution
of
his
holy
supper
reuersed
,
the
zeale
of
the
house
&
glory
of
God
would
euen
eate
vp
&
consume
their
harts
,
whereby
they
should
bee
moued
to
shunne
and
abhorre
the
same
,
and
neuer
to
be
assistant
thereat
.
5
It
may
seeme
to
some
,
that
I
need
not
to
stand
so
long
vpon
so
plaine
a
case
.
But
ther
be
hipocrites
,
that
dare
alledge
,
that
they
do
it
because
they
would
not
offend
their
neighbors
.
This
surely
is
a
goodly
charity
.
First
,
they
speake
against
their
consciences
:
for
their
own
harts
do
conuince
them
that
it
is
only
selfe
loue
,
with
the
feare
of
the
losse
of
their
goods
,
dignity
,
country
,
kindred
&
frends
that
induceth
them
to
such
dissimulation
.
Moreouer
,
that
contrariwise
they
do
by
their
going
to
masse
&
worshipping
the
Idols
,
offend
their
neighbours
.
For
what
is
offence
,
but
to
cast
a
stone
in
a
blind
mans
way
to
make
him
to
stumble
,
that
is
to
say
,
to
giue
the
ignorant
occasion
to
offend
God
by
confirming
them
in
their
error
:
Take
heed
saith
hee
least
by
any
meanes
this
power
of
yours
,
to
eate
indifferently
of
al
things
,
be
an
occasion
of
falling
to
them
that
be
weake
:
For
if
any
man
see
thee
which
hast
knowledge
sit
at
the
table
in
the
Idols
temple
,
shal
not
the
conscience
of
him
which
is
weake
be
boldned
to
eate
those
things
wich
are
sacrificed
to
Idols
?
And
through
thy
knowledge
shall
the
weake
brother
perish
,
for
whom
Christ
died
.
Because
that
thou
who
knowest
that
the
Idol
is
nothing
&
therfore
that
the
flesh
sacrificed
therto
is
not
polluted
therin
,
abusing
thy
power
that
otherwise
thou
hast
to
eate
,
dost
by
thy
example
induce
the
ignorant
to
eate
without
faith
&
so
●o
sin
.
If
then
the
eating
of
the
thing
which
in
it selfe
is
lawful
,
is
an
offence
to
thy
neighbors
,
&
a
meanes
to
make
him
to
perish
,
because
after
thy
example
,
he
eateth
without
faith
:
how
much
more
grieuous
is
the
offence
of
those
,
who
by
assisting
at
the
masse
,
&
other
Idolatries
,
in
their
own
knowledge
damnable
before
God
,
do
confirme
the
ignorant
in
their
error
,
wherby
they
continue
their
offence
to
God
,
&
enduce
others
to
follow
them
in
the
same
?
That
good
old
man
Eleazar
chose
rather
to
die
,
6
They
also
make
abuckler
of
the
example
of
Naaman
the
Assirian
but
according
to
the
prouerb
,
7
As
for
the
example
,
of
S.
Paul
,
8
As
concerning
that
which
they
alleadge
out
of
Baruch
,
When
being
captiues
in
Babylon
yee
shall
see
Gods
of
siluer
,
of
golde
,
and
of
wood
,
borne
vpon
mens
shoulders
,
and
the
multitude
before
and
behinde
worshipping
of
them
:
beware
that
ye
be
not
like
vnto
them
,
but
saie
in
your
harts
,
O
Lord
we
must
worship
thee
.
First
,
Ieremy
saith
not
,
Bowing
your
bodies
before
the
Idols
,
saie
in
your
hearts
.
But
rather
this
sentence
,
as
also
the
whole
sequel
of
the
Chapter
is
a
condemnation
vnto
them
.
For
it
doth
euidently
appeare
,
that
the
authors
intent
was
to
perswade
them
that
these
Idols
were
false
Gods
,
and
therefore
that
not
they
were
to
be
feared
or
worshipped
,
but
only
the
true
God
.
Likewise
,
speaking
of
the
Babilonians
that
carried
&
worshipped
their
Idols
,
he
sayth
expresly
to
the
Iewes
.
Bee
not
yee
like
vnto
them
.
As
in
deede
with
what
conscience
coulde
they
haue
worshipped
those
Idolles
before
men
,
when
in
theyr
heartes
they
sayde
and
protested
before
God
,
that
hee
onely
and
not
the
Idols
was
to
be
worshipped
?
Moreouer
,
where
the
Author
in
the
same
Epistle
addeth
,
that
all
they
that
do
serue
them
shal
be
confounded
By
that
threatning
,
he
indeuoreth
to
diuert
the
Iewes
therefro
,
In
briefe
,
his
intent
is
to
teach
the
Iewes
,
beeing
strangers
among
the
Babilonians
,
&
in
their
persons
all
those
that
shall
hap
into
the
like
condition
&
estate
,
when
they
shal
chance
to
see
the
ignorant
carry
their
Idols
in
procession
&
serue
&
adore
them
,
not
to
do
as
they
do
,
neither
to
fall
vpon
them
to
beate
downe
their
Idols
,
but
rather
to
lift
vp
their
harts
to
God
&
to
say
.
O
Lord
,
thee
nly
must
we
worship
.
Let
them
therfore
,
in
liew
of
wresting
this
sentence
of
Baruch
to
dispence
with
themselues
to
be
Idolaters
with
their
bodies
whereby
to
perswade
that
they
be
so
in
their
harts
,
obey
Ieremie
who
enioyned
those
poore
Iewes
,
captiues
in
Babilon
,
to
make
confession
of
their
religion
,
by
condemning
the
Idols
&
mainteining
the
true
God
.
You
shal
say
thus
,
saith
Ieremie
,
The
Gods
that
haue
not
made
the
heauen
&
the
earth
shall
perish
from
the
earth
&
from
vnder
these
heauens
.
He
hath
made
the
earth
by
his
power
,
&c.
Wherein
we
are
to
note
,
that
albeit
Ieremie
writ
al
his
prophecies
in
Hebrew
,
yet
this
one
sentence
is
set
downe
in
the
Caldean
or
Babilonian
speech
,
therby
admonishing
the
captiue
Iewes
to
disaduow
Idols
,
&
to
confesse
the
true
God
plainly
&
sensibly
,
in
a
language
knowen
to
the
Idolaters
.
If
this
confession
bee
required
of
these
poore
captiue
Iewes
,
how
can
these
men
be
excused
,
who
being
at
libertie
to
depart
from
among
the
Idolaters
,
do
assist
at
their
Idolatry
,
thereby
to
giue
the
world
to
vnderstand
that
they
also
are
Idolaters
,
&
therefore
dare
not
vtter
one
word
in
reproofe
of
the
Idols
?
9
Sith
therefore
that
the
first
sermon
both
of
Christ
&
of
Iohn
the
Baptist
do
notably
proclaime
,
Amend
your
liues
:
Let
all
such
as
haue
attained
to
the
knowledge
of
the
truth
,
resolue
with
themselues
to
renounce
all
Idolatrie
&
superstition
,
&
vtterly
to
denie
all
assistance
&
participation
whatsoeuer
therin
either
in
hart
or
body
.
Let
them
remember
,
that
all
abandoning
of
their
bodies
to
Idolatrie
,
is
a
prophanation
of
the
temple
of
God
:
That
the
yeelding
of
the
body
to
the
deuill
,
&
reseruing
the
hart
to
God
,
is
intollerable
sacriledge
:
That
the
denial
of
the
true
God
&
the
worshipping
of
the
deuill
,
is
detestable
hipocrisie
:
That
thereby
they
blaspheme
Iesus
Christ
&
honor
the
Idol
:
that
they
giue
offence
to
their
neighbours
,
as
well
by
confirming
some
in
their
errors
,
as
by
inducing
others
to
follow
their
examples
.
But
especially
let
them
remember
,
that
their
pretended
excuse
,
will
redound
to
their
double
damnation
.
For
if
he
who
thinking
to
worship
God
,
yet
of
ignorance
throgh
worshiping
an
Idoll
offendeth
&
deserueth
death
:
surely
then
he
that
boweth
his
body
to
worship
that
which
he
knoweth
to
be
an
Idoll
,
That
God
gaue
the
law
,
that
sinne
might
abound
:
because
the
knowledge
of
the
law
,
taking
away
ignorance
,
maketh
the
transgression
to
be
conioyned
with
contempt
and
despising
of
God
.
10
The
more
therfore
that
we
know
the
inconuenience
of
Idolatrie
,
the
more
we
are
to
detest
,
abhor
,
and
flie
from
it
,
and
neuer
flatter
our selues
in
the
presence
of
God
who
knoweth
our
hearts
.
It
is
but
a
foolish
enterprise
to
vndertake
to
deceiue
the
Lord
,
or
to
thinke
to
prosper
by
offending
him
.
We
feare
the
losse
of
our
goods
,
dignities
,
countrie
and
life
,
if
we
go
not
to
masse
with
other
men
and
counterfeate
our selues
to
bee
Idolaters
as
they
are
:
yet
we
feare
not
to
loose
the
treasure
and
inheritance
of
heauen
,
life
euerlasting
and
the
kingdome
of
God
by
polluting
our
bodies
in
Idolatrie
,
euen
by
the
assured
testimonie
of
our
owne
hearts
.
We
are
not
to
order
our
duties
after
the
easements
of
our
flesh
,
but
according
to
the
word
of
God
.
The
meanes
to
obtaine
safetie
and
felicitie
consisteth
not
in
prouoking
God
to
wrath
by
seruing
of
Idols
:
but
if
we
desire
his
mercie
and
fauour
towardes
vs
,
wee
must
renounce
and
denie
our selues
and
the
world
that
wee
may
worship
and
serue
him
onely
.
Let
vs
obey
S.
Iohn
,
who
saith
.
My
little
children
keepe
your selues
from
Idols
.
And
let
vs
remember
that
the
holy
Ghost
pronounceth
woe
to
all
those
that
worship
Idols
.
And
contrariwise
blesseth
all
those
that
adore
and
glorifie
God
both
in
hart
and
minde
.
That
it
is
not
enough
that
we
seperate
our selues
from
Idolatrie
,
vnlesse
we
also
ioyne
with
the
Church
of
Christ
,
by
frequenting
Sermons
,
communicating
in
the
Sacraments
,
and
comming
to
common
prayer
.
Chap.
2.
AS
repentance
and
Amendement
of
life
consisteth
in
this
,
that
we
forsake
sinne
and
applie
our selues
to
goodnesse
:
So
it
is
not
enough
that
we
keepe
both
bodies
and
soules
from
Idolatrie
and
superstition
,
vnlesse
that
also
seperating
our
bodies
from
Idolaters
,
we
adioine
our selues
to
the
Church
of
Christ
by
hearing
his
word
,
receiuing
the
Sacraments
,
&
calling
vpon
God
in
the
name
of
Iesus
Christ
.
The
titles
that
the
holy
Ghost
attributeth
to
this
Church
,
do
euidently
declare
vnto
vs
,
of
how
great
importance
to
the
glory
of
God
&
saluation
of
mankind
,
this
duty
of
ioyning
with
the
true
Church
is
.
First
,
it
is
in
many
places
called
the
kingdom
of
God
,
yet
not
without
great
cause
:
For
as
this
kingdome
consisteth
in
euident
&
assured
knowledge
of
the
true
God
&
of
his
Son
Iesus
Christ
,
in
faith
,
righteousnes
,
peace
,
and
comfort
,
of
the
holy
Ghost
,
in
sanctification
,
to
be
briefe
,
in
euerlasting
life
&
glory
:
So
is
it
in
the
church
wherin
God
manifests
himself
&
reueales
his
truth
&
pleasure
.
To
the
members
therof
he
giueth
faith
,
righteousnes
,
holines
,
peace
&
ioy
,
and
finally
life
&
glory
euerlasting
.
Contrariwise
the
kingdom
of
Sathan
consisteth
in
ignorance
,
God
did
dayly
adioyne
vnto
the
Church
those
that
should
be
saued
,
thereby
signifying
that
such
as
refuse
to
adioyne
themselues
therto
,
do
minister
no
occasion
to
imagine
that
they
haue
attained
the
way
to
saluation
and
life
euerlasting
.
2
By
another
title
are
the
premises
confirmed
in
that
the
Church
is
called
the
house
of
God
.
For
as
the
holy
scripture
speaketh
of
two
sorts
of
children
only
,
the
one
the
children
of
God
,
the
other
of
the
deuill
:
In
the
house
of
God
my
father
ther
be
many
mansions
,
attributing
the
same
title
of
the
house
of
God
to
the
heauenvly
Citie
,
which
is
the
congregation
of
the
elect
in
heauen
,
replenished
with
the
glory
of
God
,
as
he
doth
to
the
Church
and
assemblies
of
Saints
,
which
do
enioy
the
ministery
,
doth
admonish
vs
that
the
house
of
God
vpon
earth
,
is
the
ready
way
there
by
to
climbe
,
&
the
gate
that
we
are
to
enter
at
into
this
house
of
God
.
And
consequently
that
they
that
refuse
to
enter
into
the
house
of
God
vpon
earth
,
haue
no
accesse
or
entry
into
the
house
of
God
.
3
This
Church
is
also
called
a
piller
of
the
truth
,
in
two
considerations
:
first
,
because
that
without
the
same
ther
is
nothing
but
lying
,
&
consequently
the
dominion
of
the
deuill
,
the
prince
of
darknes
,
and
father
of
lies
:
Secondly
,
to
aduertise
vs
,
that
all
they
vnto
whom
God
hath
reuealed
his
truth
,
are
by
this
title
aduowed
to
be
pillers
therof
,
by
confessing
,
preaching
&
defending
it
before
&
against
all
men
,
yea
euen
by
suffering
for
the
same
.
Whereby
it
euidently
appeareth
,
that
such
as
will
not
make
profession
but
refuse
to
ioyne
with
the
Church
,
do
deserue
to
be
giuen
ouer
to
the
power
of
the
father
of
lies
,
because
so
far
as
in
them
lieth
,
they
suffer
the
truth
to
fall
&
be
brought
to
nought
.
That
we
ought
diligently
to
frequent
Sermons
.
Chap.
3.
THe
premises
shall
we
much
the
better
vnderstand
,
when
wee
shall
more
particulerly
be
instructed
what
the
Church
is
,
by
the
markes
of
the
same
:
And
these
are
comprised
principally
in
three
points
:
In
the
pure
preaching
of
the
word
of
God
:
In
the
lawfull
administration
of
the
Sacraments
:
and
in
the
publike
inuocation
of
one
onely
God
in
the
name
of
our
Lord
Iesus
Christ
.
Concerning
preaching
Iesus
Christ
,
saith
:
My
sheepe
heare
my
voice
and
follow
me
:
Thereby
declaring
that
so
many
as
heare
the
voice
of
Christ
are
his
flocke
and
his
Church
,
He
that
is
of
God
,
heareth
the
voice
of
God
.
But
how
can
we
heare
Iesus
Christ
who
is
in
heauen
?
He
that
heareth
you
,
saith
he
to
his
Apostles
,
Heareth
me
.
It
followeth
then
that
he
that
refuseth
to
heare
Iesus
Christ
,
The
ministerie
of
reconciliation
:
The
Gospell
of
peace
:
The
word
of
grace
,
saluation
,
and
of
life
euerlasting
.
For
who
be
Christs
sheepe
,
the
children
of
God
and
members
of
his
Church
,
but
onely
they
that
are
reconciled
to
God
:
That
haue
peace
of
conscience
:
That
feele
Gods
fauour
and
grace
in
their
soules
:
And
that
waite
for
saluation
&
life
in
Iesus
Christ
according
to
the
most
assured
testimonies
of
his
holy
Gospell
?
Whereupon
wee
see
there
is
nothing
which
wee
are
to
holde
more
deare
or
in
greater
estimation
then
the
ministerie
of
the
word
.
2
Except
we
be
illuminated
,
we
cannot
be
saued
.
Now
where
Iesus
Christ
calleth
his
Apostles
The
light
of
the
world
.
God
hath
sent
him
to
be
a
light
and
saluation
to
the
Gentiles
:
The
same
is
likewise
ment
by
all
those
that
are
called
to
preach
the
Gospell
.
Neither
are
they
called
light
in
respect
of
their
persons
,
but
of
their
doctrine
.
Who
so
therefore
desireth
to
see
cleerely
into
the
waie
of
euerlasting
lyfe
,
must
diligently
giue
eare
to
those
whose
preaching
is
the
light
.
No
man
(
saith
Iesus
Christ
)
can
come
into
the
kingdome
of
God
vnles
he
bee
regenerated
.
Saint
Paul
who
calleth
himselfe
the
father
of
the
Corinthians
,
and
sayth
,
he
hath
begotten
them
to
the
Lord
,
doth
sufficiently
declare
,
that
this
regeneration
is
wrought
by
preaching
of
the
Gospel
.
Without
faith
we
can
neither
please
God
nor
be
saued
.
The
same
Apostle
sayth
,
that
Faith
commeth
by
hearing
the
preaching
.
If
wee
be
not
saued
,
when
Iesus
Christ
ascended
into
heauen
,
he
gaue
giftes
vnto
men
.
And
what
giftes
?
He
gaue
some
to
be
Apostles
,
some
Prophets
,
some
Euangelists
,
some
Pastors
and
teachers
for
the
gathering
together
of
the
Saintes
,
for
the
worke
of
the
ministerie
,
and
for
the
edification
of
the
bodie
of
Christ
.
If
therefore
wee
desire
to
be
reestablished
into
life
,
gathered
vnto
Christ
,
and
made
liuely
stones
in
the
temple
of
God
,
3
Experience
hath
euermore
borne
witnes
,
and
euen
to
this
day
do
testify
,
what
numbers
haue
bin
illuminated
,
reconciled
to
God
and
drawen
to
saluation
&
life
euerlasting
,
through
the
preaching
of
the
Gospell
.
In
one
daie
(
saith
S.
Luke
)
by
the
preaching
of
the
Apostles
there
were
added
to
the
Church
about
three
thousand
persons
.
This
efficacie
of
the
preaching
of
the
Gospel
,
God
shall
send
a
famine
,
not
of
bread
but
of
the
hearing
of
the
word
of
God
,
so
is
there
no
haruest
more
necessarie
and
blessed
,
than
that
which
is
reaped
by
the
workemen
of
Christ
,
when
they
preach
the
Gospell
.
4
And
in
deede
,
albeit
men
when
they
preach
the
worde
,
haue
not
in
them
vertue
and
power
to
illuminate
,
to
giue
faith
,
to
conuert
harts
and
to
saue
soules
,
This
is
my
couenant
with
them
,
saith
the
Lord
,
My
spirit
which
is
vpon
thee
,
and
my
wordes
which
I
haue
put
in
thy
mouth
shall
not
departe
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seed
,
nor
out
of
the
mouth
of
the
seed
of
thy
seed
,
from
henceforth
for
euer
.
The
ministery
of
the
holy
Ghost
.
And
in
another
place
he
sayth
,
that
the
Galathians
receiued
the
holy
Ghost
by
hearing
of
the
faith
preached
.
And
therefore
speaking
of
himselfe
and
his
fellowes
,
We
are
Gods
laborers
,
because
that
God
imploying
them
in
his
seruice
,
wrought
in
them
by
his
spirite
.
5
Yet
for
the
more
commendation
and
authoritie
of
the
ministery
of
the
word
,
He
that
heareth
you
,
saith
Iesus
Christ
to
his
Apostles
,
&
consequently
to
all
preachers
,
heareth
me
,
and
hee
that
receiueth
you
receiueth
me
.
In
this
sense
did
the
Prophets
vsually
begin
their
sermons
,
Thus
saith
the
Lord
,
Heare
the
worde
of
the
Lord
:
and
made
an
end
,
saying
:
For
the
mouth
of
the
Almightie
hath
spoken
it
.
And
where
Ieremie
rehearseth
that
God
speaking
vnto
him
sayd
,
I
haue
put
my
wordes
in
thy
mouth
:
it
importeth
the
same
that
Ezechiel
setteth
downe
,
God
gaue
me
a
scrowle
to
eate
,
&
commanded
me
to
declare
his
wordes
:
thereby
signifying
that
his
preaching
was
but
an
vtterance
of
the
words
declared
in
the
scrowle
that
hee
had
deliuered
him
to
eate
.
As
also
S.
Iohn
at
the
commandement
of
the
Angell
,
eate
a
booke
which
the
Angell
gaue
him
,
with
this
addition
,
Thou
must
yet
prophesie
to
many
nations
.
Therein
declaring
that
his
sermons
were
a
deliuerie
of
that
which
God
had
written
in
that
booke
.
If
at
this
daie
ye
will
heare
the
voice
of
the
Lord
,
harden
not
your
hearts
.
The
Apostle
exhorting
the
Hebrewes
to
giue
credit
to
the
Lord
,
vseth
the
same
sentence
,
saying
:
This
daie
if
ye
heare
the
voice
of
God
harden
not
your
hearts
.
The
same
doth
S.
Paule
expresly
confirme
,
saying
,
We
are
the
embassadors
of
Christ
,
as
if
God
exhorted
by
vs
.
And
thereupon
he
testifieth
to
the
Thessalonians
,
that
they
receiued
his
doctrine
,
not
as
the
word
of
man
,
but
as
the
word
of
God
.
Adding
,
as
in
truth
it
was
.
True
it
is
,
there
is
a
difference
betweene
the
ministers
of
the
word
and
the
Prophets
&
Apostles
,
neuerthelesse
,
if
we
be
bound
to
receiue
the
doctrine
of
the
Apostles
&
Prophets
,
as
the
word
of
God
:
and
that
the
faithful
ministers
,
preaching
their
doctrine
,
do
likewise
preach
the
word
of
God
:
then
they
that
in
these
daies
do
contemne
the
preaching
of
the
faithfull
ministers
,
doo
,
as
Christ
said
to
his
Apostles
,
contemne
and
reiect
God
in
them
:
and
therfore
the
vengeance
by
Iesus
Christ
himself
denounced
against
those
that
would
not
heare
his
Apostles
,
who
said
,
That
it
should
be
easier
for
Sodome
&
Gomorrha
in
the
daie
of
iudgement
,
than
for
them
,
6
The
premises
doo
sufficiently
shew
,
in
what
reuerence
wee
are
to
holde
the
ministerie
of
the
worde
,
what
a
blessing
it
is
to
enioye
it
,
how
earnestly
and
diligently
wee
shoulde
frequent
sermons
,
especially
in
consideration
of
the
benefites
which
wee
reape
by
them
,
as
illumination
,
reconcilement
to
God
,
and
participation
of
saluation
and
lyfe
euerlasting
.
For
this
cause
doth
the
Deuill
,
our
auncient
enemie
,
labour
to
diuert
men
heerefrom
,
and
to
bring
them
out
of
taste
,
saying
vnto
some
,
If
God
woulde
speake
vnto
vs
either
by
himselfe
,
or
by
his
holie
Angelles
,
wee
woulde
verie
willingly
beleeue
and
obeye
him
:
alledging
to
others
,
That
they
can
reade
Gods
word
in
their
houses
,
that
they
haue
verie
good
bookes
,
and
that
they
can
heare
no
better
instructions
in
the
sermons
of
men
,
than
in
the
preachinges
of
Iesus
Christ
written
by
the
Euangelists
:
neither
anie
better
doctrine
than
in
the
writings
of
the
Prophets
&
Apostles
.
But
hereto
we
aunswere
,
that
our selues
are
also
in
duetie
to
read
the
holy
Scriptures
,
as
hereafter
we
will
more
at
large
declare
.
In
the
meane
time
,
it
is
abhominable
rashnes
and
presumption
in
man
,
to
seeke
to
alledge
reasons
against
the
expresse
declaration
of
the
will
of
God
.
Albeit
we
should
not
vnderstand
for
what
cause
God
would
speake
vnto
vs
by
the
ministery
of
men
,
or
that
thereby
he
would
bring
vs
to
saluation
,
yet
might
it
become
vs
to
humble
our selues
in
his
sight
,
and
without
replying
,
to
obey
his
commandements
&
ordinances
,
as
certainly
beleeuing
that
to
his
elect
hee
appointeth
nothing
but
in
his
wisdome
&
goodnes
,
to
his
owne
glorie
,
and
to
their
felicitie
and
saluation
.
And
in
deed
first
,
euer
since
the
fall
of
Adam
,
men
haue
bin
so
estranged
from
God
,
by
reason
of
sin
and
their
own
corruption
,
that
they
cannot
abide
the
presence
of
God
,
especially
when
he
speaketh
to
them
.
And
therefore
this
was
in
olde
time
a
common
saying
,
We
shal
die
,
for
we
haue
seene
God
.
Likewise
,
the
people
of
Israel
hearing
God
speaking
vnto
them
in
mount
Sinay
,
Speake
thou
vnto
vs
,
and
wee
will
heare
thee
,
but
let
not
the
Lord
speake
,
least
we
die
.
And
God
accepting
this
confession
of
their
infirmitie
,
together
with
their
demaund
,
saide
vnto
Moses
,
They
haue
sayd
well
,
and
therefore
I
will
heereafter
speake
vnto
them
by
the
ministerie
of
men
,
raising
them
vp
Prophets
,
and
putting
my
words
in
their
mouthes
.
This
experience
of
the
people
of
Israel
,
that
they
were
not
able
to
heare
God
speaking
vnto
them
:
theyr
demand
,
that
hee
would
speake
to
them
by
men
:
the
approbation
thereof
,
and
Gods
promise
to
send
them
prophets
,
do
declare
,
that
it
is
an
intollerable
presumption
,
if
in
stead
of
vsing
the
ministerie
of
men
,
we
wil
needs
haue
God
himselfe
to
speake
vnto
vs
.
7
Neuertheles
,
albeit
God
would
not
offer
himselfe
in
such
maiestie
,
as
to
terrifie
men
when
he
speaketh
vnto
them
,
yet
may
we
note
sundrie
notable
reasons
that
moue
him
to
vse
the
ministerie
of
men
.
First
,
it
is
a
good
proofe
of
our
humilitie
&
obedience
,
in
that
he
is
content
we
should
be
taught
and
brought
to
saluation
by
the
ministrie
of
men
,
that
be
like
vnto
our selues
,
&
sometime
our
inferiors
,
for
so
will
God
haue
the
glory
of
our
faith
and
saluation
to
himself
,
but
if
himself
shuld
speak
vnto
vs
,
or
send
his
Angels
,
some
might
say
,
It
is
no
maruell
though
men
obey
,
for
who
will
not
beleeue
God
when
himselfe
speaketh
vnto
vs
?
Who
dare
disobey
him
?
But
sith
they
bee
men
,
and
many
times
of
lowe
degree
,
yea
,
euen
such
as
want
the
perswasiue
wordes
of
mannes
wisedome
,
8
Thirdly
,
the
establishment
of
preaching
is
an
excellent
&
conuenient
meane
to
maintaine
loue
,
vnion
,
and
truth
among
men
.
If
there
were
no
preaching
but
onely
priuate
reading
of
Gods
word
,
we
shuld
presently
find
a
horrible
confusion
in
the
doctrine
,
when
euery
one
shall
expound
the
holy
Scripture
after
his
owne
sense
&
vnderstanding
.
As
also
by
experience
we
doo
but
too
plainly
see
that
they
which
contemne
preaching
,
doo
finally
fall
into
diuerse
opinions
and
errours
.
Heereto
had
S.
Paul
especiall
regard
,
when
he
writ
to
the
Ephesians
,
There
is
one
bodie
,
and
one
spirite
,
euen
as
yee
are
called
in
one
hope
of
your
vocation
.
There
is
one
Lord
,
one
faith
,
one
baptisme
,
one
God
and
father
of
all
,
which
is
aboue
all
,
and
thorough
al
,
&
in
al.
But
vnto
euerie
one
of
vs
is
giuen
grace
according
to
the
measure
of
the
gifte
of
Christ
.
Wherefore
hee
sayth
,
when
he
ascended
vp
on
high
hee
led
captiuitie
captiue
,
and
gaue
giftes
vnto
men
.
Hee
gaue
vnto
some
to
bee
Apostles
,
others
to
bee
Prophets
,
others
to
be
Euangelists
,
and
others
to
be
pastours
and
doctors
,
for
the
gathering
together
of
the
saints
,
for
the
worke
of
the
ministerie
,
and
for
the
edification
of
the
body
of
Christ
,
till
we
all
meet
together
in
the
vnitie
of
faith
&
knowledge
of
the
son
of
God
vnto
a
perfect
man
,
and
vnto
the
measure
of
the
age
of
the
fulnes
of
Christ
,
that
we
henceforth
be
no
more
children
,
wauering
and
carried
about
with
euerie
winde
of
doctrine
,
but
let
vs
follow
the
truth
in
loue
,
and
in
all
things
grow
vp
into
him
which
is
the
head
,
that
is
,
Iesus
Christ
,
by
whom
all
the
bodie
being
coupled
and
knit
together
by
euerie
ioynt
,
receiueth
increase
of
the
bodie
,
vnto
the
edifying
of
it selfe
in
loue
,
through
the
grace
that
is
ministred
according
to
the
measure
of
euerie
member
.
9
By
this
discourse
the
Apostle
Saint
Paule
doeth
manifestlye
declare
,
that
this
gathering
together
of
the
Saintes
,
this
building
vp
of
the
bodie
of
Christ
,
our
full
growing
vp
in
him
that
is
the
head
,
our
steadfast
abiding
in
the
doctrine
of
truth
,
and
vnion
in
the
faith
of
our
Lorde
and
Sauiour
Iesus
Christe
,
are
all
wrought
by
the
ministerie
of
the
woorde
,
which
Iesus
Christ
hath
ordained
in
his
holye
Church
.
To
bee
short
,
that
preaching
is
,
as
it
were
,
the
knitting
and
ioyning
of
the
sinewes
,
to
vnite
the
faithfull
into
one
bodie
.
Whosoeuer
therefore
despiseth
or
reiecteth
this
order
and
benefite
of
Iesus
Christ
,
hee
tendeth
onely
to
scatter
the
Church
,
or
vtterly
to
destroy
it
.
Neither
is
the
light
of
the
sunne
,
yea
,
euen
meat
or
drinke
so
necessarie
and
profitable
for
the
preseruation
of
this
present
life
,
as
is
the
ministery
,
for
the
vpholding
of
the
church
and
bringing
vs
to
saluation
and
life
euerlasting
.
10
The
premises
throughly
considered
,
do
also
teach
vs
the
reason
why
God
,
where
he
might
haue
vsed
the
seruice
of
Angels
,
to
reueale
vnto
vs
the
doctrine
of
saluation
,
11
Neither
must
wee
imagine
or
thinke
with
our selues
,
12
But
wert
thou
as
skilful
as
Saint
Paul
,
yet
must
thou
confesse
that
thou
still
standest
in
need
of
the
holy
ministerie
.
Amend
your
liues
,
must
resolue
to
ioyne
with
the
Church
of
Christ
,
that
diligently
and
carefully
they
may
heare
his
worde
all
the
dayes
of
theyr
lyfe
.
Also
,
that
it
is
the
duetie
of
euerie
Christian
,
to
put
in
practise
this
saying
of
the
Prophet
Esaie
,
In
the
latter
daies
the
mountaine
of
the
house
of
the
Lord
shall
bee
prepared
in
the
toppe
of
the
mountaines
,
and
all
Nations
shall
flow
vnto
it
,
and
many
people
shall
go
and
saie
,
Come
let
vs
goe
vp
to
the
mountaine
of
the
Lorde
,
to
the
house
of
the
God
of
Iacob
,
and
hee
will
teach
vs
his
waies
,
and
wee
will
walke
in
his
pathes
.
And
that
wee
may
inioye
such
a
benefite
,
let
vs
euen
feele
in
our selues
that
burning
affection
and
desire
,
which
that
excellent
Prophet
Dauid
had
,
13
Some
there
are
that
confesse
,
that
indeed
it
is
their
duetie
to
doe
this
,
but
they
can
not
resolue
,
least
they
should
be
knowen
to
be
of
the
religion
,
&
so
loose
their
goods
,
dignities
&
otherworldly
commodities
.
Is
not
the
soule
more
precious
then
the
body
?
Must
we
not
haue
more
respect
to
the
soule
then
to
the
body
?
In
a
time
of
famine
we
can
be
content
to
sell
al
for
bread
,
rather
then
to
die
for
hunger
.
Labour
not
for
the
meat
which
perisheth
,
but
for
the
meat
that
endureth
vnto
euerlasting
lyfe
.
Should
we
call
in
question
his
promise
,
who
saith
,
Seeke
first
the
kingdom
of
God
,
and
his
righteousnes
,
and
all
other
things
shal
be
ministred
vnto
you
?
Hath
he
not
effectually
declared
vnto
vs
,
what
care
he
taketh
to
feed
those
that
follow
him
to
heare
his
word
?
Behold
,
there
were
sower
thousand
,
besides
women
&
children
that
folowed
him
into
the
desert
to
heare
his
doctrine
:
They
knew
not
what
to
eate
:
but
Iesus
Christ
had
a
care
thereof
.
I
am
moued
in
compassion
toward
this
multitude
,
said
he
,
for
three
daies
haue
they
been
with
me
,
and
haue
nothing
to
eate
,
and
I
will
not
send
them
away
fasting
,
least
they
faint
by
the
way
.
Herevpon
he
blessed
seauen
loaues
and
a
few
fishes
and
gaue
vnto
them
,
so
that
they
were
all
satisfied
.
14
Some
scorners
and
blasphemers
will
say
,
let
God
take
care
for
the
soule
,
and
I
will
take
care
for
the
bodie
.
But
contrarywise
,
let
vs
say
,
Let
vs
take
such
care
for
the
soule
as
God
hath
commanded
,
and
he
will
care
for
the
bodie
,
as
he
hath
promised
.
Let
his
promise
be
vnto
vs
as
the
pitcher
of
oyle
,
and
the
barrell
of
meale
to
the
Widow
of
Sarepta
,
that
neuer
wasted
:
euen
a
more
certain
rent
then
the
money
in
our
purses
,
or
the
goods
in
our
houses
.
What
will
it
profit
a
man
to
win
all
the
world
,
and
to
loose
his
owne
soule
?
What
a
folly
were
it
to
buy
a
house
for
the
bodie
,
laying
out
so
much
therevpon
,
that
for
want
of
goods
the
bodie
so
well
housed
must
die
for
hunger
?
Euen
so
,
what
shall
a
man
get
by
keeping
his
goods
for
to
feed
and
cloath
the
bodie
,
which
is
the
house
of
the
soule
,
and
in
the
mean
time
suffer
the
soule
to
pyne
away
and
die
for
hunger
?
Sith
therefore
the
question
now
dependeth
vpon
the
amendement
of
lyfe
,
let
vs
resolue
to
frequent
and
heare
the
preaching
of
the
Gospell
,
and
so
to
feed
our
soules
with
the
word
of
God
,
turning
away
our
eyes
from
all
incumbrances
offered
by
the
flesh
,
and
assuring
our selues
that
we
can
catch
no
harme
by
obeying
God
,
and
seeking
food
,
life
,
and
saluation
for
our
soules
.
15
Others
there
are
,
who
albeit
they
may
freely
without
danger
frequent
Sermons
,
are
neuertheles
marueilous
cold
and
negligent
in
that
dutie
,
who
think
it
sufficient
that
they
haue
the
liberty
,
albeit
they
vse
it
not
?
Such
men
respect
only
the
commodities
of
the
flesh
&
the
world
.
They
be
prophane
in
their
harts
and
deuoid
of
religion
,
accompting
of
no
other
God
but
their
riches
,
neither
religion
,
Amend
your
liues
,
&
to
that
end
meditat
vpon
that
which
we
haue
spoken
,
that
therby
vnderstanding
that
the
preaching
of
the
word
is
ordained
to
build
Gods
house
&
the
body
of
Christ
,
which
is
his
Church
,
to
illuminate
vs
with
the
truth
,
to
strengthen
vs
in
saith
,
to
reproue
our
vices
,
to
exhort
vs
to
liue
acording
to
God
,
to
comfort
vs
in
our
afflictions
,
to
bee
short
,
to
saue
vs
:
That
vnderstanding
I
say
how
profitable
and
necessarie
it
is
,
they
may
awake
from
their
giddinesse
and
take
hart
to
heare
diligently
the
Sermons
,
to
the
glorie
of
God
and
the
saluation
of
their
soules
.
Let
them
not
thinke
the
time
bestowed
at
Sermons
,
to
be
lost
,
as
some
doe
:
but
let
them
assuredly
beleeue
that
they
cannot
better
employ
their
time
,
then
in
the
preseruation
of
the
life
of
their
soules
,
in
encreasing
the
health
of
the
same
,
in
strengthening
their
hearts
against
all
temptations
and
mortal
assaults
,
&
in
the
more
certaine
apprehension
of
the
kingdome
of
heauen
,
&
the
riches
of
the
glorie
prepared
for
the
true
disciples
of
Iesu
.
Christ
in
glory
euerlasting
.
Of
our
duties
to
communicate
in
the
holy
sacraments
.
Chap.
4.
NOw
let
vs
come
to
the
sacraments
.
As
concerning
baptisme
,
in
as
much
as
among
all
Christians
,
except
the
Anabaptistes
,
the
institution
&
ordinance
of
Iesus
Christ
,
to
baptiste
children
,
is
obserued
,
reseruing
to
another
place
the
corruption
of
not
knowing
,
much
lesse
practising
the
vse
of
our
baptisme
,
wee
will
proceed
to
the
supper
.
The
supper
was
ordained
principally
for
two
reasons
.
The
first
:
As
a
mother
hauing
brought
forth
her
litle
one
,
doth
not
forsake
it
,
but
nurseth
&
bringeth
it
vp
:
So
Christ
hauing
ordained
baptisme
to
bee
as
a
seale
&
pledge
of
our
spiritual
new
birth
into
his
Church
,
did
institute
the
holy
supper
,
to
the
end
that
by
participation
in
his
body
&
bloud
,
we
might
the
more
be
strengthened
in
this
assurance
,
that
Christ
is
ours
,
together
with
all
his
benefits
,
&
so
feede
our
soules
spiritually
to
life
euerlasting
.
And
indeed
as
ther
is
no
saluation
but
in
Christ
,
so
doth
not
Christ
any
whit
profit
vs
,
except
we
belieue
that
he
is
ours
,
together
with
all
his
benefits
.
Well
is
he
presented
vnto
vs
in
the
preaching
of
the
Gospell
,
but
ther
be
yet
two
other
points
,
&
those
very
notable
,
in
the
communion
of
the
holy
supper
.
For
God
who
in
his
preaching
speaketh
generally
to
al
men
,
in
his
holy
supper
directeth
his
particular
promise
,
&
as
it
were
by
name
,
to
euery
the
communicants
therin
.
And
not
so
satisfied
,
he
also
deliuereth
them
a
seale
and
visible
token
to
assure
them
that
his
pleasure
is
that
Christ
with
al
his
benefits
should
as
certainely
belong
to
euery
of
them
,
as
they
see
,
touch
and
tail
that
they
be
partakers
of
that
bread
&
wine
that
is
deliuered
vnto
them
.
He
then
that
careth
not
to
be
confirmed
in
this
assurance
,
that
Christ
with
all
his
benefits
is
his
,
is
possessed
with
too
much
pride
,
if
hee
thinketh
it
needles
,
either
that
he
prophane
it
,
as
not
feeling
what
a
comfort
and
ioy
it
is
to
haue
assuraunce
of
his
saluation
in
Iesu●
Christ
.
The
second
reason
is
,
that
we
presenting
our selues
at
the
Lords
table
,
may
by
so
doing
make
as
it
were
a
publike
protestation
that
we
haue
no
fellowship
with
Idolaters
and
heretickes
,
neither
with
the
world
:
But
that
we
take
our selues
to
be
the
children
of
God
,
&
the
members
of
the
body
of
Christ
,
that
we
looke
for
life
and
saluation
through
him
onely
,
and
so
shew
forth
the
benefit
of
his
death
,
&
al
this
in
remembrance
of
him
to
his
glorie
.
The
first
reason
declareth
how
necessary
the
vse
of
the
holy
supper
is
in
regard
of
our selues
:
The
second
,
how
requisite
it
is
to
the
glorie
of
God
and
the
edification
of
our
neighbours
.
We
might
also
add
a
third
reason
:
That
is
,
that
the
holie
Supper
is
a
seale
of
our
vnion
&
knitting
together
into
one
bodie
,
vnder
our
head
Iesus
Christ
,
as
S.
Paule
expressely
saith
,
That
we
who
are
many
,
are
but
one
bread
,
and
one
bodie
,
because
we
are
all
partakers
of
one
bread
.
And
thus
those
men
that
voluntarily
do
abstaine
therefro
,
do
depriue
their
soules
of
their
food
,
Christ
of
his
glorie
,
and
by
their
euill
example
,
doe
minister
offence
to
their
neighbours
.
To
conclude
:
They
seperate
,
or
rather
keep
them selues
seperate
from
the
bodie
of
Christ
.
Hereby
it
appeareth
,
that
they
which
be
negligent
,
and
care
not
for
communicating
in
the
Lords
Supper
when
he
giueth
them
opportunitie
,
do
deserue
not
onely
not
to
be
accompted
members
of
Christs
Church
,
2
Againe
,
we
see
in
sundrie
reformed
Churches
a
number
of
negligent
hearers
of
sermons
;
but
yet
are
there
many
more
that
care
not
for
communicating
in
the
Lords
Supper
,
and
that
vpon
sundry
considerations
:
first
,
some
that
liue
in
bad
consciences
,
in
whordome
,
theft
,
drunkennesse
,
or
other
iniquities
,
from
which
they
are
not
determined
yet
to
abstaine
,
do
forbeare
the
communion
,
as
doubting
least
they
should
aggrauate
their
condemnation
,
according
as
saith
S.
Paule
,
He
that
eateth
and
drinketh
vnworthely
,
eateth
and
drinketh
his
owne
damnation
.
These
men
doe
resemble
those
,
who
lyuing
in
fornication
do
refuse
to
marrie
,
least
thereby
their
fornication
,
which
they
are
not
minded
to
giue
ouer
,
should
be
the
more
grieuous
,
as
being
conuerted
into
adultery
.
They
may
also
be
likened
to
those
,
who
hating
their
neighbours
,
when
they
say
the
Lords
prayer
,
Our
father
which
art
in
heauen
,
&c.
do
leaue
out
this
petition
,
forgiue
vs
our
trespasses
,
as
we
forgiue
them
that
trespas
against
vs
,
as
imagining
that
if
they
should
say
that
,
they
should
pray
to
God
not
to
forgiue
their
owne
sinnes
,
because
they
forgiue
not
their
neighbours
.
But
as
they
who
lyuing
in
fornication
and
will
not
marry
,
least
they
should
forsake
their
adultery
,
are
in
a
wofull
estate
:
so
the
others
that
aske
no
forgiuenes
for
their
transgressions
,
and
seek
to
continue
in
hatred
against
their
neighbours
,
are
worthy
double
condemnation
:
one
in
respect
of
their
hatred
that
they
continue
:
the
other
,
for
their
sinnes
,
for
the
which
they
aske
no
forgiuenes
.
Euen
so
,
they
that
forbeare
the
holy
Supper
,
in
respect
of
their
bad
consciences
,
do
pronounce
sentence
against
themselues
,
namely
that
they
deserue
double
death
:
first
,
for
their
sinne
which
they
do
continue
in
wicked
consciences
:
and
secondly
,
because
they
seperate
themselues
from
the
communion
of
Christ
,
in
whom
onely
is
the
fulnesse
of
life
.
What
shall
they
then
doe
?
Let
them
put
away
their
wicked
conscience
:
Let
them
dissolue
the
bands
of
Sathan
:
Let
them
come
forth
of
hell
:
If
they
say
that
they
can
not
so
farre
master
their
affections
:
Why
?
haue
they
married
themselues
to
fornication
,
hatred
,
theft
and
other
like
iniquities
,
vpon
condition
that
they
will
neuer
be
diuorced
from
the
same
?
surely
that
is
a
token
,
that
they
do
not
steadfastly
,
beleeue
that
there
is
a
hell
prepared
for
such
liners
.
Or
at
the
least
,
the
pleasure
that
they
take
in
their
sinne
,
doth
quench
all
remembrance
thereof
.
Otherwise
,
the
sole
apprehension
of
this
horrible
and
vnquenchable
fire
,
would
force
them
to
giue
ouer
the
wickednesse
that
leadeth
and
draweth
them
thereto
.
And
indeed
if
in
a
mightie
tempest
they
should
chaunce
to
finde
themselues
vpon
the
sea
in
daunger
of
drowning
,
they
would
a
thousand
times
protest
to
forsake
their
bad
consciences
,
that
so
they
might
submit
themselues
to
the
obedience
of
God
.
But
how
can
they
lie
downe
and
sleepe
vpon
a
pillow
of
fornication
,
theft
hatred
,
and
other
wickednesse
,
giuing
themselues
as
a
pray
to
Sathan
,
if
God
in
his
long
suffering
should
not
recouer
them
?
Let
them
flatter
themselues
at
their
pleasures
:
for
if
they
continue
in
abusing
the
pacience
of
God
,
and
abstaining
from
the
holy
Supper
to
the
end
to
goe
on
in
a
wicked
conscience
,
their
estate
is
most
woefull
and
accursed
.
As
he
therefore
,
who
wanting
the
gift
of
continencie
,
and
liuing
in
fornication
,
ought
to
abhorre
it
,
and
to
prouide
himselfe
of
a
remedie
by
marriage
:
so
as
often
as
they
haue
aduertisment
,
or
heare
of
the
celebration
of
the
Lords
supper
,
let
them
at
the
least
thinke
themselues
wakened
and
summoned
to
renounce
their
wicked
consciences
,
and
by
participating
in
the
holy
supper
,
to
seperate
themselues
from
the
societie
of
the
wicked
,
to
glorifie
God
,
and
to
be
confirmed
in
faith
and
courage
,
to
goe
forward
from
good
to
better
.
3
Others
doe
forbeare
the
communion
,
because
they
will
not
submit
themselues
to
Ecclesiasticall
orders
and
discipline
.
If
wee
might
admit
of
euery
one
indifferently
,
or
that
we
would
not
care
although
afterward
they
liued
other
wise
then
might
beseeme
the
children
of
God
,
or
were
occasion
of
offence
to
the
weake
,
then
would
they
surely
come
to
communicate
:
But
if
they
may
not
be
admitted
before
they
haue
talked
with
some
minister
or
elder
of
the
Church
,
yea
&
peraduenture
be
forced
to
beare
with
some
Christian
admonition
,
in
case
they
do
not
afterward
walke
in
the
course
of
Christianitie
:
they
will
rather
chuse
to
depriue
themselues
of
the
communion
.
As
also
to
the
end
to
confirme
them
in
this
mislike
,
they
shall
find
some
discontented
persons
who
to
mislike
the
order
of
the
Church
,
will
euen
against
their
owne
consciences
charge
it
with
the
title
of
a
new
tyrannie
&
inquisition
.
Yet
must
wee
confesse
that
the
Church
of
Christ
cannot
consist
without
some
order
,
and
as
S.
Paul
saith
,
All
things
must
be
done
in
order
and
decencie
.
4
Particularly
,
if
the
holy
supper
be
ordained
for
the
faithfull
,
the
children
of
God
and
the
members
of
Iesus
Christ
:
Such
as
haue
the
gouernment
of
the
Church
,
must
also
haue
some
testimonie
that
they
that
desire
to
adioyne
themselues
thereto
and
to
communicate
therewith
,
are
taken
to
bee
such
as
approuing
the
puritie
of
the
doctrine
,
doe
not
leade
anie
offensiue
life
.
And
as
for
those
that
are
once
admitted
to
the
communion
,
they
may
continue
therein
by
trying
themselues
,
because
by
the
rule
of
charitie
we
are
to
beleeue
that
they
perseuere
in
the
faith
,
godlines
&
loue
,
vntill
either
by
reuolt
from
the
doctrine
,
offensiue
conuersation
,
or
obstinate
refusal
of
Christian
admonitions
&
exhortations
,
they
shew
themselues
vnworthie
the
communion
,
whereto
neuerthelesse
vpon
testimonie
of
their
repentaunce
and
amendement
of
life
,
they
may
bee
againe
admitted
.
Let
those
therefore
that
stumbling
at
this
order
doe
depriue
themselues
of
the
communion
,
euen
iudge
in
their
owne
consciences
,
whether
it
bee
not
meete
that
order
bee
maintained
,
and
all
persons
subiected
thereto
,
rather
then
to
bring
in
such
confusion
,
as
indifferently
to
receiue
to
the
Lordes
supper
all
fornicators
,
drunkerds
,
theeues
,
murderers
,
and
other
like
offensiue
people
:
whereof
might
ensue
a
most
grieuous
prophanation
of
the
Lords
table
,
to
the
condemnation
as
well
of
those
that
so
shall
bee
admitted
,
as
of
them
that
voluntarilie
doe
admit
them
.
When
Christ
and
Saint
Iohn
doe
crie
,
Amend
your
liues
,
they
speake
also
to
such
people
,
that
they
vnderstanding
how
requisite
this
order
is
for
the
happie
conduct
of
the
Church
in
the
feare
of
God
,
accommodating
themselues
thereto
,
may
so
dispose
of
themselues
as
to
communicate
in
the
Lordes
supper
to
his
glorie
,
and
theyr
owne
comfort
and
saluation
.
5
Some
there
are
that
voluntarilie
doe
abstaine
from
the
communion
,
because
they
cannot
,
saie
they
,
resolue
where
the
Church
is
,
as
stumbling
at
the
infirmities
of
such
as
doe
communicate
,
and
still
finding
more
faulte
in
the
Church
then
in
themselues
.
These
men
shaming
to
bee
reputed
either
halfe
Papistes
,
or
of
no
Religion
,
doe
sometime
frequent
Sermons
:
but
they
staie
there
,
and
ioyne
themselues
to
no
Church
.
Yea
they
euen
doe
seeme
to
reioyce
when
they
heare
of
any
the
offences
or
infirmities
of
any
of
the
members
of
the
Church
,
that
thereby
they
may
haue
some
collour
to
stand
a
loose
.
Yet
must
they
confesse
that
there
is
a
Church
in
the
worlde
,
and
that
they
must
ioyne
themselues
thereto
,
if
they
desire
to
bee
in
Gods
house
,
and
partakers
in
the
promises
made
to
the
Church
:
To
bee
short
,
if
they
looke
to
bee
saued
.
By
alowing
no
Church
,
they
seperate
themselues
from
the
true
Church
that
is
vpon
earth
,
and
consequently
from
the
entrie
into
that
which
is
in
heauen
.
If
themselues
should
be
in
the
fieldes
ouertaken
with
some
sharpe
storme
of
wether
,
woulde
they
stand
still
and
seeke
no
couert
,
vntill
some
great
thicke
leaued
tree
would
offer
it selfe
to
defend
them
?
Are
they
without
fault
?
The
onely
pride
that
possessing
them
,
maketh
them
to
condemne
all
Churches
,
considering
they
ioyne
themselues
to
none
,
doth
sufficiently
shew
,
that
they
are
not
restrained
so
much
by
the
particular
faultes
of
some
of
the
Church
,
as
by
their
owne
offences
and
corruptions
,
Doe
this
,
saith
Iesus
Christ
in
remembrance
of
me
.
And
S.
Paul
,
Let
euery
man
trie
himselfe
,
and
so
eate
of
this
bread
,
and
drinke
of
this
cuppe
.
Againe
,
Take
eate
,
Take
drinke
ye
all
.
God
in
old
time
ordained
,
as
is
aforesaide
,
that
they
that
had
opportunitie
to
eate
of
the
passe-ouer
,
and
voluntarily
did
abstaine
,
should
be
rooted
out
from
among
the
people
,
that
is
to
say
,
be
no
longer
accompted
any
members
of
Gods
Church
.
We
must
therefore
obey
God
and
feare
his
iudgements
,
and
so
resolue
to
ioyne
with
his
Church
and
communicate
in
the
holy
supper
of
the
Lord
.
6
There
is
a
certaine
decree
ascribed
to
Zepherin
Bishopp
of
Rome
,
wherein
he
ordaineth
that
all
Christians
should
communicate
at
the
least
once
a
yeere
.
Of
our
dutie
to
assist
at
publique
Prayer
.
Chap.
5.
AS
concerning
publique
or
common
prayer
,
Praise
waiteth
for
thee
in
Sion
,
and
vnto
thee
shall
the
vow
be
performed
.
Herein
he
sheweth
that
the
praiers
of
the
Church
signified
by
Sion
,
are
so
sure
to
bee
heard
,
that
God
who
heareth
them
,
looketh
for
praise
in
them
,
as
indeed
it
is
his
dutie
whose
prayers
are
heard
to
yeeld
thankes
&
praisings
to
God
.
And
truely
as
when
a
whole
Burgeoysie
of
a
Citie
doe
come
before
their
Prince
and
with
one
voice
craue
pardon
for
some
offence
,
or
begge
some
grace
or
fauour
,
the
Prince
will
be
more
moued
,
then
if
they
being
absent
,
some
one
man
should
speake
for
the
whole
:
Euen
so
when
the
whole
Church
assembled
together
doth
with
hart
and
minde
in
the
presence
of
God
accompanie
the
praiers
which
the
preacher
,
as
the
mouth
of
the
congregation
,
poureth
forth
,
let
them
be
assured
that
those
praiers
do
penetrate
the
heauens
,
and
that
God
is
moued
to
heare
them
.
Not
that
he
is
subiect
to
passions
(
as
we
)
but
that
by
the
feeling
of
our
affections
hee
vouchsafeth
to
assure
vs
of
his
mercy
&
goodnes
toward
vs
.
When
,
2
Likewise
all
people
and
nations
in
the
world
,
euen
the
Idolaters
haue
euermore
had
their
assemblies
,
&
therein
publique
prayers
:
This
sence
or
feeling
being
grauen
in
all
mens
harts
that
haue
any
religion
,
that
they
ought
to
call
vpon
their
God
:
that
it
is
an
honour
that
God
requireth
at
their
hands
:
and
the
true
meanes
to
purchase
his
blessings
toward
them
.
But
in
Christian
Churches
there
is
also
this
farther
reason
:
That
their
publique
praiers
are
as
it
were
a
publique
renouncing
of
all
sects
and
societie
with
Idolaters
and
prophane
people
:
an
acknowledgement
and
confession
of
the
true
God
,
&
a
publique
sanctification
of
his
name
to
his
glory
.
And
therefore
,
Blow
the
trumpet
in
Sion
sanctifie
a
fast
,
cal
a
solemne
assemblie
,
gather
the
people
sanctifie
the
congregation
,
gather
the
elders
,
assemble
the
children
,
and
together
cry
vnto
the
Lord
in
praiers
feruent
and
extraordinarie
,
old
and
young
,
none
exempted
.
And
as
euery
one
in
respect
of
himself
is
therto
bound
so
is
it
not
enough
that
he
faithfully
employ
himselfe
only
,
vnlesse
he
sollicit
&
exhort
others
,
according
to
the
prophesie
of
Zacharie
saying
.
The
enhabitants
of
one
Cittie
shall
say
to
another
.
Vp
,
let
vs
goe
and
pray
before
the
Lord
,
and
seeke
the
Lord
of
hoasts
,
I
will
go
also
.
3
Neither
is
it
inough
that
in
body
we
be
present
at
praiers
,
vnles
we
also
lift
vp
our
minds
to
heauen
.
4
By
this
deduction
of
the
titles
&
markes
of
the
Church
afore
mentioned
,
it
doth
manifestly
appere
,
that
they
which
refuse
to
ioyne
therto
&
become
members
therof
,
are
not
in
the
kingdome
&
house
of
God
:
that
denying
to
take
the
Church
for
their
mother
,
they
can
not
call
God
their
father
:
that
they
deserue
as
concerning
the
soule
,
to
languish
&
die
,
because
they
reiect
the
food
therof
,
&
that
they
are
worthy
to
incur
the
vengeance
pronounced
by
Christ
,
importing
that
in
the
day
of
iudgement
he
wil
denie
them
before
God
his
father
,
because
they
would
not
confesse
him
before
men
.
We
can
with
S.
Austen
confesse
that
there
be
wolues
in
the
sheepe-fould
and
sheep
without
:
Sith
in
hart
we
beleeue
to
righteousnes
&
with
our
lips
do
make
confession
to
saluation
,
5
Sith
therfore
that
the
Church
,
called
the
kingdome
of
heauen
,
is
like
vnto
a
precious
pearle
,
As
the
hart
brayeth
for
the
riuers
of
water
so
panteth
my
soule
after
thee
O
God
:
My
soule
thirsteth
after
God
,
saying
:
When
shal
I
come
&
appeare
before
the
presence
of
God
?
O
Lord
of
hoasts
,
saith
he
,
how
amiable
are
thy
tabernacles
?
My
soule
longeth
,
yea
&
fainteth
for
the
courts
of
the
Lord
:
for
my
heart
and
my
flesh
reioyceth
in
the
liuing
God
:
Blessed
are
they
that
dwellin
thy
house
&
praise
thee
continually
.
And
in
another
Psal.
O
Lord
I
haue
loued
the
habitations
of
thy
house
,
&
the
place
where
thy
honour
dwelleth
.
If
Dauid
a
man
,
yea
a
Prophet
,
so
excellent
in
faith
&
vertue
,
so
plainly
&
so
often
doth
confesse
how
needful
it
was
for
him
to
be
in
the
Church
of
God
,
feeling
himselfe
as
it
were
rauished
with
a
feruent
desire
to
enioy
such
a
benefit
:
What
may
we
feele
,
euen
we
who
are
so
ignorant
,
so
weake
,
so
corrupt
,
&
among
so
many
dangers
and
assaults
?
Will
we
how
health-some
&
necessarie
this
grace
for
vs
to
be
in
the
Church
of
Christ
is
,
so
far
would
we
be
from
retiring
therefro
,
or
deferring
to
ioyne
thereunto
,
that
contrariwise
,
we
would
euen
run
chearefully
to
get
a
roome
therin
.
Yea
we
w●uld
reioyce
&
boast
of
such
a
benefit
and
sauour
,
One
shall
say
,
I
am
the
Lords
,
another
shall
be
called
by
the
name
of
Iacob
,
and
another
shall
subscribe
with
his
hand
vnto
the
Lord
,
&
name
himselfe
by
the
name
of
Israell
.
When
therefore
we
heare
Iesus
Christ
and
S.
Iohn
crying
Amend
your
lines
.
Let
vs
know
that
the
principall
point
wherin
we
are
to
Amend
,
consisteth
in
renouncing
and
denying
both
in
hart
&
body
al
Idolatry
&
superstition
,
&
in
adioyning
our selues
to
the
Church
of
Christ
,
ther
to
hear
his
word
attentiuely
:
to
participate
in
his
sacraments
holily
&
deuoutly
&
with
our
whole
affections
to
assist
at
common
praiers
.
Of
the
duetie
both
of
domesticall
and
priuate
praiers
of
euery
faithfull
.
Chap.
6.
NOw
as
we
haue
shewed
that
publique
praiers
in
the
Church
,
and
the
preaching
of
Gods
word
,
are
vnto
vs
most
profitable
&
necessary
,
so
are
we
to
vnderstand
,
that
notwithstanding
the
same
we
are
not
neuertheles
to
neglect
the
vse
both
of
Domesticall
and
priuate
praier
,
nor
yet
to
forbeare
the
reading
of
the
holy
Scripture
in
our
houses
.
These
be
two
points
,
wherein
,
as
in
that
they
be
more
common
&
pernitious
,
in
respect
of
negligence
&
slouth
,
so
are
we
the
more
hartely
in
dutie
to
seeke
to
Amend
.
As
for
the
praiers
which
euery
housholder
is
to
practise
among
his
family
Morning
&
Euening
,
we
will
speake
of
them
hereafter
,
where
we
entreate
of
the
duties
of
housholders
.
But
for
the
priuate
praiers
of
euery
perticuler
person
,
ther
is
no
man
,
but
besides
his
publique
and
domesticall
exercises
,
ought
dayly
to
exercise
himselfe
therin
.
Were
we
endued
with
the
true
knowledg
both
of
our selues
&
our
estate
&
condition
,
&
of
the
efficacie
of
praiers
,
we
should
need
no
solliciter
to
put
vs
in
mind
many
times
to
present
our selues
before
God
:
to
pray
him
more
and
more
to
reueale
his
truth
:
to
encrease
in
vs
faith
,
loue
,
&
pacience
,
and
other
his
spirituall
gifts
:
to
mortifie
our
corruptions
:
to
strengthen
vs
against
the
temptations
and
assaults
of
the
flesh
,
the
world
and
the
deuill
:
to
prouide
vs
of
such
and
such
necessaries
wherof
we
are
in
want
:
to
preserue
vs
from
so
many
daungers
wherwith
we
are
enuironed
:
To
be
short
,
to
grant
vs
his
holy
spirite
,
happyly
to
conduct
vs
all
the
daies
of
our
life
.
He
that
feeleth
not
the
necessity
of
such
graces
,
and
consequently
of
praier
to
obtaine
them
,
is
sencelesse
and
voide
of
al
vnderstanding
,
as
also
euery
man
perticulerly
in
his
vocation
hath
great
need
of
Gods
assistance
and
consequently
of
praiers
:
Parents
,
that
God
will
giue
them
grace
vertuously
to
bring
vp
&
wel
to
nurture
their
children
:
Ministers
of
the
word
,
in
holines
to
employ
themselues
in
their
ministerie
:
Marchaunts
and
artificers
,
faithfully
to
follow
their
traficke
and
trades
:
Generally
all
men
,
that
God
will
vouchsafe
to
blesse
them
in
their
vocations
,
workes
and
labours
.
And
besides
there
may
be
many
of
our
acquaintance
whose
estate
and
condition
bindeth
vs
to
pray
to
God
for
them
also
.
2
To
be
briefe
,
ther
is
not
any
,
but
after
all
priuate
petitions
accomodated
to
the
time
,
to
the
persons
,
or
to
the
occurrences
,
ought
dayly
to
put
in
practise
the
doctrine
of
Iesus
Christ
,
where
he
saith
.
You
shall
pray
thus
,
Our
father
which
art
in
heauen
&c.
as
followeth
.
In
this
forme
of
praier
teaching
vs
that
euery
of
vs
ought
dayly
to
present
himselfe
before
God
,
is
a
procurer
first
of
his
glorie
,
then
of
the
benefit
and
saluation
of
the
congregation
.
The
zeale
of
Gods
glorie
,
as
also
our
loue
towards
our
neighbours
do
bind
v●
dayly
to
make
this
praier
,
and
that
with
greater
diligence
and
feruencie
,
because
that
making
it
as
it
were
from
the
month
of
Christ
,
the
author
thereof
,
we
shall
be
assured
of
hearing
,
and
consequently
it
shall
make
greatly
to
the
aduancement
as
well
of
the
glorie
of
God
,
as
of
the
good
and
saluation
of
our
neighbours
:
whereupon
also
,
as
God
in
the
obedience
of
his
law
,
doth
more
respe●t
the
obedience
of
his
children
,
then
the
worke
it selfe
,
so
may
we
say
that
this
praier
,
whereby
in
the
three
first
petitions
we
seeke
the
glory
of
God
,
and
in
the
three
last
the
good
and
necessities
requisite
both
for
the
body
&
soule
,
as
well
of
our
neighbours
,
as
of
our selues
,
being
dayly
with
hart
and
mind
poured
forth
,
is
as
it
were
a
fulfilling
of
the
lawe
,
the
summe
whereof
consisteth
in
this
,
that
wee
loue
God
with
our
whole
hearts
and
our
neighbours
as
our selfe
.
3
Moreouer
,
in
these
praiers
lifting
vp
our
hearts
vnto
God
,
and
so
communicating
dayly
with
him
,
we
do
by
little
and
little
forget
the
earth
and
the
world
,
and
doe
grow
spirituall
and
heauenly
:
Euen
as
Moses
in
olde
time
hauing
conuersed
with
God
fortie
daies
and
fortie
nights
,
when
hee
came
downe
to
the
people
,
seemed
to
haue
shining
beames
in
his
face
.
And
indeede
as
by
little
and
little
we
learne
the
maners
and
language
of
those
with
whom
we
do
ordinarily
conuerse
,
besides
that
by
such
conuersation
ther
breedeth
a
certaine
affection
betweene
them
more
then
others
:
so
by
this
our
conuersing
with
God
in
our
praiers
,
we
learne
both
the
manners
and
language
of
heauen
:
and
in
our selues
doe
perceiue
some
encrease
of
loue
towards
God
.
Which
is
more
,
as
wee
are
but
to
much
enclined
either
to
our selues
,
or
at
other
mens
solliciting
to
some
riot
or
iniquitie
,
so
when
we
call
to
mind
that
in
the
morning
we
haue
praied
vnto
God
that
he
would
vouchsafe
to
keepe
vs
,
also
that
at
night
we
are
to
return
againe
to
do
the
like
,
the
same
is
vnto
vs
a
mightie
bridle
to
restraine
vs
from
wickednes
and
to
retaine
vs
in
due
obedience
towards
God
.
Besides
,
as
when
we
pray
vnto
him
,
we
haue
regard
to
his
promises
,
&
the
experience
of
his
benefits
,
and
so
cal
him
father
,
beseeching
him
to
guide
vs
as
a
father
doth
his
children
,
the
same
is
a
good
meanes
to
strengthen
our
faith
,
and
a
foundation
of
comfort
in
euerie
vocation
and
estate
whereinto
it
pleaseth
God
to
call
and
place
vs
:
assuring
our selues
that
by
such
praiers
euery
thing
that
shall
come
to
passe
,
shall
be
according
to
the
worke
and
conduct
of
our
father
,
yea
euen
the
accomplishment
of
his
will
,
which
cannot
be
bad
vnto
vs
.
To
be
short
,
such
as
through
Gods
grace
doe
dayly
exercise
themselues
therein
,
do
by
experience
find
what
a
comfort
,
benefit
and
contentation
they
receiue
by
the
same
.
4
This
is
the
reason
why
the
most
excellent
seruants
&
children
of
God
haue
beene
the
rather
addicted
thereto
.
How
seruently
did
Moses
employ
himselfe
therein
,
when
hee
continued
groueling
before
God
in
prayer
for
the
space
of
fortie
dayes
and
fortie
nightes
.
Likewise
Samuell
,
when
hee
sayde
.
God
forbid
that
I
shoulde
sinne
against
the
Lorde
and
cease
praying
for
you
.
I
preuented
the
morning
light
to
praye
to
God
,
Againe
.
My
prayer
preuenteth
thee
in
the
Morning
.
Cornelius
the
Centurion
so
laboured
therein
that
he
prayed
continually
.
Whereby
finally
the
Lords
Angell
sayde
vnto
him
,
5
That
we
may
the
better
therefore
employ
our selues
in
this
dutie
,
it
is
meete
that
we
practise
the
saying
of
Iesus
Christ
?
When
thou
prayest
enter
into
thy
chamber
,
and
when
thou
hast
shut
thy
doore
,
praie
vnto
thy
father
which
is
in
secret
,
and
thy
father
which
seeth
in
secret
,
shall
reward
thee
openly
.
True
it
is
,
that
this
exhortation
tendeth
especially
to
reproue
the
hipocrisy
of
those
that
seek
to
make
a
shew
,
and
to
boast
of
their
deuotion
:
yet
with
all
it
ministreth
a
generall
and
very
profitable
instruction
,
that
wee
should
exercise
our selues
in
praiers
,
not
onely
in
publique
,
but
also
priuate
,
withdrawing
our selues
solitarily
&
apart
,
to
employ
some
time
therin
,
with
assurance
that
it
shall
not
be
without
fruite
.
And
to
that
purpose
wee
reade
that
Isaac
went
from
among
his
familie
into
the
field
to
pray
:
That
Peter
went
into
the
toppe
of
the
house
(
among
the
Iewes
the
roofes
of
the
houses
were
flat
)
to
pray
:
Did
not
Iesus
Christ
many
times
goe
a
side
alone
to
pray
to
God
his
father
?
6
And
in
as
much
as
we
are
but
meanely
enclined
and
giuen
to
these
spiritual
exercises
,
it
might
well
beseeme
the
children
of
God
to
binde
themselues
to
certaine
houres
:
not
in
superstition
,
but
for
a
remedie
to
our
in
firmities
,
because
otherwise
we
will
many
times
ouerslippe
the
whole
day
without
this
dutie
.
But
hauing
limited
some
certaine
houre
for
that
employment
,
the
striking
of
the
clocke
will
admonish
vs
of
our
dutie
,
that
wee
shoulde
not
let
it
escape
.
Dauid
,
a
man
greatly
exercised
in
praier
,
practised
this
course
,
as
he
sheweth
saying
,
that
he
called
vpon
the
Lord
at
night
,
Of
our
dutie
to
reade
the
holy
Scriptures
.
Chap.
7.
AS
for
the
reading
of
the
holy
Scriptures
,
wherein
euerie
one
ought
diligently
to
exercise
himselfe
,
experience
sufficiently
teacheth
,
that
when
without
daunger
of
fire
it
was
prohibited
vs
,
wee
then
burned
in
seruent
affection
to
reade
:
but
nowe
when
lawfully
wee
may
doo
it
,
and
that
we
bee
thereto
dayly
exhorted
,
either
wee
haue
no
bookes
,
or
if
wee
haue
anie
,
wee
neuer
looke
vpon
them
.
How
many
whole
families
admitted
to
the
holy
supper
shall
wee
finde
,
that
haue
not
among
them
all
one
Bible
,
no
not
a
new
Testament
?
And
howe
many
of
those
that
haue
them
,
doo
bestowe
daily
one
quarter
of
an
houre
in
reading
vpon
them
?
Nay
,
how
many
dayes
,
yea
,
euen
weekes
doo
they
passe
ouer
without
reading
anie
one
woorde
therein
?
They
surelye
thinke
it
enough
that
they
haue
them
,
to
make
shewe
of
them
vppon
some
cupboord
or
deske
?
2
Before
the
new
Testament
was
translated
into
our
tongue
,
some
would
take
pains
to
copie
our
Chapters
,
which
their
Curates
beeing
wel
minded
to
religion
,
had
secretly
translated
:
now
many
will
grudge
a
small
portion
of
monie
for
the
price
of
a
Bible
,
yea
,
euen
of
a
new
Testament
.
And
this
hath
beene
a
perpetuall
infirmitie
.
Poore
men
(
sayth
Chrisostome
)
doo
excuse
theyr
neglygence
in
reading
Gods
word
,
In
a
great
house
are
not
onely
vesselles
of
golde
and
of
siluer
,
but
also
of
woode
and
of
earth
.
If
anie
man
therefore
purge
himselfe
from
these
,
hee
shall
bee
a
vessell
vnto
honour
,
sanctifyed
,
and
meete
for
the
Lorde
,
and
prepared
vnto
euerie
good
worke
.
Thus
concluding
his
speech
,
hee
sayth
,
Let
vs
not
be
neglygent
to
buy
books
:
For
euen
the
sight
of
them
,
as
he
addeth
,
shall
put
vs
in
minde
of
our
dueties
,
as
well
to
withdrawe
vs
from
sinne
and
iniquitie
,
as
to
cause
vs
to
perseuere
in
holynesse
and
righteousnesse
,
and
to
praie
to
God
to
giue
vs
grace
so
to
doo
.
3
What
excuse
shall
wee
pretende
in
the
sight
of
God
,
when
in
this
abundance
and
easie
meanes
to
get
bookes
by
the
helpe
of
printing
,
wee
are
so
loth
to
buy
them
,
and
so
carelesse
of
reading
them
:
thereby
shewing
our selues
most
vnthankefull
and
vnworthie
that
fauour
and
grace
at
Gods
hande
:
considering
withall
,
that
wee
are
so
often
and
earnestly
exhorted
to
our
dueties
in
reading
and
meditating
vppon
his
woorde
?
Let
the
word
of
Christ
,
(
sayth
Saint
Paule
)
dwell
in
you
plenteous●ie
in
all
wisedome
,
teaching
and
admonishing
one
another
.
Hee
speaketh
to
the
Collossians
,
both
to
men
and
women
,
and
willeth
that
this
doctrine
of
the
Gospell
should
be
so
familiar
vnto
them
,
that
it
might
take
roote
in
them
,
whereby
to
be
instructed
both
for
themselues
,
&
to
teach
others
.
We
haue
(
sayth
Saint
Peter
)
a
most
sure
worde
of
the
Prophets
,
to
the
which
yee
do
wel
that
ye
take
heed
,
as
vnto
a
light
that
shineth
in
a
darke
place
.
Hee
compareth
the
writings
of
the
Prophets
to
a
candle
shining
in
the
darke
,
and
therefore
exhorteth
vs
to
take
the
same
to
bee
our
light
,
The
woorde
of
God
is
a
light
to
my
steppes
.
Saint
Paule
calleth
Gods
worde
the
swoord
of
the
spirite
,
wherewith
he
willeth
vs
to
bee
armed
to
fight
against
the
deuill
.
But
how
shall
wee
take
this
swoord
in
hande
,
vnlesse
wee
become
diligent
readers
of
the
holy
Scriptures
,
wherwith
after
the
example
of
Iesus
Christ
,
It
is
written
,
It
is
written
.
If
(
as
Saint
Paule
sayth
)
all
that
is
written
,
is
written
for
our
learning
,
that
wee
maye
haue
hope
by
patience
,
and
comfort
in
the
Scriptures
.
Shall
not
wee
make
vaine
the
prouidence
of
the
heauenlye
goodnesse
,
which
hath
giuen
and
preserued
the
Scriptures
for
vs
,
if
we
doo
not
with
diligence
reade
in
them
,
to
the
end
thereby
to
bee
comforted
and
strengthned
in
patience
,
4
Men
are
flatterers
,
and
wee
are
blinde
in
our
owne
corruptions
,
whereto
we
are
naturally
affected
,
and
therefore
it
is
most
necessarie
that
wee
shoulde
often
heare
God
speaking
vnto
vs
in
the
holy
Scriptures
,
instructing
,
improuing
,
correcting
and
exhorting
vs
to
our
duties
.
When
the
young
man
mentioned
by
Saint
Luke
,
asked
of
Iesus
Christ
what
hee
should
doe
to
obtayne
euerlasting
lyfe
,
What
is
written
in
the
Lawe
?
How
doest
thou
reade
?
Thereby
shewing
that
the
Lawe
is
written
for
vs
to
reade
,
that
in
it
wee
maye
knowe
what
wee
are
to
doo
in
discharge
of
our
duetie
towarde
God
.
When
the
cursed
rich
man
prayed
Abraham
to
sende
Lazarus
to
his
brethren
,
They
haue
Moses
and
the
Prophets
,
let
them
reade
them
.
He
thereby
taught
vs
that
wee
must
reade
the
Scriptures
,
and
in
them
learne
the
meanes
to
escape
euerlasting
tormentes
with
that
cursed
riche
man
,
and
neuer
hope
of
anie
mans
comming
from
death
to
teach
vs
.
Dauid
,
a
most
excellent
Prophet
,
was
well
instructed
in
the
Lawe
,
yet
the
hundreth
and
nineteenth
Psalme
doth
at
large
declare
,
5
Saint
Augustine
reporteth
,
that
himselfe
was
conuerted
to
the
true
Christian
religion
by
reading
the
holy
scriptures
:
Take
and
reade
.
Put
on
the
Lorde
Iesus
Christ
,
and
take
no
thought
for
the
flesh
to
fulfill
the
lusts
thereof
:
was
conuerted
to
the
Lorde
whome
hee
had
so
mightily
wythstood
.
How
many
thousands
euen
in
our
dayes
haue
there
beene
conuerted
and
illuminated
by
reading
the
Scriptures
,
and
other
good
bookes
written
vpon
the
same
?
But
this
is
the
mischiefe
,
that
many
are
content
with
some
small
tast
,
and
darke
or
weak
beginning
,
and
neuer
thinke
it
necessarie
dayly
to
goe
forwarde
,
albeit
vndoubtedly
such
a
beginning
of
lyght
and
comfort
shoulde
kindle
theyr
heartes
,
and
cause
them
to
imitate
the
labourers
in
the
mines
of
siluer
and
golde
,
who
when
they
haue
found
a
good
vain
of
mettall
,
doo
followe
it
to
the
end
.
But
the
end
of
this
golden
vaine
of
the
holye
Scripture
will
neuer
bee
sounde
:
for
the
farther
wee
reade
,
the
more
wee
shall
finde
,
and
such
are
the
pleasures
thereof
,
that
the
more
wee
eate
,
the
more
will
our
appetite
increase
.
6
It
is
surely
maruellous
,
that
all
the
endeauours
of
sathan
,
euer
seeking
to
depriue
vs
of
the
holye
Scriptures
,
cannot
bee
vnto
vs
a
manifest
aduertisement
&
assured
testimonie
of
the
commodity
or
rather
necessitie
of
reading
the
same
.
For
to
what
ende
did
he
in
the
dayes
of
Antiochus
seeke
to
abolish
all
the
bookes
of
the
lawe
?
My
people
are
gone
into
captiuitie
,
because
they
had
no
knowledge
.
For
,
hee
that
is
ignoraunt
,
shall
bee
ignorant
,
Vndoubtedly
God
will
not
vouchsafe
to
knowe
him
in
eternall
felycitie
,
which
in
this
lyfe
careth
not
to
seeke
after
God
by
reading
the
holy
Scriptures
.
It
were
good
that
we
feared
,
I
knowe
you
not
.
Why
,
shall
hee
not
knowe
those
whome
hee
wyll
sende
into
euerlasting
fyre
?
Yes
,
so
farre
foorth
as
not
to
aduowe
those
,
who
in
this
lyfe
cared
not
to
knowe
him
,
to
bee
his
in
the
daye
of
iudgement
.
Hee
that
turneth
awaie
his
eare
from
hearing
the
lawe
,
euen
his
prayer
shall
be
abhominable
.
Hee
therefore
that
desireth
that
God
shoulde
heare
him
,
must
first
heare
God
.
For
,
how
can
hee
pretend
that
God
shall
heare
or
graunt
his
petitions
,
considering
that
himselfe
careth
not
for
hearing
of
God
,
when
hee
speaketh
vnto
him
in
his
holy
Scriptures
?
Then
proceeding
in
his
purpose
,
hee
addeth
this
complaint
.
Some
Christians
,
yea
,
euen
some
of
the
Cleargie
,
when
they
are
vppon
a
iourney
,
doo
prepare
bread
,
wine
,
oyle
,
and
so
foorth
,
or
other
things
:
sith
they
care
so
much
for
the
flesh
or
bodie
,
can
they
not
also
care
for
feeding
their
soules
by
diligent
reading
of
the
holye
Scriptures
?
7
Bee
diligent
,
sayth
Chrisostome
,
before
the
Sermon
,
8
Some
there
are
which
thinke
reading
to
bee
a
studie
to
belong
onely
to
the
Minister
,
and
for
the
most
parte
they
will
content
themselues
wyth
a
Sermon
,
and
as
for
the
rest
they
wyll
dispense
therewyth
,
that
they
may
the
more
liberally
employe
the
rest
of
theyr
time
in
the
affayres
and
businesse
of
this
lyfe
.
Neyther
is
this
anie
newe
corruption
crepte
in
of
late
.
For
it
had
taken
root
in
the
time
of
Chrisostome
,
who
also
then
complained
thereof
,
and
sharply
reprooued
it
,
Let
the
worde
of
God
dwell
plentifully
in
you
,
sayth
thus
.
You
that
liue
in
the
worlde
,
you
that
haue
wiues
and
children
,
marke
how
the
Apostle
commandeth
you
especiallye
,
to
reade
the
holye
Scriptures
,
and
that
not
slightly
or
for
a
fashion
,
but
plentifully
and
with
great
diligence
.
Then
hee
addeth
,
Buy
the
Bible
,
which
is
the
medicine
of
the
soul
:
at
the
least
the
new
Testament
,
the
writings
of
the
Apostles
,
the
Acts
,
&
the
Gospels
,
that
therein
you
may
diligently
reap
daily
instruction
,
for
the
ignorance
in
the
scriptures
is
the
cause
of
all
euill
.
9
Others
there
are
that
care
not
for
reading
the
Scriptures
,
because
therin
they
find
no
tast
or
comfort
:
and
this
is
an
euill
signe
.
For
as
hee
that
for
a
while
hath
beene
kept
eating
,
and
therefore
refuseth
good
meat
for
want
of
appetite
,
must
thinke
that
his
stomacke
is
not
wel
,
so
he
that
findeth
no
tast
in
the
reading
of
Gods
word
,
may
well
feel
that
his
soul
is
sick
.
Yet
should
he
follow
the
counsel
that
the
Phisition
giueth
to
his
patient
,
to
whom
he
saith
,
Eate
,
by
eating
your
stomacke
will
come
to
you
.
But
this
theyr
want
of
tast
proceedeth
heereof
,
that
they
be
not
acquainted
with
the
phrase
of
the
holy
Ghost
,
and
so
doo
resemble
those
,
who
hearing
a
sermon
,
but
not
beeing
perfect
in
the
language
,
doo
therein
reape
neither
instruction
nor
comfort
to
saluation
.
It
were
good
for
those
men
many
times
to
heare
God
speaking
vnto
them
,
by
reading
the
holy
scriptures
,
so
shall
they
by
little
and
little
learne
the
speech
of
the
holy
Ghost
,
euen
as
men
vse
to
learne
other
languages
,
through
the
exercise
of
hearing
,
reading
,
&
speaking
.
Some
spices
there
are
,
which
without
brusing
doo
yeld
no
smell
,
but
the
more
they
bee
chafed
the
sweeter
they
are
:
euen
so
is
it
with
the
holy
scriptures
,
such
as
reade
but
little
,
can
finde
no
taste
,
but
the
more
they
bee
perused
and
read
,
the
more
doo
they
yeelde
foorth
the
treasures
and
pleasant
fruites
hidden
in
them
.
And
in
deede
,
sayth
Chrisostome
,
the
cause
why
many
doo
vnderstand
nothing
,
procedeth
not
so
much
of
ignorance
,
as
that
they
wil
not
dayly
haue
the
writings
of
the
Apostles
,
or
reade
them
.
That
which
we
know
,
Seeke
and
you
shall
finde
,
is
true
.
10
It
is
likewise
a
vaine
and
friuolous
excuse
to
alledge
,
that
the
holy
Scripture
is
darke
and
profound
,
and
that
we
vnderstande
it
not
.
Plato
,
sayth
Ierome
,
writ
for
few
,
They
shall
all
bée
taught
of
God
.
And
therefore
sayth
Saint
Augustine
,
11
Others
there
are
that
take
no
profit
by
reading
Gods
word
,
because
they
reade
it
as
it
were
some
prophane
booke
,
and
neuer
thinke
that
it
is
God
that
speaketh
to
them
,
neither
giue
anie
attention
to
the
reading
thereof
,
and
so
feele
no
feruent
desire
to
profite
to
saluation
,
or
to
reforme
theyr
liues
.
To
bee
short
,
euen
wythout
praying
to
God
to
giue
them
his
holy
spirite
.
But
wee
must
ioyne
to
our
reading
both
pietie
and
feare
of
God
,
wyth
a
desire
to
amend
our
liues
,
as
it
is
written
in
the
Psalmes
.
The
secrete
of
God
is
reuealed
to
them
that
feare
him
,
and
his
couenant
to
giue
them
vnderstanding
.
Agayne
,
If
anie
man
(
sayth
Iesus
Christ
)
will
doo
the
will
of
my
Father
,
to
him
it
shall
bee
giuen
to
knowe
my
doctrine
,
whether
it
bee
from
God
,
or
whether
I
speake
of
my selfe
.
Euerie
man
maye
out
of
the
holy
Scriptures
,
sayeth
Saint
Augustine
,
drawe
so
much
as
maye
suffice
to
satisfie
and
replenishe
his
spirite
,
in
case
hee
reade
them
wyth
deuotion
and
holynesse
,
according
as
Christian
relygion
requireth
.
Moreouer
,
wee
are
to
praie
vnto
God
,
12
To
conclude
,
as
Saint
Peter
admonisheth
vs
,
Let
vs
bee
alwaies
readie
to
giue
accompt
of
that
hope
that
is
in
vs
:
13
Now
as
negligence
in
reading
the
holy
Scriptures
breedes
this
offence
,
so
is
there
yet
another
greater
and
more
daungerous
:
And
that
is
that
wee
still
abide
in
the
former
corruptions
of
the
world
and
the
flesh
,
wheras
contrariwise
we
should
resemble
burning
torches
,
to
giue
light
to
the
poore
and
ignorant
,
wee
should
,
I
say
,
be
wholy
renewed
&
rauished
in
spiritual
&
heauenly
busines
:
As
in
truth
were
wee
more
diligent
and
feruent
in
reading
the
holy
Scriptures
,
wee
might
greatly
profite
in
this
duetie
,
for
as
in
our
prayers
wee
speake
to
God
,
so
in
reading
God
speaketh
to
vs
.
Either
is
there
anie
sitter
meanes
or
of
greater
efficacie
for
the
reforming
of
vs
into
newnesse
of
lyfe
,
than
by
dayly
hearing
them
speaking
vnto
vs
,
teaching
,
admonishing
,
reproouing
,
and
comforting
vs
,
setting
before
vs
the
blessed
estate
of
the
kingdome
of
heauen
,
and
lifting
vp
our
mindes
into
the
contemplation
of
Gods
graces
,
and
of
the
life
and
glorie
euerlasting
?
There
is
no
passion
of
our
soules
,
Amend
your
liues
,
ought
continually
to
sounde
in
our
eares
,
so
acknowledging
our
neglygence
,
and
former
slouth
in
dayling
reading
Gods
worde
,
That
we
ought
to
put
in
practise
the
word
of
God
.
Chap.
8.
NOw
as
we
vnderstand
,
that
in
dutie
we
are
to
ioyne
with
the
Church
of
Christ
,
carefully
to
frequent
Sermons
,
deuoutly
to
communicate
in
the
holy
Sacraments
,
namely
,
in
the
Supper
,
zealously
to
assist
at
common
praiers
,
feruently
to
exercise
our selues
in
priuate
praier
,
and
diligently
to
reade
Gods
word
:
so
the
principall
end
and
purpose
of
all
these
duties
doth
import
,
that
we
should
order
our
liues
according
to
the
will
of
God
,
and
thereafter
put
in
effect
and
practise
as
well
whatsoeuer
wee
learne
in
the
worde
and
Sacramentes
,
as
also
euerye
thing
which
in
our
praiers
we
beg
at
Gods
hand
.
For
as
medicines
doo
minister
health
to
none
but
those
that
take
them
,
whose
nature
also
is
strong
and
wel
prepared
to
receiue
their
operations
,
so
is
it
requisite
that
they
which
heare
and
reade
Gods
word
,
should
receiue
and
apply
it
to
themselues
,
and
praie
vnto
God
to
prepare
them
,
and
by
his
holie
spirite
so
to
dispose
their
harts
,
that
the
doctrine
and
exhortations
may
worke
their
operation
in
them
.
And
in
deed
,
if
the
end
of
all
sciences
,
as
an
ancient
philosopher
teacheth
,
consist
not
in
the
knowledge
,
but
in
the
practise
,
the
same
ought
especially
to
take
place
in
Christian
religion
and
doctrine
.
Hee
that
studieth
ciuill
law
or
Phisicke
,
is
not
straight
satisfied
with
the
knowledge
that
he
hath
gotten
,
but
proceedeth
to
practise
.
One
becommeth
an
aduocate
,
a
counseller
,
or
a
president
,
the
other
spendeth
his
time
in
the
cure
of
diseases
.
They
that
haue
learned
the
arte
of
sewing
,
of
cordwainrie
,
of
draperie
,
and
so
foorth
,
yet
are
not
reputed
taylers
,
cordwainers
,
or
drapers
,
vnlesse
they
doo
in
act
exercise
those
sciences
,
which
is
in
deede
,
the
purpose
of
theyr
apprentishippe
:
in
like
manner
,
let
vs
neuer
looke
to
bee
Christians
or
Gods
children
,
notwithstanding
wee
haue
learned
the
manner
thereof
,
vnlesse
wee
also
performe
the
woorkes
of
Christians
,
and
of
the
children
of
God
.
Blessed
are
they
(
sayeth
Iesus
Christe
)
that
heare
the
worde
of
God
,
and
keepe
it
.
Agayne
,
The
hearers
of
the
lawe
are
not
righteous
before
God
,
but
the
dooers
of
the
lawe
shall
bee
iustifyed
.
Wee
must
therefore
,
as
Saint
Iames
saith
,
bee
doers
of
the
lawe
,
and
not
hearers
only
,
otherwise
we
shall
deceiue
our selues
.
And
in
deede
,
as
the
holy
Scripture
is
full
of
exhortations
to
obedience
to
the
will
of
God
and
Amendement
of
lyfe
,
so
it
importeth
not
onely
that
wee
shoulde
knowe
that
wee
must
amend
,
but
also
that
wee
amend
really
and
in
deede
.
Yee
haue
not
so
learned
Christ
,
if
so
bee
ye
haue
hearde
him
,
and
haue
beene
taught
by
him
,
and
the
truth
is
in
him
.
That
yee
cast
off
,
concerning
the
conuersation
in
time
past
,
the
olde
man
,
which
is
corrupt
through
the
deceiueable
lustes
:
and
bee
renewed
thorough
the
spirite
of
your
minde
,
and
put
on
the
newe
man
,
which
after
God
is
created
in
righteousnesse
and
true
holynesse
.
Still
labouring
,
that
in
the
ende
wee
maye
bee
founde
irreprehensible
,
without
spot
,
wrinckle
,
or
blemish
,
and
that
the
image
of
God
maye
bee
restored
and
shine
in
vs
.
This
is
it
that
wee
are
now
to
intreate
of
.
2
Heere
haue
wee
worke
inough
cut
out
.
For
what
is
man
become
by
the
transgression
of
Adam
?
Euen
the
verie
same
as
the
Apostle
Saint
Paule
describeth
him
,
saying
:
There
is
none
righteous
,
no
not
one
:
there
is
none
that
vnderstandeth
:
there
is
none
seeketh
God
:
they
are
all
gone
out
of
the
waie
?
they
haue
beene
made
altogether
vnprofytable
:
there
is
none
that
doeth
good
,
no
not
one
:
Their
throate
is
an
open
sepulchre
:
they
haue
vsed
theyr
tongues
to
deceite
:
the
poison
of
Aspes
is
vnder
theyr
lippes
:
whose
mouth
is
full
of
cursing
and
bitternesse
:
Destruction
and
calamitie
are
in
their
wayes
:
and
the
waie
of
peace
haue
they
not
knowen
:
the
feare
of
God
is
not
before
their
eies
.
True
it
is
,
that
some
sparkes
of
the
image
of
God
doo
yet
remayne
in
man
,
but
verie
fewe
,
small
,
and
of
no
strength
:
which
also
wee
doo
quench
,
or
at
the
least
so
abuse
,
that
man
is
neuer
more
deuoyde
of
reason
,
than
when
hee
suffereth
himselfe
to
bee
lead
by
reason
,
and
of
those
sparkes
he
is
to
looke
for
no
profite
,
but
that
thorough
them
hee
shall
bee
made
the
more
inexcusable
in
the
daie
of
the
Lorde
.
Manye
beastes
and
fowles
doo
in
vertue
goe
beyonde
man
.
The
Doue
in
simplicitie
,
the
Ant
or
Emet
in
diligence
and
industrie
,
3
Heereby
maye
euerie
man
whatsoeuer
hee
bee
,
perceiue
and
knowe
that
Christes
exhortation
,
saying
,
Amend
your
liues
,
stretcheth
verie
farre
.
Also
that
manye
are
the
vices
that
we
are
to
amende
,
especiallye
considering
howe
Saint
Paul
admonisheth
vs
,
Of
Loue
and
Charitie
in
generall
.
Chap.
9.
WE
will
begin
with
loue
,
which
hath
two
respects
.
The
first
is
to
God
,
We
loue
him
because
he
first
loued
vs
.
He
loued
vs
euen
when
we
were
dead
in
sinne
,
when
we
were
his
enemies
,
yea
,
hee
so
loued
vs
,
that
he
gaue
his
onely
begotten
and
welbeloued
sonne
to
die
for
vs
.
This
his
incomprehensible
loue
toward
vs
,
doth
therefore
bind
vs
most
feruently
to
loue
him
.
And
in
deed
,
as
a
colde
stone
by
liyng
three
or
foure
houres
in
the
warme
Sunne
,
gathereth
heate
,
so
this
loue
of
God
shining
vpon
our
soules
,
should
kindle
them
in
his
loue
.
God
is
loue
,
and
he
that
loueth
is
borne
of
God
,
and
knoweth
God
.
And
as
all
Gods
children
are
the
disciples
of
Christ
.
Heereby
also
(
sayth
Iesus
Christ
)
shall
men
know
that
ye
are
my
disciples
,
if
ye
loue
one
another
as
I
haue
loued
you
.
They
that
are
not
my
disciples
,
saith
Saint
Augustine
in
the
person
of
Christ
,
doo
notwithstanding
participate
in
many
other
my
benefites
.
They
haue
not
only
nature
,
life
,
sense
,
reason
,
and
common
preseruation
among
al
mankind
,
but
also
the
gift
of
tongues
,
the
sacramentes
,
prophesie
,
knowledge
,
faith
to
worke
miracles
,
distribution
of
their
goods
to
the
poore
,
yea
,
euen
the
giuing
of
their
bodies
to
fire
,
but
because
they
haue
no
loue
,
they
are
as
sounding
brasse
and
tinkling
cimbals
,
they
are
nothing
.
It
is
not
therefore
by
these
my
benefits
,
Neither
circumcision
auaileth
anything
,
neither
vncircumcision
,
but
faith
which
worketh
by
loue
.
In
which
sentence
the
Apostle
sheweth
,
that
in
the
kingdome
of
Christ
the
matter
wherein
we
doe
most
testifie
our
faith
:
which
is
of
greatest
accompt
:
and
whereto
wee
are
especially
to
apply
and
giue
our selues
,
is
loue
,
2
That
this
loue
may
be
pure
and
true
,
By
faith
our
harts
are
purified
.
If
any
man
say
,
I
loue
God
,
and
yet
hate
his
brother
,
the
same
is
a
lier
.
For
he
that
loueth
not
his
brother
whom
he
seeth
,
how
can
he
loue
God
whom
he
seeth
not
?
And
this
commandement
haue
wee
of
him
,
that
he
which
loueth
God
,
loueth
his
brother
also
.
Thirdly
,
hereby
we
vnderstand
the
truth
of
the
saying
of
Saint
Paul
,
that
Loue
is
the
fulfilling
of
the
law
.
For
if
we
cannot
loue
God
,
vnlesse
wee
loue
our
neighbour
,
neither
our
neighbour
,
vnlesse
our
loue
to
him
proceed
of
our
loue
towards
God
:
It
must
needes
follow
,
that
louing
our
neighbour
,
we
also
loue
God
,
and
so
fulfill
the
law
,
which
is
comprehended
in
this
:
That
wee
loue
both
God
and
our
neighbour
.
3
The
better
that
we
may
yet
vnderstand
what
our
loue
ought
to
be
,
we
are
diligently
to
note
the
commandement
of
God
,
that
we
should
loue
our
neighbor
as
our selfe
and
explane
this
duty
by
two
very
naturall
and
iust
rules
which
necessarily
doe
ensue
.
The
first
,
by
this
auncient
prouerbe
,
common
euen
among
the
heathen
.
Do
no
otherwise
by
another
,
then
we
would
be
done
vnto
.
Alexander
Seuerus
,
an
Emperour
endued
with
many
excellent
vertues
,
had
this
sentence
ordinarily
in
his
mouth
,
thereby
reprouing
such
as
wronged
or
iniuried
others
.
Yea
in
publishing
any
sentence
of
condemnation
against
transgressors
,
he
caused
the
same
to
be
added
as
the
ground
thereof
.
Doe
no
otherwise
to
another
,
then
thou
wouldest
be
done
vnto
.
To
be
short
,
he
had
such
a
liking
,
and
so
hartely
embraced
this
sentence
,
that
he
caused
the
same
to
be
written
and
engrauen
in
his
imperial
pallace
and
in
many
publique
works
.
The
other
rule
resteth
in
this
,
which
Iesus
Christ
commaundeth
saying
.
Whatsoeuer
yee
would
that
men
should
doe
to
you
,
euen
so
doe
yee
to
them
.
Now
the
loue
of
our selues
importeth
,
that
men
shoulde
not
only
forbeare
doing
of
vs
hurt
,
but
also
that
they
should
do
vs
good
.
Draco
,
Licurgus
,
Solon
and
other
lawgiuers
haue
written
and
set
foorth
many
good
lawes
,
whereby
to
maintaine
man
in
equitie
and
vpright
dealing
:
many
Philosophers
haue
written
good
bookes
for
the
framing
of
the
manners
of
men
:
Yet
all
their
great
volumes
,
their
long
discourses
,
and
the
multitude
of
their
lawes
,
haue
alwaies
had
great
imperfections
,
and
tended
as
it
were
to
the
ordering
but
of
the
outward
man
,
and
so
in
parte
to
make
men
hypocrites
,
because
they
could
neuer
attaine
to
the
knowledge
of
true
Christian
loue
.
But
God
in
one
onely
short
sentence
,
saying
:
Loue
thy
neighbour
as
thy selfe
,
hath
comprehended
the
whole
dutie
of
man
,
one
towarde
another
,
that
they
may
liue
together
in
al
equitie
:
peace
,
loue
and
felicitie
.
And
thus
may
these
two
naturall
rules
,
Doe
no
otherwise
to
another
then
thou
wouldest
be
doone
vnto
,
and
Doe
as
yee
woulde
be
doone
vnto
,
be
sufficient
commentaries
vpon
all
Christian
pollicie
.
In
this
sence
did
Saint
Paule
iustly
call
this
loue
,
Loue
suffereth
long
,
it
is
bountifull
,
loue
enuieth
not
,
loue
doth
not
boast
it selfe
,
it
is
not
puffed
vp
:
It
disdaineth
not
,
it
seeketh
not
her
owne
thinges
,
it
is
not
prouoked
to
anger
,
it
thinketh
none
euill
:
It
reioyceth
not
in
iniquitie
,
but
reioyceth
in
the
truth
:
It
suffereth
all
thinges
,
it
beleeueth
all
thinges
:
It
hopeth
all
thinges
,
it
endureth
all
things
.
To
be
short
,
if
wee
practise
this
loue
,
we
shall
euen
in
this
life
beginne
to
tast
the
blessed
estate
of
the
kingdome
of
heauen
,
whereto
being
lifted
vp
,
wee
shall
loue
one
another
as
our selues
,
and
reioyce
at
our
neighbours
good
,
as
at
our
owne
.
Let
vs
alwaies
therefore
remember
this
commaundement
,
that
we
loue
our
neighbour
as
our selues
,
and
hartely
let
vs
endeuour
to
shew
it
by
the
practise
of
these
two
rules
,
still
harkening
to
nature
,
who
crieth
saying
.
Doe
no
otherwise
to
another
then
thou
wouldest
bee
doone
vnto
:
And
Doe
as
thou
wouldest
be
done
by
.
4
We
are
also
farther
to
consider
,
Hereby
haue
we
knowen
his
loue
,
that
he
gaue
his
life
for
vs
.
So
are
wee
also
to
giue
our
liues
for
our
brethren
.
Secondly
,
the
heate
and
seruencie
of
our
loue
and
charitie
ought
to
bee
such
,
as
might
su●mount
any
thinge
that
shoulde
quaile
it
,
as
ingratitude
,
hatred
,
iniurie
,
or
vnworthienesse
of
our
neighbours
.
And
indeede
if
wee
must
loue
our
neighbour
for
the
loue
of
God
:
If
the
Image
God
in
him
doth
thereto
binde
vs
.
If
being
parcell
of
our
flesh
wee
ought
thereto
to
bee
affected
:
then
notwithstanding
whatsoeuer
vnworthienesse
bee
in
him
,
yet
God
must
not
loose
his
right
:
his
image
is
not
vtterly
defaced
:
Neither
is
that
coniunction
wherewith
God
bindeth
vs
together
,
taken
away
.
You
haue
heard
that
it
hath
beene
saide
.
Thou
shalt
loue
thy
neighbour
and
hate
thine
enemie
:
But
I
saye
vnto
you
loue
your
enemies
.
And
which
is
more
,
hee
willeth
that
wee
shoulde
testifie
this
loue
,
not
with
our
lippes
only
,
but
also
in
deedes
and
workes
,
by
blessing
those
that
curse
vs
,
by
doing
well
to
those
that
hate
vs
,
and
by
praying
for
those
that
molest
and
persecute
vs
.
If
thou
meetest
thy
enemies
Oxe
or
his
Asse
going
astray
,
thou
shalt
bring
him
to
him
againe
:
Againe
.
If
thou
see
thy
enemies
Asse
lying
vnder
his
burden
:
leaue
thy
busines
that
he
may
not
rise
alone
,
yea
leaue
thy
busines
&
help
him
vp
.
See
thou
dost
not
forsake
him
vntill
his
master
hath
first
forsaken
him
:
Careth
God
for
beastes
saith
S.
Paul
That
he
should
thus
commend
them
to
vs
.
Is
it
not
rather
hereby
to
shew
vs
what
we
are
to
doe
to
the
person
of
our
enemie
,
sith
we
are
bound
to
such
a
dutie
to
his
Oxe
or
his
Asse
,
If
thy
enemie
hungereth
,
giue
him
meate
:
If
he
thirst
giue
him
drinke
.
And
because
the
practise
hereof
is
very
difficult
,
Iesus
Christ
himselfe
,
In
so
doing
we
shall
be
the
Children
of
his
heauenly
father
,
who
maketh
his
sunne
to
shine
vpon
both
good
and
bad
,
and
causeth
his
raine
to
fall
vpon
the
righteous
and
the
vnrighteous
.
Hereby
we
gather
,
that
if
our
charitie
be
bound●d
onely
to
our
friendes
,
and
that
we
extend
not
the
same
euen
to
our
enemies
,
it
is
not
the
charitie
of
the
children
of
God
,
but
as
Iesus
Christ
addeth
,
of
publicans
and
infidels
.
Also
in
workes
and
deedes
if
we
shew
not
the
loue
that
wee
beare
to
our
enemies
,
it
is
in
vaine
for
vs
to
protest
that
wee
wish
them
no
more
hurt
then
to
our selues
,
or
that
wee
loue
them
,
or
wish
as
well
to
them
as
to
our selues
.
The
holy
historie
expressely
noteth
,
that
Absalom
vsed
no
hard
words
to
his
brother
Ammon
who
had
defouled
Thamar
the
said
Absalons
sister
:
Yet
loued
he
him
not
,
neither
wished
his
good
,
but
in
his
hart
nourished
cruell
hatred
against
him
,
which
hee
finally
declared
by
pro●●●●●g
him
trayterously
to
bee
murthered
.
And
thus
it
appeareth
,
that
speaking
neither
well
nor
ill
,
betokeneth
hatred
and
mallice
.
For
loue
can
not
but
both
speake
wel
and
do
well
euen
to
her
enemies
.
6
This
loue
is
the
rather
to
bee
esteemed
and
commended
,
because
the
giftes
of
speaking
with
tongues
,
working
of
miracles
,
prophecying
,
and
such
like
,
are
nothing
without
loue
.
Yea
which
is
more
then
al
those
gifts
,
euen
faith
&
hope
shal
haue
an
end
,
but
loue
,
as
Saint
Paul
saith
,
abideth
for
euer
.
Albeit
therefore
that
by
faith
and
hope
we
be
made
heires
of
wonderfull
ioy
and
felicitie
,
yet
is
the
effect
and
fruite
of
loue
greater
,
in
this
respect
,
that
thereby
the
ioy
of
our
perticuler
felicitie
,
obtained
by
faith
,
shall
be
infinitly
doubled
and
encreased
for
euery
of
the
electes
sakes
,
whom
we
shall
then
loue
as
our selues
,
and
whose
felicitie
will
be
vnto
vs
as
great
a
comfort
as
our
owne
.
Thus
wee
see
what
loue
is
required
at
our
hands
,
and
how
much
wee
are
to
esteeme
it
.
Now
if
wee
would
examine
our selues
,
and
trie
our
loue
with
the
same
which
God
requireth
at
our
hands
,
as
is
afore
shewed
,
we
shal
find
that
it
cometh
very
short
.
And
indeed
what
man
loueth
his
neighbour
as
himselfe
,
and
that
for
the
loue
of
God
?
Who
doth
not
many
times
by
his
neighbour
otherwise
then
himself
would
be
done
by
?
Who
dealeth
with
another
as
he
would
be
delt
by
?
Who
is
resolued
to
giue
his
life
for
his
brethren
?
Who
loueth
his
enemies
as
himselfe
,
and
in
hart
praieth
for
them
?
If
loue
,
as
is
aforesaid
,
suffereth
long
:
if
it
enuieth
not
:
if
it
seeketh
not
her
owne
:
if
it
thinketh
none
euil
:
if
the
patience
therof
be
such
as
that
it
endureth
&
sustereth
al
things
:
Amend
your
liues
.
Let
vs
be
assured
that
he
doth
admonish
vs
so
to
encrease
in
this
loue
,
that
wee
may
loue
God
with
all
our
harts
,
and
our
neighbours
as
our selues
:
and
that
to
the
same
end
these
two
naturall
rules
may
continually
sound
in
our
eares
:
and
that
our
consciences
by
the
same
examining
all
our
wordes
and
workes
,
may
bee
our
iudge
to
condemne
whatsoeuer
we
shall
peraduenture
doe
to
others
which
we
would
not
should
be
done
to
our selues
,
and
to
reproue
our
want
of
loue
,
when
we
do
not
that
to
him
that
we
would
haue
done
to
our selues
that
so
in
amending
whatsoeuer
it
shall
find
in
vs
not
conformable
to
this
loue
,
we
may
dayly
encrease
therin
,
and
thereby
more
and
more
get
printed
in
vs
the
Character
of
Gods
children
and
of
the
true
Disciples
of
Iesus
Christ
.
And
now
let
vs
proceed
to
another
examination
of
our
loue
.
Of
Almos
and
relieuing
of
the
poore
.
Chap:
10.
AMong
other
the
testimonies
of
our
loue
,
and
charitie
,
the
due
reliefe
of
the
poore
is
not
the
least
.
And
indeed
in
vaine
doe
we
boast
of
charitie
,
vnlesse
we
practise
the
same
by
relieuing
the
poore
in
their
necessities
.
Who
so
hath
this
worlds
goods
,
and
seeth
his
brother
haue
neede
and
shutteth
vp
his
compassion
from
him
,
how
dwelleth
the
loue
of
God
in
him
?
Whereto
hee
addeth
.
My
children
let
vs
not
loue
in
word
,
neither
in
tongue
onely
,
but
indeed
and
in
truth
.
This
dutie
of
loue
did
the
Apostles
of
Iesus
Christ
so
hartely
commend
,
that
finding
themselues
to
agree
in
the
doctrine
of
the
Gospell
with
S.
Paul
,
2
This
reliefe
of
the
poore
is
commonly
tearmed
Almes
,
which
word
signifieth
pitie
and
compassion
.
The
rather
to
teach
vs
,
that
this
reliefe
must
proceede
of
compassion
,
through
the
feeling
of
their
afflictions
.
And
this
doth
Esay
declare
,
saying
.
If
thou
openest
thy
hart
to
the
hungerie
,
and
satisfiest
the
needy
soule
,
thy
light
shall
shine
in
darkenesse
,
and
thy
darkenesse
shall
bee
as
the
none
day
.
The
word
which
the
Prophet
heere
vseth
,
If
we
giue
al
that
we
haue
to
the
poor
,
&
haue
no
loue
,
it
profiteth
not
.
Yea
saith
a
good
auncient
father
:
In
hart
to
take
compassion
of
the
poore
,
is
more
then
to
giue
them
our
goods
:
for
hee
that
giueth
,
importeth
externall
things
:
but
hee
that
taketh
compassion
,
openeth
and
giueth
his
owne
hart
.
This
compassion
proceedeth
of
the
vnion
that
God
hath
made
betweene
vs
,
in
that
we
all
discending
from
Adam
,
are
as
it
were
one
body
and
one
flesh
.
As
Esay
exhorting
vs
to
this
compassion
,
doth
say
.
Hide
not
thy self
from
thy
owne
flesh
.
Remember
them
that
are
in
bondes
,
as
if
ye
were
bound
with
them
,
&
them
that
are
in
affliction
,
as
if
ye
were
also
afflicted
in
the
body
.
And
indeed
as
Saint
Paul
saith
.
This
vnion
should
breede
such
a
feeling
of
the
weale
or
woe
of
the
members
of
this
body
,
that
wee
should
reioyce
for
the
prosperitie
of
the
one
,
3
In
as
much
therefore
as
in
the
consideration
of
a
woefull
estate
,
the
apprehension
that
we
take
by
the
eare
,
can
neuer
so
forcibly
moue
the
hart
,
as
that
which
commeth
by
the
eye
,
I
was
sicke
saith
he
,
and
ye
visited
me
,
and
therefore
S.
Iames
saith
.
Pure
religion
and
vndefiled
before
God
,
euen
the
father
,
is
this
to
visite
the
fatherlesse
and
widowes
in
their
aduersities
.
And
indeed
as
visitation
will
vndoubtedly
engender
compassion
in
the
hart
,
so
will
it
the
more
aboundantly
stretch
foorth
the
hand
to
the
reliefe
of
the
needy
:
and
this
doth
experience
dayly
teach
vs
.
And
therfore
such
as
thinke
it
a
great
grace
of
God
to
be
charitable
to
the
poore
,
as
indeed
it
is
,
are
to
exercise
themselues
in
the
visitation
of
them
,
to
the
end
to
comfort
them
both
in
word
and
deede
,
which
giueth
great
efficacie
to
the
word
.
This
exercise
of
charitie
ought
the
mightie
and
rich
men
of
the
world
to
put
in
practise
:
for
as
by
visiting
the
poor
,
their
humilitie
would
minister
great
force
to
their
charity
,
so
would
such
visitation
moue
their
harts
the
more
liberally
,
with
their
aboundance
to
relieue
the
needie
.
4
But
because
most
men
do
thinke
it
to
rest
at
our
owne
choise
,
whether
wee
will
relieue
the
poore
or
not
,
let
vs
contrariwise
assure
our selues
that
it
is
a
matter
commended
by
God
which
we
may
not
neglect
whensoeuer
God
ministreth
occasion
and
meanes
least
wee
,
offend
God
,
and
deserue
euerlasting
damnation
.
And
indeed
it
is
a
work
of
charitie
,
which
charitie
is
vnto
vs
commanded
by
God
,
and
comprehendeth
the
summarie
of
the
second
table
of
the
law
.
God
in
old
time
prescribed
to
his
people
this
dutie
of
charitie
,
saying
.
Because
there
shal
euer
be
some
poore
in
the
land
,
therefore
I
commaund
thee
,
saying
,
Thou
shalt
open
thyne
hand
vnto
thy
brother
,
to
thy
needie
,
and
to
thy
poore
in
thy
land
.
To
which
effect
Saint
Paul
also
commandeth
vs
,
to
impart
to
the
necessitie
of
the
Saints
.
Also
,
to
doe
good
vnto
all
,
but
especially
to
the
houshold
of
faith
,
To
doe
good
,
and
to
distribute
forget
not
,
for
with
such
sacrifices
God
is
pleased
.
Saint
Paul
calleth
Almes
the
workes
of
righteousnesse
,
because
there
is
nothing
more
righteous
before
God
,
or
wherein
wee
stand
more
indebted
vnto
man
,
then
to
relieue
his
necessitie
by
loue
.
God
in
old
time
forbad
the
people
of
Israell
saying
.
When
you
reape
the
haruest
of
your
land
,
you
shall
not
reape
euerie
corner
of
your
field
,
neither
shalt
thou
gather
the
gleanings
of
thy
haruest
.
Againe
,
Thou
shalt
not
gather
the
grapes
of
thy
vineyarde
cleane
,
neither
shalt
thou
gather
euerie
grape
of
thy
vineyard
,
but
shalt
leaue
them
for
the
poore
and
for
the
straunger
.
Sith
God
sheweth
himselfe
so
liberall
vnto
vs
,
as
to
permit
vs
to
reape
for
our selues
the
haruest
and
Vintage
,
yet
withall
testifieth
vnto
vs
such
a
care
of
the
poore
,
that
he
commandeth
vs
to
leaue
vnto
them
whatsoeuer
shall
remaine
of
the
saide
haruest
and
vinetage
:
But
vnto
the
Saints
that
are
vpon
the
earth
,
am
I
wholy
enclined
.
And
therefore
whensoeuer
the
poore
,
or
the
deacons
in
their
name
doe
come
vnto
vs
,
wee
are
to
take
them
to
bee
Gods
receiuers
,
that
come
to
chalenge
his
right
at
our
hands
:
And
in
refusing
to
pay
vnto
them
the
homadge
that
we
owe
vnto
God
,
for
the
goods
that
we
hold
of
him
,
sending
them
away
emptie
,
and
not
relieuing
their
necessities
,
we
doe
commit
not
onely
theft
,
but
also
sacriledge
.
The
image
of
God
that
the
poore
do
beare
about
them
,
should
be
some
reason
to
know
them
,
and
Gods
commaundement
to
relieue
them
,
is
their
commission
and
letters
patents
,
which
wee
cannot
disaduow
without
great
contempt
to
his
maiestie
.
5
The
tenne
commandements
of
the
law
of
God
doe
vndoubtedly
comprehend
the
whole
duty
of
man
to
God
&
to
his
neighbour
,
and
thereof
it
followeth
that
the
reliefe
of
the
poore
and
all
other
the
works
of
charitie
are
therein
comprised
&
commanded
.
But
in
which
commandement
of
the
law
?
In
the
sixt
:
Thou
shalt
not
kill
.
What
is
the
ground
and
reason
of
this
commandement
?
Because
mans
life
is
deare
&
precious
in
the
sight
of
God
,
he
forbiddeth
all
hurting
of
it
,
and
commandeth
vs
to
preserue
it
.
As
therefore
he
prohibiteth
whatsoeuer
may
tend
to
the
hurt
of
mans
life
,
so
doth
he
command
any
thing
that
may
serue
to
the
maintenance
therof
:
&
consequently
it
appeareth
that
all
reliefe
requisite
for
the
preseruation
of
the
poor
is
here
commanded
vnto
vs
.
And
being
commanded
by
this
word
,
Thou
shalt
not
kil
:
It
necessarily
ensueth
that
he
which
relieueth
not
the
poore
at
their
need
,
is
a
murderer
.
And
in
deed
,
as
we
quench
a
lampe
,
not
only
by
blowing
it
out
,
but
also
by
keeping
awaie
the
oyle
that
shoulde
seed
it
:
or
as
wee
quench
fire
,
not
onely
by
casting
on
of
water
,
but
also
by
keeping
awaie
woode
from
it
:
And
in
a
great
drought
as
many
hearbes
doo
die
,
not
onely
by
plucking
vp
,
but
also
for
want
of
watering
:
so
is
mannes
lyfe
taken
awaie
not
onely
by
swoord
or
violence
,
but
also
by
not
ministering
vnto
his
necessities
.
And
therefore
Saint
Ambrose
sayth
,
Hee
that
refuseth
the
poore
in
theyr
necessitie
,
6
Which
is
more
through
this
neglect
and
contempt
of
the
poor
,
we
doe
so
much
as
in
vs
lieth
,
ouerthrow
Gods
prouidence
.
For
in
as
much
as
he
is
our
creator
,
it
is
also
his
part
to
feede
and
maintaine
vs
:
and
hee
therefore
so
far
honoreth
some
,
as
to
giue
them
more
plenty
of
goods
then
to
other
som
:
Yet
not
that
they
should
riotously
wast
them
,
but
rather
to
lay
them
vp
,
that
they
may
bee
his
ministers
,
It
is
a
more
blessed
thinge
to
giue
then
to
take
.
Because
he
that
taketh
,
receiueth
onelie
corporall
assistaunce
:
But
hee
that
giueth
,
7
Most
men
doe
imagine
,
that
all
that
they
giue
to
the
poore
,
is
so
much
diminution
of
their
owne
goodes
and
losse
to
them
,
yea
euen
as
money
cast
into
the
sea
,
And
this
theyr
false
opinion
groweth
heereof
,
that
in
their
conceite
they
reape
no
profite
thereof
in
this
lyfe
:
because
they
doe
not
apprehend
the
rewarde
promised
in
life
euerlasting
:
But
these
men
shoulde
first
remember
the
prouerbe
:
hee
that
payeth
,
empouerisheth
not
.
But
wee
are
endebted
to
the
poore
in
their
necessities
:
Whatsoeuer
then
wee
giue
them
,
is
not
money
lost
,
but
so
much
employed
toward
the
discharge
of
our
obligation
in
the
sight
of
God
.
Moreouer
,
by
this
mistaking
,
they
abolish
faith
which
assureth
vs
,
not
of
things
that
wee
see
with
our
eyes
,
but
of
thinges
inuisible
,
neither
of
that
which
is
present
,
but
of
that
that
is
to
come
.
As
therefore
the
promise
is
the
foundation
of
faith
,
so
are
wee
carefull
to
meditate
thereupon
,
that
wee
may
assure
our selues
that
our
charitie
hath
great
reward
in
the
sight
of
God
,
and
so
be
stirred
vp
therto
.
First
it
is
one
thinge
to
bee
noted
,
as
is
aforesaide
,
If
I
haue
found
fauour
in
thy
sight
,
I
pray
thee
turne
into
my
house
and
take
thy
repast
?
The
contempt
and
neglect
of
the
poore
in
this
behalfe
doth
,
to
our
confusion
,
mightilie
crie
out
that
wee
beleeue
not
Christ
,
where
he
protesteth
that
whatsoeuer
wee
doe
to
the
poore
,
wee
doe
it
to
himselfe
:
and
so
are
wee
conuict
of
this
incredulitie
.
Besides
wee
may
boldly
saye
,
that
the
reliefe
giuen
to
the
poore
in
the
name
of
Iesus
Christ
,
is
vnto
him
more
acceptable
,
then
if
it
were
giuen
to
his
owne
person
:
because
that
in
relieuing
the
poore
,
besides
our
charitie
,
wee
also
shew
faith
apprehending
the
truth
of
his
promise
,
where
in
he
accepteth
any
thing
done
to
the
poore
,
as
done
to
his
owne
person
.
He
that
soweth
sparingly
,
shall
reape
sparingly
,
&
he
that
soweth
liberally
,
shall
reape
liberally
.
9
Againe
,
Almes
is
called
not
onely
seede
,
to
teach
vs
that
we
shall
reape
a
blessed
croppe
therof
:
Lend
to
the
poore
,
looking
for
nothing
againe
,
and
your
reward
shall
bee
great
in
heauen
?
10
To
this
end
also
doth
hee
counsell
vs
to
inuite
to
our
feasts
,
not
the
rich
men
that
are
able
to
requite
feast
with
feast
,
but
the
poore
that
are
not
able
to
restore
,
and
thou
shalt
bee
,
saith
hee
,
blessed
,
Make
you
friends
of
the
vnrighteous
Mammon
that
when
you
want
they
may
receiue
you
into
euerlasting
habitations
,
he
sheweth
that
the
vniust
steward
had
that
descretion
,
Sell
that
ye
haue
and
giue
Almes
:
make
you
bagges
which
wex
not
old
,
a
treasure
that
can
neuer
faile
,
in
heauen
wher
no
theefe
commeth
,
neither
moath
corrupteth
.
11
Sith
God
so
commendeth
&
commandeth
Almes
&
reliefe
of
the
poore
,
euen
with
assured
promises
that
whatsoeuer
we
giue
vnto
them
is
a
tresure
fasly
laid
vp
for
vs
in
heauen
,
&
shal
be
againe
restored
vnto
vs
with
plentifull
vsury
&
euerlasting
reward
:
what
else
haue
we
to
do
,
but
to
Amend
our
former
negligence
and
sparing
,
and
more
and
more
to
encrease
in
the
workes
of
charity
,
and
relieuing
the
poore
,
by
giuing
liberally
according
to
our
abilitie
,
as
S.
Paul
saith
:
according
to
the
goods
that
God
hath
imparted
vnto
vs
?
And
this
is
yet
one
thing
that
we
are
to
note
,
namely
,
that
as
many
are
ashamed
to
giue
nothing
to
the
poore
,
12
To
this
duty
may
the
example
of
the
Macedonians
greatly
incite
vs
:
to
whom
S.
Paul
gaue
this
commendation
that
in
the
great
trial
of
affliction
,
Her
occupying
&
her
wages
shall
be
holy
vnto
the
Lord
:
It
shal
not
be
laid
vp
,
nor
kept
in
store
:
but
her
marchandise
shall
be
before
them
that
dwel
before
the
Lord
,
to
eate
sufficiently
,
&
to
haue
dureable
clothing
If
marchants
&
other
welthy
persons
would
well
consider
this
example
of
the
Tyrants
,
they
shold
vnderstand
,
that
al
that
they
haue
ought
to
be
consecrated
to
the
lord
,
&
that
it
belongeth
not
so
iustly
to
them
,
as
to
the
poore
&
needy
seruants
&
children
of
God
.
And
albeit
God
suffereth
them
to
be
more
honorably
clothed
&
more
daintily
sed
,
yet
ought
they
so
to
enlarge
themselues
,
that
when
their
own
garments
be
of
fine
cloth
,
the
poore
may
haue
freeze
,
&
when
they
eate
whitebread
,
the
poor
may
be
satisfied
with
browne
.
13
As
these
titles
bee
attributed
to
Iob
,
that
he
was
an
vpright
and
iust
man
,
and
one
that
feared
God
,
he
neuer
denied
the
petition
of
the
poore
,
neither
caused
the
eies
of
the
widdow
to
faile
,
that
hee
eate
not
his
morsels
alone
,
but
that
the
fatherlesse
hath
eaten
thereof
:
That
from
their
youth
hee
brought
them
vp
as
hee
had
beene
their
father
,
and
that
from
his
mothers
wombe
hee
had
gouerned
the
widdowe
:
That
hee
neuer
let
the
naked
perish
for
want
of
clothing
,
but
that
their
loines
blessed
him
,
because
they
were
warmed
with
the
flecce
of
his
sheepe
.
Cornelius
the
Centurion
was
an
Ethnike
,
and
a
soldier
,
Cornelius
,
thy
almes
and
thy
praiers
are
ascended
before
the
Lord
.
And
God
sent
Peter
vnto
him
,
to
instruct
him
more
largelye
in
the
doctrine
of
the
Gospell
.
Let
all
Christians
,
especially
such
as
professe
themselues
to
bee
of
the
reformed
Churches
,
behold
themselues
in
the
mirror
of
these
examples
,
and
thereby
bee
ashamed
of
their
neglygence
and
sparing
from
the
poore
.
Let
these
examples
stir
vp
and
inflame
theyr
hearts
to
imitate
the
same
,
and
so
farre
to
surmount
them
,
as
in
doctrine
they
haue
more
instructions
,
and
in
examples
more
plentie
before
their
eyes
,
which
,
no
doubt
,
will
take
from
them
all
excuse
in
the
daie
of
iudgement
,
except
they
amend
,
and
increase
in
the
workes
of
Charitie
:
especiallye
let
them
euer
remember
the
example
of
Iesus
Christe
,
who
as
Saint
Paule
sayeth
,
albeit
hee
was
rich
,
yet
made
himselfe
poore
,
14
The
example
of
the
charitie
of
the
primitiue
Church
penetrating
into
our
harts
,
might
moue
vs
to
practise
this
dutie
.
There
was
not
,
saith
Saint
Luke
,
anie
needie
person
among
them
,
for
all
that
possessed
lands
or
houses
,
16
Whatsoeuer
is
before
spoken
of
our
duties
to
relieue
the
pore
,
doth
sufficiently
declare
,
that
they
which
shal
despise
them
&
not
help
them
in
their
need
,
cannot
but
expect
a
horrible
vengeance
from
God
,
as
Christ
Iesus
hath
alreadie
set
down
,
saying
that
in
the
day
of
iudgement
he
will
say
vnto
them
,
Depart
from
me
ye
cursed
into
euerlasting
fire
,
prouided
for
the
deuill
&
his
Angels
,
for
I
was
hungrie
&
a
thirst
,
I
was
naked
,
a
stranger
,
&
sicke
,
and
ye
cared
not
to
helpe
me
.
If
many
times
we
could
consider
of
the
incomprehensible
greatnes
&
eternity
of
this
punishment
,
how
durst
we
despise
the
pore
in
their
necessities
?
Or
can
we
thinke
the
sentence
vniust
,
considering
that
we
are
sufficiently
aduertised
that
wee
contemne
Christ
Iesus
in
the
person
of
the
poore
?
Or
how
dare
man
desire
God
to
take
pitie
of
him
,
to
pardon
his
sins
,
or
to
succor
him
in
his
calamitie
,
seeing
himself
wil
take
no
compassion
of
his
neighbor
,
Iudgment
without
mercie
(
saith
S.
Iames
)
shall
be
vnto
him
that
sheweth
no
mercie
.
Contrariwise
,
Blessed
are
the
mercifull
,
saith
Christ
,
for
they
shal
haue
mercie
.
We
read
that
in
Athens
there
was
a
Church
dedicated
to
Mercie
,
whereinto
none
might
enter
,
but
such
as
by
the
Senate
were
deemed
mercifull
&
gentle
:
wherupon
the
people
vpon
a
desire
to
go
in
,
would
studie
to
exercise
themselues
in
the
works
of
mercie
&
gentlenes
:
neither
could
there
be
any
greater
iniurie
offered
to
an
Athenian
,
than
to
obiect
vnto
him
that
he
neuer
came
within
the
Church
of
mercie
.
But
as
we
may
iustly
tearme
heauen
the
true
temple
of
mercy
,
so
haue
euen
the
Heathen
taught
vs
,
that
none
shal
enter
therinto
,
but
they
which
haue
done
the
workes
of
mercie
.
And
if
the
Athenians
applied
themselues
to
the
same
,
because
they
would
not
be
challenged
that
they
neuer
came
in
that
temple
built
by
men
,
how
much
more
feruently
are
we
to
imploie
our selues
,
least
we
fall
into
this
obiection
and
horrible
iudgement
,
that
wee
shall
neuer
enter
into
the
temple
of
heauen
?
In
vaine
,
sayth
an
auncient
father
,
do
they
lifte
vp
their
handes
vnto
heauen
,
to
craue
pardon
for
theyr
sinnes
,
which
refuse
to
extend
the
same
to
the
poore
in
tribulation
.
And
to
the
same
purpose
doth
Salomon
saie
,
Hee
that
stoppeth
his
eare
at
the
crie
of
the
poore
,
shall
also
crie
and
not
be
heard
.
The
punishment
inflicted
vpon
Sodome
and
Gomorrha
was
horrible
and
terrible
,
and
Moses
reporteth
their
hainous
and
abhominable
iniquitie
,
yet
the
Prophet
Ezechiel
therein
noteth
also
contempt
of
the
poore
,
as
theyr
principall
iniquitie
,
or
at
the
least
as
the
steppe
whereby
they
ascended
to
the
fulnes
of
wickednesse
:
Behold
(
saith
hee
)
this
was
the
iniquitie
of
their
sister
Sodome
,
Pride
,
fulnes
of
bread
,
and
abundance
of
idlenes
was
in
her
,
and
in
her
daughters
,
neither
did
shee
strengthen
the
hand
of
the
poore
and
needie
.
Let
these
threats
and
horrible
vengeance
so
touch
our
heartes
,
that
wee
no
longer
despise
the
poore
,
but
releeue
them
according
as
God
maketh
vs
able
.
If
willingnes
go
before
(
sayth
Saint
Paul
)
it
is
accepted
according
to
that
a
man
hath
,
not
according
to
that
hee
hath
not
.
So
that
albeit
thy
gifte
bee
small
,
yet
thy
affection
shall
be
of
no
lesse
estimation
with
God
,
than
if
beeing
a
rich
man
,
thou
gauest
a
great
summe
of
thy
abundance
.
For
they
of
their
superfluitie
haue
cast
in
their
offerings
,
but
the
widdowe
of
her
penurie
hath
cast
in
all
the
liuing
shee
had
,
18
True
,
will
the
flesh
saie
,
but
if
wee
giue
so
,
and
besides
bee
bound
to
releeue
those
that
are
faire
from
vs
,
as
is
aforesayde
,
our selues
maye
soone
want
and
stand
in
neede
.
Heereto
doeth
Saint
Ciprian
answere
,
God
is
able
to
make
all
grace
to
abound
in
vs
,
that
wee
alwaies
hauing
all
sufficiencie
in
all
good
things
,
may
abound
in
euery
good
work
.
And
in
deede
as
hee
addeth
,
He
that
findeth
seede
to
the
power
,
will
likewise
minister
bread
for
foode
,
and
increase
the
fruites
of
our
beneuolence
.
Hee
that
giueth
to
the
poore
(
sayth
Salomon
)
●hall
●●t
want
,
but
hee
that
turneth
awaie
his
face
shall
abound
in
all
miserie
.
These
promises
might
bee
an
assured
pledge
vnto
vs
,
that
by
releeuing
the
poore
wee
shall
not
impoue●●sh
our selues
,
It
is
God
,
sayde
Hanna
the
mother
of
Samuel
,
that
inricheth
and
maketh
poore
.
Wee
are
therefore
greatly
deceiued
,
19
Others
doo
extend
their
reasons
farther
,
namely
,
to
theyr
children
,
I
was
young
,
and
nowe
am
olde
,
yet
did
I
neuer
see
the
righteous
man
forsaken
,
neither
his
seede
begging
their
bread
:
Hee
daylie
giueth
to
the
poore
,
and
lendeth
,
and
his
seede
is
blessed
.
And
in
another
place
he
saith
,
The
good
man
giueth
almes
and
lendeth
,
hee
distributeth
to
the
poore
,
his
righteousnesse
remaineth
for
euer
,
and
his
horne
shall
bee
exalted
.
Contrariwise
,
sparing
and
keeping
from
the
poore
to
make
his
children
rich
,
is
the
subuersion
of
himselfe
,
his
house
,
and
his
children
.
Of
what
heauenly
and
euerlasting
treasures
doest
thou
voluntarily
depriue
thy selfe
,
for
the
leauing
of
worldlie
riches
to
thy
children
,
who
peraduenture
may
abuse
them
to
theyr
confusion
and
euerlasting
dampnation
?
Must
the
inriching
of
thy
children
bee
a
cause
to
suffer
Gods
children
to
die
for
hunger
?
Must
thou
leaue
the
members
of
Christ
naked
,
that
thou
mayest
cloath
those
with
excesse
,
who
peraduenture
thereof
maye
take
occasion
to
offend
God
,
yea
,
it
may
bee
,
euen
to
denie
Iesus
Christ
?
What
answere
wilt
thou
make
in
the
daie
of
iudgement
,
when
he
shall
obiect
vnto
thee
,
that
thou
diddest
denie
him
meate
,
drinke
and
cloth
?
Will
hee
,
thinkest
thou
,
accept
of
this
excuse
,
I
spared
my
goods
to
inrich
my
children
?
Hee
commaunded
thee
not
to
leaue
them
wealth
,
but
to
releeue
the
poore
.
If
thou
louest
thy
children
better
than
God
,
canst
thou
thinke
that
he
will
acknowledge
thee
to
bee
his
childe
?
What
is
it
to
thee
although
thy
children
inherite
but
six
or
seuen
hundred
in
sted
of
a
thousand
?
Or
how
many
sacrifices
of
sweete
sauour
maist
thou
offer
to
God
out
of
the
two
or
three
hundred
that
thou
shalt
diminish
from
them
,
which
vnto
thee
will
bee
a
mightie
treasure
to
euerlasting
life
?
20
Some
againe
seeing
the
manifest
and
euident
sparing
of
such
as
they
take
to
bee
better
prouided
for
than
themselues
,
wyth
murmuring
complaintes
will
giue
out
and
tell
those
that
come
to
demaunde
anie
thing
for
the
poore
,
that
they
must
solicite
and
call
vppon
the
others
,
and
so
seeke
by
all
meanes
to
excuse
themselues
,
that
they
wyll
by
theyr
good
wills
giue
verie
lyttle
or
nothing
at
all
.
But
Chrisostome
doeth
verye
fitlie
make
them
aunswere
,
saying
.
21
Others
againe
,
to
excuse
themselues
from
giuing
of
theyr
goods
to
the
poore
,
will
plaie
the
good
husbandes
,
and
saye
that
many
doo
abuse
almes
.
This
is
in
deed
but
too
true
:
yet
no
doubt
as
well
they
that
take
almes
without
neede
,
as
they
that
doo
abuse
it
,
Loue
imagineth
no
euill
,
Loue
beleeueth
all
things
,
Loue
hopeth
for
all
things
.
And
in
deede
it
is
better
to
feed
and
cloath
two
wicked
ones
with
one
child
of
God
,
than
for
feare
of
helping
the
wicked
,
to
suffer
one
of
Gods
children
to
perish
for
hunger
or
colde
.
The
marchant
is
many
times
deceiued
in
his
expectation
of
gaine
,
by
tempests
on
the
sea
,
by
banqueroutes
,
and
otherwise
,
yet
doth
hee
not
giue
ouer
his
traffique
.
When
Iob
had
clothed
the
needie
with
his
wooll
,
hee
sayde
that
theyr
loines
did
blesse
him
:
22
Many
times
such
great
husbands
are
the
men
that
do
most
abuse
the
goods
,
wherof
God
hath
made
them
not
absolute
Lords
,
but
stewards
.
They
be
as
prodigall
in
theyr
owne
vses
,
as
niggardly
to
the
poor
.
They
exceed
in
rich
&
costly
attire
:
in
vnordinarie
and
sumptuous
diet
:
to
be
short
,
in
all
superfluous
,
vnprofitable
,
carnall
and
worldly
expenses
:
but
if
there
be
anie
speech
of
helping
the
poore
,
there
is
nothing
to
bee
had
,
they
haue
neuer
a
whit
too
much
to
satisfie
theyr
owne
prodigalitie
and
ambition
.
But
what
account
can
they
giue
of
their
administration
in
the
daie
of
iudgement
?
Will
Christ
in
his
account
passe
these
articles
?
So
much
spent
in
ryot
,
so
much
in
excesse
and
banquets
,
so
much
in
the
pleasures
of
the
flesh
?
Can
they
alleadge
that
they
had
not
wherewith
to
helpe
the
poore
?
No
,
the
former
articles
will
conuince
them
:
so
shall
they
be
conuict
as
wel
for
despising
the
poor
,
as
for
abusing
the
benefites
,
whereof
they
should
haue
bene
faithfull
stewardes
.
If
Saint
Paule
commaundeth
vs
to
worke
wyth
our
handes
,
to
the
ende
to
get
wherewyth
to
releeue
the
needie
,
how
much
rather
shoulde
wee
,
according
vnto
Gods
wyll
,
cut
off
parte
of
our
superfluitie
and
excesse
,
Whatsoeuer
you
haue
doone
to
one
of
the
least
of
these
,
you
haue
doone
it
vnto
me
.
Wee
doo
commonlie
saie
to
those
that
haue
inough
,
yee
eate
not
,
and
so
vrge
them
to
eate
,
and
yet
do
denie
a
morsell
of
bread
to
the
hungrie
.
When
men
haue
delicate
wine
and
daintie
fare
,
which
doo
but
too
much
whet
on
the
stomacke
,
wee
vse
to
call
vppon
them
to
make
good
cheere
,
and
in
the
meane
time
forget
them
,
who
hauing
peraduenture
neuer
a
bit
of
bread
to
giue
to
theyr
children
,
doo
weepe
and
lament
.
Had
the
rich
man
that
liued
in
pleasures
,
23
Let
vs
therefore
amend
our
former
neglygence
and
slouth
,
and
while
wee
haue
time
,
as
Saint
Paul
sayth
,
Doo
good
vnto
all
,
but
especially
to
those
that
bee
of
the
householde
of
faith
.
Come
yee
blessed
of
God
my
father
,
inherite
the
kingdome
of
heauen
prepared
for
you
from
the
foundation
of
the
world
.
Of
the
dutie
of
the
Poore
.
24
HEreto
will
wee
adde
some
few
instructions
touching
the
duetie
of
the
poore
.
First
,
as
almightie
God
in
commaunding
the
riche
to
relieue
the
necessitie
of
the
poore
and
needie
,
and
for
the
same
promising
such
great
and
euerlasting
reward
,
as
is
afore
mentioned
,
shoulde
thereby
so
pierce
and
take
possession
of
their
harts
,
as
to
constrain
and
make
them
both
liberally
and
cheerfully
to
relieue
them
:
so
are
the
poor
therin
to
conceiue
a
stedfast
foundation
of
comfort
,
as
vnderstanding
therby
how
carefull
the
Lord
is
for
them
,
who
ordaineth
men
(
whom
hee
hath
endued
with
wealth
)
to
be
his
seruants
,
through
whose
ministration
he
will
prouide
for
theyr
necessities
.
They
are
therefore
to
assure
themselues
,
that
God
doth
not
despise
or
neglect
them
:
but
because
in
his
wisdome
he
hath
decreed
that
there
shall
bee
both
rich
&
poor
,
his
will
is
to
vse
the
rich
in
the
releefe
of
the
necessities
of
the
poore
.
When
Iesus
Christ
,
to
the
end
to
induce
the
rich
to
performe
their
dueties
,
did
protest
that
whatsoeuer
they
did
to
the
poore
,
either
in
releeuing
,
or
in
contemning
them
,
they
did
it
to
himselfe
:
Could
he
more
certainly
assure
them
of
helpe
and
releefe
,
than
by
aduowing
such
releefe
as
they
receiued
,
as
performed
to
himselfe
,
and
such
contempt
or
deniall
as
was
vsed
in
their
behalfes
,
as
done
to
himselfe
in
theyr
persons
?
Coulde
he
declare
anie
greater
care
or
affection
to
the
poore
,
than
by
recommending
them
to
vs
as
his
owne
person
?
Could
hee
more
liuelie
testifie
how
highly
hee
esteemeth
,
or
how
heartely
hee
accepteth
of
theyr
releefe
,
than
by
bringing
into
his
kingdome
all
those
that
haue
releeued
theyr
necessities
,
and
by
thrusting
such
into
hell
as
haue
despised
them
?
25
If
the
poore
doo
call
God
their
father
,
can
they
doubt
of
his
loue
,
either
that
he
louing
them
,
is
not
also
willing
to
helpe
them
in
theyr
necessities
?
Withall
considering
,
that
by
his
Apostle
he
chargeth
vs
not
to
forget
to
doo
good
,
Giue
vs
this
daie
our
daylie
bread
?
Surely
there
is
no
doubt
but
hee
is
wylling
to
releeue
their
necessities
,
as
also
they
may
bee
well
assured
of
his
power
to
doo
it
.
First
,
in
regard
of
that
which
Iesus
Christ
teacheth
,
Man
liueth
not
by
bread
onely
,
but
by
euerie
woorde
that
proceedeth
out
of
the
mouth
of
God
:
26
By
this
assurance
of
Gods
will
and
power
,
they
ought
to
bee
stirred
vp
to
praie
vnto
God
,
that
hee
vouchsafe
to
prouide
for
theyr
necessities
:
and
theyr
praiers
must
proceed
of
faith
.
For
the
will
of
God
is
,
that
we
begge
of
him
whatsoeuer
wee
steadfastlye
beleeue
that
he
can
and
will
giue
vs
.
27
Besides
praier
,
it
is
also
conuenient
that
euerie
one
shoulde
labour
in
his
vocation
to
maintaine
his
familye
,
by
caring
for
to
keepe
it
without
almes
,
28
Moreouer
,
if
the
poore
doo
thinke
theyr
calling
to
be
base
and
contemptible
in
the
sight
of
the
worlde
,
let
them
looke
vpon
Iesus
Christ
,
the
prince
of
glorie
,
theyr
sauiour
,
who
made
himselfe
poore
to
inriche
vs
,
and
comfort
themselues
in
that
they
beare
his
image
in
their
pouertie
,
the
foxes
haue
holes
and
the
birds
of
heauen
neasts
,
but
the
son
of
man
hath
not
wheron
to
rest
his
head
.
If
their
lodging
be
homely
and
base
,
let
them
looke
vppon
the
Patriarke
Iacob
,
who
tooke
a
stone
for
his
pillow
.
If
their
clothing
be
pore
,
let
them
remember
that
S.
Paul
was
molested
with
nakednesse
.
If
at
anie
time
they
hunger
,
thirst
,
or
bee
a
colde
,
let
them
hearken
to
the
same
Apostle
,
protesting
that
himselfe
also
hungred
,
thirsted
,
and
was
a
colde
:
as
also
that
the
same
which
he
saith
of
himselfe
,
he
also
affirmeth
in
his
fellowe
labourers
of
the
Lordes
worke
,
Vnto
this
houre
we
both
hunger
and
thirst
,
and
are
naked
.
If
in
sicknesse
or
otherwise
thirsting
,
they
haue
but
water
,
or
small
beere
:
let
them
behold
Iesus
Christ
vpon
the
crosse
,
29
If
rich
men
haue
,
as
it
seemeth
,
greater
commodities
as
concerning
the
flesh
,
and
are
in
greater
estimation
with
the
world
,
let
the
poore
think
,
that
many
times
they
sleep
not
so
quietly
as
they
:
also
,
that
theyr
carnall
commodities
haue
theyr
recompence
in
cares
and
labours
of
minde
,
wherewith
they
are
more
troubled
than
the
poore
.
Let
them
also
remember
,
Giue
vs
this
daie
our
daily
bread
,
and
dayly
to
waite
for
the
same
,
Of
Couetousnes
.
Chap.
11.
ALreadie
haue
we
spoken
of
Charitie
,
and
Almes
proceeding
therefrom
.
To
this
vertue
there
is
nothing
more
opposite
than
couetousnes
,
whereof
we
will
now
intreate
.
And
that
we
may
the
better
vnderstand
what
this
vice
is
,
wee
are
to
note
,
that
the
worde
Auarice
,
signifyeth
couetousnes
.
The
Grecians
tearme
it
sometimes
,
Desire
of
Siluer
,
sometimes
,
Desire
to
haue
more
.
And
in
deed
,
as
it
is
hard
for
a
man
that
loueth
siluer
,
to
moderate
his
couetous
affections
and
desires
,
so
by
experience
we
perceiue
,
that
the
man
that
loueth
money
,
and
longeth
to
haue
more
,
that
is
to
saie
,
the
couetous
man
,
is
vnsatiable
in
his
affection
,
alwaies
hungring
,
still
out
of
tast
,
euermore
burning
in
a
feruent
desire
to
increase
that
which
hee
hath
.
That
which
hee
hath
,
hee
accounteth
nothing
,
and
styll
aspireth
to
that
hee
hath
not
.
And
as
that
which
hee
hath
not
,
is
among
men
infinite
,
so
is
mannes
appetite
neuer
satisfied
.
When
our
children
aske
more
to
breakfast
than
wee
thinke
meete
,
wee
chide
them
,
and
saie
,
Better
fill
theyr
bellies
than
theyr
eyes
,
or
at
the
least
if
wee
fill
both
theyr
handes
,
they
depart
contented
,
and
wyll
not
peraduenture
craue
theyr
breakfasts
agayne
in
three
or
foure
dayes
:
but
the
couetous
man
,
whose
eyes
of
couetousnesse
are
greater
than
his
bellye
,
and
whose
desire
exceedeth
his
necessitie
,
is
not
content
wyth
his
handes
full
,
and
inough
for
many
dayes
and
yeeres
:
but
coueteth
after
all
that
is
in
the
worlde
,
yea
,
if
hee
myght
possiblie
haue
it
all
,
yet
woulde
hee
not
bee
satisfied
.
Saint
Augustine
compareth
a
couetous
man
vnto
a
sepulchre
,
which
neuer
cryeth
,
2
In
this
respect
the
more
the
couetous
man
hath
,
the
greater
are
his
wishes
.
And
indeede
the
wish
of
the
Artificer
is
one
,
of
the
Marchant
another
,
and
of
the
King
another
.
The
Artificer
,
to
attaine
to
wealth
,
wisheth
some
foure
or
fiue
hundred
Florens
:
the
Marchaunt
,
eight
or
tenne
thousand
,
and
the
King
,
whole
realmes
to
be
adioyned
to
those
hee
hath
.
Thus
they
that
haue
most
,
Woe
be
vnto
them
that
ioyne
house
to
house
and
lay
fielde
to
fielde
,
till
there
be
no
place
,
that
yee
may
be
placed
by
your selues
in
the
middest
of
the
earth
.
Hee
sheweth
that
this
couetise
and
auarice
is
so
vnsatiable
,
that
it
extendeth
euen
to
al
that
it
hath
not
,
in
so
much
that
it
coueteth
euery
foot
of
land
in
the
world
,
euen
as
if
the
couetous
man
should
alone
possesse
the
vniuersall
world
,
and
that
there
should
no
other
inhabitant
dwell
vpon
the
earth
.
They
all
looke
to
their
owne
way
,
euerie
one
for
his
aduantage
,
and
for
his
owne
purpose
.
And
Ieremie
saith
.
Euen
from
the
greatest
to
the
least
they
all
apply
themselues
to
couetousnes
.
Our
Lord
Iesus
Christ
,
and
Saint
Paul
by
reprouing
and
condemning
couetousnesse
in
sundrie
passages
,
doe
shew
that
it
was
a
common
disease
in
their
daies
.
As
also
the
Apostle
foresheweth
that
in
the
latter
daies
there
shall
be
couetous
men
.
And
as
Saint
Peter
saith
,
seducers
and
false
Prophets
that
by
couetousnes
shall
make
marchandises
of
soules
,
and
this
,
as
they
note
,
shal
bee
no
lesse
in
their
daies
then
before
,
as
by
experience
wee
doe
find
:
which
is
more
,
where
all
other
vice
,
saith
S.
Ierome
,
doe
with
age
wax
olde
,
only
couetousnes
with
age
groweth
young
and
gathereth
strength
.
4
Yet
is
there
nothing
more
pernicious
,
or
that
engendreth
greater
corruption
,
sin
,
iniquitie
,
and
strange
diseases
then
this
cursed
couetousnes
,
which
maketh
a
man
to
bee
at
enmity
with
God
,
with
his
neighbour
,
and
with
himselfe
:
And
this
is
it
which
we
are
first
to
note
,
to
the
end
we
may
vtterly
renounce
it
,
and
so
mend
our
liues
according
to
the
commandement
of
our
Sauiour
Iesus
Christ
.
They
that
will
be
rich
,
saith
Saint
Paule
doe
fall
into
temptations
and
snares
,
and
into
many
foolish
and
noysome
lusts
,
which
drowne
men
in
perdition
and
destruction
:
For
the
desire
of
money
is
the
roote
of
all
euill
,
which
while
some
lust
after
,
they
erre
from
the
faith
,
and
pierce
themselues
thorow
with
many
sorowes
.
Euen
this
only
sentence
might
suffice
to
make
vs
to
abhorre
couetousnesse
:
For
,
because
the
tempter
is
euermore
ready
and
at
hand
,
we
daily
pray
to
God
that
he
lead
vs
not
into
temptation
:
&
yet
we
still
feed
our
couetousnes
which
drowneth
vs
therein
.
The
deuill
doth
dayly
pitch
his
nettes
to
ouertake
&
hale
vs
into
hell
:
and
couetousnes
causeth
vs
to
stumble
there
into
.
Moreouer
it
engendreth
such
folish
&
noysome
desires
that
they
drown
men
in
destruction
&
perdition
:
And
what
may
a
man
say
more
,
but
euen
terme
it
the
roote
of
all
euill
,
&
therto
ad
that
they
which
delight
therein
,
do
fal
from
the
faith
,
which
is
the
fulnes
of
all
mischiefe
?
To
conclude
:
As
the
fi●h
swallowing
the
hook
together
with
the
baite
,
is
taken
&
killed
,
so
couetous
men
do
pierce
themselues
thorow
with
a
thousand
sorowes
,
which
do
entangle
them
in
death
euerlasting
.
Couetousnesse
therfore
is
as
the
fire
&
the
stithy
,
5
To
be
short
,
couetousnes
resembleth
a
wicked
mother
bringing
forth
sundry
wicked
children
,
No
man
can
serue
two
masters
:
but
he
shall
either
hate
the
one
and
loue
the
other
,
or
he
shall
cleaue
to
the
one
and
depise
the
other
.
And
the
rather
to
shew
whereof
he
speaketh
,
he
addeth
,
that
we
cannot
serue
God
and
Mammon
.
Can
there
be
any
greater
iniquitie
then
to
despise
,
yea
euen
to
hate
God
?
Yet
let
men
flatter
themselues
as
they
list
,
this
is
the
cursed
fruite
of
couetousnesse
,
as
Iesus
Christ
himselfe
affirmeth
.
And
least
any
man
should
wrongfully
complaine
,
as
thinking
he
might
notwithstanding
he
were
couetous
,
yet
loue
God
and
serue
him
,
Christ
,
who
best
knoweth
the
strength
of
man
,
doth
resolutely
protest
that
No
man
can
serue
two
masters
.
And
indeede
when
for
loue
of
money
thou
doest
that
which
God
forbiddeth
,
or
neglectest
that
which
he
commandeth
,
dost
thou
not
despise
God
,
to
please
thy
couetousnesse
?
To
steale
other
mens
goods
,
or
to
deceiue
men
by
giuing
counterfaite
come
for
good
,
is
a
villanous
vice
,
6
Now
if
the
couetous
man
doth
wrong
and
iniurie
vnto
God
,
so
doth
hee
also
in
sundrie
sortes
and
manners
to
his
neighbour
.
Chrisostome
calleth
the
couetous
man
an
enemie
to
all
men
,
and
indeede
he
hath
infinite
wicked
,
cruell
and
lewd
meanes
to
draw
other
mens
substance
into
his
owne
purse
,
without
sparing
of
any
:
imagining
all
others
to
be
cast
foorth
for
a
pray
,
that
he
may
robbe
and
reaue
at
pleasure
.
I
haue
smitten
my
hands
vpon
thy
couetousnesse
,
that
thou
hast
vsed
,
and
vpon
the
bloud
which
haue
bene
in
the
midest
of
thee
,
doth
shew
that
mixing
bloud
with
couetousnesse
,
the
same
hath
bred
in
him
al
crueltie
and
inhumanitie
against
his
neighbour
.
Thine
eyes
and
thy
hart
are
but
onely
for
thy
couetousnesse
,
and
for
to
shed
innocent
bloud
and
for
oppression
and
wrong
.
Whence
came
these
corruptions
which
the
Lord
forbiddeth
,
as
deuouring
of
the
poore
with
vsurie
:
Thy
Princes
are
rebellious
and
companions
to
theeues
:
euery
one
loueth
giftes
and
followeth
after
rewardes
:
they
iudge
not
the
fatherlesse
,
neither
doth
the
widdowes
cause
come
before
them
?
Couetousnesse
,
saith
a
certain
heathen
,
putteth
all
things
to
sale
:
It
ouerthroweth
faithfulnesse
and
honestie
among
men
.
7
How
many
plots
doth
the
couetous
man
lay
to
cut
the
poore
mans
throate
,
deuising
and
practising
sundrie
shiftes
to
sell
his
corne
deare
,
and
all
other
wares
at
so
high
a
price
,
that
so
he
may
sucke
the
verie
bloud
of
the
poore
?
The
Iewes
haue
in
our
daies
but
too
many
Disciples
,
whom
the
Prophet
Amos
likewise
doth
reproue
for
the
like
couetousnesse
,
saying
.
Heare
this
,
O
yee
that
swallow
vp
the
poore
,
that
yee
may
make
the
needy
of
the
land
to
fayle
saying
.
When
will
the
new
month
be
gonne
,
that
we
may
sell
corne
?
And
the
Sabbaoth
,
that
we
may
set
foorth
wheate
,
and
make
the
Ephah
smal
,
and
the
shekell
great
,
and
falsifie
the
waights
by
deceite
?
That
wee
may
buy
the
poore
for
siluer
,
and
the
needie
for
shoes
:
yea
and
sell
the
refuse
of
the
wheate
?
All
inhumanitie
,
crueltie
,
fraud
,
guile
,
trecherous
practises
and
infidelity
doth
the
couetous
man
inuent
and
practise
to
encroch
other
mens
goods
.
O
blinde
couetousnesse
,
euen
without
all
sence
?
Thou
dwelling
in
man
vnder
a
false
semblant
of
selfe
loue
,
makest
him
to
become
an
enemie
both
to
God
and
man
,
as
is
afore
shewed
:
yea
and
which
seemeth
more
straunge
,
euen
to
himselfe
,
as
now
we
shall
vnderstand
.
8
Riches
,
saith
Ecclesiasticus
,
beseeme
not
a
nigard
,
and
what
should
an
enuious
man
doe
with
money
?
He
here
speaketh
of
the
couetuous
man
that
enu●eth
his
owne
good
,
as
he
addeth
.
He
that
gathereth
together
from
his
owne
soule
,
heapeth
together
for
others
that
will
make
good
cheer
with
his
goods
.
He
that
is
wicked
to
himself
,
to
whom
wil
he
be
good
?
For
such
a
one
can
haue
no
pleasure
of
his
goods
.
There
is
nothing
worse
then
when
one
enuieth
himselfe
:
and
this
is
a
reward
of
his
wickednesse
.
In
this
sence
saith
Solomon
.
I
haue
seene
vanitie
vnder
the
sun
.
That
is
,
the
man
that
is
alone
,
and
hath
no
second
:
neither
hath
hee
sonne
or
brother
,
yet
is
there
no
end
of
all
his
trauaile
:
neither
can
his
eyes
be
satisfied
with
riches
:
neither
doth
he
euer
thinke
.
For
whom
doe
I
trauaile
and
defraud
my
soule
of
pleasure
?
This
also
is
vanitie
,
and
this
is
an
euill
trauaile
.
To
the
like
purpose
and
the
rather
to
confirme
it
,
the
same
Salomon
saith
also
thus
.
I
haue
seene
an
euil
vnder
the
sun
,
and
it
is
much
among
men
.
A
man
to
whom
God
hath
giuen
riches
,
tresure
and
honour
,
and
he
wanteth
nothing
for
his
soule
of
all
that
hee
desireth
:
But
God
giueth
him
not
power
to
eate
therof
,
but
a
strange
man
shal
eate
it
vp
:
This
is
vanitie
,
and
this
is
an
euill
sickenesse
.
The
couetous
man
is
like
a
rich
Orphane
that
dyeth
in
his
youth
,
before
he
may
enioy
his
goods
:
he
is
in
effect
as
poore
as
he
that
hath
nothing
,
according
to
the
olde
prouerbe
.
The
couetous
man
wanteth
as
well
that
which
he
hath
as
that
hee
hath
not
:
as
saith
also
an
Ancient
Poet.
He
is
alwaies
poore
and
needy
,
that
loueth
or
coueteth
money
.
Couetousnesse
maketh
him
labour
to
haue
all
,
as
if
all
should
be
his
,
and
hindreth
him
from
the
vse
of
that
hee
hath
gotten
as
if
nothing
were
his
owne
.
He
is
not
master
and
Lord
,
but
keeper
&
storer
of
his
money
.
There
is
no
tirant
so
cruell
as
couetousnesse
,
which
with
care
and
labour
slayeth
the
man
that
is
subiect
therto
.
It
draweth
him
through
fieldes
and
woodes
,
sea
and
land
:
in
the
cold
of
winter
and
in
the
heate
of
summer
,
night
and
day
:
in
raine
,
winde
and
daunger
,
admitting
no
rest
,
and
all
to
seeke
and
hunt
after
goods
:
Yet
doth
it
graunt
him
onely
the
sight
,
but
not
the
vse
of
them
:
yea
it
debarreth
him
of
his
necessarie
meate
,
drinke
,
cloth
,
and
other
his
necessities
.
To
bee
short
,
if
a
King
should
vse
such
crueltie
to
his
subiects
,
he
would
bee
called
a
tyrant
.
Euerie
man
would
abhorre
him
,
and
seeke
to
get
out
of
his
subiection
:
yet
couetousnesse
holdeth
a
man
so
sure
,
that
the
more
he
purchaseth
for
it
,
the
more
doth
it
subdue
him
to
the
seruice
thereof
,
so
binding
and
bewitching
him
,
that
hee
taketh
a
pleasure
&
thinketh
himselfe
happie
that
he
may
be
so
tyrannised
.
Yet
doth
it
holde
him
in
that
wretched
estate
and
miserable
condition
which
the
Poets
in
olde
time
noted
of
Tantalus
,
who
standing
among
fruite
and
in
water
vp
to
the
lippes
,
yet
dyed
for
hunger
and
thirst
.
Through
his
labour
he
replenisheth
his
sellers
,
garne●s
,
and
costers
with
goods
:
but
Ladie
couetousnesse
layeth
vp
the
keyes
and
taketh
from
him
the
vse
of
them
either
for
himselfe
or
for
others
,
as
Lucian
compareth
her
to
a
dogge
lying
in
the
haye
,
which
when
hee
can
not
eate
,
with
his
barking
,
hee
will
not
suffer
others
to
eate
thereof
.
As
also
the
Indian
Ants
or
Emets
,
who
gather
the
golde
and
keepe
it
,
yet
neither
can
vse
it
,
neither
will
suffer
men
to
haue
it
,
so
farre
foorth
as
they
may
.
To
bee
short
,
the
couetous
man
doth
take
great
paines
to
get
,
but
hath
no
pleasure
in
the
vse
.
Hee
resembleth
the
Mule
,
who
going
loaden
with
golde
and
siluer
,
yet
eateth
nothing
but
hay
.
9
Ther
is
moreouer
this
inconuenience
in
it
:
that
he
being
as
it
were
the
bondman
of
couetousnesse
,
subiect
to
labour
to
get
,
and
to
care
to
keepe
that
hee
hath
gotten
,
and
wanting
the
vse
thereof
,
yet
if
hee
perhaps
loose
any
portion
thereof
by
theeues
,
banquerupts
or
otherwise
,
he
falleth
into
great
afflictions
and
torment
with
sorrow
and
griefe
,
as
Saint
Bernard
verie
well
noteth
,
10
Moreouer
,
in
as
much
as
Auarice
is
a
loue
of
siluer
,
and
a
coueting
of
riches
:
Let
vs
for
a
second
remedie
consider
whether
there
bee
anie
ground
or
occasion
why
wee
shoulde
so
loue
them
,
Charge
them
that
are
rich
in
the
world
,
that
they
bee
not
high
minded
,
and
that
they
trust
not
in
vncertaine
riches
.
Riches
doe
commonly
breede
pride
,
arrogancie
,
contempt
of
others
,
pleasures
,
pompe
,
forgetfulnesse
of
God
,
despising
of
eternall
felicitie
,
peruers
confidence
,
How
hardly
doe
they
that
haue
riches
enter
into
the
kingdome
God
?
True
it
is
he
afterwards
expoundeth
this
speach
saying
.
Children
how
hard
is
it
for
them
that
trust
in
riches
to
enter
into
the
kingdome
of
God
?
But
then
adding
that
It
is
more
easie
for
a
Camell
to
passe
through
a
needles
eye
then
for
a
rich
man
to
enter
into
the
kingdome
of
God
,
Hee
declareth
how
hardly
a
rich
man
can
escape
confidence
in
his
riches
,
and
consequently
enter
into
the
kingdome
of
God
.
11
Riches
do
not
only
engender
a
false
confidence
in
the
same
,
but
become
also
a
poyson
to
humilitie
,
modestie
,
courtesie
,
and
al
other
vertues
,
which
it
transformeth
into
pride
and
arrogancie
,
as
the
Apostle
noteth
in
the
place
before
aledged
.
Some
haue
written
that
Bucephalus
the
horse
of
Alexander
the
great
,
so
long
as
hee
was
naked
,
would
suffer
any
man
to
backe
him
:
but
if
hee
were
once
furnished
with
the
royall
Sadle
,
Bridle
,
and
other
furniture
,
he
grew
so
proud
that
no
man
might
ride
him
but
the
king
:
euen
so
many
who
in
their
pouertie
were
modest
,
humble
and
vertuous
,
by
encrease
of
wealth
haue
chaunged
their
vertues
into
vice
.
God
giueth
vs
all
things
to
enioy
,
to
doe
good
,
to
be
rich
in
good
workes
,
readie
to
distribute
and
communicate
:
Laying
vp
in
store
,
for
our selues
,
and
making
a
good
foundation
against
the
time
to
come
,
that
wee
may
obtaine
eternall
life
.
Neither
doe
wee
simply
condemne
either
the
rich
or
their
riches
.
Poore
Lazarus
was
receiued
into
the
bosome
of
rich
Abraham
.
But
the
desire
and
possession
of
them
is
dangerous
vnto
man
,
who
naturally
is
enclined
to
peruert
the
vse
of
Gods
good
creatures
.
To
man
they
be
so
plenty
as
Suger
&
fruite
in
the
power
&
libertie
of
a
child
:
as
plesant
wine
to
a
drunkerd
,
&
as
a
sword
in
a
mad
mans
hand
,
to
vse
rather
to
hurt
than
to
do
good
.
At
the
least
,
it
is
euident
that
they
can
not
make
a
man
blessed
:
for
otherwise
God
would
more
plentifully
distribute
them
to
his
welbeloued
children
in
Iesus
Christ
:
whereas
contrariwise
they
are
more
common
to
the
wicked
,
who
for
the
most
part
are
better
prouided
of
them
,
whiles
the
poor
is
more
aduanced
to
the
kingdome
of
God
.
The
gallant
Bridles
&
golden
Sadles
do
nothing
amend
the
horse
,
but
rather
his
agilitie
,
nimblenesse
and
strength
.
Euery
beast
,
saith
Epictetus
,
is
estemed
by
his
virtue
:
&
shal
man
be
so
by
his
wealth
.
Musicall
instruments
are
to
no
vse
to
him
that
cannot
play
vpon
them
,
&
so
are
riches
vnprofitable
to
him
that
cannot
vse
them
.
As
the
horse
is
of
no
vse
without
a
bridle
,
so
are
riches
without
reason
.
Wel
may
they
make
a
vicio●s
man
more
honorable
in
the
sight
of
the
world
:
but
as
faire
Tapisserie
,
which
couereth
soule
&
broken
walles
.
Besides
,
they
are
endued
with
another
dangerous
vse
:
for
they
draw
flatterers
,
who
are
euen
so
many
poisners
of
vertue
.
How
many
other
dangers
are
they
also
subiect
vnto
?
Lay
not
vp
for
your selues
tresures
vpon
the
earth
,
wher
the
moth
&
canker
corrupt
and
where
theeues
breke
through
and
steale
.
Whereof
wee
haue
experience
enough
in
so
many
banquerupts
,
robberies
by
sea
and
by
land
and
persecutions
for
the
name
of
Christ
:
besides
that
albeit
a
man
hath
the
vse
of
them
whiles
he
liueth
,
13
The
third
remedy
consisteth
in
careful
meditation
vpon
the
horrible
vengeance
&
grieuous
punishment
which
the
couetous
men
must
of
necessity
expect
from
him
who
iustly
detesteth
such
vice
.
Are
we
not
already
to
note
this
one
pointe
,
that
as
charity
is
the
gift
of
God
proceeding
from
his
fauour
&
grace
,
so
contrariwise
,
couetousnes
is
a
vengeance
which
he
poureth
vpon
those
whom
for
their
sins
he
hath
giuen
ouer
into
a
reprobate
sence
,
as
S.
Paul
also
noteth
?
God
so
detesteth
the
couetous
person
,
that
if
any
of
those
that
professe
his
word
,
doth
giue
himselfe
to
that
vice
,
ye
rich
men
,
houle
ye
&
weepe
for
your
miserie
that
is
at
hand
,
your
riches
are
corrupt
,
&
your
garments
are
motheaten
,
your
gold
&
siluer
is
cankered
,
&
the
rust
of
them
shal
be
a
witnesse
against
you
,
&
shall
eate
your
flesh
as
it
were
fire
,
ye
haue
heaped
vp
treasures
for
the
last
daies
.
Behold
,
the
hire
of
the
laborers
which
haue
reaped
your
fields
(
which
is
of
you
kept
backe
by
fraud
)
crieth
,
&
the
crie
of
them
which
haue
reaped
is
entred
into
the
cares
of
the
Lord
of
hoasts
.
The
couetous
man
saith
S.
Gregory
in
this
life
burneth
in
desire
to
get
,
&
care
to
keep
that
he
hath
:
but
hereafter
he
shall
burne
in
fire
of
euerlasting
torments
.
What
a
madnes
is
it
saith
Augustine
,
to
win
gold
&
to
loose
heauen
.
The
couetous
man
saith
Ambrose
hath
as
it
were
steppes
to
couetousnes
,
&
the
more
that
he
climeth
,
&
the
higher
that
he
goeth
,
the
greater
is
his
fal
.
What
shal
be
his
last
fal
for
gathering
,
saith
Augustine
,
considering
that
he
hath
lost
himself
before
he
make
any
gain
?
Couetousnes
is
a
horrible
giddines
,
which
maketh
man
insatiable
to
climbe
high
that
he
may
fall
low
:
to
kindle
the
fire
of
Gods
wrath
,
that
he
may
feel
the
euerlasting
slaine
therof
:
&
to
lose
the
celestiall
tresures
to
get
terrestrial
riches
,
which
fil
him
with
vice
&
misery
.
14
If
they
say
that
in
this
life
at
the
least
they
shall
reape
commoditie
,
plesure
&
felicitie
by
them
:
let
them
think
how
miserably
they
are
therin
deceiued
:
First
,
be
they
such
beasts
,
as
they
cannot
consider
what
this
life
is
?
If
they
cannot
deny
but
they
must
die
,
what
contentation
can
they
reape
in
cutting
the
wood
&
making
the
fagots
,
wherwith
they
shal
hereafter
burn
for
euer
?
we
read
of
an
Ethnike
,
who
being
demanded
whether
he
had
rather
be
Socrates
,
wise
&
vertuous
,
or
Crassus
welthy
&
lustful
,
answered
in
life
he
would
wish
to
be
Crassus
,
but
in
death
Socrates
,
which
he
said
in
respect
of
the
felicitie
and
reputation
which
hee
imagined
in
Socrates
after
his
death
,
and
he
had
some
reason
,
if
being
Crassus
in
his
life
time
,
hee
might
haue
beene
conuerted
into
Socrates
at
his
death
.
But
sith
that
might
not
bee
,
he
confesseth
that
he
who
in
this
life
is
Crassus
,
vnlesse
he
be
a
beast
deuoide
of
soule
,
is
in
death
most
wretched
,
as
consequently
also
in
life
,
which
in
such
men
is
no
other
but
a
path
to
woe
,
&
an
encrease
of
miserie
.
Are
not
these
couetous
men
then
in
this
life
miserable
,
considering
that
they
bee
wretched
,
except
they
bee
beastes
,
in
that
it
is
a
heauie
curse
to
them
,
that
they
be
men
endued
with
immortall
soules
?
If
there
remained
in
them
any
sparke
of
the
image
of
God
?
If
they
had
any
remorse
of
conscience
:
would
not
the
same
be
to
them
a
tormentor
,
vrging
them
to
exclaime
that
they
are
miserable
in
the
middest
of
al
then
wealth
?
As
if
a
man
vexed
with
the
Gout
or
with
the
Collicke
,
should
lie
in
a
rich
bed
,
and
haue
al
pleasures
that
might
be
,
so
that
to
mens
seeming
he
should
be
thought
most
blessed
:
&
yet
in
himselfe
he
should
feele
all
miserie
and
sorrow
.
Againe
,
albeit
such
were
the
dulnes
of
his
conscience
that
he
should
haue
no
apprehension
of
the
state
to
come
,
yet
can
hee
not
bee
so
happie
as
beasts
,
who
haue
neither
labour
in
getting
,
neither
care
in
keeping
neither
griefe
in
loosing
,
as
is
afore
mentioned
:
which
also
Gregorie
noteth
in
this
only
feare
to
loose
saying
.
If
a
couetous
man
spieth
a
stronger
then
himself
,
he
feareth
that
he
wil
take
away
his
goods
:
If
a
weaker
,
that
he
will
steale
them
:
wherupon
he
addeth
,
O
poore
wretch
:
he
endureth
as
much
hurt
,
as
he
feareth
to
endure
.
Neither
feareth
hee
without
cause
.
For
as
among
a
flocke
of
sheepe
,
the
Wolfe
alwaies
choseth
the
fattest
,
and
the
Egle
among
Geefe
the
best
,
so
do
theeues
and
robbers
among
men
,
lay
for
the
richest
.
15
Which
is
more
.
It
is
a
prouerbe
,
that
couetousnesse
maketh
but
a
small
hill
:
for
many
times
it
is
with
the
couetous
as
with
Aesops
dogge
,
who
swimming
with
a
peece
of
flesh
in
his
mouth
&
seing
the
shadow
thereof
,
taking
that
to
be
another
piece
of
flesh
,
opening
his
mouth
to
catch
that
also
,
lost
the
same
which
he
before
had
,
so
the
couetous
man
being
vnsatiable
,
and
euerie
way
seeking
to
encrease
that
he
hath
,
doth
many
times
loose
that
which
is
in
his
hand
.
He
that
hateth
couetousnes
,
saith
Salomon
,
trobleth
his
hous
:
but
he
that
hateth
rewards
shal
liue
.
Likewise
in
another
place
.
He
that
hateth
couetousnes
,
shal
prolong
his
daies
.
Thus
the
couetous
man
hauing
euen
in
his
self
imagination
,
no
felicity
but
in
this
life
,
is
much
more
miserable
,
because
throgh
his
couetosnes
he
shortneth
the
course
of
his
felicitie
.
If
the
couetous
man
kindleth
an
vnquenchable
fire
for
the
life
to
come
(
vnlesse
hee
bee
a
sencelesse
beast
)
euen
in
this
life
he
shal
feele
a
tormentor
of
his
wicked
conscience
which
astonishing
him
,
in
liew
of
pleasuring
him
with
that
which
he
taketh
for
his
felicitie
,
ministreth
to
him
nothing
but
hinderaunce
,
feare
,
care
,
anguish
and
heuinesse
.
The
onely
meditation
and
apprehension
of
these
vengeances
&
iudgements
of
God
against
the
wicked
,
should
so
pierce
our
harts
,
that
wee
might
,
abhorring
couetousnes
,
Amend
our
liues
.
16
The
fourth
remedie
is
this
,
that
as
the
principall
spring
of
couetousnes
is
distrust
of
God
,
so
we
may
learne
so
to
rest
vpon
his
prouidence
,
that
dayly
begging
of
him
our
dayly
bread
,
wee
neuer
doubt
,
but
that
he
will
giue
vs
all
things
necessarie
for
this
life
,
and
neuer
forsake
vs
.
And
this
doth
the
Apostle
note
,
saying
:
Let
your
conuersation
be
without
couetousnesse
:
and
bee
content
with
those
things
that
ye
haue
:
for
he
hath
said
,
I
will
not
fayle
thee
,
neither
forsake
thee
.
It
is
a
kind
of
Idolatry
as
S.
Paul
noteth
,
to
put
the
confidence
of
life
in
goods
.
And
herein
,
as
in
manie
other
things
,
we
doe
great
iniurie
and
dishonour
to
God
:
For
as
golde
of
it selfe
can
neither
feede
,
nor
cloth
vs
:
so
that
which
we
buy
with
golde
or
siluer
,
proceedeth
not
out
of
the
gold
or
siluer
,
but
from
Gods
prouidence
,
neither
can
it
minister
any
help
without
Gods
grace
and
blessing
.
If
wrongfully
thou
hast
gotten
gold
,
it
is
accursed
:
what
blessing
canst
thou
then
looke
for
in
it
considering
the
same
commeth
not
,
as
is
aforesaid
,
from
the
fauour
of
God
?
If
thou
hast
any
substance
well
come
bye
,
thou
hast
them
from
the
hand
of
God
:
for
it
is
hee
that
hath
giuen
them
.
Should
this
pledge
of
his
care
for
thee
,
engender
mistrust
of
him
?
Experience
,
saith
S.
Paul
,
engendreth
hope
.
17
Imagine
therefore
that
life
is
better
then
food
,
Take
heede
and
beware
of
couetousnes
,
saith
Iesus
Christ
,
for
though
a
man
hath
aboundance
,
yet
his
life
standeth
not
in
his
riches
.
Sith
our
life
dependeth
not
vpon
our
riches
,
but
vpon
God
onely
,
let
vs
put
our
trust
,
not
in
our
goods
,
but
in
God
,
vpon
whose
pleasure
our
goods
doe
depend
,
who
also
hath
promised
that
he
wil
not
forsake
those
that
put
their
trust
in
him
.
18
Among
the
rest
,
there
is
yet
one
mischiefe
,
and
that
is
this
.
We
are
gluttenous
&
licorous
children
.
And
knowing
that
our
heauenly
father
will
not
please
vs
in
our
foolish
appetites
,
we
wil
prouide
for
our selues
,
&
that
plentifully
,
that
we
may
haue
the
lesse
neede
to
depend
vpon
him
.
Whereas
contrariwise
our
duty
requireth
that
we
should
be
content
with
our
daily
bread
that
we
craue
at
his
hands
,
euen
for
euery
day
that
we
craue
it
,
&
not
to
heape
vp
riches
for
the
last
day
as
S.
Iames
saith
.
Many
that
say
to
God
Giue
vs
this
day
our
dayly
bread
,
19
But
what
is
the
end
of
al
these
labors
,
trauailes
&
dangers
that
we
in
our
for
to
get
them
?
Is
it
not
rest
?
Yet
might
we
both
sooner
&
with
more
safetie
attaine
thereto
,
if
we
could
bee
content
with
so
much
as
might
suffice
.
And
to
this
effect
we
reade
that
when
king
Pirrhus
determined
to
leauie
war
against
the
Romaines
,
his
counsellor
Cyneas
to
the
end
to
diuert
him
therfro
,
asked
him
saying
,
wel
Sir
:
When
we
haue
ouercome
&
taken
Italy
,
what
shal
we
then
do
?
Pirrhus
answered
:
we
wil
passe
into
Sicil
:
thence
into
Libia
&
Carthage
.
And
what
more
said
Cyneas
?
Then
wil
we
go
into
Macedonia
,
said
the
king
,
&
conquer
all
Greece
.
Againe
,
said
Cyneas
,
what
shal
we
then
do
?
We
will
then
said
Pirrhus
take
our
rest
,
&
passe
our
time
in
pleasure
.
Then
said
Cyneas
.
Why
do
we
not
euen
now
take
this
rest
&
ease
,
but
that
we
must
needs
with
such
paine
danger
,
labour
&
trauaile
goe
to
seeke
that
which
already
we
haue
in
our
handes
?
This
wise
counsellor
sitly
shewed
him
that
if
he
could
be
content
with
his
own
realme
,
&
not
haue
coueted
after
other
mens
,
he
might
haue
enioyed
rest
,
&
beene
more
happy
,
than
by
seeking
to
conquer
other
mens
&
so
to
endanger
himselfe
after
great
labours
to
enioy
none
.
For
contentation
onely
ministreth
rest
and
giueth
happines
.
20
Now
therefore
,
sith
both
Iesus
Christ
and
Saint
Iohn
in
their
first
Sermon
doe
admonish
vs
to
amend
,
and
that
this
vice
of
couetousnesse
is
so
common
among
men
,
so
deepely
rooted
in
their
harts
,
so
daungerous
and
pernitious
:
Let
vs
to
the
end
to
refraine
therfro
,
diligently
meditate
vpon
the
remedies
afore
mentioned
.
And
first
that
we
may
denie
this
cursed
couetise
,
let
vs
remember
that
it
is
the
mother
and
nurse
of
most
wretched
fruite
,
which
causeth
vs
to
become
enemies
to
God
,
to
our
neighbor
and
to
our selues
,
as
we
haue
more
at
large
declared
.
Secondly
let
vs
not
forget
,
that
riches
are
so
farre
from
giuing
contentment
and
making
men
happie
,
that
contrariwise
they
engender
a
thousand
sorrowes
and
cares
:
they
are
vnto
vs
as
thornes
that
choke
the
good
seede
and
the
originall
of
all
vertue
in
vs
,
which
they
chaunge
into
vice
and
so
make
vs
most
miserable
and
wretched
.
Thirdly
,
that
the
vengeaunce
and
horrible
punishment
which
God
inflicteth
vpon
the
couetous
euen
in
this
life
,
but
especially
such
as
hee
will
poure
foorth
vpon
them
after
this
race
,
make
vs
to
abhorre
this
couetousnesse
which
is
the
roote
of
all
euill
.
Lastly
,
let
vs
learne
not
to
put
our
trust
in
these
vaine
and
vncertaine
riches
,
but
in
the
liuing
God
,
and
depend
wholly
vpon
his
prouidence
in
all
thinges
necessarie
for
the
maintenance
of
this
life
.
And
let
vs
apprehend
the
treasures
of
the
euerlasting
kingdome
,
contenting
our selues
with
so
much
as
God
alloweth
vs
for
this
our
pilgrimage
and
iournie
from
earth
vnto
heauen
.
But
because
it
is
God
onely
that
worketh
in
vs
both
the
will
and
the
performance
,
let
vs
feruently
and
continually
pray
vnto
him
to
purge
our
harts
from
this
couetousnesse
,
working
in
vs
by
his
holy
spirite
,
whatsoeuer
he
requireth
of
vs
in
his
word
.
O
Lord
,
encline
not
my
hart
to
couetousnesse
,
but
to
obey
thy
precepts
.
And
with
Salomon
let
vs
say
this
praier
.
Giue
me
neither
pouertie
nor
riches
:
feede
me
with
foode
conuenient
for
me
:
least
if
I
be
full
I
denie
thee
and
say
,
who
is
the
Lord
,
or
least
if
I
be
poore
,
I
steale
and
take
the
name
of
my
God
in
vain
.
Now
let
vs
proceede
to
ambition
.
Of
Ambition
,
and
Pride
.
Chap.
12.
AS
Auarice
is
an
excessiue
coueting
of
riches
,
so
ambition
i●
an
vnmeasurable
desire
of
honour
,
glorie
,
and
reputation
with
men
.
That
wee
may
therefore
the
more
plainely
laie
open
this
vice
,
we
will
consider
it
in
three
sortes
.
First
in
that
man
,
not
content
with
his
estate
,
coueteth
to
be
greater
,
and
to
haue
more
reputation
and
honour
.
Secondly
,
in
that
hee
pretendeth
a
glory
and
praise
in
the
giftes
and
graces
which
hee
hath
receiued
from
the
Lord
:
and
this
kinde
of
ambition
may
properly
bee
tearmed
arrogancie
and
pride
.
Thirdly
,
when
man
saith
or
doth
anie
thing
whereby
to
seeme
to
haue
or
be
more
than
he
hath
or
is
,
&
it
may
well
be
tearmed
boasting
.
As
for
the
first
,
Vntill
shee
fill
her
whole
compasse
.
Also
of
an
Emperour
,
Farther
.
Bee
not
these
euident
testomonies
that
mans
heart
is
ambitious
and
vnsatiable
:
that
it
is
so
farre
from
beeing
satisfied
by
increase
,
that
the
same
increase
doth
whet
the
appetite
and
still
minister
more
increase
to
the
vnsatiable
coueting
of
more
honor
and
glorie
?
2
There
is
not
anie
that
in
estate
or
dignitie
,
either
in
towne
,
prouince
,
or
kingdome
is
second
,
but
hee
aspireth
to
climbe
and
to
bee
first
,
if
not
in
the
principall
degree
,
as
king
,
yet
to
bee
next
to
his
person
,
as
Ionathan
sayde
to
Dauid
,
Thou
shalt
raigne
,
and
I
will
bee
next
to
thee
.
I
will
ascend
into
heauen
,
and
exalt
my
throane
aboue
,
besydes
the
starres
of
God
?
I
will
syt
also
vppon
the
mount
of
the
congregation
,
in
the
sides
of
the
North
,
I
will
ascend
aboue
the
height
of
the
cloudes
,
and
I
will
bee
lyke
to
the
most
high
.
All
the
kingdomes
of
the
earth
coulde
not
satisfie
the
ambition
of
greate
Alexander
,
3
It
is
no
maruell
that
the
Heathen
so
exalted
themselues
,
considering
that
some
who
not
onely
take
vppon
them
the
name
of
Christians
,
but
also
doo
boast
to
bee
Saint
Peters
successors
,
haue
growen
to
as
great
ambition
.
For
the
Bishops
of
Rome
,
not
contented
with
the
title
of
Bishops
of
the
first
sea
,
haue
taken
vppon
them
to
be
called
vniuersall
Bishops
,
heads
of
the
Church
vppon
earth
,
placed
themselues
aboue
kinges
and
Emperours
,
compared
themselues
to
the
Sunne
,
and
Kings
and
Emperors
to
the
Moone
,
because
as
the
Moone
hath
no
light
but
from
the
light
of
the
Sun
,
so
kings
and
Emperors
do
hold
their
power
&
dignity
from
them
:
yea
,
they
proceed
farther
,
&
share
with
God
,
Antichrist
should
exalt
himself
against
al
that
is
called
God
,
or
that
is
worshipped
,
so
that
he
doth
sit
as
God
,
in
the
temple
of
God
,
shewing
himselfe
that
he
is
God
.
Thus
we
see
that
the
ambitious
man
is
vnsatiable
,
and
cannot
be
satisfied
with
all
the
glorie
of
the
world
,
but
that
hee
must
also
climbe
into
heauen
to
become
God
,
euen
hee
who
beeing
a
poore
worme
vppon
the
earth
,
and
coueting
to
bee
great
,
like
vnto
God
,
through
his
ambition
fell
so
lowe
,
that
he
is
not
now
worthie
to
be
mentioned
among
the
least
creatures
in
the
world
.
4
As
this
ambition
burning
in
the
hart
,
flameth
euen
vp
to
heauen
,
so
is
there
no
vice
,
corruption
,
sinne
,
or
iniquitie
,
6
The
second
kinde
of
Ambition
,
which
we
cal
Arrogancie
&
Pride
,
is
no
other
but
a
meere
sacriledge
against
God
,
in
that
man
attributeth
to
himselfe
the
glorie
of
those
graces
which
hee
hath
receyued
from
God
.
And
this
arrogancie
may
be
considered
in
two
sortes
:
first
,
when
man
glorifyeth
himselfe
,
in
the
giftes
and
graces
of
God
:
secondly
,
in
that
hee
seeketh
and
taketh
the
glory
of
another
,
reioycing
when
it
is
attributed
to
him
,
and
sorrowing
when
it
is
denied
him
.
Concerning
the
first
,
man
is
so
vnthankfull
to
God
,
as
if
he
giue
him
either
knowledge
,
wealth
,
dignitie
,
vertue
,
or
anie
other
commendable
or
excellent
gifte
,
hee
attributeth
the
same
to
his
owne
industrie
,
&
in
hew
of
giuing
the
glorie
therof
to
God
,
hee
assumeth
it
to
himselfe
,
and
waxeth
proude
thereof
.
Saint
Paul
was
a
chosen
vessell
to
preach
the
Gospell
,
yet
doth
he
confesse
,
that
himselfe
was
in
daunger
of
beeing
exalted
aboue
measure
,
through
the
abundance
of
reuelations
,
Ye
are
saued
by
grace
through
faith
,
&
that
not
of
your selues
,
neither
of
workes
,
least
anie
man
should
boast
himselfe
.
Wherein
he
also
noteth
,
that
if
by
good
works
we
should
obtaine
saluation
,
albeit
their
goodnesse
proceed
from
God
,
yet
would
wee
boast
of
our
saluation
,
as
if
by
our
owne
works
we
purchased
the
kingdome
of
heauen
.
7
Among
all
other
reasons
why
God
doth
not
at
full
sanctifie
vs
in
this
life
,
albeit
hee
hath
made
vs
his
welbeloued
children
by
faith
in
Iesus
Christ
,
is
to
bee
obserued
,
our
inclination
to
pride
.
And
in
deede
,
if
wee
doo
boast
of
friuolous
matters
,
as
of
fine
dancing
,
leaping
,
running
,
gallant
garments
,
and
other
like
vanyties
,
what
would
wee
doo
if
in
this
life
God
should
indue
vs
wyth
all
holynesse
and
other
vertues
?
How
proude
and
glorious
would
wee
become
?
Truly
it
would
be
our
vtter
ruine
:
for
the
arrogancie
and
pride
that
woulde
spring
thereof
,
woulde
prouoke
Gods
wrath
against
vs
,
to
depriue
vs
thereof
,
as
vnthankfull
persons
,
and
to
punish
vs
as
sacrilegious
wretches
,
that
robbe
God
of
his
glorie
.
8
But
let
vs
proceede
to
other
the
giftes
of
God
,
Is
not
this
great
Babel
,
that
I
haue
builte
for
the
house
of
my
kingdome
,
by
the
might
of
my
power
,
and
for
the
honour
of
my
maiestie
?
Thus
doth
the
vnthankfull
and
sacrilegious
person
boast
of
the
giftes
and
graces
of
God
,
attributing
to
himselfe
the
praise
due
to
God
onely
.
9
The
second
point
of
this
arrogancie
and
pride
,
consisteth
in
seeking
and
accepting
the
praise
due
vnto
others
,
and
in
taking
pleasure
therein
.
And
this
also
is
a
verie
common
and
dangerous
plague
Saint
Augustine
sayth
,
that
it
is
not
inough
that
we
couet
not
the
honour
,
either
that
wee
make
but
small
account
thereof
when
it
is
denyed
,
except
we
also
practise
our selues
in
refusing
it
,
and
withall
,
take
no
pleasure
when
it
is
offered
vs
.
Yet
contrarywise
,
it
is
seldome
seene
,
sayeth
Cicero
,
that
anie
man
,
after
some
notable
exploit
or
peece
of
worke
,
forbeareth
to
craue
commendation
and
glorie
,
10
Christians
in
duetie
ought
not
onely
to
ensue
this
modestie
,
and
to
reiect
such
glorie
as
maye
bee
attributed
to
them
,
but
also
to
declare
vnto
whome
it
appertayneth
,
that
it
may
bee
giuen
where
it
ought
.
As
Saint
Peter
when
hee
had
cured
the
lame
man
,
and
sawe
the
people
meruayle
thereat
,
sayde
:
Yee
men
of
Israel
,
why
meruaile
yee
at
this
?
Or
why
looke
yee
so
steadfastly
an
vs
,
as
though
by
our
power
and
godlynesse
wee
haue
made
this
man
goe
?
This
myracle
hath
beene
wrought
by
faith
in
Iesus
Christ
,
and
therefore
the
praise
and
glorie
thereof
belongeth
to
him
,
and
not
to
vs
.
Paule
and
Barnabas
proceede
farther
,
for
seeing
that
for
healing
a
lame
man
at
Listra
,
the
Licaonians
thought
them
to
bee
Gods
,
and
woulde
haue
offered
sacrifices
vnto
them
,
they
in
great
horror
rent
theyr
garments
and
sharplye
reprouing
them
,
tolde
them
that
the
praise
and
glorie
thereof
belonged
to
God
onely
,
and
to
him
must
be
giuen
.
11
Of
this
second
point
of
arrogancie
and
pride
,
proceedeth
such
griefe
and
sorrowe
,
as
wee
take
when
wee
are
defrauded
of
the
honour
,
glorie
,
and
reputation
which
wee
pretende
and
looke
for
at
the
handes
of
others
.
12
The
third
kinde
of
Ambition
,
is
vaine
boasting
or
presumption
,
as
when
a
man
speaketh
or
doeth
anie
thing
,
to
the
ende
to
seeme
to
haue
more
than
hee
hath
,
and
to
be
that
which
he
is
not
.
Some
there
are
so
ambitious
&
foolish
in
this
point
,
that
the
lesse
they
haue
whereof
to
bragge
,
the
more
they
boast
themselues
,
and
so
theyr
bragges
are
as
testimonies
of
theyr
ignorance
,
want
,
and
miserie
.
When
the
shadowes
of
our
bodies
grow
great
,
it
is
a
signe
that
the
Sunne
beginneth
to
depart
from
vs
:
and
in
like
manner
it
is
an
argument
whereby
to
proue
that
vertue
decaieth
,
when
presumption
augmenteth
.
As
full
vessells
make
small
noise
,
&
when
they
yeeld
a
great
sound
,
it
is
a
signe
they
be
emptie
:
euen
so
vain
glorie
and
much
boast
is
a
token
of
small
vertue
.
As
also
the
poor
pedlers
that
haue
but
theyr
packs
,
doo
in
euerie
market
shewe
all
that
they
haue
,
when
the
great
marchants
doo
make
but
some
smal
shew
of
the
marchandise
,
whereof
they
haue
great
plentie
:
so
doo
these
men
by
their
boasting
declare
themselues
to
bee
deuoyd
of
that
whereof
they
set
the
greatest
face
,
and
so
depriue
themselues
of
the
glorie
that
they
seeke
for
,
and
so
it
falleth
out
with
them
in
manner
as
wee
ordinaryly
see
,
that
the
shadowe
flyeth
from
those
that
runne
after
it
,
and
followeth
those
that
flie
from
it
.
Also
as
the
eares
of
corne
that
hang
theyr
heads
,
are
ordinarily
wel
taken
and
full
,
and
those
that
stand
vpright
,
do
make
vs
to
thinke
that
there
is
little
in
them
:
so
they
that
walke
in
humilitie
,
and
exalte
not
themselues
,
neither
seeke
for
glorie
,
are
most
endued
with
vertue
,
and
other
commendable
qualities
,
when
contrarywise
,
the
greate
boasters
by
theyr
proude
speeches
,
doo
shew
themselues
deuoyde
of
the
same
.
Experience
also
teacheth
,
that
as
the
vallies
are
ordinarily
fruitfull
,
so
the
hills
the
higher
they
are
,
the
more
is
theyr
barrennesse
.
Let
these
men
therefore
no
longer
deceiue
both
the
world
and
themselues
,
neyther
let
them
bee
such
fooles
,
as
to
bee
content
wyth
the
false
apparance
and
no
effect
:
Let
them
endeauour
to
bee
in
deede
that
which
they
would
seeme
to
bee
,
namely
,
wise
,
holie
,
and
vertuous
,
otherwise
wee
may
liken
them
to
such
as
couet
rather
the
name
of
a
king
,
than
the
kingdome
,
or
to
bee
king
in
deede
.
Withal
,
let
them
remember
,
that
as
such
impudencie
and
boasting
is
intollerable
among
men
,
so
when
it
is
practised
in
matter
concerning
the
seruice
of
God
,
it
is
no
lesse
than
detestable
hypocrisie
in
his
sight
.
13
We
haue
alreadie
declared
,
that
ambition
and
desire
to
bee
mightie
,
together
with
such
arrogancie
and
pride
as
maketh
man
to
glorie
of
himselfe
,
to
reioyce
when
glory
is
giuen
vnto
him
,
and
to
grieue
when
it
is
denied
him
,
taken
from
him
,
or
diminished
,
are
common
faultes
and
deeply
rooted
in
mens
heartes
,
and
wythall
very
dangerous
:
as
also
is
boasting
,
as
when
a
man
seeketh
to
seem
to
be
more
than
he
is
,
or
more
than
he
hath
.
What
more
is
ther
now
to
bee
done
,
but
that
as
Iesus
Christ
exhorteth
vs
to
amend
,
so
to
the
end
to
obey
him
,
wee
consider
vpon
all
conuenient
meanes
to
correct
and
vtterly
to
mortifie
this
cursed
ambition
,
pride
,
&
boasting
.
4
First
,
let
vs
remember
the
horrible
vengeance
that
God
in
old
time
hath
executed
vpon
the
ambitious
and
proud
.
What
a
fearefull
punishment
was
inflicted
vppon
Adam
and
Eue
,
It
is
the
voice
of
God
and
not
of
man
,
God
resisteth
the
proud
,
and
giueth
grace
to
the
lowly
.
Againe
,
He
that
will
be
first
among
you
(
saith
Christ
)
shal
be
minister
,
&
he
that
exalteth
himselfe
shal
be
brought
low
.
If
man
therefore
couet
to
be
exalted
,
God
is
his
aduersarie
:
if
vpon
arrogancie
he
attributeth
to
himself
the
glorie
due
to
God
,
he
must
loke
that
God
will
be
his
enemie
,
as
he
doth
protest
,
saying
,
I
will
not
giue
my
glorie
to
another
.
15
Surely
it
is
maruellous
,
that
men
shoulde
so
delight
in
these
vices
,
10
To
these
purposes
,
we
must
imagine
that
there
is
nothing
lesse
conuenient
to
man
than
ambition
,
pride
,
and
arrogancie
.
Let
man
,
(
saith
Saint
Augustine
)
for
whom
the
sonne
of
God
humbled
and
abased
himselfe
,
If
the
Moone
(
as
Esaie
sayth
)
shall
bee
abashed
,
and
the
Sunne
ashamed
,
when
the
Lord
of
hoasts
shall
raigne
in
mount
Sion
and
in
Ierusalem
,
and
when
glory
shall
be
before
his
auncient
men
:
shall
wee
poore
sinners
,
clothed
in
iniquitie
,
and
replenished
with
infection
of
sinne
,
lift
vp
our
heads
in
the
presence
of
Gods
maiestie
?
Shal
not
wee
rather
be
,
as
it
were
,
swallowed
vp
in
the
gulfe
of
shame
and
reproch
?
To
vs
belongeth
open
shame
,
17
Againe
,
let
vs
waigh
our
bodily
miseries
,
the
vice
and
corruption
of
our
soules
:
in
briefe
,
all
our
iniquities
,
against
whatsoeuer
may
in
vs
be
excellent
,
honorable
,
or
wherein
wee
doo
boast
:
and
surely
the
counterpoise
will
waie
downe
our
pride
,
and
replenish
our
countenances
with
confusion
&
shame
.
Let
vs
set
our
ignorance
against
our
knowledge
:
the
vertue
that
we
want
,
agaynst
that
which
we
haue
:
our
sinnes
,
against
our
righteousnesse
,
and
our
corruption
,
against
our
holynesse
:
so
shall
we
soone
quench
all
arrogancie
and
presumption
.
Let
vs
not
compare
with
the
deuils
in
exalting
our selues
,
but
with
the
Angels
in
humbling
our
mindes
.
It
is
thought
that
the
peacocke
so
full
of
faire
feathers
,
hauing
only
two
foule
feet
,
standing
proudly
in
the
circle
and
contemplation
of
his
beautifull
trains
,
so
soon
as
he
seeth
his
feet
,
which
he
thinketh
to
be
foule
,
straight
humbleth
himselfe
,
and
abateth
&
seeketh
to
hide
his
feathers
:
how
much
rather
ought
we
,
by
the
feeling
,
sight
,
and
apprehension
of
many
our
foule
feet
,
and
corrupt
&
peruerse
passions
that
raigne
in
vs
,
to
humble
our selues
,
and
to
abate
our
pride
,
ingendered
of
a
few
feathers
,
which
haue
only
some
smal
beginning
and
apparance
of
beautie
?
Moreouer
,
the
more
plentifully
that
almightie
God
bestoweth
his
blessinges
and
graces
vpon
vs
,
the
more
are
we
bound
to
doo
him
homage
,
in
referring
them
to
his
glorie
,
What
haue
wee
,
sayth
Saint
Paul
,
that
wee
haue
not
receiued
?
If
we
haue
receiued
it
,
why
doo
we
boast
of
it
,
as
if
we
had
not
receiued
it
?
Men
would
laugh
at
a
poore
man
,
if
hauing
precious
garments
lent
him
to
acte
the
part
of
some
honorable
personage
vpon
a
stage
,
when
the
play
were
at
an
end
,
he
should
keepe
them
as
his
owne
,
and
bragge
vp
and
downe
in
them
.
Yet
so
doo
they
to
whome
God
imparteth
his
giftes
and
graces
,
when
in
liew
of
yeelding
the
glorie
of
the
same
to
him
that
is
the
author
,
they
assume
it
to
themselues
.
19
Let
vs
therefore
renounce
all
ambition
,
mortifie
all
pride
,
&
despise
the
smoake
of
worldly
glorie
.
What
man
was
euer
more
mightie
,
more
rich
,
more
wise
,
or
raysed
to
greater
glorie
than
Salomon
?
Yet
doth
hee
crie
out
and
protest
,
that
all
is
but
vanitie
of
all
vanities
,
and
that
all
is
vanitie
.
What
will
it
auaile
vs
to
be
glorious
among
men
,
and
an
obloquy
in
the
sight
of
God
?
Commended
in
the
world
,
and
abhominable
in
the
sight
of
Angels
?
O
man
of
lyttle
vnderstanding
,
sayde
an
ancient
wise
man
,
what
art
thou
the
better
for
thy
vaineglorie
,
when
thou
shalt
bee
well
spoken
of
where
thou
art
not
,
and
where
thou
art
thou
shalt
bee
tormented
?
If
wee
bee
abiect
and
contemptible
in
this
lyfe
,
it
is
but
for
a
few
dayes
,
let
vs
then
bee
content
,
and
take
comfort
in
that
wee
are
mightie
,
rich
,
and
glorious
in
the
sight
of
God
,
through
his
sonne
Iesus
Christ
,
as
beeing
his
children
,
and
inheritours
of
his
euerlasting
kingdome
.
Humilitie
,
sayeth
Chrisostome
,
is
the
foundation
of
Christian
philosophie
.
And
as
our
humilitie
is
an
exaltation
in
the
sight
of
God
,
so
hath
the
confession
of
our
humilitie
,
for
a
remedie
prepared
his
mercie
and
goodnesse
.
Wee
are
not
(
sayeth
Saint
Augustine
)
to
glorie
in
anie
thing
,
for
wee
haue
nothing
,
vnlesse
man
hauing
wholy
put
awaie
himselfe
,
doo
learne
wholie
to
depend
vpon
God
.
And
as
for
all
giftes
,
graces
,
and
vertues
wherwith
wee
may
be
endued
,
let
vs
yeeld
the
glorie
to
God
onely
,
the
author
of
all
goodnes
,
for
to
him
onely
belongeth
all
honor
,
glorie
and
praise
for
euer
and
euer
.
Of
sumptuousnesse
and
excesse
in
apparell
.
Chap.
13.
AMbition
and
desire
of
vainglorie
,
before
mentioned
,
among
other
things
,
appeareth
as
well
in
the
sumptuousnesse
of
apparrell
and
ornamentes
of
the
body
,
as
in
superfluitie
and
excesse
in
diet
.
As
concerning
sumptuousnesse
in
apparel
and
pompe
,
euerie
man
in
his
owne
heart
must
confesse
,
that
that
corruption
proceedeth
of
a
foolishe
desire
of
reputation
among
men
.
And
in
deede
among
the
rest
,
there
bee
three
thinges
greatly
esteemed
in
the
worlde
,
and
therefore
yeelde
some
reputation
vnto
those
that
haue
them
,
Nobilitie
,
Riches
:
and
in
women
and
maidens
,
Beautie
.
This
doo
wee
see
to
be
so
,
in
that
men
in
marriage
haue
especiall
regard
to
the
same
.
In
Nobilitie
there
is
great
respect
of
disparagement
,
and
seldome
shall
yee
finde
marriage
contracted
betweene
gentry
and
yeomandrie
.
And
as
for
Riches
it
is
commonly
the
first
question
,
men
do
first
enquire
after
it
.
And
as
an
ancient
Poet
sayde
,
Riches
is
the
Queene
and
Ladie
that
giueth
Nobility
and
Beautie
.
As
for
Beautie
,
When
the
sonnes
of
God
(
saith
Moses
)
sawe
that
the
daughters
of
men
were
faire
,
2
Neither
is
this
any
new
disease
,
for
we
see
in
the
dayes
of
Esay
,
how
the
Iewish
women
were
addicted
thereunto
,
who
ware
ornaments
of
slippers
,
3
Howbeit
(
a
litle
by
the
way
to
touch
this
corruption
)
In
some
this
excesse
hath
yet
farther
scope
:
for
not
contenting
themselues
with
that
naturall
colour
which
God
hath
bestowed
vppon
them
,
eyther
with
the
vse
of
common
water
for
cleanlynesse
,
they
daily
imploie
their
waters
wherewyth
to
make
them
seeme
fairer
than
they
are
,
yea
,
which
is
worse
,
some
doo
euen
paint
themselues
,
daubing
theyr
faces
and
laying
on
some
colour
,
wherewyth
,
hyding
the
handie
worke
of
God
,
they
maye
seeme
to
haue
more
beautie
than
hee
hath
vouchsafed
to
giue
vnto
them
.
This
vanitie
was
in
vse
in
the
dayes
of
wicked
Iezabel
,
and
hath
euer
since
successiuely
continued
in
many
others
that
haue
,
and
doe
imitate
this
accursed
woman
,
deuoured
by
dogges
,
together
with
her
painting
:
4
But
to
returne
to
the
corruption
in
pompous
and
sumptuous
apparell
.
Euerie
man
can
confesse
that
this
excesse
is
ouer
plentifull
and
common
among
vs
.
They
can
speake
of
it
:
They
can
complaine
of
it
:
they
can
say
,
there
is
no
amendement
in
vs
:
but
euery
one
doth
giue
occasion
of
offence
.
They
can
grant
that
we
deserue
stripes
:
that
God
will
punish
vs
,
and
that
iustly
:
and
all
these
speeches
be
euen
so
many
iudgements
registred
in
heauen
,
which
in
the
end
we
shall
find
to
be
but
an
execution
against
vs
,
because
no
man
amendeth
,
but
euery
one
looketh
who
shall
first
beginne
.
Euery
man
imagineth
that
himselfe
may
well
weare
such
apparell
,
and
that
he
may
better
doe
it
then
another
of
his
like
calling
.
Euerie
man
condemneth
excesse
and
vanitie
,
yet
wil
he
therby
declare
himselfe
to
be
more
rich
then
an
other
,
allowing
that
in
himselfe
,
which
he
reproueth
in
others
.
Wee
confesse
the
obiections
made
vnto
such
as
flee
from
their
owne
habitations
for
religion
to
bee
most
true
:
namely
,
that
they
bring
their
pompe
and
sumpteous
apparell
with
them
,
into
the
townes
that
receiue
them
,
thereby
alluring
the
naturall
inhabitants
,
who
before
liued
in
greater
simplicitie
and
modestie
,
to
the
like
vanitie
and
corruption
.
To
bee
short
,
it
seemeth
that
we
who
vnto
others
should
be
as
lampes
and
ministers
of
reformation
,
are
growen
to
be
auctors
of
infection
&
offence
.
And
this
may
be
but
too
truely
obiected
,
euen
to
our
great
confusion
,
and
to
the
slaunder
of
the
doctrine
which
we
doe
professe
.
Remembring
therefore
the
exhortations
of
Christ
and
Saint
Iohn
,
importing
that
we
should
Amend
our
liues
,
let
vs
lastly
resolue
to
leaue
off
,
forsake
and
detest
all
this
excesse
,
vanity
,
pompe
and
sumptuousnesse
in
apparell
.
5
But
truely
neither
the
Censors
of
Rome
,
who
made
so
manie
good
lawes
concerning
this
matter
:
neither
the
wisest
reformers
of
our
time
could
euer
so
bridle
this
ambition
and
excesse
:
but
that
as
an
cele
it
would
slide
forth
and
shew
it selfe
transformed
into
some
new
fashion
.
To
be
short
,
there
is
not
any
lawgiuer
that
can
sound
the
depth
of
this
corruption
,
but
onely
one
God
,
who
teacheth
vs
to
beginne
reformation
at
the
hart
.
And
indeed
as
euery
seede
bringeth
forth
hearbes
or
fruite
according
to
his
kind
as
Lettice
seede
,
Lettice
,
Thistle
seede
,
Thistles
,
so
if
the
hart
be
humble
and
modest
,
the
garment
for
the
bodye
will
bee
euen
so
:
but
if
the
heart
bee
proude
and
ambitious
,
it
will
shew
foorth
some
kinde
of
excesse
and
pride
,
notwithstanding
whatsoeuer
lawes
to
the
contrarie
.
7
The
second
vse
of
garmentes
is
to
defend
vs
from
colde
,
from
raine
,
from
the
heate
of
the
sunne
&c.
What
argument
can
we
gather
hereof
to
grow
proud
?
Hereby
we
ought
to
cal
to
mind
Gods
wrath
against
sinne
,
considering
that
had
it
not
beene
for
sinne
,
man
shoulde
neuer
haue
beene
annoyed
with
heate
or
colde
that
doe
so
molest
him
.
Moreouer
this
vse
of
garmentes
doeth
testifie
vnto
vs
.
Gods
goodnesse
and
mercie
towardes
vs
,
in
that
hee
ministreth
wherewith
to
releeue
our
necessities
,
and
so
bindeth
vs
more
and
more
to
praise
him
.
To
make
therefore
our
garmentes
a
pompe
,
and
shew
whereby
to
bee
honored
and
glorified
,
is
the
reuersing
of
the
vse
of
them
,
and
manifest
sacriledge
against
God
.
Yet
is
this
corruption
so
common
,
that
there
is
none
,
no
not
the
little
children
,
but
will
boast
of
gay
garments
.
Let
vs
therefore
that
haue
more
wit
then
children
,
euen
vs
,
I
say
especially
that
are
instructed
in
Gods
word
,
and
know
the
originall
and
vse
of
garmentes
:
in
liew
of
seeking
glorie
in
the
same
,
learne
by
them
to
humble
our selues
,
and
to
render
all
thankes
and
prayses
to
God
to
whome
it
appertaineth
.
8
For
a
third
remedie
,
let
vs
remember
what
a
folly
,
yea
what
an
extreame
iniquitie
it
is
to
take
more
care
for
garmentes
for
the
bodie
,
then
for
ornaments
for
the
soule
.
For
as
the
bodie
being
of
more
valew
then
the
garment
,
wee
will
sell
or
pawne
foorth
the
garment
,
for
to
feede
the
bodie
:
so
ought
wee
to
leaue
all
affecton
to
beautifie
our
bodies
,
the
better
to
tende
to
the
adorning
of
our
soules
.
And
hereto
doth
Saint
Peter
exhort
vs
,
Let
not
the
womans
apparell
be
outward
with
broydered
heare
,
or
golde
put
about
,
or
in
putting
on
of
apparell
,
but
let
the
hid
man
of
the
hart
be
vncorrupt
,
with
a
meeke
and
quiet
spirit
,
which
is
before
God
,
a
thing
much
set
by
.
The
same
doth
S.
Paule
also
confirme
,
saying
Let
women
araie
themselues
in
comely
apparell
with
shamefastnesse
and
modestie
,
not
broidered
haire
,
or
golde
,
or
pearle
,
or
costly
apparell
,
but
(
as
becommeth
women
that
professe
the
feare
of
God
)
with
good
workes
.
If
wee
dwel
in
a
borrowed
house
,
looking
weekly
when
we
must
depart
,
wee
wyll
neuer
trouble
our selues
wyth
anie
cost
or
fitting
of
it
,
as
wee
woulde
doo
,
if
wee
were
sure
to
remayn
in
it
all
the
daies
of
our
liues
.
And
what
is
the
bodie
but
a
house
lent
vnto
the
soule
,
from
whence
it
looketh
dayly
to
departe
?
What
reason
haue
wee
then
so
to
care
for
adorning
the
bodie
,
which
shortly
must
rot
and
perish
,
&
so
to
neglect
the
soul
which
is
immortal
?
Men
commonly
doo
care
to
be
more
honestly
appareled
when
they
are
to
meet
at
some
banquet
,
or
marriage
,
or
to
come
before
some
honourable
personages
,
than
ordinarily
when
they
conuerse
wyth
inferiours
:
Now
wee
,
as
concerning
our
bodies
doo
conuerse
wyth
men
lyke
vnto
our selues
:
but
as
concerning
our
soule
,
with
God
and
his
angels
,
to
whome
it
is
lifted
vp
,
now
by
faith
,
but
at
death
really
.
Is
it
not
therefore
repugnant
to
all
order
and
reason
,
to
care
more
for
the
beautifying
of
the
bodie
,
than
for
adorning
of
the
soule
?
9
Some
man
wyll
saie
,
Why
,
albeit
we
beautifie
our
bodyes
,
yet
doo
wee
thinke
vpon
the
adorning
of
the
soule
.
But
this
is
a
mere
abuse
,
for
it
is
an
olde
saying
,
that
the
great
care
to
prouide
for
the
bodie
,
is
an
euident
token
of
the
neglect
and
small
affection
to
adorne
the
soule
.
Who
can
saie
that
hee
is
loth
to
burne
his
house
,
when
hee
layeth
burning
coales
hard
by
a
stacke
of
strawe
?
Naturally
wee
are
inclined
to
ambition
and
pride
,
and
what
is
all
this
pompe
&
prouision
for
the
bodie
,
but
wood
and
straw
kindled
by
the
fyre
of
our
Ambition
?
Humilitie
,
modestie
,
charitie
,
chastitie
and
holinesse
,
are
the
chiefe
ornamentes
of
our
soules
,
and
is
there
anie
thing
more
contrarie
to
these
vertues
than
Ambition
,
pride
,
crueltie
,
lust
,
and
prophane
liuing
,
which
all
doo
appeare
in
these
pompes
and
ornamentes
for
the
bodie
?
Well
may
wee
confesse
,
that
there
bee
some
more
proude
in
theyr
paltrie
peltes
,
than
many
in
theyr
sumptuous
apparell
.
When
Antisthenes
ware
a
turnde
cloake
,
Socrates
tolde
him
that
hee
discerned
his
vaineglorie
and
ambition
through
the
rentes
of
his
cloake
.
Contrariwise
,
queene
Heste
rprotested
before
God
,
that
shee
tooke
no
more
pride
in
her
most
rich
apparell
,
10
Some
will
reply
:
did
God
create
golde
,
siluer
,
silke
and
such
like
,
to
no
vse
?
We
confesse
he
created
them
to
vse
,
but
not
to
abuse
:
of
his
liberalitie
to
take
occasion
to
praise
him
,
but
not
to
extoll
our selues
.
And
truely
it
is
a
great
abusing
of
Gods
creatures
,
when
we
employ
them
to
maintain
our
pride
and
ambition
,
and
in
liew
of
reseruing
al
honour
and
praise
to
him
that
is
the
giuer
of
them
,
to
minister
offence
to
our
neighbours
.
Againe
it
followeth
not
that
the
vse
of
silke
and
golde
,
permitted
to
Kinges
,
Princes
,
and
people
of
like
calling
,
should
equally
bee
permitted
and
commanded
for
euerye
Marchaunt
and
Artificer
.
Princes
may
without
reprehension
or
blemish
of
pride
weare
that
which
Marchaunts
and
Artificers
cannot
vse
without
note
of
pride
and
presumption
.
True
it
is
,
that
the
more
modestly
that
any
shall
vse
it
,
the
more
commendable
it
is
?
But
it
were
but
a
trouble
to
pollicie
and
conscience
without
reason
or
ground
,
to
submit
all
person
of
whatsoeuer
calling
to
Marchaunts
attire
:
as
also
it
is
not
conuenient
to
abase
Marchaunts
into
poore
Artificers
apparell
.
11
Yet
is
there
another
point
to
be
considered
.
God
(
as
to
another
purpose
is
afore
said
)
hath
made
men
not
Lordes
,
but
stewards
of
his
goods
,
with
condition
that
they
shall
giue
accompt
of
the
same
.
And
in
that
respect
it
is
lawfull
for
men
of
honour
and
calling
,
honourably
to
cloth
themselues
,
so
long
as
they
also
reserue
meanes
,
and
clothe
the
poore
members
of
Christ
.
And
indeede
this
sentence
which
he
will
pronounce
in
the
day
of
iudgement
,
Depart
from
me
ye
cursed
into
eternal
fire
:
for
I
was
naked
and
ye
clothed
me
not
&c.
might
make
those
to
tremble
whose
superfluitie
and
excesse
in
apparell
would
wel
suffice
to
cloth
the
poore
members
of
Iesus
Christ
.
But
this
sparingnes
is
an
euident
signe
of
incredulitie
,
as
Saint
Iames
noteth
,
That
their
traficke
and
Marchaundise
shall
bee
sanctified
to
the
Lord
.
It
shall
not
bee
locked
vp
,
neither
hidden
,
but
shall
bee
vnto
those
that
dwell
in
the
presence
of
the
Lorde
,
that
they
may
eate
and
be
satisfied
,
and
haue
dureable
clothing
,
for
so
doth
the
word
signifie
that
he
vseth
.
12
To
conclude
,
wee
are
to
thinke
that
professing
reformed
religion
,
it
were
meete
wee
should
giue
examples
of
reformation
,
yet
doe
men
see
in
vs
the
encrease
of
pompe
and
excesse
in
apparell
,
as
well
in
fashion
,
as
in
stuffe
,
edginges
,
laces
,
quoifes
and
other
like
vanities
.
These
,
as
they
testifie
are
small
reformation
in
heart
,
so
doe
they
with
manie
call
in
doubte
our
faith
,
and
consequently
our
doctrine
.
Those
of
the
Church
of
Rome
doe
hereof
occasion
to
harden
their
heartes
,
in
that
in
this
pointe
they
see
no
difference
betweene
them
and
vs
.
As
also
the
Anabaptistes
haue
almost
no
other
argument
to
diuert
themselues
and
others
from
our
doctrine
,
but
the
pompe
and
excesse
in
apparell
that
they
see
in
the
professors
of
our
religion
.
Beholde
,
saie
they
,
they
sauour
all
together
of
the
worlde
.
They
bee
worldly
people
:
Bee
they
the
children
of
God
?
Saint
Iohn
sayth
,
Loue
not
the
worlde
:
hee
that
loueth
the
world
is
an
enemie
to
God
.
Yet
it
is
true
that
these
men
professing
a
greater
simplicitie
in
apparell
,
doe
euen
in
themselues
shew
ambition
to
the
world
as
concerning
the
stuffe
:
for
condemning
a
garde
of
veluet
,
or
a
pafement
lace
,
they
yet
requite
the
vanitie
,
with
the
excellencie
and
price
of
the
stuffe
,
which
cannot
be
too
fine
or
too
deere
for
them
:
and
so
in
sumptuousnesse
doe
exceede
both
gards
and
lace
.
Yet
doth
our
dutie
also
require
that
for
our
partes
wee
shoulde
take
away
all
obiections
or
occasion
to
stumble
at
vs
.
Also
as
they
are
not
to
condemne
the
doctrine
for
anie
such
outward
matters
,
so
are
wee
to
remember
the
protestation
of
Saint
Paule
,
who
sayth
,
Rather
then
I
will
offend
my
neighbour
,
I
will
eate
no
flesh
while
I
liue
.
If
hee
so
submitted
and
resolued
himselfe
in
a
matter
indifferent
,
how
much
rather
shoulde
wee
beware
of
offending
the
weake
in
these
vanities
,
prohibited
by
God
?
Woe
,
bee
vnto
him
by
whome
offences
come
,
It
were
better
for
that
man
a
mille
stone
were
hanged
about
his
necke
,
and
that
hee
were
cast
into
the
sea
.
Shall
wee
euen
obstinately
through
our
vanities
be
causes
of
the
ruine
of
our
brethren
,
It
shall
bee
in
the
daye
of
the
Lordes
sacrifice
(
thereby
meaning
the
day
of
his
vengeance
)
that
I
will
visite
the
Princes
and
the
kinges
children
,
and
all
such
as
are
clothed
with
straunge
apparell
.
Thus
wee
see
how
the
Princes
and
great
Lordes
,
making
a
shew
of
their
sundrie
sutes
of
sumptuous
apparell
,
and
new
and
straunge
fashions
are
heere
threatned
with
Gods
iudgements
.
And
therefore
let
such
as
be
of
meaner
calling
,
imagine
whether
such
vanities
and
corruptions
bee
worthie
greater
punishment
in
them
or
no.
13
Now
in
as
much
as
our
Sauiour
Iesus
Christ
the
Sonne
or
God
,
and
his
forerunner
Iohn
Baptist
,
doe
in
their
first
preaching
admonish
vs
to
Amend
our
liues
:
Let
vs
studie
to
forsake
this
ambitious
vanitie
,
so
that
euery
man
in
his
calling
,
not
imaginarie
,
but
such
as
God
hath
called
him
vnto
,
apparelling
himselfe
modestly
,
may
in
effect
declare
that
he
feareth
God
,
and
mindeth
to
liue
to
edification
:
remembring
that
garments
are
as
it
were
a
notable
blemish
of
sinne
,
the
occasion
of
garments
,
made
as
well
to
couer
our
shame
,
as
to
defend
vs
from
other
the
discommodities
engendred
in
Adams
transgression
:
That
the
vse
of
the
garments
in
steade
of
pride
and
puffing
of
vs
vp
may
tend
to
humilitie
,
making
vs
to
glorifie
God
for
his
mercie
and
liberalitie
towardes
vs
.
Moreouer
that
we
take
care
,
not
to
decke
vp
our
bodies
which
shortly
must
perish
and
rot
,
but
to
adorne
our
soules
which
are
immortall
,
with
holinesse
and
good
workes
in
the
sight
of
God
.
To
be
short
,
that
cutting
off
our
superfluities
,
wee
doe
therewith
assist
and
relieue
the
poore
members
of
Iesus
Christ
,
to
the
ende
that
in
the
day
of
iudgement
,
I
was
naked
and
ye
clothed
me
,
come
therfore
yee
blessed
of
God
my
father
,
and
possesse
the
kingdome
of
heauen
,
may
passe
on
our
sides
.
Of
excesse
and
superfluitie
in
feastes
and
banquets
.
Chap.
24
NOw
let
vs
speake
of
banquets
.
No
man
can
in
these
daies
make
a
feast
without
excesse
,
and
that
excesse
must
bee
also
reproued
and
represented
to
the
host
by
some
one
of
the
companie
,
euen
of
those
that
professe
the
religion
:
yet
ordinarily
in
such
sort
,
as
the
host
accompteth
it
as
a
commendation
of
his
magnificence
&
plentie
.
As
also
if
he
that
semeth
to
find
the
fault
,
chance
afterward
to
make
another
,
it
shal
likewise
be
such
,
as
he
likewise
wil
looke
for
the
like
censure
,
which
hee
also
will
take
to
redound
to
the
praise
of
his
liberalitie
and
plentie
.
Hereto
haue
relation
all
excuses
of
meane
entertainment
,
and
desire
to
take
patience
,
euen
in
a
feast
that
sloweth
with
all
dainties
,
and
are
motioned
onely
to
minister
occasion
to
the
guests
to
say
that
there
is
but
ouer
much
,
and
by
such
a
censure
to
get
the
commendation
of
plentie
and
liberality
.
Thus
each
man
reprouing
and
accusing
other
of
excesse
,
no
man
sheweth
any
Amendement
.
Yet
let
vs
not
thinke
but
these
pettie
censures
,
proceeding
either
of
worldly
ciuilitie
and
slatterie
,
or
of
Christian
admonition
,
are
so
many
sentences
giuen
by
our
owne
mouthes
,
which
shall
be
laide
before
vs
in
the
daie
of
iudgement
to
our
condemnation
.
God
hath
ordained
meate
and
drinke
for
two
principall
purposes
.
First
to
nourish
and
relieue
vs
,
to
the
end
that
thereby
recouering
new
strength
and
force
(
which
fitly
is
called
refection
)
wee
may
euery
man
applie
our selues
to
that
seruice
whereto
he
hath
called
vs
:
But
our
banquets
contrariwise
doe
returne
vs
vnprofitable
,
as
growing
so
dull
and
heauie
by
our
long
sittinges
and
plentie
,
that
wee
are
fitter
and
more
readie
to
sleepe
like
hogges
,
then
as
Christians
prouided
to
follow
our
vocations
:
especially
to
heere
or
reade
Gods
worde
,
or
to
tend
to
prayers
and
meditation
.
And
thus
in
our
banquete
we
take
not
our
refection
but
destruction
.
If
a
horse
by
eating
too
many
Oates
should
grow
heauie
and
slacke
to
goe
or
drawe
,
wee
woulde
beware
of
giuing
him
too
much
,
least
wee
shoulde
both
loose
our
prouender
and
weaken
our
horse
:
Euen
so
in
meate
and
drinke
and
long
sittinges
,
if
the
plentie
make
vs
heauie
and
slow
in
our
vocations
,
namely
in
the
seruice
of
God
,
we
haue
iust
cause
to
cut
it
off
,
and
so
to
take
away
the
abuse
which
is
especially
hurtfull
and
to
be
condemned
.
2
If
our
studies
were
as
much
applyed
to
make
our
feasts
,
as
sober
and
simple
,
as
they
are
plentifull
and
delicious
,
both
our
bodies
would
be
better
at
ease
,
our
soules
more
readie
to
their
actions
,
and
our selues
better
able
to
relieue
the
poore
.
And
indeede
euen
in
dutie
we
are
bounde
to
leane
more
to
sobrietie
then
to
superfluitie
and
excesse
:
to
vertue
then
to
vice
:
and
to
remember
the
saying
of
Iustine
to
this
purpose
,
3
The
second
purpose
and
vse
of
foode
is
,
to
procure
vs
to
prayse
and
glorifie
God
for
his
goodnesse
and
liberalitie
towards
vs
.
And
therefore
Saint
Paule
saith
.
Whether
wee
eate
,
or
wether
we
drinke
,
or
whatsoeuer
wee
doe
,
let
vs
doe
all
to
the
honour
and
glorie
of
God
.
But
to
the
contrarie
,
which
of
vs
when
we
tast
the
sauour
of
meate
or
drinke
,
is
in
heart
mooued
to
say
with
Dauid
,
O
Lord
thou
art
good
and
gracious
?
Iob
,
a
man
that
feared
God
,
sent
vnto
them
and
purified
them
,
and
rising
earely
offered
sacrifice
according
to
their
number
,
saying
in
himselfe
.
It
may
bee
my
sonnes
haue
sinned
and
blasphemed
God
in
their
harts
.
Thus
did
Iob
euery
day
.
And
vndoubtedly
we
also
do
diuersly
and
in
sundry
maners
offend
God
in
our
feastes
,
if
it
be
but
in
a
number
of
vaine
friuolous
speeches
,
of
the
which
wee
must
giue
accompt
in
the
day
of
iudgement
.
5
We
are
moreouer
for
feare
of
offending
God
in
our
feasts
,
6
Why
?
Will
some
men
say
,
is
it
not
lawfull
at
feastes
to
haue
any
talke
but
of
God
,
or
to
vse
any
communication
but
of
religion
?
There
is
great
difference
betweene
euer
and
neuer
.
Men
vse
to
water
their
wine
for
feare
of
drunkennes
,
and
put
salt
in
their
meate
to
season
it
:
euen
so
must
our
speeches
sauour
of
sobrietie
&
Christian
reformation
:
We
may
reioice
together
,
yet
in
the
Lord
&
in
al
modesty
,
beseeming
the
children
of
God
.
Besides
in
our
plenty
we
must
remember
the
poore
,
and
the
saying
of
Iesus
Christ
to
this
purpose
,
Giue
Almes
of
those
thinges
which
you
haue
,
and
all
things
shall
bee
cleane
vnto
yow
:
When
thou
makest
a
feast
,
call
the
poore
,
the
naked
,
the
blinde
and
the
lame
,
and
thou
shalt
be
blessed
,
because
they
cannot
recompence
thee
:
for
thou
shalt
be
recompenced
at
the
resurrection
of
the
iust
.
Hee
thereby
sheweth
,
that
inuiting
those
that
inuite
vs
,
wee
reape
a
simple
reward
for
our
paines
and
expences
in
our
feasts
:
For
our
payment
is
but
,
I
thank
you
,
or
a
dinner
,
or
a
supper
:
But
contrariwise
when
we
giue
to
the
poore
,
euerie
dinner
and
supper
is
a
treasure
in
heauen
.
Yet
are
we
not
forbidden
to
inuite
those
that
are
able
to
requite
vs
:
But
Iesus
Christ
teacheth
vs
that
it
is
a
wiser
way
to
bestow
the
charges
of
our
feast
vpon
the
reliefe
of
the
poor
,
for
where
they
want
wherewith
to
requite
vs
,
we
know
that
Iesus
Christ
hath
promised
to
recompence
vs
in
heauen
.
7
To
this
purpose
are
we
to
remember
that
wee
are
not
Lordes
,
but
stewardes
of
the
goods
which
wee
haue
receiued
,
vpon
condition
to
render
accompt
to
him
that
seeth
all
,
and
most
carefully
commendeth
to
vs
the
feeding
of
the
poore
.
And
therfore
it
is
not
lawfull
for
vs
to
spend
so
much
as
wee
list
,
but
so
much
as
we
imagine
in
our
perticuler
of
expences
shall
bee
alowed
in
the
recorde
of
the
liuing
Lorde
.
Del●uering
to
thy
seruaunt
three
or
sower
bushels
of
salt
,
is
it
to
the
end
she
should
put
the
more
into
the
pot
and
so
by
casting
in
of
whole
handfuls
ouer
salt
theyr
pottage
?
Yet
the
reprouing
of
her
,
and
saying
that
thy
meaning
was
that
shee
should
take
so
much
as
was
requisite
sufficiently
to
seasen
thy
meate
,
will
redound
to
thy
condemnation
.
In
this
pointe
may
the
heathen
make
vs
ashamed
.
Agasicles
being
demanded
wherefore
he
liued
so
sparingly
,
considering
his
plentie
of
goods
,
aunswered
that
hee
who
is
able
,
must
not
spend
according
to
his
lustes
or
couetousnesse
,
but
in
reason
,
and
as
neede
requireth
.
The
Lacedemonian
feasts
were
so
wel
ordered
,
that
they
were
termed
scholes
of
sobrietie
and
abstinence
:
But
such
are
the
feasts
of
Christians
,
that
lesse
then
the
reuersion
might
suffice
the
whole
companie
,
which
notwithstanding
,
we
suffer
the
poore
to
starue
,
who
might
be
well
fed
with
the
superfluitie
thereof
.
8
Some
men
,
to
excuse
their
aboundaunce
in
banquetes
,
doe
aledge
custome
.
But
custome
contrarie
to
reason
is
a
tyraunt
,
who
to
get
dominion
reuerseth
all
law
.
Others
will
demaund
,
who
shall
first
beginne
to
breake
the
custome
of
excesse
and
superfluitie
?
But
men
should
enquire
who
shall
first
leaue
wickednesse
and
doe
well
,
and
while
others
continue
in
euill
,
deferre
to
doe
good
?
In
a
case
of
mischiefe
or
wickednesse
wee
are
not
so
long
in
deliberating
:
Wee
neuer
tarrie
for
another
to
beginne
:
Wee
make
post
hast
to
euill
.
If
a
man
speake
of
worldly
gaine
,
euery
man
will
be
foremost
,
but
if
of
losse
,
last
.
Yet
in
profiting
the
soule
,
wee
tarrie
for
another
to
beginne
.
9
Besides
,
10
Some
excuses
men
will
aledge
,
yet
grounded
likewise
vpon
vice
.
And
indeede
this
obstinate
continuance
in
excessiue
and
sumptuous
banquets
proceedeth
of
the
ambition
and
vaine
glorie
before
mentioned
.
Euerie
man
seeketh
to
make
shew
of
his
riches
and
liberalitie
aboue
his
companion
.
No
man
will
remaine
endebted
to
him
that
inuiteth
him
to
a
feast
.
Euerie
one
thinketh
that
he
shall
be
noted
of
pouertie
or
pinching
,
if
he
do
not
as
an
other
man
.
But
why
should
he
not
rather
looke
to
bee
reputed
sober
,
a
reformer
,
a
man
willing
to
giue
example
to
others
,
to
chaunge
vice
into
vertue
?
11
Well
doe
wee
confesse
that
God
aloweth
vs
to
feast
,
and
thereof
we
haue
examples
in
the
holie
Scriptures
:
neither
doe
wee
restraine
men
to
bread
and
water
,
or
halfe
an
howers
respite
:
God
hath
created
meate
and
drinke
to
bee
vsed
.
Yet
(
that
according
to
the
exhortation
of
Iesus
Christ
,
wee
may
Amend
our
liues
)
it
must
bee
in
sobrietie
and
modestie
.
They
must
bee
powdered
with
,
Christian
speeches
and
discourses
beseeming
Gods
children
.
There
must
bee
no
excesse
either
in
plentie
,
in
delicacie
,
either
in
long
sitting
.
Wee
must
remember
the
needie
and
such
as
are
in
tribulation
.
O
Lorde
I
haue
made
hast
,
and
delayed
not
to
keepe
thy
commaundementes
.
Of
Voluptuousnesse
in
generall
.
Chap.
15.
THe
vanitie
and
excesse
in
banquetes
before
reprooued
,
doeth
heere
minister
occasion
to
speake
of
the
lustes
and
pleasures
of
the
flesh
:
first
in
generall
:
Then
perticulerlie
in
some
kindes
,
as
in
drunkennesse
,
gluttonie
,
licorousnesse
,
and
fornication
.
As
concerning
voluptuousnesse
in
generall
,
wee
haue
a
number
of
sayings
euen
of
the
heathen
,
whereby
with
common
consent
of
all
the
world
,
and
in
all
ages
,
the
same
haue
beene
reproued
,
and
condemne
,
as
daungerous
,
pernitious
and
not
beseeming
man
.
Architas
the
Tarentine
sayde
,
2
This
voluptuousnesse
engendereth
so
manie
vices
and
villanies
,
that
such
as
compare
it
to
a
dreame
,
the
pleasure
whereof
at
a
mans
waking
vanisheth
awaie
,
doe
say
somewhat
,
yet
nothing
to
the
purpose
.
The
Emperour
Adrian
goeth
a
little
farther
,
when
he
compareth
it
to
pils
outwardly
fairely
guilt
and
rouled
in
Sugar
,
but
within
full
of
bitternesse
.
Yet
goeth
he
farther
then
they
all
,
which
sayth
that
pleasure
and
sorrow
are
twinnes
:
For
pleasure
is
no
sooner
hatched
,
but
repentaunce
is
at
hand
,
holding
her
as
it
were
by
the
head
readie
to
supplant
her
.
And
thereupon
some
haue
saide
,
that
shee
resembleth
a
smile
,
which
presently
is
turned
to
sorrow
and
teares
.
And
indeede
,
pleasure
flyeth
and
slideth
away
,
leauing
rather
cause
of
repentaunce
,
then
occasion
of
remembraunce
.
Other
haue
compared
her
to
a
painted
sepulcher
,
faire
without
,
but
within
full
of
mortall
infection
and
stench
.
And
Plato
terming
it
a
bayte
for
all
mischiefe
,
thereby
sufficiently
sheweth
,
that
such
as
giue
themselues
thereto
,
are
taken
and
killed
,
euen
as
the
fish
that
taketh
the
hooke
couered
with
the
baite
.
Neither
were
they
much
mistaken
that
compared
it
to
venome
or
strong
poyson
tempered
with
hypocras
or
sweete
milke
.
And
indeede
this
voluptuous
pleasure
so
poysoneth
man
,
that
it
depriueth
him
of
the
reason
and
vertue
of
his
soule
,
together
with
the
helpe
of
his
bodie
,
and
maketh
him
vnworthie
to
bee
reckoned
among
men
.
And
in
that
respect
,
sayth
Cycero
,
hee
that
is
giuen
to
lust
,
iudgeth
all
thinges
,
not
by
reason
but
by
his
owne
sence
,
and
so
thinketh
that
to
be
the
best
,
which
most
delighteth
him
,
and
so
doth
easilye
consent
to
bee
caryed
awaie
with
pleasures
,
which
longe
him
more
and
more
in
calamitie
.
Neither
can
we
follow
pleasure
vnlesse
wee
renounce
vertue
,
because
that
pleasure
respecteth
the
particular
,
and
vertue
the
good
of
the
common
.
And
therefore
there
is
not
so
badde
a
Lord
and
master
,
as
pleasure
and
voluptuousnesse
,
whose
nature
is
to
make
a
man
readie
to
all
mischiefe
,
and
slowe
to
anie
goodnesse
.
It
weakneth
the
bodie
,
as
Diogenes
noted
,
when
to
one
giuen
to
lust
and
pleasure
,
hee
applyed
this
saying
of
Homer
,
Child
,
thy
life
is
short
.
The
same
Diogenes
also
acknowledging
that
which
wee
haue
saide
,
namely
,
that
it
is
a
vice
vnbeseeming
man
,
doth
aptly
declare
his
minde
.
For
in
that
the
Athenians
were
much
addicted
to
lust
and
pleasure
,
and
the
Lacedemonians
to
sobrietie
and
temperancie
,
as
himselfe
was
trauayling
from
Lacedemon
to
Athens
,
beeing
demaunded
whence
hee
came
and
whither
hee
woulde
:
hee
answered
,
that
he
came
from
among
men
,
but
was
going
toward
women
.
And
the
same
doeth
Iustine
note
in
Sardanapalus
,
who
,
sayd
he
,
3
To
conclude
,
what
greater
iniurie
can
our
enemie
worke
vs
,
4
If
the
heathen
,
who
had
respect
onely
to
man
,
and
to
this
present
life
,
could
saie
thus
much
a
against
lust
,
how
farre
ought
Gods
children
to
detest
it
in
respect
of
the
life
to
come
?
In
my
peace
my
bitternes
is
most
bitter
.
The
widow
that
liueth
in
pleasure
,
is
dead
while
she
liueth
.
5
Sith
then
that
Iesus
Christ
admonisheth
vs
to
amend
,
let
vs
take
heed
of
so
dangerous
and
pernitious
an
enemy
,
&
to
that
end
,
let
vs
remember
all
the
sentences
before
mentioned
,
by
the
which
euery
man
may
vnderstand
,
that
vnles
he
mind
to
be
altogether
miserable
and
wretched
,
he
must
shun
such
lusts
&
pleasures
.
And
by
them
no
doubt
is
the
common
prouerbe
meant
,
For
one
pleasure
,
a
thousand
sorrowes
:
not
in
respect
of
this
life
onely
,
but
in
respect
of
the
life
euerlasting
.
To
this
purpose
do
we
reade
that
Lisimachus
,
when
the
Scithians
had
besieged
him
in
a
place
,
where
for
want
of
water
he
was
forced
to
yeld
,
after
he
had
dronke
fresh
water
,
said
,
Alas
,
what
a
great
felicitie
haue
I
lost
for
a
very
short
pleasure
?
If
a
Painim
would
so
grieue
for
loosing
a
temporall
felicitie
,
howe
much
rather
ought
we
that
professe
to
beleeue
Gods
word
,
&
by
the
testimonie
of
the
same
are
to
expect
life
and
euerlasting
felicitie
,
both
to
think
and
say
,
when
lusts
do
assalt
vs
,
Alas
,
wretch
that
I
am
,
shall
I
for
inioying
a
briefe
&
temporal
pleasure
,
loose
an
infinit
and
eternall
felicitie
?
6
Moreouer
,
let
vs
eschue
&
shunne
al
occasions
that
might
induce
vs
hereunto
,
namely
,
such
companie
as
is
addicted
to
the
same
.
For
,
as
S.
Augu.
saith
,
his
prouocations
are
least
,
The
Lorde
of
hoastes
,
sayth
the
Prophet
Esaie
,
in
that
daie
did
call
you
to
weeping
and
mourning
,
to
baldnes
and
girding
with
sackcloth
,
And
beholde
,
ioye
and
gladnesse
,
slaying
of
oxen
and
killing
of
sheepe
,
eating
flesh
and
drinking
wine
,
and
saying
,
Let
vs
eate
and
drinke
for
to
morrowe
wee
shall
die
.
Whereunto
hee
addeth
this
horrible
and
fearefull
threatning
:
And
the
Lorde
of
hoastes
hath
declared
vnto
mee
,
Surelie
this
iniquitie
shall
not
bee
purged
from
you
vntill
yee
die
.
7
The
sole
consideration
of
the
affliction
and
calamitie
of
our
brethren
,
might
also
suffice
to
make
vs
to
forsake
al
lustes
&
pleasures
,
That
the
members
haue
the
same
care
one
for
another
,
if
one
member
suffer
,
all
members
suffer
with
it
.
They
therefore
that
with
sorrowe
feele
not
the
afflictions
of
theyr
brethren
,
but
giue
themselues
to
pleasures
and
delightes
,
doo
manifestly
declare
that
they
bee
no
members
of
the
bodie
,
and
so
are
to
looke
for
the
curse
by
the
Prophet
Amos
pronounced
agaynst
those
who
liuing
at
ease
doo
giue
themselues
to
the
pleasures
and
lusts
of
the
flesh
,
we
should
take
no
care
for
the
flesh
to
fulfill
the
lusts
of
it
,
inuite
vs
.
8
As
before
wee
haue
spoken
of
ambition
,
couetousnesse
,
Of
Dronkennesse
.
Chap.
16
NOw
will
wee
particularly
speake
of
the
two
principall
kinds
of
voluptuousnesse
,
namely
,
dronkennesse
and
fornication
.
As
concerning
dronkennesse
,
it
is
an
ancient
and
pe●●●tious
vice
,
deeply
rooted
in
some
,
and
in
some
countries
almost
past
remedy
.
The
Grecians
in
old
time
were
noted
to
bee
mightily
giuen
therto
,
and
forced
each
other
to
drinke
by
a
certaine
measure
,
Either
drinke
,
or
be
gone
.
Plinie
writeth
,
that
in
his
time
dronkennesse
bare
such
swaie
in
Italy
,
2
Neither
is
this
dronkennesse
anie
whit
diminished
in
these
daies
among
sundrie
nations
,
that
beare
the
title
of
Christians
.
Some
doo
not
thinke
their
guests
sufficiently
entertained
,
vntyll
they
haue
forced
them
to
drinke
themselues
dronke
.
Of
this
valiancie
and
victorie
do
some
greatly
vaunt
,
boasting
that
they
can
drinke
much
,
and
make
their
fellowes
dronke
.
In
some
places
so
extreme
is
the
exces
,
that
he
which
is
not
disposed
to
be
as
dronke
as
others
,
must
shun
certaine
companies
.
See
wee
not
,
euen
among
those
that
professe
the
reformed
religion
(
I
cannot
report
it
without
shame
and
confusion
)
that
some
wil
haue
their
glasses
without
feet
,
to
the
end
there
be
no
waie
to
set
them
downe
vntill
all
bee
dronke
?
Others
,
who
in
stead
of
a
foote
,
will
haue
a
bell
,
that
in
ringing
therof
they
may
testifie
their
valiancie
in
drinking
off
all
?
Others
that
proceed
farther
,
and
in
stead
of
a
bel
haue
a
die
closed
in
it
,
wherewith
to
binde
either
himselfe
to
drinke
againe
,
or
his
neighbours
,
according
to
the
number
of
the
prickes
thereof
.
A
most
deuillish
inuention
,
whereby
by
the
hazard
applied
to
dronkennes
,
to
prophane
Gods
prouidence
,
and
the
vse
of
wine
,
a
most
excellent
creature
.
Other
cursed
inuentions
there
are
,
wherewith
to
binde
men
to
drinke
before
they
thirst
,
euen
to
dronkennes
.
3
Yet
are
the
inconueniences
that
therof
doo
insue
so
apparant
and
griueous
,
and
so
noted
euen
by
the
heathen
,
that
it
is
wonderfull
that
Christians
should
not
vtterly
abhorre
it
.
4
This
losse
of
reason
and
vnderstanding
,
5
In
dronkennesse
resteth
also
this
other
folly
aboue
mentioned
,
namely
,
the
reuealing
of
secretes
.
And
of
this
doth
ordinarie
experience
giue
vs
a
note
in
many
at
all
times
.
In
wine
is
truth
,
speaketh
more
generally
,
and
is
confirmed
by
this
other
olde
prouerbe
,
That
which
the
sober
man
thinketh
,
the
dronken
man
speaketh
.
And
in
this
sense
,
saith
an
ancient
Philosopher
,
Children
,
6
There
is
also
Lion
dronke
,
as
is
aforesayde
,
and
experience
teacheth
,
that
of
dronkennesse
many
times
arise
quarrelles
,
strife
,
brauling
,
iniurie
,
murther
,
and
other
lyke
inconueniences
.
Wine
,
sayeth
Selomon
,
is
a
mocker
,
and
strong
drinke
is
raging
,
and
hee
that
is
wise
will
take
no
pleasure
therein
.
Dronkennesse
(
sayth
Plutarch
)
is
a
passion
full
of
tumult
,
deuoyde
of
sense
and
reason
.
Many
(
sayth
Augustine
)
transported
with
wine
,
haue
committed
most
wicked
and
detestable
murthers
.
The
example
of
great
Alexander
is
notable
,
who
in
his
dronkennesse
slew
Clytus
,
one
of
his
deerest
and
most
faithfull
seruants
,
which
when
he
knew
,
hauing
disgested
his
wine
,
hee
woulde
haue
died
for
sorrow
.
Heereto
may
wee
referre
that
notable
saying
of
Pythagoras
,
that
the
vine
yeeldeth
three
grapes
,
the
one
of
pleasure
,
the
second
of
dronkennesse
,
and
the
last
of
outrage
:
is
also
the
saying
of
Anacharsis
,
that
the
first
draught
is
for
thirst
,
the
second
for
sustenance
,
the
third
for
pleasure
,
and
the
fourth
ingendereth
wrath
.
And
(
which
is
more
)
the
dronken
man
is
a
lyon
to
himselfe
,
in
that
hee
iniureth
and
wasteth
both
his
bodie
and
his
goods
.
7
As
Iesus
Christ
admonisheth
vs
to
amend
our
liues
,
so
truely
shoulde
the
consideration
of
the
premises
moue
vs
to
shunne
this
accursed
dronkennesse
,
as
a
pestilence
,
as
Aeschilus
in
old
time
called
it
.
But
especially
the
remembrance
of
the
spirituall
dangers
,
mischiefes
,
and
inconueniences
,
euen
of
euerlasting
death
:
the
fruites
of
this
dronkennesse
ought
mightily
to
mooue
our
heartes
wholly
to
renounce
it
.
First
,
as
there
is
no
exercise
more
profitable
for
the
children
of
God
,
for
theyr
saluation
,
or
wherein
God
is
greatlyer
glorified
,
than
in
prayer
,
thankesgiuing
,
and
praises
to
the
Lord
:
so
is
there
nothing
that
sooner
quencheth
the
vse
of
the
same
,
than
dronkennesse
.
Also
,
if
ordinarie
sobrietie
,
yea
,
euen
extraordinarie
fasting
bee
sometimes
requisite
in
praier
,
that
wee
may
bee
the
better
disposed
thereunto
:
what
can
the
dronkardes
praiers
bee
,
but
either
none
,
or
meere
mockeries
?
And
how
shall
we
reade
Gods
worde
,
or
heare
anie
sermon
,
when
our
heads
are
fraught
with
wine
or
strong
drinke
?
Againe
,
if
the
sober
doe
many
times
fal
on
sleep
therat
,
what
are
we
to
expect
of
the
dronkard
but
brutish
sluggishnesse
,
which
depriueth
him
of
all
profite
by
the
word
of
God
?
And
is
there
anie
greater
miserie
,
than
voluntarilie
to
depriue
our selues
of
the
fruite
of
praier
&
Gods
word
?
When
the
Secretarie
or
Counseller
is
to
conferre
with
his
prince
about
matters
of
great
waight
or
importance
,
shal
he
make
himselfe
dronke
,
or
come
dronke
into
his
masters
presence
?
If
wee
ought
dayly
to
praie
vnto
almightie
God
,
and
by
reading
,
(
wherein
truely
consisteth
and
dependeth
mannes
great
felicitie
)
heare
him
speaking
vnto
vs
,
doo
not
wee
when
we
are
dronke
,
depriue
our selues
of
this
so
familiar
,
profitable
,
and
most
comfortable
communication
with
God
?
8
Againe
,
how
can
a
man
that
is
giuen
to
dronkennes
,
imploy
him selfe
in
his
vocation
?
It
is
not
for
kings
,
O
Lemuel
,
sayde
his
mother
vnto
him
,
It
is
not
for
kings
to
drinke
wine
,
nor
for
princes
strong
drinke
,
least
hee
drinke
and
forget
the
decree
,
and
chaunge
the
iudgement
of
all
the
children
of
affliction
.
And
in
that
consideration
the
holy
Apostle
Saint
Paul
ordayneth
,
Woe
bee
vnto
them
(
sayth
he
)
that
rise
vp
early
to
follow
dronkennesse
,
and
to
them
that
continue
vntil
night
,
till
the
wine
doth
inflame
them
.
And
the
harp
and
violl
,
timbrell
and
pipe
,
and
wine
are
in
their
feasts
,
but
they
regarde
not
the
Lordes
worke
,
neither
consider
the
worke
of
his
hands
.
10
Is
it
not
meete
,
that
dronkardes
in
the
daie
of
iudgement
should
yeeld
account
of
Gods
goods
,
which
they
haue
abused
by
dronkennesse
,
whereby
they
haue
made
themselues
vnprofitable
to
the
seruice
of
God
,
through
the
abuse
and
prophanation
of
his
so
good
creatures
,
whereby
they
should
haue
bene
induced
rather
to
praise
God
:
and
for
destroying
their
bodies
with
wine
,
which
should
haue
bene
to
them
as
phisicke
,
by
the
sober
vse
thereof
to
preserue
them
,
as
Saint
Paul
exhorteth
Timothie
,
Take
heed
to
your selues
,
least
at
anie
time
your
hearts
be
oppressed
with
surfeting
and
drunkennes
,
and
cares
of
this
life
,
and
least
that
dare
come
on
you
at
vnawares
.
Be
not
dronke
,
saith
S.
Paul
,
with
wine
,
wherein
is
excesse
,
but
be
ye
filled
with
the
spirit
.
As
if
he
shuld
saie
,
that
as
it
is
dangerous
to
be
filled
with
wine
,
so
,
in
as
much
as
we
cannot
be
without
filling
,
he
wisheth
vs
that
it
be
,
not
with
wine
,
but
with
the
holy
Ghost
,
to
the
end
we
may
bee
made
perfect
in
all
spirituall
and
heauenly
graces
.
He
that
doth
euill
hateth
the
light
.
And
in
deed
,
how
many
things
,
saith
Seneca
,
do
men
in
their
dronkennes
,
which
when
they
are
sober
,
they
wil
be
ashamed
of
?
12
This
sole
aduertisement
might
suffice
to
resolue
vs
,
to
shun
dronkennesse
,
and
to
practise
the
counsell
of
Pythagoras
,
who
being
demanded
how
a
man
might
auoide
it
,
13
Anacharsis
maruelled
at
the
Grecians
,
who
at
the
beginning
of
theyr
feasts
drunke
in
small
cuppes
,
but
when
theyr
thirst
was
ouer
,
in
greate
ones
:
thereby
declaring
,
that
it
is
an
vnnaturall
course
,
as
thirst
decreaseth
,
to
increase
in
drinke
.
Yet
this
corruption
reprooued
by
a
Heathen
man
,
is
in
vse
among
Christians
,
yea
and
so
,
that
some
at
the
first
sitting
downe
will
refraine
from
drinke
,
to
the
end
,
the
better
,
as
they
tearme
it
,
to
beare
the
great
blowes
,
that
is
,
to
drinke
the
great
cuppes
that
shall
come
in
the
end
.
Men
woulde
neuer
bee
so
greedie
and
inclinable
to
this
corruption
,
14
To
conclude
,
let
vs
remember
the
saying
of
Salomon
,
To
whome
is
woe
,
to
whome
is
sorrowe
,
to
whome
is
strife
,
to
whome
is
murmuring
,
to
whome
are
woundes
without
cause
,
and
to
whome
is
the
rednes
of
the
eies
?
Euen
to
them
that
tarrie
long
at
the
wine
,
to
them
that
goe
and
seeke
mixt
wine
.
Looke
not
vpon
the
wine
when
it
is
redde
,
or
when
it
sheweth
his
colour
in
the
cuppe
,
or
goeth
downe
pleasantly
.
In
the
ende
thereof
it
will
bite
like
a
serpent
,
and
hurt
lyke
a
cockatrice
.
Thine
eies
shall
looke
vpon
strange
women
,
and
thine
heart
shall
speake
lewde
thinges
.
Let
vs
heereunto
adde
his
Oration
that
defended
the
strength
of
wine
:
Oh
yee
men
,
how
strong
is
wine
,
it
deceiueth
all
men
that
drinke
it
,
it
maketh
the
minde
of
the
king
and
of
the
fatherlesse
all
one
,
of
the
bond
man
,
&
of
the
free
man
,
of
the
poore
man
and
of
the
rich
man
.
It
turneth
euerie
thought
into
ioy
and
gladnes
,
so
that
one
remembreth
no
manner
of
sorrowe
or
debt
.
It
maketh
euerie
heart
rich
,
so
that
one
remembreth
neither
king
nor
gouernor
,
and
causeth
to
speak
all
things
by
talents
.
When
men
are
dronke
,
they
haue
no
mind
to
loue
theyr
friends
or
brethren
,
and
a
little
after
they
drawe
out
swoordes
.
Valerius
Maximus
writeth
,
15
Some
will
reply
,
that
albeit
they
drinke
much
,
yet
they
do
neuer
so
farre
exceed
,
as
to
ouercome
their
senses
.
But
let
them
remember
the
wo
that
Esay
denounceth
,
16
Why
,
saie
some
,
Is
it
not
lawfull
for
one
to
drinke
to
another
?
Truely
if
men
were
so
obliuious
,
as
sitting
at
the
table
and
beeing
thirsty
,
they
could
not
remember
to
drinke
,
it
were
a
deed
of
charitie
&
curtesie
,
by
drinking
to
them
to
remember
them
to
drinke
:
but
when
they
remember
to
drinke
before
they
thirst
,
it
is
no
great
almes
to
drinke
to
them
.
True
,
but
it
is
a
testimonie
of
good
will
.
Neither
are
wee
so
seuere
or
rigorous
,
as
that
wee
will
simply
condemne
the
custome
and
vse
thereof
:
onely
wee
woulde
inforce
this
condition
,
that
they
should
abide
within
the
bounds
of
amitie
and
sobrietie
,
and
not
vnder
the
pretence
of
a
testimonie
of
good
will
,
to
presse
men
to
drinke
more
than
they
need
,
neither
to
force
them
to
that
which
they
falsely
tearme
,
dooing
of
reason
.
For
is
there
anie
reason
that
a
man
should
drinke
before
he
thirst
,
or
when
hee
cannot
brooke
it
without
his
hurt
?
Is
it
a
reasonable
request
,
to
vrge
another
to
drinke
as
much
as
thy selfe
?
No
,
no
more
than
to
vrge
him
to
eate
as
much
as
thy selfe
:
or
,
hauing
lesse
feete
,
to
weare
as
great
shooes
as
thy selfe
:
or
,
to
put
as
much
wine
in
a
little
vessell
as
thou
canst
into
a
great
.
Others
are
not
ashamed
to
saie
,
It
is
the
custome
of
the
Countrie
:
but
do
they
thinke
,
that
that
wil
be
a
sufficient
excuse
in
the
sight
of
God
?
A
custome
repugnant
to
good
manners
,
is
no
custome
,
but
a
corruption
and
a
vice
that
is
to
be
reiected
.
Because
the
Heathen
in
olde
time
dyd
not
account
simple
fornication
betweene
two
vnmarryed
persons
a
sinne
,
is
it
not
therefore
a
sinne
worthie
death
and
euerlasting
damnation
?
God
wyll
not
iudge
men
after
the
custome
of
the
world
and
mans
opinion
,
but
according
to
his
word
.
17
Some
wyll
replie
,
that
God
created
wine
to
reioyce
mannes
heart
:
but
wyth
Salomons
mother
wee
will
aunswere
,
that
it
must
bee
giuen
to
those
that
faint
in
sorrowe
,
That
soule
is
best
that
is
driest
,
and
least
wet
in
wine
.
Of
Fornication
and
other
whooredome
.
Chap.
17
THe
other
kind
of
lust
whereof
we
are
now
to
intreat
,
is
Fornication
.
The
holy
Scriptures
noting
mans
monstrous
corruption
to
be
worse
than
beasts
in
this
respect
,
propoundeth
such
abhominable
kinds
thereof
,
that
chast
eares
doe
euen
abhorre
to
heare
them
named
.
They
be
sins
against
nature
,
as
in
deed
they
be
called
,
and
therefore
shall
be
iudged
by
all
such
as
denie
not
nature
,
common
to
man
.
As
God
also
in
his
law
hath
commanded
to
root
out
such
people
,
2
The
first
is
adulterie
,
wherein
wee
vnderstand
the
sinne
committed
by
those
of
whome
either
one
or
both
are
else
where
tyed
in
marriage
.
True
it
is
,
that
some
euen
in
our
dayes
,
namely
,
that
miserable
Italian
Apostata
,
Bernardine
Ochin
,
hath
mayntained
,
that
a
married
man
may
without
adulterie
marrie
more
wiues
,
especially
relying
vppon
the
examples
of
Abraham
,
Iacob
,
Dauid
,
Thou
shalt
not
take
a
wife
with
her
sister
during
her
lyfe
:
Thou
shalt
not
take
a
wife
adioyning
her
to
another
,
and
this
their
translation
they
confirme
with
strong
and
sound
reasons
.
Wherof
it
must
folow
,
that
such
as
haue
taken
sundry
wiues
together
,
haue
transgressed
the
expresse
law
of
God
.
And
albeit
this
corruption
was
not
in
those
dayes
(
as
it
shoulde
seeme
)
expressely
reprooued
in
such
as
were
giuen
therevnto
,
but
rather
by
the
Lorde
tollerated
and
suffered
vppon
some
reasons
,
It
is
not
good
that
man
should
be
alone
,
let
vs
make
him
a
helper
.
Here
he
neither
speaketh
of
sundry
helpers
,
but
of
one
only
,
neither
created
he
for
Adam
sundry
wiues
,
but
onely
one
.
And
two
shall
be
one
flesh
.
Thus
he
speaketh
of
two
,
not
of
fower
or
siue
in
one
flesh
.
And
for
this
cause
albeit
Idolatry
be
a
more
grieuous
sinne
then
Adulterie
,
yet
doth
Adulterie
only
dissolue
marriage
and
ministreth
iust
cause
of
diuource
,
Who
so
putteth
away
his
wife
,
except
for
whordome
,
and
marrieth
another
,
committeth
adulterie
.
Here
he
euidently
declareth
that
so
long
as
the
first
bond
remaineth
in
force
,
euen
so
long
as
he
hath
put
her
away
without
cause
,
so
long
can
he
take
no
other
wife
,
vnlesse
he
commit
Adulterie
.
3
It
also
seemeth
that
Saint
Paul
ordaining
that
a
Bishop
should
be
the
husband
but
of
one
wife
,
To
auoide
fornication
let
euery
man
haue
his
owne
wife
and
euery
wife
her
husband
.
Thereto
adding
,
The
husband
hath
no
power
of
his
owne
body
,
but
the
wife
,
and
thereby
euidently
declaring
,
that
if
the
husband
taketh
another
wife
,
and
accompanieth
with
her
,
hee
doth
iniurie
to
his
first
,
in
that
without
her
consent
,
he
taketh
vpon
him
to
dispose
of
that
which
is
in
her
power
,
and
seperateth
himselfe
from
her
,
to
become
one
with
her
whom
he
then
taketh
.
Is
not
this
therefore
directly
repugnant
to
the
prohibition
of
Saint
Paule
,
For
hee
that
is
married
careth
for
thinges
of
the
world
,
how
he
may
please
his
wife
and
is
deuided
.
He
saith
not
,
how
he
may
please
his
wiues
.
But
besides
,
how
should
he
be
deuided
,
if
he
had
many
?
Albeit
therfore
that
God
in
old
time
did
beare
with
this
corruption
of
hauing
many
wiues
,
yet
doth
it
not
follow
that
it
was
lawfull
:
But
wee
must
so
resolue
herein
,
as
Iesus
Christ
speaketh
of
the
booke
of
diuorce
.
Moses
(
saith
he
)
suffered
it
because
of
the
hardnes
of
your
harts
,
but
it
was
not
so
from
the
beginning
.
Let
vs
therefore
,
with
the
Emperour
Iustinian
,
conclude
that
it
neuer
was
,
nor
neuer
shall
bee
lawfull
to
take
and
haue
two
wiues
at
once
.
In
correspondence
whereof
if
the
married
wife
companieth
with
another
,
albeit
vnmarried
,
yet
shee
committeth
adulterie
:
as
also
the
man
if
hee
take
an
other
beside
his
wife
,
albeit
a
single
woman
,
and
holdeth
her
as
his
concubine
,
or
taketh
her
to
wife
,
or
howsoeuer
else
,
yet
doth
hee
likewise
commit
adulterie
.
4
This
point
thus
resolued
.
Let
euery
one
,
man
and
woman
,
that
is
tyed
by
marriage
,
abhorre
al
carnall
coniunction
with
any
other
then
her
to
whom
he
is
so
tyed
by
marriage
.
For
it
is
adulterie
and
by
Gods
law
forbidden
,
where
he
saith
.
Thou
shalt
not
commit
adulterie
.
Abimelech
,
thou
shalt
die
,
because
of
the
woman
whom
thou
hast
taken
,
for
she
hath
an
husband
.
Likewise
his
successor
Abimilech
,
also
king
of
the
Philistians
at
Gerar
,
knowing
that
Rebecca
was
Isaacks
wife
,
decreed
death
to
any
that
should
touch
her
.
Which
is
more
,
this
sentence
of
death
,
Let
her
be
burned
.
5
Likewise
adulterie
,
euen
among
the
heathen
,
was
alwaies
accompted
abhominable
.
One
of
the
peopl
had
almost
lain
by
thy
wife
,
so
shouldest
thou
haue
brought
sinne
vpon
vs
.
And
by
Abrahams
speeches
it
seemeth
they
accompted
adulterie
to
bee
more
grieuous
then
manslaughter
:
I
thought
surely
,
the
feare
of
God
is
not
in
this
place
,
and
they
wil
slay
me
for
my
wiues
sake
.
Hardly
shall
we
find
any
people
or
nation
but
hath
decreed
some
notable
punishment
against
adulterie
.
The
Egyptians
did
slit
the
womans
nose
,
6
By
the
Ciuil
laws
,
Amend
your
liues
,
directed
vnto
vs
.
7
That
we
may
therefore
Amend
,
let
vs
remember
first
the
sentence
of
death
pronounced
by
the
Lord
against
adulterers
,
as
is
afore
shewed
.
Let
vs
,
I
say
remember
that
they
which
commit
this
iniquitie
doe
deserue
to
be
deliuered
to
the
executioner
,
&
consequently
to
shamefull
death
.
And
albeit
the
mortall
iudges
doe
not
execute
this
commaundement
of
God
,
All
they
of
the
Capti●i●ie
of
Iudah
that
are
in
.
Babell
shall
take
vp
this
curse
against
them
and
say
,
the
Lord
make
thee
like
Zedechia
and
like
Ahab
whome
the
King
of
Babell
burnt
in
the
fire
,
because
they
haue
committed
villanie
in
Israell
,
and
haue
committed
adulterie
with
their
neighbours
wiues
,
and
haue
spoken
lying
wordes
in
my
name
.
Into
how
many
horrible
Idolatries
did
Salomon
fall
,
when
transgressing
Gods
commaundement
,
he
was
not
content
with
one
wife
,
but
tooke
almost
as
many
Concubines
as
there
be
daies
in
the
yeere
,
That
the
sword
should
neuer
depart
from
his
house
.
8
God
also
sometime
suffereth
that
hee
which
defileth
another
mans
wife
,
receiueth
the
like
measure
in
his
own
.
If
my
hart
haue
been
deceiued
by
a
woman
,
or
if
I
haue
laide
waite
at
the
doore
of
my
neighbour
:
Let
my
wife
grinde
to
another
man
,
and
let
other
men
bow
downe
vpon
her
.
For
this
is
a
wickednesse
and
iniquitie
to
be
condemned
.
Among
the
three
young
men
that
had
laid
their
sentences
vnder
the
kinges
pillow
,
Can
a
man
(
sayth
he
)
take
fire
in
his
bosome
,
and
his
clothes
not
be
burnt
?
Or
can
a
man
goe
vpon
coles
and
his
feete
not
be
hurt
?
So
he
that
goeth
into
his
neighbours
wife
shall
not
be
innocent
,
whosoeuer
toucheth
her
.
A
theefe
that
stealeth
to
satisfie
his
hunger
,
is
not
vtterly
dispised
,
but
if
he
bee
sound
,
he
shall
restore
seuen
fould
:
Hee
shall
giue
all
that
he
hath
:
but
he
that
committeth
adulterie
with
a
woman
,
he
is
destitute
of
vnderstanding
:
He
that
doth
it
destroyeth
his
owne
soule
:
He
shall
finde
a
wound
and
dishonour
,
and
his
reproch
shall
neuer
bee
put
away
.
For
Ielouzie
is
the
rage
of
a
husband
,
who
will
not
spare
the
adulterer
in
the
day
of
vengeance
.
He
cannot
beare
the
sight
of
any
ransome
,
neither
will
he
consent
though
thou
augment
the
giftes
.
And
in
an
other
place
.
The
lippes
of
a
straunge
woman
drop
as
a
honie-combe
,
and
her
mouth
is
more
soft
then
oyle
:
But
the
end
of
her
is
bitter
as
woormewoode
,
and
sharpe
as
a
two
edged
sworde
.
Her
feete
goe
downe
to
death
,
and
her
steppes
take
holde
on
hell
.
Keepe
thy
way
farre
from
her
,
and
come
not
neere
the
doore
of
her
house
.
Least
thou
giue
thine
honour
to
others
,
and
thy
yeeres
to
the
cruell
.
Least
a
straunger
should
bee
filled
with
thy
strength
,
and
thy
labours
be
in
the
house
of
a
straunger
:
And
thou
mourne
at
thine
end
when
thou
hast
consumed
thy
flesh
and
thy
body
:
and
say
:
how
haue
I
hated
instruction
,
and
my
hart
despised
correction
?
Againe
speaking
of
him
that
suffered
himselfe
to
bee
ouercome
by
the
entisementes
of
a
wanton
woman
,
hee
sayth
:
Hee
straight
waies
followeth
her
as
an
Oxe
that
goeth
to
the
slaughter
,
and
as
a
foole
to
the
stockes
for
correction
.
Vntill
a
darte
strike
through
his
liuer
.
As
the
birde
hasteth
to
the
snare
,
not
knowing
that
shee
is
in
daunger
.
9
Notwithstanding
all
adulterers
are
not
exemplarily
punished
in
this
life
,
yet
doth
it
not
follow
that
either
they
haue
not
so
deserued
,
or
that
Gods
threatnings
are
in
vaine
:
for
hee
is
righteous
and
true
.
And
albeit
in
their
harts
they
bee
not
touched
with
the
apprehension
of
such
mishaps
and
calamities
as
are
incident
to
adulterers
,
euen
in
this
life
:
Yet
at
the
least
,
let
the
horrible
sentence
of
death
and
euerlasting
dammation
pronounced
against
them
by
the
holy
Ghost
,
shal
not
inherite
the
kingdome
of
God
.
Againe
,
Marriage
is
honorable
among
all
men
,
and
the
bed
vndefiled
:
but
whore-mongers
and
adulterers
God
will
iudge
.
Neither
may
we
thinke
to
escape
the
hand
of
almightie
God
,
The
waies
of
man
are
before
the
eyes
of
the
Lord
,
and
hee
pondreth
all
his
pathes
.
His
owne
iniquities
shall
take
the
wicked
himselfe
and
he
shall
be
holden
with
the
cordes
of
his
owne
sinne
.
I
will
come
neere
,
saith
the
Lord
,
to
iudge
you
:
and
I
will
bee
a
swift
witnesse
against
sorcerers
and
adulterers
.
10
Let
vs
therfore
abhorre
this
abhomination
,
Euill
wordes
corrupt
good
manners
.
11
To
conclude
let
vs
consider
,
12
And
thus
much
wee
may
adde
,
that
man
committing
adulterie
sinneth
more
grieuously
then
woman
,
13
As
concerning
the
other
kind
of
fornication
committed
betweene
free
persons
,
such
I
meane
as
neither
the
one
or
the
other
are
knit
by
marriage
.
True
it
is
that
the
heathen
neuer
made
any
great
accompt
thereof
.
But
they
be
neither
our
lawgiuers
,
nor
our
iudges
:
but
onely
our
liuing
God
,
who
forbidding
adulterie
,
doth
also
forbid
all
carnall
copulation
that
is
not
in
marriage
.
Let
euery
man
,
saith
Saint
Paul
,
possesse
his
owne
vessell
in
holines
and
honour
,
and
not
in
the
lustes
and
concupiscence
,
as
the
Gentiles
which
knew
not
God
.
The
Apostles
likewise
knowing
this
corruption
of
the
Gentiles
expressely
condemned
the
same
among
Christians
:
and
that
doth
sufficiently
appeare
in
that
writing
to
the
faithfull
that
were
conuerted
and
liued
among
the
Gentiles
,
That
mariage
is
honorable
among
al
men
and
the
bed
vndefiled
,
he
addeth
,
but
whoremongers
&
adulterers
God
will
iudge
.
For
in
that
maner
opposing
whoredome
against
marriage
,
he
plainely
declareth
that
Almighty
God
by
instituting
marriage
did
intend
to
curse
al
other
carnall
copulation
committed
out
of
marriage
.
There
shall
be
no
whore
of
the
daughters
of
Israel
,
neither
shall
there
be
a
whore
keeper
of
the
sonnes
of
Israell
?
Likewise
to
declare
how
greatly
he
doth
detest
it
,
he
forbiddeth
the
bringing
of
the
hyre
of
a
whore
,
for
any
vow
into
his
house
.
14
But
we
shal
not
need
long
to
insist
vpon
a
matter
so
euident
&
certaine
.
15
Much
rather
are
we
Christians
to
abhorre
it
,
euen
wee
that
haue
receiued
at
Gods
hand
farre
greater
benefits
then
the
Iewes
,
and
are
more
plainely
,
euidently
,
and
at
large
instructed
in
the
wil
of
God
,
as
concerning
the
preseruing
of
our
bodies
and
soules
in
all
purenesse
and
chastitie
.
This
is
the
will
of
God
,
saith
Saint
Paule
,
euen
your
sanctification
and
that
yee
should
abstaine
from
fornication
.
Againe
,
Mortifie
your
members
which
are
on
the
earth
,
fornication
,
vncleannesse
,
inordinate
affection
,
and
euil
concupiscence
.
In
another
place
he
proceedeth
farther
,
saying
.
But
fornication
and
all
vncleannesse
,
let
it
not
be
once
named
among
you
,
as
it
becommeth
Saints
.
If
these
admonitions
do
not
sufficiently
penetrate
our
consciences
,
to
resolue
vs
to
Amend
our
liues
and
to
flie
from
whoredome
:
the
rather
to
abhorre
it
,
let
vs
note
what
punishments
God
inflicted
vpon
fornicators
and
adulterers
.
Wee
haue
alreadie
touched
the
example
of
his
horrible
iudgement
in
killing
23000.
shall
not
inherite
the
kingdome
of
God
.
What
shall
then
become
of
them
?
The
Apostle
aunswereth
that
God
shall
condemne
them
.
And
because
the
world
hath
neuer
beene
free
from
scorners
,
who
apprehending
no
part
of
Gods
iudgementes
haue
endeuored
likewise
to
diuert
others
from
feare
thereof
.
Yee
know
that
no
whoremonger
,
no
vncleane
person
hath
any
inheritance
in
the
kingdome
of
Christ
and
of
God
,
hee
addeth
,
Let
no
man
deceiue
you
with
vaine
wordes
:
for
for
such
thinges
commeth
the
wrath
of
God
vpon
the
children
of
disobedience
.
And
this
word
Commeth
he
doth
vse
,
as
if
hee
had
euen
pointed
vnto
it
,
and
shewed
it
discending
out
of
heauen
.
Saint
Iohn
describeth
vnto
vs
this
wrath
and
condemnation
in
a
fearefull
manner
,
The
portion
of
the
whoremongers
shall
bee
in
the
lake
which
burneth
with
fire
and
brimstone
,
which
is
the
second
death
.
And
to
the
ende
to
make
them
the
more
sensibly
to
feel
that
God
hath
reiected
them
Saint
Paul
commaundeth
that
they
should
bee
excommunicated
,
and
that
we
should
forbeare
to
conuerse
with
them
,
16
To
conclude
,
let
vs
note
the
liuely
&
pregnant
reasons
that
Saint
Paul
propoundeth
to
make
vs
to
abhorre
whoredome
.
Know
you
not
saith
he
that
your
bodies
are
the
members
of
Christ
?
Shall
I
then
take
the
members
of
Christ
&
make
them
the
members
of
an
harlot
?
First
let
vs
remember
that
our
spirituall
vnion
with
Christ
concerneth
not
the
soule
only
,
but
also
the
body
,
For
wee
are
members
of
his
flesh
and
his
bones
.
Hee
that
is
vnited
and
conioined
to
the
Lord
,
is
one selfe
spirit
.
But
what
of
al
this
?
Hee
that
committeth
fornication
taketh
a
member
from
the
body
of
Christ
,
&
maketh
it
a
member
of
a
harlot
.
And
indeed
as
he
addeth
,
He
that
coupleth
himselfe
with
a
harlot
is
one
body
,
as
it
is
written
.
Two
shall
be
one
flesh
.
It
must
therefore
of
necessitie
follow
either
that
Christ
must
together
with
the
member
of
his
body
,
be
taken
and
vnited
to
the
harlot
(
which
euen
to
imagine
is
most
horrible
)
or
els
the
member
must
be
plucked
from
the
body
of
Christ
,
when
it
is
coupled
and
vnited
vnto
the
harlot
,
which
also
is
detestable
,
as
he
sheweth
,
saying
God
forbid
.
17.
His
second
reason
is
this
.
Euery
sin
that
man
commiteth
is
without
the
body
:
but
he
that
committeth
whoredome
sinneth
against
his
owne
body
.
Which
some
do
note
,
as
if
whoredome
did
therein
print
some
greater
blemish
of
villanie
and
infamie
then
any
other
sin
.
As
also
S.
Paul
,
speaking
of
sinne
against
nature
,
saith
.
They
haue
defiled
their
owne
bodies
betweene
themselues
.
Otherwise
,
that
he
sinneth
against
his
owne
body
,
in
that
he
&
the
whore
with
whom
he
sinneth
,
are
one
body
.
Besides
,
that
beeing
an
excellent
member
of
the
body
of
Christ
,
he
sinneth
deeply
against
his
body
in
pulling
it
off
from
the
body
of
Christ
and
making
it
a
member
of
a
villanous
whore
,
and
thereby
becomming
one
body
with
her
,
18
Saint
Pauls
third
argument
is
this
.
Our
bodies
are
the
temples
of
the
holy
Ghost
.
But
the
holy
Ghost
cannot
abide
in
any
vncleane
or
polluted
place
:
We
do
therfore
by
whoredome
driue
away
the
holy
ghost
&
make
our selues
an
habitation
for
the
vnclene
spirit
,
which
is
the
Deuil
.
To
conclude
,
he
saith
,
Because
God
hath
bought
vs
with
a
price
.
In
that
he
deliuered
his
son
Iesus
Christ
to
the
death
for
vs
.
And
therefore
,
as
he
addeth
,
we
are
to
glorify
God
in
our
bodies
&
in
our
spirits
,
which
are
his
,
&
not
to
commit
such
villanous
sacriledge
as
forsaking
God
to
giue
to
a
whore
that
which
is
not
our
owne
,
but
Gods
.
19
What
are
we
then
to
do
?
Flie
fornication
,
therby
declaring
that
it
is
our
dutie
so
to
abhor
it
,
that
in
liew
of
seeking
after
it
we
flie
from
it
,
Of
Dances
.
Chap.
18.
ANd
hereto
will
we
yet
adde
two
kindes
of
pleasure
or
voluptuousnesse
.
Dancing
and
playes
.
And
we
wil
begin
with
dancing
,
as
with
that
which
many
times
ministreth
occasion
of
who●dome
before
spoken
of
.
As
it
is
not
meete
to
condemne
al
recreation
and
pastime
,
so
is
it
no
reason
to
alow
dancing
,
in
maner
as
it
is
now
vsed
among
Christians
,
to
our
great
shame
and
confusion
,
where
men
and
women
,
yong
men
and
maides
,
al
mixed
together
,
doe
dance
with
many
gestures
of
wantonnes
,
vanitie
and
slippery
behauiour
,
whether
to
the
noyse
of
instruments
or
of
songs
for
the
most
part
dishonest
,
and
seeming
only
as
bellowes
to
kindle
fornication
&
to
minister
pleasure
&
delight
.
First
such
dances
haue
alwaies
been
either
effects
,
or
fruits
or
dependances
of
great
wickednes
,
as
Idolatry
,
drunkennes
&
fornication
:
And
vsed
among
such
as
neuer
were
led
,
or
restrained
by
the
feare
of
God
.
Among
the
heathen
such
feasts
as
implyed
most
villanie
,
lewdnesse
and
dishonestie
as
those
that
were
dedicated
to
Bacchus
,
Pan
,
and
such
like
,
were
vsually
celebrated
for
the
most
part
with
dancing
.
After
the
paunche
came
the
daunce
.
And
indeede
dauncing
is
seldome
vsed
in
the
morninges
,
or
whiles
men
bee
fasting
.
After
the
Amalekites
had
sacked
Siceleg
,
2
Well
,
let
vs
now
consider
of
the
dance
it selfe
.
The
caperings
,
iumpes
,
gambolds
,
turnings
,
windings
,
courtesies
,
paces
,
first
forward
,
then
backward
,
wheeling
about
,
stamping
vpon
the
ground
,
with
other
like
toies
,
follies
&
vanities
,
what
els
do
they
represent
,
but
the
gestures
rather
of
a
franticke
or
mad-man
,
then
of
a
sober
person
?
Their
skips
and
wanton
friskes
doe
better
beseeme
Kids
or
Gotes
,
as
by
the
tearme
of
capraying
themselues
do
confesse
:
or
rather
Apes
as
a
certaine
heathen
Poet
hath
noted
,
saying
:
3
And
as
for
such
as
being
giuen
to
dancing
cannot
broke
to
be
thought
drunke
or
besides
their
wittes
,
yet
must
they
at
the
least
confesse
that
most
of
them
are
led
by
some
pleasures
of
the
flesh
,
which
will
engender
filthy
and
cursed
concupiscence
,
which
likewise
would
induce
them
to
fornication
,
4
Now
let
vs
see
what
is
taught
in
this
schoole
for
the
reiecting
,
condemning
,
&
vtter
abolishing
of
such
dances
as
we
speake
of
,
together
with
the
memoriall
of
the
same
.
It
is
sufficient
for
vs
that
we
haue
spent
the
time
past
of
the
life
,
after
the
lusts
of
the
Gentiles
,
walking
in
wantonnes
,
lusts
,
drunkennes
,
gluttonie
,
drinkings
and
in
abhommable
Idolatries
.
True
it
is
that
in
expresse
words
hee
saith
not
Dance
not
:
but
let
the
proctors
for
dances
aunswere
what
he
meaneth
by
wantonnes
conioyned
to
lusts
,
drunkennes
&
Idolatrie
:
Is
it
not
any
thing
that
is
repugnant
to
the
modestie
,
sobrietie
,
&
chastitie
,
required
in
the
children
of
God
?
And
consequently
all
these
sports
,
toyes
,
follies
,
gamboulds
,
&
other
vanities
vsed
in
dances
?
And
doth
not
experience
teach
that
drunkennesse
is
vsually
accompanied
with
such
insolencie
,
and
profane
&
vaine
songs
?
And
fornication
with
such
villanous
speeches
&
songs
,
toyings
,
gestures
,
&
other
lasciuious
fashions
practised
in
dances
?
what
else
are
dances
therefore
but
the
insolencies
,
fruits
,
pathes
and
in
a
maner
vnseparable
companions
both
to
whoredome
&
drunkennesse
?
And
consequently
who
seeth
not
that
dances
and
al
dependances
thereof
are
by
the
spirit
of
God
prohibited
in
that
it
doth
forbid
all
wantonnesse
,
fornication
and
drunkennesse
.
5
If
we
should
adde
that
dances
are
signified
in
the
word
gluttonie
,
our
dancers
cannot
well
alow
thereof
.
Yet
doth
the
worde
which
the
Apostle
vseth
,
sometime
signifie
feasts
and
meetings
to
be
merry
in
wantonnesse
and
dissolute
gestures
,
and
sometime
the
dances
that
vsually
do
accompanie
such
feasts
.
Which
is
more
,
the
God
whom
the
heathen
termed
the
God
of
good
cheere
,
riot
,
and
dances
,
was
called
by
the
name
of
Comus
,
from
whence
the
Grecians
,
as
they
wel
know
that
vnderstand
the
tongue
,
haue
deriued
a
verb
that
signifieth
,
to
dance
.
Must
we
not
then
confesse
that
by
this
word
wherby
we
haue
signified
,
gluttonie
,
the
holy
Ghost
forbiddeth
dancing
,
meetings
for
belly
cheere
,
and
al
dissolutions
?
6
The
same
Apostle
in
another
place
propoundeth
two
sorts
of
works
or
fruits
,
viz.
Of
the
flesh
&
of
the
spirit
,
Loue
not
the
world
,
neither
the
things
that
are
in
the
world
,
and
for
example
which
they
be
,
he
nameth
,
Lust
of
the
flesh
,
lust
of
the
eyes
,
&
pride
of
life
.
Is
not
al
this
found
in
dances
?
No
doubt
them
,
they
be
of
the
world
&
not
of
God
.
And
so
consequently
as
he
addeth
:
Who
so
loueth
them
,
the
loue
of
the
father
is
not
in
him
.
If
in
a
picture
we
see
some
eating
&
drinking
,
some
dancing
&
so
forth
,
will
we
terme
this
a
picture
of
the
children
of
God
,
&
not
rather
a
representation
of
the
world
?
Againe
to
what
end
is
dancing
,
but
to
delight
the
world
&
the
flesh
?
As
the
affections
of
the
flesh
be
enemies
to
god
,
so
he
that
loueth
the
world
maketh
himself
an
enemy
to
God
.
It
therfore
plainly
appeareth
in
this
prohibition
of
Saint
Iohn
,
that
we
should
not
loue
the
world
,
dancing
is
forbidden
,
and
applying
our selues
therto
we
must
needs
fal
at
enmitie
with
God
.
7
Saint
Paul
willeth
vs
to
abstaine
from
al
folish
&
vaine
speeches
,
as
things
not
beseeming
the
Saints
.
And
Iesus
Christ
saith
,
that
in
the
day
of
iudgement
we
shall
giue
accompt
of
euery
Idle
word
.
If
the
holy
Ghost
condemneth
al
tauntes
,
quippes
,
pleasant
and
idle
talke
,
that
tend
onely
to
delight
the
companie
,
and
consequently
beseeme
Apes
and
iesters
,
but
are
not
any
way
conuenient
among
Christians
and
the
children
of
God
,
surely
the
follies
,
mirth
&
vanitie
of
dances
,
are
without
comparison
more
vnseemly
among
the
Saints
,
and
rather
to
be
condemned
.
8
The
holy
Scripture
in
many
places
exhorteth
vs
to
be
sober
,
modest
,
9
Now
to
proceede
to
another
consideration
.
By
three
principal
points
we
may
iudge
whether
our
deeds
and
works
be
good
.
First
,
whether
they
concurre
with
our
vocation
:
Secondly
,
whether
they
edifie
our
neighbours
:
Lastly
,
whether
they
tend
to
the
glory
of
God
.
As
concerning
our
vocation
,
it
consisteth
in
this
:
That
we
being
freed
from
sin
do
she
from
it
,
and
shunne
all
apparance
of
euill
.
As
touching
edification
,
the
same
resteth
in
this
,
that
our
conuersation
be
such
as
may
beseeme
the
profession
of
the
Gospell
,
that
others
may
be
induced
to
embrace
&
follow
the
same
.
And
for
the
glory
of
God
,
Saint
Paul
saith
.
Whether
we
eate
or
drinke
,
or
whatsoeuer
we
doe
,
let
all
be
done
to
the
honour
and
glory
of
God
.
Now
we
referre
our
eating
and
drinking
to
the
glorie
of
God
,
when
wee
vse
the
same
in
sobernesse
and
thankesgiuing
,
that
wee
may
euerie
of
vs
bee
the
better
disposed
to
serue
God
in
our
vocations
.
The
like
is
in
our
sleepe
,
and
all
other
the
recreations
of
our
bodies
or
mindes
.
But
is
not
dauncing
directly
repugnant
to
our
vocation
,
because
that
where
we
should
shunne
sinne
and
all
apparance
of
euill
,
with
all
occasions
and
allurements
thereto
,
it
ministereth
nothing
but
apparance
and
entisement
to
the
same
?
Likewise
,
for
the
edification
of
our
neighbours
.
This
folly
and
vanitie
is
to
no
other
vse
,
but
to
be
an
offence
vnto
them
,
in
that
thereby
the
dancers
seeme
to
inferre
,
that
the
Gospel
therein
concurreth
with
the
world
and
the
flesh
,
considering
that
we
that
professe
the
Gospell
,
and
therefore
ought
to
renounce
such
vanitie
,
are
so
bent
&
giuen
thereunto
.
And
as
touching
the
glorie
of
God
,
what
dancer
dare
be
so
impudent
,
as
to
mayntaine
that
God
is
glorified
in
dancing
,
either
that
hee
danceth
to
the
ende
to
glorifie
God
,
or
to
bee
the
more
apt
to
serue
him
in
his
vocation
?
Moreouer
,
the
rule
of
good
workes
resteth
not
in
the
custome
and
vse
of
the
world
,
but
in
the
testimonie
of
the
will
of
God
.
Fashion
not
your selues
like
vnto
this
world
(
sayth
Saint
Paul
)
but
proue
what
is
the
good
will
of
God
.
As
for
dancing
,
wee
must
therefore
place
it
among
the
wicked
woorkes
,
because
it
is
repugnant
to
our
vocation
,
to
the
edification
of
our
neighbours
,
to
the
glorie
of
God
,
and
to
the
rule
of
his
will
.
10
Furthermore
,
let
vs
consider
the
persons
.
If
they
be
stroken
in
yeeres
,
dancing
is
an
vnseemly
lightnesse
,
yea
,
euen
vnnaturall
,
in
respect
that
great
yeeres
require
grauitie
&
rest
.
12
Againe
,
wee
are
also
to
consider
of
the
mingling
of
men
and
women
,
young
men
and
maides
in
theyr
dancing
.
But
Iesus
Christ
sayth
,
If
thou
see
a
woman
,
to
lust
after
her
,
thou
hast
alredie
committed
adulterie
with
her
.
The
eyes
are
as
windowes
wherby
the
poison
of
lust
doo
enter
into
the
heart
.
Into
what
danger
doo
men
and
women
,
young
men
and
maides
aduenture
themselues
,
when
they
are
at
libertie
to
looke
and
contemplate
,
to
approach
,
to
entertaine
,
and
cherish
,
to
sporte
and
kisse
each
other
?
Bee
not
all
these
allurementes
and
entisementes
to
kindle
the
fyre
of
lust
?
Is
it
not
a
meere
baudrie
&
inuention
of
the
deuill
,
to
leade
,
and
as
it
were
euen
to
force
men
to
those
things
that
they
ought
vtterly
to
abhor
?
The
deuill
knowing
that
there
yet
abideth
some
sparke
of
the
feare
of
God
in
man
,
doeth
not
at
the
first
comming
and
sight
saie
,
Commit
fornication
or
adulterie
,
for
so
hee
might
soone
bee
driuen
awaie
of
many
that
detest
such
grosse
iniquities
:
but
this
is
his
pollicie
:
he
first
allureth
vs
from
our
ordinarie
busynesses
and
exercises
befitting
our
vocations
:
Then
hee
bringeth
vs
to
feastes
,
banquets
,
and
pleasant
companie
that
might
delyght
vs
:
Hauing
heerewyth
shaken
vs
,
and
taken
some
small
holde
,
it
is
no
harde
matter
to
allure
vs
from
pleasure
to
pleasure
,
and
so
to
greater
sportes
,
as
wee
see
in
dauncing
,
where
the
heart
swelling
in
fleshly
ioye
,
and
finding
obiectes
and
allurements
correspondent
to
the
pleasures
thereof
,
doo
more
and
more
growe
dronken
in
this
poyson
,
whereby
to
intangle
it selfe
and
slippe
into
lustes
,
and
(
so
farre
as
it
may
)
to
proceede
and
goe
forwarde
in
the
enioying
of
the
same
.
In
this
sense
were
the
pleasures
and
delightes
of
Pharaohs
Court
,
13
Moreouer
,
some
men
haue
compared
man
and
woman
to
two
earthen
vessels
,
wherein
we
learne
,
that
when
the
deuill
bringeth
them
together
in
the
storme
and
pastime
of
dancing
,
wondering
at
the
beautie
of
a
strange
woman
,
haue
bene
reproued
.
And
therefore
hee
addeth
,
Banquet
not
with
her
,
least
thy
heart
encline
vnto
her
,
and
so
through
thy
desire
thou
fall
into
destruction
.
Into
what
danger
then
do
they
aduenture
,
who
hauing
alreadie
banqueted
with
them
,
doo
choose
them
,
doo
take
them
by
the
handes
,
doo
leade
them
a
daunce
,
doo
approach
vnto
them
,
doo
kisse
them
,
do
shew
them
theyr
actiuitie
and
nimble
behauiour
:
wherein
the
woman
or
mayden
doeth
aunswere
them
with
the
same
?
Bee
not
these
mightie
windes
to
kindle
and
inflame
the
heartes
that
doo
alreadie
burne
in
lust
?
Besides
all
this
,
in
theyr
dauncing
they
haue
villanous
and
shamefull
songes
,
which
the
sound
of
instruments
doo
returne
to
theyr
remembrance
.
Is
not
this
a
pouring
of
oyle
into
fire
,
and
an
increase
of
daunger
,
according
to
the
wordes
of
the
Apostle
Saint
Paul
,
that
euill
wordes
corrupt
good
manners
?
14
Saint
Paul
forbiddeth
all
vnchast-speeches
,
euen
the
naming
of
fornication
.
15
Howbeit
wee
wyll
not
saie
that
all
that
doo
dance
do
leuell
at
fornication
,
but
to
the
contrarie
will
confesse
,
that
they
neuer
thinke
of
anie
such
matter
,
yet
doo
wee
vpholde
,
that
it
is
a
laying
together
of
fyre
,
and
winde
that
kindleth
it
.
And
it
is
most
certaine
,
that
most
dances
doo
not
end
in
such
chastitie
as
they
began
.
And
therefore
wheresoeuer
wee
see
anie
daunger
,
wee
are
to
feare
and
flie
from
it
.
Neyther
must
wee
euer
imagine
,
that
there
is
no
danger
,
when
the
occasions
are
euident
,
eyther
presume
that
wee
are
strong
inough
to
surmount
the
danger
whereinto
voluntarilie
wee
thrust
our selues
:
but
let
vs
thinke
vpon
this
saying
,
He
that
loueth
danger
shall
fall
into
it
,
and
that
it
is
the
reward
of
foolish
presumption
.
Can
a
man
,
sayth
Salomon
,
take
fyre
in
his
bosome
,
and
his
clothes
not
be
burnt
?
Or
shall
a
man
walke
vppon
hot
coales
,
and
not
burne
his
feet
?
Hee
that
feareth
the
plague
shunneth
the
infection
:
all
come
not
to
actuall
fornication
:
yet
is
not
that
inough
,
for
vnder
these
wordes
,
Thou
shalt
not
commit
adulterie
,
are
comprised
all
thoughts
,
desires
,
lusts
,
beginnings
,
allurements
,
and
apparance
of
fornication
.
And
who
is
hee
that
taking
pleasure
in
dancing
,
can
exempt
himselfe
?
To
prooue
a
disease
to
bee
contagious
,
it
is
enough
to
shew
that
many
are
infected
,
though
not
all
.
In
a
matter
of
perill
we
haue
regard
what
commeth
often
to
passe
,
though
not
alwaies
.
16
Neyther
is
it
inough
,
that
some
are
of
constancie
to
auoyde
pollution
heerein
.
For
if
such
a
one
ministreth
cause
to
drawe
others
into
such
lusts
,
is
not
he
the
cause
of
theyr
destruction
?
Doth
not
his
pleasure
breed
the
losse
of
him
,
for
whom
Iesus
Christ
hath
dyed
?
17
Now
let
vs
giue
care
to
the
agreement
and
consent
of
the
good
fathers
and
most
excellent
doctors
of
the
Church
,
with
the
testimonies
of
Gods
word
,
the
reasons
and
necessarie
consequences
gathered
of
the
same
,
as
alredie
they
haue
bene
alledged
.
With
one
consent
they
all
condemne
dancing
,
as
the
sweet
baits
,
allurements
,
and
kindlers
of
lust
tending
to
fornication
.
In
briefe
,
as
follies
,
lightnes
,
and
vanitie
,
pernitious
,
scandalous
,
and
vtterlie
vnworthie
all
Christians
.
Great
Basil
complaining
of
the
lewdnesse
of
women
in
his
time
,
sayth
:
These
wanton
women
,
18
Prosecuting
this
argument
in
the
same
treatise
,
hee
sayth
:
Men
and
women
in
their
dancing
and
deliuering
theyr
wretched
soules
to
the
deuill
,
doo
pierce
and
rent
each
other
with
shaftes
of
lust
.
All
theyr
actions
are
the
actiuities
and
feates
of
iuglers
,
lewd
songs
,
and
brothe
like
iestures
,
and
lasciuious
prouoking
to
fornication
.
Behold
,
thou
dalliest
and
sportest
in
a
foolish
ioy
,
when
thou
shouldest
weep
and
be
sorry
for
thy
misdeeds
.
Forgetting
the
psalmes
and
hymnes
that
thou
hast
learned
,
thou
appliest
thy selfe
to
prophane
songs
,
thou
mouest
thy
feet
,
&
deuoid
of
thy
senses
dost
friske
vp
and
downe
.
O
foole
,
when
thou
shouldest
lend
thy
knee
to
the
seruice
of
God
and
our
Lorde
Iesus
Christ
,
thou
dancest
.
Whom
shall
I
bewaile
,
maidens
or
married
women
?
Doth
he
not
heere
againe
laie
open
great
inconueniences
in
dancing
?
Doth
he
not
affirme
,
that
they
bee
repugnant
to
all
holy
duties
of
Christians
?
Also
,
that
the
inconueniences
are
such
,
as
may
giue
occasion
to
all
good
men
to
weepe
,
so
oft
as
they
thinke
thereupon
.
20
Among
our
Latine
Doctors
,
Saint
Ambrose
also
speaketh
of
dancing
.
Where
the
last
messe
of
good
cheere
is
dancing
,
shamefastnes
hath
but
small
assurance
,
and
allurements
are
greatly
to
be
feared
.
I
could
wish
maidens
to
keepe
them
awaie
.
For
as
a
learned
man
,
euen
in
wordly
affaires
,
doth
saie
.
No
man
danceth
,
vnles
he
be
either
dronke
or
mad
.
What
counsels
do
we
looke
for
in
the
Scriptures
,
when
Saint
Iohn
,
the
herald
of
righteousnes
,
was
put
to
death
at
the
request
of
a
dancer
:
which
is
an
example
,
that
the
entisement
of
one
dance
hath
procured
more
hurt
,
than
the
rage
of
sacrilegious
madnes
and
furie
?
Againe
,
what
can
a
daughter
learne
of
her
adulterous
mother
,
but
the
losse
of
her
honour
?
Can
anie
thing
tend
more
to
villanous
lust
,
than
by
disordinate
motions
to
discouer
such
partes
of
the
bodie
,
as
either
nature
hath
hidden
,
or
discipline
couered
?
To
plaie
with
the
eies
,
to
turn
the
head
about
,
to
cast
the
lockes
here
and
there
.
Not
without
cause
haue
some
there
learned
to
do
iniurie
to
God
.
For
what
modestie
or
shamefastnes
can
there
be
where
they
dance
,
and
friske
about
with
such
noise
?
And
speaking
of
the
villanous
Herodias
,
that
taught
her
daughter
so
to
dance
,
he
addeth
this
:
What
saie
you
,
yee
holy
women
?
you
see
what
you
are
to
teach
your
daughters
,
also
what
they
should
forget
.
Let
a
daughter
dance
,
but
if
a
daughter
dance
,
let
it
be
the
daughter
of
that
vild
incestuous
person
.
But
as
for
her
that
is
modest
and
chast
,
let
her
teach
her
daughters
godlinesse
,
not
dancing
.
31
Saint
Augustine
complaining
of
the
corruptions
of
his
time
,
22
As
for
the
Doctors
of
our
dayes
,
they
also
concurre
with
the
former
,
some
calling
dances
,
the
deuils
baudry
,
others
saying
,
that
dancing
is
as
a
circle
,
23
If
all
these
authorities
may
not
suffice
,
whole
assemblies
of
Bishoppes
haue
lykewise
condemned
dancing
.
In
the
yeere
364.
in
a
councell
holden
at
Laodicia
,
it
was
decreed
by
the
common
aduice
of
all
good
men
there
present
,
that
Christians
shoulde
vse
no
dancing
at
marriages
,
onely
they
might
there
dine
and
sup
together
in
all
chast
conuersation
,
as
it
beseemeth
Christians
.
The
same
was
afterward
confirmed
in
the
sixt
vniuersall
councell
of
three
hundred
Bishoppes
,
holden
at
Constantinople
.
Lykewise
in
the
Councell
of
Agatha
holden
about
the
yeere
430.
chap.
39
,
all
dancing
,
&
loue
songs
,
or
lasciuious
behauiours
,
were
also
condemned
and
prohibited
among
all
Christians
of
whatsoeuer
estate
.
Agayne
,
the
Councell
of
Ilerd
in
Spaine
about
the
yeere
515.
forbadde
all
dauncing
and
lasciuious
singing
at
Christian
marriages
.
The
Sinodes
and
assemblies
of
the
pastors
of
our
time
haue
euermore
condemned
dauncing
,
as
an
exercise
pernitious
&
vnworthy
the
professors
of
reformed
religion
.
To
conclude
,
at
the
last
Estats
holden
at
Orleans
,
France
by
her
deputies
required
to
take
awaie
all
publike
dancing
,
and
thereupon
obtayned
a
decree
that
yet
is
extant
.
24
If
the
authoritie
of
Gods
worde
,
the
verie
vanitie
and
most
daungerous
corruption
of
daunces
,
the
testimonies
of
the
holie
Fathers
and
Doctours
of
the
Church
both
olde
and
new
,
the
decrees
of
Councels
and
Sinodes
,
and
of
Christian
princes
bee
no
sufficient
groundes
to
suppresse
dauncers
,
of
necessitie
we
must
put
them
to
schoole
among
the
Heathen
,
especially
the
Romanes
,
of
them
to
learne
euen
to
theyr
shame
,
what
modestie
,
holynesse
,
honestie
and
temperance
is
to
bee
required
amonge
Christians
.
Whereas
among
other
superstitions
and
corruptions
brought
from
Greece
into
their
common
welth
,
they
had
taken
vp
a
custome
in
theyr
Bacchanalian
feastes
,
that
men
and
women
should
daunce
together
:
in
respect
of
such
great
inconueniences
as
thereby
dyd
ensue
,
they
bannished
that
fashion
out
of
theyr
Citie
,
and
coulde
not
by
anie
meanes
bee
well
perswaded
of
that
man
that
was
addicted
to
dauncing
.
This
lawe
was
in
force
in
the
dayes
of
the
Oratour
Cicero
,
about
the
declining
of
theyr
common
wealth
:
notwithstanding
theyr
manners
were
alreadie
much
corrupt
and
degenerate
from
the
former
integritie
.
25
For
the
testimonie
of
the
truth
heereof
wee
wyll
alleadge
some
parte
of
his
writinges
.
26
Agayne
,
Deiotarus
a
king
in
Asia
,
beeing
lykewise
accused
before
Caesar
for
dauncing
at
a
banquet
,
the
same
Cicero
in
his
defence
for
that
crime
,
declared
that
there
was
no
such
presumption
in
such
a
man
:
first
,
because
hee
was
a
king
,
who
vsed
not
to
be
dronke
:
next
,
that
hee
resembled
not
many
other
kinges
,
such
as
presuming
of
theyr
lybertie
,
applyed
themselues
to
all
ryot
and
lustfull
pleasure
.
But
that
he
was
a
modest
,
sober
,
and
stayde
man
,
one
who
in
his
youth
gaue
himselfe
to
more
honest
exercises
,
as
●●ding
of
horses
,
practise
of
weapons
,
&c.
Heere
agayne
wee
see
,
that
the
Romanes
were
fully
perswaded
,
that
dauncing
and
dronkennesse
went
commonly
together
:
that
they
are
exercises
more
fit
for
men
drowned
in
pleasures
,
than
for
such
as
are
endued
with
modestie
:
also
that
all
young
princes
well
brought
vp
,
omitting
all
such
vanitie
,
should
giue
themselues
to
the
exercises
of
vertue
.
27
The
same
Cicero
,
after
his
returne
from
exile
,
representing
to
the
Senate
the
life
and
behauiour
of
one
of
his
enemies
,
Aulus
Gabimus
,
among
other
the
good
qualities
of
a
ruffian
and
effeminate
person
,
entituleth
him
to
be
a
gallant
dancer
,
and
verse
nimble
.
Hauing
also
to
deale
with
Anthonie
,
a
man
drowned
in
all
kinde
of
vice
,
among
other
his
reproches
of
fornication
and
ordinarie
dronkennesse
,
he
also
obiecteth
that
hee
had
danced
.
Hereto
let
vs
adde
the
saying
of
the
same
Orator
in
his
third
booke
of
Offices
.
There
hee
sheweth
,
that
a
wise
man
,
such
a
one
as
maketh
account
,
or
professeth
vertue
,
should
neuer
meddle
with
any
such
villanous
or
dishonest
action
,
notwithstanding
whatsoeuer
greate
profite
might
be
gotten
thereby
.
And
for
example
,
he
putteth
this
case
:
If
a
man
by
Will
should
chance
to
bequeath
to
one
that
professeth
vertue
,
two
or
three
millions
of
crownes
,
vpon
condition
,
that
before
he
tooke
possession
of
this
legacy
,
he
should
come
into
the
common
place
,
and
there
dance
,
and
that
he
should
promise
so
to
doo
:
he
hereupon
demandeth
,
whether
this
man
in
performing
his
promise
,
and
dancing
in
the
face
of
the
world
,
should
shew
him selfe
either
vertuous
or
wise
:
Then
he
aunswereth
,
that
hee
ought
not
to
haue
promised
,
so
had
he
shewed
his
grauitie
.
Likewise
,
that
hee
ought
not
for
anie
thing
to
doo
that
which
in
the
accomplishment
imported
anie
villanie
.
These
sentences
of
Cicero
a
hethen
,
may
bee
a
reproch
and
iust
condemnation
against
Christians
,
with
whome
dancing
is
so
common
,
that
some
haue
erected
publyke
schooles
wherein
to
teach
dancing
.
28
All
the
premises
tending
to
condemne
dauncing
,
might
suffice
to
cut
off
all
replication
:
yet
least
wee
should
omit
anie
thing
that
might
make
with
the
atturneys
thereof
,
and
dazell
the
eies
of
the
flesh
enclined
to
this
corruption
:
we
will
answere
to
theyr
vsuall
propositions
in
defence
thereof
.
First
,
they
obiect
that
wee
seeke
to
abolish
all
pleasure
&
recreation
,
which
were
a
matter
repugnant
to
nature
,
to
right
and
reason
,
considering
that
rest
and
recreation
are
as
necessarie
as
meate
,
drinke
,
sleepe
,
and
such
lyke
,
which
wee
vse
for
the
preseruation
of
lyfe
.
But
we
do
confesse
,
that
both
bodie
and
minde
doo
require
recreation
.
Yet
albeit
it
bee
permitted
sometimes
to
take
recreation
,
it
doth
not
therfore
follow
,
that
they
must
bee
allowed
to
dance
.
All
recreations
are
not
permitted
,
otherwise
it
would
be
lawfull
for
men
to
recreate
them selues
in
lewd
and
foolish
speeches
,
in
dronkennes
,
fornication
,
&c.
But
all
recreation
must
tend
to
prepare
vs
either
in
body
or
mind
to
our
vocation
:
euerie
other
recreation
conioyned
with
apparance
of
euill
,
occasion
or
entisement
to
wantonnesse
,
or
offence
to
our
neighbour
,
is
by
Gods
mouth
accursed
.
To
be
short
,
euerie
recreation
repugnant
to
the
modestie
,
temperance
,
and
holines
required
in
Christians
,
is
to
be
condemned
and
reiected
.
Therefore
this
obiection
is
false
,
If
it
bee
lawfull
to
take
recreation
,
it
is
also
lawfull
to
dance
.
29
They
also
replie
:
To
leape
,
friske
,
and
daunce
,
are
thinges
indifferent
,
therefore
to
make
them
a
sinne
is
iniurie
to
Christian
libertie
.
Wee
aunswere
:
Those
thinges
are
indifferent
,
which
with
faith
and
for
the
glory
of
God
,
&
without
danger
of
offence
,
a
man
may
eyther
doo
or
leaue
,
as
to
eate
flesh
or
to
eate
none
,
but
dances
cannot
be
drawen
into
that
compasse
.
The
vanities
,
lightnesse
,
and
excessiue
sport
of
dances
,
the
ordinarie
companions
to
dronkennesse
,
the
manifest
allurements
to
lasciuiousnesse
,
and
the
apparant
occasions
of
sundry
notable
inconueniences
doo
forbidde
them
to
be
accounted
among
things
indifferent
.
For
it
were
meere
impudencie
to
maintaine
,
that
such
vanitie
or
corruption
may
please
God
,
and
so
wee
may
applie
our selues
thereto
in
faith
,
which
if
wee
haue
not
,
all
that
wee
doo
is
sinne
.
Also
,
albeit
wee
should
admit
them
(
which
we
cannot
)
to
be
things
indifferent
,
30
Some
do
confesse
,
that
in
deed
ther
is
abuse
,
yet
the
same
may
be
taken
awaie
,
&
not
the
whole
exercise
therof
simplie
condemned
.
This
reformation
were
good
in
things
of
themselues
good
as
thus
.
Wee
must
not
abolish
the
vse
of
the
Sacramentes
,
because
they
haue
bene
abused
,
but
we
must
take
awaie
the
abuse
.
The
bodie
because
it
is
sicke
must
not
bee
killed
,
but
the
feauer
taken
awaie
:
but
dances
considered
in
theyr
originall
,
in
theyr
forme
,
in
their
ends
and
naturall
vse
cannot
be
placed
in
this
course
:
but
as
things
in
themselues
and
in
euerie
their
partes
vicious
,
they
are
to
bee
abolished
:
Euen
as
a
tree
venimous
in
her
leaues
,
fruites
,
and
bodie
,
must
not
be
lopped
,
but
quite
cut
downe
by
the
roote
.
But
let
vs
aske
these
reformers
of
dances
what
they
thinke
good
to
be
taken
awaie
?
Some
will
saie
,
all
lasciuious
songs
:
others
will
adde
,
that
women
and
maides
shall
not
bee
mixed
with
men
and
young
frie.
This
is
somewhat
,
yet
not
all
.
Some
will
go
farther
,
and
saie
,
let
him
that
list
to
leape
&
dance
,
do
it
priuatly
in
his
chamber
,
not
openly
.
All
these
reformations
in
deed
,
will
cut
off
most
part
of
our
dances
,
which
cannot
be
performed
but
in
companie
,
&
cause
men
to
loose
all
affection
and
vse
of
the
same
.
For
take
away
the
mixture
of
men
and
women
,
the
lewd
songes
and
tunes
,
the
publyke
mirth
and
pastime
,
the
speeches
,
communication
,
and
gesture
that
proceed
of
the
flesh
and
the
world
,
who
will
dance
?
Such
a
reformation
will
vtterly
abolish
all
dances
:
so
vicious
,
infected
,
and
corrupt
they
are
in
themselues
.
As
also
there
is
no
reforming
of
the
stewes
but
by
taking
of
them
awaie
.
31
Some
wyll
saie
,
If
it
bee
not
lawfull
to
daunce
,
farewell
all
good
fellowshippe
.
Truelie
it
were
farre
more
wisedome
to
forbeare
such
fellowship
,
than
thereby
to
stand
in
danger
of
offending
God
.
But
if
we
chance
thereinto
,
let
vs
practise
the
counsell
of
Saint
Paul
,
&
not
participate
in
the
vnfruitfull
workes
of
darknes
,
but
reproue
them
,
not
in
wordes
onely
,
but
also
in
deeds
,
that
our
constant
deniall
to
dance
,
may
be
a
reall
reprehension
and
actuall
reproofe
of
such
as
do
dance
.
32
Others
will
replie
,
that
if
they
denie
to
dance
,
33
Some
will
alleadge
diuerse
the
profites
that
come
of
dauncing
.
First
,
that
it
is
an
exercise
fit
for
health
,
but
the
iudgments
of
the
Phisitions
doo
saie
otherwise
:
for
all
vehement
exercises
are
dangerous
after
meate
,
and
commonly
dancing
followeth
the
full
belly
.
Besides
that
,
theyr
owne
consciences
doo
testifie
,
that
in
dancing
the
bodily
health
is
the
least
parte
of
the
minde
:
yea
,
if
wee
may
beleeue
experience
,
wee
shall
finde
that
by
the
violent
motions
of
dauncing
,
more
haue
incurred
mortall
sicknesse
,
than
bodily
health
.
Likewise
,
albeit
dancing
might
be
healthfull
to
the
bodie
,
yet
beeing
so
preiudiciall
to
the
soule
,
as
is
before
declared
,
wee
are
to
forbeare
the
same
.
The
vse
of
flesh
is
more
requisite
for
the
preseruation
of
lyfe
,
than
dauncing
:
yet
doeth
Saint
Paule
saie
,
that
rather
will
hee
eate
no
flesh
while
hee
liueth
,
than
he
will
offend
his
brother
.
How
much
sooner
would
he
haue
protested
of
dancing
?
Others
doo
propound
agilitie
of
the
bodie
.
But
as
this
agilitie
is
not
required
in
all
,
so
doo
they
not
in
dancing
practise
the
getting
of
it
,
but
rather
to
boast
of
that
which
they
haue
,
and
therein
to
take
a
pride
.
Withall
,
there
bee
many
other
exercises
farre
exempt
from
such
daungers
of
the
soule
as
wee
finde
in
dancing
.
34
But
among
all
commodities
and
profits
by
dancing
,
some
do
alleadge
that
they
bee
pathes
to
marriage
,
and
meanes
to
attayne
thereto
.
But
how
?
As
when
Herodias
daughter
had
pleased
Herod
in
dauncing
,
hee
offered
her
the
one
halfe
of
his
kingdome
:
so
some
noting
the
grace
,
gesture
,
and
amorous
behauiours
of
some
dancers
,
doo
fall
into
liking
,
and
so
doo
offer
vnto
them
their
bodies
and
goods
,
crauing
and
taking
them
to
their
wiues
.
But
this
allegation
doth
euidently
confirme
our
former
demonstrations
,
that
dances
are
bellowes
to
kindle
the
hearts
in
lust
.
Besides
,
that
albeit
they
may
bring
forth
marriage
in
some
,
yet
surely
not
in
the
thirtith
part
of
those
that
by
dances
are
inflamed
and
mooued
to
lust
.
And
therefore
as
such
lusts
are
accursed
by
God
,
euen
so
are
the
dances
that
breede
and
inflame
them
.
Moreouer
,
what
blessings
of
God
are
men
to
attend
of
such
mariages
,
practised
by
such
daungerous
,
vicious
,
and
offensiue
means
,
so
repugnant
to
the
modestie
and
holynesse
that
is
required
in
the
children
of
God
.
Agayne
,
marriages
forced
by
lust
,
are
for
the
most
part
vnequall
,
yet
cannot
bee
restrained
,
neyther
the
lust
quenched
,
but
by
concluding
the
marriage
,
and
therefore
can
yeelde
no
better
fruites
but
trouble
and
other
inconueniences
:
so
that
it
were
better
to
roote
out
dancing
out
of
the
common
wealth
,
than
to
minister
occasion
of
such
wretched
marriages
.
So
many
vices
therefore
accompaniing
dancing
,
we
ought
with
Cicero
,
to
resolue
neuer
to
daunce
,
albeit
thereby
wee
might
gaine
a
million
of
golde
,
especially
if
wee
remember
the
saying
of
the
holie
Apostle
Saint
Paule
,
that
wee
must
not
doo
euill
that
good
may
come
of
it
.
35
Our
dauncers
atturneys
alleadge
some
examples
out
of
the
holy
Scripture
for
theyr
allowance
.
Marie
,
saie
they
,
the
sister
of
Moses
and
Aaron
,
daunced
among
the
women
of
Israel
,
after
theyr
passage
ouer
the
redde
sea
.
When
Dauid
had
ouercome
Goliah
,
the
women
of
Israel
daunced
.
When
Iudith
returned
from
the
slaughter
of
Holophernes
,
the
wiues
of
Bethulia
daunced
.
Dauid
also
leaped
and
daunced
before
the
arke
of
the
Lorde
.
But
to
take
some
ground
in
these
examples
:
First
,
Thou
hast
turned
my
mourning
into
dauncing
.
Also
that
Ieremie
prophesied
,
Thou
shalt
bee
adorned
with
thy
timbrels
,
O
virgin
Israel
,
and
shalt
goe
foorth
in
the
daunce
of
them
that
bee
ioyfull
.
Lykewise
that
which
the
blessed
Euangelist
Saint
Luke
reporteth
,
that
after
the
prodigall
childe
was
returned
,
his
elder
brother
hearde
melodie
and
dancing
.
Also
,
that
the
children
beeing
in
the
market
place
,
sayd
.
Wee
haue
piped
to
you
,
but
yee
haue
not
danced
.
These
bee
phrases
of
speech
in
parables
,
which
the
holy
Ghost
doeth
vse
,
not
to
allowe
dauncing
,
but
onely
to
represent
myrth
and
ioy
.
As
lykewise
the
laying
of
Iesus
Christ
of
vsurers
,
in
the
parable
of
the
talents
.
Also
of
the
vniust
steward
commended
for
the
wrong
done
to
his
master
,
doo
tend
neyther
to
approue
vsury
,
neyther
to
teach
seruants
to
robbe
theyr
masters
:
but
that
euery
one
shoulde
faythfully
imploie
the
giftes
and
graces
that
wee
haue
receiued
of
the
Lorde
,
and
liberally
distribute
to
the
poore
of
those
gifts
that
God
hath
giuen
vnto
vs
.
Neyther
may
we
denie
but
that
some
abused
their
daunces
euen
in
those
dayes
,
36
Others
there
bee
that
doo
desyre
,
that
at
the
least
wee
woulde
permitte
and
suffer
such
daunces
onelie
to
bee
vsed
,
as
by
example
are
allowed
in
the
holy
Scriptures
.
Euen
Martine
Bucer
,
an
excellent
Doctour
of
our
time
,
is
of
opinion
,
that
they
should
bee
so
reestablished
among
Christians
.
37
But
saie
some
,
if
at
marriage
feasts
,
and
other
great
meetings
men
should
not
dance
,
they
would
do
worse
.
For
either
they
wold
fall
to
drinking
,
or
else
batchelers
and
maidens
falling
into
companie
,
would
passe
the
time
in
more
liberal
communication
&
free
behauiour
,
and
so
minister
occasion
of
farther
inconueniences
:
all
which
by
dancing
might
bee
preuented
.
Thus
for
the
shunning
of
one
wickednesse
,
they
can
dispense
to
commit
another
,
and
so
couer
themselues
with
a
wet
sacke
.
Oh
woorde
and
deede
vnworthie
a
Christian
!
That
we
should
bee
so
peruerse
and
corrupt
,
that
wee
must
needes
offend
God
in
one
sorte
,
that
wee
may
not
offend
him
in
another
:
That
wee
cannot
auoyd
sinne
but
by
sinne
:
That
wee
must
needes
followe
one
beaten
path
to
hell
,
that
wee
may
escape
another
:
Yet
is
this
all
that
they
do
conclude
,
who
for
the
auoyding
of
dronkennesse
,
vpholde
that
men
must
daunce
.
It
is
but
an
instruction
how
to
argue
which
sinnes
are
greater
or
smaller
,
and
to
dispense
wyth
the
lesser
,
that
wee
may
eschue
the
greater
.
But
how
shall
they
passe
awaie
the
time
,
saie
they
?
Alas
,
Time
wyll
awaie
fast
enough
when
wee
are
disposed
so
to
loose
and
abuse
it
.
This
is
faire
from
the
practise
of
the
Apostle
Saint
Paules
commaundement
afore
mentioned
,
Redeeme
the
time
:
considering
we
haue
but
too
much
time
,
foolish
woordes
and
iesting
are
not
comely
among
the
Saintes
,
but
rather
giuing
of
thankes
:
hee
teacheth
vs
,
that
it
is
sufficient
that
wee
spend
the
time
in
praysing
of
God
.
Where
the
same
Apostle
Saint
Paule
exhorteth
the
Ephesians
,
To
flie
dronkennesse
,
and
other
excesse
,
he
wylleth
and
exhorteth
them
also
to
be
fulfylled
with
the
spirit
,
and
to
reioyce
,
speaking
together
in
Psalmes
,
hymnes
,
and
spirituall
songes
,
singing
and
making
melodye
to
the
Lorde
in
their
heartes
,
giuing
thankes
to
God
the
father
in
the
name
of
our
Lord
Iesus
Christ
.
Let
then
their
communication
tend
to
edification
,
and
let
them
sing
Psalmes
.
Let
euery
man
returne
to
his
home
,
&
not
passe
away
all
the
night
euen
vnto
day
in
banqueting
.
To
be
short
,
if
there
be
any
recreation
,
let
it
be
modest
and
holy
,
farre
from
all
that
may
minister
occasion
of
offence
to
God
or
our
neighbour
.
38
Wel
we
know
that
ther
be
dances
that
seem
graue
&
modest
,
as
in
many
parts
of
Germanie
.
But
in
as
much
as
Iesus
Christ
admonisheth
vs
to
Amend
our
liues
:
The
faithfull
Magistrates
shall
performe
the
office
of
true
Christians
,
if
out
of
their
lands
and
iurisdictions
they
banish
not
onely
meere
lasciuious
dances
,
but
generally
all
others
,
thereby
to
preuent
all
beginnings
,
motions
,
apparnaces
and
allurements
to
euil
,
and
thereby
vndoubtedly
cut
off
all
such
as
are
manifestly
repugnant
to
the
modestie
,
holinesse
and
chastitie
,
required
in
the
children
of
God
.
And
as
it
is
the
dutie
of
the
Preacher
to
reproue
such
insolencies
,
so
is
it
the
part
of
euerie
man
to
shunne
the
same
,
and
to
endeuour
rather
to
draw
others
to
their
modestie
,
then
to
suffer
themselues
by
worldlings
to
be
carried
away
to
all
vanitie
and
riot
.
If
there
bee
any
who
by
the
reading
of
this
discourse
is
not
sufficiently
moued
or
resolued
to
condemne
and
giue
ouer
dancing
,
I
woulde
exhorte
him
to
reade
a
more
large
treatise
of
dances
,
printed
by
Frances
Stephens
in
the
yeere
1579.
From
whence
I
haue
taken
the
most
parte
of
this
discourse
.
There
shall
hee
finde
dances
so
liuely
described
,
and
with
such
learned
,
holye
,
euident
and
pregnant
groundes
condemned
,
that
of
necessitie
he
must
yeeld
and
be
conuict
:
and
if
he
be
not
a
very
scorner
and
prophane
Atheist
,
acknowledge
that
they
are
not
only
to
be
condemned
and
reiected
,
but
also
to
be
vtterly
abhorred
and
had
in
abhomination
.
Of
games
of
Chance
and
Hazard
,
as
Cards
and
Dice
.
Chap.
19.
AS
concerning
games
in
generall
,
we
are
to
resolue
that
there
is
none
lawful
,
vnlesse
it
both
bring
profite
to
man
and
tend
to
the
glorie
of
God
.
And
this
is
it
that
Saint
Paul
teacheth
,
Whether
we
eate
or
drinke
,
or
whatsoeuer
we
doe
,
let
all
bee
to
the
honour
and
glory
of
God
.
And
indeede
as
he
warneth
vs
to
Redeeme
the
time
,
So
doth
Iesus
Christ
affirme
,
That
in
the
day
of
iudgement
we
must
render
accompt
of
euery
Idle
word
.
Much
more
then
of
Idle
deedes
.
Euery
one
confesseth
that
Idlenes
is
to
be
condemned
:
but
Idlenes
consisteth
not
only
in
doing
nothing
,
but
also
in
doing
such
works
as
be
Idle
and
vnprofitable
.
This
once
laide
for
a
foundation
,
we
are
to
note
that
ther
are
some
pastimes
which
consist
in
the
exercise
of
the
body
,
as
shooting
,
either
in
the
long
bow
or
caliuer
&c.
Fence
,
leaping
and
other
such
like
:
Others
in
dexteritie
of
the
mind
,
as
Cheste
and
Draughts
.
These
games
and
pastimes
,
and
such
like
are
,
as
things
indifferent
,
lawfull
&
tollerable
among
Christians
,
so
long
as
they
be
practised
for
this
profit
,
namely
to
recreate
the
mind
weried
with
ordinary
busines
,
to
the
end
afterward
to
return
more
cheerfully
to
the
same
.
As
also
are
such
bodily
exercises
as
breed
dexteritie
&
strength
for
the
better
employment
in
the
seruice
of
the
common
wealth
.
But
heere
wee
are
to
respect
three
points
.
First
that
we
do
not
so
exceede
in
them
as
thereby
to
neglect
the
dutie
of
our
vocation
:
for
so
in
liew
of
redeeming
time
we
should
both
loose
and
abuse
it
.
Secondly
that
we
refraine
such
exercise
and
play
for
money
.
For
play
is
no
meanes
alowed
by
the
lawes
either
of
God
or
man
,
to
get
or
to
spend
mony
in
,
which
God
deliuereth
into
our
hands
to
be
faithfully
disposed
or
possessed
in
a
good
conscience
.
Lastly
it
is
another
case
,
when
the
Maiestrate
propoundeth
some
price
or
reward
for
bodily
exercises
,
to
the
end
thereto
to
inuite
his
subiects
,
and
to
make
them
more
willingly
to
accomodate
themselues
to
the
seruice
of
the
common
wealth
.
2
There
be
other
games
which
depend
vpon
Lots
,
chance
,
and
hazard
,
as
Dice
and
Cardes
,
signified
by
the
Latine
word
Alea.
As
for
such
games
,
we
say
it
is
meete
for
Christians
to
forbeare
them
.
First
,
it
may
bee
implyed
that
they
are
forbidden
in
the
third
commandement
of
the
law
.
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vaine
.
For
indeede
the
vse
of
lots
or
hazard
is
to
referre
to
the
wisedome
,
prouidence
and
power
of
God
,
whatsoeuer
is
acted
among
men
.
As
the
lot
whereby
Matthias
was
chosen
to
bee
an
Apostle
was
a
demonstration
that
God
who
knoweth
the
hartes
,
had
chosen
him
,
as
we
may
also
inferre
by
the
praier
of
the
Apostles
before
the
lot
was
call
.
The
lot
is
cast
in
the
bosome
,
but
the
iudgement
is
in
the
Lord
.
We
may
therefore
lawfully
vse
lots
in
matter
of
consequence
,
wherein
the
will
of
God
is
extraordinarily
to
be
sought
,
either
to
auoide
quarels
&
controuersies
,
or
to
preuent
subornations
or
vnderminings
,
as
in
elections
of
Magistrates
,
The
lot
endeth
strife
and
maketh
particion
among
the
mightie
.
But
to
applie
the
lot
and
consequently
Gods
prouidence
to
our
vaine
and
friuolous
pleasures
,
manie
times
in
matters
of
offence
to
God
we
may
well
say
that
so
we
doe
abuse
them
and
take
the
name
of
God
in
vaine
.
3
Secondly
.
Pastime
permitted
and
by
God
alowed
among
men
,
must
haue
relation
to
some
profit
either
of
body
or
of
mind
:
otherwise
it
is
but
Idlenesse
and
time
lost
for
the
which
wee
must
render
accompt
vnto
God
.
But
these
pastimes
of
Cardes
and
Dice
,
as
all
men
know
,
doe
imply
no
exercise
of
the
bodie
:
Neither
do
they
containe
any
recreation
of
the
mind
:
For
as
it
appeareth
,
the
euent
of
the
chance
that
they
expect
doeth
driue
either
side
into
the
like
griefe
&
heauinesse
,
so
as
for
the
most
part
therin
is
no
farther
content
or
recreation
of
minde
,
then
as
may
grow
of
couetousnesse
,
if
a
man
winne
the
money
,
or
of
an
imagination
of
God
,
fauour
,
directing
the
chance
in
such
vaine
and
friuolous
occasions
.
If
they
be
such
games
as
together
consist
of
chance
,
and
industrie
or
agilitie
of
witte
:
yet
as
chance
doe
therein
especially
gouerne
:
So
is
it
the
onely
chance
of
the
cast
which
if
it
be
good
,
reioyceth
vs
,
if
bad
,
driueth
vs
into
griefe
and
sorrow
.
Thus
may
euery
man
vnderstand
that
these
games
which
tend
to
no
profit
either
of
body
or
mind
are
both
Idle
and
hurtfull
workes
.
4
Thirdly
the
occasion
of
these
games
at
hazard
is
vsually
a
couetous
desire
by
play
to
get
into
our
hands
other
mens
goods
And
indeede
experience
teacheth
that
all
our
play
is
for
money
.
And
hereof
ariseth
an
infinit
number
of
most
pernitious
mischiefes
.
First
the
looser
,
thinking
that
his
losse
groweth
not
of
the
mans
industry
but
of
chance
and
hazard
,
hopeth
for
change
of
chance
,
with
recouerie
of
his
losse
:
and
this
causeth
him
obstinately
to
continue
the
game
in
hope
of
gaine
:
&
consequently
great
losse
of
goods
,
if
the
chance
run
against
him
:
sometime
of
all
that
himselfe
hath
,
or
they
that
will
lend
vnto
him
:
and
hereof
came
the
saying
:
Dice
&
Cards
haue
beggered
me
:
But
wher
exercise
of
the
body
or
industry
of
mind
without
chance
,
do
beare
sway
,
the
game
is
more
moderate
.
For
either
the
body
can
beare
no
more
labour
:
or
the
minde
finding
the
aduerse
partie
more
skilful
and
readie
in
the
game
,
banishing
all
hope
of
winning
,
causeth
vs
to
abstaine
from
play
.
Who
then
will
not
confesse
it
to
bee
euill
doone
to
wast
all
the
night
and
daie
in
play
?
To
bee
great
crueltie
,
to
wast
and
so
wretchedly
to
consume
the
goods
wherewith
the
wife
and
children
should
bee
nourished
and
sustained
?
That
the
Article
of
expence
of
so
much
goods
in
play
wil
neuer
be
alowed
in
the
accompts
of
the
day
of
iudgement
?
That
he
which
wineth
mony
at
play
hath
no
more
right
to
keep
it
than
a
theefe
?
That
if
it
be
not
lawfull
for
the
looser
to
loose
it
,
it
is
not
lawfull
for
the
winner
to
retaine
it
?
And
indeede
no
vsurie
is
so
excessiue
and
hurtfull
,
as
the
gaine
made
by
gaming
,
wherein
without
loane
or
labour
,
a
man
sometime
winneth
all
his
neighbours
goods
.
5
Moreouer
.
As
the
pleasure
of
gaine
and
the
sorrow
for
losse
in
play
are
mightie
passions
to
moue
the
harts
:
so
what
a
number
of
brauses
,
quarrels
and
controuersies
doe
arise
of
play
?
What
swearing
,
cursing
&
blaspheming
of
God
?
Or
who
will
not
adiudge
the
tree
that
bringeth
forth
such
fruit
,
to
be
naught
and
worthie
to
be
cut
down
or
rooted
vp
?
For
in
this
consideration
haue
such
games
bin
euer
more
detested
,
euen
among
the
heathen
.
There
is
among
the
Pandects
a
law
that
saith
.
7
An
other
Doctor
named
Nicholas
Lira
in
a
small
tract
called
Preceptorium
aledgeth
nine
reasons
,
by
the
which
hee
maintaineth
that
playes
are
not
to
be
admitted
among
Christians
,
but
are
to
be
banished
out
of
the
Church
of
God
.
Likewise
Lambert
Daneus
a
professor
of
deuinitie
,
and
a
learned
and
godly
man
did
lately
publish
a
declaration
concerning
the
games
of
Chance
or
Hazard
,
where
out
I
haue
taken
part
of
this
here
written
,
wherein
at
large
he
declareth
them
to
be
vnlawfull
.
The
reason
therefore
,
before
considered
,
the
authority
of
the
word
of
God
:
of
the
Doctors
of
the
Church
:
of
the
lawes
both
ciuill
and
canon
,
&
the
iudgements
of
the
very
heathen
,
ought
to
make
vs
to
abhorre
and
detest
such
games
,
as
matters
vnworthy
of
Christians
,
euen
of
men
created
to
farre
better
purpose
.
And
indeede
when
Chylon
was
sent
from
Lacedemonia
to
Corinth
,
to
conclude
aliance
betweene
the
two
nations
,
finding
the
gouernours
playing
at
Dice
,
hee
returned
without
any
speech
of
his
charge
,
saying
:
He
would
not
defame
the
Lacedemonians
,
with
so
great
a
reproch
as
to
enter
societie
with
Dicers
.
How
much
lesse
ought
Christians
then
to
abstaine
from
defiling
their
glory
with
Dicers
,
8
If
any
reply
that
in
this
case
we
shew
too
much
rigour
,
we
will
aunswere
with
Chrisostome
:
That
the
cutting
off
of
superfluitie
in
the
life
of
the
faithful
,
Neuer
to
play
at
Cards
&
Dice
,
so
long
as
we
liue
,
rather
then
to
be
occasion
of
offence
to
our
neighbors
,
&
by
our
plesures
to
bring
destruction
vpon
those
for
whom
Iesus
Christ
hath
dyed
.
And
as
to
the
end
to
represent
the
corrupt
world
as
it
were
in
a
table
,
we
haue
alredy
shadowed
out
men
and
women
dancing
:
so
by
inserting
thereinto
players
and
gamesters
at
Cardes
&
Dice
,
we
shall
more
liuely
demonstrate
the
world
and
shew
that
such
as
giue
themselues
to
gaming
are
indeed
of
the
world
&
not
truly
of
the
church
of
Christ
.
And
as
by
lots
the
souldiers
parted
the
garments
of
Iesus
Christ
,
so
may
we
wel
say
that
these
games
at
Dice
&
Cards
are
the
meanes
to
part
between
the
world
&
the
Deuil
many
of
those
who
professing
reformed
religion
are
addicted
thereunto
.
9
But
in
as
much
as
Iesus
Christ
admonisheth
vs
to
Amend
our
liues
and
to
repent
our
former
transgressions
,
let
vs
stedfastly
resolue
hereafter
to
abstaine
,
and
not
to
bee
carried
awaie
with
the
taunts
of
gamesters
that
scorne
our
simplicitie
because
we
will
not
play
with
them
.
Let
vs
remember
the
aunswere
of
a
heathen
,
Of
Enuie
.
Chap.
20.
NOw
let
vs
speake
of
Enuie
the
sister
and
inseperable
companion
of
couetousnesse
and
ambition
,
Thorow
Enuie
of
the
Deuill
,
death
came
into
the
world
.
Which
Saint
Augustine
also
confirmeth
,
saying
.
Enuie
is
a
deuelish
vice
,
whereof
the
Deuill
is
vnpardonably
guiltie
in
the
sight
of
God
.
For
in
the
sentence
of
the
Deuils
damnation
,
it
is
not
saide
that
he
had
committed
adulterie
or
theft
,
but
that
hee
had
enuyed
the
state
of
man
,
created
to
the
image
of
God
.
Againe
,
2
Concerning
the
first
.
We
ordinarily
see
,
that
they
which
are
endued
with
the
greatest
vertues
,
and
exalted
into
highest
prosperitie
,
are
subiect
to
Enuie
,
as
Aristotle
saith
.
That
Enuie
is
the
enemie
that
assaulteth
vertue
and
others
prosperitie
.
3
Enuie
vseth
onely
one
point
of
discretion
and
temperance
,
which
is
this
.
That
seldome
or
neuer●●t
medleth
with
those
,
whose
greatnesse
and
excellencie
doe
take
from
the
enuious
all
hope
of
attaining
to
the
like
degree
.
4
As
for
those
that
be
equall
in
degree
,
it
is
an
old-saying
that
the
earthen
potter
enuieth
the
potter
,
Saul
hath
slaine
one
thousand
,
and
Dauid
ten
thousand
.
5
But
as
selfe
loue
is
such
a
plague
as
that
all
the
children
of
Adam
are
therewith
poysoned
,
so
the
enuie
that
groweth
thereof
is
but
ouer
common
and
too
deepely
rooted
,
euen
in
those
that
professe
themselues
to
be
the
children
of
God
.
And
therefore
as
Iesus
Christ
admonisheth
vs
to
Amend
our
liues
:
so
let
vs
Amend
in
respect
of
this
vice
,
whereby
especially
we
approch
and
draw
neere
to
the
malice
of
Deuils
,
the
enuiers
and
enemies
of
the
glorie
of
God
&
saluation
of
mankind
.
And
to
that
end
let
vs
consider
that
if
we
could
truely
loue
our selues
,
we
would
forsake
enuie
,
which
aboue
all
vice
doth
most
cruelly
and
vncestantly
torment
those
that
are
poysoned
therewith
.
Enuie
is
the
rotting
of
the
bones
.
Moses
propoundeth
a
notable
example
hereof
in
Cayn
,
His
countenance
fell
downe
,
yea
which
is
more
.
As
it
is
saide
that
the
viper
by
deuouring
the
wombe
of
her
damme
maketh
her
passage
forth
,
As
anger
slayeth
the
foole
,
so
enuie
killeth
the
Idiot
.
And
in
this
sence
said
Socrates
,
enuie
is
as
a
fret
to
the
soule
.
7
These
torments
of
enuie
haue
the
Poets
liuely
laid
open
.
As
Virgil
,
Enuy
to
a
wicked
man
is
a
putrifying
poyson
,
which
drieth
vp
the
marow
,
yet
hurteth
not
the
bone
,
Her
lippes
were
pale
,
her
cheekes
were
wan
,
and
all
her
face
was
swart
,
Her
body
leaue
as
any
rake
,
shee
looked
as
askew
,
Her
teeth
were
furd
with
fylth
and
drosie
,
her
gummes
were
watrish
blew
,
The
working
of
her
sestred
gaule
had
made
her
stomake
greene
,
The
same
doth
another
confirme
by
the
examples
of
the
Sicilian
kings
,
saying
.
Enuie
hath
euer
beene
the
chiefest
tormentor
of
the
liues
of
the
Sicilian
kings
.
8
Which
is
more
.
Enuie
,
not
contented
to
grieue
at
the
prosperitie
of
others
,
doth
euermore
apprehend
it
as
indeede
it
is
:
Yea
she
alwaies
imagineth
it
greater
then
it
is
,
thereby
to
enforce
her
owne
sorrow
and
miserie
.
The
neighbours
fieldes
are
euermore
with
corne
much
better
sped
,
9
The
feeling
of
this
sorrow
,
anguish
,
heauines
,
and
torment
bred
in
the
hart
by
enuie
,
might
make
vs
to
loath
and
detest
it
:
Yet
is
there
farther
occasion
.
The
fulfilling
of
the
law
:
The
bond
of
perfectnes
:
The
true
marke
of
the
children
of
God
:
As
Iesus
Christ
also
saith
,
Herein
shall
men
know
that
yee
are
my
Disciples
,
if
yee
loue
one
another
,
euen
as
I
haue
loued
you
.
Loue
,
sayth
Saint
Paule
,
Enuieth
not
:
She
reioyceth
not
in
vnrighteousnes
,
but
reioyceth
in
the
truth
.
And
contrariwise
.
The
enuious
man
mourneth
and
afflictions
as
is
aforesaid
,
Causeth
them
to
haue
the
same
care
one
for
another
?
So
that
if
one
member
suffer
,
all
suffer
with
it
,
if
one
bee
had
in
honour
,
all
the
rest
reioyce
with
it
?
And
therfore
it
is
a
shame
to
vs
Christians
,
that
we
do
not
vnderstand
it
,
and
the
rather
because
euen
the
heathen
doe
instruct
vs
,
10
Likewise
as
enuie
is
repugnant
to
loue
,
so
is
thee
contrarie
to
the
peace
and
concord
that
should
dwell
among
the
children
of
God
.
For
where
enuying
and
strife
is
,
there
is
sedition
and
all
manner
of
euill
workes
.
Plutarch
also
saith
.
Enuie
and
Ielouzie
are
passions
which
euermore
doe
engender
vsuall
and
daungerous
enmitie
.
11
Moreouer
as
enuie
ordinarily
accompanieth
hatred
,
which
Saint
Iohn
placeth
in
the
degrees
of
murder
:
Saule
hath
slaine
his
thousand
,
and
Dauid
his
tenne
thousand
,
preferred
Dauid
before
him
,
and
afterward
encreased
by
Samuels
anointing
him
to
be
King
.
What
moued
the
sonnes
of
Iacob
to
resolue
vpon
Iosephs
death
,
and
when
they
had
defiled
his
coate
with
bloud
,
to
send
it
to
their
father
,
whereby
to
vexe
him
with
most
cruell
and
mortall
sorrow
and
heauinesse
,
and
lastly
to
sell
him
to
the
Ismaelites
,
to
carie
him
into
Egypt
,
&
so
to
seperate
him
from
the
Church
,
&
consequently
to
abandon
his
body
to
tribulation
,
and
his
soule
to
destruction
?
The
sole
enuie
that
they
had
conceiued
against
him
for
the
priuate
affection
that
Iacob
bare
vnto
him
,
12
To
conclude
,
13
In
as
much
therfore
as
enuie
engendreth
so
many
tormen●s
&
vexations
in
our
harts
:
that
nothing
is
more
contrarie
to
loue
:
that
it
breedeth
hatred
,
strife
&
debate
:
that
it
draweth
men
to
commit
murder
and
other
horrible
transgressions
:
To
be
short
,
that
euen
among
men
it
is
so
detestable
that
they
will
rather
colour
it
with
other
vices
then
acknowledge
it
:
Let
vs
,
to
the
end
according
to
the
admonition
of
Iesus
Christ
to
amend
our
liues
,
refraine
al
selfe
loue
,
and
consequently
all
enuie
.
Let
euery
man
bee
content
with
that
estate
and
condition
,
whereto
God
hath
called
him
,
&
faithfully
imploy
himselfe
therin
,
euer
waiting
the
blessing
of
the
Lord
,
without
enuying
others
prosperitie
.
Let
vs
remember
that
the
enuious
man
pretendeth
to
oppose
himselfe
against
the
prouidence
&
liberty
of
God
,
as
grieuing
at
the
good
that
God
vouchsafeth
to
those
whom
he
pleaseth
,
after
his
owne
wisedome
and
power
:
and
that
to
such
enuious
persons
belongeth
the
saying
of
Iesus
Christ
.
Is
thine
eye
euill
because
I
am
good
,
or
,
is
it
not
lawfull
for
me
to
doe
as
I
wil
with
mine
own
?
Of
backbiting
,
slaundering
and
euill
speaking
.
Chap.
21.
ONe
vice
more
will
wee
here
entreate
of
,
which
as
it
is
no
lesse
common
,
albeit
smally
accompted
of
,
so
is
it
most
pernitious
Namely
when
we
speake
euill
of
our
neighbours
,
to
the
preiudice
of
their
credit
,
reputation
and
honor
,
Thou
shalt
not
beare
false
witnes
against
thy
neighbour
.
True
it
is
that
he
doth
expressely
name
false
witnesse
.
But
those
words
do
extend
very
far
.
First
they
which
in
the
presence
of
the
Magistrate
or
else
wher
either
by
oath
,
or
but
by
speech
only
do
affirme
any
falsehoode
to
the
preiudice
of
their
neighbours
,
are
heere
condemned
,
and
they
bee
properly
tearmed
slaunderers
.
Yea
they
may
be
called
Deuilish
.
For
the
word
Deuill
signifieth
a
slaunderer
or
false
accuser
.
All
slaunderers
therefore
are
the
children
or
Disciples
of
the
Deuill
,
who
was
iustly
so
called
,
because
hee
was
the
first
Author
and
inuenter
of
that
iniquitie
,
2
Hauing
by
this
meanes
drawen
Adam
and
Eue
to
disobedience
,
3
Againe
,
if
the
speeches
g●●en
forth
,
should
in
themselues
bee
true
,
yet
if
they
be
misreported
or
wrested
to
any
other
sence
then
they
were
done
or
spoken
,
this
is
also
slaunder
and
false
witnesse
:
As
S.
Marke
rehearseth
,
And
affirmed
that
they
heard
him
say
,
I
will
destroy
this
temple
made
with
hands
,
and
within
three
daies
I
will
build
an
other
made
without
hands
.
Here
was
a
double
slaunder
:
First
in
that
Christ
spake
it
not
in
that
sort
,
Destroy
this
temple
&
in
three
daies
I
wil
raise
it
vp
againe
.
Secondly
because
that
which
he
spake
of
his
body
,
as
S.
Iohn
expressely
addeth
,
That
he
spoke
of
the
temple
of
his
body
,
they
referred
to
the
materiall
Temple
bu●●●
with
hands
at
Ierusalem
.
4
It
is
also
a
deuilish
&
malitious
slaunder
,
when
men
report
that
which
is
true
:
but
thereof
to
gather
or
perswade
some
wicked
and
reproueable
action
.
That
his
tongue
was
like
a
sharpe
razor
:
that
he
had
imagined
mischiefe
,
spoken
lies
,
and
vsed
pernitions
and
deceitfull
wordes
.
Yet
it
seemeth
that
all
that
Doeg
told
Saul
,
was
true
.
But
heerein
we
are
to
note
his
intent
,
which
was
thereby
to
gather
and
to
perswade
Saul
that
there
was
conspiracie
betweene
Dauid
and
Achimelech
:
and
in
that
consisted
his
slaunder
and
false
accusation
.
5
Now
as
naturally
we
are
enclined
to
slaunder
our
neighbours
,
yea
many
times
onely
vpon
suspition
:
so
the
principall
of
the
children
of
Ammon
slaundered
Dauid
in
the
eares
of
their
Lord
Hanun
,
Doth
Iob
fear
God
for
naught
sayth
hee
,
Hast
thou
not
made
a
hedge
about
him
and
about
his
house
,
and
about
all
that
hee
hath
?
Thou
hast
blessed
the
worke
of
his
handes
,
and
his
substance
is
increased
in
the
land
:
But
stretch
out
thy
hand
and
touch
all
that
he
hath
,
and
see
if
hee
will
not
blaspheme
thee
to
thy
face
.
As
if
hee
accused
Iob
to
bee
an
hypocrite
,
or
a
hireling
that
serued
and
feared
God
onely
for
profite
,
which
ceasing
,
hee
woulde
blaspheme
him
.
Thus
may
wee
vnderstand
how
readily
man
is
inclined
to
this
vice
,
wherein
hee
truly
followeth
the
nature
of
the
deuill
.
For
as
man
hath
indeede
many
vices
common
to
beasts
,
6
By
the
premises
wee
be
earnestly
admonished
carefully
to
beware
of
falling
into
this
iniquitie
and
deuillish
sinne
,
yet
for
the
amendement
of
our
liues
,
that
wee
may
the
more
abhorre
and
detest
,
it
let
vs
briefely
consider
the
euils
,
and
pernitious
inconueniences
thereof
proceeding
.
A
man
that
beareth
false
witnes
against
his
neighbour
(
sayth
Salomon
)
is
like
a
hammer
,
a
swoord
,
and
a
sharpe
arrow
.
And
Dauid
sayth
,
The
slanderous
tongue
,
which
he
calleth
deceitfull
,
is
like
the
sharpe
arrow
of
a
mightie
man
,
&
as
the
coles
of
Iuniper
.
As
if
he
should
saie
,
their
slanders
were
kindled
with
hotte
fire
,
and
dipped
in
mortall
poison
.
These
sixe
things
doth
the
Lorde
hate
,
yea
his
soule
abhorreth
seuen
.
The
haughtie
eies
,
a
lying
tonge
,
and
the
handes
that
shedde
innocent
bloud
,
a
heart
that
imagineth
wicked
enterprises
,
feet
that
be
swift
in
running
to
mischiefe
,
a
false
witnes
that
speaketh
lyes
,
and
him
that
raiseth
vp
contention
among
brethren
.
Ioyning
all
these
vices
together
,
he
sufficiently
sheweth
,
that
as
a
taste
tongue
,
or
false
witnesse
proceedeth
of
a
proude
heart
that
imagigineth
wicked
enterprises
,
Thou
shalt
auoide
all
false
woordes
,
and
shalt
not
slaie
the
innocent
and
righteous
.
Thereby
declaring
,
that
the
false
witnesse
with
his
tongue
,
slaieth
as
many
as
the
executioner
with
the
sword
.
7
Neither
was
it
without
reason
that
God
in
olde
time
ordained
that
the
false
witnesse
should
incurre
the
like
paine
,
as
the
offence
wherewith
he
wrongfully
charged
his
neighbour
might
deserue
.
And
therefore
Salomon
sayth
,
The
false
witnesse
shall
not
escape
punishment
,
and
hee
that
speaketh
lies
shall
perish
.
To
be
short
,
how
bytterly
doth
Dauid
curse
those
that
burdened
him
with
false
accusations
and
slaunders
?
These
curses
of
Dauid
were
prophesies
of
the
holy
Ghost
,
foreshewing
the
grieuous
and
many
woes
that
God
will
poure
forth
vpon
slanderers
.
As
also
we
haue
before
noted
,
8
Yet
is
it
not
inough
that
wee
amend
and
refraine
from
this
deuillish
vice
,
for
wee
must
also
beware
of
all
backbiting
and
euill
speaking
,
which
consisteth
in
the
reporte
and
rehearsall
of
the
faultes
and
infyrmities
of
our
neighbours
,
albeit
wee
speake
nothing
but
the
truth
.
Yet
is
there
nothing
more
common
amonge
men
,
so
sore
are
wee
inclined
to
report
the
badde
,
rather
than
the
good
wee
knowe
by
our
neighbours
.
And
when
this
inclination
is
accompanied
wyth
hatred
,
ambition
,
or
enuie
,
the
same
is
lyke
oyle
cast
into
the
fyre
to
inflame
and
kindle
it
.
Wee
take
some
contentment
in
speaking
euill
of
him
whome
wee
hate
,
as
vsing
it
for
some
reuenge
that
wee
take
of
him
.
The
ambitious
man
imagineth
his
increase
of
honour
and
reputation
to
bee
the
greater
by
so
much
as
hee
seemeth
to
take
from
those
whome
hee
blameth
:
And
it
is
euen
as
hee
that
coueting
to
make
his
owne
garment
to
seeme
the
whiter
,
caste
thinke
vppon
his
neighbours
to
make
it
blacke
:
To
the
lyke
purpose
doeth
Enuie
speake
euill
of
her
neighbour
,
meaning
that
the
reproofe
whereby
thee
abaseth
and
treadeth
him
downe
,
shall
bee
to
her
as
a
footstoole
to
climbe
aboue
him
.
This
inclination
to
backbiting
doeth
Moses
note
,
saying
:
Thou
shalt
not
walke
about
with
tales
among
thy
people
For
by
this
wo●de
Walke
,
hee
taxeth
such
as
gadde
vp
and
downe
to
enquire
curiously
of
theyr
neighbours
faultes
and
infyrmities
,
as
it
were
by
reporting
them
to
backbite
him
.
And
the
Apostle
Saint
Paule
more
liuelie
representing
the
same
vnto
vs
,
sayeth
,
I
heir
throate
is
an
open
sepulchre
,
they
haue
vsed
their
tongues
to
deceite
,
the
poison
of
Aspe●
is
vnder
their
lippes
,
their
mouthes
are
full
of
cursing
and
bitternesse
.
9
The
ordinary
communication
of
such
as
are
any
thing
familiar
,
doth
sufficiently
testify
that
our
vsuall
conference
is
most
commonlie
replenished
with
discourses
of
the
faultes
&
infyrmities
of
our
neighbors
.
Our
tongues
that
should
be
courteous
and
inclined
to
charytie
and
compassion
,
are
for
the
most
part
serpent
lyke
,
&
full
of
poyson
.
Yet
in
as
much
as
euerie
man
in
his
owne
sight
,
doth
sufficiently
perceiue
and
knowe
,
that
such
rehearsalls
and
discourses
vppon
others
mennes
escapes
and
imperfections
,
are
but
slaunders
and
backbitinges
:
diuerse
and
sundrie
men
doo
seeke
to
couer
them
wyth
the
cloake
of
zeale
,
loue
,
and
compassion
.
And
this
hypocrisie
doeth
Saint
Bernarde
verie
aptlye
represent
vnto
vs
.
Some
there
are
,
sayeth
hee
,
Reprooue
thy
neighbour
(
sayeth
hee
)
but
raise
no
reporte
of
him
:
If
thy
brother
trespasse
against
thee
,
go
and
tell
him
betweene
him
and
thee
,
or
vnto
those
that
haue
right
and
authoritie
to
correct
and
reproue
.
Him
that
in
secrete
slaundereth
his
neighbour
will
I
cut
off
.
Also
the
sentence
pronounced
by
Saint
Paule
,
who
sayth
,
Backbiters
and
slaunderers
shall
not
inherite
the
kingdome
of
heauen
.
Lykewise
the
admonition
of
the
same
Apostle
,
who
wylieth
vs
to
holde
them
as
excommunicate
persons
,
&
to
forbeare
eating
,
drinking
,
and
all
familiar
conuersation
wyth
them
.
Let
vs
remember
,
that
backbiters
by
Saint
Paule
and
others
are
marked
wyth
a
fearing
yron
,
as
men
,
who
by
the
iust
vengeaunce
of
God
are
giuen
ouer
into
a
reprobate
sense
.
To
bee
short
,
let
vs
remember
what
Saint
Iames
sayth
,
But
aboue
all
thinges
haue
feruent
loue
,
for
loue
couereth
the
multitude
of
sinnes
.
Whereby
hee
declareth
,
that
it
is
a
matter
of
such
importance
,
to
couer
the
infyrmities
of
our
neighbours
by
loue
,
that
hee
seemeth
to
preferre
it
before
sobrietie
,
and
praier
vnto
GOD
,
which
hee
had
before
mentioned
.
Secondly
,
that
it
is
not
enough
to
shew
this
loue
,
by
couering
two
or
three
infirmities
,
but
we
must
couer
euen
the
multitude
of
them
.
Thirdly
,
that
for
the
discharge
of
this
duetie
,
wee
must
haue
not
some
small
loue
,
but
a
vehement
loue
,
yea
,
such
a
loue
as
may
be
able
to
surmount
enuy
,
hatred
,
ambition
,
and
all
such
other
vices
as
naturally
doo
prouoke
vs
to
this
cursed
backbiting
.
11
We
suppose
,
that
so
long
as
our
backbiting
and
slanders
do
breed
vs
no
braules
or
quarrelling
,
they
bee
not
hurtfull
,
and
so
wee
despise
all
Gods
threatnings
.
But
wee
doo
much
deceiue
our selues
,
if
wee
imagine
that
God
,
as
we
,
maketh
no
account
of
backbiting
,
and
so
suppose
that
his
deferring
of
vengeance
is
a
quite
taking
awaie
of
his
threatnings
.
Our
backbitings
are
inrouled
in
the
booke
of
his
prouidence
,
readie
to
bee
laide
open
before
vs
in
the
daie
of
iudgement
,
as
Dauid
expresly
teacheth
,
saying
:
Thou
giuest
thy
mouth
to
euill
,
and
with
thy
tongue
thou
forgest
deceit
.
Thou
sittest
and
speakest
against
thy
brother
,
and
slanderest
thy
mothers
sonne
.
These
things
hast
thou
done
and
I
held
my
tongue
,
and
so
thou
thoughtest
that
in
deede
I
was
like
thee
,
but
I
will
reproue
thee
and
set
them
in
order
before
thee
.
O
consider
this
,
yee
that
forget
God
,
least
I
teare
you
in
peeces
,
and
there
bee
none
that
can
deliuer
you
.
Surely
it
is
straunge
,
that
all
such
threatnings
should
not
make
vs
euen
to
cut
out
our
longs
with
our
owne
teeth
,
rather
than
to
apply
them
to
backbiting
and
slandering
.
12
It
is
lykewise
a
harde
case
,
that
in
this
respect
wee
should
not
feare
God
more
than
man
.
It
happeneth
many
times
that
the
backbiter
with
great
protestation
and
attestation
sayth
,
I
tell
you
but
I
would
be
loth
to
saie
so
much
to
another
,
let
it
I
praie
you
rest
betweene
vs
,
speake
not
of
it
,
let
no
man
knowe
that
I
tolde
you
:
Oh
foole
,
dost
thou
more
feare
the
blame
at
a
mans
hands
whom
thou
hast
spoken
euill
of
,
than
the
eternall
fire
that
thou
kindelest
:
and
the
curse
of
God
,
which
by
backbiting
thou
pullest
vpon
thy
head
?
Darest
thou
not
detract
or
speake
euill
of
thy
neighbor
before
his
face
,
albeit
hee
hath
but
some
small
meanes
to
be
reuenged
:
&
yet
wilt
thou
boldly
speake
euill
of
him
in
the
presence
of
almightie
God
,
who
threatneth
,
and
is
able
to
swallowe
thee
vp
?
If
the
man
whom
thou
speakest
euill
of
,
chance
to
come
in
place
,
thou
doest
blush
,
and
fallest
into
other
talke
.
But
when
thou
backbitest
him
,
remember
that
God
heareth
thee
,
and
blushing
at
thy
folly
,
turne
to
some
other
talke
,
and
speake
of
such
things
as
may
be
acceptable
in
the
sight
of
God
.
13
Againe
,
canst
thou
like
a
fool
,
put
more
trust
in
anothers
tonge
than
in
thine
owne
?
Thou
couldest
not
bridle
thine
owne
tongue
,
and
doest
thou
request
another
to
bridle
his
?
Why
doest
thou
put
thy selfe
in
the
mercie
and
discretion
of
another
?
If
hee
to
whome
thou
hast
opened
thy
mouth
,
hath
no
more
hold
of
his
tongue
than
thou
hast
of
thine
,
hast
thou
not
put
into
his
hande
a
staffe
wherewith
,
by
reuealing
thy
secret
,
to
bring
thee
into
brabling
&
strife
?
Why
doest
thou
reueale
that
to
another
which
thou
wouldest
shoulde
be
kept
secret
?
If
thou
sayest
,
I
trust
him
.
So
hath
hee
an
other
,
whome
hee
trusteth
,
and
his
friend
another
,
&c.
to
whome
they
will
reueale
it
.
It
is
as
if
when
sundrie
faggots
lie
each
by
other
,
thou
shouldest
kindle
the
one
,
and
so
by
degrees
burne
them
all
.
In
some
countries
vpon
anie
murther
or
other
hainous
trespasse
,
they
ring
the
towne
bell
,
which
when
other
townes
or
villages
doo
heare
,
they
likewise
doo
ring
theyrs
,
and
so
from
one
to
an
other
,
whereby
all
the
Countrie
is
soone
aduertised
that
there
is
some
offender
to
bee
taken
or
staide
:
Euen
so
thou
,
when
the
clock
of
thy
tongue
hath
stroken
,
looke
that
hee
that
heard
it
,
will
lykewise
strike
his
,
and
his
neighbor
that
heareth
it
,
his
,
and
so
shal
the
infyrmitie
of
thy
neighbour
soone
come
to
the
eares
of
many
.
And
therefore
if
thou
beest
loth
it
shoulde
bee
knowen
,
why
hast
thou
rung
the
bell
of
thy
tongue
in
a
countrie
,
where
thou
knowest
that
euerie
man
is
readie
likewise
to
ring
his
?
14
Let
vs
proceede
:
Not
onely
hee
that
speaketh
euill
of
his
neighbour
is
a
backbiter
,
but
also
hee
that
hearkneth
to
the
slander
.
And
in
deed
,
he
that
is
desirous
to
heare
of
the
faults
&
frailtie
of
another
,
sheweth
himself
to
be
deuoid
both
of
zeale
to
Gods
glorie
,
and
of
loue
to
his
neighbour
.
For
seeing
God
is
dishonored
in
the
transgressions
&
sinnes
of
men
,
it
is
our
parts
,
hearing
of
the
same
,
to
mourne
and
bewaile
the
dishonour
of
God
,
and
in
charitie
we
ought
to
take
compassion
of
our
neighbor
,
who
by
his
offence
bringeth
Gods
wrath
vpon
his
head
.
If
in
liew
of
sorrowing
for
the
sins
&
transgressions
,
euen
of
those
whom
before
we
knew
not
,
we
delight
to
heare
of
them
,
doo
we
not
strip
our selues
out
of
all
loue
of
God
and
charitie
to
men
?
In
this
sense
doth
Dauid
saie
,
that
he
that
receiueth
a
false
reporte
against
his
neighbour
,
15
And
what
doth
more
norish
and
maintaine
backbiting
than
the
vsuall
vice
of
hearkning
thereto
,
euen
with
greedines
?
For
as
if
there
were
no
receiuer
of
theftes
,
there
would
not
bee
so
many
theeues
:
so
if
none
would
hearken
to
backbiting
,
As
the
north
winde
(
saith
Salomon
)
driueth
awaie
raine
so
doeth
an
angrie
countenance
the
slandering
tongue
.
As
the
shaft
,
saith
Hierome
,
shot
against
a
stone
,
reboundeth
,
Thou
shalt
not
,
saith
the
Lord
,
receiue
or
take
vp
anie
false
report
.
This
worde
Receiue
,
or
take
vp
,
euidently
declareth
,
that
backbiting
and
slandering
will
soone
fade
awaie
and
decaie
,
if
it
bee
not
receiued
or
taken
vp
,
and
so
vnderpropped
,
and
vpheld
by
the
consent
that
is
giuen
thereto
.
16
Sith
therfore
that
the
inclination
to
backbite
,
likewise
to
hear
backbiting
,
is
such
,
that
euen
they
,
who
otherwise
are
far
from
many
other
vices
,
as
Hierom
saith
,
do
easily
fal
into
these
snares
of
the
deuill
:
that
according
as
Christ
exhorteth
,
we
may
amend
our
liues
,
let
vs
thinke
vpon
the
premises
,
to
the
end
we
may
abhor
al
backbiting
:
let
vs
keepe
our
tongs
&
eares
pure
,
so
as
the
vse
of
these
vices
now
so
common
,
may
vtterly
be
abolished
.
To
be
short
,
let
vs
apply
our
tongs
to
speak
,
&
open
our
eares
to
heare
such
things
as
may
redound
to
the
glory
of
God
,
&
the
saluation
of
our
neighbors
.
17
Moreouer
,
if
wee
heare
that
anie
speake
euill
of
vs
,
let
vs
so
order
our
liues
,
that
as
Plato
in
olde
time
sayde
,
men
maye
not
beleeue
such
slanderous
reports
of
vs
.
As
Philip
king
of
Macedon
sayde
,
who
when
hee
was
reuiled
,
reuiled
not
againe
,
but
prayed
for
those
that
reuiled
him
.
As
in
truth
,
it
is
woorse
for
the
backbiters
than
for
vs
,
and
consequently
,
wee
are
to
take
compassion
of
them
,
and
to
praie
to
GOD
for
them
.
For
as
one
stripe
of
the
tongue
woundeth
three
,
the
backbiter
,
him
that
giueth
eare
to
the
back-biting
,
&
the
back-biten
,
so
the
two
first
do
thereby
wound
their
consciences
to
the
death
,
by
deseruing
the
sentence
of
eternal
fire
:
but
the
third
is
no
whit
damnified
but
in
his
good
name
,
and
that
peraduenture
but
for
a
short
space
:
It
beseemeth
not
a
christian
to
returne
iniurie
for
iniurie
.
Neither
is
it
good
to
render
euill
for
euill
,
if
he
that
wrongeth
thee
,
saith
Seneca
,
bee
weaker
then
thy selfe
,
forgiue
him
,
if
stronger
,
forgiue
they
selfe
.
It
is
a
vice
to
reuenge
and
a
vertue
to
forgiue
,
and
therefore
when
Pittacus
had
caught
one
that
had
wronged
him
,
hee
let
him
go
,
and
said
:
Pardon
is
better
than
reuenge
.
To
the
end
therfore
to
take
away
all
replication
,
to
the
example
of
Iesus
Christ
let
vs
also
ioyne
the
example
of
Dauid
,
that
we
may
follow
the
same
.
Hee
protesteth
that
when
they
which
had
charged
him
with
reproaches
and
false
accusations
,
19
Not
that
we
should
vtterly
neglect
our
same
&
good
name
:
For
,
A
good
name
(
sayth
Salomon
)
is
to
bee
chosen
before
great
riches
:
and
louing
fauor
is
aboue
siluer
and
gold
.
Besides
,
as
by
our
sinnes
God
is
dishonoured
,
and
our
neighbours
take
offence
:
so
contrarywise
,
by
our
holy
conuersation
and
good
name
God
is
glorifyed
&
our
neighbours
edyfied
.
And
this
doth
Saint
Augustine
teach
,
saying
:
Hee
that
leadeth
an
innocent
lyfe
by
shunning
sinne
and
iniquitie
,
benefiteth
himselfe
:
but
he
who
besides
is
not
negligent
in
mayntayning
his
good
name
doth
benefite
others
,
and
is
mercifull
vnto
them
.
If
God
therfore
giue
vs
conuenient
meanes
without
breach
of
the
bond
of
peace
&
loue
,
and
without
giuing
cause
of
offence
,
to
defend
our
innocencie
and
good
name
,
wee
ought
to
keepe
and
preserue
it
in
procuring
honest
things
,
not
onely
before
the
Lord
,
but
also
before
men
.
Otherwise
,
contenting
our selues
with
the
testimonie
of
a
good
conscience
,
let
vs
with
the
Apostle
,
wade
thorough
honour
and
dishonour
,
thorough
euill
report
and
good
report
.
As
being
assured
,
that
God
will
in
the
end
make
manifest
our
innocencie
,
and
blesse
our
patience
with
peace
and
contentation
in
him
.
The
end
of
the
second
Booke
.
The
third
Booke
.
Who
it
is
that
ought
to
Amend
.
Of
the
duties
common
both
to
the
husband
and
the
wife
.
Chapter
.
1.
WE
haue
in
the
former
bookes
propounded
some
examples
of
the
thinges
wherein
wee
ought
principally
to
refourme
our
liues
,
and
to
amend
.
Now
let
vs
vnderstand
who
ought
to
amend
.
Anie
man
,
euen
wythout
studie
,
will
answere
,
that
euerie
Christian
is
bounde
thereto
.
And
it
is
true
,
for
there
is
no
man
whosoeuer
,
but
both
needeth
and
is
bound
to
amende
his
life
in
the
premises
,
as
also
in
euerie
other
the
dueties
required
in
the
generall
vocation
and
calling
of
a
Christian
.
Neuerthelesse
there
bee
also
certaine
particular
callinges
,
wherein
eache
man
in
his
owne
behalfe
is
to
vnderstand
what
God
requireth
of
men
in
the
same
,
that
so
they
may
reforme
theyr
faultes
,
and
more
vertuously
emploie
themselues
in
theyr
vocations
,
according
to
the
wyll
of
God
.
But
of
these
wee
wyll
consider
onelye
of
eight
.
First
,
of
the
husband
to
the
wife
,
and
the
wife
to
the
husbande
.
Next
,
of
parents
to
theyr
children
,
and
of
children
to
theyr
parents
.
Then
of
the
Magistrate
to
the
subiect
,
and
of
the
subiect
to
the
magistrate
.
Lastly
,
of
the
ministers
of
the
word
to
the
congregation
,
and
of
the
congregation
to
their
ministers
.
2
As
concerning
the
dueties
of
those
that
are
vnited
by
marryage
,
3
Secondly
,
when
God
created
the
woman
,
hee
sayde
,
It
is
not
good
that
man
shoulde
bee
alone
,
I
will
make
him
a
helpe
,
meete
for
him
.
But
whatsoeuer
is
sayde
of
the
woman
,
that
shee
should
bee
a
helpe
to
the
man
,
must
also
bee
put
in
practise
,
Thou
shalt
not
commit
adulterie
.
For
the
worde
Adulterie
,
comprehendeth
all
prouocations
,
gestures
,
Hee
that
looketh
vppon
another
mannes
wife
,
to
lust
after
her
,
hath
alreadie
committed
adulterie
with
her
in
his
heart
.
Next
,
that
wee
maye
preuent
all
argument
of
iealousie
,
a
most
daungerous
disease
,
and
of
great
difficultie
to
cure
.
For
,
as
Chrisostome
sayeth
,
4
Agayne
,
as
marriage
was
also
ordained
for
generation
,
so
in
that
part
thereof
there
are
some
duties
that
particularly
concerne
the
wife
,
and
some
that
are
common
both
to
her
and
her
husband
.
Of
the
particular
duties
of
the
wife
,
we
will
speake
heereafter
.
Those
therefore
that
are
common
to
them
both
,
doo
concerne
,
first
the
instruction
of
theyr
children
,
&
that
wee
will
also
referre
to
be
intreated
of
in
the
Chapter
that
handleth
The
duties
of
parents
toward
the
children
:
secondly
,
the
meanes
to
bring
vp
theyr
children
,
and
to
maintaine
theyr
family
.
For
the
care
and
burthen
thereof
is
common
:
yet
so
,
as
properly
the
husband
is
to
get
it
and
to
bring
it
in
,
and
the
wife
to
order
and
dispose
it
.
Howbeit
the
dutie
of
the
wife
or
of
the
husband
doth
not
so
exempt
either
of
them
,
but
that
she
also
according
to
her
ability
and
power
must
help
her
husband
to
get
it
,
&
he
likewise
in
his
discretion
direct
hir
in
the
dispensation
thereof
.
Hee
that
doth
not
orderly
gouerne
his
house
,
shall
inherite
the
winde
,
sayth
Salomon
.
And
order
consisteth
in
this
,
that
the
husband
follow
his
businesse
,
traffique
,
or
calling
,
without
anie
molestation
of
the
wife
,
who
ought
not
to
meddle
or
controll
him
therin
,
but
with
great
discretion
and
gentlenesse
:
as
also
the
husband
is
not
to
deale
but
soberly
and
in
great
discretion
with
housholde
affayres
that
are
proper
to
the
wife
.
The
man
is
iealous
of
his
authoritie
and
reputation
,
and
the
woman
inclined
to
suspect
her self
to
be
despised
.
Wherefore
as
the
husband
cannot
well
abide
that
his
wife
should
shew
her selfe
more
skilfull
and
wife
in
his
busines
than
himselfe
:
so
cannot
the
wife
suffer
that
her
husband
shoulde
despise
and
account
her
a
foole
,
by
medling
with
her
small
household
affayres
.
5
As
the
dutie
therefore
of
the
husband
and
wife
consisteth
in
looking
to
that
which
is
aforesayd
,
to
the
end
their
marriage
may
be
quiet
,
and
themselues
liue
together
in
loue
:
euen
so
an
idle
and
vnthriftie
husband
,
and
a
prodigall
and
slouthfull
wife
,
are
two
redie
wayes
to
destruction
.
The
husband
that
hath
such
a
wife
,
casteth
his
labours
into
a
bottomlesse
sacke
:
and
the
wife
that
is
sped
of
such
a
husband
,
draweth
a
cart
heauie
loden
,
through
a
sandie
waie
without
a
horse
.
Such
a
husband
,
especially
if
idlenes
drawe
him
to
loue
and
haunt
tauernes
,
is
cruell
to
his
wife
and
children
:
and
such
a
wife
confoundeth
her
husband
,
and
bringeth
reproch
&
pouertie
to
her
whole
family
.
The
remedie
for
the
husband
that
hath
such
a
wife
,
is
patience
with
some
seueritie
,
discreet
admonitions
,
and
prayer
to
God
:
as
also
the
helpe
for
the
wife
that
hath
such
a
husband
,
is
tolleration
,
gentle
exhortation
,
and
cheerefull
and
louing
entertainment
of
her
husband
,
whereby
to
induce
him
willingly
to
keepe
home
.
6
They
are
also
to
be
mutuall
helpes
each
to
other
in
matters
concerning
their
own
saluation
and
the
seruice
of
God
.
First
,
if
one
of
them
,
as
saith
the
Apostle
be
an
vnbeleeuer
,
the
other
must
labour
to
drawe
his
partie
to
the
knowledge
of
the
truth
.
S.
Paul
exhorting
the
husband
&
wife
of
contrarie
religions
,
not
to
part
,
but
to
dwel
together
:
addeth
a
notable
reson
,
saying
:
What
knowest
thou
O
man
,
whether
thou
shalt
saue
thy
wife
,
or
thou
O
woman
,
whether
thou
shalt
saue
thy
husband
?
Therein
declaring
,
that
the
faithfull
person
in
dutie
is
to
labour
&
indeuor
to
win
his
partie
to
the
knowledge
of
the
truth
,
and
so
to
saue
her
.
S.
Peter
exhorteth
wiues
to
be
subiect
to
their
husbands
,
albeit
vnbeleeuers
,
Two
are
more
able
to
with
,
and
temptations
,
and
a
line
of
three
twists
is
not
so
soone
broken
.
They
are
〈◊〉
each
to
helpe
vp
other
,
if
either
of
them
happen
to
〈…〉
or
sinne
.
Two
are
better
(
sayeth
the
same
Salomon
〈…〉
they
haue
better
wages
for
their
labour
.
And
if
they
〈…〉
will
〈◊〉
vp
the
other
:
but
wo
vnto
him
that
is
alone
,
for
if
he
〈…〉
lift
him
vp
.
They
ought
also
each
to
per●●●●●
〈…〉
,
to
relieue
the
poore
,
diligently
to
frequent
〈◊〉
,
to
vse
prayers
,
and
supplications
,
and
praise
,
and
thankesgiuings
to
the
Lord
,
to
comfort
each
other
in
the
time
of
affliction
:
to
be
short
,
either
to
exhort
other
to
walke
in
the
feare
of
God
,
〈◊〉
in
all
duties
and
exercises
beseeming
the
children
of
God
.
In
this
m●nner
did
that
holy
woman
,
Elizeus
hottesse
,
exhort
her
husband
to
prepare
a
chamber
for
the
prophet
to
lodge
in
.
Saint
Paul
also
sayth
,
7
Other
duties
there
are
which
be
common
both
to
the
husband
&
the
wife
,
as
among
the
rest
,
such
as
proceed
of
the
vnion
of
marryage
,
wherof
God
in
the
institution
thereof
sayde
,
They
are
one
flesh
.
And
Iesus
Christ
confyrmed
,
saying
,
Two
shall
bee
one
〈◊〉
And
therfore
in
Saint
Marke
hee
addeth
,
They
are
no
more
two
but
one
flesh
.
For
no
man
,
sayth
Saint
Paule
,
hateth
his
owne
flesh
but
loueth
and
cherisheth
it
.
And
speaking
to
husbandes
,
hee
sayeth
,
Husbandes
loue
your
wiues
.
Three
thinges
(
sayth
Wisedome
)
doo
reioyce
thee
,
and
with
them
am
I
beautifyed
before
God
and
men
:
Vnitie
of
brethren
,
loue
of
neighbours
,
a
man
and
wife
that
agree
together
.
But
syth
the
foundation
of
this
mutuall
loue
is
the
vnity
of
marriage
,
wherby
the
husband
and
the
wife
are
made
one
flesh
,
the
husbande
as
the
head
,
the
wife
as
the
bodie
.
It
followeth
,
that
this
loue
must
bee
stedfast
,
not
variable
,
and
that
the
vnion
of
marriage
continue
,
notwithstanding
whatsoeuer
befall
either
the
husband
or
the
wife
.
Notwithstanding
whatsoeuer
complexions
,
I
saie
,
natures
&
infyrmities
may
appeare
,
whatsoeuer
sicknesse
,
losse
of
goods
,
iniuries
,
griefes
,
or
other
inconueniences
that
may
arise
,
yet
so
long
as
the
foundation
of
loue
,
that
is
,
the
vnion
of
marriage
doth
continue
,
so
long
must
loue
and
affection
remaine
.
God
commandeth
vs
to
loue
our
neighbors
as
our selues
,
because
they
be
of
our
flesh
.
Albeit
therefore
that
hee
contemne
,
hate
,
offend
,
or
wrong
vs
:
albeit
he
bee
our
enemie
,
and
in
respect
of
himselfe
,
deserueth
not
that
wee
should
loue
him
,
yet
because
hee
is
of
our
flesh
,
the
foundation
of
loue
remayning
,
wee
must
loue
him
.
As
also
our
sauiour
Iesus
Christ
sayth
,
Loue
your
enemies
,
blesse
those
that
curse
you
,
doo
good
to
those
that
hate
you
,
and
praie
for
those
that
molest
and
persecute
you
.
Howe
much
rather
ought
they
to
put
this
in
practise
,
who
by
the
bonde
of
marryage
are
made
one
flesh
?
The
rather
,
because
the
vnion
betweene
man
and
wife
,
is
without
comparison
more
straight
,
and
bindeth
them
each
to
loue
other
,
much
more
than
the
coniunction
whereby
man
is
vnited
vnto
his
neighbour
.
8
But
this
is
the
mischiefe
,
that
in
many
their
loue
is
not
grounded
vpon
the
vnion
of
marriage
,
but
vpon
beautie
,
riches
,
&
other
carnal
and
worldly
considerations
,
subiect
to
chang
,
alteration
and
losse
.
This
corruption
that
respecteth
beautie
,
is
olde
,
and
noted
to
bee
among
the
causes
of
the
floud
.
The
sonnes
of
God
,
sayth
Moses
,
seeing
the
daughters
of
men
were
faire
,
lusted
after
them
,
&
toke
them
in
marriage
.
But
in
deed
,
it
is
monie
that
maketh
loue
,
and
riches
ingender
affection
,
witnesse
the
experience
of
our
daies
.
Yet
such
loue
resembleth
onely
a
fire
of
straw
,
which
is
but
a
blaze
and
is
soone
out
,
vnles
it
be
continued
with
great
wood
,
or
other
lyke
substance
.
Loue
growing
of
beautie
,
riches
,
lust
,
or
anie
other
lyke
slight
,
vncertain
,
and
fraile
grounds
,
is
soone
lost
and
vanished
,
vnlesse
it
be
maintained
with
the
consideration
of
this
vnion
of
two
in
one
flesh
,
and
the
vertues
thereto
adioyned
:
and
therefore
must
euerie
man
thinke
vpon
this
vnion
in
marriage
,
that
he
may
inioy
,
nourish
,
&
continue
the
loue
that
therof
procedeth
:
the
rather
because
such
loue
is
the
nurse
of
concord
,
that
maketh
marriage
happy
.
As
contrariwise
the
want
of
this
loue
is
the
fountaine
of
strife
,
quarelling
,
debate
,
and
other
like
afflictions
that
conuert
the
paradise
of
marriage
into
a
hell
.
9
This
loue
,
the
mother
of
peace
,
will
ingender
a
care
and
dutie
each
to
support
other
,
and
so
to
practise
the
same
which
Saint
Paul
requireth
in
all
beleeuers
,
To
be
gentle
one
to
another
,
friendly
,
and
each
to
forgiue
other
,
euen
as
God
hath
forgiuen
vs
through
Christ
:
Let
the
husband
thinke
that
he
hath
married
a
daughter
of
Adam
with
all
her
infyrmities
:
and
likewise
let
the
woman
thinke
that
she
hath
not
married
an
Angell
,
but
a
child
of
Adam
with
his
corruptions
.
And
so
let
them
both
resolue
to
beare
that
that
cannot
be
soone
amended
.
Let
not
the
bodie
complaine
of
the
head
,
albeit
it
haue
but
one
eie
,
neither
the
head
of
the
bodie
,
albeit
it
be
croked
or
mishapen
.
Such
defaultes
doo
neuer
break
vnion
and
loue
betweene
the
head
and
the
bodie
:
neyther
must
the
infirmities
of
the
husband
or
the
wife
infringe
the
loue
that
procedeth
of
the
vnion
in
marriage
.
If
the
husband
be
giuen
to
brauling
,
or
the
wife
to
chiding
,
let
them
both
beware
of
giuing
anie
occasion
.
The
bell
hath
a
loude
sound
,
and
therefore
hee
that
wyll
not
heare
it
,
must
beware
how
hee
pull
the
roape
and
shake
it
.
So
if
the
one
wyll
beginne
to
chide
without
a
cause
,
let
the
other
bee
eyther
deafe
,
They
that
seek
after
my
life
lay
snares
,
and
they
that
go
about
to
do
me
euil
,
talke
wicked
things
,
and
imagine
deceite
continuallie
.
But
I
as
a
deafe
man
hearde
not
,
and
am
as
a
dumbe
man
which
openeth
not
his
mouth
.
Thus
I
am
as
a
man
that
heareth
not
,
and
in
whose
mouth
are
no
reproofes
.
10
This
vnion
betweene
man
and
wife
doth
also
engender
that
dutie
which
the
holy
Ghost
noteth
saying
:
For
this
cause
shal
a
man
leaue
his
father
and
mother
,
and
cleaue
to
his
wife
:
As
also
the
wife
in
the
like
respect
is
bound
to
the
like
dutie
toward
her
husband
.
Not
the
marriage
exempteth
any
from
their
due
honor
and
obedience
to
parents
,
but
to
declare
that
the
vnion
betweene
man
and
wife
is
greater
then
betweene
the
children
and
the
parents
.
And
indeede
,
the
true
loue
of
the
husband
to
the
wife
,
and
of
the
wife
to
the
husband
,
surmounteth
all
loue
of
children
to
their
parents
.
The
husband
and
the
wife
haue
their
secret
counsels
and
communication
of
matters
concerning
their
profit
and
commoditie
.
The
wife
is
more
obedient
to
her
husband
,
and
the
husbandmore
desirous
to
please
his
wife
,
then
their
parents
.
Yea
and
at
length
it
falleth
out
that
they
depart
from
their
parents
to
keepe
house
by
themselues
.
And
this
plainely
appeared
in
Lea
and
Rachell
being
sisters
,
and
the
wiues
of
Iacob
.
For
Iacob
grieued
at
the
wronge
offered
him
by
their
father
Laban
,
boldly
made
his
moane
to
them
:
Wherupon
they
also
complaining
of
their
father
agreed
with
Iacob
,
and
consented
together
to
leaue
their
father
,
and
to
follow
their
husband
Iacob
.
Herein
likewise
consisteth
another
dutie
of
the
husband
to
the
wife
and
of
the
wife
to
the
husband
,
namely
that
they
shew
no
greater
secrecie
or
communication
of
their
housholde
affaires
to
their
parents
,
11
This
vnion
in
marriage
produceth
yet
another
dutie
common
both
to
the
husband
and
the
wife
:
And
that
is
,
that
they
neuer
seeke
,
neither
once
thinke
of
diuorce
:
And
to
that
end
let
them
remember
what
is
written
.
That
which
God
hath
ioyned
together
,
let
no
man
put
asunder
:
Likewise
that
nothing
but
adulterie
may
separate
those
that
are
vnited
by
marriage
.
All
other
agreements
and
contracts
,
made
by
mutuall
consent
,
may
be
broken
and
dissolued
by
the
like
consent
of
both
parties
:
but
in
the
contract
of
marriage
almightie
God
commeth
in
as
a
witnes
:
yea
he
receaueth
the
promise
of
both
parties
,
as
ioyning
them
in
that
estate
.
And
this
doth
Salomon
note
,
the
Lord
hath
beene
witnesse
between
thee
&
the
wife
of
thy
youth
,
against
whom
thou
hast
transgressed
,
yet
is
she
thy
companion
and
the
wife
of
thy
couenant
.
The
promise
therefore
to
God
cannot
be
broken
,
but
onely
by
his
authoritie
.
In
the
daies
of
Moses
husbands
were
very
easily
and
soone
entreated
to
forsake
their
wiues
,
by
giuing
them
a
Bill
of
diuorce
:
Yet
so
farre
was
this
course
from
being
lawfull
,
that
contrariwise
,
Iesus
Christ
saith
that
it
was
tollerated
onely
in
respect
of
the
hardnesse
of
husbands
hearts
,
who
otherwise
would
haue
vexed
their
wiues
,
and
intreate
them
cruelly
.
It
was
not
so
from
the
beginning
,
and
therefore
whosoeuer
shall
put
away
his
wife
,
except
it
be
for
whoredome
,
and
marrie
another
,
committeth
Adulterie
,
and
whosoeuer
marrieth
her
which
is
diuorced
,
doth
commit
Adulterie
with
her
.
So
straight
is
the
bond
of
marriage
.
12
Hereof
it
followeth
that
notwithstanding
whatsoeuer
difficulties
that
may
arise
betweene
the
husband
and
the
wife
,
whether
it
be
long
,
tedious
and
incurable
sickenesse
of
either
partie
:
whether
naturall
and
contrarie
humours
that
breede
debate
,
wrangling
,
or
strife
about
householde
affaires
:
Whether
it
be
any
vice
,
as
the
husband
to
be
a
drunkerd
,
or
the
wife
a
slouthfull
,
Idle
or
vnthrustie
huswife
:
whether
either
partie
forsake
the
truth
and
profession
of
religion
,
doe
fall
into
Idolatrie
or
heresie
:
Yet
still
the
bond
of
marriage
remaineth
steadfast
and
not
to
be
dissolued
.
Neither
may
they
be
seperated
,
euen
by
their
owne
mutuall
consent
.
That
which
God
hath
ioyned
together
let
not
man
put
a
sunder
.
And
therefore
S.
Paul
saith
.
If
any
brother
haue
a
wife
that
beleeueth
not
,
if
shee
bee
content
to
dwell
with
him
,
let
him
not
forsake
her
.
And
the
woman
which
hath
a
husband
that
beleeueth
not
,
if
he
be
content
to
dwell
with
her
,
let
her
not
forsake
him
.
Also
because
some
did
suppose
that
the
vnbeleefe
in
any
of
the
parties
might
breed
some
pollution
or
disquiet
in
marriage
,
he
aunswereth
,
no
:
his
reason
:
For
the
vnbeleeuing
husband
is
sanctified
by
his
beleeuing
wife
:
And
the
vnbeleeuing
wife
by
her
beleeuing
husband
.
And
this
he
proueth
by
affirming
that
the
children
issuing
of
such
a
marriage
be
holy
,
that
is
to
say
,
partakers
of
the
couenant
of
God
,
and
consequently
accepted
into
the
fellow●hippe
of
the
Church
.
Onely
he
addeth
this
exception
,
If
the
vnbeleeuing
man
depart
and
forsake
his
beleeuing
wife
,
shee
is
not
subie●t
to
follow
him
.
And
yet
must
this
be
vnderstood
,
where
such
departure
ariseth
,
either
vpon
hatred
that
he
beareth
to
the
true
religion
,
that
his
wife
professeth
:
or
vpon
a
desire
to
vse
his
polluted
and
false
religion
:
For
herein
cannot
his
wife
follow
him
without
danger
of
defiling
,
and
depriuing
of
her selfe
of
the
profession
of
the
truth
,
together
with
the
foode
of
her
soule
.
13
Likewise
where
S.
Paule
speaking
of
the
husband
and
wife
,
If
the
woman
depart
from
her
husband
,
let
her
remaine
vnmarried
,
or
be
reconciled
to
her
husband
:
He
therein
meaneth
not
that
it
shall
be
lawfull
for
the
woman
because
she
cannot
beare
the
troublesome
nature
of
her
husband
,
or
to
auoide
strife
&
debate
,
to
depart
and
liue
as
a
widow
:
but
only
hee
sheweth
,
that
when
the
husband
vpon
such
like
occasions
shall
put
away
or
call
off
his
wife
,
yet
is
not
●he
at
her
liberty
to
marry
another
:
but
must
remaine
vnmarried
and
labour
to
be
reconciled
.
And
therfore
are
those
women
,
which
vpon
the
hard
dealing
or
troublesome
dispositions
of
their
husbands
,
do
forsake
them
,
greatly
to
be
reproued
as
thereby
giuing
occasion
of
great
mischiefe
and
trouble
:
As
〈◊〉
are
those
husbands
,
who
vpon
like
occasions
,
do
forsake
their
wiues
.
For
sith
nothing
may
make
diuorce
,
but
adulterie
,
euery
purpose
and
determination
to
part
vpon
any
other
occasion
or
reason
,
restrained
by
Gods
ordinance
and
the
law
of
marriage
.
And
●●th
it
is
not
lawfull
for
vs
to
continue
in
such
seperation
the
whole
course
of
our
liues
:
Neither
is
it
lawfull
so
to
abide
at
all
,
either
so
much
as
to
enter
thereinto
.
If
therfore
vpon
such
occasion
the
husband
forsake
his
wife
,
or
the
wife
her
husbande
,
rather
〈◊〉
to
cont●nue
the
mischiefe
begunne
,
let
them
returne
together
●gaine
,
and
thinke
that
the
shortest
follies
doe
least
hurt
.
14
If
they
aleage
their
entreatie
,
in
their
opinion
,
intollerable
,
&
their
nature
so
contrarie
that
they
cannot
liue
without
strife
,
and
debate
:
Also
that
being
a
sunder
&
quiet
in
conscience
,
free
from
trouble
,
they
may
the
better
apply
themselues
and
employ
their
time
in
Praier
:
the
answere
is
,
that
such
infirmities
must
not
dissolue
the
bonds
of
marriage
,
and
their
duties
to
liue
together
:
But
let
them
thinke
that
God
hath
called
them
to
the
exercise
of
patience
,
which
vpon
hartie
Praier
shall
be
granted
them
:
Let
them
labour
each
to
beare
with
the
other
,
that
they
may
liue
in
peace
,
and
continually
pray
to
God
to
giue
them
grace
so
to
doe
.
Let
them
remember
that
the
Deuill
transformeth
himselfe
into
an
Angell
of
light
,
when
by
propounding
a
dutie
to
liue
in
quiet
,
and
consequently
a
meane
to
pray
vnto
God
,
for
the
compassing
therof
he
induceth
them
to
gaine
say
Gods
prohibition
,
and
to
seperate
that
which
God
hath
ioyned
together
.
To
conclude
,
let
them
thinke
well
vpon
this
saying
of
Saint
Augustine
.
As
the
coniunction
commeth
of
God
,
Mine
and
Thine
:
But
in
marriage
especially
they
ought
not
to
be
heard
.
If
the
wife
haue
brought
most
goods
in
marriage
,
the
marriage
once
consumate
,
her
part
is
gone
,
16
Hereto
for
a
conclusion
wil
we
yet
adde
two
duties
common
both
to
the
husband
and
the
wife
:
The
first
,
that
they
dayly
pray
to
God
to
giue
them
grace
to
liue
together
in
peace
and
loue
,
and
that
each
may
be
a
helpe
to
others
saluation
.
Let
all
such
as
desire
to
enioy
such
a
felicitie
,
vnderstand
that
they
must
dayly
pray
to
God
for
the
obtaining
therof
:
And
let
those
that
liue
in
strife
and
debate
,
examine
themselues
whether
they
haue
no
cause
to
impute
their
miserable
estate
to
their
neglect
of
this
dutie
.
The
second
consisteth
in
the
practise
of
the
same
which
Saint
Paule
teacheth
,
saying
:
Let
those
that
be
married
be
as
if
they
were
not
married
.
But
how
?
By
so
enioying
the
commoditie
and
contentation
of
marriage
,
that
the
benefite
of
their
coniunction
breed
no
diuorce
betweene
God
and
them
:
Likewise
that
thereby
they
be
not
hindred
or
made
slacke
in
any
duty
toward
God
and
their
neighbors
:
as
also
that
no
affliction
depending
or
proceding
of
mariage
withdraw
them
,
or
force
them
to
resolue
of
any
thing
contrarie
to
the
vnion
of
marriage
,
and
their
profession
that
they
bee
the
children
of
God
.
Of
the
perticular
dutie
of
the
wife
to
her
husband
.
Chap.
2.
NOw
let
vs
come
to
the
perticular
duties
,
and
first
to
the
duty
of
the
wife
to
her
husband
.
As
marriage
was
ordained
besides
all
other
matters
,
for
generation
:
so
together
with
the
duties
common
both
to
the
husband
and
to
the
wife
,
which
thereof
doe
depend
and
are
before
declared
,
the
woman
is
also
perticularly
called
&
subiect
to
the
bearing
of
children
,
to
the
trauaile
of
child
birth
,
and
to
the
labour
of
suckling
and
bringing
them
vp
.
This
estate
is
full
of
trouble
:
yet
is
she
hereto
subiect
by
her
transgression
,
as
God
speaking
to
Eue
,
said
:
I
will
greatly
encrease
thy
sorrows
and
thy
conceptions
,
in
sorrow
shalt
thou
bring
forth
children
.
But
as
this
consideration
should
cause
her
to
walke
in
humilitie
,
as
in
all
her
sorrowes
and
labour
bearing
the
Badge
of
sinne
:
so
should
them
the
same
condition
and
estate
conceiue
comfort
,
in
that
,
as
S.
Paul
testifieth
,
The
woman
shall
be
saued
by
bearing
of
children
.
In
which
bearing
of
children
,
the
Apostle
meaneth
the
heauinesse
,
want
of
relish
,
and
other
the
troubles
while
she
breedeth
:
the
sorrows
and
trauaile
of
child
birth
:
and
the
labours
in
nursing
&
bringing
them
vp
.
And
this
is
the
wonderfull
wisedome
&
goodnes
of
God
:
that
he
laieth
a
foundation
of
comfort
for
the
woman
in
that
which
otherwise
doth
breed
her
sorrow
and
care
:
for
these
fruites
of
sinne
shal
be
conuerted
to
her
good
and
saluation
.
Also
by
obaying
quietly
in
this
vocation
,
shee
doth
seruice
to
God
,
&
so
is
saued
,
&
led
through
this
meanes
and
way
into
euerlasting
life
,
in
case
as
Saint
Paule
also
addeth
,
with
modestie
shee
abide
in
faith
,
loue
and
sanctification
.
2
As
by
this
word
,
generation
of
children
,
is
also
ment
her
dutie
in
suckling
them
:
so
is
the
woman
to
remember
that
God
hath
giuen
her
two
brests
,
not
that
she
should
employ
them
for
a
shew
or
ostentation
,
but
in
the
seruice
of
God
,
and
to
bee
a
helpe
to
her
husband
,
in
suckling
the
children
common
to
them
both
:
Experience
teacheth
,
that
God
conuerteth
her
bloud
into
the
Milke
where
with
the
cilde
is
nursed
in
the
mothers
wombe
:
Hee
bringeth
it
into
the
brests
,
furnished
with
Nipples
conuenient
to
minister
the
warme
Milke
vato
the
childe
,
whom
he
endueth
with
industrie
to
draw
out
the
Milke
for
his
owne
sustenance
.
The
woman
therefore
that
can
suckle
her
child
and
doth
it
not
,
but
refuseth
this
office
and
duetie
of
a
mother
,
declareth
her selfe
to
bee
very
vnthankefull
to
God
,
&
as
it
were
forsaketh
and
contemneth
the
fruite
of
her
wombe
.
And
therefore
the
brute
beastes
lying
vpon
the
ground
,
and
graunting
not
one
Niple
or
two
,
but
sixe
or
seuen
to
their
young
ones
,
shall
rise
in
iudgement
against
these
daintie
halfe
mothers
,
who
for
feare
of
wrinkling
of
their
faces
,
or
to
auoid
some
small
labour
,
doe
refuse
this
office
of
a
mother
due
to
their
children
.
They
might
take
example
by
Anna
the
mother
of
Samuell
,
who
suckled
her
child
till
the
daies
of
weaning
:
By
Sarah
the
wife
of
Abraham
,
as
Moses
noteth
,
where
hee
attributeth
to
her
these
speeches
.
Who
would
haue
said
to
Abraham
that
Sarah
should
haue
giuen
children
sucke
?
And
for
the
words
of
the
woman
that
said
vnto
Iesus
,
Blessed
is
the
wombe
that
bare
thee
,
&
the
pappes
that
gaue
thee
sucke
,
As
the
first
part
of
her
speech
must
bee
ment
by
the
virgine
Marie
,
so
may
we
in
reason
referre
to
her
also
the
second
,
&
thereof
gather
that
she
suckled
her
son
Iesus
Christ
.
3
But
let
vs
goe
on
to
other
the
perticuler
duties
of
the
wife
to
her
husband
.
The
husband
is
the
head
of
the
wife
and
the
wife
is
subiect
to
her
husband
.
It
is
the
ordinance
of
God
,
grounded
,
Adam
was
not
deceiued
,
but
the
woman
was
deceiued
,
and
was
in
the
transgression
.
It
was
also
the
sentence
which
God
pronounced
,
when
hee
reproued
the
woman
,
for
that
thee
beleeuing
the
Serpent
,
had
seduced
her
husband
.
Thy
will
,
sayth
hee
,
shall
be
subiect
to
thy
husband
,
and
he
shall
haue
dominion
ouer
thee
.
Let
wiues
,
saith
Saint
Peter
,
bee
subiect
to
their
husbandes
.
Wiues
,
saith
Saint
Paul
,
be
yee
subiect
to
your
husbands
,
as
it
is
meete
,
in
the
Lord
.
Also
writing
to
the
Ephesians
,
hee
saith
,
Wiues
bee
yee
subiect
to
your
husbands
,
as
to
the
Lord
.
For
the
husband
is
the
head
of
the
wife
,
as
Christ
is
the
head
of
the
Church
.
Saint
Peter
the
rather
to
induce
them
to
this
dutie
,
addeth
.
For
in
time
past
the
holy
women
which
trusted
in
God
,
attired
themselues
,
not
in
sumptuous
apparell
but
in
vertue
,
and
were
subiect
to
their
husbands
.
And
for
example
he
aleaged
Sarah
the
wife
of
Abraham
,
who
called
her
husband
Lord.
4
The
duties
of
the
wife
comprised
in
this
subiection
,
As
the
Church
is
subiect
to
Christ
,
so
let
women
bee
subiect
to
their
husbandes
in
all
thinges
,
As
the
Church
therefore
should
depend
vpon
the
wisedome
,
discretion
,
Thy
desire
shall
be
subiect
to
thy
husband
,
and
he
shall
rule
ouer
thee
.
5
True
it
is
,
that
some
women
are
wiser
and
more
discreete
then
their
husbands
:
As
Abigall
the
wife
of
Nabal
,
and
others
.
Whether
was
Salomon
deceiued
when
he
said
,
A
wise
woman
buildeth
vp
the
house
,
and
blessed
is
the
man
that
hath
a
discreet
wife
:
Yet
still
a
great
parte
of
the
discretion
of
such
women
shall
rest
in
acknowledging
their
husbands
to
be
their
heads
,
and
so
vsing
the
graces
that
they
haue
receiued
of
the
Lord
,
that
their
husbands
may
bee
honoured
,
not
contemned
,
neither
of
them
nor
of
others
,
which
falleth
out
contrarie
when
the
wife
will
seeme
wiser
then
her
husband
.
6
The
obedience
that
the
wife
oweth
to
her
husband
,
dependeth
vpon
this
subiection
of
her
will
and
wisedome
vnto
him
.
As
Sarah
obeyed
Abraham
and
called
him
Lord
.
And
in
that
sence
saith
S.
Paul
,
Let
the
wife
stand
in
awe
of
her
husband
:
For
fearing
to
displease
her
husband
,
Wiues
,
bee
subiect
to
your
husbands
,
as
it
is
comelie
in
the
Lorde
.
7
Many
women
do
thinke
this
subiection
and
obedience
a
cursed
matter
vnworthie
them
:
8
Some
other
duties
ther
be
that
particularly
belong
to
women
:
As
first
a
certaine
discretion
and
desire
required
at
their
handes
,
to
please
the
nature
,
inclination
and
maners
of
their
husbands
,
so
long
as
the
same
import
no
wickednesse
.
For
as
the
looking
glasse
how
soeuer
faire
and
beautifully
adorned
,
is
nothing
worth
if
it
shew
that
countenaunce
sad
which
is
pleasaunt
,
9
Moreouer
a
modest
and
chast
woman
that
loueth
her
husband
,
must
also
loue
her
house
,
as
remembring
that
the
husband
that
loueth
his
wife
cannot
so
well
like
of
the
sight
of
any
Tapisserie
as
to
see
his
wife
in
his
house
.
Thy
husband
is
the
vayle
of
thine
eyes
to
all
men
.
10
The
wife
also
is
in
dutie
to
bee
content
to
please
her
husband
,
and
not
to
bee
curious
or
giuen
to
adorning
of
her
bodie
or
sumptuousnesse
in
apparell
:
Which
vanitie
must
of
necessitie
proceede
either
of
ambition
and
pride
,
or
of
some
disordinate
desire
to
content
others
,
rather
then
her
husband
.
And
therefore
it
will
better
like
him
,
and
bee
more
seemely
and
fit
for
her
to
vse
modestie
heerein
,
especiall
considering
that
such
curiositie
and
vanitie
is
accompanied
with
great
expence
,
yea
and
in
some
with
danger
of
lasciuiousnes
.
And
therfore
Saint
Paul
admonisheth
women
to
aray
themselues
in
seemely
and
honest
apparel
with
shamefastnes
&
modesty
,
&
not
in
brayded
haire
,
gold
,
pearle
,
Happy
is
the
husband
that
hath
a
good
wife
and
the
reckoning
of
his
life
is
double
.
A
vertuous
wife
reioyceth
her
husband
and
causeth
him
to
liue
in
peace
:
A
good
wife
is
a
good
inheritance
,
which
shall
be
giuen
in
recompence
to
those
that
feare
God
.
11
To
conclude
:
let
the
wife
carefully
meditate
&
practise
the
vertues
which
Salomon
commendeth
in
wise
&
vertuous
women
in
the
31.
Chapter
of
the
Prouerbs
:
And
the
rather
,
because
the
same
are
represented
in
22.
verses
whereof
the
first
beginneth
at
A
the
second
at
B
,
Who
shall
find
a
vertuous
woman
,
for
her
price
is
far
aboue
the
pearles
.
The
hart
of
her
husband
trusteth
in
her
,
and
he
shall
haue
no
neede
of
spoyle
.
She
will
doe
him
good
and
not
euill
,
all
the
daies
of
her
life
:
She
seeketh
Woole
and
Flax
,
and
laboureth
cheerefully
with
her
hands
;
She
is
like
the
Marchants
ships
:
she
bringeth
her
foode
from
a
far
.
She
riseth
while
it
is
yet
night
,
&
giueth
the
portion
to
her
houshold
,
&
the
ordinarie
to
her
maides
.
She
considereth
a
field
and
getteth
it
,
&
with
the
fruit
of
her
hands
she
planteth
a
vineyard
.
She
girdeth
her
loynes
with
strength
&
strengthneth
her
armes
.
She
feeleth
that
her
marchandise
is
good
,
her
candle
is
not
put
out
by
night
.
Shee
putteth
her
hands
to
the
wheele
,
her
handes
handle
the
spindle
.
She
stretcheth
out
her
hand
to
the
poore
,
and
putteth
foorth
her
handes
to
the
neede
.
She
feareth
not
the
Snow
for
her
familie
,
for
all
her
familie
is
●othed
with
Scarlet
.
She
maketh
her selfe
carpets
,
fine
linnen
and
p●●ple
is
her
garment
.
Her
husband
is
knowen
in
the
gates
,
when
he
sitteth
with
the
elders
of
the
land
.
She
maketh
sheetes
and
selleth
them
,
and
giueth
girdles
to
the
Marchant
.
Strength
and
honor
is
her
clothing
,
and
in
the
latter
day
she
shall
reioyce
.
She
openeth
her
mouth
with
wisedome
,
and
the
law
of
grace
is
in
her
tongue
.
She
ouerseeth
the
waies
of
her
husband
and
eateth
not
the
bread
of
Idlenesse
.
Her
children
rise
vp
and
cal
her
blessed
,
her
husband
also
shall
praise
her
,
saying
.
Many
daughters
haue
doone
vertuously
,
but
thou
surmountest
them
all
.
Fauour
is
deceitfull
and
beautie
is
vanitie
:
but
a
woman
that
feareth
the
Lord
,
shee
shall
be
praysed
.
Giue
her
of
the
fruite
of
her
handes
,
and
let
her
owne
workes
praise
her
in
the
gates
.
Of
the
perticular
dutie
of
the
husband
to
his
wife
.
Chap.
3.
NOw
let
vs
proceede
to
the
perticular
dutie
of
the
husband
to
his
wife
.
First
he
is
to
vnderstand
,
that
albeit
he
be
ordained
to
be
her
head
,
yet
must
hee
not
tyrannize
and
torment
her
at
his
pleasure
:
for
such
husbands
are
monsters
in
nature
.
The
creation
of
man
doth
sufficiently
shew
that
al
that
is
in
the
head
,
as
reason
,
wisedome
,
iudgement
,
sight
,
hearing
,
and
other
the
giftes
and
graces
of
God
,
do
tend
to
the
conduct
and
happie
guiding
of
the
body
:
not
to
torment
and
cast
it
downe
.
This
dutie
of
a
husband
doth
S.
Paul
note
in
the
example
of
Iesus
Christ
,
saying
.
As
Iesus
Christ
is
the
head
of
the
Church
:
Euen
so
is
the
husbande
the
head
of
the
wife
.
And
how
?
He
is
,
saith
he
,
the
Sauiour
of
her
body
.
And
thereof
he
taketh
this
exhortation
.
Husbands
loue
your
wiues
:
euen
as
Iesus
Christ
loued
his
Church
,
and
gaue
himselfe
for
it
:
That
hee
might
sanctifie
and
cleanse
it
by
the
washing
of
water
through
the
word
.
That
he
might
make
it
a
glorious
Church
,
not
hauing
spot
,
or
wrinkle
,
or
any
such
thing
but
that
it
should
bee
holy
and
without
blame
:
So
ought
men
to
loue
their
wiues
as
their
owne
bodies
.
He
that
loueth
his
wife
,
loueth
himselfe
:
for
no
man
euer
yet
hated
his
owne
flesh
,
but
nourisheth
and
cherisheth
it
,
euen
as
the
Lord
doth
the
Church
.
It
is
therefore
the
dutie
of
the
husband
so
to
loue
his
wife
,
that
after
the
example
of
Iesus
Christ
,
hee
labour
not
so
hartely
for
any
thing
as
to
set
his
wife
free
from
trouble
and
calamitie
,
and
to
make
her
partaker
in
al
his
goodes
and
honor
.
To
bee
short
,
if
the
authoritie
of
the
head
be
vnited
with
a
loue
of
her
that
is
his
moytie
,
he
will
neuer
abuse
his
dominion
.
But
loue
wil
make
his
authoritie
and
power
to
serue
to
the
b●nefit
,
comfort
and
saluation
of
his
wife
.
2
Of
this
fountaine
of
loue
,
springeth
the
dutie
of
the
husband
to
beare
with
the
infirmities
of
his
wife
,
and
not
by
and
by
to
enter
into
bitternes
and
wrath
,
Husbands
loue
your
wiues
,
and
bee
not
bitter
vnto
them
.
To
the
same
ende
also
doth
the
admonition
of
S.
Peter
vnto
husbands
tend
,
where
he
saith
:
Husbands
dwell
with
your
wiues
as
men
of
knowledge
,
giuing
honor
vnto
the
woman
as
to
the
weaker
vessell
,
euen
as
they
which
are
heires
together
of
the
grace
of
life
,
that
your
praiers
bee
not
interrupted
.
This
is
a
notable
exhortation
of
S.
Peter
:
For
by
exhorting
husbands
to
behaue
themselues
discreetly
,
and
with
knowledge
and
wisedome
toward
their
wiues
,
hee
requireth
of
them
two
thinges
:
First
,
that
they
neuer
say
nor
doe
any
thing
that
may
iustly
offend
their
wiues
:
as
some
there
be
,
who
being
prodigal
,
great
spenders
,
or
Idle
and
slacke
in
their
businesse
,
doe
cause
their
wiues
&
children
to
languish
in
pouertie
:
Others
,
who
haunting
tauernes
,
doo
consume
that
which
should
maintaine
their
familie
:
Others
,
who
coming
home
drunke
,
doe
beate
and
vexe
their
wiues
,
and
as
it
were
driue
them
into
dispaire
.
Others
,
who
by
high
and
bitter
speeches
,
by
threatning
and
other
actions
,
vnworthy
a
husband
,
doe
prouoke
their
wiues
,
and
so
stirre
vp
such
strife
and
debate
,
as
doe
conuert
the
felicitie
of
marriage
into
an
hell
.
Sith
therefore
that
the
husband
is
head
,
he
ought
in
such
wisedome
,
reason
and
discreation
to
beare
himselfe
,
that
he
giue
his
wife
no
iust
occasion
of
offence
or
prouocation
:
yea
he
must
remember
that
if
the
head
be
drunk
,
the
whole
body
is
in
danger
of
weake
gouernment
,
euen
of
lying
in
the
myre
.
Secondly
,
that
albeit
the
wife
should
minister
iust
cause
of
griefe
&
displeasure
,
yet
that
the
husband
should
not
thereof
take
occasion
against
his
wiues
infirmities
,
or
enter
into
bitternes
,
taunts
or
trouble
:
but
discreetly
and
patiently
beare
with
her
,
that
so
they
might
quietly
and
louingly
liue
together
.
3
The
hurt
or
weakenesse
of
any
one
member
of
the
body
prouoketh
not
the
head
to
wrath
or
bitternes
:
but
rather
to
compassion
and
an
inclination
to
help
it
.
And
indeed
whereas
God
,
hauing
created
woman
the
weaker
vessell
,
as
S.
Peter
noteth
,
did
so
ioyne
her
to
man
,
it
was
not
to
the
end
that
he
striuing
with
so
frail
a
vessel
shuld
bruse
&
breake
it
:
But
that
by
gentle
&
discreete
entreatie
he
should
quietly
enioy
the
helpe
that
God
hath
giuen
him
.
Let
him
therefore
after
the
counsell
of
S.
Peter
so
respect
her
,
as
one
who
albeit
she
be
weake
,
is
neuertheles
a
profitable
vessel
for
him
,
as
God
himselfe
in
the
creation
of
the
woman
hath
pronounced
,
I
will
make
him
a
helper
.
Moreouer
let
him
loue
and
honor
her
,
as
one
whom
notwithanding
the
frailty
of
her
sex
,
God
hath
so
honored
&
Iesus
Christ
so
loued
,
that
being
together
with
man
redeemed
with
his
bloud
,
she
is
together
with
her
husband
coheyre
of
life
euerlasting
.
A
Christal
glasse
is
a
precious
&
profitable
vessel
,
yet
brittle
:
euen
so
is
the
maried
woman
.
For
albeit
she
be
brittle
,
yet
is
she
profitable
to
her
husband
,
&
precious
in
the
sight
of
God
,
as
a
child
of
God
&
member
of
Christ
.
As
therefore
a
man
doth
more
carefully
take
heede
of
breaking
such
a
glasse
,
them
some
earthen
or
tinne
vessel
,
the
one
being
more
base
&
the
other
more
strong
:
so
should
the
husband
haue
such
regard
of
the
frailty
of
his
wife
,
that
he
may
beare
with
her
,
&
entreate
her
with
gentlenes
&
discretion
,
that
he
may
vse
her
as
a
precious
&
profitable
vessel
,
to
his
comfort
&
ioy
.
And
in
as
much
as
praier
is
an
excellent
seruice
that
God
requireth
of
vs
,
&
the
redy
meanes
to
purchace
his
blessings
,
let
the
husband
discreetly
beare
with
his
wife
,
4
Yet
must
we
not
say
,
but
the
husband
both
may
,
and
ought
to
tel
his
wife
of
her
infirmities
,
that
she
may
amend
:
But
here
we
are
to
enter
into
consideration
of
sundry
points
.
First
he
is
especially
to
proue
her
offences
against
God
:
As
when
Rachell
said
vnto
Iacob
,
Giue
me
children
,
or
els
I
die
:
He
reproued
her
of
importunitie
,
Am
I
in
Gods
stead
,
who
hath
withholden
from
thee
the
fruit
of
thy
womb
?
Also
when
Iobs
wife
said
to
her
husband
:
Doest
thou
abide
in
thy
integritie
?
Curse
God
and
die
,
hee
wisely
reproued
such
a
wicked
speech
,
saying
:
Thou
speakest
as
an
vnwise
woman
.
What
?
shall
we
receiue
good
at
the
hand
of
God
,
&
not
receiue
euil
?
Secondly
,
that
it
be
with
gentlenes
&
testimonie
of
good
wil
,
as
Helcana
delt
with
his
wife
Anna
,
when
she
mourned
because
she
had
no
children
.
5
The
husband
is
also
to
vnderstand
,
that
as
God
created
the
woman
,
not
of
the
head
,
and
so
equall
in
authoritie
with
her
husband
,
so
also
he
created
her
not
of
Adams
foote
,
that
shee
should
bee
troden
downe
and
despised
,
but
hee
tooke
her
out
of
the
ribbe
,
that
shee
might
walke
ioyntly
with
him
vnder
the
conduct
and
gouernment
of
her
head
.
And
in
that
respect
the
husband
is
not
to
commaund
his
wife
in
manner
as
the
master
his
seruaunt
,
but
as
the
soule
doth
the
body
,
as
being
conioyned
in
like
affection
and
good
will
.
For
as
the
soule
in
gouerning
the
bodie
,
tendeth
to
the
benefite
and
commoditie
of
the
same
,
so
ought
the
dominion
&
commaundement
of
the
husband
ouer
his
wife
,
to
tend
to
reioyce
and
content
her
.
6
To
conclude
.
As
God
hath
testified
his
singular
goodnes
vnto
man
in
creating
him
an
helper
to
assist
him
:
so
let
him
consider
in
how
many
sortes
shee
is
to
him
a
helper
to
passe
ouer
this
lyfe
in
blessednesse
.
And
let
this
dayly
seeking
of
such
a
benefite
,
receyued
at
the
hand
of
God
,
induce
him
to
render
thankes
,
and
to
dispose
himselfe
to
vse
it
well
to
his
owne
comfort
and
saluation
,
and
not
to
abuse
it
to
the
destruction
both
of
himself
and
his
wife
.
But
if
hee
chaunceth
(
as
many
do
)
vpon
troubles
&
afflictions
in
marriage
,
let
him
remember
that
the
same
doo
proceed
,
not
properly
from
marriage
,
but
from
the
corruptions
of
the
parties
marryed
,
and
for
his
parte
let
him
studie
to
amend
his
infirmities
and
faults
,
by
amendement
of
lyfe
,
and
withall
,
praie
to
God
to
grant
the
like
grace
vnto
his
wise
:
to
the
ende
,
that
the
more
they
recouer
the
image
of
God
,
the
more
feeling
they
maye
haue
of
the
felicitie
of
marryage
,
which
Adam
and
Eue
had
inioyed
,
had
they
continued
as
they
were
created
,
in
the
image
of
God
.
Of
the
duties
of
parents
towards
their
children
.
Chap:
4.
SVch
as
bee
married
doo
growe
to
bee
fathers
and
mothers
,
by
bringing
forth
children
thorough
the
blessing
of
God
.
Let
vs
therefore
vnderstand
the
duties
of
parents
to
theyr
children
,
and
of
children
to
theyr
parents
.
And
now
wee
will
begin
wyth
parents
.
First
,
of
theyr
due
care
to
see
theyr
children
taught
to
praie
to
God
,
and
to
rehearse
the
Apostles
Creed
,
and
the
ten
commandements
.
For
as
by
this
exercise
theyr
heartes
and
mindes
shall
the
rather
bee
inclined
to
godlynesse
and
reuerence
toward
God
:
so
as
they
increase
in
age
,
they
shall
euerie
daie
better
than
other
comprehend
that
which
they
learne
,
to
theyr
owne
comfort
and
instruction
to
saluation
.
Also
,
as
the
tongue
is
called
the
glorie
of
man
,
because
that
,
besides
all
other
reasons
,
by
his
speech
he
is
discerned
from
the
brute
beastes
:
so
is
it
meete
,
that
so
soone
as
the
child
can
begin
to
speake
,
his
tongue
should
bee
imployed
to
glorifie
God
,
by
calling
vpon
him
,
and
protesting
the
grounds
of
faith
.
As
also
in
repeating
the
will
of
God
in
such
sort
as
he
will
that
wee
should
serue
and
honor
him
.
2
Secondly
,
if
parents
doo
note
anie
vice
in
theyr
little
ones
,
as
lying
,
choller
,
enuie
,
couetousnesse
,
contempt
of
parents
re●dines
to
strife
,
and
other
lyke
corruptions
:
it
is
theyr
duetie
diligently
&
in
time
to
reproue
&
correct
them
,
as
men
vse
to
plucke
vp
weedes
while
they
bee
yet
young
,
least
growing
vp
among
the
good
seed
,
they
shoulde
hinder
their
growth
,
and
choake
them
vp
.
By
experience
wee
can
see
,
that
mothers
swathing
theyr
little
ones
,
doo
laie
theyr
limmes
right
,
each
in
his
place
:
likewise
if
a
child
be
geuen
to
bee
left
handed
,
they
chide
him
,
yea
,
sometimes
they
binde
it
vp
,
or
otherwise
restraine
the
vse
of
it
,
that
hee
may
bee
accustomed
to
the
right
.
Also
if
the
childe
hath
some
string
vnder
his
tongue
,
they
cut
it
,
least
it
shoulde
hinder
his
speech
:
much
rather
then
ought
they
to
beware
,
that
by
theyr
inconuenience
the
vices
of
the
soule
doo
not
increase
:
for
it
is
the
dutie
of
parents
euen
in
the
infancie
,
to
beginne
to
shape
and
frame
the
soule
vnto
vertue
.
3
It
is
also
the
dutie
of
parents
,
to
prouide
that
theyr
children
maye
learne
to
write
and
reade
,
for
it
maye
bee
vnto
them
a
great
helpe
in
the
course
of
this
life
,
and
a
treasure
of
greater
account
than
money
.
And
therfore
the
negligence
of
many
is
sharply
to
bee
reproued
.
Besides
that
,
the
peformance
of
the
dueties
of
parents
heerein
,
doth
greatly
binde
theyr
children
vnto
them
.
Neuerthelesse
,
the
principall
end
thereof
shoulde
not
haue
respect
to
such
commoditie
as
the
children
may
reape
thereby
towardes
the
vse
of
this
present
life
,
but
rather
that
they
may
reade
the
word
of
God
to
theyr
comfort
and
instruction
to
saluation
.
As
also
it
were
theyr
partes
to
vse
them
dayly
to
reade
some
Chapters
of
the
holy
Scriptures
,
thereby
to
incline
theyr
affections
to
the
word
of
God
:
to
inure
them
in
the
phrase
of
the
holy
Ghost
,
by
lyttle
and
lyttle
to
learne
the
heauenly
doctrine
,
to
note
the
examples
of
Gods
vengeance
poured
vpon
the
wicked
and
disobedient
:
and
of
his
blessinges
vnto
those
that
walke
in
his
feare
.
Athanasius
to
this
purpose
sayth
verie
well
,
If
thou
lookest
that
thy
children
shoulde
obey
thee
,
Honour
thy
father
and
thy
mother
.
But
if
thou
doest
otherwise
,
thou
trainest
them
vp
in
the
Scriptures
of
deuilles
,
whereout
they
learne
most
wicked
things
.
But
it
is
not
so
when
they
are
instructed
in
the
holy
Scriptures
.
4
Parents
therefore
are
diligently
to
applie
themselues
to
this
which
God
commandeth
,
and
so
often
and
earnestly
commendeth
vnto
them
,
namely
,
to
instruct
theyr
children
in
the
knowledge
&
feare
of
God
,
5
And
to
that
end
they
are
to
consider
,
especiallye
so
many
the
commandements
of
God
,
so
expresly
inioyning
parents
to
instruct
their
children
in
the
heauenly
doctrine
.
These
words
which
I
command
thee
this
daie
,
sayth
Moses
,
shall
be
in
thine
heart
,
thou
shalt
continually
rehearse
them
vnto
thy
children
,
and
shalt
talke
of
them
when
thou
tarriest
in
thine
house
,
as
thou
walkest
by
the
waie
,
when
thou
liest
downe
,
and
when
thou
risest
vp
.
Now
the
worde
whereby
,
wee
doo
saie
,
Thou
shalt
teach
,
in
that
language
wherein
Moses
wrote
,
signifyeth
,
Thou
shalt
sharpen
.
Therein
shewing
,
that
as
when
wee
should
pitch
some
stake
in
a
hard
ground
,
by
making
it
a
point
,
we
sharpen
it
:
so
parents
are
to
sharpen
instruction
to
theyr
children
.
But
how
?
By
often
repeating
vnto
them
the
heauenly
doctrine
,
that
it
may
enter
euen
into
the
dullest
wits
.
Moses
hauing
written
that
excellent
song
,
which
containeth
so
many
notable
aduertisements
,
and
is
rehearsed
in
the
two
&
thirteth
chap.
of
Exodus
,
Set
your
heartes
vnto
all
the
woordes
which
I
testifye
against
you
this
daie
,
that
yee
may
commaund
them
vnto
your
children
,
that
they
may
obserue
and
doo
all
the
wordes
of
this
lawe
.
The
Apostle
Saint
Paule
exhorteth
Christians
to
the
lyke
duetie
,
commaunding
parents
to
bring
vp
theyr
children
in
the
instruction
of
the
Lorde
.
6
The
examples
of
such
as
haue
shewed
themselues
faythfull
and
obedient
to
these
commaundementes
of
God
,
ought
to
moue
our
heartes
to
imitate
them
.
This
testimonie
doth
God
himselfe
giue
of
Abraham
,
7
Saint
Hierome
writing
to
Leta
,
not
only
exhorteth
her
to
instruct
her
daughter
in
her
youth
in
holy
writ
,
but
also
telleth
her
,
that
her selfe
must
teach
her
.
Let
her
(
sayth
he
)
in
stead
of
precious
stones
and
silks
,
loue
godly
bookes
,
and
in
those
bookes
let
her
delight
,
not
in
the
leaues
beautifyed
with
sundrie
colours
,
but
in
the
distinct
and
pure
doctrine
according
to
faith
.
First
,
let
her
learne
the
Psalter
,
that
by
such
Canticles
she
may
forsake
the
world
:
and
in
Salomons
Prouerbes
let
her
bee
taught
to
liue
vertuously
.
In
Ecclesiastes
let
her
accustome
her selfe
to
tread
vnder
foot
and
to
contemne
worldly
matters
:
&
in
the
booke
of
Iob
let
her
imitate
his
example
of
vertue
and
patience
.
Let
her
laie
holde
of
the
Gospels
,
and
still
keepe
them
in
hand
,
and
with
her
whole
hart
let
her
learne
the
Acts
and
Epistles
of
the
Apostles
.
Thus
when
she
hath
stored
the
closet
of
her
heart
with
such
treasure
,
let
her
by
heart
learne
the
Prophets
,
the
bookes
of
Moses
,
of
Kings
,
of
Chronicles
,
Esdras
,
and
Hester
,
&
last
of
all
let
her
learne
Salomons
song
.
For
if
shee
shoulde
reade
that
first
,
shee
might
take
harme
,
as
not
vnderstanding
the
holye
songes
of
spirituall
marriage
vnder
carnall
wordes
.
But
let
her
forbeare
all
Apocrypha
:
let
her
bee
still
busied
in
the
bookes
of
Cyprian
,
Athanasius
,
and
Hillarie
.
It
maye
seeme
that
Saint
Hierome
requireth
much
,
&
more
than
a
christian
maiden
,
albeit
zealous
,
is
able
to
performe
.
But
let
this
exhortation
make
the
maidens
of
our
daies
to
blush
,
yea
,
euen
men
and
women
,
who
are
so
farre
from
this
dutie
,
that
they
are
not
able
to
alleadge
one
sentence
of
holy
Scripture
,
either
for
their
own
comfort
,
or
to
resell
the
errour
of
heretikes
,
or
to
instruct
their
neighbours
.
8
Moreouer
,
Parents
are
commanded
to
instruct
their
children
,
not
onely
in
the
worde
,
but
also
in
the
vnderstanding
of
the
Sacraments
,
sacrifices
,
and
other
of
Gods
holye
ordinaunces
.
When
thy
childe
,
shall
hereafter
aske
thee
,
saying
:
What
meane
these
testimonies
,
ordinances
,
and
lawes
,
which
the
Lorde
our
God
hath
commanded
you
?
Then
shalt
thou
saie
vnto
thy
sonne
,
Wee
were
Pha●aohs
bond
men
in
Egypt
,
but
the
Lord
brought
vs
out
of
Egypt
with
a
mightie
hande
,
and
the
Lord
shewed
signes
and
great
wonders
and
euill
vpon
Egypt
,
vpon
Pharaoh
,
and
vpon
all
his
household●
before
our
eies
:
And
brought
vs
out
from
thence
,
to
bring
vs
in
and
to
giue
vs
the
lande
which
hee
sware
vnto
our
fathers
.
Therefore
the
Lord
hath
commaunded
vs
to
doo
all
these
ordinances
,
&
to
feare
the
Lord
our
God
,
that
it
may
go
euer
well
with
vs
,
and
that
hee
may
preserue
vs
aliue
as
at
this
present
.
When
your
children
aske
you
what
seruice
is
this
you
keepe
?
Then
shall
yee
saie
,
It
is
the
sacrifice
of
the
Lordes
passeouer
,
who
passed
ouer
the
houses
of
the
children
of
Israel
in
Egypt
,
when
hee
smote
the
Egyptians
and
preserued
our
houses
.
Hee
lykewise
ordayned
that
they
should
teach
theyr
children
what
was
meant
by
the
commaundement
,
to
offer
vnto
God
euerie
male
that
first
openeth
the
wombe
,
and
to
redeeme
the
first
borne
of
theyr
children
.
When
thy
sonne
shall
aske
thee
to
morrowe
,
saying
:
What
is
this
?
Thou
shalt
then
saie
vnto
him
:
With
a
mightie
hand
the
Lord
brought
vs
out
of
Egipt
,
out
of
the
house
of
bondage
:
For
when
Pharaoh
was
hard
hearted
against
our
departing
,
the
Lorde
then
slew
all
the
first
borne
in
the
land
of
Egipt
,
therefore
I
sacrifice
vnto
the
Lord
all
the
males
that
first
open
the
wombe
,
but
all
the
first
borne
of
my
sonnes
I
redeeme
.
9
By
the
premises
wee
may
manifestly
see
the
duties
of
Christian
parents
,
to
teach
theyr
children
:
But
how
doo
they
perform
it
?
Themselues
(
at
the
least
for
the
most
parte
)
knowe
not
the
signification
of
Baptisme
,
or
the
supper
,
or
wherefore
those
Sacramentes
were
instituted
.
How
can
they
then
put
in
action
these
commandements
of
God
,
or
instruct
their
children
in
heuenly
doctrin
?
When
they
shall
aske
what
is
signified
by
the
water
that
is
p●ured
vpon
the
babe
,
or
by
the
bread
or
wine
that
are
deliuered
in
the
holye
supper
?
How
many
bee
there
that
can
teach
or
tell
them
?
What
a
slacknesse
is
this
,
that
wee
profyte
no
better
in
obedience
to
God
,
in
a
matter
so
requisite
and
necessarie
,
as
is
the
instruction
of
our
children
?
10
Neyther
is
this
all
,
for
they
are
also
diligently
to
note
Gods
wonderfull
workes
,
whether
in
the
chastising
of
his
people
,
in
the
deliuerie
of
his
Church
,
or
in
the
punishing
of
his
enemies
,
Take
heed
to
thy selfe
,
sayth
Moses
,
and
keepe
thy
soule
diligently
,
that
thou
forget
not
the
thinges
which
thine
eies
haue
seene
,
&
that
they
depart
not
out
of
thy
hart
all
the
daies
of
thy
life
,
but
teach
them
to
thy
sonnes
,
and
to
thy
sonnes
sonnes
.
This
dutie
is
more
amplie
declared
in
the
78.
psalme
,
I
will
open
my
mouth
in
a
parable
,
I
will
declare
high
sentences
of
olde
,
which
wee
haue
heard
and
knowen
,
and
our
fathers
haue
tolde
vs
.
Wee
will
not
hide
them
from
their
children
,
but
to
the
generation
to
come
wee
will
shew
the
praises
of
the
Lord
,
his
power
also
and
his
wonderfull
workes
that
he
hath
done
.
How
hee
established
a
testimonie
in
Iacob
,
and
ordained
a
lawe
in
Israel
,
which
hee
commanded
our
Fathers
that
they
shoulde
teache
their
children
,
&c.
Ezechias
king
of
Iuda
,
beeing
recouered
of
a
daungerous
sicknesse
,
protesteth
,
that
the
fruit
of
his
deliuerie
shall
be
to
praise
God
,
and
to
instruct
his
children
in
the
lyke
dutie
.
The
liuing
,
sayth
hee
,
the
liuing
shall
confesse
thee
.
The
father
to
the
children
shall
declare
thy
truth
.
God
hauing
grieuously
chastised
his
people
,
sayth
by
the
prophet
Ioel
,
Such
a
thing
was
done
in
your
time
,
or
in
the
time
of
your
fathers
,
tell
ye
it
to
your
children
,
and
your
children
to
their
children
,
and
their
children
to
another
generation
.
12
At
the
least
,
if
they
want
knowledge
,
or
bee
vnwilling
to
take
leasure
to
teach
them
,
yet
let
them
do
as
much
for
their
soules
and
the
life
to
come
,
as
for
their
bodies
and
this
present
life
.
Parents
that
either
cannot
write
and
reade
,
or
will
not
,
or
haue
not
time
to
teach
their
children
,
will
yet
send
them
to
schoole
:
and
such
as
would
haue
them
learn
some
art
or
occupation
,
or
tra●●ike
,
if
them selues
professe
not
the
same
wherin
they
like
to
imploy
their
children
,
they
will
yet
put
them
to
dwell
with
those
that
do
professe
the
same
,
to
the
end
they
may
learne
.
How
therfore
can
parents
excuse
themselues
,
when
their
children
remain
vntaught
in
these
things
that
concern
the
glory
of
God
&
life
euerlasting
.
But
howsoeuer
it
be
,
if
they
be
neither
able
of
themselues
,
nor
do
prouide
to
haue
them
taught
by
others
,
they
shall
be
inexcusable
in
the
sight
of
God
:
&
the
ignorance
of
the
children
,
ingendering
contempt
of
God
,
loue
of
the
world
,
&
neglect
of
heauenly
felicitie
,
wil
cry
out
for
euerlasting
vengeance
against
their
parents
:
so
that
if
they
account
not
their
children
as
beasts
without
soul
,
or
if
they
loue
them
with
the
due
loue
belonging
to
parents
,
let
them
declare
their
loue
,
especially
to
the
soule
,
the
Christian
instruction
whereof
surmounteth
all
worldly
treasure
.
An
ancient
Philosopher
said
,
that
hee
could
haue
bin
content
to
haue
gone
vp
into
the
highest
pinacle
in
the
towne
,
13
Some
charge
their
children
to
be
dulwitted
,
&
hard
to
be
bowed
or
brought
to
vertue
.
Albeit
naturall
inclination
bee
a
great
helpe
to
profiting
,
yet
exercise
&
custome
to
do
wel
,
is
a
mightie
meanes
to
bend
and
shape
them
that
waie
,
yea
,
euen
such
,
that
by
experience
wee
finde
this
olde
prouerbe
true
,
Vse
ouercommeth
nature
.
And
this
dyd
Lycurgus
,
the
Lacedemonian
lawe
giuer
verie
aptly
demonstrate
to
his
people
.
14
Parents
therefore
are
heerein
to
respect
two
pointes
.
First
,
to
begin
to
frame
and
bend
their
children
in
their
tender
youth
to
vertue
,
remembring
that
a
seale
entereth
deepest
into
softest
waxe
.
Plato
warneth
mothers
and
nurses
from
telling
foolish
tales
to
theyr
children
,
least
they
infect
theyr
tender
wits
with
folly
&
astonishment
.
Experience
sheweth
,
that
children
will
sooner
learn
anie
language
by
conuersation
than
older
folkes
Also
,
that
the
yonger
the
twigge
is
,
the
sooner
it
is
bent
or
made
straight
.
Secondly
,
it
is
the
parents
duetie
to
restraine
their
children
from
haunting
&
conuersing
with
such
as
bee
vicious
and
peruerse
.
And
in
deed
,
we
see
that
they
doo
soone
learne
villanous
and
vnseemely
speeches
,
and
malitious
and
leaude
actions
wyth
theyr
corruptions
,
and
as
the
olde
prouerbe
sayth
,
Halting
with
the
lame
they
shal
learne
to
halt
.
A
child
that
naturally
speaketh
well
,
by
conuersing
with
such
as
corrupt
theyr
speech
,
shal
degenerate
and
speake
as
badly
.
Tie
a
young
twigge
that
is
crooked
with
a
straight
one
that
is
stronger
than
it
,
and
in
growing
it
wil
become
straight
,
&
so
continue
when
it
is
vndone
.
And
contrariwise
,
a
straight
one
tied
to
that
which
is
crooked
and
stronger
than
it selfe
,
will
grow
&
continue
crooked
.
15
The
Lacedemonians
were
maruellous
carefull
to
prouide
,
that
their
children
should
not
be
corrupted
by
euill
companie
.
And
in
regard
thereof
,
16
Some
doo
respect
their
friendship
with
some
masters
rather
than
their
vertue
,
and
so
doo
commit
to
them
their
children
,
least
they
should
be
angrie
for
putting
them
to
another
.
These
men
do
resemble
him
,
who
being
daungerously
sick
,
vseth
the
aduise
of
an
ignorant
phisition
that
is
his
kinseman
or
familiar
friend
,
for
feare
he
should
take
offence
if
he
shuld
cal
another
,
albeit
without
comparison
more
learned
&
skilfull
.
If
thou
shouldest
haue
any
waightie
matter
in
law
,
wouldest
thou
rather
commit
thy
cause
to
an
ig●an●
and
negligent
atturney
,
because
he
is
thy
friende
,
than
to
him
that
were
both
diligent
and
learned
?
Making
a
voiage
through
some
daungerous
sea
,
wouldest
thou
in
a
tempest
commit
thy
ship
to
a
yong
pilot
,
vnskilful
,
or
dronke
,
because
he
is
thy
friend
?
what
a
foole
art
thou
that
wilt
not
take
the
like
care
of
the
profit
,
honor
,
and
saluation
of
thy
child
?
17
Others
commit
their
children
either
to
him
that
is
best
cheap
or
by
whome
they
may
growe
into
greatest
aduancement
in
the
world
,
but
neuer
respect
the
hazard
of
their
child
,
so
they
may
either
spare
or
get
worldly
goods
.
When
one
shewed
the
Orator
Lycurgus
,
The
dominion
of
the
whole
earth
is
a
small
reward
to
him
that
is
vertuous
,
but
to
the
vicious
the
losse
of
life
is
a
simple
punishment
.
Heereby
may
fathers
learne
how
carefully
they
ought
to
restraine
their
children
from
vice
&
to
inure
them
to
vertue
.
As
in
deede
the
fathers
that
instruct
,
or
cause
their
children
to
be
instructed
,
do
far
excel
such
as
onely
do
beget
them
,
for
of
these
they
receiue
life
only
,
of
the
other
good
and
vertuous
life
.
18
Moreouer
,
parents
ought
not
so
much
to
relie
vpon
the
diligence
of
childrens
masters
,
as
neuer
to
care
to
vnderstand
how
they
profite
and
proceed
in
vertue
:
for
the
regarde
of
such
diligence
would
make
the
masters
more
carefully
to
discarge
their
dueties
.
And
thereof
came
the
prouerbe
,
The
masters
eie
fatteth
the
horse
:
&
this
:
The
masters
eie
is
the
fruitfulnes
of
the
garden
.
Parents
ought
not
too
much
to
hearken
or
credite
children
,
when
they
complaine
of
their
masters
rigor
and
seueritie
.
Among
the
Lacedemonians
,
if
the
children
vpon
the
reproofe
or
chastisement
of
any
whosoeuer
,
19
Howbeit
such
is
the
inclination
of
many
,
euen
from
theyr
youth
,
to
wickednesse
,
that
instruction
by
words
,
either
of
parents
or
masters
,
will
not
suffice
without
the
rodde
and
correction
.
And
this
doth
God
command
,
and
experience
sheweth
it
to
bee
most
necessarie
.
He
that
spareth
the
rod
(
sayth
Salomon
)
hateth
the
childe
,
but
he
that
loueth
him
basteth
to
correction
.
Againe
,
Correct
thy
childe
while
there
is
hope
,
and
regard
not
his
crying
.
Againe
,
The
rod
and
correction
minister
wisedome
,
but
the
child
lefte
at
libertie
shameth
his
mother
.
Correct
thy
sonne
,
&
he
will
giue
thee
rest
and
pleasure
to
thy
soule
.
Withdrawe
not
correction
from
thy
child
,
if
thou
smite
him
with
the
rod
hee
shall
not
die
.
Thou
shalt
smite
him
with
the
rod
,
and
deliuer
his
soule
from
hell
.
The
booke
of
Ecclesiasticus
intreateth
heereof
more
at
large
,
saying
:
He
that
loueth
his
sonne
causeth
him
oft
to
feele
the
rod
,
that
he
may
haue
ioy
of
him
in
the
end
.
Hee
that
chastiseth
his
son
shall
haue
ioy
in
him
,
and
shall
reioyce
of
him
among
his
acquaintance
.
An
vntamed
horse
will
be
stubborne
,
and
a
wanton
child
will
be
wilfull
.
If
thou
bring
vp
thy
sonne
delicatly
,
he
shal
make
thee
afraid
,
&
if
thou
play
with
him
he
shall
bring
thee
to
heauines
.
Laugh
not
with
him
,
least
thou
be
sorie
with
him
,
and
least
thou
gnash
thy
teeth
in
the
end
.
Giue
him
no
libertie
in
his
youth
,
and
winke
not
at
his
folly
.
Bow
downe
his
necke
while
he
is
young
,
and
beat
him
on
the
sides
,
least
he
waxe
stubborne
and
be
disobedient
to
thee
,
and
so
bring
sorrow
to
thy
heart
.
Chastise
thy
child
,
&
be
diligent
therein
,
least
his
shame
grieue
thee
.
In
this
sense
do
we
say
,
that
many
times
the
rod
is
better
for
children
than
bread
.
And
in
deed
as
Phisitions
,
surgeons
,
&
Apothecaries
are
necessarie
in
a
town
for
the
cure
of
sicknes
and
bodily
wounds
,
so
are
rods
&
chastisement
for
the
correction
of
the
corruptions
of
the
soule
.
20
Herein
is
God
so
resolute
,
that
in
the
dutie
of
the
father
to
chastise
his
child
,
he
willeth
vs
to
learn
that
he
doth
the
office
of
a
father
when
he
chastiseth
vs
with
afflictions
.
And
as
a
father
by
correction
declareth
a
true
loue
to
his
child
,
with
a
desire
of
his
good
and
saluation
:
Wherefore
haue
you
kicked
against
my
sacrifice
,
and
hast
honored
thy
children
more
than
me
?
Fathers
prouoke
not
your
children
to
wrath
,
but
bring
them
vp
in
instruction
and
information
of
the
Lord
.
Againe
,
Fathers
prouoke
not
your
children
to
anger
,
least
they
be
discouraged
,
Vnto
children
naturally
inclined
to
vertue
,
praise
for
well
doing
,
and
chiding
when
they
doo
amisse
,
are
more
effectuall
than
rigorous
intreatie
.
For
praise
allureth
them
to
vertue
,
and
chiding
restraineth
them
from
vice
.
And
therefore
such
must
be
according
to
the
occasions
,
somtimes
praised
,
and
sometimes
checked
,
that
if
they
bee
too
merry
,
they
may
by
a
word
be
humbled
,
or
if
they
be
too
much
daunted
,
some
commendation
may
reuiue
them
.
And
herein
we
are
to
imitate
nurses
,
who
sometimes
making
their
babes
to
crie
,
do
immediatly
giue
them
the
breast
to
appease
them
againe
.
22
Againe
,
parents
or
others
that
haue
the
bringing
vp
of
youth
,
are
to
require
no
more
of
them
than
they
are
able
to
do
,
least
they
discourage
them
and
make
them
to
hate
their
studie
,
or
any
other
thing
whereto
they
would
bring
them
.
For
it
is
loue
that
causeth
vs
to
profit
in
our
studies
or
exercises
.
And
therefore
it
is
needful
that
children
shoulde
haue
some
time
of
recreation
from
their
labours
:
for
our
life
consisteth
and
is
diuided
into
exercise
and
rest
,
as
we
see
,
in
the
daie
labour
,
and
in
the
night
rest
,
which
doth
styll
accompanie
the
whole
course
of
our
life
.
And
this
is
it
that
an
ancient
man
saith
:
Rest
is
the
sauce
that
maketh
vs
to
relish
our
labour
.
As
also
we
vse
to
slack
the
strings
of
our
bowes
and
lutes
,
to
make
them
the
stiffer
,
&
to
hold
the
better
when
we
list
to
shoote
or
plaie
.
Plants
reasonably
watered
doo
take
heart
and
grow
,
but
too
much
moisture
doth
drowne
and
choake
them
:
euen
so
is
it
with
the
mindes
of
children
:
Moderate
exercise
and
labour
aduanceth
them
to
goodnesse
,
but
oppression
dulleth
and
spoileth
them
.
23
It
is
also
the
dutie
of
parents
to
maintaine
their
children
in
peace
,
concord
,
and
amitie
.
For
if
discord
&
contention
be
dangerous
and
pernitious
among
all
men
,
how
much
rather
between
brethren
&
sisters
?
Likewise
if
it
be
hard
quenching
of
stomacke
and
debate
betweene
those
that
are
not
conioyned
in
kindred
,
it
is
far
more
difficult
to
reunite
brethren
,
because
enmitie
among
them
is
mightie
and
strong
like
yron
bars
to
keepe
them
asunder
.
Neither
is
there
anie
thing
more
slipperie
or
of
greater
efficacie
to
subuert
a
family
,
than
dissention
among
brethren
.
It
is
an
olde
saying
,
24
Againe
,
how
dangerous
it
is
for
parents
to
shew
more
loue
&
affection
to
one
child
than
to
another
,
except
vpon
great
and
iust
cause
,
the
example
of
Iacobs
children
doth
testifie
.
For
what
was
the
originall
of
their
enuie
and
crueltie
executed
against
their
brother
Ioseph
?
Moses
saith
,
that
Iacob
louing
Ioseph
better
than
his
brethren
,
25
Moreouer
,
as
children
grow
toward
the
state
of
matrimony
,
it
is
meet
that
theyr
parents
should
restrain
them
from
all
companie
whereby
they
might
be
allured
to
the
sinne
of
fornication
:
For
besides
the
hainousnes
of
the
offence
against
God
,
the
inconueniences
thereof
depending
are
for
the
most
parte
verie
pernitions
.
If
such
mischiefes
ensued
between
Thamar
&
Ammon
,
Dauids
children
,
how
much
rather
are
they
to
bee
feared
in
the
ouer
familyar
conuersation
of
those
that
are
nothing
a
kin
,
at
the
lest
not
so
neere
as
they
?
26
Among
all
remedies
,
as
Saint
Paul
teacheth
,
marriage
is
one
:
and
in
deede
the
parents
that
haue
honestly
matched
their
daughter
,
they
haue
discharged
themselues
of
a
great
care
:
for
it
is
theyr
partes
to
thinke
thereof
,
Take
wiues
for
your
sonnes
,
and
giue
your
daughters
in
marriage
.
Heereupon
when
Sampson
had
found
a
maiden
to
his
lyking
,
himselfe
dyd
not
demaunde
her
in
marriage
,
but
comming
to
his
parents
hee
sayd
,
Giue
mee
her
to
Wife
.
Likewyse
Sichem
the
sonne
of
Hemor
,
hauing
bent
his
heart
vnto
Dina
the
daughter
of
Iacob
,
sayde
vnto
his
father
,
Giue
mee
this
maide
to
wife
.
Yet
is
it
meete
,
that
as
the
parents
make
the
motion
,
so
the
children
giue
the
consent
.
Wilt
thou
goe
with
this
man
?
And
shee
aunswered
,
I
will
go
.
For
of
matching
eyther
sonne
or
daughter
agaynst
theyr
wylles
,
there
doo
many
times
arise
great
inconueniences
and
much
sorrowe
and
griefe
:
yea
,
the
lawyers
are
of
opinion
,
that
a
free
wyll
is
not
so
expedient
in
anie
thing
as
in
marryage
.
27
Now
,
In
the
Lord
:
that
is
,
not
to
demaund
anie
maiden
for
their
sonne
,
or
to
accept
anie
sonne
for
their
daughter
,
vnlesse
the
same
bee
affected
to
true
religion
,
and
make
profession
thereof
,
hauing
a
good
reporte
of
pietie
,
the
feare
of
God
,
and
other
Christian
vertues
:
which
qualities
and
giftes
of
God
are
to
be
preferred
before
wealth
,
or
anie
other
worldly
or
carnall
considerations
.
So
when
Abraham
sent
his
man
to
seeke
a
wife
for
his
sonne
Isaac
,
Is
there
neuer
a
wife
among
the
daughters
of
thy
brethren
,
or
among
my
people
,
that
thou
must
go
take
a
wife
of
the
vncircumcised
Philistines
?
If
Parents
would
consider
of
the
daunger
of
the
losse
of
theyr
childrens
soules
,
by
matching
them
with
such
as
are
of
a
contrarie
religion
,
or
otherwyse
giuen
more
to
the
world
than
to
pietie
and
the
seruice
of
God
:
eyther
what
strife
or
contention
doo
for
the
most
part
ensue
of
such
marriages
:
how
small
comfort
is
taken
in
the
same
:
how
slenderlie
the
dutie
of
praier
is
performed
:
and
what
a
neglygence
or
hinderance
they
are
to
the
bringing
vp
of
children
in
the
feare
of
God
:
they
woulde
abhorre
euen
to
thinke
of
anie
such
match
,
and
in
few
speeches
preferre
him
that
were
endued
with
godlynesse
&
other
vertues
,
before
riches
and
all
other
carnall
and
worldly
considerations
.
They
would
put
in
practise
the
wise
aduertisement
propounded
by
Salomons
mother
,
albeit
but
simply
folowed
by
her
sonne
,
which
wee
reade
in
the
Prouerbes
,
Many
daughters
haue
done
vertuously
,
but
thou
surmountest
them
all
:
Fauour
is
deceitfull
,
and
beautie
is
vanitie
,
but
the
woman
that
feareth
the
Lord
shall
be
praised
.
But
if
the
difficultie
rest
in
question
of
maintenance
for
the
familie
,
let
parents
remember
,
that
it
is
better
to
choose
knowledge
than
wealth
,
that
is
,
skill
and
industrie
howe
to
get
,
than
goods
alreadye
gotten
,
and
in
his
possession
that
hath
no
skill
or
knowledge
howe
to
vse
them
.
Heereto
may
wee
referre
the
answere
of
Themistocles
,
28
Heereto
will
we
yet
adde
two
points
concerning
the
duties
of
parents
to
their
children
:
first
,
that
in
all
their
wordes
&
workes
they
be
vnto
them
continuall
examples
and
myrrors
of
pietie
and
vertue
:
so
shall
their
admonitions
&
exhortations
be
still
of
greater
efficacie
,
and
themselues
shall
haue
more
authoritie
to
reproue
,
admonish
,
&
chastise
their
children
.
And
in
deed
,
the
same
that
Marcus
Aurelius
saith
,
that
to
make
children
vertuous
,
they
shall
more
profit
by
good
example
in
one
month
,
than
by
instruction
in
a
whole
yere
,
may
be
most
truely
applied
vnto
parents
.
He
that
teacheth
a
childe
to
write
may
sometime
saye
,
yee
must
make
this
letter
long
,
this
short
,
this
straight
&c.
But
the
chiefe
meanes
to
make
him
to
profit
in
writing
,
is
to
set
him
good
examples
or
coppies
&
to
write
before
him
.
And
so
is
it
in
the
instruction
of
vertue
and
the
feare
of
God
.
For
contrariwise
,
he
that
teacheth
well
,
and
liueth
euil
,
buildeth
with
one
hand
and
pulleth
downe
with
another
.
And
experience
teacheth
that
more
may
be
pulled
downe
in
one
hower
,
then
will
be
built
vp
in
one
day
.
The
euill
example
of
parents
,
is
as
a
line
to
draw
the
children
to
follow
them
.
And
therefore
the
Prophet
Ezechiell
reprouing
the
people
of
his
time
for
their
Idolatrie
,
and
other
corruptions
,
declareth
that
therin
they
haue
taken
the
ordinarie
course
,
that
is
,
all
that
vse
prouerbs
,
shall
vse
this
prouerbe
against
thee
,
saying
,
like
mother
,
like
daughter
:
Thou
art
thy
mothers
daughter
that
hath
cast
off
her
hushand
and
her
children
,
and
thou
art
the
sister
of
thy
sisters
,
which
forsooke
their
husbands
and
their
children
,
your
mother
is
an
Hittite
,
and
your
father
an
Ammorite
.
Here
are
three
olde
prouerbes
,
which
proue
that
children
ordinarily
are
ready
to
imitate
the
bad
examples
of
their
parents
.
First
,
Like
mother
,
like
daughter
.
Secondly
,
Thou
art
thy
mothers
daughter
.
Thirdly
,
Thy
mother
is
an
Hittite
and
thy
father
an
Ammorite
.
That
is
to
say
.
Thy
parents
forsaking
the
seruice
of
God
haue
giuen
themselues
to
the
idolatries
of
the
Ammorites
and
Hittites
,
and
thou
hast
followed
their
example
.
The
same
did
the
Emperour
Marcus
Aurelius
(
who
aboue
all
men
,
was
careful
to
bring
vp
his
children
in
vertue
)
obiect
to
his
wife
:
for
speaking
to
her
of
the
instruction
of
her
daughters
,
hee
said
:
What
will
it
auaile
for
her
mistres
to
teach
her
honestie
and
modestie
,
when
our selues
in
our
workes
doe
inuite
her
to
wantonnesse
?
29
Verball
instruction
,
without
example
of
good
deedes
,
is
a
dead
doctrine
:
and
contrariwise
,
good
examples
are
the
life
of
instruction
,
to
make
it
profitable
and
effectuall
.
If
the
example
of
parents
be
contrarie
to
their
instruction
:
If
(
I
say
)
they
teach
their
children
sobrietie
,
modestie
and
chastitie
,
and
yet
themselues
wil
follow
drunkennesse
,
foule
and
lasciuious
speeches
,
gestures
,
and
actions
:
it
is
as
if
with
their
tongues
they
should
say
,
Be
vertuous
,
and
by
the
hands
lead
them
with
them
to
al
vice
and
corruption
.
39
Finally
,
let
all
parentes
diligently
and
feruently
pray
vnto
God
,
first
for
themselues
,
that
he
by
his
holy
spirit
will
vouchsafe
to
guide
them
in
the
instruction
of
their
children
,
that
they
may
with
all
diligence
,
faithfulnes
and
discreation
employ
themselues
in
euery
part
of
their
dutie
toward
them
.
Secondly
let
them
dayly
commend
their
children
by
hartie
praiers
to
the
father
of
light
,
who
is
the
giuer
of
all
goodnesse
and
blessings
,
that
hee
blessing
their
labours
about
their
children
,
may
replenish
them
with
the
gifts
and
graces
of
his
holy
spirit
,
that
they
may
profit
in
all
things
requisite
to
his
glorie
,
and
their
owne
benefite
and
saluation
.
And
this
dutrie
let
them
begin
to
performe
,
euen
so
soone
as
they
are
in
hope
of
generation
,
by
praying
to
God
to
preserue
it
,
to
giue
to
the
mother
happy
deliuerance
of
her
fruite
,
and
so
to
dispose
,
that
the
child
may
receiue
the
seale
of
saluation
by
Baptisme
,
&
grace
to
bring
forth
fruites
to
Gods
glory
.
Let
them
remember
that
the
praier
of
the
whole
Church
for
their
children
in
their
Baptisme
,
is
a
warning
of
their
bounden
dutie
dayly
to
do
the
like
for
them
after
they
be
admitted
into
the
couenant
by
Baptisme
.
It
may
be
,
my
sonnes
haue
sinned
and
blasphemed
God
in
their
harts
.
Wherein
hee
giueth
vnto
parents
two
notable
lessons
:
One
,
that
if
the
children
doe
sinne
,
the
parents
are
to
examine
whether
themselues
may
not
be
guiltie
in
the
sight
of
God
,
as
not
hauing
sufficiently
performed
their
duties
in
teaching
,
admonishing
,
giuing
good
example
,
&
praying
to
God
for
them
:
The
other
that
they
ought
to
haue
such
a
care
of
the
saluation
of
their
children
,
that
albeit
they
haue
not
committed
any
notable
&
apparent
sinne
,
yet
presupposing
that
according
to
mans
frailtie
,
they
liue
not
without
offending
God
,
after
the
example
of
Iob
,
who
offered
sacrifice
to
God
for
his
children
,
and
that
no
doubt
his
sacrifices
were
accompanied
with
hartie
praier
for
them
,
they
must
pray
for
their
children
,
that
their
sinnes
may
bee
forgiuen
them
through
the
onely
sacrifice
of
Iesus
Christ
.
31
To
conclude
.
As
S.
Paule
tearmeth
the
family
of
Philemon
,
Of
the
dutie
of
children
to
their
parents
.
Chap.
5.
NOw
let
vs
come
to
the
duties
of
children
to
their
parents
.
And
these
doth
God
comprehend
in
the
fifth
commaundement
of
the
lawe
,
in
these
words
:
Honor
thy
father
and
thy
mother
.
And
this
commaundement
is
the
more
to
bee
noted
,
because
it
is
often
repeated
in
the
holy
Scripture
.
Now
by
this
word
Honor
,
is
signified
the
loue
,
reuerence
,
dutie
,
obedience
,
subiection
,
entertainment
,
and
necessarie
assistance
that
children
owe
to
their
parents
.
As
concerning
the
loue
,
the
summarie
of
the
second
Table
comprehended
in
these
wordes
:
Thou
shalt
loue
thy
neighbour
as
thy selfe
,
doe
manifestly
confirme
it
.
For
who
can
bee
a
neerer
neighbour
for
the
children
to
loue
,
then
the
parents
?
Besides
that
,
they
are
not
to
be
loued
onely
as
neighbours
proceeding
of
Adam
and
Eue
,
but
also
as
fathers
and
mothers
.
And
therefore
what
an
ingratitude
is
it
,
not
to
loue
those
of
whom
,
next
after
God
,
they
haue
their
life
and
being
together
with
many
great
and
continuall
benefites
toward
them
.
Also
the
loue
that
parents
doe
beare
to
their
children
,
besides
so
many
their
labours
,
sorrowes
,
troubles
and
vexations
,
should
binde
them
reciprocally
to
loue
them
.
The
sunne
shining
a
while
vpon
the
colde
stones
,
doth
so
heate
them
that
they
yeelde
some
warmth
:
so
albeit
that
children
be
as
hard
and
colde
as
stones
,
yet
the
experience
,
and
the
dayly
feeling
of
the
loue
of
their
parents
towards
them
,
ought
mightily
to
enflame
their
hartes
to
loue
them
againe
.
Take
away
the
beame
from
the
sunne
,
said
a
good
old
father
,
and
it
wil
not
shine
:
the
springs
from
the
riuer
and
it
will
drie
vp
:
the
bough
from
the
tree
,
and
it
will
wither
:
the
member
from
the
body
&
it
will
rot
:
And
so
take
from
children
their
dutie
to
their
parents
,
and
they
are
no
longer
children
,
but
brethren
and
companions
with
those
vnto
whom
Iesus
Christ
said
.
Yee
are
the
children
of
the
Deuill
.
A
wise
sonne
maketh
a
glad
father
,
but
a
foolish
sonne
is
an
heauinesse
to
his
mother
.
Againe
.
A
foolish
sonne
is
a
griefe
vnto
his
father
,
and
an
heauinesse
to
her
that
bare
him
.
3
This
band
of
loue
of
parents
should
take
place
,
not
onely
toward
such
as
are
gentle
and
louing
,
but
also
(
as
Saint
Peter
saith
,
4
This
loue
must
be
accompanied
with
reuerence
and
respect
:
And
to
say
the
truth
,
You
haue
but
one
father
,
euen
him
that
is
in
heauen
.
Yet
doth
hee
so
impart
it
to
those
that
haue
begotten
vs
,
that
they
being
called
fathers
,
doe
beare
the
title
and
Image
of
God
.
And
this
is
it
that
bindeth
children
to
respect
and
honor
them
,
and
to
testifie
the
same
by
their
outwarde
reuerence
.
The
Lacedemonians
did
so
carefully
accustome
their
children
hereto
,
that
we
reade
of
a
good
personage
who
had
such
respect
to
parents
,
Mother
aske
and
I
will
not
denie
thee
.
And
this
doe
we
the
rather
note
also
vpon
another
consideration
,
namely
that
his
example
condemneth
the
custome
of
these
daies
,
wherein
this
name
of
father
and
mother
is
accompted
so
base
and
comtemptible
,
that
the
children
of
Kinges
,
Princes
,
yea
euen
of
meane
Gentlemen
,
speaking
to
their
parentes
must
not
say
father
,
mother
,
but
Sir
,
my
Lorde
,
my
Ladye
,
Madam
.
&c.
5
But
the
due
honor
to
parents
that
we
here
speake
of
,
implyeth
not
onely
this
outwarde
reuerence
,
but
also
that
wee
shoulde
so
esteeme
of
them
as
that
neither
our selues
should
dispise
them
,
neither
shoulde
wee
suffer
others
to
haue
them
in
contempt
.
I
honor
my
father
but
you
dishonour
mee
.
Hee
there
defendeth
the
honor
of
his
father
against
the
false
opinions
and
slaunders
of
the
Iewes
.
A
certaine
Lacedemonian
in
olde
time
did
truely
performe
this
dutie
of
a
childe
.
For
when
one
tolde
him
that
his
father
spake
hardly
of
him
,
he
aunswered
,
6
But
what
if
they
proceede
farther
,
Because
he
hath
cursed
his
father
or
mother
,
his
bloud
shall
bee
vpon
his
owne
head
.
And
indeede
such
children
as
either
in
word
or
deede
shall
iniurie
father
or
mother
:
euen
those
I
say
of
whom
they
haue
taken
life
:
who
beare
the
Image
of
God
,
and
the
title
of
father
,
proper
to
God
:
so
that
God
is
in
them
iniuried
and
condemned
,
are
monsters
in
nature
.
In
this
respect
among
other
the
causes
why
the
children
of
Israel
were
so
hardly
entreated
by
Nabuchadnezzer
,
7
This
commaundement
of
honoring
our
parents
comprehendeth
also
subiection
and
obedience
,
as
Saint
Paule
plainely
teacheth
,
saying
,
Children
obey
your
parents
in
the
Lorde
:
for
this
is
right
.
Honor
thy
father
and
mother
.
(
Which
is
the
first
commaundement
with
promise
)
That
it
may
bee
well
with
thee
,
and
that
thou
maist
liue
long
vpon
the
earth
.
Hereby
it
appeareth
that
subiection
&
obedience
forced
and
constrained
,
the
Lord
doth
not
accept
,
but
that
which
proceedeth
of
honor
and
reuerence
either
to
father
or
mother
.
And
therefore
it
is
the
dutie
of
children
vnluntarily
to
submitte
themselues
to
their
parents
commaundements
,
without
replying
or
contradiction
euen
albeit
the
obedience
might
import
some
trouble
and
difficultie
.
Ionadab
the
sonne
of
Rechab
forbad
his
children
that
they
should
build
no
houses
,
plant
no
vines
,
nor
drinke
any
wine
.
They
obeyed
their
father
,
being
in
the
forme
of
God
,
thought
it
no
robberie
to
bee
equall
with
God
:
yet
made
himselfe
of
no
reputation
,
&
took
on
him
the
forme
of
a
seruant
,
and
was
made
like
vnto
man
&
was
found
in
shape
as
a
man
:
He
humbled
himselfe
&
became
obedient
vnto
death
,
euen
vnto
the
death
of
the
crosse
.
And
therefore
in
obedience
to
parents
,
children
are
to
lay
off
all
greatnes
and
excellencie
whatsoeuer
,
and
to
submit
themselues
to
any
rebuke
,
yea
euen
to
the
shamefulest
death
,
rather
then
by
contempt
or
disobedience
,
to
offend
their
parents
.
And
least
any
man
should
reply
that
ther
is
great
difference
between
God
the
father
and
fathers
according
to
the
flesh
.
8
This
obedience
doth
S.
Paul
commend
vnto
vs
,
saying
,
Children
obey
your
parents
in
all
things
:
Adding
this
reason
,
for
that
is
acceptable
to
the
Lord
.
And
in
that
he
saith
in
an
other
place
It
is
right
He
taketh
from
children
all
reply
.
For
is
there
any
child
that
will
denie
that
he
is
not
bound
to
do
that
which
is
right
,
or
that
which
is
pleasing
or
acceptable
vnto
God
?
Moses
saith
.
Euery
of
you
shall
stand
in
awe
of
his
father
and
mother
.
And
in
truth
he
that
loueth
his
father
and
his
mother
,
feareth
their
displeasure
.
As
contrariwise
,
he
that
reiecteth
their
precepts
,
admonitions
,
or
reprehensions
and
so
shaketh
off
the
yoke
of
obedience
&
subiection
,
that
obstinatly
he
may
set
himself
to
work
wickednes
,
sheweth
that
he
despiseth
the
image
of
God
that
they
beare
,
&
treadeth
vnder
foot
then
authoritie
ouer
him
.
Such
children
,
or
rather
monsters
in
nature
,
are
to
looke
for
no
other
but
Gods
horrible
iudgement
against
them
.
The
eye
that
meeketh
his
father
&
despiseth
the
instruction
of
his
mother
,
the
Rauens
of
the
vally
shall
picke
it
out
and
the
young
Eagles
shall
eate
it
.
Neither
would
God
permit
that
such
impietie
shoulde
escape
without
an
expresse
decree
to
put
to
death
such
children
.
If
any
man
saith
Moses
hath
a
sonne
that
is
stubborne
&
disobedient
,
which
will
not
harken
vnto
the
voice
of
his
father
,
&
vnto
the
voice
of
his
mother
,
&
they
haue
chastened
him
&
he
would
not
obey
them
,
then
shal
his
father
and
his
mother
take
him
&
bring
him
out
vnto
the
elders
of
his
Citie
,
and
vnto
the
gate
of
the
place
where
hee
dwelleth
,
and
shall
say
vnto
the
elders
of
his
Citie
.
This
our
sonne
is
stubborne
and
disobedient
,
&
he
wil
not
obey
our
admonition
:
he
is
a
riotor
&
a
drunkerd
;
Then
all
the
men
of
his
Cittie
shall
stone
him
with
stones
vnto
death
:
so
shalt
thou
take
away
euill
from
among
you
,
that
all
Israell
may
here
it
&
feare
.
Behold
,
how
God
by
commanding
that
disobedient
children
should
be
rooted
out
,
willeth
that
all
children
should
feare
to
disobey
their
parents
,
least
they
might
incur
the
like
punishment
.
For
surely
,
the
disobedience
of
children
is
an
assured
token
that
God
will
roote
them
out
:
As
wee
reade
of
the
sonnes
of
Hely
the
high
priest
,
9
Yet
must
this
subiection
&
obedience
be
holy
,
and
not
repugnant
to
the
seruice
of
God
:
So
as
obedience
to
parents
be
no
disobedience
to
God
.
Children
obey
your
parents
in
the
Lord
,
that
is
to
say
,
according
to
the
Lord
,
or
for
the
Lords
sake
,
&
therfore
if
parents
command
any
thing
contrary
to
Gods
glory
,
or
the
saluation
of
the
soul
,
the
children
are
in
duty
to
practise
the
instruction
of
the
Apostles
,
Is
it
right
in
the
sight
of
God
that
we
obey
you
rather
then
him
?
The
law
is
comprehended
in
two
Tables
,
the
summarie
wherof
doth
import
,
that
we
loue
God
and
our
neighbor
.
But
the
loue
of
God
goeth
before
,
&
Iesus
Christ
calleth
it
the
first
&
gretest
commandement
.
And
therfore
saith
,
He
that
loueth
father
or
mother
more
then
me
is
not
worthie
of
me
.
Gods
commandement
of
obedience
to
parents
,
doeth
not
abolish
all
difference
betweene
good
&
euill
,
neither
bindeth
children
to
disobey
God
:
the
parents
authoritie
cannot
priueledge
their
children
to
commit
sin
.
The
well
ordered
child
will
alwaies
agree
with
the
law
to
abstaine
from
whatsoeuer
is
therein
prohibited
,
neither
will
he
obey
such
commandements
of
his
earthly
father
,
as
are
contrary
to
his
heauenly
father
.
Yet
are
children
in
duty
to
loue
,
honor
&
obey
their
parents
whatsoeuer
,
euen
Idolaters
and
wicked
.
For
as
the
loue
of
nature
is
not
abolished
by
the
wickednes
of
men
,
for
they
still
abide
men
,
so
wicked
&
Idolatrous
parents
,
remaining
parents
,
doe
retaine
the
right
of
parents
,
10
Yet
doth
this
word
Honor
comprehend
an
other
dutie
of
children
to
their
parents
.
That
is
to
comfort
them
in
their
aduersities
,
to
relieue
their
want
,
and
to
helpe
and
serue
them
in
whatsoeuer
they
need
at
their
childrens
hands
,
neither
shal
they
herein
perform
any
more
than
the
payment
of
part
of
their
debts
,
whereto
they
are
bound
in
consideration
of
the
benefits
that
they
first
receiued
from
their
parents
.
This
is
the
duty
wherto
S.
Paul
expresly
exhorteth
them
saying
,
If
any
widow
haue
children
,
or
children
of
her
children
,
let
them
learne
first
to
shew
godlines
toward
their
own
house
,
&
to
recompence
their
kindred
:
for
that
is
an
honest
thing
&
acceptable
before
God
.
Herein
did
Ioseph
performe
the
duty
of
a
child
to
his
father
&
brethren
:
make
hast
,
and
get
ye
vp
to
my
father
and
say
vnto
him
,
thus
saieth
thy
sonne
Ioseph
,
God
hath
made
me
Lord
ouer
all
Egypt
,
come
therefore
vnto
me
,
and
make
no
tarying
,
and
thou
shalt
inhabite
the
land
of
Gosham
,
&
shal
the
neere
vnto
me
Thou
&
thy
children
,
&
the
children
of
thy
children
,
&
I
wil
relieue
thee
least
thou
shouldest
perish
for
hunger
,
thou
&
thy
houshold
,
and
all
that
is
thine
,
Being
aduanced
to
such
honor
,
he
forgot
not
,
neither
dispised
his
poore
father
:
besides
that
albeit
his
brethren
had
so
wickedly
entreated
him
:
yet
he
forgot
that
iniury
,
and
vndertoke
to
feed
them
.
Hereto
had
relation
Christs
commending
of
his
mother
,
when
he
said
behold
thy
mother
,
&
hee
accordingly
performed
the
duty
of
a
child
to
her
,
and
toke
her
home
vnto
him
.
11
This
duetie
did
the
Grecians
name
,
by
a
name
deriued
from
the
Storckes
,
who
feede
and
nourish
their
dammes
,
when
they
are
impotent
through
age
,
&
so
are
vnto
vs
as
misterisses
,
to
teach
vs
to
acknowledge
the
good
that
wee
haue
receiued
from
them
that
brought
vs
into
this
world
and
bred
vs
vp
.
Such
therefore
as
being
able
,
doe
refuse
to
supply
and
relieue
the
necessities
of
their
parents
,
&
so
shew
themselues
deuoide
of
naturall
affection
,
must
bee
sent
to
schoole
among
the
Storckes
,
that
of
them
they
may
learne
to
yeelde
due
reuerence
to
their
parentes
.
And
of
these
is
the
number
at
this
day
too
great
:
yea
and
such
that
it
is
growne
to
a
common
speech
,
that
one
father
or
mother
can
bee
content
to
relieue
a
dozen
children
,
but
a
dosen
children
will
not
feede
one
father
or
mother
:
But
if
of
necessitie
they
be
put
to
doe
it
,
it
is
with
great
difficulty
&
such
strife
,
as
may
iustly
minister
occasion
of
grief
and
sorrow
vnto
both
father
and
mother
.
A
certaine
Cinical
Philosopher
writing
to
his
wife
about
his
new
borne
sonne
,
promiseth
so
to
teach
him
,
12
But
as
in
many
children
couetousnes
choaketh
all
feeling
of
this
duty
toward
parents
:
So
Satan
transforming
himselfe
into
an
Angel
of
light
,
euen
long
since
induced
the
Iewes
to
defeate
their
parents
of
this
reliefe
&
assistance
vnder
the
colour
of
the
seruice
&
honor
of
God
.
Honor
thy
father
and
mother
,
comprehendeth
also
the
dutie
to
relieue
&
helpe
them
in
their
necessities
:
Secondly
that
refusing
to
relieue
the
want
of
their
parents
,
euen
vnder
colour
of
offering
vnto
God
that
which
they
ought
to
giue
vnto
them
,
they
do
quite
abolish
this
commandement
:
Thirdly
,
by
conferring
Gods
ordinance
to
put
to
death
all
those
that
shall
curse
either
father
or
mother
,
with
this
commandement
to
honor
them
in
relieuing
their
necessities
,
he
sheweth
that
despising
of
parents
in
their
necessity
and
not
relieuing
them
,
is
as
a
cursing
of
them
,
and
consequently
a
transgression
that
deserueth
death
.
13
To
conclude
:
to
the
end
to
inuite
children
to
honor
their
parents
,
as
is
afore
shewed
,
God
addeth
this
promise
:
That
thy
dais
may
be
long
in
the
land
which
the
Lord
thy
God
giueth
thee
.
And
Saint
Paul
doth
note
,
that
it
is
the
first
commaundement
with
promise
.
For
albeit
there
be
a
promise
added
to
the
second
,
yet
is
the
same
common
vnto
the
whole
law
:
But
this
is
peculiar
and
especiall
to
all
such
children
as
honor
their
parents
,
for
herein
hath
God
declared
how
highly
hee
commendeth
the
obedience
and
honour
that
children
yeelde
to
them
.
And
the
same
haue
the
Heathen
also
noted
,
as
among
others
Menander
,
an
auncient
Poet
,
who
saith
.
Of
honor
vnto
parents
due
,
the
hope
of
happy
life
ensue
.
But
the
Lord
spake
to
the
Israelities
properly
of
the
land
that
hee
had
promised
them
for
an
inheritance
,
which
should
be
vnto
them
as
a
testimonie
and
seale
of
his
goodnesse
and
loue
toward
them
.
It
is
therefore
as
if
he
should
haue
said
.
To
the
end
,
that
liuing
vpon
the
earth
,
thou
maiest
long
enioye
the
earnest
penye
of
my
goodnesse
and
grace
toward
thee
.
But
now
seeing
the
whole
earth
is
blessed
to
the
faithfull
,
the
promise
of
long
life
vpon
the
earth
,
is
vnto
vs
also
a
blessing
of
God
.
First
,
because
we
can
not
liue
long
without
participating
in
many
and
great
benefits
of
God
,
euen
in
respect
of
the
preseruation
of
this
present
life
:
Secondly
,
because
the
faithfull
may
the
longer
employ
themselues
to
serue
and
glorifie
God
:
In
consideration
whereof
we
see
what
the
Church
in
olde
time
saide
,
The
dead
praise
not
the
Lord
,
neither
any
that
goe
downe
into
the
place
of
silence
.
But
we
will
praise
the
Lord
from
hence
foorth
and
for
euer
.
The
same
doth
Ezechia
,
king
of
Iuda
also
note
in
his
cantikle
,
The
lyuing
,
the
liuing
,
he
shall
confesse
thee
,
as
I
doe
this
day
.
The
father
to
the
children
shall
declare
thy
truth
.
14
In
as
much
therefore
as
long
life
is
promised
as
a
blessing
,
God
doth
continue
it
to
obedient
children
so
long
as
it
is
a
blessing
vnto
them
.
And
hereupon
doth
Saint
Paule
ioyne
together
these
two
sentences
,
That
it
may
goe
well
with
thee
,
and
that
thou
maiest
liue
long
vpon
the
earth
.
As
also
when
God
taketh
away
such
obedient
children
before
they
be
olde
,
yea
before
they
come
vnto
mans
state
,
whether
it
bee
,
least
malice
shoulde
corrupt
their
harts
,
or
to
preuent
some
great
calamities
wherin
they
might
paraduenture
be
entangled
,
or
vpon
whatsoeuer
other
considerations
to
receiue
them
into
a
better
life
,
he
doth
faithfully
performe
his
promise
vnto
such
children
,
because
hee
dealeth
better
then
promise
with
them
.
But
as
contrariwise
this
promise
threatneth
such
children
as
will
not
honor
their
parents
,
with
short
life
:
So
doe
experience
declare
,
that
many
such
children
are
of
short
and
wretched
life
.
But
if
contrariwise
such
disobedient
children
do
chance
to
liue
long
,
so
farre
is
such
long
life
from
being
vnto
them
a
blessing
,
that
to
the
contrary
it
is
an
enforcement
and
encrease
of
woe
;
because
they
enlarge
their
iust
condemnation
,
so
as
they
had
beene
better
to
haue
dyed
in
their
youth
.
But
how
euer
it
be
,
God
so
disposeth
hereof
,
that
by
the
effects
we
may
perceiue
that
they
which
honor
their
parents
are
blessed
,
and
the
others
accursed
.
15
Finally
that
according
to
the
exhortation
of
Iesus
Christ
,
we
may
Amend
our
liues
,
besides
all
that
is
before
spoken
,
let
vs
adde
the
counsels
,
Here
your
fathers
iudgement
,
children
saith
he
,
and
do
therafter
,
that
ye
may
be
safe
:
For
the
Lord
wil
haue
the
father
honored
of
the
children
,
and
hath
confirmed
the
authoritie
of
the
mother
ouer
the
children
:
Who
so
honoreth
his
father
,
his
sinnes
shall
be
forgiuen
him
,
and
he
shall
abstaine
from
them
,
and
he
shall
haue
his
dayly
desire
:
And
he
that
honoreth
his
mother
is
like
one
that
gathereth
treasure
.
Who
so
honoreth
his
father
shall
haue
ioy
of
his
owne
children
,
and
when
he
maketh
his
praier
,
he
shall
be
heard
:
He
that
honoreth
his
father
shall
haue
a
long
life
,
and
he
that
is
obedient
to
the
Lord
,
shall
comfort
his
mother
.
He
that
feareth
the
Lord
,
honoreth
his
parents
,
and
doth
seruice
vnto
his
parents
as
vnto
Lords
.
Honor
thy
father
and
mother
in
deed
and
word
,
that
thou
maiest
haue
Gods
blessing
,
and
that
it
may
abide
with
thee
vnto
the
end
.
For
the
blessing
of
the
father
establisheth
the
houses
of
the
children
,
and
the
mothers
curse
rooteth
out
the
foundations
.
Reioyce
not
at
the
dishonor
of
thy
father
,
for
it
is
not
honor
vnto
thee
,
but
shame
:
Seeing
that
mans
glorie
commeth
by
his
fathers
honor
,
and
the
reproch
of
the
mother
is
dishonor
to
the
children
.
My
sonne
,
helpe
thy
father
in
his
age
,
and
grieue
him
not
as
long
as
hee
lyueth
.
And
if
his
vnderstanding
faile
,
haue
pacience
with
him
,
and
despise
him
not
when
thou
art
in
thy
full
strength
.
For
the
good
entreatie
of
thy
father
shall
not
be
forgotten
,
but
it
shall
bee
a
fortresse
to
thee
against
sinnes
.
In
the
day
of
trouble
thou
shalt
bee
remembred
,
and
thy
sinnes
shall
melt
away
as
the
Ice
in
faire
wether
.
Hee
that
forsaketh
his
father
shall
come
to
shame
,
and
he
that
angreth
his
mother
is
cursed
of
God
.
These
admonitions
and
exhortations
are
as
a
summary
of
the
duties
of
children
to
their
parents
.
And
therfore
it
resteth
that
they
vnderstanding
them
,
do
pray
vnto
God
to
giue
them
grace
to
put
them
in
practise
to
his
glory
,
and
their
good
&
saluation
.
Lastly
,
let
them
remember
the
saying
of
Plato
,
that
God
is
not
more
enclined
to
heare
any
praiers
,
then
such
as
parents
doe
poure
forth
for
their
children
.
As
they
are
therefore
to
feare
their
curse
for
offending
them
,
so
must
they
by
honoring
and
pleasing
them
seeke
to
be
blessed
in
their
praiers
,
Of
the
duties
of
magistrates
to
their
subiects
.
Chap.
6.
NOw
let
vs
come
to
the
duties
of
Kings
,
The
magistrate
is
the
minister
of
God
for
the
wealth
of
the
people
.
Which
he
also
confirmeth
,
in
a
more
particular
declaration
,
Plutarch
.
in
a
booke
of
the
doctrine
required
in
a
Prince
.
Cicero
in
his
commonwelth
.
lib.
5.
Xenophon
in
his
rememb
.
of
Socrates
.
lib.
3.
Arist.
Polit.
lib.
8.
c.
10.
Cic.
Offic.
l.
●
whether
by
ministring
to
them
of
their
goods
,
that
hee
hath
bestowed
vpon
them
:
or
by
defending
them
.
Cicero
also
writeth
,
that
the
end
of
gouernors
should
ayme
at
the
prosperous
life
of
their
subiects
:
because
,
as
another
saith
,
they
be
chosen
,
not
to
liue
at
ease
,
&
daintily
,
but
that
they
which
haue
chosen
them
may
by
their
industrie
liue
quietly
and
happily
.
And
therefore
saith
the
Prince
of
Philosophers
.
Herein
resteth
a
difference
betweene
a
King
and
a
tyrant
That
the
tyrant
seeketh
his
owne
profit
,
the
Kinge
or
Magistrate
the
profit
&
commoditie
of
his
subiects
.
Such
(
saith
Cicero
)
as
are
to
gouerne
the
common
wealth
,
ought
diligently
to
obserue
these
two
instructions
of
Plato
:
First
,
that
they
so
maintain
the
commodity
of
the
people
,
that
euery
their
action
,
without
respect
of
their
owne
priuate
profit
may
haue
respect
thereto
:
Secondly
,
that
they
tend
to
the
preseruation
of
the
whole
body
of
their
people
,
&
that
they
seeke
not
so
to
maintaine
one
part
,
that
they
forsake
the
other
.
2
Thus
may
the
magistrate
easily
learne
,
that
the
greatnesse
of
gouernment
is
but
a
greatnes
of
care
:
also
that
,
as
Seneca
saith
,
he
is
in
duty
to
warant
the
sleep
of
his
subiects
by
his
own
wakfulnes
their
peace
by
his
labour
:
3
For
the
better
vnderstanding
and
practise
hereof
,
let
vs
more
perticularly
lay
down
the
dutie
of
their
function
,
by
three
principall
endes
thereof
before
mentioned
:
Namely
,
that
wee
may
liue
a
quiet
and
peaceable
life
,
in
al
godlinesse
and
honestie
.
Now
godlinesse
comprehendeth
the
religion
and
seruice
of
God
:
Peace
and
quietnesse
proceedeth
of
the
administration
of
iustice
and
iudgement
:
and
by
honestie
is
ment
sobrietie
,
chastitie
,
and
other
the
vertues
required
for
an
honest
life
,
as
by
day
and
in
the
sight
of
God
.
Concerning
godlinesse
and
religion
.
As
God
is
aboue
all
men
:
the
soule
more
excellent
then
the
body
:
and
the
kingdome
of
heauen
more
precious
then
earthly
treasures
:
so
doth
the
chiefe
and
principall
end
of
the
magistrates
charge
and
office
consist
in
the
establishing
and
maintaining
of
the
puritie
of
Doctrine
,
the
holy
administration
of
the
Sacramentes
,
the
inuocation
of
Gods
name
,
4
Asa
king
of
Iuda
,
touched
with
the
like
zeale
,
put
downe
the
strange
alters
,
the
high
places
,
&
other
idolatries
.
5
Iehosaphat
his
sonne
likewise
gaue
himself
couragiously
to
re-establish
the
seruice
of
God
,
namely
,
in
the
third
yere
of
his
raigne
,
6
As
for
king
Ezechias
,
the
holy
Scripture
greatly
testifyeth
his
godlynes
and
feruent
affection
to
the
seruice
of
God
.
Hee
gathering
together
the
Priests
and
Leuites
,
gaue
vnto
them
this
admonition
and
exhortation
:
Heare
me
ye
Leuites
,
sanctify
now
your selues
,
and
sanctifie
the
house
of
the
Lord
God
of
your
fathers
:
Our
fathers
haue
trespassed
,
and
done
euill
in
the
eies
of
the
Lord
our
God
,
and
therefore
his
wrath
hath
bene
vpon
Iuda
and
Ierusalem
:
But
now
I
purpose
to
make
a
couenant
with
the
Lord
God
of
Israel
,
that
hee
may
turne
awaie
his
fierce
wrath
from
vs
.
Now
my
sonnes
,
be
ye
not
deceiued
,
for
the
Lord
hath
chosen
you
to
stand
before
him
,
to
serue
him
.
And
when
the
priests
&
Leuites
had
cleansed
&
sanctifyed
the
temple
of
the
Lord
,
king
Ezechias
rose
early
&
gathered
the
princes
of
the
citie
,
&
went
vp
to
the
house
of
the
Lord
,
&
the
priests
&
Leuits
offered
sinne
offerings
,
for
the
kingdome
,
for
the
sanctuarie
,
and
for
Iuda
.
And
when
they
had
made
an
end
of
the
burnt
offering
,
the
king
&
all
that
were
with
him
bowed
them selues
and
worshipped
.
The
king
and
the
princes
commanded
the
Leuites
to
praise
the
Lord
with
the
wordes
of
Dauid
,
and
of
Asaph
the
seer
:
so
they
praised
with
ioy
,
and
they
bowed
themselues
and
worshipped
.
Neither
dyd
this
good
king
take
care
for
the
tribe
of
Iuda
onelie
,
ouer
the
which
himself
raigned
,
but
also
when
he
was
to
celebrate
the
passeouer
,
Therefore
I
make
a
decree
,
that
euerie
people
,
nation
,
or
language
,
that
speake
anie
blasphemie
against
the
God
of
Shaa●ach●
,
Masach
,
and
Abednego
shall
be
drawen
in
peeces
,
&
then
houses
shall
be
made
a
takes
for
there
is
no
God
that
can
deliuer
after
this
sort
.
Dauids
likewise
beholding
the
miraculous
deliuerie
of
Daniel
from
the
lyons
,
immediatly
writ
forth
his
Letters
to
this
effect
.
Vnto
all
people
,
nations
,
and
languages
,
that
dwell
in
all
the
world
,
peace
bee
multiplied
to
you
.
I
make
a
decree
,
that
in
all
the
dominions
of
my
kingdome
men
tremble
and
feare
before
the
God
of
Daniel
,
for
hee
is
the
liuing
God
and
remaineth
for
euer
,
and
his
kingdome
shall
not
perish
,
and
his
dominion
shall
bee
for
euerlasting
.
Hee
rescueth
and
deliuereth
,
and
he
worketh
signes
and
wonders
in
heauen
and
in
earth
:
who
hath
deliuered
Daniel
from
the
power
of
the
lions
.
These
are
excellent
prayses
of
God
,
deliuered
by
a
Heathen
king
,
and
doo
most
liuely
teach
all
Christians
to
feare
God
,
to
serue
him
,
to
put
their
trust
in
him
,
and
to
set
forth
his
glory
.
8
As
for
Cyrus
,
Bee
wise
now
therefore
yee
Kinges
,
bee
learned
yee
Iudges
of
the
earth
:
Serue
yee
the
Lord
in
feare
,
and
reioyce
in
trembling
:
Kisse
the
Sonne
,
that
is
to
saie
,
Doo
homage
to
the
sonne
:
For
it
is
not
the
meaning
of
the
holy
Ghost
that
onely
in
the
title
of
priuate
persons
,
they
shoulde
doe
homadge
to
Iesus
Christ
?
But
also
as
magistrates
,
in
maintaining
and
establishing
the
pure
seruice
of
God
.
And
in
the
same
sence
are
wee
to
vnderstand
the
promise
of
Esaye
,
saying
.
Kinges
shall
bee
the
Nursing
fathers
,
and
Queenes
shall
bee
the
nurses
of
the
Church
.
And
indeede
it
is
one
thinge
to
bee
the
suckling
or
nursed
childe
of
the
Church
,
as
are
all
the
faithful
,
and
another
to
bee
the
nursing
fathers
or
nurses
that
doe
employ
themselues
to
nurse
vp
the
Church
.
9
Christian
Emperours
in
olde
time
did
well
vnderstand
and
declare
the
same
to
be
the
end
and
dutie
of
theyr
vocation
,
namely
,
to
establish
the
pure
seruice
of
God
,
and
to
maintaine
the
truth
of
the
heauenly
doctrine
.
11
Which
is
more
,
12
But
to
the
end
that
magistrates
may
bee
instructed
and
moued
to
the
due
practise
of
the
matters
aforesayde
,
and
so
to
cause
theyr
subiectes
to
liue
in
the
feare
of
God
:
It
is
also
their
dutie
to
procure
the
diligent
reading
of
Gods
worde
,
and
profiting
in
the
same
.
And
some
there
haue
beene
that
haue
shewed
great
zeale
in
that
behalfe
.
Let
not
this
booke
of
the
lawe
departe
out
of
thy
mouth
,
but
meditate
therein
daie
and
night
,
that
thou
mauest
obserue
and
doo
according
to
all
that
is
written
therein
,
for
then
shalt
thou
make
thy
waie
prosperous
,
and
then
shalt
thou
haue
good
successe
.
The
hundreth
and
nineteenth
Psalme
declareth
how
necessary
this
dutie
is
:
also
how
diligently
Dauid
emploied
himselfe
therein
,
therby
shewing
himselfe
to
be
a
true
patterne
or
myrror
of
pietie
to
all
kings
,
princes
,
and
magistrates
.
14
Some
also
there
haue
beene
that
so
ordered
theyr
houses
in
the
exercise
of
Christian
religion
,
The
Church
of
God
.
Godlynesse
hath
promise
of
the
lyfe
present
,
and
of
that
that
is
to
come
.
wyll
honour
those
that
honour
mee
.
Among
others
,
16
This
doth
Lactantius
also
confirme
,
saying
:
that
in
case
there
arise
anie
question
of
the
happy
maintaining
of
the
society
of
men
,
17
The
premises
doo
manifestly
declare
,
how
mightily
the
christian
Emperours
in
olde
time
were
addicted
to
holinesse
,
and
how
zealous
they
were
in
maintenance
of
the
heauenly
doctrine
,
and
establishment
of
the
pure
seruice
of
God
,
how
carefull
to
cut
off
the
course
of
heresies
,
how
affectionate
to
the
reading
of
the
holie
Scriptures
,
how
feruent
in
praiers
and
supplications
.
To
be
short
,
how
readie
and
resolute
in
anie
thing
that
might
import
the
aduancement
of
the
glory
of
God
&
the
Church
of
Iesus
Christ
.
And
therfore
may
be
most
excellent
myrrors
and
patterns
to
all
kings
,
princes
,
and
magistrates
of
our
daies
,
to
imitate
and
follow
.
18
Especially
,
because
the
truth
of
the
doctrine
is
as
the
soule
of
our
soules
,
and
that
in
consideration
thereof
,
the
principall
pointe
requisite
for
the
establishment
and
preseruation
of
true
religion
&
the
pure
seruice
of
God
,
consisteth
in
this
,
that
there
may
be
good
and
faithfull
ministers
of
the
word
:
&
for
the
due
prouision
hereof
,
it
importeth
all
faithfull
magistrates
diligently
to
aduise
.
As
also
in
publike
and
free
Churches
,
it
is
conuenient
that
such
as
are
to
be
employed
in
the
holy
ministerie
,
beeing
chosen
in
the
consistories
&
synods
,
should
be
presented
to
the
Magistrates
,
protectors
,
and
fauorers
of
true
religion
,
that
if
they
be
meet
and
such
as
they
can
like
of
,
they
may
haue
their
admission
and
authorization
:
But
if
they
proue
otherwise
,
then
that
others
be
nominated
,
who
being
by
them
allowed
,
may
by
their
saide
authoritie
bee
established
in
their
charge
,
with
the
approbation
of
the
church
.
For
sith
the
conseruation
and
aduancement
of
the
Church
is
vnto
them
commended
by
the
Lord
,
as
the
chiefe
&
principall
end
of
their
vocation
,
reason
willeth
,
that
they
also
haue
knowledg
of
those
persons
that
are
to
be
as
instruments
&
helpes
to
them
in
the
discharge
of
their
office
,
which
consisteth
in
the
maintenance
of
their
subiectes
in
true
religion
and
the
pure
seruice
of
God
.
19
Moreouer
,
when
themselues
do
allow
their
ministers
,
&
by
their
authoritie
establish
them
in
their
vocation
,
it
is
also
their
dutie
to
maintaine
their
ministerie
,
the
doctrine
by
them
taught
,
and
whatsoeuer
may
therupon
depend
.
But
especially
inasmuch
as
the
rule
,
order
,
and
ecclesiasticall
discipline
is
iustly
tearmed
,
the
mistres
of
vertue
,
the
gardian
of
faith
,
the
hedge
to
stop
out
vice
,
the
whetstone
to
sharpen
reprehension
,
and
the
rudder
or
sinnewes
of
the
Church
:
it
is
requisite
,
yea
euen
verie
necessarie
,
that
there
should
be
some
prescript
forme
in
such
manner
set
down
,
that
the
Ministers
,
Elders
,
and
Deacons
,
might
not
intrude
or
vsurpe
vpon
anie
matter
of
politike
gouernment
,
as
also
that
the
Magistrate
should
leaue
to
them
the
exercise
of
Ecclesiastical
gouernment
,
so
far
as
it
may
depend
vpon
their
charge
,
and
the
authoritie
of
Gods
word
.
Likewise
that
this
formularie
be
such
,
as
being
authorised
&
maintained
by
the
superior
powers
,
20
It
is
therefore
the
magistrates
dutie
to
maintaine
the
right
&
authoritie
of
the
church
in
all
matters
that
concerne
the
holy
ministerie
,
and
the
exercise
thereof
,
namely
,
against
the
disturbers
of
the
peace
of
the
same
,
as
heretikes
;
prophane
persons
,
and
all
contemners
of
Ecclesiasticall
orders
.
And
particularly
,
inasmuch
as
the
vse
of
consistories
and
synodes
is
requisite
for
the
blessed
gouernment
of
Christs
Church
,
it
is
the
office
of
the
magistrates
to
take
order
that
it
be
maintained
in
certaine
seasons
,
according
to
the
state
&
necessitie
of
the
Churches
,
yea
,
&
to
summon
the
same
extraordinarily
according
to
the
extraordinarie
occasions
that
may
fall
out
,
and
after
the
ancient
practise
and
vse
of
all
Christian
Emperours
.
21
Moreouer
,
the
care
of
the
saluation
of
the
soules
of
their
subiects
doth
sufficiently
admonish
them
,
not
to
permit
any
assembly
of
heretiks
,
that
teach
anie
thing
contrary
to
the
truth
:
also
to
prohibit
the
print
&
sale
of
books
:
especially
not
to
admit
or
tollerate
any
heretikes
in
the
instructing
of
youth
,
or
in
anie
publike
charge
of
teaching
,
in
respect
of
the
danger
of
infecting
or
casting
away
of
the
soules
that
are
redeemed
by
the
bloud
of
Christ
.
As
also
in
duty
they
are
to
prouide
for
the
building
and
reparation
of
Churches
:
likewise
,
for
the
conuenient
maintenance
of
such
as
doo
seruice
in
the
church
of
Christ
,
&
not
to
permit
that
want
shuld
driue
any
to
the
vse
of
meanes
and
practises
dishonorable
to
their
ministery
,
or
to
withdraw
them
from
their
studies
and
the
exercise
of
their
vocation
.
Withall
,
to
take
heed
least
any
parents
,
otherwise
reasonably
inclined
to
the
bringing
vp
of
their
children
in
studie
,
wherby
to
serue
in
the
ministerie
,
be
not
drawen
to
mislike
,
or
induced
to
take
them
from
studie
by
the
apprehension
of
the
pouertie
,
necessitie
,
and
contempt
of
diuers
ministers
,
whom
they
see
for
want
of
means
to
maintaine
their
families
,
pining
away
,
&
at
their
decease
vnable
to
leaue
any
thing
for
their
wiues
&
children
to
liue
vpon
.
22
Likewise
,
inasmuch
as
daily
experience
testifieth
such
a
dislike
in
parents
,
it
is
necessarie
that
the
magistrates
shuld
maintain
such
yong
men
as
may
hereafter
serue
in
the
holy
ministry
.
And
in
truth
it
is
the
dutie
of
all
men
,
especially
of
such
as
haue
both
abilitie
&
authoritie
,
to
labor
that
the
heauenly
truth
and
doctrine
may
bee
maintained
,
not
onely
among
vs
during
our
liues
,
but
also
among
our
posteritie
,
so
that
,
as
S.
Paul
saith
,
the
Lords
death
may
be
preched
euen
vntill
he
come
.
To
be
short
,
23
This
one
point
will
I
also
adde
,
that
besides
all
publike
&
domesticall
exercises
of
pietie
&
seruice
of
God
,
which
no
man
shuld
neglect
,
it
is
requisite
that
all
men
,
especially
kings
&
magistrates
,
should
daily
goe
aside
into
some
secret
place
,
&
there
make
theyr
priuate
praiers
vnto
God
,
&
reade
some
chapters
of
the
holy
scriptures
,
whereby
to
feed
themselues
in
true
godlines
,
to
guide
theyr
subiects
in
al
happines
,
&
to
purchase
Gods
blessings
to
themselues
,
their
gouernment
,
&
people
.
To
conclude
,
it
were
meet
they
shuld
practise
the
counsell
of
Demetrius
Phalerius
,
24
The
second
principall
point
of
the
duetie
of
Magistrates
to
their
subiects
,
consisteth
in
the
maintaining
of
them
in
a
peaceable
and
quiet
life
,
Of
the
twelue
Tables
,
Take
heed
to
the
charge
of
the
Lord
thy
God
,
to
walke
in
his
waies
and
keepe
his
statutes
,
commandements
,
iudgements
,
and
testimonies
,
as
it
is
written
in
the
lawe
of
Moses
,
that
thou
maist
prosper
in
all
thou
doest
,
and
in
euerie
thing
whereto
thou
turnest
thee
.
Astuerus
also
,
a
Heathen
king
,
according
to
the
lawe
.
When
Simonides
the
poet
,
The
Magistrate
is
the
speaking
Lawe
.
25
This
likewise
ought
resolutely
to
be
grounded
in
the
hearts
of
all
magistrates
,
that
if
the
superior
magistrate
or
soueraign
shuld
command
his
substitute
or
inferiour
officer
to
iudge
contrarie
to
lawe
,
he
should
therein
obey
him
,
but
God
who
commaundeth
to
minister
iudgement
and
iustice
according
to
the
law
.
26
Howbeit
as
inferiour
magistrates
ought
not
to
shrinke
from
equitie
and
iustice
,
notwithstanding
the
commandement
of
theyr
superiours
:
Beholde
,
hee
is
in
your
handes
,
for
the
king
cannot
saie
you
naie
in
anie
thing
.
This
was
a
cowardlynes
and
iniquitie
vnworthie
anie
soueraigne
Iudge
.
27
Neither
must
the
pleasure
of
the
people
,
or
the
feare
of
their
murmures
or
exclamations
induce
the
prince
to
doo
anie
vniust
action
.
As
Pilat
when
he
sayde
of
Iesus
Christ
,
What
euill
hath
he
done
?
Seeing
the
people
cry
out
the
more
,
Crucifie
him
,
and
willing
to
please
the
people
hee
deliuered
vnto
them
Barrabas
,
28
In
this
decree
of
Adrian
,
wee
also
learne
that
the
magistrate
in
duetie
is
not
to
giue
sentence
rashly
,
but
first
to
enquire
out
the
truth
of
the
matter
,
When
it
is
tolde
thee
,
and
thou
hast
heard
it
,
then
shalt
thou
enquire
diligently
,
and
if
it
bee
true
,
and
the
thing
certaine
,
that
such
abhomination
is
wrought
in
Israel
,
then
shalt
thou
put
him
to
death
.
Iob
protesteth
that
he
performed
this
duetie
,
saying
:
When
I
knew
not
the
cause
,
I
sought
it
out
diligently
.
Remus
beeing
brought
prisoner
before
Nunator
,
sayde
vnto
him
,
Thou
in
my
minde
seemest
more
worthie
to
bee
a
king
,
than
thy
brother
A●ulius
:
for
thou
doest
enquire
and
heare
,
before
thou
condemned
,
but
hee
contrarywise
,
condemneth
before
he
heare
the
parties
.
Heereto
must
wee
haue
great
respect
,
29
Magistrates
also
ought
to
bee
affable
,
readie
to
graunt
accesse
to
euery
one
that
commeth
to
craue
audience
:
yet
to
the
contrarie
,
the
kings
of
Persia
kept
themselues
so
close
,
that
no
man
might
lawfully
come
vnto
them
into
the
porch
vncalled
.
For
they
had
one
law
which
imported
,
that
whosoeuer
man
or
woman
came
in
,
vnles
the
king
extended
his
golden
rodde
to
him
,
he
died
.
And
herein
they
resembled
wild
and
cruell
beasts
,
whom
no
man
might
come
neere
for
feare
of
death
.
Philip
king
of
Macedon
and
father
to
great
Alexander
,
was
not
so
wild
,
30
Thus
this
king
was
not
onely
affable
and
readie
to
heare
such
as
had
to
doo
with
him
,
but
also
ended
theyr
causes
,
and
determined
their
sutes
without
anie
long
delaies
:
And
in
truth
that
is
one
great
point
which
the
magistrates
ought
mightily
to
regard
,
namely
,
the
speedie
ministration
of
iustice
to
euerie
man
,
without
admitting
any
long
sutes
or
delayes
,
which
many
times
ouerthrow
good
causes
,
for
want
of
meanes
to
prosecute
.
In
this
respect
doeth
the
Prophet
Esaie
commend
Dauid
,
31
Herein
is
iustice
by
name
spoken
of
,
which
as
Cicero
sayth
,
is
a
constant
and
perpetuall
will
to
euery
man
reason
.
Cicero
offic.
lib.
2
Hierom.
to
Demetrius
For
aboue
all
things
,
it
is
the
duty
of
magistrates
,
to
yeald
to
euery
man
his
due
,
&
so
to
minister
iustice
.
Al
vertue
(
saith
S.
Hieron
)
is
comprehended
vnder
the
onely
name
of
Iustice
.
And
Aristotle
termeth
it
the
general
vertue
.
And
indeed
the
heathen
haue
noted
that
the
first
cause
of
the
establishment
of
kings
&
magistrats
,
was
to
administer
right
&
iustice
:
without
the
which
no
estate
can
subsist
.
For
without
iustice
,
saieth
S.
Augustin
,
Aug.
of
the
Citie
of
God
lib.
4.
Plato
in
his
fourth
booke
of
the
common
wealth
what
are
kingdomes
but
thieueries
?
And
therefore
hath
Plato
written
that
the
most
excellent
gift
that
euer
God
gaue
to
man
(
considering
what
miseries
hee
is
subiect
vnto
)
was
a
gouernment
by
iustice
,
which
brideleth
&
reshameth
the
presumption
of
the
furious
,
preserueth
and
mayntayneth
the
inocent
in
their
honesty
,
and
yealdeth
equally
to
euery
man
his
due
.
And
in
this
sence
saith
Solon
.
The
safety
of
the
common
wealth
consisteth
in
these
two
points
:
That
rewards
bee
distributed
after
the
desert
of
vertue
,
and
punishments
after
the
qualitie
of
the
offence
:
And
this
doth
Plato
confirme
,
saying
,
Take
heed
what
ye
doe
:
for
yee
do
not
admimister
the
iudgement
of
men
,
but
of
God
:
and
he
wil
be
with
you
in
the
cause
of
Iudgement
:
Wherefore
let
the
feare
of
the
Lord
be
vpon
you
:
Take
heede
and
doe
it
,
for
there
is
no
iniquitie
with
the
Lorde
our
God
,
neither
respect
of
persons
,
neither
receauing
of
reward
.
In
this
respect
doth
the
holy
ghost
so
sharpelie
reproue
those
that
polute
this
so
honorable
title
of
God
,
by
wrongfull
iudgements
:
How
long
saith
he
,
will
ye
iudge
vniustly
,
and
accept
the
persons
of
the
wicked
?
Do
right
to
the
poore
and
fatherlesse
:
Doe
right
to
the
poore
and
needy
:
Deliuer
the
poore
and
the
needy
,
saue
them
from
the
handes
of
the
wicked
?
Also
because
many
do
the
rather
presume
to
wrong
the
widow
,
the
fatherlesse
and
others
in
like
tribulations
,
for
that
they
neuer
thinke
to
giue
accompt
to
God
for
their
wickednesse
,
he
addeth
:
I
haue
said
yee
are
Gods
,
and
yee
all
are
children
of
the
most
high
:
Here
you
see
that
yee
are
exalted
into
high
estate
and
honor
:
But
yee
shall
die
as
a
man
,
and
yee
princes
shall
fall
like
others
.
Thus
doth
hee
summon
euen
the
greatest
to
iudgement
:
Yee
masters
doe
vnto
your
seruants
that
which
is
iust
and
equall
,
knowing
that
yee
also
haue
a
master
in
heauen
.
32
Howbeit
,
there
is
nothing
that
more
induceth
Magistrates
to
doe
iniurie
or
wrong
,
then
the
acceptation
of
persons
,
which
is
acted
two
waies
:
First
&
most
vsually
,
in
fauouring
the
ritch
against
the
poor
,
the
kinsman
against
the
stranger
,
the
acquaintance
against
the
vnknowne
person
,
the
mightie
against
the
weake
:
(
as
are
widdowes
and
Orphants
)
to
be
short
,
al
such
as
we
dare
not
offend
because
it
is
in
them
,
to
helpe
or
to
hurt
vs
,
against
such
as
haue
no
meanes
to
reuenge
,
or
to
reward
.
Secondly
,
in
taking
such
compassion
of
the
widowes
and
fatherlesse
,
the
poore
&
others
in
tribulation
,
that
contrary
to
right
and
equitie
we
wrongfully
fauour
them
in
iudgement
.
Yee
shall
not
doe
vniustly
in
iudgement
,
saith
the
Lord
,
neither
shall
ye
fauour
the
person
of
the
poore
,
nor
honor
the
mightie
:
but
ye
shall
iudge
your
neighbors
iustly
.
In
this
consideration
did
they
in
old
time
paint
iustice
blinde
:
to
the
end
to
shew
that
iudges
ought
not
to
respect
the
apparance
of
any
persons
.
33
Let
magistrates
therfore
,
to
the
end
to
be
the
more
constant
and
resolute
in
this
dutie
,
thinke
vpon
the
admonition
of
Iosaphat
King
of
Iuda
to
those
of
his
time
:
There
is
no
iniquitie
in
God
,
sayth
he
,
neither
acceptation
of
any
person
:
Thereby
declaring
,
that
the
accepting
of
persons
engendreth
iniquitie
:
Also
as
both
are
farre
from
God
the
Soueraigne
iudge
,
so
al
magistrates
that
in
their
office
doe
beare
the
imadge
of
God
,
ought
to
abhorre
as
wel
the
one
as
the
other
,
and
not
to
respect
the
apparance
of
persons
,
least
they
should
commit
iniquitie
:
For
they
must
thinke
that
representing
God
in
their
office
and
calling
,
they
can
not
trespasse
in
this
point
without
polluting
the
iudiciall
seat
of
God
.
And
this
doth
Moses
note
,
saying
.
Ye
shall
haue
no
respect
of
persons
in
iudgement
:
But
shall
heare
the
small
as
well
as
the
great
.
Ye
shal
not
feare
the
face
of
man
,
for
the
iudgement
is
from
God
.
Let
them
therefore
remember
that
they
are
as
Gods
lieutenants
,
sitting
vpon
his
seate
to
iudge
vprightly
:
To
the
end
that
closing
their
eies
against
al
respect
of
persons
,
their
eares
may
be
open
to
heare
&
vnderstand
the
equitie
of
the
cause
,
that
so
they
may
iudge
vprightly
.
If
needs
they
must
fauour
any
friend
or
kinsman
,
let
them
doe
it
with
their
owne
goods
,
not
with
the
hurt
&
preiudice
of
others
.
To
this
purpose
doe
we
read
of
Artaxerxes
a
heathen
king
:
he
when
one
of
his
fauorites
required
him
in
an
vniust
cause
,
to
the
end
to
finger
a
good
sum
of
mony
,
caused
his
treasorer
to
deliuer
vnto
him
the
like
sum
as
he
supposed
that
he
should
get
by
his
sute
,
and
said
vnto
him
,
by
giuing
thee
this
money
I
am
neuer
the
poorer
:
But
by
granting
thy
demand
,
34
Aboue
all
things
let
not
magistrates
couet
rewards
,
neither
accept
them
when
they
are
offered
.
For
nothing
doeth
more
infect
the
heart
and
incline
it
to
iniustice
,
consydering
that
,
accordding
to
the
prouerbe
,
He
that
taketh
anie
thing
selleth
himselfe
:
Thou
shalt
not
,
saith
the
Lord
,
take
anie
reward
:
The
reward
putteth
out
the
eie
of
the
wise
,
and
peruerteth
the
wordes
of
the
righteous
.
In
their
hands
is
wickednes
,
&
their
right
hand
is
full
of
bribes
.
The
wicked
,
sayth
Salomon
,
taketh
the
reward
out
of
his
bosome
that
he
may
peruert
the
path
of
iudgement
.
I
knew
,
your
manifolde
transgressions
and
your
mightie
sinnes
,
ye
afflict
the
iust
,
ye
take
rewardes
,
and
ye
peruert
the
cause
of
the
poore
.
And
so
strong
is
this
poison
,
that
euen
for
a
piece
of
bread
wil
man
commit
iniquitie
,
sayth
Salomon
.
But
what
iniquitie
?
He
will
condemne
the
innocent
,
as
Moses
noteth
,
saying
:
Cursed
bee
hee
that
taketh
rewardes
,
to
condemne
the
innocent
to
death
.
And
in
this
sense
dyd
the
Egyptians
,
who
were
greate
obseruers
of
iustice
,
paint
Iudges
without
handes
.
And
in
deede
Salomon
sayth
,
The
King
maintaineth
the
land
by
iudgement
,
but
hee
that
is
addicted
to
rewards
will
destroie
it
.
35
This
corruption
hath
euermore
raigned
in
many
,
euen
of
those
that
should
haue
been
mirrors
of
integrity
:
as
we
read
of
the
children
of
Samuel
,
Thy
Princes
(
saith
Esay
)
are
rebellious
,
and
companions
of
theeues
:
euery
one
loueth
giftes
and
followeth
after
rewards
:
They
iudge
not
the
fatherlesse
,
neither
doth
the
widowes
cause
come
before
them
.
The
like
complaint
doeth
Micheas
set
downe
,
saying
,
Syon
is
built
with
bloud
,
and
Ierusalem
with
iniquitie
:
The
princes
do
iudge
for
gifts
,
and
the
priestes
doe
teach
for
hyre
:
&
the
Prophets
do
prophesie
for
siluer
:
Let
not
any
man
therfore
dispence
with
himselfe
to
take
rewards
,
as
thinking
that
he
may
be
more
constant
or
vertuous
then
others
.
For
as
in
a
ballance
that
scale
that
beareth
most
we
glit
,
wayeth
downe
the
other
:
so
he
that
giueth
the
greatest
reward
wayeth
downe
him
that
receiueth
it
euen
into
hell
,
by
corrupting
him
,
&
carrieth
away
his
cause
,
wrongfully
gotten
,
to
his
owne
damnation
.
Samuell
in
this
matter
,
bare
himselfe
vprightly
,
Behold
here
I
am
:
beare
record
of
me
before
the
Lord
,
&
before
his
annoynted
.
Whose
Oxe
haue
I
taken
?
Or
to
whom
haue
I
done
wrong
?
whom
haue
I
hurt
?
of
whose
hand
haue
J
receiued
any
bribe
,
to
blinde
mine
eyes
therewith
,
and
I
will
restore
it
you
?
Then
they
said
:
Thou
hast
done
vs
no
wrong
,
nor
hast
hurt
vs
:
neither
hast
thou
taken
ought
at
any
mans
hand
.
36
Let
all
magistrates
here
take
an
example
,
and
let
this
be
a
mirror
before
their
eyes
,
to
follow
it
.
And
to
that
end
let
them
remember
,
first
,
that
by
taking
gifts
,
they
are
bound
,
and
cannot
satisfie
both
the
giuer
and
a
good
conscience
in
the
sight
of
God
:
as
a
heathen
hath
wel
noted
,
The
fire
shall
deuoure
the
tabernacles
that
are
built
with
presents
:
which
also
concurreth
with
the
sentence
of
almighty
God
before
aledged
,
Cursed
be
hee
that
taketh
rewards
to
condemne
the
innocent
.
And
this
sentence
haue
the
hethen
also
confirmed
by
seuere
executions
,
as
we
read
of
the
Emperor
Alexander
Seuerus
,
who
caused
his
secretary
to
bee
empaled
,
because
he
had
been
with
money
corrupted
,
and
induced
to
do
some
wrong
.
And
as
he
caused
him
to
be
executed
:
so
would
he
haue
the
body
left
in
the
high
way
,
whereby
his
seruants
and
officers
had
their
vsuall
passage
that
hee
might
so
be
an
example
vnto
them
.
Cambises
King
of
Persia
,
causing
a
iudge
to
be
slaine
quicke
,
because
he
had
suffered
himself
to
be
corrupted
with
money
,
He
that
hateth
rewards
,
shal
liue
,
euen
(
which
is
the
principal
)
for
euer
.
Which
also
Dauid
confirmeth
,
He
that
taketh
not
rewards
against
the
innocent
,
shal
not
be
moued
:
but
shal
abide
in
the
tabernacle
of
God
,
and
shal
inhabit
in
the
hil
of
his
holynes
.
And
Esay
also
saith
.
He
that
shaketh
his
hands
from
taking
of
gifts
shall
dwell
on
high
,
his
defence
shall
bee
the
munitions
of
rockes
.
Bread
shall
be
giuen
him
,
and
his
waters
shall
bee
sure
:
yea
his
eyes
shall
see
the
king
in
his
glorie
.
37
But
as
auarice
engendreth
couetousnes
after
gifts
,
and
consequently
the
peruerting
of
iustice
:
so
out
of
the
same
spring
floweth
another
most
pernitious
corruption
:
Plato
in
his
common
wealth
,
lib.
4.
Cicero
offic.
lib.
2.
Plutarch
in
his
politicks
Namely
the
sale
and
purchase
of
publike
offices
and
functions
.
And
indeede
,
what
is
to
be
looked
of
such
purchasers
,
but
that
he
that
hath
bought
his
office
by
whole
sale
,
will
afterward
sell
iustice
by
retayle
,
and
doe
wrong
to
reembourse
and
enritch
himselfe
?
And
therefore
the
Philosophers
,
euen
the
heathen
,
are
of
this
opinion
,
that
nothing
can
bee
more
pernicious
in
a
common
wealth
,
then
the
traficke
and
sale
of
offices
:
For
the
sellers
of
them
doe
sell
the
most
sacred
thing
in
the
world
,
euen
iustice
.
They
sell
the
common
wealth
:
the
bloud
of
the
subiects
and
the
lawes
.
They
take
away
the
reward
of
honour
,
38
Nowe
let
vs
proceede
to
another
dutie
requisite
for
the
maintaining
of
subiects
in
peace
&
tranquility
.
That
is
,
to
execute
iustice
against
transgressions
and
trespasses
.
If
one
be
found
slaine
in
the
land
,
and
it
is
not
knowne
who
hath
slaine
him
,
then
shall
the
elders
of
the
next
towne
to
him
that
is
slaine
,
take
a
Heyfer
that
hath
not
beene
put
to
labour
,
and
bring
her
into
a
vally
that
is
vntilled
.
There
shall
they
smite
off
her
head
,
and
wash
their
handes
ouer
the
Heyfer
that
is
beheadded
,
and
say
.
Our
bands
haue
not
shed
this
bloud
,
neither
haue
our
eyes
seene
it
:
O
Lord
be
mercifull
to
thy
people
Israel
whom
thou
hast
redeemed
,
and
lay
no
innocent
bloud
to
the
charge
of
thy
people
Israel
:
And
the
bloud
shall
be
forgiuen
them
:
So
shalt
thou
take
away
the
cry
of
innocent
bloud
from
thee
.
This
doth
euidently
declare
,
that
albeit
the
murder
was
committed
in
the
field
,
and
no
man
knoweth
who
committed
it
,
yet
is
the
people
of
the
next
towne
polluted
therewith
&
holden
so
guiltie
in
the
sight
of
God
,
that
they
must
haue
recourse
to
his
mercy
by
praier
,
that
he
execute
not
his
wrath
against
the
people
.
39
This
same
doth
the
historie
of
Acan
also
represent
vnto
vs
:
for
when
Acan
had
taken
of
the
forbidden
things
,
God
was
wroth
against
all
Israel
:
And
that
did
he
testifie
in
causing
the
souldiers
whom
Iosua
had
sent
,
Jsrael
hath
sinned
,
&
they
haue
transgressed
my
couenaunt
which
I
commaunded
them
:
For
they
haue
euen
taken
of
the
excommunicated
thing
and
haue
also
stolen
,
and
haue
dissembled
also
,
and
haue
put
it
euen
with
their
owne
stuffe
.
Therefore
the
children
of
Israell
cannot
stand
before
their
enemies
:
Because
they
bee
execrable
.
And
then
he
addeth
.
I
will
not
be
with
you
any
more
except
yee
destroy
the
excommunicate
from
among
you
.
Here
do
we
see
(
which
also
is
manifestly
noted
in
the
beginning
of
the
historie
)
that
albeit
Acan
onely
tooke
of
the
thing
excommunicate
,
yet
was
his
offence
imputed
to
all
the
people
&
the
wrath
of
God
was
kindled
,
not
against
Acan
only
,
but
also
against
all
Israell
,
&
to
conclude
;
that
the
punishment
and
execution
of
Acan
was
the
only
meanes
to
appease
that
wrath
,
as
it
is
expresly
set
downe
,
The
Lord
turned
from
his
fierce
wrath
.
40
Another
excellent
mirror
and
example
of
this
doctrine
,
we
haue
in
the
historie
of
Ionas
.
He
only
offended
God
in
seeking
to
flie
from
the
presence
of
the
Lord
to
Tarsus
:
&
to
the
end
shipped
himselfe
:
But
God
raised
a
tempest
,
a
testimony
of
his
wrath
,
41
If
vpon
the
committing
of
some
manslaughter
or
some
other
notorious
crime
in
some
Towne
or
Cittie
,
the
Lord
by
sending
an
Earthquake
,
should
threaten
to
subuert
the
same
,
vntill
the
offender
were
punished
,
men
would
take
better
heede
.
And
therefore
this
first
reason
ought
earnestly
to
touch
the
harts
of
Magistrates
,
&
to
make
them
to
punish
the
offences
&
transgressions
of
their
subiects
:
considering
that
otherwise
they
maintaine
the
wrath
of
God
kindled
against
their
whole
nation
.
There
shal
not
be
,
saith
the
Lord
by
the
mouth
of
Moses
,
any
recompence
for
the
blud
that
hath
bin
shed
,
but
by
the
blud
of
him
that
hath
shed
it
.
And
therefore
hee
doth
expressely
forbid
the
iudges
not
to
take
any
rewarde
for
the
life
of
the
murtherer
,
who
is
wicked
and
deserueth
death
,
but
commaundeth
that
he
bee
put
also
to
death
.
Bloud
defileth
the
land
,
&
cannot
be
clensed
but
by
the
death
of
the
murtherer
.
And
therefore
,
as
when
fire
hath
taken
a
house
,
men
vse
to
pull
it
downe
&
to
cast
it
to
the
earth
,
least
it
should
fire
also
the
neighbours
houses
:
So
must
the
magistrate
pluck
downe
and
punish
the
trensgressor
,
least
the
heate
of
Gods
wrath
be
kindled
,
&
consume
al
the
people
.
The
transgression
&
offence
of
one
subiect
,
is
as
a
cancre
or
gangrene
to
the
whole
body
of
man
,
for
if
the
disease
which
hath
infected
but
one
member
be
not
taken
away
,
it
consumeth
the
whol
body
:
negligence
therfore
&
dissimulation
or
bearing
with
vice
and
transgressions
is
no
mercy
or
clemencie
,
but
crueltie
and
fellonie
against
the
subiectes
,
because
it
kindleth
the
wrath
of
God
against
them
.
42
The
other
reason
propounded
by
the
Lord
,
importeth
that
by
the
punishment
of
sin
&
transgression
,
the
subiectes
shall
feare
to
commit
like
iniquities
.
And
in
that
consideration
is
the
punishment
of
transgressors
vsually
in
all
countries
publike
,
to
the
end
that
others
may
vnderstand
,
&
in
themselues
find
,
that
vpon
their
committing
of
the
like
wickednesse
,
they
shall
in
like
maner
bee
punished
,
and
therefore
may
feare
to
offend
.
And
is
not
this
also
the
meaning
of
Gods
iudgements
and
punishments
executed
vpon
transgressors
in
this
life
,
euen
that
others
should
feare
,
&
shun
sin
,
least
they
also
should
fall
into
the
like
punishment
?
The
Apostle
Saint
Paul
,
These
are
examples
vnto
vs
to
the
intent
that
we
should
not
lust
after
euill
things
,
as
they
also
lusted
:
That
wee
should
not
commit
fornication
,
as
some
of
them
committed
fornication
,
and
fell
in
one
day
three
and
twentie
thousand
.
That
we
should
not
tempt
Christ
,
as
some
of
them
tempted
him
and
were
destroyed
of
Serpents
:
Neither
murmure
,
as
some
of
them
murmured
and
were
destroyed
of
the
destroyer
.
Now
all
these
thinges
came
vnto
them
as
ensamples
,
and
were
written
to
admonish
vs
vpon
whom
the
ends
of
the
world
are
come
:
Wherefore
let
him
that
thinketh
he
standeth
take
heede
least
he
fall
.
43
This
also
is
the
fruit
and
purpose
of
Ecclesiasticall
censures
,
which
are
performed
in
excommunication
,
The
incestuous
person
excommunicate
,
least
as
a
little
Leauen
sowreth
the
whole
lump
,
so
the
tollerating
of
the
incestuous
person
should
by
his
ensample
,
corrupt
the
whole
Church
.
And
therefore
in
conclusion
of
this
purpose
hee
saith
.
Put
away
from
among
you
that
wicked
man
.
44
Yet
is
there
another
consideration
.
Saint
Paul
exhorting
vs
not
to
requite
euill
with
euill
,
but
to
giue
place
vnto
wrath
,
Vengeance
is
Gods
,
and
hee
will
repaie
it
.
45
By
the
premises
it
euidently
appeareth
,
that
it
is
a
meere
&
most
dangerous
corruption
,
in
shewing
fauour
to
offenders
,
to
let
them
escape
vnpunished
,
yet
this
was
a
custome
among
the
Iewes
after
the
Romanes
had
subdued
them
,
that
at
the
feast
of
the
passouer
they
would
haue
such
a
prisoner
let
loose
vnto
them
,
as
them selues
would
demand
,
to
the
end
to
exempt
him
of
his
deserued
punishment
:
and
thereupon
was
Barrabas
,
a
seditious
person
and
a
murtherer
,
by
them
preferred
before
the
righteous
Iesus
Christ
:
&
by
Pilat
at
their
request
deliuered
to
go
free
without
punishment
.
But
greater
corruption
than
this
may
wee
finde
among
Christians
.
First
,
in
that
at
the
first
entrie
of
kings
&
princes
into
their
towns
,
Good
friday
,
many
transgressors
are
deliuered
out
of
prison
.
This
is
a
peruerse
affectation
of
mercie
in
princes
,
and
a
wicked
imitation
of
the
grace
and
mercie
of
God
.
As
also
it
it
is
a
pernitious
priuiledge
pretended
by
those
that
name
themselues
Ecclesiasticall
persons
,
and
repugnant
to
the
dutie
&
authoritie
of
magistrates
,
to
exempt
from
punishment
by
death
such
manstaiers
as
haue
taken
the
first
tonsure
or
crowne
,
as
they
tearme
it
.
And
therefore
it
is
the
office
of
the
faithfull
magistrate
to
abolish
such
corruption
.
46
What
then
?
Is
it
not
lawfull
for
the
Prince
to
pardon
an
offender
?
In
answere
hereto
,
we
say
that
he
ought
to
distinguish
between
sinnes
&
transgressions
prepetrated
contrarie
to
the
law
of
God
,
which
hee
commandeth
to
punish
:
and
such
offences
as
are
committed
against
the
lawes
and
statutes
of
magistrates
in
matters
either
of
warre
,
or
pollicie
only
.
As
concerning
the
first
,
true
it
is
that
Christan
magistrates
are
not
bound
to
inflict
the
same
punishment
,
which
God
in
his
lawe
hath
decreed
:
Yet
are
they
bound
to
obserue
this
rule
,
namely
that
they
punish
all
transgressions
,
each
according
to
the
grauitie
thereof·
For
that
doeth
Gods
Iustice
require
.
Secondly
that
the
grauitie
as
well
of
the
offence
,
as
of
the
punishment
for
the
same
bee
estimated
,
not
after
the
lycence
and
tolleration
now
in
vse
euen
among
Christians
,
but
after
the
rule
of
Gods
wisedome
reuealed
in
his
word
.
Wherein
wee
are
to
consider
first
the
kindes
of
sinne
,
as
that
murther
is
more
heynous
then
theft
,
because
mans
life
is
more
precious
then
his
goods
.
And
therefore
hath
God
decreed
one
punishment
against
the
murtherer
,
and
another
against
the
theefe
.
Moreouer
in
one
kinde
of
sinne
there
are
sundrie
circumstaunces
to
be
considered
,
which
make
the
sinne
,
and
consequently
doe
enforce
or
mitigate
the
punishment
.
As
manslaughter
vpon
ignorance
,
or
at
vnawares
,
is
not
so
heinous
,
neither
so
seuerely
to
bee
punished
as
when
it
is
doone
vpon
hatred
and
wilfully
.
And
in
that
consideration
did
the
Lorde
in
olde
time
graunte
townes
of
sanctuarie
for
the
safetie
of
such
as
vnwittingly
chanced
to
kill
any
man
:
47
But
in
as
much
as
there
bee
sundrie
Christian
Magistrates
,
that
bee
negligent
in
this
dutie
of
punishing
the
trespasses
and
offences
of
their
Subiectes
,
in
hope
of
amendement
:
Let
such
remember
the
horrible
vengeaunce
executed
vpon
the
enhabitants
of
Gibeah
,
and
almost
the
whole
tribe
of
Beniamin
,
Because
thou
hast
let
goe
out
of
thy
handes
,
a
man
whome
I
appointed
to
die
,
thy
life
shall
go
for
his
life
,
and
thy
people
for
his
people
.
A
wise
king
scattereth
the
wicked
,
&
causeth
the
wheel
to
turne
ouer
them
.
48
But
as
there
is
great
difference
betweene
iustice
&
crueltie
,
so
this
representation
of
the
duetie
of
magistrates
to
punish
vice
and
sin
,
according
as
iustice
requireth
,
tendeth
not
to
induce
them
to
crueltie
,
but
to
the
execution
of
the
iust
iudgement
and
vengeance
of
God
,
according
to
his
holy
lawes
and
commaundements
.
For
as
for
crueltie
,
it
is
so
much
the
more
detestable
,
as
that
there
is
nothing
more
against
the
nature
of
God
,
49
This
cruelty
may
be
considered
three
wais
:
first
,
when
by
death
or
otherwise
hee
is
wronged
that
hath
not
deserued
it
.
As
when
Saul
,
wrongfully
charging
Abimelech
,
the
priest
of
Nob
,
Seuentie
kings
hauing
the
thumbes
of
their
handes
and
of
their
feet
cut
off
,
gathered
bread
vnder
my
table
.
As
also
Herod
,
seeing
himselfe
at
the
point
of
death
,
&
knowing
that
the
Iews
would
reioyce
,
because
of
his
cruelties
exercised
against
them
,
called
the
chiefest
among
them
,
and
shutting
them
vp
in
a
great
roome
,
commanded
that
immediatly
vpon
his
decease
,
before
there
were
any
noise
thereof
,
they
should
all
be
slaine
,
to
the
end
the
Iews
might
weepe
and
mourne
at
his
death
.
And
among
all
tyrants
,
50
Contrarywise
,
Magistrates
in
punishing
the
trespasses
and
offences
of
theyr
subiectes
,
ought
in
themselues
to
apprehende
the
nature
of
parents
chastising
theyr
children
,
for
so
farre
are
they
from
reioycing
therein
,
that
they
doo
it
wyth
griefe
,
and
such
compassion
,
that
were
it
not
in
respect
of
Gods
commaundement
,
together
wyth
experience
,
which
teacheth
that
correction
is
euen
profitable
and
necessarie
for
children
,
they
would
neuer
do
it
.
This
may
we
note
in
Iosua
,
who
seeing
that
Acan
was
taken
by
lot
as
guiltie
and
culpable
of
Gods
wrath
against
the
people
,
51
This
was
a
kinde
of
mercie
,
which
being
generally
considered
,
52
Hereto
wyll
we
yet
adde
two
points
necessarie
for
the
maintaining
of
subiects
in
peace
&
prosperity
.
The
first
,
that
magistrats
obserue
theyr
vowed
fayth
both
to
theyr
neighbours
and
vnto
theyr
subiectes
.
Hee
that
confyrmeth
anie
promise
or
accorde
by
oath
,
taketh
God
to
witnesse
,
that
hee
which
sweareth
,
meaneth
inuiolably
to
obserue
his
oath
,
vppon
condition
,
that
doing
otherwise
,
hee
submitteth
himselfe
to
such
vengeaunce
as
almightie
God
the
louer
of
truth
,
will
poure
foorth
vppon
falsehood
and
periurie
.
And
therefore
as
God
in
his
holy
lawe
protesteth
,
Hee
will
not
holde
him
guiltlesse
that
taketh
his
name
in
vaine
.
Yee
shall
not
sweare
by
my
name
falsely
,
neither
shalt
thou
defile
the
name
of
thy
God
,
J
am
the
Lorde
.
The
verie
Heathen
dyd
vnderstande
that
God
was
angrie
and
wroth
wyth
falsefyers
,
and
punished
them
in
his
wrath
and
heauie
displeasure
.
As
wee
reade
of
Agesilaus
,
53
But
the
subiects
are
many
times
also
snared
in
the
vengeance
that
God
powreth
forth
vpon
the
periurie
of
the
Magistrates
.
As
among
the
causers
of
the
destruction
of
Ierusalem
&
the
captiuity
of
the
people
in
Babilon
,
54
The
other
duty
of
the
magistrate
importeth
that
he
employ
his
forces
in
maintaining
the
persons
,
goods
,
and
liberties
of
his
subiects
,
against
such
as
seeke
to
wrong
them
by
violence
,
whether
by
defending
them
against
theyr
indeauours
,
or
in
recouerie
of
that
which
wrongfully
hath
beene
taken
or
vsurped
vppon
them
.
But
inasmuch
as
within
these
two
or
three
yeeres
I
publyshed
a
small
treatise
,
wherein
among
other
matters
,
I
haue
declared
,
that
God
hath
deliuered
the
swoord
to
the
magistrate
,
to
defend
the
good
and
to
punish
the
wicked
:
That
warre
is
lawfull
,
&
that
Christians
may
●ith
a
safe
conscience
beare
armes
,
and
that
they
whome
God
hath
authorized
to
leuie
warre
,
both
maye
and
ought
when
necessitie
requireth
,
to
doo
it
in
defence
of
his
seruice
and
true
religion
,
I
shall
now
be
content
onelye
to
note
some
aduertisements
requisite
for
the
obtaining
of
a
good
conscience
in
making
warre
,
and
in
hope
of
happie
successe
.
55
First
,
let
all
princes
and
magistrates
take
heed
of
giuing
iust
cause
to
make
warre
vppon
them
,
56
Let
Magistrates
also
remember
,
He
that
warres
vniustly
craue
,
Happie
issue
shall
neuer
haue
.
But
those
warres
(
sayth
Saint
Austen
)
are
lawfull
,
that
are
followed
,
57
Moreouer
,
as
princes
&
magistrates
haue
their
lawes
,
statutes
,
and
ordinances
,
wherwith
to
contain
their
subiects
in
their
duties
,
in
the
time
of
peace
,
so
shuld
they
take
order
for
good
gouernment
in
the
wars
,
to
the
end
their
iust
wars
may
iustly
&
holyly
be
prosecuted
.
So
did
God
in
olde
time
by
the
handes
of
Moses
deliuer
lawes
to
his
people
,
58
To
conclude
,
Magistrates
are
to
remember
,
that
in
old
time
God
commanded
that
the
sonnes
of
Aaron
the
priest
shuld
sound
the
trumpets
wheresoeuer
there
was
anie
question
of
warres
.
59
We
haue
already
declared
how
far
the
duty
of
the
magistrate
doth
extend
,
namely
,
so
to
imploy
his
authoritie
,
that
his
subiects
may
liue
religiously
in
all
godlynes
,
and
peaceably
in
tranquilitie
.
There
yet
remaineth
the
third
point
,
namely
,
that
they
also
leade
their
liues
in
all
honestie
.
Now
this
honestie
consisteth
principally
in
two
things
:
first
,
that
among
subiects
ther
be
found
no
pollution
in
fornication
,
lust
&
other
villanies
:
secondly
,
that
al
dronkennes
,
gluttony
,
&
such
like
excesse
&
riot
be
suppressed
,
bannished
,
and
driuen
awaie
.
As
concerning
the
first
point
,
God
in
his
word
doth
sufficiently
testifie
,
and
by
the
examples
of
diuers
his
vengeances
,
declare
that
he
detesteth
all
fornication
:
and
the
magistrate
is
the
seruant
of
God
,
it
is
therefore
his
dutie
to
conforme
his
will
to
the
will
of
his
God
▪
by
making
conuenient
decrees
to
restrain
all
whordome
&
fornication
,
by
abolishing
all
occasions
,
60
This
sinne
of
adulterie
hath
euermore
bin
accounted
so
worthie
of
punishment
,
that
wee
shall
scarce
finde
anie
people
or
nation
in
the
worlde
,
that
hath
not
from
time
to
time
exemplarily
and
notably
punished
the
same
,
as
before
wee
haue
more
at
large
declared
.
61
It
is
therefore
a
great
reproch
and
slacknesse
in
Christians
,
so
to
mitigate
the
punishment
of
this
sinne
,
that
they
haue
shewed
themselues
in
manner
neuer
touched
with
the
abhomination
of
such
iniquitie
.
In
the
dayes
of
the
Emperour
Iustinian
,
adulterers
were
put
onely
to
some
fine
of
monie
,
which
might
in
deed
somewhat
restraine
the
poore
:
but
the
rich
thereby
tooke
occasion
to
commit
it
the
more
,
as
thinking
themselues
quit
for
a
smal
summe
of
monie
.
True
it
is
that
by
vertue
of
some
decrees
of
the
said
Iustinian
,
the
women
taken
in
adulterie
were
thrust
into
some
monasterie
.
But
what
else
was
this
,
but
formally
to
oppugne
the
saying
of
Saint
Paule
,
who
commandeth
that
the
woman
who
cannot
containe
,
should
marrie
?
In
the
Councell
of
Tibur
it
was
decreed
,
that
if
the
woman
that
had
committed
adulterie
,
62
Thus
may
wee
see
whereinto
those
men
do
fall
,
that
will
be
wiser
and
shew
more
mercie
than
God
.
But
mortall
man
,
notwithstanding
whatsoeuer
authoritie
hee
pretendeth
,
must
not
alter
the
decrees
of
the
liuing
Lord
.
And
the
Lord
hath
commanded
that
adulterers
should
bee
punished
with
death
.
Neyther
is
there
in
manner
anie
nation
in
the
world
,
but
agreeth
to
this
iudgement
of
God
,
as
wee
haue
before
declared
.
If
therefore
wee
would
obeye
God
in
punishing
adulterie
with
death
,
his
wrath
would
be
turned
from
vs
,
and
wee
should
bee
freed
from
thousands
of
questions
&
difficulties
that
growe
vppon
the
sparing
of
theyr
liues
,
and
men
standing
in
more
feare
of
God
,
would
not
so
soone
abandon
them selues
thereto
.
In
olde
time
theeues
were
not
by
anie
lawe
eyther
of
God
or
man
punished
wyth
death
,
but
adulterers
were
:
but
now
contrarywise
,
theeues
must
die
for
it
,
and
adulterers
must
escape
in
manner
scotfree
.
Is
not
this
a
token
that
Christians
are
more
feruently
bent
to
the
preseruation
of
their
goods
,
than
of
the
chastitie
or
honour
of
their
wiues
?
They
alleadge
the
example
of
Christ
,
who
dismissed
the
woman
that
was
taken
in
adulterie
,
with
out
condemnation
.
63
Namely
,
let
them
not
suffer
among
their
subiects
any
stews
,
tauernes
,
or
other
receptacles
of
adulterie
for
hire
,
which
serue
as
baites
,
allurements
,
and
meanes
to
defile
and
destroy
both
bodies
and
soules
for
euer
,
also
to
prouoke
Gods
wrath
against
theyr
subiects
.
Neither
must
we
(
as
Saint
Paul
saith
)
doo
euill
that
good
may
come
of
it
:
And
hath
not
sit
in
the
seate
of
the
scornfull
,
saith
,
that
adulterie
neuer
stayeth
is
one
man
,
but
infecteth
the
whole
Citie
.
First
one
will
come
alone
to
the
strumpet
,
then
he
wil
take
a
companion
,
and
that
companion
another
companion
:
whereby
as
fire
once
kindled
,
if
the
wind
be
high
,
doth
somtimes
inflame
a
whole
citie
,
so
this
wickednes
once
kindled
,
spreadeth
all
ouer
.
Ambrose
proceedeth
f●rther
,
for
he
expounding
this
sentence
of
Salomon
,
Who
can
carrie
fyre
in
his
bosome
and
not
be
burned
?
saith
,
65
As
concerning
the
other
point
touching
tipling
and
dronkennes
.
Seeing
that
God
curseth
all
bibbers
and
dronkards
by
his
prophet
Esay
:
also
that
S.
Paul
protesteth
that
they
shal
not
inherit
the
kingdome
of
God
:
the
magistrates
do
sufficiently
vnderstand
,
66
Hauing
before
declared
how
Magistrates
ought
to
imploie
themselues
,
to
bring
theyr
subiects
to
leade
a
quiet
and
peaceable
lyfe
,
in
all
godlynesse
and
honestie
,
wee
are
now
to
intreate
them
to
beleeue
&
thinke
that
theyr
authoritie
shall
take
great
increase
and
efficacie
,
when
theyr
greatnesse
and
power
shall
be
accompanied
wyth
the
excellencie
of
vertue
aboue
theyr
subiects
,
&
when
themselues
shall
bee
examples
vnto
them
,
in
all
things
beseeming
the
children
and
seruants
of
God
:
wherein
also
they
are
to
haue
such
respect
,
that
they
admit
not
in
themselues
euen
that
which
may
bee
somewhat
tollerable
among
theyr
subiectes
,
so
farre
are
they
from
power
to
dispense
with
that
in
themselues
which
shuld
not
bee
permitted
to
men
of
meaner
calling
.
And
in
deede
wee
may
in
many
notable
examples
note
that
God
hath
greuously
punished
in
great
personages
those
faultes
which
in
apparance
seem
small
,
67
Reason
lykewise
would
,
that
princes
and
magistrates
should
giue
good
examples
to
theyr
subiectes
,
leading
the
waie
to
all
vertuous
&
commendable
actions
that
they
require
of
them
.
As
Iustine
writeth
of
Lycurgus
,
What
euer
the
king
in
example
doth
leaue
,
And
in
this
sense
sayth
one
,
Wilt
thou
haue
thy
subiects
good
?
68
Now
let
vs
come
to
examples
:
69
But
as
it
is
the
dutie
of
magistrates
to
seale
their
good
&
holy
decrees
with
good
and
holye
examples
:
so
is
it
not
inough
that
they
begin
onely
,
vnles
they
also
constantly
perseuer
in
theyr
sayd
dutie
:
their
estate
is
slipperie
,
and
as
the
trees
that
grow
vpon
high
places
are
most
moued
and
beaten
with
winds
,
and
consequently
,
in
greatest
danger
of
ouerthrow
:
so
kings
,
princes
,
and
other
magistrats
,
being
exalted
aboue
the
people
,
are
more
mightily
assalted
,
whether
by
the
deuill
,
who
knoweth
the
consequence
and
importance
of
the●●
fall
,
whether
by
flatterers
or
euill
counsellours
for
theyr
particular
profit
whether
by
the
notice
of
their
greatnesse
,
together
with
the
corruptions
and
vices
common
to
others
,
which
doo
many
times
incli●e
them
to
excessiue
licentiousnes
.
Salomon
a
man
indued
with
many
the
graces
of
God
,
for
a
long
time
b●re
himselfe
so
wisely
and
vertuously
,
that
he
atchiued
maruellous
reputation
:
but
afterward
,
especially
toward
his
olde
age
,
hauing
taken
an
incredible
number
of
wiues
and
concubines
,
70
To
the
end
therfore
that
hauing
well
begun
,
they
may
be
the
better
instructed
to
perseuer
in
their
duties
:
besides
the
prejuises
we
will
also
for
a
conclusion
,
adde
some
admonitions
,
sentences
,
&
notable
aduertisements
,
which
it
were
good
they
shoulde
vnderstand
,
meditate
,
&
haue
in
continual
sight
,
to
the
end
to
put
them
in
practise
.
First
,
let
them
know
,
that
ther
is
nothing
more
difficult
than
to
raigne
and
gouerne
well
.
Whereupon
also
acknowledging
the
waight
of
their
charge
,
they
ought
daily
with
Salomon
to
craue
wisedome
at
the
hands
of
God
,
Let
not
this
booke
of
the
law
depart
out
of
thy
mouth
,
but
meditate
therein
day
and
night
,
that
thou
maist
take
heed
to
doo
all
that
is
written
in
the
same
:
for
in
so
doing
,
let
them
be
assured
that
they
shal
prosper
,
as
the
Lord
addeth
,
saying
:
For
then
shalt
thou
make
thy
way
prosperous
,
&
then
shalt
thou
haue
good
successe
.
And
in
that
sense
let
them
expect
the
performance
of
the
same
which
God
said
to
Samuel
,
I
wil
honor
those
that
honor
me
,
&
they
that
despise
me
shal
be
set
at
naught
71
Let
them
remember
that
two
things
are
required
in
a
prince
or
magistrate
,
namely
,
holines
in
time
of
peace
,
and
magnanimitie
in
wars
:
&
in
both
discretion
:
Wrath
in
man
fulfilleth
not
the
iustice
of
God
.
Let
this
saying
of
Saint
Augustine
bee
printed
in
their
heartes
:
72
Let
him
consider
of
the
titles
that
Iulius
Pollux
,
who
was
gouernor
of
the
Emperor
Comodus
in
his
youth
,
attributeth
to
the
prince
,
whome
hee
calleth
father
of
the
people
,
gentle
,
louing
,
mercifull
,
wise
,
iust
,
courteous
,
couragious
,
despising
monie
,
not
subiect
to
passion
,
but
commaunding
ouer
himselfe
,
ouercomming
lust
,
vsing
reason
,
quicke
of
conceit
,
sober
,
religious
,
carefull
for
his
subiectes
,
constant
,
no
deceiuer
,
adorned
with
authoritie
,
readie
in
his
affayres
,
prouided
to
doo
well
,
slowe
to
reuenge
,
affable
,
gracious
in
speech
,
open
hearted
,
a
louer
of
the
vertuous
,
desyrous
of
peace
,
valiant
in
warre
,
an
example
of
good
manners
to
his
subiects
,
a
maker
of
good
lawes
,
and
an
obseruer
of
the
same
.
Let
him
remember
these
wordes
of
Lewes
the
ninth
,
lefte
by
his
last
will
to
his
eldest
sonne
and
successour
Philip
,
and
are
recorded
in
the
chamber
of
accounts
.
Be
deuout
in
the
seruice
of
God
,
bee
in
heart
pittifull
,
and
charitable
to
the
poore
,
and
comfort
them
wyth
thy
good
deedes
,
keepe
the
good
lawes
of
thy
realme
,
take
no
subsidies
or
releef
of
thy
subiects
,
but
vpon
vrgent
necessitie
,
and
for
the
profite
of
thy
common
wealth
,
vppon
iust
cause
,
and
voluntarily
.
73
Let
them
continually
looke
vpon
the
table
of
Ptolome
Arsacides
,
which
the
Emperour
Marcus
Aurelius
found
at
Thebes
,
an
auncient
towne
of
Aegypt
,
and
was
alwayes
layde
at
the
kinges
beds
head
,
when
hee
was
chosen
,
and
by
the
sayde
Marcus
Aurelius
at
his
death
giuen
as
a
singular
treasure
to
his
sonne
Comodus
.
This
Table
was
written
in
Greeke
Characters
,
and
contayned
the
protestations
and
sentences
following
:
I
neuer
exalted
the
proud
rich
man
,
neyther
hated
the
poore
man
that
was
iust
:
I
neuer
denied
iustice
to
the
poore
for
his
pouertie
,
neither
pardoned
the
wealthie
for
his
riches
:
I
neuer
benefited
or
gaue
rewarde
for
affection
,
neither
punished
vpon
passion
onely
:
I
neuer
suffered
euill
to
escape
vnpunished
,
neyther
goodnesse
vnrewarded
:
I
neuer
committed
the
execution
of
manifest
iustice
to
another
,
neyther
determined
that
which
was
difficult
by
my selfe
alone
:
I
neuer
denied
iustice
to
him
that
asked
it
,
neither
mercie
to
him
that
deserued
it
:
I
neuer
punished
in
anger
,
neither
promised
benefite
in
mirth
:
I
was
neuer
carelesse
in
prosperitie
,
neyther
faint
hearted
in
aduersitie
:
I
neuer
dyd
euill
vpon
mallice
,
neither
committed
villanie
for
couetize
:
I
neuer
opened
my
gate
to
the
flatterer
,
neither
gaue
eare
to
the
backbiter
:
I
alwais
sought
to
be
loued
of
the
good
,
and
feared
of
the
wicked
:
lastly
,
I
alwaies
fauoured
the
poore
that
was
able
to
doo
little
,
and
God
,
who
was
able
to
doo
much
,
fauoured
me
.
74
To
conclude
,
wee
will
adde
these
short
&
excellent
sayinges
of
Saint
Augustine
,
Of
the
dutie
of
Subiects
to
their
Magistrates
.
Chap.
7.
NOw
let
vs
proceede
to
the
duetie
of
subiectes
to
their
Magistrates
.
As
in
the
fifth
commandement
of
the
Lawe
,
the
word
Father
,
signifyeth
all
superiours
that
haue
charge
,
conduct
,
and
gouernment
of
others
,
and
consequently
all
Magistrates
:
so
the
word
Honour
,
includeth
all
duties
and
offices
wherein
the
subiects
are
bound
to
the
superior
powers
.
And
this
doth
Saint
Peter
confirme
,
Honour
the
king
.
Where
this
word
Honor
doth
especially
import
loue
,
reuerence
,
subiection
,
obedience
,
assistance
,
&
to
conclude
praiers
and
supplications
for
them
.
As
touching
the
first
point
,
that
is
,
to
loue
them
,
God
commaundeth
it
in
his
lawe
:
for
the
summe
of
the
second
Table
thereof
importeth
,
that
wee
loue
our
neighbour
as
our selues
.
And
if
all
men
bee
our
neighbours
how
much
rather
the
Magistrates
,
who
in
the
fiftth
commandement
are
signified
by
the
worde
Father
,
the
rather
to
admonish
vs
,
that
we
ought
to
loue
them
as
our
fathers
:
and
in
deed
they
be
many
times
tearmed
fathers
of
the
people
.
Moreouer
,
if
the
image
of
God
that
resteth
vppon
all
the
children
of
Adam
,
doth
binde
vs
to
loue
them
,
howe
much
rather
are
wee
to
loue
those
,
who
besides
the
image
common
to
all
the
rest
of
Adams
brood
,
haue
yet
one
particular
and
most
excellent
portion
therof
,
in
that
they
are
as
it
were
Gods
lieutenants
to
gouerne
his
people
,
and
of
the
same
doo
beare
the
title
of
God
.
I
haue
sayde
yee
are
Gods
,
and
the
children
of
the
highest
,
sayth
the
prophet
Dauid
.
God
sitteth
in
the
assemblie
of
Gods
,
he
iudgeth
in
the
midst
of
the
Gods
.
2
This
consideration
bindeth
vs
to
loue
them
,
albeit
they
discharge
not
their
duties
to
theyr
subiects
.
For
theyr
faulte
taketh
not
awaie
the
Image
or
priuiledge
of
God
.
The
king
,
sayth
Saint
Augustine
,
beareth
the
image
of
God
,
and
must
therefore
be
honoured
and
loued
.
If
not
in
respect
of
his
person
,
yet
for
his
calling
and
office
:
howe
much
rather
then
shoulde
the
people
loue
theyr
magistrats
,
when
they
shew
themselues
to
be
the
seruants
of
God
,
for
our
good
,
and
as
their
office
requireth
,
to
draw
vs
to
liue
a
quiet
and
peaceable
lyfe
in
all
godlynes
and
honestie
,
and
so
to
make
vs
happie
?
For
were
it
not
a
monstrous
and
vnnaturall
matter
,
not
to
loue
those
,
by
whose
handes
,
care
,
wisedome
,
power
,
and
authoritie
God
vouchsafeth
to
establish
and
preserue
vs
in
a
blessed
estate
both
of
bodie
and
soule
?
3
This
image
and
title
of
God
,
which
they
doo
beare
,
doth
also
admonish
vs
to
reuerence
and
regarde
them
both
in
heart
and
minde
,
in
worde
and
worke
.
For
surely
he
that
despiseth
them
,
despiseth
God
in
them
.
And
that
is
one
cause
why
hee
forbyddeth
backbiting
of
them
,
saying
:
Thou
shalt
not
speake
euill
of
the
Iudge
,
neither
shalt
thou
curse
the
prince
of
thy
people
.
Curse
not
the
king
,
no
not
in
thy
thought
,
for
the
foules
of
heauen
shall
carrie
the
voice
.
Besides
,
4
Besides
the
loue
and
reuerence
due
vnto
Magistrates
,
we
are
also
to
yeeld
vnto
them
subiection
and
obedience
,
as
Saint
Paule
admonisheth
vs
,
saying
:
Let
euerie
soule
bee
subiect
to
the
higher
powers
,
for
there
is
no
power
but
of
God
,
and
the
powers
that
be
,
are
ordained
of
God
.
Whereupon
hee
also
inferreth
,
and
that
iustly
,
that
whosoeuer
resisteth
the
magistrate
,
resisteth
the
ordinance
of
God
,
and
they
that
resist
shall
bring
vpon
themselues
iudgement
.
The
same
Apostle
writing
to
Titus
,
Put
them
in
remembrance
,
that
they
be
subiect
to
principalities
and
powers
,
and
that
they
obey
their
gouernours
.
And
surely
,
sith
God
hath
printed
in
the
person
of
the
Magistrate
,
the
characters
of
his
image
and
maiestie
,
wee
haue
greate
reason
to
beware
of
offending
him
.
And
this
wee
reade
of
the
people
of
Israel
in
the
behalfe
of
Iosua
.
That
the
Lord
did
magnifie
him
in
the
sight
of
all
Israel
,
and
they
feared
him
as
they
had
done
Moses
,
all
the
daies
of
his
life
.
If
thou
doest
euill
,
feare
the
magistrate
,
for
hee
beareth
not
the
swoorde
for
naught
,
but
is
the
minister
of
God
to
take
vengeance
on
him
that
doth
euill
.
Secondly
,
because
albeit
hee
were
not
armed
with
this
power
,
yet
we
ought
to
feare
God
who
commaundeth
vs
to
be
obedient
to
the
Magistrate
,
and
to
bee
subiect
vnto
him
.
And
this
doth
Saint
Peter
note
,
saying
:
Submit
your selues
vnto
all
manner
ordinance
of
man
,
for
the
Lordes
sake
.
As
also
Paule
sayth
,
Obey
the
magistrate
for
conscience
sake
.
As
if
he
sayde
,
that
albeit
wee
coulde
escape
the
punishment
of
the
magistrate
,
yet
our
conscience
condemning
vs
in
the
sight
of
God
,
shoulde
restraine
vs
from
offending
those
whome
hee
hath
appointed
to
bee
ouer
vs
.
It
went
hard
with
Abrahams
seruants
to
bee
circumcised
,
especially
in
that
they
were
well
stroken
in
yeeres
:
yet
dyd
they
obey
him
without
replie
or
gaynsaying
.
And
not
they
onely
who
were
instructed
in
true
religion
▪
but
also
the
inhabitants
of
Sichem
,
poore
idolaters
,
in
like
obedience
to
theyr
king
,
5
Which
is
more
,
as
Saint
Peter
admonisheth
seruants
to
bee
subiect
to
their
masters
,
albeit
froward
and
peeuish
:
So
are
subiects
bound
to
obey
their
magistrate
,
albeit
an
infidell
,
a
wicked
man
or
an
Idolater
,
as
were
they
that
bare
rule
in
the
daies
of
Saint
Paule
and
S.
Peter
,
to
whom
neuerthelesse
they
commaunded
to
yeeld
obedience
and
subiection
.
For
as
Christian
religion
doth
not
subuert
the
order
of
policie
:
so
the
wickednesse
and
impietie
of
the
magistrate
doth
not
depriue
him
of
his
right
to
command
,
neither
doth
it
exempt
the
subiects
from
their
dutie
to
obey
.
And
surely
so
long
as
in
them
remaineth
the
image
and
ordinance
of
God
:
euen
so
long
continueth
the
bond
to
yeeld
obedience
to
them
,
not
as
to
man
,
but
as
to
God
.
And
in
this
case
wee
are
to
consider
and
diligently
to
note
,
that
albeit
euerie
thing
that
happeneth
,
is
by
the
prouidence
of
God
:
Yet
doth
the
holy
Scripture
represent
vnto
vs
this
diuine
prouidence
and
conduct
,
as
it
were
most
expressely
and
vsually
in
the
vocation
and
establishment
of
Kings
,
Princes
,
and
Magistrates
,
euen
heathen
,
Idolaters
,
tyrants
,
and
such
as
are
giuen
to
all
wickednesse
&
iniquitie
.
What
tyrannie
did
Pharao
exercise
against
the
children
of
Israel
?
Thou
king
art
a
king
of
kinges
:
For
the
God
of
heauen
hath
giuen
thee
a
kingdome
,
power
,
strength
and
glorie
.
6
We
are
therefore
to
yeelde
vnto
them
subiection
and
obedience
,
without
murmuring
or
strife
against
them
.
When
the
people
of
Israel
asked
a
King
,
Samuel
at
Gods
commaundement
warned
them
how
they
should
be
entreated
,
This
shal
be
the
manner
,
that
is
to
say
,
the
ordinary
and
customable
entreaty
(
for
the
worde
sometime
signifieth
custome
)
of
the
king
that
shal
raigne
ouer
you
.
He
will
take
your
sonnes
and
apoint
them
to
his
Chariots
,
and
to
be
his
horsemen
,
and
some
shall
runne
before
his
chariot
.
He
will
also
make
them
his
captains
ouer
thousands
,
and
captains
ouer
fifties
,
and
to
eare
his
ground
,
and
to
reape
his
haruest
,
and
to
make
his
instruments
of
warre
,
and
the
thinges
that
serue
for
his
chariots
.
He
will
also
take
your
daughters
and
make
them
apothecaries
,
and
cookes
,
and
Bakers
.
He
wil
take
your
fields
,
your
vineyards
,
and
your
best
Olyue
trees
,
and
giue
them
to
his
seruants
.
And
he
will
take
the
tenth
of
your
seed
,
and
of
your
vineyards
,
and
giue
it
to
his
Eunuches
and
to
his
seruantes
.
He
will
take
your
menseruantes
,
and
your
maid
seruants
,
&c.
Heereto
he
addeth
,
that
when
they
finde
themselues
thus
tirannized
,
they
will
crye
out
to
the
Lord
,
because
of
their
King
whome
they
haue
chosen
,
and
the
Lord
will
not
heare
them
.
Whereby
he
sheweth
,
first
that
such
as
finde
themselues
so
oppressed
,
must
haue
recourse
to
God
by
prayers
.
Secondly
,
that
albeit
God
doth
not
deliuer
them
,
yet
they
must
continue
and
with
patience
beare
their
estate
,
and
not
rebell
or
raise
mutinie
:
muche
lesse
therefore
is
it
lawfull
for
them
to
attempt
against
the
life
of
the
Prince
,
albeit
a
tyrant
:
and
heereof
we
haue
a
notable
example
in
Dauid
,
who
notwithstanding
he
was
annointed
to
raigne
after
Saul
,
yet
when
Saul
tyrannously
pursued
him
,
would
not
neuerthelesse
attempt
any
thing
against
his
person
,
but
euer
restrayned
others
that
would
haue
slayne
him
.
Slay
him
not
,
said
he
to
Abisay
,
for
who
can
laye
his
hand
on
the
Lordes
annointed
,
and
be
guiltlesse
?
then
he
addeth
,
As
the
Lord
liueth
,
either
the
Lord
shall
smite
him
,
or
his
day
shall
come
to
dye
,
or
he
shall
discend
into
battell
and
perish
.
The
Lord
forbid
that
I
should
lay
my
hand
vpon
the
Lords
annointed
.
7
Neuerthelesse
,
albeit
God
thus
defendeth
their
right
and
authoritie
,
yet
it
is
not
meant
that
we
should
forsake
him
,
or
dispence
with
our selues
by
obeying
man
to
disobey
him
:
for
sith
man
hath
no
power
,
as
Iesus
Christ
saith
,
but
what
is
giuen
him
from
aboue
:
it
is
not
meet
that
man
should
be
obeyed
,
Whether
it
be
right
in
the
sight
of
God
,
to
obey
you
rather
then
God
,
iudge
yee
.
We
must
therefore
as
they
did
adde
,
obeye
God
rather
then
man
:
and
this
doth
S.
Augustin
confirme
saying
:
8
Moreouer
,
Subiects
are
bound
to
assist
the
necessities
of
their
Magistrates
,
both
with
bodies
&
goods
.
Concerning
their
bodies
,
the
same
doth
appeare
in
the
watches
that
Burgesses
doe
keepe
at
the
commaundement
of
their
superiours
.
Whereupon
it
also
followeth
,
that
in
case
of
necessitie
they
are
at
their
magistrates
authoritie
and
commaundement
,
bound
to
take
armes
.
Neither
is
this
a
bond
of
mercenarie
souldiers
,
that
without
necessitie
doe
voluntarily
binde
themselues
:
But
it
is
a
bond
in
nature
,
and
consequently
necessarie
.
For
as
God
armeth
the
magistrate
with
the
swoord
for
the
preseruation
of
his
subiects
against
the
violence
of
their
enemies
,
and
to
enforce
rebels
to
yeelde
obedience
to
their
lawfull
decrees
:
So
when
alone
,
or
with
his
sargeants
he
is
not
able
to
performe
this
dutie
,
he
may
and
ought
to
commaunde
his
subiects
to
helpe
him
to
execute
his
office
:
and
they
are
bound
at
his
commandement
to
take
armes
&
to
imploy
themselues
.
Subiects
do
resemble
a
body
guided
by
a
head
which
is
the
magistrate
:
As
therefore
by
naturall
affection
the
hands
and
other
the
members
of
the
body
,
doe
stand
bound
to
imploy
themselues
for
the
safetie
of
the
body
,
but
especially
of
the
head
against
all
violence
and
iniurie
:
So
ought
all
subiects
,
to
thinke
vpon
this
naturall
bond
and
affection
,
and
in
dutie
vnder
the
conduct
of
their
head
to
preserue
the
body
of
the
communaltie
,
but
especially
the
person
&
authoritie
of
their
Prince
and
Magistrate
,
against
the
violence
and
endeuours
of
their
enemies
.
In
this
consideration
,
when
Saul
vnderstood
of
the
iniurie
of
Naas
the
Ammonite
,
who
wold
not
receiue
the
inhabitants
of
Iabes
in
Gilead
,
to
mercie
,
but
vpon
condition
that
he
might
put
out
euerie
mans
right
eye
,
he
commaunded
the
people
to
take
armes
:
yea
and
proclaimed
that
hee
would
punish
euery
one
that
would
not
obey
.
Curse
ye
Meros
,
saith
the
Angel
of
the
Lord
:
Yea
cursed
be
the
inhabitants
therof
,
for
they
came
not
to
helpe
the
Lord
among
the
mightie
.
In
this
respect
also
were
all
the
enhabitants
of
Iabes
Gilead
put
to
the
edge
of
the
sword
,
because
none
of
them
came
to
the
field
with
the
rest
of
Israel
to
fight
against
the
tribe
of
Beniamine
,
in
punishment
of
the
infamous
adulterie
committed
by
the
enhabitants
of
Gibeah
.
9
As
for
the
reliefe
by
goods
due
vnto
the
magistrate
:
Is
it
not
reason
that
he
imploying
his
time
and
labor
in
the
publike
good
,
should
receiue
some
reward
or
recompence
?
Must
he
not
also
find
meanes
to
reward
many
officers
that
attende
vpon
the
magistrate
in
their
charge
,
For
this
cause
ye
pay
also
tribute
,
for
they
are
Gods
ministers
,
applying
themselues
for
the
good
of
the
people
.
And
then
he
addeth
,
saying
:
Giue
to
all
men
therefore
their
duetie
,
tribute
to
whom
tribute
belongeth
,
custome
to
whome
custome
appertaineth
.
The
same
doth
Iesus
Christ
likewise
commaund
,
where
being
asked
whether
it
were
lawfull
to
paye
tribute
to
Caesar
,
hee
answered
,
Giue
vnto
Caesar
that
is
due
vnto
Caesar
,
and
to
God
that
is
due
vnto
God
,
and
this
commaundement
did
hee
confirme
by
his
owne
example
,
in
that
he
commaunded
Peter
to
paye
tribute
for
him
and
himselfe
.
True
it
is
,
that
being
the
sonne
of
God
,
he
might
haue
exempted
himselfe
,
The
Children
are
free
,
neuerthelesse
least
we
should
offend
them
,
goe
to
the
Sea
and
cast
in
an
angle
,
and
take
the
first
Fishe
that
commeth
vp
,
and
when
thou
hast
opened
his
mouth
,
thou
shalt
finde
a
peece
of
twenty
pence
,
that
take
,
and
giue
it
vnto
them
for
me
and
for
thee
.
Beholde
,
albeit
it
were
a
matter
vnworthy
the
children
of
Israel
,
to
pay
vnto
the
Emperour
in
those
dayes
a
heathen
and
tirant
,
the
tribute
which
before
they
payed
to
God
for
an
homage
and
acknowledgment
of
his
redemption
,
and
for
a
testimony
that
God
was
their
Lord
,
and
they
his
subiects
:
yet
in
as
much
as
they
were
subiect
to
the
Emperour
,
Iesus
Christ
himselfe
taking
vpon
him
the
fourme
of
a
seruant
,
was
content
to
pay
tribute
as
other
men
.
not
because
of
wrath
and
punishment
onely
,
but
also
for
conscience
sake
:
10
Some
there
haue
beene
,
neither
are
our
dayes
free
from
them
,
that
haue
beleeued
and
vpholden
,
that
the
faithfull
and
children
of
God
are
called
to
such
liberty
,
that
they
ought
not
to
be
subiect
to
superiour
powers
,
neither
to
paye
taxes
,
tributes
,
or
other
like
charges
.
Let
euery
soule
be
subiect
to
the
higher
powers
,
we
are
admonished
that
no
man
by
his
conuersion
to
Christianitie
is
so
called
to
libertie
by
the
Lord
,
that
therefore
he
should
grow
proude
thereof
,
or
thinke
him selfe
in
the
course
of
this
life
freed
from
his
obedience
due
to
the
superiour
powers
,
to
whom
the
Lord
hath
deliuered
the
gouernement
in
temporall
affaires
:
for
albeit
we
be
called
to
this
heauenly
kingdome
,
wherein
there
shal
be
no
principalities
or
powers
,
yet
so
long
as
we
traua●●e
vpon
this
way
which
leadeth
vs
to
the
possession
therof
,
wherin
al
powers
shal
be
abolished
,
we
must
be
ordered
according
to
the
conduct
of
humaine
affaires
,
and
yeelde
all
obedience
,
not
so
much
to
man
as
to
God
who
hath
so
commanded
vs
.
Giue
vnto
Caesar
that
is
Caesars
,
and
to
God
that
that
belongeth
to
God
:
he
doth
sufficiently
declare
,
that
there
is
a
good
harmony
&
concurrence
between
the
spirituall
kingdome
of
God
,
and
the
po●●tiquegouernmēt
of
man
,
Let
euery
soule
be
subiect
to
the
higher
powers
.
Let
euery
soule
,
exempteth
none
from
this
subiection
,
no
,
were
he
euen
an
Apostle
.
And
this
doth
our
Sauiour
Iesus
Christ
himselfe
also
most
plainely
declare
,
Least
the
name
of
God
and
the
g●spell
should
be
blasphemed
:
he
doth
very
euidentlye
and
pla●●●lye
d●clare
,
I
exhorte
therefore
that
first
of
all
,
supplications
,
praiers
,
intercessions
and
giuing
of
thankes
be
made
for
all
men
,
for
Kings
,
and
for
all
that
are
in
authoritie
,
that
we
may
lead
a
quiet
and
peaceable
life
in
al
godlynes
and
honesty
.
This
end
and
purpose
of
their
charge
,
doth
already
teach
vs
how
far
we
are
bound
to
this
dutie
,
to
pray
vnto
God
for
them
:
For
sith
from
them
we
cannot
expect
this
soueraigne
felicitie
,
namely
,
to
liue
in
peace
,
in
honesty
and
piety
,
vnlesse
they
also
be
guided
or
strengthened
by
the
spirite
of
God
in
their
charge
:
our
desire
and
necessitie
to
enioye
it
,
doe
sufficiently
admonish
vs
feruently
to
praye
vnto
God
for
them
.
And
whereas
Kinges
were
in
those
dayes
idolaters
,
hee
addeth
this
farther
reason
:
that
God
desiring
the
saluation
of
all
men
,
that
is
to
saye
,
men
of
all
callinges
,
and
that
they
should
be
brought
to
the
knowledge
of
the
truth
,
wee
might
by
our
praiers
obtaine
that
the
idolatrous
and
peruerse
Magistrates
might
be
conuerted
and
saued
,
as
well
in
respect
of
themselues
,
as
for
the
happy
conduct
and
gouernment
of
their
subiects
.
12
Now
if
we
be
bound
to
pray
for
idolatrous
and
peruerse
Magistrates
,
how
much
rather
for
those
whome
God
hath
already
in
mercy
vouchsafed
to
illuminate
or
adopt
for
his
children
,
and
to
constitute
to
be
protectors
and
nurses
in
his
Church
?
Where
the
Gouernour
is
vnwise
,
saith
Salomon
,
the
people
are
scattered
.
And
it
is
with
them
as
with
a
shippe
that
wanteth
a
Pylot
or
guide
.
We
read
,
that
when
the
iudge
or
gouernour
of
Israel
was
dead
,
the
people
returned
to
their
wickednes
.
And
it
is
noted
in
this
historye
,
that
all
the
time
of
Samuel
the
hand
of
God
was
heauye
against
the
Philistines
,
and
it
is
truely
a
great
fauour
and
grace
of
God
,
when
he
giueth
vs
good
Magistrates
:
as
Hyran
King
of
Tyre
said
vnto
Salomon
:
Because
God
loued
his
people
,
he
made
thee
to
raigne
ouer
them
:
and
contrariwise
,
he
maketh
an
hypocrite
,
saith
Iob
,
to
raign
for
the
sinnes
of
the
people
.
And
in
the
same
sence
doth
God
threaten
to
send
children
to
be
Princes
,
and
effeminate
persons
to
beare
dominion
.
Sith
then
it
is
so
great
a
benefite
of
God
to
haue
good
,
holy
,
and
vertuous
Magistrates
,
is
it
not
our
partes
feruently
and
continually
to
pray
to
God
still
to
send
vs
such
,
to
preserue
them
,
to
guide
them
by
his
holy
spirite
,
and
to
blesse
their
counsails
and
labours
to
his
glory
,
and
to
the
good
and
saluation
of
his
people
?
13
It
also
hath
beene
the
continuall
custome
of
all
Christian
Churches
to
make
publique
supplications
for
Kinges
,
Princes
,
and
Magistrates
:
and
thereof
wee
haue
a
formularye
written
by
that
good
Father
and
Doctor
Tertullian
.
And
the
reformed
Churches
of
our
dayes
doe
also
recommend
and
ordinarely
vse
the
same
dutie
:
for
in
trueth
there
is
no
seruice
that
the
Magistrates
ought
more
to
desire
and
require
of
their
subiects
,
then
that
they
should
praye
for
them
.
And
in
this
respecte
Dauid
a
King
after
Gods
owne
hart
,
and
endewed
with
such
excellent
graces
,
knowing
neuerthelesse
how
highly
he
stoode
in
necessitie
of
the
praiers
of
his
people
,
framed
them
that
excellent
praier
for
their
prosperitie
,
which
we
doe
reade
of
in
the
twentith
Psalme
.
Eusebius
reporteth
that
the
Emperour
Constantius
,
14
Seing
the
fruit
of
praier
for
the
Magistrate
is
such
,
how
vnthankfull
are
those
subiects
that
will
not
feruently
employe
themselues
therein
:
especially
considering
the
good
and
prosperity
that
themselues
are
to
reape
thereof
?
we
may
truely
say
,
that
the
vsuall
negligence
of
the
people
in
employing
themselues
in
this
duetye
,
doth
many
times
procure
God
to
giue
vs
Kinges
and
Magistrates
in
his
wrath
,
to
chastice
our
ingratitude
and
slackenesse
in
matter
of
such
importance
.
That
we
may
therfore
amend
our
liues
according
to
the
exhortation
of
Iesus
Christ
,
let
vs
diligently
employe
our selues
in
this
so
profitable
&
necessary
a
dutie
,
wherby
we
may
alwaies
haue
good
,
holye
,
and
vertuous
Magistrates
,
that
vnder
their
conduct
and
gouernement
we
may
liue
happily
,
and
beare
to
them
all
loue
and
reuerence
:
yeelding
vnto
them
voluntarilye
all
subiection
and
obedience
,
and
employing
our
bodies
and
goods
in
their
seruice
and
assistance
,
with
assurance
that
in
so
doing
,
and
in
praying
vnto
God
for
them
as
is
aforesaide
,
the
Lord
will
blesse
them
,
and
vs
with
them
,
and
by
them
.
Of
the
duety
of
the
Pastor
and
Minister
of
Gods
woord
,
to
his
congregation
.
Chap.
8.
IT
now
remaineth
that
wee
speake
of
the
duties
of
the
Pastors
and
Ministers
of
Gods
worde
to
their
Congregations
,
and
of
their
congregations
vnto
them
,
As
concerning
the
Pastors
dutye
,
the
same
may
be
referred
to
the
principall
end
of
their
vocation
,
togither
with
whatsoeuer
is
requisite
thereunto
.
This
end
is
the
saluation
of
the
soules
,
redeemed
with
the
bloud
of
Iesus
Christ
,
as
the
Apostle
writing
to
Timothy
doth
note
,
saying
:
Take
heed
vnto
thy selfe
and
vnto
learning
,
continue
therein
,
for
in
doing
thus
thou
shalt
saue
both
thy selfe
and
them
that
heare
thee
.
This
is
their
principall
end
,
euen
to
saue
soules
:
and
indeed
S.
Paul
applieth
to
his
Ministery
this
sentence
of
Esay
,
spoken
in
the
person
of
the
Lord
:
I
haue
ordained
thee
to
be
a
light
to
the
Gentiles
,
that
thou
maist
be
a
saluation
to
all
the
ends
of
the
earth
.
True
it
is
that
God
onely
is
the
Sauiour
,
also
that
he
can
saue
without
the
ministery
of
men
,
but
it
pleaseth
him
so
to
vse
their
seruice
,
that
S.
Paul
therfore
calleth
the
Ministers
of
the
word
coadiutors
and
workemen
with
God
:
therefore
the
doctrine
that
they
preach
is
tearmed
the
worde
of
saluation
,
and
the
power
of
God
to
saue
all
that
beleeue
:
likewise
where
the
holy
ministery
is
called
the
ministery
and
word
of
reconciliation
with
God
,
the
same
is
only
to
teach
vs
,
that
where
we
be
by
nature
the
children
of
wrath
,
and
consequently
in
death
:
the
ende
of
the
holy
ministery
is
to
withdraw
&
saue
vs
,
by
reconciling
vs
to
God
,
and
making
vs
acceptable
to
him
in
his
welbeloued
sonne
.
2
Heerto
must
we
also
referre
the
saying
of
S.
Paul
,
that
Iesus
Christ
gaue
some
to
be
Apostles
,
some
to
be
Prophets
,
some
Euangelistes
,
some
Pastors
and
teachers
,
for
the
gathering
togither
of
the
Saintes
,
for
the
worke
of
the
ministery
,
and
for
the
edification
of
the
body
of
Christ
.
For
sinne
,
by
seperating
vs
from
God
,
did
engender
this
cursed
dissipation
,
wherein
euery
one
being
a
pray
vnto
Satan
,
runneth
and
casteth
himselfe
headlong
into
death
and
euerlasting
destruction
.
But
the
end
of
the
ministery
tendeth
to
assemble
from
this
dissipation
the
elect
in
Iesus
Christ
,
to
make
them
pertakers
of
that
saluation
that
is
in
him
.
And
this
doth
the
other
similitude
of
the
building
of
the
body
of
Christ
confirme
:
for
as
they
which
are
seperate
from
Christ
our
life
,
are
in
death
:
so
the
meanes
to
reuiue
and
saue
them
resteth
in
this
,
that
we
be
builte
and
engraffed
into
the
body
of
Christ
,
that
we
may
be
saued
in
him
,
and
thereupon
doth
S.
Luke
say
that
by
the
preaching
of
the
Apostles
God
did
dayly
adde
to
his
Church
such
as
should
be
saued
:
In
this
sence
also
are
Ministers
called
Fathers
,
I
feare
least
when
I
come
,
I
shall
not
finde
you
such
as
I
would
,
and
least
my
God
abase
me
among
you
,
and
I
shall
bewaile
many
of
them
which
haue
sinned
alreadye
,
and
haue
not
repented
of
the
vncleannes
,
and
fornication
,
and
wantonnes
which
they
haue
committed
.
3
And
indeede
as
they
which
shal
be
saued
by
their
ministery
,
shal
be
,
as
S.
Paul
calleth
them
,
their
crown
,
Sonne
of
man
,
I
haue
established
thee
to
be
a
scoute
ouer
the
house
of
Israel
,
thou
shalt
giue
eare
to
the
worde
of
my
mouth
,
and
shalt
warne
them
from
me
.
When
I
shall
say
to
the
wicked
,
thou
shalt
surely
dye
,
and
thou
giuest
not
him
warning
,
neither
dost
admonish
him
to
departe
from
his
wicked
way
,
that
he
may
liue
:
the
same
wicked
man
shall
dye
in
his
iniquitie
,
but
his
bloud
will
I
require
at
thy
handes
.
4
Now
,
to
satisfie
this
end
of
the
saluation
of
men
by
the
ministery
,
the
first
&
principall
duty
consisteth
in
preaching
the
worde
of
God
,
Take
heed
vnto
thy selfe
and
vnto
learning
,
for
in
doing
thus
thou
shalt
saue
both
thy selfe
and
those
that
heare
thee
.
The
same
maye
wee
also
note
in
the
other
sentence
,
I
haue
ordained
thee
a
light
to
the
Gentiles
,
that
thou
maist
be
a
saluation
to
the
ends
of
the
earth
.
he
that
beleeueth
&
shal
be
baptised
,
shal
be
saued
:
for
this
cause
doth
S.
Peter
commaund
them
to
feede
the
flock
of
Christ
committed
vnto
them
.
Preach
the
worde
,
saith
he
,
be
instant
in
season
and
out
of
season
,
improue
,
rebuke
,
exhort
with
all
long
suffering
and
doctrine
,
yea
,
he
adiureth
him
in
the
name
of
God
and
of
our
Lord
Iesus
Christ
,
who
shall
iudge
both
the
quick
and
the
dead
in
his
apparition
and
kingdome
,
Woe
be
to
me
if
I
preach
not
.
The
same
Apostle
saith
,
If
any
man
desireth
to
be
a
Bishop
,
he
desireth
an
excellent
worke
.
But
all
titles
and
professions
be
knowen
by
the
workes
proper
vnto
them
,
as
hee
is
knowen
to
be
a
tailor
that
cutteth
out
and
soweth
garmentes
,
he
a
shoemaker
that
maketh
shoes
,
hee
a
phisition
that
imploieth
himselfe
in
curing
of
sicknesses
,
and
so
of
others
.
And
so
likewise
is
a
Bishop
,
a
Pastor
,
and
a
Minister
knowne
,
in
that
he
preacheth
and
teacheth
the
word
of
God
.
5
Howbeit
,
as
the
Phisition
who
ordeineth
a
potion
,
which
in
liew
of
health
procureth
death
,
is
not
a
Phisition
,
but
a
murderer
:
so
is
it
with
the
Pastors
that
doe
preach
lyes
in
stead
of
trueth
,
and
the
inuentions
and
traditions
of
men
in
stead
of
Gods
word
:
and
therfore
did
Iesus
Christ
enioyne
his
Apostles
to
teache
men
to
obserue
all
that
he
had
commaunded
them
,
The
Lord
stretched
foorth
his
hand
and
touched
my
lips
and
said
vnto
me
,
Beholde
I
haue
put
my
words
in
thy
mouth
.
The
same
doth
the
Lord
also
teach
to
Ezechiel
,
saying
:
Sonne
of
man
,
I
haue
made
thee
a
watchman
ouer
the
house
of
Israel
:
Thou
shalt
hearken
to
the
woorde
of
my
mouth
,
and
shalt
warne
them
from
me
.
This
duety
is
very
plainely
and
expresselye
by
the
Lord
commended
vnto
al
Prophets
and
Ministers
,
in
that
speaking
to
Moses
,
he
saith
:
I
wil
raise
them
vp
a
Prophet
like
vnto
thee
from
among
their
brethren
,
and
I
will
put
my
woordes
into
his
mouth
,
and
he
shall
saye
vnto
them
all
that
I
shall
commaund
him
.
What
I
haue
receiued
from
the
Lord
I
doe
deliuer
to
you
,
I
will
giue
you
shepheards
after
mine
owne
hart
,
that
shall
feede
you
in
knowledge
and
vnderstanding
:
Her
Prophets
haue
daubed
them
with
vntempered
morter
,
seeing
vanytyes
and
diuining
lyes
vnto
them
,
saying
,
thus
saith
the
Lord
God
,
when
the
Lord
had
not
spoken
.
6
As
they
are
therefore
to
reiect
the
doctrine
of
men
,
and
to
teach
the
pure
woorde
of
God
,
so
must
they
behaue
themselues
therein
in
all
reuerence
and
pietye
,
as
if
God
spake
by
them
,
without
mixing
any
prophane
matters
:
If
any
man
speake
,
let
him
speake
according
to
the
word
of
God
.
7
Moreouer
the
minister
being
such
a
one
as
S
:
Paul
requireth
,
namely
,
fit
to
teach
,
must
so
preach
,
that
cutting
out
directlye
and
skilfully
the
bread
of
Gods
worde
,
8
Moreouer
,
as
all
scripture
is
giuen
by
inspiration
from
God
,
and
is
profitable
to
teach
,
to
improue
,
to
correct
,
and
to
instruct
to
righteousnes
:
to
conuince
those
that
withstand
the
same
doctrine
,
and
to
reduce
such
as
are
gone
astray
,
into
the
way
of
saluation
.
For
as
the
office
of
the
Phisition
consisteth
in
2.
points
:
first
,
to
prescribe
things
meet
for
the
health
,
and
to
preuent
diseases
:
and
secondly
,
to
cure
such
as
fall
into
any
sicknesse
:
so
it
is
the
office
of
the
Pastor
in
such
sorte
to
accomodate
his
doctrine
,
that
it
may
serue
to
preuent
the
snares
&
stumbling
blockes
of
sinne
,
also
to
reproue
,
redresse
,
and
comfort
such
as
are
fallen
:
and
as
the
curing
of
the
plague
requireth
more
forcible
and
violent
medicines
,
then
the
preuenting
therof
:
also
as
it
is
necessary
to
haue
more
helpe
to
pull
a
man
out
of
the
water
when
he
is
fallen
in
,
then
to
holde
him
from
falling
in
:
euen
so
must
the
Pastor
vse
more
sharpe
and
vehement
admonitions
in
the
raysing
vp
of
such
as
are
fallen
into
sinne
,
then
in
preuenting
the
fall
:
neither
is
he
to
imploy
himselfe
in
his
function
slightly
,
and
as
it
were
for
a
fashion
,
but
as
S.
Paul
protesteth
of
himselfe
,
where
he
saith
:
Remember
that
in
three
yeeres
space
,
night
and
daye
,
I
neuer
ceased
to
warne
euerye
one
with
teares
:
so
must
hee
be
carefull
,
diligent
,
and
constant
to
teach
and
admoinsh
.
9
And
albeit
many
times
the
Pastor
doe
perceiue
no
great
fruit
of
his
labours
,
yet
must
he
not
faint
.
Phisitions
,
albeit
when
they
haue
tryed
many
receipts
for
recouery
of
a
sicke
person
,
they
perceiue
no
amendment
,
yet
do
they
not
desist
from
visiting
him
,
and
continuing
the
employment
of
their
art
,
so
long
as
there
is
any
hope
of
life
:
the
like
custome
are
the
Pastors
to
vse
for
the
soule
,
as
the
Phisition
doth
for
the
bodye
,
and
still
to
perseuere
in
due
admonitions
,
exhortations
,
and
consolations
,
in
hope
that
finallye
God
will
blesse
their
constancy
in
this
duetie
.
When
a
man
taketh
vpon
him
to
fell
a
great
Oake
,
with
40.
or
30.
of
the
first
blowes
,
it
may
seeme
that
he
loseth
his
labour
,
because
the
tree
wil
not
stirre
,
but
stand
stiffely
without
stooping
:
yet
in
continuance
it
commeth
at
length
downe
,
and
so
sheweth
the
effect
of
the
firste
blowes
conioyned
with
the
last
.
Iesus
Christ
,
as
Chrisostome
very
aplty
noteth
,
10
And
albeit
the
incredulity
and
obstinacy
of
man
should
make
their
constancye
and
labour
vtterly
vnprofitable
in
their
behalfs
,
yet
should
they
not
lose
their
labours
with
God
,
for
first
as
S.
Paul
protesteth
of
himselfe
,
they
are
free
from
the
bloud
of
those
that
perish
:
as
God
also
saide
to
Ezechiel
.
When
thou
shalt
admonish
the
vnbeleeuer
to
turne
from
his
waies
,
if
he
returne
not
from
his
waies
,
hee
shall
dye
in
his
iniquitie
,
but
thou
hast
deliuered
thy
soule
.
Besides
,
our
zeale
and
obedience
in
this
respecte
is
a
sacrifice
of
sweete
sauour
before
God
,
as
S
,
Paul
also
saith
,
that
they
which
preache
the
Gospell
are
a
sweet
sauour
in
Christ
,
euen
in
those
that
perish
:
our
iudgement
is
with
the
Lord
,
and
our
worke
in
the
sight
of
God
.
The
husbandmen
when
they
are
disapointed
of
their
expected
haruest
,
haue
not
anye
to
recompence
their
losse
but
all
is
gone
,
both
seede
and
labour
:
but
notwithstanding
the
labour
of
the
Minister
doth
not
profite
with
men
,
in
respect
of
their
incredulitie
,
yet
hath
hee
his
reward
in
heauen
.
And
indeed
as
the
false
Prophet
,
that
hauing
endeuoured
to
seduce
and
diuert
the
faithfull
from
the
truth
,
but
through
their
constancye
cannot
compasse
his
purpose
,
is
notwithstanding
worthy
to
be
punished
:
so
the
true
Pastors
when
they
haue
constantly
emploied
themselues
to
reduce
those
that
be
straied
,
into
the
way
of
saluation
,
albeit
in
respect
of
this
constancy
they
cannot
profite
,
yet
are
they
worthie
their
hire
&
recompence
in
the
sight
of
God
.
As
therefore
the
springs
doe
not
cease
from
giuing
forth
their
waters
,
or
the
riuers
their
streames
,
albeit
no
man
come
to
take
vp
any
,
or
to
sayle
vpon
them
:
so
must
not
the
Minister
cease
from
preaching
,
admonishing
and
reprouing
,
albeit
in
manner
no
man
make
profite
of
his
doctrine
and
admonitions
.
11
Moreouer
,
albeit
many
times
it
fall
out
that
the
Pastors
by
preaching
,
admonishing
,
reprouing
,
and
threatning
with
Gods
iudgements
,
do
incurre
the
displeasure
of
some
,
yet
must
they
not
therefore
faint
,
but
remember
what
God
commaundeth
to
Esay
,
saying
:
Cry
out
with
open
throat
,
spare
not
,
lifte
vp
thy
voyce
as
a
trumpet
,
signifye
to
my
people
their
offences
,
and
to
the
house
of
Iacob
their
sinnes
.
As
also
they
are
to
this
purpose
to
marke
what
the
Lord
saide
to
the
Prophet
Ieremy
:
Gird
vp
thy
loynes
and
arise
,
that
thou
maiest
tell
them
all
the
thinges
that
I
commaund
thee
,
feare
them
not
,
least
peraduenture
I
treade
thee
downe
in
their
sight
.
Lord
wilt
thou
that
we
commaund
that
fire
come
down
from
heauen
and
consume
these
Samaritans
,
that
deny
thee
l●dging
as
Elias
did
,
he
answered
,
ye
wot
not
of
what
spirite
ye
are
:
euen
so
there
are
some
that
think
to
imitate
the
Prophets
,
in
bitter
and
sharpe
reprehensions
,
but
they
are
not
led
by
the
like
spirite
:
For
they
doe
it
either
to
purchase
a
reputation
of
zeale
,
and
to
be
thought
such
as
will
spare
none
,
hath
not
giuen
to
vs
the
spirite
of
feare
,
but
of
power
,
of
loue
,
and
of
a
sound
minde
:
thereby
shewing
,
that
Pastors
truely
must
not
feare
the
apparance
of
persons
to
dissemble
their
sins
and
offences
,
but
must
be
strengthned
by
the
spirite
of
Christ
,
to
discouer
and
open
their
wounds
that
they
may
be
healed
:
But
to
this
power
and
boldnesse
let
them
ioyne
on
the
one
side
,
discretion
and
soundnes
of
minde
,
whereby
to
be
able
to
yeeld
a
reason
of
their
power
and
boldenes
:
and
on
the
other
side
such
loue
and
charitie
,
that
their
reprehensions
and
threatnings
may
proceede
from
a
hart
not
prouoked
,
bitter
,
or
flowing
with
reuenge
:
but
as
hauing
compassion
on
such
as
doe
amisse
,
and
seeking
by
loue
to
reclaime
and
reduce
them
into
the
waye
of
saluation
.
Being
thus
disposed
,
let
them
sound
forth
Gods
iudgementes
,
The
Lord
God
is
my
helper
,
and
therefore
I
shall
not
be
confounded
:
for
I
haue
hardened
my
countenance
as
a
stone
,
and
I
know
that
I
shall
not
be
confounded
:
yea
,
let
them
remember
the
protestation
of
Micheas
,
saying
:
I
am
full
of
power
by
the
spirite
of
the
Lord
,
and
of
iudgment
,
and
of
strength
to
declare
vnto
Iacob
his
transgressions
,
and
to
Israel
his
sinne
.
12
This
holy
constancy
must
remaine
in
the
seruantes
of
God
,
to
the
end
that
in
the
defence
of
the
trueth
against
such
as
would
oppresse
it
,
they
may
ouercome
all
slaunders
and
reproches
wherwith
the
Deuill
seeketh
to
quaile
their
hartes
or
otherwise
to
hinder
the
trueth
of
their
faith
and
zeale
.
Thus
when
the
Apostles
had
told
Iesus
Christ
that
the
Scribes
&
Pharisees
were
offended
,
and
murmured
because
he
saide
:
It
is
not
that
which
entreth
at
the
mouth
that
defileth
the
man
,
he
proceeded
and
shewed
them
,
that
they
must
not
for
that
desist
from
teaching
and
defending
the
truth
and
purenes
of
doctrine
.
So
S.
Paul
declareth
,
that
when
Peter
came
to
Antioch
,
13
Basil
the
great
,
whom
Theodoret
tearmeth
,
14
It
is
another
case
,
when
the
question
concerneth
thinges
indifferent
in
Gods
Church
.
For
therein
wee
must
much
relent
,
and
rather
accomodate
our selues
than
trouble
the
Churches
,
or
bring
in
anie
schisme
.
15
If
the
pastor
for
the
faithfull
discharge
of
his
dutie
in
defence
of
the
truth
be
wronged
or
slaundered
,
euen
of
some
of
his
owne
flocke
,
the
rather
must
he
beare
it
,
&
seeke
to
cure
&
reduce
them
to
amendement
of
lyfe
.
And
in
deed
,
albeit
a
sicke
bodie
,
troubled
in
minde
,
should
spit
in
the
phisitions
face
,
yet
would
he
not
bee
so
displeased
,
as
to
forsake
and
giue
him
ouer
for
it
:
Likewise
albeit
the
nipples
of
a
womans
brest
should
be
so
sore
,
that
she
could
not
suffer
her
child
without
great
pain
to
take
them
,
yet
would
she
indure
all
to
suckle
her
child
:
euen
so
must
pastors
deale
with
theyr
flockes
,
and
haue
patience
,
as
S.
Paul
requireth
them
.
For
hee
exhorteth
Timothie
to
preach
the
word
,
to
reproue
,
In
all
thinges
let
vs
approue
our selues
as
the
ministers
of
Christ
,
in
much
patience
.
16
Againe
,
when
the
Phisition
hath
prescribed
some
potion
or
other
receit
for
the
cure
of
the
sicke
man
,
returning
the
next
daie
,
he
enquireth
of
the
operation
thereof
,
and
feeleth
his
pulses
,
that
hee
may
learne
his
disposition
,
and
thereafter
order
himselfe
:
so
it
is
not
inough
that
the
pastor
preach
,
reproue
,
exhort
,
and
comfort
the
Church
,
but
he
must
also
seeke
to
vnderstand
how
euery
member
thereof
is
disposed
,
and
what
his
preaching
hath
wrought
in
them
.
In
this
sense
are
they
tearmed
Bishops
,
which
is
as
much
to
saie
,
as
ouerseers
or
watchmen
,
to
haue
their
eies
vpon
those
whom
the
Lord
hath
committed
to
their
charge
.
And
this
is
it
that
God
noteth
,
saying
to
Ezechiel
,
I
haue
made
thee
a
watchman
ouer
the
house
of
Israel
.
Looke
to
your selues
,
and
to
the
whole
flocke
that
the
Lord
committed
to
you
.
17
In
this
consideration
,
they
ought
after
the
example
of
Iesus
Christ
,
to
know
their
sheep
,
Yee
are
witnesses
,
and
God
also
,
how
holily
and
iustly
,
and
vnblameably
wee
behaued
our selues
among
you
that
beleeue
.
As
you
know
how
that
wee
exhorted
you
,
and
comforted
,
and
besought
euerie
one
of
you
,
as
a
father
his
children
,
that
ye
would
walke
worthie
of
God
,
who
hath
called
you
to
his
kingdome
and
glorie
.
And
this
doeth
hee
also
protest
to
the
Elders
of
the
Church
of
Ephesus
,
saying
:
I
haue
kept
from
you
nothing
that
was
profitable
,
but
haue
taught
you
openly
and
throughout
your
houses
,
witnessing
the
repentance
towardes
God
,
and
faith
in
our
Lord
Iesus
Christ
.
Heereto
also
should
wee
bee
moued
by
the
threatnings
of
the
Lorde
against
the
pastours
of
Israel
,
where
hee
sayth
▪
Because
yee
haue
not
visited
my
sheepe
,
beholde
I
will
visite
vppon
you
the
maliciousnes
of
your
actions
.
And
as
a
good
shepheard
seketh
his
lost
sheep
,
a
surgeon
bindeth
vp
the
wounds
,
a
phisition
trieth
all
medicines
for
the
cure
of
the
sick
,
and
a
father
seeketh
all
meanes
to
reclaime
his
vnthriftie
sonne
into
the
ryght
waie
:
euen
so
are
the
ministers
of
the
word
bound
to
al
these
&
the
like
duties
toward
the
members
of
their
Church
And
in
case
they
be
negligent
herein
,
they
shall
surely
feel
the
iust
reproofe
&
vengeance
of
God
,
as
wee
reade
of
the
pastors
of
Israel
,
to
whome
by
the
Prophet
Ezechiel
he
obiecteth
,
saying
:
The
weake
haue
ye
not
strengthned
,
the
sicke
haue
yee
not
healed
,
neither
haue
yee
bound
vp
the
broken
,
nor
brought
againe
that
which
was
driuen
awaie
,
neither
haue
ye
sought
that
which
was
lost
.
18
Agayne
,
as
it
is
the
pastors
duetie
not
onely
to
preach
the
word
,
but
also
to
administer
the
Sacraments
:
so
are
they
carefully
and
faithfully
to
beare
themselues
in
the
vse
and
administration
of
the
same
,
to
the
glorie
of
God
,
&
the
edification
of
the
Church
.
First
,
as
concerning
the
outward
forme
of
administration
as
well
of
Baptisme
as
of
the
holy
Supper
of
the
Lord
,
they
are
to
followe
the
ordinance
of
Iesus
Christ
himself
:
that
alwayes
they
may
with
a
good
conscience
protest
with
Saint
Paule
,
where
hee
speaketh
of
the
holy
supper
,
and
saie
,
that
they
haue
deliuered
to
the
Church
the
same
that
they
receiued
from
God
.
And
as
for
those
whome
they
should
admit
to
the
Sacrament
:
concerning
Baptisme
,
they
ought
to
baptise
the
children
of
the
Christians
,
19
Saint
Augustine
hath
written
a
whole
Tract
of
the
manner
how
to
catechize
the
first
beginners
in
Christian
religion
:
20
It
were
to
bee
wished
,
that
the
lyke
order
were
perfectly
re-established
,
and
better
obserued
in
the
reformed
Churches
,
that
thereby
youth
might
bee
instructed
,
and
consequently
better
prepared
to
receiue
the
holy
communion
.
As
also
for
those
,
who
hauing
professed
another
doctrine
and
religion
,
doo
desire
to
ioyne
with
the
reformed
Church
,
and
to
bee
admitted
to
the
communion
:
It
is
meete
the
minister
should
haue
some
knowledge
of
theyr
instruction
and
manners
,
to
the
ende
hee
might
receiue
such
as
are
capable
,
catechise
those
that
need
instruction
,
&
admonish
others
who
by
theyr
offensiue
conuersation
doo
shew
themselues
vnworthie
to
be
admitted
to
the
holy
supper
of
the
Lord
.
But
as
for
such
as
are
alreadie
admitted
as
members
of
the
Church
,
&
communicants
in
the
holy
supper
,
they
are
to
bee
exhorted
according
to
the
doctrine
of
S.
21
To
alleadge
that
by
offering
themselues
to
the
Lords
table
,
they
testify
that
they
will
allow
the
doctrine
and
liue
like
Christians
:
as
the
onely
example
of
Iudas
crieth
out
to
the
contrarie
,
so
will
experience
declare
that
there
may
bee
abuse
.
22
As
therefore
the
modestie
and
piety
which
these
men
(
albeit
Emperours
)
dyd
shew
,
in
taking
this
censure
and
repulse
in
good
parte
,
should
be
an
example
to
all
princes
and
magistrates
,
not
to
infringe
vnder
colour
of
theyr
greatnes
,
the
orders
of
the
Church
:
but
rather
to
submit
themselues
for
the
defence
of
the
same
:
so
is
it
the
duetie
of
the
pastours
to
bee
discreet
and
moderate
,
and
not
rashly
,
or
wythout
a
sure
ground
to
anie
vse
such
libertie
and
authoritie
.
And
as
in
the
meane
time
they
must
not
for
feare
or
faint
heart
omit
anie
thing
that
God
requireth
at
the
handes
of
a
faythfull
pastour
in
the
fulfilling
of
his
charge
:
so
must
they
still
remember
the
saying
of
Saint
Paule
,
23
In
correspondence
heereof
Saint
Augustine
giueth
this
counsell
,
that
if
the
pastours
cannot
purge
and
amend
all
faultes
among
theyr
flocke
,
as
themselues
coulde
desire
:
24
The
pastor
is
also
in
dutie
to
take
care
for
the
afflicted
sheep
,
whether
in
visiting
,
to
comfort
and
strengthen
theyr
patience
and
faith
:
or
in
prouiding
that
they
may
be
releeued
and
succoured
in
theyr
want
and
necessitie
.
First
,
as
concerning
the
visitation
of
the
sicke
,
If
euerie
faythfull
man
bee
therein
to
imploie
himselfe
,
as
Iesus
Christ
teacheth
,
saying
:
I
was
sicke
and
yee
visited
mee
,
howe
much
rather
ought
they
to
exercise
themselues
therein
,
to
whome
the
soueraigne
pastour
Iesus
Christe
hath
commended
the
health
of
soules
?
For
as
men
ordinarily
at
such
times
,
feeling
the
anguish
of
theyr
sicknes
,
and
hauing
some
apprehension
of
death
,
are
most
troubled
wyth
impatience
,
mistrust
,
and
other
temptations
and
daungerous
assaultes
,
wherein
the
deuill
practiseth
his
vttermost
indeuours
:
so
haue
they
at
that
time
especiall
neede
of
the
presence
of
their
pastors
.
And
therefore
as
the
midwife
hasteth
to
a
woman
in
trauell
,
to
helpe
her
forth
with
her
childe
,
and
the
more
that
her
paines
increase
,
the
more
shee
helpeth
and
imployeth
her selfe
to
procure
the
happie
deliuery
of
her
fruit
:
euen
so
ought
the
pastours
to
hasten
to
the
sicke
of
theyr
folde
,
to
comfort
and
strengthen
them
.
In
briefe
,
to
help
them
to
deliuer
vp
their
soules
to
God
in
the
faith
of
Iesus
Christ
.
And
in
deede
,
if
they
that
are
sicke
in
bodie
,
haue
neede
of
the
phisition
for
theyr
bodyes
,
much
more
doo
they
stand
in
necessitie
of
theyr
pastors
for
the
health
of
theyr
soules
.
And
therefore
such
as
are
negligent
in
this
dutie
,
do
purchase
to
themselues
the
curse
that
almightie
God
hath
pronounced
agaynst
the
wicked
shepheards
of
his
people
,
saying
:
Wo
vnto
the
pastors
of
Israel
that
feede
themselues
,
but
feed
not
their
flock
,
the
weake
yee
haue
not
strengthned
,
the
sicke
ye
haue
not
healed
,
neither
haue
yee
bound
vp
the
broken
.
Esay
hearing
that
Ezechias
king
of
Iuda
was
sicke
,
25
As
it
is
the
dutie
of
pastors
to
visit
the
sicke
,
so
must
they
be
carefull
to
helpe
the
want
and
necessitie
of
the
poore
.
And
this
Saint
Paule
sayeth
,
26
Socrates
writeth
of
Atticus
the
Bishoppe
,
that
hee
was
so
affectionate
and
carefull
to
the
poore
,
doo
good
vnto
all
,
but
especially
to
the
householde
of
faith
.
27
But
because
no
man
is
able
to
discharge
all
dueties
required
in
pastours
:
Moreouer
,
that
theyr
labour
,
lyberalitie
,
and
fauour
is
in
vaine
wythout
Gods
blessing
,
they
are
specially
to
imploye
themselues
in
feruent
and
continuall
prayer
,
wherein
they
are
chiefely
to
craue
his
holye
spirite
,
together
wyth
all
the
gyftes
and
graces
thereof
requisite
for
the
due
discharge
of
theyr
ministery
,
whether
for
the
preaching
of
the
worde
,
or
for
anie
other
parte
of
theyr
office
and
duetie
.
And
in
deede
,
if
no
man
can
call
Iesus
Christ
Lorde
,
but
by
the
holie
Ghost
,
who
,
I
praie
you
,
is
able
to
open
his
lippes
to
preach
foorth
the
mysteries
of
the
heauenly
doctrine
,
wythout
the
assistance
of
the
same
holy
Ghost
?
Who
can
bee
in
constancie
,
wisedome
,
zeale
,
and
charitie
sufficient
to
guide
the
house
of
God
,
and
to
maintaine
orders
in
the
same
,
but
hee
in
whome
the
Lorde
worketh
most
mightily
?
At
the
verye
same
instant
,
sayth
Augustine
,
that
the
pastour
goeth
to
preach
,
before
hee
open
his
lippes
to
giue
his
tongue
lybertie
to
speake
,
let
him
lifte
vp
his
thirstie
soule
vnto
God
,
28
Saint
Paul
an
Apostle
and
chosen
vessell
,
endued
with
excellent
giftes
,
dyd
verie
well
knowe
that
himselfe
stoode
in
neede
of
Gods
assistance
,
whereby
vertuously
and
faithfully
to
imploye
himselfe
in
his
calling
:
and
therefore
rested
not
vpon
his
owne
prayers
onely
,
but
also
heartely
dyd
commende
himselfe
to
the
praiers
of
the
faithfull
.
For
writing
to
the
Ephesians
hee
sayeth
,
Praie
for
me
,
that
vtterance
may
bee
giuen
vnto
me
,
that
I
may
open
my
mouth
boldly
to
publish
the
secrets
of
the
Gospel
,
am
the
Ambassadour
in
bondes
,
that
therein
I
maye
speake
bold●ye
as
I
ought
to
speake
.
Howbeit
this
also
is
not
yet
sufficient
,
vnlesse
wythall
hee
praie
vnto
God
to
blesse
those
giftes
and
graces
which
hee
imparteth
to
his
seruantes
:
for
otherwyse
hee
laboureth
in
vaine
.
I
haue
planted
(
sayth
Saint
Paule
)
Apollo
hath
watered
,
but
it
is
God
that
giueth
the
increase
:
Hee
that
planteth
is
nothing
,
neither
hee
that
watereth
,
but
God
who
giueth
the
increase
.
The
Pastour
must
therefore
praie
vnto
God
,
first
that
he
vouchsafe
to
giue
him
grace
that
hee
may
duely
preach
his
worde
,
and
vertuously
beare
himselfe
in
all
thinges
appertaining
to
his
ministerie
.
Secondly
,
by
his
holie
spirite
to
blesse
the
workes
of
his
seruantes
,
fructifying
them
to
his
glorie
,
As
for
vs
,
wee
will
giue
our selues
to
prayer
,
and
to
the
ministration
of
the
worde
.
Heere
doo
they
ioyne
prayer
wyth
the
ministration
of
the
worde
,
yet
not
onely
that
God
may
giue
them
grace
to
preach
well
,
but
also
that
he
vouchsafe
to
blesse
their
labours
,
and
to
giue
them
increase
,
and
generally
that
he
preserue
the
whole
Church
vnder
his
protection
,
and
to
multiply
his
graces
to
the
same
.
29
To
this
prosperitie
of
the
Church
was
Saint
Paule
verie
zelous
and
affectionate
,
when
in
his
prayers
hee
so
feruently
and
often
did
commend
them
to
the
Lord
.
As
almost
in
all
his
Epistles
,
next
vnto
thankes
vnto
God
for
his
graces
poured
vppon
those
to
whom
he
writeth
,
he
addeth
his
heartie
prayers
to
God
for
them
.
And
Iesus
Christ
the
great
shepheard
,
dyd
many
times
praie
vnto
God
his
Father
for
his
Church
:
yea
,
hee
spent
euen
whole
nightes
in
prayer
.
The
ministers
of
the
woorde
therefore
,
whensoeuer
they
perceiue
anie
tokens
of
Gods
wrath
against
the
Church
,
are
especially
,
as
it
were
,
to
oppose
themselues
,
and
to
turne
the
same
awaie
by
feruent
prayer
.
Thus
dyd
Moses
in
olde
time
oppose
himselfe
,
when
the
almightie
God
protested
that
hee
woulde
roote
out
his
people
,
because
of
the
golden
Calfe
that
they
had
made
and
worshipped
.
Of
such
efficacie
were
his
praiers
,
Suffer
mee
and
I
will
roote
out
this
rebellious
people
,
gaue
to
vnderstand
,
that
hee
was
by
the
prayers
of
Moses
,
as
it
were
,
euen
stopped
from
executing
his
wrath
agaynst
the
people
.
And
this
doeth
Dauid
note
,
commending
Moses
for
such
a
dutie
.
For
God
sayde
that
hee
woulde
destroie
them
:
But
Moses
his
chosen
,
30
The
Prophet
Amos
was
not
wearie
of
this
dutie
:
O
Lorde
God
,
spare
I
beseech
thee
,
for
who
shall
raise
vp
Iacob
,
for
hee
is
small
.
And
then
hee
addeth
,
that
the
Lord
repented
his
threatning
,
and
sayde
:
It
shall
not
bee
so
.
This
is
the
fruit
of
prayer
.
And
in
this
respect
doth
the
Lord
by
his
Prophet
Ezechiel
,
reprooue
the
pastours
of
Israel
,
and
obiect
vnto
them
that
hee
looked
for
some
one
of
them
to
stoppe
vp
the
gappe
,
or
to
stande
in
the
breach
against
him
for
the
lande
,
that
hee
should
not
destroie
it
,
but
hee
found
none
.
God
forbid
,
sayth
hee
,
that
I
shoulde
sinne
against
the
Lorde
,
or
cease
to
make
intercession
for
you
.
Seeing
then
that
the
prayers
of
the
pastours
are
so
necessarie
and
profytable
,
as
well
for
the
discharge
of
theyr
duties
and
purchasing
the
blessing
of
God
to
theyr
labours
,
as
also
to
turne
awaie
the
wrath
of
God
from
theyr
flocke
,
and
to
keepe
the
same
in
prosperitie
:
they
are
not
in
any
thing
more
diligently
and
feruently
to
imploy
themselues
,
then
in
praier
and
supplication
,
which
also
is
the
principal
meanes
to
nourish
and
encrease
them
in
godlines
,
good
conscience
,
zeale
,
diligence
,
and
fidelitie
.
31
By
the
premises
it
playnly
appeareth
,
that
the
office
of
the
ministerie
is
sufficient
to
employment
,
albeit
the
pastors
intrude
not
into
polytick
affayres
,
and
other
matters
that
may
anie
whyt
withdrawe
them
from
theyr
vocation
.
And
to
this
purpose
is
the
protestation
of
the
Apostles
verie
notable
.
They
were
fulfylled
wyth
the
holie
Ghost
:
No
man
that
warreth
entangleth
himselfe
with
the
affayres
of
this
lyfe
,
because
hee
woulde
please
him
that
hath
chosen
him
to
bee
his
souldier
.
For
if
hee
that
is
enrouled
to
serue
in
the
warres
,
so
soone
as
hee
heareth
the
Drumme
,
must
forsake
wife
and
children
,
house
,
shoppe
,
and
all
other
affayres
,
that
nothing
may
hinder
or
wythdraw
him
from
the
seruice
of
his
Captaine
:
much
rather
ought
they
whome
the
soueraigne
king
hath
inrouled
for
the
spirituall
warfare
,
and
the
holy
ministerie
of
the
word
,
keepe
themselues
from
all
politike
affayres
,
and
such
as
belong
not
to
theyr
vocation
,
to
the
end
wholy
to
serue
&
please
Iesus
Christ
.
32
Yet
many
times
it
falleth
out
otherwise
,
and
the
way
is
very
slipperie
.
Some
Ministers
doo
thinke
that
vnlesse
they
set
theyr
handes
to
politike
affayres
,
euen
to
the
warres
,
that
the
Church
cannot
stande
:
Euen
as
in
olde
time
Vzzah
imagined
that
the
Arke
of
God
must
needs
haue
fallen
,
Hee
that
gripeth
too
much
,
catcheth
nothing
.
Againe
,
The
minde
that
many
things
intend
,
To
each
apart
the
lesse
both
bend
.
A
brooke
sufficient
to
driue
a
mill
or
carrie
a
boate
,
beeing
cut
into
many
ditches
,
wyll
not
bee
able
to
doo
eyther
:
euen
so
the
pastor
that
medleth
with
many
occupations
,
is
vnprofitable
for
anie
:
and
therefore
the
fruite
of
such
presumption
must
finally
turne
to
ruine
and
confusion
.
33
The
Ministers
of
Gods
woorde
are
also
in
duetie
so
to
beare
themselues
in
theyr
charge
,
that
they
may
bee
regarded
and
loued
of
theyr
congregations
,
to
the
ende
theyr
doctrines
,
admonitions
,
exhortations
,
and
all
oth●r
partes
of
theyr
ministerie
,
maye
haue
the
more
credite
,
and
be
receiued
wyth
greater
affection
.
Learne
,
sayth
Saint
Bernard
,
to
bee
mothers
,
not
Lordes
ouer
the
sheepe
of
your
folde
:
Studie
rather
to
bee
loued
than
feared
:
And
when
yee
must
vse
seueritie
,
let
it
bee
fatherlyke
,
not
tyrannous
:
Suppresse
bytter
speeches
,
and
preferre
your
pappes
in
offering
the
sweete
milcke
of
the
same
.
A
Bishoppe
,
sayth
an
auncient
Father
,
must
beware
that
he
growe
not
into
contempt
,
through
too
much
mirth
and
facilytie
,
neyther
into
hatred
,
by
excessiue
and
vnreasonable
seueritie
.
Saint
Paule
grewe
into
such
fauour
wyth
the
Galathians
,
that
him selfe
beareth
them
witnesse
,
34
This
loue
and
affection
of
the
Church
towardes
her
pastor
,
is
ingendered
and
especially
increased
,
when
hee
sealeth
and
confirmeth
his
doctrine
by
his
conuersation
and
lyfe
conformable
to
the
same
,
shewing
himselfe
in
action
to
bee
the
portraiture
of
a
good
and
faythfull
pastour
:
for
as
vertue
is
alwayes
loued
,
so
is
it
loued
of
those
for
whose
good
and
eternall
saluation
the
same
is
imployed
.
And
therefore
the
pastour
is
not
so
much
to
studie
and
labour
for
anie
thing
,
except
the
truth
of
the
doctrine
,
as
in
his
life
and
conuersation
to
bee
a
good
example
to
his
flocke
.
And
heereto
doeth
the
Apostle
Saint
Paule
exhort
Timo●hie
,
saying
:
Bee
to
the
beleeuers
an
example
in
worde
,
in
conuersation
,
in
loue
,
in
spirite
,
in
faith
,
and
in
purenesse
.
Yea
,
the
same
exhortation
doeth
hee
also
vse
to
Titus
,
saying
:
In
all
thinges
shew
thy selfe
an
example
of
good
woorkes
,
with
vncorrupt
doctrine
,
with
grauitie
,
integritie
,
and
with
the
wholesome
worde
which
cannot
bee
reproued
,
that
hee
which
withstandeth
may
bee
ashamed
,
hauing
nothing
co●cerni●g
vs
to
speake
euill
of
.
And
euen
the
verie
same
doth
the
holy
Apostle
Saint
Peter
also
in
one
worde
require
,
where
hee
willeth
the
pastors
to
be
examples
to
theyr
flocke
:
yea
,
euen
this
doth
our
Lord
and
sauiour
Iesus
Christ
teach
,
where
hee
sayeth
:
You
are
the
light
of
the
worlde
.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
,
and
glorifie
your
Father
which
is
in
heauen
:
For
as
in
a
darke
euening
one
goeth
before
with
a
torch
or
lantern
for
others
to
followe
,
so
the
life
and
conuersation
of
the
Pastors
ought
to
be
as
a
burning
torch
to
guide
others
in
the
way
of
saluation
and
life
euerlasting
.
35
True
it
is
(
saith
Augustine
)
that
Pastors
may
somewhat
profite
by
saying
,
albeit
they
doe
not
●hat
which
they
saye
,
Let
no
man
despise
thy
path
,
hee
addeth
the
meanes
how
to
auoide
contempt
,
saying
:
Be
vnto
vnbeleeuers
an
example
in
conuersation
and
loue
.
And
truely
as
S.
Augustine
saith
,
36
The
Ecclesiasticall
historye
doth
testifie
of
Iohn
Chrisostome
,
that
he
being
in
life
of
a
heauenly
conuersation
,
37
And
indeed
the
first
degree
of
abuse
,
saith
S.
Augustin
,
is
this
:
A
skilfull
Preacher
deuoid
of
good
workes
,
euen
one
that
careth
not
for
perfourming
that
in
action
,
38
True
it
is
,
that
Iesus
Christ
exhorteth
vs
to
obserue
and
doe
the
things
which
the
Scribes
and
Pharisies
that
sit
vpon
Moses
chaire
,
If
thou
being
a
Iewe
liuest
as
the
Gentils
,
why
constrainest
thou
the
Gentils
to
doe
like
the
Iewes
?
He
ther
sheweth
that
the
example
of
S.
Peter
was
of
such
efficacy
,
that
thereby
he
enforced
the
Gentils
to
followe
his
dissimulation
:
and
he
also
noteth
,
that
euen
Barnabas
was
induced
thereto
.
If
then
the
example
of
the
Pastors
be
so
mighty
both
in
good
and
euill
,
let
them
diligently
labour
that
their
conuersation
may
be
conformable
to
their
doctrine
,
and
so
they
may
be
of
double
edification
to
the
Church
of
Christ
.
Let
them
saith
S.
Hierom
,
He
that
shal
teach
&
obserue
the
commaundements
of
God
,
shal
be
called
great
in
the
kingdome
of
heauen
:
but
that
contrariwise
he
wil
say
to
those
that
haue
preached
his
gospel
&
wrought
miracles
,
but
haue
not
sealed
their
doctrine
with
good
workes
:
Depart
from
me
ye
workers
of
iniquity
.
39
Among
other
the
vices
which
the
Pastors
for
auoiding
of
euil
example
,
are
to
shun
,
is
couetousnes
,
the
root
of
al
mischiefe
in
all
men
,
but
chiefly
in
the
Pastors
and
Ministers
of
Gods
worde
:
and
therefore
doth
S.
Paul
expressely
say
,
A
Bishop
must
not
couet
after
dishonest
gaine
.
And
S.
The
Pastors
haue
no
vnderstanding
,
they
are
all
gone
astray
,
euery
one
followeth
after
couetousnes
.
S.
What
bringeth
thee
into
reputation
?
What
hast
thou
that
thou
hast
not
receiued
?
If
thou
hast
receiued
it
,
why
dost
thou
boast
as
if
thou
hadst
not
receiued
it
?
yea
let
them
know
that
God
imparteth
to
them
his
grace
,
not
that
they
should
be
exalted
&
pulled
vp
with
pride
,
but
that
himselfe
might
by
them
be
exalted
and
glorified
:
neither
let
them
forget
what
Iesus
Christ
hath
protested
,
saying
:
He
that
exalteth
himselfe
shal
be
brought
lowe
.
But
let
them
imitate
the
modestie
and
humility
of
S.
Paul
,
who
saith
:
We
haue
not
sought
praise
of
men
,
neither
of
you
nor
of
others
.
And
throughout
the
whole
course
of
their
ministery
,
let
them
leuell
onely
at
this
,
to
aduance
the
glorye
of
God
,
the
kingdome
of
Christ
,
&
the
saluation
of
men
:
and
so
to
content
themselues
with
the
incorruptible
crowne
of
glory
,
which
as
S.
42
The
example
of
concord
and
loue
among
the
Pastors
,
is
also
of
great
fruit
and
edification
to
the
Church
,
and
their
coniunction
indeed
maintaineth
the
Elders
and
Deacons
in
vnion
:
and
the
vnion
of
those
that
haue
the
conduct
of
the
Church
,
doe
continue
the
members
thereof
in
peace
:
where
contrariwise
dissention
among
the
Pastors
engendreth
strife
among
those
that
doe
assist
them
in
the
gouernement
of
the
Church
,
besides
that
from
their
diuisions
doe
ordinarily
proceede
scismes
among
the
members
thereof
.
For
when
the
heads
are
at
iarre
,
they
haue
their
partakers
.
The
prosperitie
and
peace
of
the
Church
doe
sometimes
breede
like
inconueniences
:
43
Inasmuch
therefore
as
their
vnion
and
concord
is
of
such
importance
for
the
good
of
the
Church
:
let
them
shun
all
dissention
,
and
so
maintaine
peace
and
sincere
loue
among
themselues
,
that
as
when
one
of
our
eyes
turneth
aside
,
the
other
turneth
the
same
way
:
so
all
their
consultations
,
affections
and
deedes
may
ioyntlye
and
in
a
holy
harmony
,
tend
to
one selfe
end
,
euen
to
the
glorye
of
God
and
the
edification
of
his
Church
.
And
to
this
end
let
them
employ
themselues
in
the
affaires
of
the
Church
euen
with
one selfe
shoulder
,
as
the
Prophet
Sophony
speaketh
:
who
by
that
similitude
sheweth
,
44
For
the
maintaining
therefore
of
this
so
necessary
peace
and
concord
,
among
the
Pastors
:
among
other
thinges
,
it
is
requisite
that
they
beare
one
with
another
,
and
be
not
soddenly
prouoked
:
but
be
ready
to
pardon
and
to
be
reconciled
,
in
case
the
kingdome
of
Christ
may
thereby
be
aduanced
.
S.
Paul
hearing
that
some
preached
Christ
vpon
contention
and
not
sincerely
,
45
For
this
time
we
will
be
content
with
this
briefe
deduction
of
the
principall
duties
of
the
Ministers
of
the
word
,
exhorting
them
to
employ
themselues
faithfully
and
in
holines
:
as
also
we
do
with
them
,
besides
the
premises
,
to
remember
that
the
holye
Apostle
Saint
Paul
making
as
it
were
a
summary
or
abstract
of
al
that
is
to
be
required
of
a
Bishop
or
a
Pastor
,
hee
should
bee
vnreproueable
,
as
a
guide
in
the
house
of
God
:
the
husband
of
one
wife
:
not
selfe willed
,
watchfull
,
sober
,
modest
,
harborous
to
strangers
,
apt
to
teache
,
not
giuen
to
wyne
,
no
striker
,
not
giuen
to
filthy
lucre
,
but
gentle
,
no
fighter
,
not
couetous
,
one
that
loueth
goodnes
,
wise
,
righteous
,
holy
,
temperate
,
holding
fast
the
faithfull
worde
,
according
to
doctrine
,
that
he
may
be
able
to
exhorte
with
holesome
doctrine
,
and
improue
them
that
say
against
it
:
one
that
can
rule
his
owne
house
honestlye
,
hauing
children
vnder
obedience
with
all
reuerence
,
for
if
any
cannot
rule
his
owne
house
,
how
shall
he
care
for
the
Church
of
God
?
True
it
is
,
that
the
Apostle
heere
teacheth
what
qualities
doe
beseeme
him
that
is
called
vnto
the
ministerye
,
yet
withall
hee
teacheth
all
Pastors
what
vertues
should
be
in
them
,
and
what
vices
they
ought
to
shunne
,
for
their
happye
employment
in
the
Lords
woorke
.
Let
them
therefore
to
that
purpose
remember
what
in
another
place
the
same
Apostle
Saint
Paul
writeth
to
Timothy
,
saying
:
Watch
thou
in
all
things
,
suffer
aduersitie
,
doe
the
worke
of
an
Euangelist
,
make
thy
worke
fully
knowen
Again
,
Do
the
dutie
of
a
good
souldier
with
faith
and
a
good
conscience
.
Again
,
Shun
questions
and
strife
in
words
,
whereof
commeth
enuie
strife
,
raylings
,
and
surmises
,
vaine
disputations
of
men
of
corrupt
mindes
,
and
destitute
of
truth
:
and
accompt
Godlynes
a
great
gayne
:
from
such
seperate
thy selfe
,
and
followe
after
Godlynes
,
righteousnesse
,
faith
,
loue
,
patience
and
meekenesse
,
fight
the
good
fight
of
faith
,
laye
holde
of
eternall
lyfe
:
And
againe
.
Keepe
the
true
patterne
of
the
holesome
wordes
which
thou
hast
hearde
of
me
,
in
faith
and
loue
,
which
is
in
Christ
Iesus
.
Againe
,
Studye
to
shewe
thy selfe
approoued
vnto
God
,
a
woorkeman
that
needeth
not
to
be
ashamed
,
deuiding
the
worde
of
truth
aright
.
Let
such
also
as
desire
to
employ
themselues
vertuouslye
,
in
holynesse
and
prosperously
in
this
vocation
,
read
and
continually
meditate
the
exhortation
of
S.
Euery
man
shal
be
rewarded
according
to
his
labour
,
and
they
,
as
Daniel
saith
,
that
winne
most
to
righteousnesse
,
shall
shine
as
starres
for
euer
and
euer
.
Neither
let
them
forget
what
S.
Peter
promiseth
,
saying
:
When
the
soueraigne
shepheard
shall
appeare
,
they
shall
receiue
the
incorruptible
crowne
of
glory
.
Now
let
vs
goe
on
to
the
duties
of
the
Church
to
her
Pastors
.
Of
the
duties
of
the
Church
to
her
Pastors
and
Ministers
of
the
word
of
God
.
Chap.
9.
IN
as
much
as
the
word
Father
,
mentioned
in
the
fifth
commandement
of
the
law
,
doth
also
include
the
Pastors
and
Ministers
of
Gods
word
,
it
followeth
that
the
word
honor
must
comprehend
the
duties
of
the
Church
towards
them
:
and
seing
the
said
word
honor
,
signifieth
the
loue
,
reuerence
,
subiection
,
and
obedience
,
with
assistance
in
time
of
neede
:
it
therby
appereth
that
the
members
of
the
Church
are
bound
to
doe
these
duties
to
their
Pastors
.
First
to
loue
and
beare
them
affection
:
as
also
the
dutye
of
this
honoring
is
comprised
in
the
summary
of
the
second
table
of
the
law
,
which
containeth
the
loue
to
our
neighbour
.
And
indeed
,
if
we
ought
to
loue
al
men
,
euen
our
enemies
,
how
much
rather
those
whom
God
vseth
for
to
beget
vs
to
the
Lord
,
that
we
may
be
the
children
and
heires
of
his
heauenly
and
euerlasting
kingdome
?
Surely
sith
the
soule
is
so
excellent
,
and
the
holye
and
euerlasting
life
so
much
to
be
desired
,
wee
cannot
in
truth
sufficiently
loue
those
good
and
faithfull
Pastors
,
2
Of
this
affection
and
loue
is
engendred
a
certaine
respect
and
reuerence
toward
them
,
we
beseech
you
that
ye
know
,
(
that
is
to
say
,
that
ye
loue
and
reuerence
)
those
which
labour
among
you
,
and
are
ouer
you
in
the
Lord
,
and
admonishe
you
:
that
yee
haue
them
in
singular
loue
for
their
workes
sake
.
The
same
doth
he
also
signifie
in
his
Epistle
written
to
the
Philippians
.
For
hauing
touched
the
vertues
of
Epaphroditus
,
3
The
second
principal
point
of
the
duty
of
the
church
to
her
pastors
,
consisteth
in
subiection
&
obedience
vnto
them
.
The
Apostle
writing
to
the
beleeuing
Hebrues
,
commandeth
them
to
obey
their
Pastors
,
For
they
watch
for
your
soules
,
as
they
that
must
giue
accompts
,
that
they
may
doe
it
with
ioy
and
not
with
griefe
,
for
that
is
vnprofitable
for
you
.
This
subiection
and
obedience
consisteth
especially
in
three
points
:
First
,
in
diligent
hearing
of
Sermons
,
communicating
in
the
holy
sacraments
,
and
assisting
at
publike
praiers
.
Secondly
,
in
bringing
forth
fruit
,
and
shewing
the
effects
of
these
sacred
exercises
.
Thirdly
,
in
receiuing
the
admonitions
,
reprehensions
and
exhortations
of
the
worde
in
all
humilitie
and
modestie
.
to
feede
,
commended
to
the
Shepheards
of
Christs
flock
.
And
as
in
meate
we
are
not
somuch
to
seek
lickorousnes
as
health
,
so
must
it
be
in
the
preaching
of
the
worde
:
for
Ecclesiasticall
assemblies
be
not
like
to
common
playes
whereto
men
resorte
for
plesure
:
but
in
sermons
we
are
to
loke
for
that
which
is
helthsome
for
the
soule
:
and
as
in
a
banquet
,
if
any
dishe
chaunce
to
be
ouersaulted
,
or
otherwise
it
is
not
well
dressed
,
the
same
doth
not
so
offend
vs
that
therefore
we
can
eate
but
little
of
the
rest
that
is
well
seasoned
:
so
if
in
sermons
we
heare
any
sentence
or
word
,
not
so
fitly
applied
as
it
wer
to
be
wished
,
we
must
not
for
that
leaue
to
make
our
profite
of
the
rest
that
is
wel
&
deuoutly
spoken
.
S.
Paul
confesseth
that
himselfe
hath
no
eloquence
,
neither
alluring
speeches
in
his
preachings
,
and
thereof
addeth
one
notable
reason
,
saying
:
That
your
faith
may
not
be
in
the
wisedome
of
men
,
but
in
the
power
of
God
.
4
Such
as
haue
no
taste
of
the
sermon
that
is
not
stuffed
with
humaine
eloquence
,
doe
shew
that
they
haue
no
appetite
,
and
consequently
that
they
are
inwardly
out
of
frame
,
and
this
breedeth
great
greefe
and
heauinesse
to
many
faithfull
Ministers
:
as
contrariwise
,
such
as
shewe
themselues
desirous
to
heare
the
worde
of
their
Pastors
,
are
a
great
encouragement
to
them
to
proceede
the
more
cheerefully
,
and
doe
euen
as
it
were
bring
wordes
into
their
mouthes
:
as
we
see
by
experience
,
that
the
sucking
of
the
childe
bringeth
in
milke
into
the
mothers
brest
.
Moreuer
,
as
it
is
in
vaine
to
call
the
Phisition
and
to
heare
his
counsell
,
when
wee
list
not
to
take
the
medicine
that
he
doth
prescribe
:
so
they
that
heare
the
sermons
and
doe
not
put
the
wordes
in
practise
,
in
steade
of
reaping
profite
,
shall
incurre
the
greater
damnation
:
for
as
hee
that
hauing
bene
two
or
three
yeeres
at
schoole
and
hath
not
profited
,
is
worthie
to
be
taken
away
:
so
they
that
haue
bene
many
yeeres
in
the
schoole
of
Christ
and
heard
his
worde
,
yet
doe
not
amende
,
neither
increase
in
faith
and
loue
,
doe
worthily
deserue
to
be
depriued
of
such
a
benefite
of
God
,
and
according
to
the
threatning
of
Amos
,
to
endure
such
a
famine
,
not
of
bread
,
but
of
the
worde
,
5
Now
it
resteth
that
we
speak
of
the
third
parte
,
signified
in
the
worde
Honor
,
which
is
the
assistaunce
of
the
Pastour
,
and
this
is
to
be
practised
especially
in
two
sortes
:
First
,
the
Church
is
in
dutie
to
prouide
that
her
Ministers
may
haue
conuenient
mainteynance
,
least
they
should
be
withdrawne
from
their
charge
by
labouring
for
the
sustenance
of
their
family
.
True
it
is
,
that
S.
We
haue
not
vsed
this
power
,
but
suffer
all
things
,
that
we
should
not
hinder
the
Gospell
of
Christ
:
hee
euen
robbed
them
and
tooke
wages
,
to
doe
the
Corinthians
seruice
.
6
Likewise
,
albeit
himselfe
tooke
nothing
of
them
,
yet
doth
he
at
large
tel
them
their
duties
to
their
Pastors
.
Who
saith
he
,
doth
go
a
warfare
any
time
at
his
owne
cost
?
Who
planteth
a
vineyard
,
and
eateth
not
of
the
fruite
thereof
?
or
who
feedeth
a
flocke
and
eateth
not
of
the
milke
of
the
flocke
?
doth
not
the
l●we
say
the
same
?
For
it
is
written
in
the
law
of
Moses
,
thou
shalt
not
mussell
vp
the
mouth
of
the
Oxe
,
that
treadeth
out
the
corne
,
doth
God
care
for
Oxen
?
or
saith
he
it
not
for
our
sakes
?
For
our
sakes
no
doubt
it
is
written
,
that
hee
which
eareth
should
eare
in
hope
,
and
that
hee
which
thrasheth
in
hope
,
should
be
partaker
of
his
hope
And
heereof
he
addeth
a
notable
reason
.
If
wee
haue
sowen
vnto
you
spiritual
things
,
is
it
a
great
thing
if
we
reap
your
carnal
things
?
Know
ye
not
that
they
which
minister
about
the
holy
thinges
,
eate
of
the
thinges
of
the
Temple
,
and
they
which
waite
at
the
aulter
,
are
partakers
with
the
aulter
?
So
also
hath
the
Lord
ordeined
,
that
they
which
preach
the
Gospell
,
should
liue
of
the
Gospell
.
It
seemeth
that
among
the
Galathians
some
had
small
care
of
this
duetie
,
for
where
S.
Paul
saith
:
Let
him
that
is
taught
,
make
him
that
teacheth
him
partaker
in
all
his
goods
:
he
addeth
,
Be
ye
not
deceiued
,
God
is
not
mocked
,
for
whatsoeuer
a
man
soweth
,
that
shall
he
also
reape
.
Here
the
Apostle
sheweth
,
that
as
the
Church
is
bound
to
prouide
for
the
maintenance
of
her
Pastors
,
so
by
such
employment
of
her
goods
,
she
receiueth
not
onely
this
incomprehensible
benefite
of
instruction
to
saluation
:
but
also
a
reward
in
the
life
to
come
:
and
they
which
make
no
accompt
of
this
dutie
and
of
Gods
promises
,
shall
,
as
contemners
of
him
,
feele
his
vengeance
.
Likewise
,
as
the
Church
is
the
house
of
God
and
the
kingdome
of
Christ
,
so
they
that
bestow
their
goods
vpon
the
maintenance
of
the
holy
ministerye
,
without
the
which
this
house
&
kingdome
cannot
subsist
,
do
offer
a
sacrifice
of
a
most
excellent
sweet
sauour
in
the
presence
of
the
Lord
.
Prouision
therfore
for
the
Pastors
,
whether
by
the
magistrate
,
or
by
the
contribution
of
the
flock
,
is
a
most
necessary
and
profitable
duty
of
the
church
.
7
The
second
and
principall
assistance
that
the
Church
oweth
to
the
Pastors
,
is
earnestly
and
continuallye
to
praye
to
God
for
them
:
for
as
Christ
commandeth
vs
to
pray
to
the
Lord
of
the
h●uest
to
send
workemen
into
his
haruest
,
that
he
may
open
his
mouth
boldely
,
to
publishe
the
secrets
of
the
Gospell
,
that
therein
he
may
speake
boldely
as
hee
ought
to
speake
.
The
same
doth
he
also
require
of
the
Colossians
,
praying
also
for
vs
,
that
God
may
open
vnto
vs
the
doore
of
vtterance
,
to
speake
the
misterie
of
Christ
:
wherfore
I
am
also
in
bonds
,
that
I
may
vtter
it
as
it
becommeth
me
to
speake
Writing
also
to
the
Thessalonians
,
he
saith
:
Brethren
,
pray
for
vs
,
that
the
worde
of
the
Lord
may
haue
free
passage
,
and
be
glorified
,
euen
as
with
you
:
and
that
wee
maye
be
deliuered
from
vnreasonable
and
euill
men
:
for
all
men
haue
not
faith
:
Writing
to
the
Romains
he
proceedeth
further
,
saying
:
Brethren
,
I
beseech
you
for
our
Lord
Iesus
Christs
sake
,
and
for
the
loue
of
the
spirite
,
that
ye
would
striue
with
me
by
praiers
to
God
for
me
.
That
I
may
be
deliuered
from
them
which
are
disobedient
in
Iudea
,
and
that
my
seruice
which
I
haue
to
doe
at
Ierusalem
,
may
be
accepted
of
the
Saints
.
If
so
excellent
an
Apostle
doth
plainely
confesse
that
hee
cannot
open
his
mouth
to
preach
the
worde
:
that
he
cannot
auoide
the
crosses
and
assaultes
of
the
wicked
:
or
that
he
can
doe
nothing
that
may
be
acceptable
to
the
Saints
without
the
assistance
and
blessing
of
God
:
If
hee
acknowledge
that
to
obtain
these
graces
,
he
standeth
in
need
of
the
praiers
of
the
Church
,
and
if
in
so
many
places
&
so
instanly
he
desireth
her
employment
heerin
:
what
good
may
we
expect
in
the
ministery
of
our
Pastors
,
euen
of
those
that
be
most
apt
and
faithfull
,
vnlesse
feruently
and
continually
we
doe
praye
vnto
God
for
them
?
Most
men
haue
small
minde
of
the
dutie
and
importance
of
these
praiers
,
yet
is
this
negligence
and
ingratitude
many
times
punished
,
in
the
most
dangerous
faults
of
the
Pastors
,
which
turn
to
the
great
preiudice
of
the
Church
:
besides
,
that
God
also
in
his
iust
iudgement
,
taking
to
himselfe
the
faithfull
Ministers
,
or
transporting
them
elsewhere
,
doth
either
giue
vs
hyrelinges
,
or
wholye
depriueth
the
Church
of
the
holy
ministery
.
To
the
end
therefore
that
according
to
the
exhortation
of
Iesus
Christ
wee
maye
amend
,
let
vs
acknowledge
how
precious
the
spirituall
,
heauenly
,
and
eternall
giftes
that
we
receiue
,
by
the
ministery
of
our
Pastors
,
are
.
And
what
an
excellent
charge
God
hath
giuen
them
ouer
vs
,
that
therupon
we
may
hartely
loue
them
,
respect
them
,
obey
them
,
be
carefull
for
them
,
and
especially
employ
our selues
diligently
in
feruent
praiers
to
God
,
that
he
may
vouchsafe
to
preserue
the
good
and
faithfull
Pastors
,
and
that
he
would
replenishe
them
with
the
gifts
of
the
holy
spirite
,
that
they
may
faithfully
employ
themselues
in
their
charge
,
and
that
hee
will
mightily
blesse
their
labours
,
to
his
glory
,
and
the
saluation
of
his
Church
.
8
Hauing
now
declared
the
duties
as
well
common
to
the
Husband
and
the
wife
,
as
perticularly
of
the
husband
to
the
wife
,
and
of
the
wife
to
the
husband
:
of
parentes
to
their
children
,
and
of
children
to
their
parents
:
of
Magistrates
to
their
subiects
,
and
of
subiects
to
their
Magistrates
:
lastly
,
of
Pastors
and
Ministers
of
the
worde
to
the
Church
,
and
of
the
Church
to
them
:
euery
one
that
desireth
to
amend
his
life
according
to
the
exhortation
of
Iesus
Christ
,
is
to
examine
himselfe
.
First
because
he
is
a
Christian
,
by
the
law
of
God
,
that
he
may
thereby
know
his
sinnes
and
wickednes
,
and
so
amend
:
Next
euery
one
in
his
vocation
,
as
the
husband
,
the
wife
,
the
father
,
the
mother
,
the
childe
,
the
Magistrate
,
the
subiect
,
the
Pastor
,
and
the
Church
:
each
in
his
seuerall
calling
is
likewise
to
enter
into
examination
of
himselfe
by
that
which
hath
bene
aboue
spoken
in
this
third
Booke
,
touching
their
duties
:
to
the
end
that
knowing
and
feeling
in
how
many
sortes
and
waies
we
do
faile
in
that
which
God
requireth
of
euery
one
in
his
perticular
calling
,
we
may
aduise
our selues
how
to
amend
our
liues
.
And
that
we
may
be
the
more
earnestly
stirred
and
moued
hereunto
,
we
will
in
the
next
book
lay
down
the
principall
causes
and
reasons
whereby
all
Christians
in
generall
,
and
euery
one
perticularly
in
his
vocation
ought
&
may
in
their
harts
be
touched
,
and
fele
themselues
bound
and
affectionate
to
amendment
,
according
as
Iesus
Christ
doth
exhort
.
The
fourth
Booke
.
Of
the
causes
of
Amendement
of
Life
.
The
first
cause
why
we
should
Amend
,
is
taken
of
the
authoritie
of
Iesus
Christ
to
command
vs
.
Chapter
.
1.
THe
onely
and
sole
commaundement
of
Iesus
Christ
the
Sonne
of
God
,
who
saith
,
Amend
your
liues
,
because
the
kingdome
of
heauen
is
at
hand
,
doth
alleadge
:
we
will
lay
downe
some
of
the
names
and
tytles
of
him
that
commaundeth
vs
to
amend
,
2
First
,
he
is
the
sonne
of
God
:
who
in
the
preface
of
the
law
,
executing
euen
then
the
office
of
a
Prophet
,
a
King
,
I
am
the
Lord
thy
God
which
brought
thee
out
of
the
land
of
Egipt
,
out
of
the
house
of
bondage
.
The
Lord
,
and
vseth
this
worde
Iehoua
,
which
signifieth
Essence
,
or
him
that
is
,
All
things
were
created
by
him
and
for
him
,
and
in
him
all
thinges
consist
.
What
a
monstrous
matter
were
it
,
if
we
should
not
consecrate
our
whole
life
to
the
seruice
and
obedience
of
him
,
without
whole
power
we
can
neither
liue
,
neither
be
,
neither
subsist
one
onely
houre
:
But
this
name
Iehoua
is
to
be
drawen
yet
further
,
I
appeared
to
Abraham
,
Isaac
and
Iacob
in
my
name
Schaddei
,
that
is
to
say
,
God
Almighty
:
yet
did
they
not
know
me
by
my
name
Iehoua
,
Thy
God
,
thereby
to
signifie
that
it
was
his
people
,
whom
he
had
redeemed
and
so
dedicated
and
consecrated
to
himselfe
.
Then
doth
hee
remember
them
of
th●
deliuerye
out
of
the
bondage
of
Egipt
,
which
was
to
them
as
a
resurrection
&
reestablishment
vnto
life
.
He
then
that
gaue
the
law
,
being
the
same
God
that
commanded
vs
to
amend
,
by
liuing
according
to
the
rule
of
the
same
,
hath
declared
by
his
titles
and
names
,
set
down
in
this
preface
,
that
he
hath
duble
right
&
authority
to
commaund
vs
,
and
therefore
that
it
is
a
two-fold
,
and
monstrous
ingratitude
,
not
to
obey
him
,
4
Moreouer
,
in
tha●
in
our
beleefe
we
doe
confesse
that
we
doe
beleeue
in
Iesus
Christ
our
Lord
,
wee
doe
also
by
that
tytle
acknowledge
in
him
a
two-folde
authoritie
to
commaund
vs
,
and
consequently
,
in
our selues
a
twofolde
obligation
to
obey
him
:
For
as
beeing
both
God
and
man
:
in
respect
of
his
diuinitie
hee
is
Lord
ouer
all
creatures
:
so
hauing
redeemed
vs
by
his
death
,
hee
is
our
Lord
,
and
wee
that
doo
beleeue
in
him
are
his
peculyar
people
and
seruantes
.
And
therefore
it
were
a
double
disobedience
in
vs
,
if
we
,
as
his
creatures
,
shoulde
not
obey
the
Lorde
of
all
,
and
as
his
peculyar
people
and
proper
purchase
,
bee
wholy
subiect
to
him
that
is
more
particularly
Lorde
ouer
vs
.
Iesus
Christ
is
also
called
King
of
Kings
,
and
consequently
,
king
of
the
whole
world
,
yet
is
hee
also
particularly
king
ouer
his
Church
.
And
in
deed
,
5
All
th●se
names
and
titles
,
Iehoua
,
Creator
,
Redeemer
,
Sauiour
,
Lord
,
and
king
,
attributed
to
him
that
commaundeth
to
amend
,
being
well
considered
,
as
is
afore
shewed
,
doth
teach
vs
what
authoritie
hee
hath
to
commaund
vs
,
and
how
deeplie
wee
are
bounde
to
obey
him
,
as
his
creatures
,
children
,
subiectes
,
and
seruantes
,
and
wholy
to
consecrate
vnto
him
all
,
whatsoeuer
wee
are
,
haue
,
knowe
,
or
can
doo
,
in
his
seruice
,
wythout
whome
we
:
neyther
haue
,
neyther
are
,
neyther
doo
or
knowe
anie
thing
.
Let
vs
therefore
acknowledge
that
wee
are
not
in
our
owne
power
,
to
liue
at
our
owne
pleasures
,
but
doo
appertaine
vnto
Iesus
Christ
,
and
must
practise
the
same
which
the
Apostle
Saint
Paul
sayth
of
himselfe
,
I
liue
,
yet
not
I
,
but
Iesus
Christ
liueth
in
mee
.
You
are
not
your
owne
,
for
yee
are
bought
with
a
price
,
therfore
glorifie
God
in
your
bodies
,
and
in
your
spirites
,
for
they
are
Gods
.
We
are
therefore
bound
,
as
our
sauiour
Iesus
Christ
admoniseth
vs
,
to
denie
our selues
,
that
is
to
saie
,
our
owne
sense
and
wisedome
,
and
to
followe
his
:
also
our
owne
will
,
Bee
ye
changed
by
the
renuing
of
your
minde
,
that
ye
may
proue
what
is
the
good
wil
of
God
,
and
acceptable
and
perfect
.
6
There
bee
two
sorts
of
seruants
and
bondmen
:
the
one
borne
at
their
masters
houses
,
the
others
purchased
by
their
masters
.
Neither
of
these
may
liue
after
his
owne
will
,
sense
,
or
vnderstanding
,
but
as
it
shall
please
theyr
master
and
Lord
.
Now
are
we
borne
the
seruants
of
Christ
,
for
he
created
vs
all
,
and
besides
,
he
hath
also
redeemed
and
purchased
vs
,
that
wee
may
belong
more
particularly
to
him
.
As
the
master
therefore
of
those
seruantes
that
are
borne
in
his
house
,
or
whome
he
purchaseth
,
doo
pretend
that
they
doo
him
wrong
,
when
they
spend
anie
time
either
to
theyr
owne
particular
profite
,
or
in
the
seruice
of
others
:
so
maye
Iesus
Christ
,
and
much
more
iustly
complaine
of
vs
,
that
are
his
two
folde
seruants
,
namely
,
by
birth
and
by
purchase
,
if
wee
imploy
euen
neuer
so
lyttle
of
our
liues
to
serue
and
please
our selues
,
the
world
,
or
the
deuill
,
our
enemies
:
and
this
must
needes
redounde
to
a
double
sacriledge
and
twofolde
prophanation
of
that
which
by
double
reason
ought
to
bee
dedicated
and
consecrated
to
him
,
who
with
double
authoritie
doth
command
vs
to
amend
.
The
second
cause
of
Amendement
,
drawen
from
the
name
Holy
,
attributed
to
Iesus
Christ
:
wherein
is
handled
Election
,
Reprobation
,
and
Gods
prouidence
.
Chap.
2.
THE
Prophet
Esaie
rehearseth
,
that
hee
sawe
the
Lord
sitting
vpon
his
throane
,
Holy
,
holy
,
is
the
Lord
of
hoasts
.
Heere
dyd
they
speake
of
Iesus
Christ
,
Holy
,
holy
,
holy
,
is
the
Lord
God
almightie
.
Holy
,
holy
,
holy
.
2
It
is
no
maruel
that
this
,
and
all
that
proceedeth
herefro
,
doth
passe
mans
vnderstanding
,
for
it
exceedeth
euen
the
capacitie
of
the
Angels
.
And
this
doth
Esaie
in
this
vision
testifie
,
saying
:
The
Seraphims
couered
their
faces
with
two
wings
,
3
The
holy
Scripture
in
many
places
testifyeth
,
4
Now
albeit
there
is
no
doctrine
that
may
stande
vs
in
greater
stead
than
this
to
ingender
humility
in
man
,
neither
to
produce
anie
sitter
argument
to
praise
God
,
or
to
minister
consolation
,
peace
&
content
,
to
such
as
feele
themselues
to
be
the
children
of
God
:
or
that
may
bee
a
more
mightie
or
sharpe
spurre
to
pricke
vs
forward
to
amend
our
liues
,
as
wee
will
hereafter
shew
:
yet
are
there
some
,
who
not
being
able
to
comprehend
this
doctrine
,
do
thereof
take
occasion
to
seeke
so
to
burie
it
vp
,
that
it
may
not
be
preached
in
the
Church
of
Christ
.
Others
,
that
gather
consequences
of
blasphemie
,
to
peruert
or
reiect
it
.
As
concerning
the
first
,
The
apprehension
and
feare
which
they
conceiue
in
the
blasphemyes
that
the
peruerse
doo
gather
out
of
this
doctrine
,
is
commendable
:
but
the
meanes
that
they
take
to
preuent
them
,
are
not
to
bee
receiued
.
Neyther
may
wee
looke
to
bee
more
wise
than
Christ
,
who
neuerthelesse
desisted
not
from
preaching
,
publishing
and
recording
it
by
his
Apostles
.
And
surely
albeit
Saint
Paule
noteth
some
blasphemous
replications
agaynst
this
doctrine
,
yet
doth
he
not
leaue
too
teach
and
maintaine
it
.
Christ
sayeth
,
Hee
that
hath
eares
to
heare
,
let
him
heare
.
It
must
therefore
be
preached
to
those
to
whome
hee
giueth
eares
to
heare
,
The
secrete
thinges
belong
to
the
Lord
our
God
,
but
the
thinges
reuealed
belong
to
vs
,
and
to
our
children
for
euer
,
that
wee
may
doe
all
the
wordes
of
this
lawe
.
Beholde
how
for
the
amending
of
our
liues
,
according
to
the
exhortation
of
Iesus
Christ
,
wee
are
to
correct
this
ingratitude
,
pernitious
counsell
,
and
presumptuous
rashnesse
,
which
vrgeth
vs
to
suppresse
that
which
it
pleaseth
God
to
reueale
vnto
vs
,
and
serueth
especially
to
the
magnifying
of
his
glorie
,
to
the
begetting
of
humilitie
in
his
elect
,
to
strengthen
their
faith
,
and
mightily
to
induce
them
to
amend
their
liues
.
5
Others
there
are
that
proceede
farther
,
for
not
beeing
able
to
vnderstand
,
&
yet
desiring
to
comprehend
the
causes
and
reasons
of
the
pointes
of
the
doctrine
before
mentioned
,
do
take
occasion
to
condemne
and
reiect
the
euident
testimonies
by
God
deliuered
in
his
word
,
by
consequences
falsely
gathered
,
which
accuse
God
of
crueltie
and
vnrighteousnes
,
and
maintain
that
he
is
the
author
of
the
sin
and
iniquitie
of
men
.
But
how
doo
they
herein
swallow
themselues
vp
?
It
is
as
if
they
should
accuse
the
sun
of
darknes
,
because
that
seeking
to
looke
into
the
brightnes
thereof
,
their
eies
be
dazeled
.
Many
artificers
in
their
tratles
,
doo
worke
many
thinges
whereof
we
can
conceiue
no
reason
,
yet
do
we
not
condemn
them
,
because
we
presuppose
that
they
are
not
don
without
reason
.
How
then
?
Shal
we
be
so
rash
as
to
condemne
the
great
builder
and
gouernor
of
this
world
,
because
we
cannot
comprehend
the
wisdome
contained
in
his
workes
?
Shal
the
scholler
say
that
his
master
is
ignorant
,
because
he
cannot
vnderstand
the
profound
knowledg
that
is
in
him
?
That
we
may
therfore
correct
this
rashnes
,
&
so
according
to
the
exhortation
of
Christ
,
amend
our
liues
,
let
vs
remember
that
when
he
is
called
Holy
,
holy
,
holy
,
wee
are
thereby
admonished
that
in
him
ther
●esteth
a
wisdome
,
goodnes
,
mercy
,
righteousnes
,
power
,
&
truth
,
both
perfect
&
infinit
:
yea
,
that
his
whole
essence
is
no
other
but
wisdom
,
goodnes
,
&
iustice
,
which
do
infinitly
surmount
the
capacitie
of
man
.
Likewise
that
our
true
humilitye
,
simplicitie
,
wisdome
,
&
discretion
consisteth
in
this
,
that
albeit
we
do
not
comprehend
it
,
we
doo
neuertheles
beleeue
that
his
will
is
the
rule
of
all
righteousnes
:
that
he
that
demandeth
any
other
reason
or
cause
therof
than
is
declared
in
his
word
,
entreth
into
a
bottomlesse
gulfe
,
wherein
he
shal
be
swalowed
vp
:
that
God
is
goodnes
it selfe
,
and
can
neither
wil
nor
do
anie
thing
but
what
is
good
:
that
his
power
to
dispose
of
all
creatures
as
he
pleaseth
,
cannot
bee
separate
from
his
wisedome
and
iustice
,
and
therefore
that
he
cannot
doo
anie
thing
vniustly
or
vnwisely
:
that
it
is
too
great
abasement
to
God
,
not
to
acknowledg
in
him
a
more
profound
wisdome
than
man
is
able
to
comprehend
:
or
not
to
confesse
anie
other
righteousnes
in
God
,
than
such
as
man
shall
finde
to
be
iust
:
and
to
maintaine
that
he
is
not
able
to
doo
any
thing
,
whereof
man
is
not
able
to
comprehend
the
reason
.
6
If
proude
and
curious
mindes
should
obiect
vnto
vs
,
that
wee
propound
these
allegations
,
because
we
are
not
able
to
answere
to
theyr
replications
,
obiections
,
and
blasphemies
,
yet
let
vs
not
bee
so
carried
awaie
,
or
readie
to
minister
contentment
to
theyr
rashnes
and
curiositie
,
but
rather
let
vs
cleane
to
the
simplicitie
&
most
assured
principles
of
Christian
religion
.
Heerein
resteth
the
true
sanctification
of
the
name
of
God
:
As
contrarywise
,
it
is
a
most
dangerous
presumption
,
to
seeke
to
giue
account
of
the
workes
of
God
,
in
the
wisedome
whereof
hee
wylleth
that
man
,
feeling
his
owne
ignorance
,
should
humble
himselfe
:
or
to
minister
vnto
men
anie
accesse
to
the
inaccessible
light
of
God
,
wherinto
no
man
is
able
to
penetrate
,
Before
the
children
were
borne
,
and
when
they
had
yet
done
neither
good
nor
euill
,
(
that
the
purpose
of
God
might
remaine
according
to
election
,
not
by
workes
,
but
by
him
that
calleth
)
it
was
sayde
vnto
Rebecca
,
The
elder
shall
serue
the
younger
,
as
it
is
written
,
I
haue
loued
Iacob
and
haue
hated
Esau
.
Heere
doeth
hee
plainely
declare
,
that
Iacob
was
elected
and
Esau
reiected
,
not
for
eyther
of
theyr
works
,
either
good
or
bad
,
but
according
to
the
determination
of
God
grounded
vpon
his
election
.
And
hereupon
the
Apostle
demanding
whether
there
were
anie
vnrighteousnesse
in
God
,
answereth
first
,
God
forbid
.
And
that
kinde
of
phrase
hee
ordinarily
vseth
,
whensoeuer
hee
goeth
about
to
reiect
anie
question
as
abhominable
,
and
vnworthie
of
aunswere
:
and
heereby
admonisheth
vs
,
when
men
vse
the
lyke
replications
,
to
abhorre
them
,
and
to
saie
,
God
forbidde
,
as
thereby
maintaining
,
that
it
is
a
matter
that
cannot
come
to
passe
.
7
Secondly
,
for
a
manifest
explanation
,
that
there
is
no
iniquitie
in
God
,
he
addeth
:
For
God
sayde
to
Moses
,
I
will
haue
mercie
on
him
to
whome
I
will
shew
mercie
,
and
will
haue
compassion
on
him
on
whom
I
will
haue
compassion
.
Heerein
doth
hee
first
confyrme
that
which
wee
haue
alreadie
touched
,
namely
,
that
election
is
grounded
vpon
the
onely
mercie
and
free
grace
of
God
,
without
any
consideration
of
our
works
.
Secondly
,
he
alledgeth
no
other
reason
of
this
mercie
to
some
,
and
not
to
other
some
,
but
the
onely
wyll
of
God
,
saying
:
He
will
shew
mercie
to
whome
he
will
shew
mercie
.
Thus
doth
the
Apostle
teach
vs
,
that
if
man
thinketh
it
no
reason
that
God
should
choose
some
,
and
reiect
other
some
,
onely
vppon
his
goodnes
and
mercie
,
wythout
anie
consideration
of
theyr
workes
:
our
most
pertinent
reason
to
iustifie
God
,
is
with
the
Apostle
to
saie
,
It
was
his
will
.
Thus
when
our
Lord
Iesus
Christ
sayde
,
I
giue
thee
thankes
O
father
,
Lord
of
heauen
and
earth
,
because
thou
hast
hid
these
things
from
the
wise
,
and
men
of
vnderstanding
,
and
hast
opened
them
to
babes
.
He
addeth
onely
this
reason
,
It
is
so
,
O
father
,
because
thy
good
pleasure
was
such
.
So
farre
therefore
must
we
bee
from
hauing
anie
thing
to
replie
against
whatsoeuer
Gods
will
,
that
euen
in
this
so
strange
a
worke
,
in
the
iudgement
of
flesh
:
proceeding
of
the
good
will
and
pleasure
of
our
heauenly
father
,
he
sheweth
,
that
wee
haue
an
argument
to
praise
him
,
and
wyth
Iesus
Christ
to
giue
him
thankes
.
And
Saint
Paul
followed
these
steppes
of
his
master
:
8
Earthly
kings
in
the
ends
of
their
edictes
and
proclamations
,
doo
ordinarily
in
stead
of
a
reason
adde
this
,
For
such
is
our
pleasure
.
And
thereby
doo
prohibite
theyr
subiectes
from
anie
farther
enquirie
and
examination
of
the
reasons
of
their
ordinaunces
.
And
shall
not
God
bee
in
as
good
credite
as
mortal
man
,
to
make
vs
to
receiue
and
aduow
whatsoeuer
hee
willeth
and
decreeth
,
onelye
adding
,
For
such
is
his
will
,
and
such
is
his
pleasure
?
Men
may
many
times
bee
deceiued
in
that
which
pleaseth
them
,
but
God
forbid
that
God
should
will
anie
thing
that
were
not
righteous
or
good
.
Let
vs
therfore
so
learne
to
sanctifie
the
name
of
God
,
that
so
soone
as
in
his
worde
hee
declareth
that
such
was
or
is
his
will
,
we
reiect
all
replications
,
and
vpholde
,
that
seeing
hee
willeth
it
,
it
is
iust
,
good
,
and
holy
,
albeit
we
cannot
comprehend
the
reason
of
it
.
This
is
the
doctrine
that
the
Apostle
by
his
example
doth
deliuer
.
And
it
is
our
dutie
not
to
couet
to
bee
wiser
than
the
holy
Ghost
,
who
spake
by
him
,
either
to
demand
,
or
to
render
anie
reason
of
the
wil
of
God
,
which
cannot
be
but
most
iust
and
holy
.
9
Saint
Paul
proceeding
in
his
purpose
,
speaketh
of
the
hardning
of
Pharaohs
heart
,
saying
:
For
this
purpose
haue
I
stirred
thee
vp
,
that
I
might
shew
my
power
in
thee
,
and
that
my
name
might
be
declared
thoroughout
all
the
earth
.
But
because
it
may
seeme
strange
,
that
God
should
so
harden
the
heart
of
Pharaoh
,
that
resisting
his
will
and
commandement
,
to
suffer
the
people
to
depart
,
he
should
be
swallowed
vp
in
the
sea
,
and
the
people
of
God
be
so
deliuered
:
What
doth
Saint
Paul
alleadge
in
iustification
of
God
?
Euen
againe
,
his
will
,
saying
that
in
this
horrible
iudgement
executed
against
Pharaoh
,
and
in
the
incomprehensible
grace
shewed
to
the
people
of
Israel
,
God
shewed
mercy
to
whom
he
would
,
and
hardned
whom
he
would
.
If
anie
man
therefore
should
demaund
whereof
it
commeth
,
that
God
vouchsafeth
to
saue
these
men
,
by
causing
the
Gospel
to
be
preached
vnto
them
,
conuerting
them
by
his
holy
spirit
,
giuing
them
faith
,
and
shewing
mercie
vnto
them
,
either
wherfore
he
causeth
not
the
gospel
to
be
preached
to
others
,
or
giueth
them
not
saith
,
but
rather
hardneth
them
.
Saint
Paul
admonisheth
vs
to
aunswere
,
Such
is
Gods
will
,
he
sheweth
mercie
to
whome
hee
will
,
and
hardneth
whom
he
will
.
And
therefore
let
it
content
vs
,
to
vnderstand
that
it
is
his
will
,
as
also
he
willeth
nothing
but
in
iustice
and
wisedome
.
And
this
onely
reason
ought
more
to
satisfie
and
content
vs
,
than
all
the
expositions
and
reasons
that
the
most
subtyll
heads
and
spirits
in
the
world
are
able
to
inuent
.
And
in
deed
,
the
reasons
of
the
holy
Ghost
are
stronger
than
the
reasons
of
men
:
and
whatsoeuer
theyr
knowledge
is
,
yet
must
they
not
presume
to
haue
more
knowledge
than
the
holy
Ghost
,
and
this
must
wee
alleadge
in
defence
of
the
iustice
and
glorie
of
God
.
10
This
doth
the
Apostle
also
represent
vnto
vs
in
that
hee
addeth
.
For
hauing
propounded
this
obiection
and
replication
,
Why
doth
hee
yet
complaine
?
For
who
can
resist
his
will
?
hee
laboureth
not
to
propound
the
discourse
of
man
in
the
iustification
of
God
:
but
stayeth
vpon
three
pointes
.
First
,
hee
sheweth
that
the
onely
remembrance
that
wee
are
men
,
ought
to
restraine
vs
from
arguing
with
God
.
Secondly
,
that
God
wyth
his
creatures
may
doo
what
hee
will
.
And
thirdly
,
that
the
manifestation
of
his
glorie
must
swallowe
vp
all
replications
and
murmuring
.
For
first
he
aunswereth
,
O
man
,
who
art
thou
which
speakest
against
God
?
Thereby
signifying
,
that
where
men
dare
replie
,
and
thus
accuse
God
of
vnrighteousnes
,
because
they
vnderstand
not
his
reasons
?
the
same
doth
proceed
of
this
,
that
they
remember
not
that
themselues
are
men
,
either
what
man
is
in
regard
of
God
.
If
a
childe
of
eight
or
tenne
yeeres
olde
,
hearing
a
philosopher
discourse
of
the
greatnesse
and
course
of
the
Sunne
,
should
argue
against
him
,
and
maintaine
that
the
same
were
no
greater
than
a
platter
,
neither
of
any
swifter
pace
than
a
snaile
,
would
the
philosopher
stand
vppon
the
deliuerie
of
the
reason
of
his
discourse
vnto
him
?
No
,
for
the
childe
could
not
bee
capable
to
conceiue
it
.
But
hee
woulde
tel
him
,
Thou
art
yet
a
child
:
Euen
so
is
man
in
comparison
of
God
,
infinitly
lesse
in
knowledge
than
is
a
child
,
in
comparison
of
the
most
excellent
philosopher
in
the
world
.
Wee
must
therefore
with
Saint
Paul
maruell
how
man
dareth
striue
or
dispute
with
God
,
and
in
reason
to
stop
his
mouth
,
we
may
saie
vnto
him
,
O
man
,
who
art
thou
that
speakest
against
God
?
If
man
would
dispute
with
God
(
sayth
Iob
)
hee
could
not
answere
him
vnto
one
thing
of
a
thousand
.
And
therefore
hee
after
addeth
,
saying
:
God
is
not
a
man
as
I
am
,
that
I
should
answere
him
,
if
we
come
together
to
iudgement
,
neither
is
there
anie
vmpier
that
might
take
notice
of
our
cause
,
or
laie
his
hand
vpon
vs
both
.
The
same
doth
God
also
note
,
where
hee
speaketh
to
Iob
in
a
whirlewinde
,
and
sayth
:
Who
is
this
that
darkneth
the
counsell
,
by
wordes
without
knowledge
?
Gird
vp
now
thy
loines
like
a
man
,
I
will
demand
of
thee
,
and
declare
thou
vnto
mee
.
When
therefore
wee
heare
these
replications
,
wherefore
doth
God
complaine
of
vs
,
that
we
are
so
hardned
,
eyther
that
beeing
hardned
,
wee
doo
offend
him
more
and
more
?
Seeing
it
is
his
will
to
harden
vs
,
wee
cannot
stande
against
him
.
Let
vs
aunswere
with
Saint
Paule
,
O
man
,
who
art
thou
?
Shall
man
that
knoweth
himselfe
so
to
bee
,
take
vppon
him
to
dispute
wyth
God
?
11
As
for
the
second
point
,
the
Apostle
confirmeth
the
same
that
hee
had
before
spoken
,
namely
,
that
God
hath
mercie
vpon
whome
he
will
,
and
hardneth
whome
hee
will
:
declaring
by
the
similitude
of
a
potter
,
that
hee
hath
power
and
authoritie
so
to
doo
:
And
in
deede
,
Hath
not
the
potter
power
of
the
claie
,
to
make
of
the
same
lumpe
one
vessell
to
honour
and
another
to
dishonour
?
Yes
euen
so
much
,
that
the
earthen
vessell
cannot
saie
to
the
potter
,
Why
hast
thou
made
mee
thus
?
What
iniquitie
is
it
then
,
to
suppose
that
God
hath
not
as
much
power
ouer
his
claie
,
namely
,
ouer
man
his
creature
,
as
man
hath
ouer
the
earth
,
which
the
creator
hath
giuen
vnto
him
:
Men
with
this
reason
,
I
will
doo
wyth
mine
owne
what
I
please
,
doo
stoppe
the
mouthes
of
theyr
equals
:
How
much
rather
then
may
God
so
doo
,
whose
wyll
is
euer
conioyned
with
wisedome
and
iustice
whereby
hee
cannot
doo
anie
thing
but
in
wisedome
and
iustice
?
If
anie
man
list
to
replie
,
that
there
is
great
difference
betweene
the
earthen
vessell
to
dishonor
and
the
reprobate
,
because
the
vessell
feeleth
no
euill
,
but
the
reprobate
shall
feele
most
horrible
and
eternall
torments
:
We
aunswere
that
the
Apostle
well
inough
knew
that
,
and
yet
iudged
the
similitude
to
bee
verie
fit
and
sufficient
to
iustifie
God
,
as
in
deed
it
is
greate
reason
that
hee
should
employ
his
creatures
as
he
will
,
for
the
manifesting
of
his
glorie
in
them
.
12
And
it
is
the
third
point
which
the
Apostle
toucheth
,
where
hee
sayth
,
What
if
God
woulde
to
shew
his
wrath
and
to
make
his
power
knowen
,
suffer
with
long
patience
the
vesselles
of
wrath
,
prepared
to
destruction
,
and
that
hee
might
declare
the
riches
of
his
glorie
vppon
the
vessels
of
mercie
,
which
hee
hath
prepared
vnto
glorie
?
Hee
here
doth
declare
first
,
that
God
doeth
so
hate
and
detest
sinne
,
that
immediatly
and
without
delaie
hee
woulde
swallowe
vp
sinners
,
were
it
not
that
in
patience
hee
suffereth
and
beareth
with
them
,
yea
,
and
endueth
them
with
many
bodily
goods
:
but
they
vpon
obstinacie
and
wyth
vnpenitent
heartes
abusing
this
patience
,
doo
heape
vp
for
themselues
wrath
in
the
daie
of
wrath
,
Who
is
it
,
doeth
shew
,
that
in
whatsoeuer
God
doth
for
the
manifesting
of
his
glorie
,
man
is
not
to
murmure
or
replie
,
especially
considering
that
it
was
and
is
the
purpose
of
all
Gods
workes
.
For
hee
hath
made
all
things
for
himselfe
,
sayth
Salomon
,
euen
the
wicked
for
the
daie
of
his
calamitie
.
15
The
same
Apostle
in
another
place
verie
notablie
confirmeth
the
premises
,
saying
,
God
hath
shut
vp
all
in
vnbeleefe
,
that
hee
might
haue
mercie
on
all
.
The
purpose
of
Saint
Paule
in
this
place
is
,
to
shew
that
the
Gentiles
were
vnbeleeuers
,
euen
vntill
the
resurrection
of
Iesus
Christ
,
and
the
Iewes
after
it
,
to
the
ende
that
the
Gentiles
beeing
conuerted
by
the
preaching
of
the
Gospell
,
might
confesse
,
that
hauing
so
long
remayned
in
vnbeleefe
,
plunged
in
idolatrie
,
and
giuen
ouer
to
all
wickednesse
,
O
the
deepnes
of
the
riches
,
both
of
the
knowledge
and
of
the
wisedome
of
God!
How
vnsearchable
are
his
iudgements
,
and
his
wayes
past
finding
out
?
For
who
hath
knowen
the
minde
of
the
Lord
,
or
who
was
his
Counsellor
?
Or
who
hath
giuen
vnto
him
first
,
and
hee
shall
bee
recompenced
?
For
of
him
,
and
thorough
him
,
and
for
him
are
all
thinges
,
to
him
bee
glorie
for
euer
,
Amen
.
Heere
wee
see
how
the
Apostle
by
the
tenour
of
this
exclamation
,
beating
down
the
pride
&
rash
presumption
of
man
,
teacheth
vs
to
containe
our selues
in
all
sobrietie
,
modestie
,
and
humilitie
in
the
sight
of
God
,
to
reuerence
his
iudgements
,
which
hee
hath
sayd
to
bee
incomprehensible
.
In
our selues
to
feele
that
there
is
in
God
a
depth
of
wisedome
,
which
swalloweth
vp
mans
vnderstanding
,
to
confesse
that
he
is
not
bound
to
his
creature
,
to
acknowledge
that
it
is
not
possible
for
vs
to
comprehend
his
waies
:
and
finally
,
that
in
this
wonderful
worke
we
must
glorifie
God
for
euer
.
How
horrible
therefore
are
the
blasphemies
of
those
that
dare
accuse
God
of
iniquitie
and
vniustice
,
because
hee
openeth
not
vnto
them
the
treasures
of
this
heauenly
wisdome
,
wherby
they
may
vnderstand
the
reasons
of
his
incomprehensible
iudgements
,
workes
,
&
waies
,
which
cannot
possibly
be
found
out
?
14
The
prophet
Esaie
rehearseth
,
that
hee
receiued
from
God
this
commandement
,
Go
&
saie
vnto
this
people
,
ye
shall
heare
in
deed
,
but
ye
shall
not
vnderstand
,
ye
shall
plainly
see
and
not
perceiue
.
Make
the
heart
of
this
people
fat
,
make
their
eares
heauie
,
&
shut
their
eies
,
least
they
see
with
their
eies
,
and
heare
with
their
eares
,
and
vnderstand
with
their
hearts
,
and
conuert
,
and
he
heale
them
.
This
is
a
commandement
that
seemeth
verie
strange
,
for
it
doth
not
only
foreshew
the
hardning
of
the
heart
of
the
Iewes
,
and
consequently
,
their
destruction
,
but
also
that
preaching
shall
be
the
occasion
to
blind
them
and
to
harden
their
hearts
.
Shal
we
therefore
saie
that
God
is
the
author
of
their
hardnes
,
blindnes
,
sin
and
destruction
that
proceed
therof
?
God
forbid
.
And
therefore
note
what
S.
Paul
said
to
the
vnbeleeuing
Iewes
,
It
was
necessarie
the
word
of
God
should
first
haue
bene
spoken
to
you
:
but
seeing
ye
put
it
from
you
,
and
iudge
your selues
vnworthie
of
euerlasting
life
,
loe
,
we
turn
to
the
Gentiles
.
Moreouer
,
wherefore
hath
God
wrought
in
the
harts
of
some
by
his
holy
spirit
,
&
giuen
ouer
others
to
hardnesse
of
heart
,
and
blindnesse
?
True
it
is
,
that
as
a
iust
iudge
,
he
hath
punished
the
wickednes
of
vnbeleeuers
,
in
hardning
them
:
yet
must
we
ascend
to
the
eternall
decree
of
God
,
who
hath
elected
those
whom
he
would
,
to
conuert
them
,
&
giuen
ouer
the
others
to
be
hardned
.
Now
albeit
thou
canst
not
vnderstand
why
he
hath
chosen
those
rather
than
the
other
,
why
he
causeth
the
doctrine
of
saluation
to
be
preached
to
some
,
with
such
efficacie
of
his
holy
spirit
,
that
thereby
they
do
conuert
&
beleeue
:
but
vnto
others
without
any
efficacy
of
his
spirit
,
wherby
they
harden
themselues
,
&
so
increase
their
condemnation
:
also
,
how
God
hardneth
,
&
yet
is
no
author
of
the
hardnes
of
hart
,
either
of
the
sins
that
thereof
doo
proceed
:
yet
see
thou
reuerence
the
incomprehensible
iudgements
of
God
,
and
consider
what
went
before
this
commandement
giuen
vnto
Esaie
,
Hee
saith
that
hee
sawe
the
Lorde
sitting
vpon
an
high
throane
,
and
lifted
vp
,
and
the
lower
parts
therof
filled
the
temple
:
The
Seraphims
stood
ouer
it
,
couering
their
faces
with
two
wings
,
and
crying
one
to
another
,
Holy
,
holy
,
holy
,
Lord
God
of
hoasts
,
the
whole
world
is
ful
of
his
glorie
.
This
teacheth
vs
to
humble
our selues
before
this
holy
,
most
holy
one
,
and
to
reuerence
the
iudgements
of
this
king
that
sitteth
vpon
the
throne
,
15
According
to
the
purpose
of
the
premises
we
saie
,
that
whereas
God
hath
chosen
some
,
euen
whome
hee
woulde
,
and
not
other
some
:
and
in
all
that
God
in
his
prouidence
hath
ordained
,
&
done
for
the
execution
thereof
,
there
resteth
such
wisedome
,
goodnesse
,
mercie
,
and
iustice
,
that
for
the
approuing
of
that
which
in
the
wisdome
of
mans
flesh
seemeth
strange
&
vniust
,
it
sufficeth
to
shew
,
that
the
same
was
so
ordained
and
decreed
in
the
eternall
and
determinate
counsel
of
God
.
And
indeed
,
if
anie
man
ask
why
the
gospell
is
preached
rather
to
some
than
to
other
some
:
also
,
why
among
those
to
whom
it
is
preached
,
some
doo
beleeue
,
&
some
do
rest
vnbeleeuers
:
it
is
reason
sufficient
to
aunswere
,
that
some
are
chosen
,
and
other
some
are
not
.
So
many
,
saieth
Saint
Luke
,
did
beleeue
as
were
ordained
to
life
euerlasting
.
You
beleeue
not
,
saieth
Iesus
Christ
,
because
yee
are
not
my
sheep
.
My
sheep
heare
my
voyce
and
follow
mee
.
When
the
Apostles
asked
Iesus
Christ
why
he
taught
the
people
by
parables
,
wherein
they
had
no
vnderstanding
,
&
which
afterward
hee
opened
to
them
alone
,
hee
lifted
them
vp
into
this
consideration
,
that
they
were
chosen
and
the
other
not
.
To
you
,
sayth
he
,
it
is
giuen
to
know
the
secrets
of
the
kingdome
of
heauen
,
but
it
is
not
giuen
to
them
.
And
therefore
when
we
reade
that
some
,
euen
in
lieu
of
conuerting
and
beleeuing
,
haue
bin
hardned
and
become
more
wicked
,
whereby
the
preaching
of
the
Gospell
hath
bin
vnto
them
a
sauour
of
death
vnto
death
:
It
sufficeth
that
we
aunswere
,
that
this
befalleth
not
the
elect
,
but
as
Saint
Paule
saith
,
16
Let
vs
therefore
conclude
,
that
all
that
God
hath
willed
in
the
election
of
some
,
and
not
of
other
some
,
and
in
his
prouidence
,
and
the
execution
of
the
same
,
is
good
,
righteous
,
holy
,
and
commendable
.
And
albeit
we
cannot
comprehend
it
,
yet
let
vs
beware
that
of
our
ignorance
we
take
no
occasion
to
blaspheme
God
,
but
rather
let
vs
acknowledge
that
it
is
because
we
doo
not
yet
know
anie
thing
of
the
incomprehensible
holynes
of
Iesus
Christ
:
namely
,
that
he
hath
an
infinite
power
to
dispose
of
his
creatures
as
hee
will
,
an
incomprehensible
wisedome
to
ordeine
most
wisely
:
mercie
and
iustice
,
which
in
him
are
but
one
essence
,
wherby
he
can
do
nothing
but
in
mercy
&
iustice
.
This
if
thou
doest
not
vnderstand
,
I
saie
to
thee
againe
,
accuse
thine
owne
ignoraunce
,
and
reuerence
this
holynesse
,
which
passeth
thy
vnderstanding
.
Beleeue
so
much
as
in
his
word
he
testifieth
vnto
thee
,
and
permit
this
infinit
power
and
wisedome
to
doo
,
and
to
know
euen
that
which
thou
canst
not
comprehend
.
Remember
that
he
dwelleth
in
an
vnaccessible
light
which
thou
must
reuerence
,
but
not
enter
into
.
Beware
thou
beest
not
an
aduocate
for
so
wicked
a
cause
,
he
will
alwaies
,
as
Dauid
saith
,
ouercome
when
he
is
iudged
.
17
In
the
meane
time
,
for
the
better
vnderstanding
of
our
intent
,
&
knowledg
in
this
doctrine
,
we
saie
,
that
if
we
stand
vpon
the
consideration
of
mans
creation
to
the
image
of
God
,
both
hee
and
all
that
are
descended
of
him
were
created
to
life
,
for
in
man
created
to
the
image
of
God
,
there
was
no
matter
or
argument
of
death
:
But
if
wee
speake
of
the
predestination
hidden
in
the
eternall
counsell
of
God
,
the
same
is
a
profound
deapth
,
that
should
euen
rauish
vs
into
admiration
.
And
whereas
Saint
Paule
calleth
those
that
are
not
elect
,
vessels
of
wrath
prepared
to
destruction
,
he
hath
regard
to
theyr
first
original
and
nature
of
men
,
18
Moreouer
,
as
concerning
the
transgression
of
Adam
&
Eue
,
Doubtlesse
against
thy
holy
sonne
Iesus
whom
thou
hast
annointed
,
both
Herod
and
Pontius
Pilat
,
with
the
Gentiles
and
the
people
of
Israel
gathered
together
,
to
doo
whatsoeuer
thy
hand
and
thy
counsell
had
before
determined
to
be
done
.
Againe
,
speaking
to
the
Iewes
in
expresse
wordes
,
they
obiect
vnto
them
,
that
by
the
handes
of
the
wicked
,
they
tooke
Iesus
Christ
and
crucified
and
slew
him
,
19
Yet
if
it
were
requisite
to
consider
some
reasons
,
the
same
which
Saint
Augustine
doth
note
might
well
content
vs
.
We
safely
doo
confesse
,
20
For
the
second
fruit
gathered
in
the
fall
of
Adam
,
hee
saith
:
that
it
serued
to
declare
the
benefite
of
the
grace
of
God
to
the
elect
:
and
consequently
to
cause
vs
to
confesse
that
our
saluation
is
indeed
free
,
and
grounded
vpon
the
onely
loue
and
mercye
of
God
.
Also
that
this
we
ought
not
to
misdoubt
,
because
hereby
we
are
pulled
out
of
the
gulfe
of
death
and
damnation
,
whereinto
by
Adams
transgression
we
were
plunged
:
likewise
that
he
hath
elected
vs
,
to
the
ende
to
make
vs
pertakers
of
so
great
a
benefit
:
and
left
and
abandoned
so
many
others
of
like
condition
as
ours
,
in
the
deapth
of
euerlasting
woe
:
and
to
saue
vs
,
hath
deliuered
his
onely
begotten
sonne
Iesus
Christ
to
the
death
.
Finally
,
in
that
he
saith
that
he
vouchsafed
to
shewe
the
iudgement
of
his
iustice
,
namely
,
vpon
the
reprobate
,
he
thereby
representeth
vnto
vs
,
that
they
haue
no
cause
to
murmure
or
contende
:
and
indeede
as
already
we
haue
shewed
,
that
Adam
was
in
his
fall
inexcusable
,
so
are
they
who
being
in
Adam
,
did
with
him
fall
into
death
and
corruption
:
for
the
sinne
and
corruption
is
in
them
,
and
proceedeth
from
Adam
,
not
from
God
.
And
albeit
that
which
they
doe
is
not
without
the
prouidence
and
determinate
counsell
of
God
,
yet
not
knowing
,
neither
hauing
any
regarde
thereof
,
but
voluntarily
abandoning
themselues
to
sinne
,
and
executing
,
as
S.
Paul
saith
,
the
l●stes
of
their
fleshe
,
I
haue
sinned
in
betraying
the
righteous
bloud
:
and
ouercome
with
the
iust
iudgement
of
God
,
he
hanged
himselfe
.
21
By
the
premises
it
appeareth
,
that
the
true
wisedome
,
humility
and
sobriety
of
Christians
consisteth
in
this
,
that
when
God
openeth
his
mouth
to
teach
vs
,
we
likewise
open
our
eares
to
learn
:
and
when
he
shutteth
his
mouth
,
we
couet
not
to
know
.
Let
vs
in
our selues
finde
that
in
God
there
is
a
wisedome
&
iustice
,
which
we
must
not
search
into
,
but
reuerence
:
and
beleeue
all
that
Gods
worde
doth
teach
vs
,
concerning
the
election
of
some
,
and
the
reprobation
of
other
some
:
as
also
of
the
prouidence
of
God
,
notwithstanding
we
comprehend
not
the
iustice
or
reason
thereof
:
for
the
glory
of
God
must
euen
swallow
vp
all
our
replycations
and
murmurings
,
because
it
is
a
true
sanctification
of
Gods
name
to
beleeue
that
he
neither
doth
,
neither
willeth
any
other
thing
,
but
in
wisedome
and
iustice
.
Likewise
it
is
to
his
glorye
,
to
haue
a
iustice
,
wisedome
,
and
bounty
,
that
shall
infinitelye
surmounte
mans
capacitie
.
And
therefore
let
vs
abhorre
all
replications
,
murmurings
,
and
blasphemies
,
vsed
by
those
,
who
labouring
to
comprehend
that
which
is
to
man
incomprehensible
,
dare
presume
either
to
corrupt
or
to
denye
the
holye
doctrine
of
predestination
and
Gods
prouidence
,
and
accusing
him
of
vniustice
and
crueltye
against
mankinde
,
dare
maintaine
that
he
is
the
author
of
sinne
.
22
Herein
are
such
men
worse
then
the
very
deuils
,
and
indeed
they
hauing
bene
created
Angels
,
iust
,
holy
,
and
good
,
did
reuolte
,
But
came
that
to
passe
without
Gods
prouidence
?
23
If
any
troublesome
spirite
,
which
cannot
be
satisfied
with
the
premises
,
wil
stil
in
questions
and
replications
be
skirmishing
heer-against
:
let
vs
not
be
ashamed
with
S.
Aug.
to
saye
,
Consider
what
God
is
,
and
what
thy self
art
,
that
he
is
God
and
thou
man
.
If
thou
thinkest
to
speak
iustly
,
shal
the
fountain
of
all
iustice
be
drye
?
man
,
what
art
thou
?
Surely
a
faithful
ignorance
is
better
than
a
rash
knowledge
:
Dost
thou
look
for
merits
?
thou
shalt
finde
nothing
but
punishment
.
Oh
the
depth
!
Peter
denieth
Christ
,
the
theefe
beleeueth
in
him
.
Oh
the
depth
!
Sekest
thou
a
reason
for
those
things
?
I
am
amazed
at
the
depth
of
them
.
I
cannot
attain
to
any
bottome
.
Paul
found
where
to
rest
,
by
growing
into
admiration
,
he
saith
that
Gods
iudgements
do
surmount
all
knowledge
,
and
commest
thou
to
search
into
them
?
he
saith
that
his
waies
cannot
be
followed
,
yet
thou
wilt
tread
his
steps
:
hereto
also
do
the
same
tend
which
in
an
other
place
he
speketh
very
briefe
.
Wilt
thou
argue
against
me
?
rather
maruel
with
me
,
and
cry
out
,
Oh
depth
!
24
As
this
name
holy
attributed
to
Iesus
Christ
,
doth
teach
vs
as
is
aforesaid
,
that
his
goodnesse
,
power
,
truth
,
wisedome
,
mercye
and
iustice
,
is
infinite
and
incomprehensible
,
so
to
the
end
wee
may
amend
,
let
vs
beware
that
we
vndertake
not
to
sight
against
the
simplicity
and
truth
of
this
holy
doctrine
:
let
prety
,
charity
,
and
zeale
to
the
edification
&
peace
of
the
Church
of
Christ
,
mortifie
in
vs
all
curiosity
,
presumption
,
and
ambition
.
Let
vs
beware
that
we
seek
not
to
sound
the
depth
of
Gods
wisdome
,
which
is
infinit
,
least
iustly
we
be
therein
snared
and
swallowed
vp
.
And
in
case
anye
,
to
the
ende
obstinatelye
to
reiect
this
doctrine
which
is
confirmed
with
so
many
and
such
euident
testimonies
of
the
worde
of
God
,
holy
,
most
holy
,
with
this
holy
resolution
,
that
whatsoeuer
he
ordeineth
,
doth
,
or
commaundeth
,
cannot
be
but
holye
and
commendable
,
as
proceeding
from
his
perfect
and
infinite
holinesse
.
The
third
cause
of
amendment
,
deriued
from
the
predestination
and
prouidence
of
God
,
entreated
of
in
the
former
Chapter
.
Chap.
3.
SVch
as
cauill
against
this
doctrine
of
predestination
and
Gods
prouidence
,
do
among
other
matters
alleadge
this
false
inconuenience
,
which
is
an
enemy
to
the
amendment
of
life
,
and
that
in
two
sortes
,
and
say
,
if
we
be
predestinate
to
be
of
the
number
of
the
reprobate
,
it
is
in
vaine
for
vs
to
endeuour
to
liue
wel
and
vprightly
,
for
albeit
we
should
amend
,
yet
of
necessitie
we
must
be
damned
.
Others
say
,
if
we
be
elect
,
we
cannot
perishe
,
albeit
we
doe
euill
and
neuer
amend
our
liues
.
But
let
vs
consider
the
absurdity
of
their
speeches
,
and
then
we
will
declare
in
how
many
sortes
,
and
how
earnestly
the
doctrine
of
Gods
predestination
and
prouidence
should
moue
vs
to
amend
.
First
,
it
is
a
great
presumption
to
reiect
the
euident
testimonies
of
Gods
worde
,
vpon
an
absurdity
forged
in
mans
braine
,
as
in
old
time
did
the
Saduces
,
who
denyed
the
resurrection
:
2
Thirdly
,
such
as
God
hath
forsaken
,
and
so
are
reprobates
,
can
neuer
amend
,
and
therefore
it
is
a
false
presupposion
,
to
say
that
it
were
in
vaine
for
them
to
amend
,
in
case
they
should
be
of
the
number
of
the
reprobate
,
considering
that
it
cannot
be
that
the
reprobate
should
amend
:
as
if
a
man
should
say
,
seeing
that
hee
that
sinneth
against
the
holy
Ghost
,
shall
neuer
obtaine
remission
of
his
sinne
,
it
is
in
vaine
for
him
to
amend
:
this
speech
presupposeth
false
,
namely
that
he
can
amend
:
so
likewise
that
it
is
in
vaine
for
a
reprobate
to
amend
is
a
false
imagination
,
because
no
reprobate
can
amend
.
Againe
,
the
same
which
those
men
doe
confesse
,
must
be
done
for
the
bodily
life
,
3
Moreouer
,
as
the
effect
of
Predestination
sheweth
it selfe
either
by
the
obedience
or
disobedience
to
Gods
worde
:
so
they
which
say
that
if
they
be
not
of
the
number
of
the
elect
,
it
is
in
vaine
for
them
to
amend
,
doe
teach
men
to
take
the
marke
and
way
of
the
reprobate
,
which
is
,
not
to
amend
:
rather
should
the
horrible
punishment
of
the
reprobate
induce
them
to
amend
,
in
hope
that
by
amendment
,
they
may
grow
into
the
number
of
the
eiect
.
I
will
not
the
death
of
a
sinner
,
but
rather
that
he
should
conuert
and
liue
.
Conuert
therfore
and
liue
,
and
forsaking
that
wicked
suggestion
of
the
deuill
,
who
saieth
:
Peraduenture
it
is
in
vaine
for
thee
to
conuert
,
for
if
thou
beest
none
of
the
elect
,
thou
shalt
not
liue
:
doe
God
that
honor
to
beleeue
that
hee
is
true
and
the
deuill
a
lyer
:
for
in
that
doubte
,
whether
thou
beest
elect
or
no
,
know
thou
that
conuersion
and
amendment
,
is
a
token
&
fruit
of
thy
election
:
and
contrariwise
,
obstinacie
and
proceeding
in
wickednes
,
is
a
manifest
signe
of
reprobation
.
4
Let
vs
now
come
to
the
other
proposition
.
If
we
be
elect
,
say
they
,
we
cannot
perish
,
and
therefore
need
not
to
amend
.
First
,
this
is
the
speeche
of
a
hyreling
,
who
properly
feareth
not
to
offend
God
,
but
to
be
punished
by
God
,
for
that
he
would
not
amend
but
for
feare
of
damnation
.
Secondly
,
in
as
much
as
by
the
amendement
of
our
liues
,
God
is
greatly
glorified
,
and
our
neighbours
edified
,
Confesse
,
that
either
thou
makest
no
accompt
of
the
glory
of
God
,
or
the
saluation
of
thy
neighbours
,
or
else
that
thy
speeche
is
peruerse
,
when
thou
saiest
,
Being
elected
I
cannot
perish
,
and
therfore
neede
not
to
amend
:
for
albeit
amendment
should
stand
thee
in
no
stead
,
yet
is
it
requisite
and
meet
that
thou
shouldst
amend
,
were
it
but
to
glorifie
God
,
God
hath
elected
vs
that
we
might
be
holy
and
vnreproueable
.
As
if
a
Souldier
saith
,
I
am
enrowled
,
and
therefore
I
need
not
to
fight
:
wil
not
euery
man
say
that
he
doth
but
mocke
,
for
hee
is
not
enrowled
for
any
other
end
:
euen
so
doe
wee
mocke
with
God
,
if
we
say
that
being
elected
,
we
need
not
to
liue
vertuously
,
considering
that
contrariwise
we
are
elected
onely
to
this
end
,
to
be
holy
.
5
Again
,
election
to
saluation
doth
not
abolish
,
but
establish
the
second
causes
and
the
meanes
by
God
ordeined
for
the
attayning
therto
.
And
indeed
,
God
for
the
sauing
of
his
elect
,
hath
ordained
that
they
should
beleeue
in
Iesus
Christ
:
that
to
procure
beleefe
they
should
heare
the
Gospell
:
that
they
should
pray
to
God
to
giue
them
his
holy
spirite
:
that
they
should
amend
and
walke
in
his
feare
:
and
that
they
should
be
exhorted
to
these
duties
,
God
,
I
say
,
hath
in
his
wisedome
ordeined
all
these
meanes
,
whereby
to
bring
his
elect
to
eternall
saluation
.
What
rashenesse
is
it
therfore
in
man
,
to
vpholde
that
the
elect
neede
not
beleeue
in
Iesus
Christ
,
heare
the
holy
Gospell
,
or
amende
their
liues
?
To
be
shorte
,
that
they
neede
not
the
meanes
ordeyned
by
God
for
the
bringing
of
them
vnto
life
euerlasting
?
Is
not
this
to
seeke
to
be
wiser
then
God
,
to
striue
against
his
wisedome
,
to
reuerse
his
will
,
and
to
abolish
the
meanes
whereby
hee
hath
ordeined
to
bring
the
elect
to
saluation
?
When
therefore
to
the
end
to
bring
the
doctrine
of
predestination
into
hatred
,
thou
saiest
,
that
thereof
it
doth
necessarily
followe
that
the
elect
need
not
to
heare
the
Gospell
,
to
beleeue
in
Iesus
Christ
,
to
amend
their
liues
,
to
praye
to
God
,
or
to
be
exhorted
to
these
duties
:
thou
seest
that
it
is
all
false
,
and
that
contrariwise
,
God
will
saue
his
electe
by
these
meanes
,
which
in
his
wisedome
hee
hath
ordeyned
.
Necessarilye
therefore
,
the
elect
must
be
saued
:
yet
by
such
meanes
as
God
hath
ordeined
for
the
bringing
of
them
to
saluation
.
God
hath
limited
to
euerye
man
the
terme
of
his
life
,
but
withall
hee
hath
ordained
and
appointed
that
for
the
preseruing
thereof
,
he
shall
both
eate
and
drinke
.
If
thou
sayest
that
thou
shalt
of
necessitie
liue
thy
course
that
God
hath
prescribed
,
and
therefore
that
for
the
preseruation
of
thy
life
thou
needest
not
to
eate
or
drinke
:
thou
dost
the●in
directly
fight
and
striue
against
the
will
and
pleasure
of
God
:
and
this
is
temptation
:
neither
dost
thou
notwithstanding
God
hath
decreed
the
time
of
thy
life
,
forbeare
to
eate
or
drinke
.
Why
then
dost
thou
not
the
like
for
thy
soule
?
as
hee
therefore
that
should
abstaine
from
foode
,
and
say
that
he
neede
it
not
to
liue
by
,
should
drawe
to
this
end
:
so
they
that
saye
,
that
being
elect
they
neede
not
beleeue
the
Gospell
,
nor
amend
their
liues
,
for
the
atteyning
to
the
kingdome
of
heauen
,
do
teach
men
to
tempt
God
,
and
reuersing
his
prouidence
,
striuing
against
his
will
,
and
so
farre
as
in
them
lyeth
,
abolishing
the
meanes
and
way
to
life
and
saluation
,
doe
drawe
on
to
death
and
eternall
damnation
.
Which
is
more
,
if
any
man
aske
the
cause
why
some
doe
beleeue
and
amend
their
liues
,
and
others
doe
not
,
the
holy
Ghost
doth
aunswere
,
That
it
is
election
that
maketh
this
difference
:
so
farre
therefore
are
the
elect
from
no
neede
of
this
holy
life
,
is
they
doe
pretend
,
that
contrariwise
,
holinesse
and
amendment
of
life
is
the
token
and
fruit
of
their
election
.
Againe
,
wherefore
doe
they
say
that
if
there
be
election
,
the
elect
shal
not
need
to
liue
in
holinesse
?
they
doe
this
,
as
is
aforesaide
,
onely
by
such
an
absurditie
to
proue
that
there
is
no
election
,
notwithstanding
there
be
so
many
and
euident
testimonies
therof
in
the
word
of
God
,
that
God
hath
elected
vs
,
to
the
end
we
might
be
holy
.
6
Hauing
thus
discouered
either
the
grosse
ignorance
,
or
the
malice
and
bad
consciences
of
those
that
vse
these
allegations
for
the
reiecting
of
the
doctrine
of
Predestination
:
we
will
now
proue
that
there
is
nothing
of
greater
efficacie
to
moue
and
enslame
our
harts
to
the
amendment
of
life
,
then
the
knowledge
and
feeling
of
our
election
.
First
,
if
we
be
elected
to
life
eternall
,
we
are
also
elected
to
haue
faith
,
and
consequently
to
amend
our
liues
:
for
those
be
the
stayres
▪
and
passage
from
election
to
glorification
,
as
S.
Paul
teacheth
.
hath
elected
vs
in
Iesus
Christ
,
before
the
foundation
of
the
worlde
,
that
we
might
be
holy
and
vnreproueable
before
him
in
loue
.
We
are
the
worke
of
Gods
hands
,
created
in
Christ
Iesus
vnto
good
workes
,
which
God
hath
ordeined
,
that
we
should
walk●
in
them
.
Now
therefore
as
the
elect
of
God
,
and
beloued
,
put
on
tender
kindnesse
,
humblenesse
of
minde
,
meekenesse
,
long
suffering
,
for
bearing
one
another
,
and
forgiuing
one
another
The
like
ground
taketh
S.
Peter
,
Ye
are
a
chosen
generation
,
a
royall
priesthoode
,
a
holy
nation
,
a
peculier
people
,
that
yee
should
shew
forth
the
vertues
of
him
that
hath
called
you
out
of
darkenes
,
into
his
merueilous
light
.
7
What
poore
maiden
is
there
,
who
hearing
that
some
king
had
among
all
other
,
chosen
her
to
be
his
sonnes
wife
,
and
withall
ordeined
that
to
that
end
forsaking
her
parentes
and
kinsfolkes
,
she
shall
come
to
him
on
foot
in
the
midst
of
Winter
,
would
not
willingly
and
readily
leaue
all
,
and
euen
in
Winter
and
on
foot
,
come
to
the
King
to
finishe
this
great
marriage
?
as
we
reade
of
Dauid
,
who
hearing
that
Saul
had
chosen
him
to
be
his
sonne
in
lawe
,
by
giuing
him
his
daughter
in
mariage
,
in
case
hee
could
bring
him
an
hundred
fore-skinnes
of
the
Philistines
,
ventured
his
life
,
to
the
end
by
satisfying
the
Kings
desire
,
to
be
his
sonne
in
law
.
Euen
so
we
,
vnderstanding
and
hauing
witnesse
that
God
hath
chosen
vs
to
be
the
spouse
of
his
sonne
Iesus
Christ
,
and
coheires
of
his
kingdome
:
also
that
it
is
his
will
that
forsaking
the
worlde
and
the
fleshe
,
we
should
walk
through
the
path
of
good
works
,
in
amendment
of
life
,
to
come
to
heauen
,
there
to
accomplishe
this
happye
mariage
:
how
feruently
should
we
renounce
the
worlde
,
the
flesh
,
and
euery
thing
that
contrarieth
his
will
,
that
we
may
the
more
speedily
and
cheerefully
proceede
in
amendment
of
life
,
and
so
performe
this
blessed
mariage
?
8
Moreouer
,
he
that
knoweth
that
there
is
an
eternall
felicitie
,
replenished
with
all
glory
,
for
the
elect
&
horrible
condemnation
with
most
fearefull
torments
,
prepared
for
the
reprobate
:
how
happy
would
he
think
him selfe
,
if
God
should
send
him
an
angell
to
assure
him
that
he
is
of
the
number
of
the
elect
,
whose
names
are
written
in
the
booke
of
life
?
But
amendment
of
life
is
vnto
vs
as
a
message
,
witnesse
and
seale
of
our
election
,
for
as
election
is
the
cause
and
fountaine
of
amendment
,
so
doth
amendment
leade
vs
to
our
election
,
as
the
effect
to
the
cause
,
the
fruite
to
the
tree
or
roote
,
the
brooke
to
the
spring
,
and
the
light
to
the
Sunne
.
How
earnestly
therefore
ought
we
to
labour
to
amend
our
liues
,
and
to
encrease
in
sanctification
,
to
the
end
more
and
more
to
be
assured
of
our
election
by
the
fruites
of
the
same
,
as
also
S.
Peter
after
he
hath
exhorted
vs
to
amendment
of
life
and
good
works
,
9
But
aboue
all
let
vs
consider
the
fountain
of
our
election
,
and
that
is
,
the
free
loue
,
goodnes
,
and
mercy
of
God
towards
vs
.
As
S.
Paul
alleadging
the
authority
of
Malachy
,
doth
declare
.
I
haue
loued
Iacob
and
hated
Esaw
.
I
wil
shew
mercie
to
whom
I
wil
shew
mercie
.
And
in
the
same
sence
are
the
elect
tearmed
the
vessels
of
mercy
,
but
indeed
,
That
euen
God
himselfe
hath
chosen
vs
,
and
predestinated
to
adopt
vs
to
himselfe
through
Iesus
Christ
,
according
to
the
good
pleasure
of
his
will
.
If
therfore
we
would
diligently
meditate
and
ponder
that
the
cause
that
we
are
preserued
from
the
horrible
condemnation
of
the
reprobate
,
which
dayly
by
our
sinnes
we
doe
deserue
,
and
assured
of
the
possession
of
life
and
euerlasting
glory
,
without
any
our
desert
,
proceedeth
of
the
only
election
of
God
,
grounded
vpon
his
goodnes
,
loue
,
grace
,
mercy
,
and
good
pleasure
:
how
should
it
possibly
be
,
but
that
the
remembrance
of
our
election
should
induce
vs
,
first
to
humble
our selues
in
the
sight
of
God
,
We
loue
God
,
saith
S.
Iohn
,
because
hee
firste
loued
vs
.
If
ye
loue
me
,
keepe
my
commaundements
.
As
also
it
is
our
duety
to
loue
that
which
he
loueth
,
and
willeth
vs
to
loue
:
and
to
hate
that
which
he
hateth
,
and
willeth
vs
to
hate
:
and
this
is
the
root
of
our
bond
,
to
loue
our
neighbour
for
the
loue
of
God
,
and
contrariwise
,
not
to
loue
the
world
,
The
loue
of
the
world
is
enmity
with
God
.
And
for
this
cause
must
we
also
denye
our selues
and
the
flesh
,
11
As
in
this
loue
to
God
and
in
all
that
we
haue
shewed
to
depend
thereof
,
the
true
amendment
of
life
doth
consist
:
so
doth
it
sufficiently
appeare
,
that
there
is
not
any
more
liuely
or
vehement
argument
to
induce
vs
to
amendment
,
then
the
meditation
and
remembrance
of
our
election
,
and
consequentlye
of
the
loue
of
God
towards
vs
,
which
shineth
in
the
same
:
and
this
doth
the
Apostle
Saint
Paul
writing
to
the
Romains
expressely
confirme
:
for
in
the
9.10
.
and
11.
Chapters
,
hauing
at
large
entreated
vpon
predestination
,
hee
thereof
doth
in
the
beginning
of
the
twelfth
gather
this
vehement
exhortation
to
amendment
of
life
.
I
beseech
you
brethren
by
the
mercies
of
God
,
that
ye
giue
vp
your
bodyes
a
liuing
sacrifice
,
holy
,
acceptable
to
God
,
which
is
your
reasonable
seruing
of
God
.
And
fashion
not
your selues
like
vnto
this
worlde
:
but
be
ye
changed
by
the
renewing
of
your
minde
,
that
ye
may
proue
what
is
the
good
will
of
God
,
acceptable
and
perfect
.
He
heere
raiseth
them
vp
to
the
consideration
of
the
great
mercies
of
God
,
shining
in
their
election
to
saluation
,
thereby
to
giue
them
to
vnderstand
how
deepelye
it
bindeth
and
should
induce
them
to
amendment
of
life
.
So
often
therefore
as
we
finde
our selues
slacke
in
the
seruice
of
God
,
or
attempted
to
offend
him
,
let
vs
thinke
vpon
our
election
,
and
the
loue
and
mercye
of
God
,
the
spring
and
originall
of
the
same
,
that
so
we
may
be
moued
to
loue
God
,
and
to
shew
forth
this
loue
by
a
carefull
and
continuall
amendment
of
our
liues
.
12
Moreouer
,
the
remembrance
of
our
election
ought
to
stirre
vs
vp
incessantly
to
praise
God
:
First
,
for
the
incomprehensible
riches
of
the
life
and
glory
wherto
we
are
elected
:
Secondly
,
by
the
apprehension
of
the
horrible
and
eternall
damnation
of
the
reprobate
,
wherefro
election
onely
hath
saued
and
preserued
vs
.
The
remembrance
therfore
of
so
great
,
so
wonderfull
and
meere
incomprehensible
a
benefite
,
thus
doubly
considered
,
ought
to
rauish
our
soules
,
and
open
our
mouthes
,
night
&
day
infinitly
and
vncessantly
to
praise
God
.
Besides
,
if
we
consider
the
cursed
state
of
the
reprobate
,
and
meditate
vpon
the
fire
alwaies
burning
:
the
woorme
perpetually
gnawing
:
the
darknes
that
shal
be
without
end
,
to
be
short
,
the
lamentations
and
gnashing
of
teeth
proceeding
of
their
anguish
,
that
shal
be
the
wofull
fruit
of
their
sins
,
&
the
iust
reward
of
their
iniquities
:
who
can
but
detest
the
offending
of
God
?
Men
vse
openly
to
execute
the
guiltye
,
to
the
ende
that
others
by
the
apprehension
of
their
punishment
,
may
feare
to
commit
the
like
transgressions
:
let
then
the
representation
of
the
so
wofull
estate
of
the
vessels
of
wrath
burning
in
hell
fire
,
make
vs
to
feare
to
commit
any
thing
wherby
to
deserue
like
punishment
.
13
Again
the
knowledge
of
our
election
ought
in
vs
to
engender
a
stedfast
assurance
that
we
cannot
perish
.
My
sheepe
,
saith
Iesus
Christ
,
heare
my
voice
and
follow
me
,
and
I
giue
vnto
them
life
uerlasting
.
None
shall
take
them
from
me
.
My
father
who
hath
giuen
them
vnto
me
,
is
greater
then
them
all
,
and
none
is
able
to
take
them
out
of
my
Fathers
hand
.
I
and
my
Father
are
one
.
Againe
,
All
that
the
father
giueth
me
shal
come
vnto
me
,
and
him
that
commeth
to
me
I
cast
not
away
.
And
this
assurance
is
grounded
,
first
vpon
the
foreknowledge
of
God
,
for
he
cannot
be
deceaued
in
the
foreknowledge
of
that
that
is
to
come
.
As
indeed
,
all
is
present
in
his
sight
,
yea
euen
more
assuredly
then
are
to
vs
those
things
that
we
stil
looke
vpon
.
Secondly
vpon
the
eternall
decree
and
vnchangeable
will
of
God
,
whereof
the
Prophet
Esay
maketh
mention
,
saying
in
the
person
of
God
:
My
Counsell
shall
holde
,
and
I
wil
accomplish
my
pleasure
.
Thirdly
,
because
he
that
hath
elected
vs
to
saluation
and
life
,
hath
withall
ordained
and
prepared
most
certaine
and
requisite
meanes
,
vndoubtedly
to
lead
vs
to
the
enioying
of
the
same
.
S.
Paul
in
a
short
sentence
,
noteth
these
three
foundations
of
the
assurance
of
the
elect
to
attain
to
life
euerlasting
.
which
God
knew
before
,
he
also
predestinated
to
be
made
like
to
the
image
of
his
sonne
,
that
he
might
be
the
first
borne
among
many
brethren
.
And
whome
hee
predestinated
,
them
he
also
called
:
and
whom
he
called
,
them
also
he
iustified
:
and
whom
he
iustifyed
,
them
he
also
glorifyed
.
First
he
saith
,
that
God
did
know
before
,
that
is
,
from
all
eternity
,
those
whom
he
would
saue
.
Could
he
be
deceaued
?
God
(
saith
the
Apostle
in
another
place
)
knoweth
those
that
be
his
.
Secondly
,
he
saith
that
he
had
predestinated
them
to
make
them
like
to
the
image
of
his
sonne
.
His
will
and
decree
is
it
not
vnchangeable
?
Thirdly
,
he
sheweth
that
he
hath
ordeined
for
them
,
all
that
is
requisite
to
leade
them
to
saluation
,
saying
that
hee
hath
called
&
iustified
them
.
And
this
is
so
certainly
fulfilled
in
the
elect
,
that
he
speaketh
of
it
as
if
it
were
already
done
,
and
they
already
lifted
vp
into
glory
:
for
hee
saith
not
,
that
hee
will
call
,
hee
will
iustifie
,
or
hee
will
glorifie
his
elect
:
but
that
hee
hath
called
,
hee
hath
iustified
and
hath
glorified
them
.
And
least
our
infirmitye
should
shake
vs
,
he
opposeth
the
power
of
God
against
al
the
enemies
of
the
elect
,
saying
:
If
God
be
with
vs
,
who
shall
be
against
vs
?
As
also
to
shew
that
they
can
want
nothing
,
he
addeth
.
He
,
who
spared
not
his
owne
sonne
,
but
gaue
him
for
vs
all
to
death
,
how
shall
he
not
with
him
giue
vs
all
things
also
?
and
withal
he
proceedeth
saying
:
If
any
man
shall
laye
any
thing
to
our
charge
,
God
himselfe
shall
iustifie
vs
,
for
that
hee
findeth
in
vs
no
cause
of
condemnation
,
because
that
Christ
died
and
rose
again
for
vs
.
And
in
that
he
loueth
his
elect
,
to
shew
that
this
loue
,
the
fountaine
of
all
goodnesse
,
whatsoeuer
befall
vs
,
we
may
be
certaine
that
we
shall
be
more
then
conquerers
,
through
him
that
hath
loued
vs
,
and
who
will
loue
vs
constantly
in
Iesus
Christ
the
sonne
of
his
loue
,
the
true
patterne
,
piller
,
and
accomplishment
of
our
election
,
and
in
whom
we
are
elected
,
and
not
in
our selues
.
The
elect
therfore
cannot
possibly
perish
,
as
Iesus
Christ
himselfe
noteth
,
There
shal
be
such
assaults
and
temptations
,
that
euen
the
very
elect
,
if
it
were
possible
,
should
be
seduced
:
therin
manifestly
declaring
,
that
it
is
vnpossible
that
they
should
be
seduced
or
drawen
to
destruction
.
The
engendring
therefore
of
an
assured
certaintye
in
vs
,
14
There
is
yet
another
notable
fruit
,
which
some
doe
beate
downe
,
by
maintaining
that
God
offereth
to
all
men
saluation
and
life
euerlasting
,
and
according
as
himselfe
did
foresee
that
some
should
accept
it
,
and
beleeue
and
liue
well
,
so
he
did
elect
them
,
to
encrease
in
them
his
graces
and
to
saue
them
.
And
as
for
the
others
,
that
should
reiect
the
saluation
offered
,
and
liue
amisse
,
he
hath
predestinated
them
to
take
from
them
those
graces
that
they
had
,
and
so
to
reiect
and
damne
them
.
These
men
are
possessed
with
two
errors
,
repugnant
to
the
glory
of
God
,
and
the
saluation
of
man
.
Concerning
the
first
which
is
the
vniuersall
calling
of
all
men
,
if
thereby
they
vnderstand
the
creation
and
gouernement
of
the
worlde
.
God
doth
indeed
inuite
man
to
loue
,
feare
,
and
praise
him
:
but
as
hee
offereth
vnto
them
neither
Iesus
Christ
,
nor
remission
of
sins
,
so
can
it
not
be
tearmed
a
calling
to
saluation
and
life
euerlasting
:
and
thus
the
creation
of
the
worlde
,
is
not
a
calling
that
may
make
man
to
be
saued
,
Many
are
called
,
but
few
are
chosen
,
Those
whom
God
knew
before
and
predestinated
,
hath
hee
also
called
.
And
whereas
these
men
doe
alleadge
the
saying
of
the
Apostle
,
that
he
will
saue
all
,
because
he
addeth
,
and
they
shall
come
to
the
knowledge
of
the
truth
:
it
doth
appeare
that
he
there
speaketh
not
of
these
nations
,
15
By
the
reiecting
of
this
error
,
the
elect
may
vnderstand
,
that
hauing
bene
called
:
First
,
by
the
preaching
of
the
Gospell
:
Secondly
,
by
the
power
of
the
holy
Ghost
:
ther
are
in
them
as
it
were
two
elections
.
The
one
in
that
God
almighty
leauing
so
many
others
to
whom
hee
hath
not
at
all
addressed
the
doctrine
of
his
Gospell
,
hath
elected
them
,
to
deliuer
it
vnto
them
:
the
other
,
in
that
reiecting
so
many
others
,
to
whom
he
hath
sent
the
preaching
of
his
Gospell
,
and
yet
neuerthelesse
calleth
them
not
by
his
holy
spirite
:
hee
hath
elected
them
,
that
they
might
be
called
by
the
light
and
power
thereof
,
to
the
ende
hee
might
saue
them
in
his
kingdome
and
glory
.
And
this
consideration
is
vnto
them
as
a
twofold
obligation
wherein
they
are
doubly
bound
as
well
incessantly
to
praise
God
,
as
also
to
loue
him
,
and
consequentlye
to
amend
their
liues
.
And
indeede
,
if
they
that
had
the
first
grace
,
namely
the
preaching
of
the
Gospell
,
and
doe
not
beleeue
and
amend
,
shal
be
more
hardly
entreated
in
the
day
of
iudgement
than
the
enhabitants
of
Sodome
and
Gomorrah
:
what
do
they
deserue
that
are
partakers
also
of
the
second
grace
,
16
As
concerning
the
other
error
:
that
the
election
of
some
and
not
of
other
some
,
came
of
this
,
that
God
did
foresee
that
the
men
should
doe
either
well
or
euill
,
as
the
Pelagians
did
in
olde
time
teach
:
one
only
place
of
Saint
Paul
will
be
sufficient
to
condemne
it
.
Blessed
be
God
,
saith
he
,
which
hath
blessed
vs
with
all
spirituall
blessing
in
heauenlye
places
in
Christ
,
as
hee
hath
chosen
vs
in
him
before
the
foundation
of
the
worlde
,
that
we
should
be
holye
and
without
blame
before
him
in
loue
.
Who
hath
predestinated
vs
to
be
adopted
through
Iesus
Christ
vnto
himselfe
,
according
to
the
good
pleasure
of
his
will
,
to
the
praise
of
the
glory
of
his
grace
,
wherewith
hee
hath
made
vs
accepted
in
his
beloued
.
Throughout
all
this
whole
sentence
there
is
not
any
worde
but
may
●●fise
to
condemne
this
errour
.
First
,
where
the
Apostle
saith
that
God
hath
blessed
vs
,
hee
sheweth
that
the
spirituall
blessings
,
whereof
he
speaketh
,
are
the
giftes
of
the
Father
of
light
,
and
come
not
of
ourselues
.
Secondly
,
adding
that
he
hath
blessed
vs
in
Christ
?
he
declareth
that
those
blessings
are
imparted
vnto
vs
,
not
for
our
owne
sakes
,
but
for
Christes
sake
.
Thirdly
,
in
this
,
according
as
he
had
chosen
vs
,
and
that
in
Christ
,
he
noteth
that
our
election
commeth
of
God
,
and
is
grounded
vpon
Christ
,
and
not
vpon
vs
.
Fourthly
,
adding
that
hee
had
chosen
vs
,
before
the
foundation
of
the
worlde
,
and
so
before
that
man
was
,
he
would
that
we
should
acknowledge
our
election
to
proceed
from
the
eternall
wil
and
counsell
of
God
,
&
not
from
our
works
,
or
our
acceptation
of
his
grace
vnto
vs
offered
.
Fifthly
,
he
hath
euidentlye
declared
this
in
that
he
saith
that
we
were
chosen
,
not
in
respect
of
any
holynes
that
he
foresaw
in
vs
:
but
to
the
end
that
we
might
be
holy
&
vnreproueable
in
his
sight
.
And
therfore
it
is
not
the
acceptation
of
Gods
graces
and
the
faithfull
vse
of
the
same
,
foreseene
in
vs
,
that
maketh
vs
to
be
chosen
:
but
euen
the
election
it self
,
which
bringeth
forth
this
acceptation
of
grace
,
and
consequently
faith
and
good
workes
.
Sixtly
he
addeth
,
according
to
the
good
pleasure
of
his
will
to
shewe
that
our
election
dependeth
vpon
the
onely
goodnes
and
will
of
God
,
and
not
of
men
.
Seuenthly
,
he
confirmeth
it
,
adding
to
the
praise
,
and
glory
of
the
grace
of
God
:
for
if
election
had
proceeded
from
the
freewill
and
workes
of
men
,
the
praise
and
glorye
thereof
,
as
Saint
Paul
many
times
noteth
,
would
haue
redounded
to
themselues
,
and
not
to
God
?
17
Moreouer
.
if
the
election
of
some
and
not
of
other
some
,
should
haue
beene
wrought
according
to
the
good
or
euill
workes
foreseen
,
O
the
depth
of
the
riches
of
the
wisedome
and
knowledge
of
God
,
how
vnsearchable
are
his
iudgements
,
and
his
waies
past
finding
out
?
for
could
there
be
any
thing
more
easilye
comprehended
,
or
any
answere
more
readye
and
plaine
,
then
to
say
that
the
election
of
some
and
not
of
other
some
,
was
made
according
to
the
merites
foreseene
in
euery
one
?
But
the
Apostle
in
not
propounding
this
for
the
maintaining
of
Gods
iustice
,
doth
sufficiently
shew
that
we
must
not
vse
it
:
and
that
it
is
a
vaine
and
false
allegation
.
And
indeed
in
another
place
for
the
foundation
of
our
election
and
saluation
,
opposing
against
the
works
of
iustice
,
not
those
which
our selues
shall
doe
,
but
the
mercy
of
God
,
he
plainly
sheweth
that
our
election
is
not
wrought
by
the
workes
foreseene
,
either
done
or
to
doe
:
but
by
the
onelye
mercye
of
God
.
18
Heereto
will
wee
also
adde
one
notable
place
of
Saint
Augustine
.
If
his
vertues
and
miracles
had
beene
done
among
them
,
they
woulde
haue
conuerted
and
amended
their
liues
.
And
therefore
God
should
haue
chosen
them
,
that
they
might
not
haue
bene
damned
.
And
contrariwise
,
the
saying
in
the
booke
of
Wisedome
,
that
Enoch
was
taken
awaie
by
death
,
least
mallice
should
haue
corrupted
his
heart
,
doth
shew
,
19
As
this
error
therefore
,
which
allotteth
vnto
man
for
the
foundation
of
his
election
,
himselfe
,
his
free
will
,
and
his
woorkes
,
doth
diuerte
him
from
the
feeling
and
acknowledgement
of
the
loue
,
goodnesse
,
grace
,
good
will
,
and
power
of
God
,
and
puffeth
him
vp
in
false
and
most
pernitious
opinion
of
his
owne
vertue
and
merites
,
to
his
ouerthrow
and
destruction
:
&
withall
,
doth
depriue
God
of
his
glorie
:
so
contrariwise
,
the
doctrine
of
election
vnderstood
and
beleeued
in
manner
as
wee
haue
before
declared
,
doth
teach
and
admonish
vs
,
to
attribute
the
whole
glorie
of
our
saluation
to
one
onely
God
,
incessantly
to
praise
him
,
to
reuerence
his
power
and
infinite
goodnesse
:
wholy
to
depend
vppon
him
,
and
to
walke
in
all
humilitie
,
confessing
that
in
vs
there
is
neither
beginning
nor
preparation
,
wherby
God
should
be
bound
to
choose
and
doo
well
by
vs
:
and
therefore
that
all
good
,
namely
our
election
,
is
the
pure
gifte
and
free
grace
of
the
goodnes
of
God
vnto
vs
.
And
to
conclude
,
This
doctrine
ingendereth
in
vs
an
assured
certainty
of
our
saluation
,
infusing
comfort
and
ioy
into
our
harts
,
with
a
zealous
affection
to
consecrate
our selues
to
the
seruice
of
God
with
our
whole
hearts
all
the
dayes
of
our
liues
.
20
As
for
Gods
prouidence
,
the
onely
remembraunce
that
nothing
befalleth
vs
but
by
the
eternall
will
of
him
that
hath
elected
vs
in
his
sonne
Iesus
Christ
,
ought
to
bring
forth
in
vs
many
notable
fruites
.
First
,
this
doctrine
teacheth
vs
to
banish
the
prophane
opinion
of
the
heathen
,
that
imagined
that
all
things
came
by
fortune
,
attributing
to
an
idoll
forged
in
theyr
braines
,
that
thing
which
appertained
onely
to
one
God
,
namely
,
the
euent
of
all
that
was
done
.
But
as
this
is
an
intollerable
idolatrie
and
sacriledge
,
so
representing
theyr
Goddesse
fortune
blinde
,
they
tooke
awaie
all
feare
of
offending
God
,
and
all
desire
to
liue
wel
.
And
in
deede
,
if
all
calamities
and
prosperities
should
befall
man
,
not
by
any
conduct
of
prouidence
,
iudgement
,
or
reason
,
but
by
aduenture
,
who
would
feare
to
doo
euill
for
feare
of
correction
and
punishment
?
Who
would
desire
to
liue
well
,
when
hee
should
stande
in
doubte
whether
in
well
dooing
hee
shoulde
bee
blessed
?
But
when
wee
doo
beleeue
,
that
all
commeth
by
the
prouidence
of
God
,
who
seeth
all
things
,
and
loueth
righteousnesse
,
and
hateth
iniquitie
:
The
onely
remembrance
that
it
is
God
that
sendeth
both
good
and
euill
,
will
moue
our
heartes
to
feare
correction
&
punishment
for
doing
euill
,
and
to
hope
for
prosperitie
and
blessing
in
liuing
in
righteousnes
and
holines
.
Thus
will
the
knowledge
of
Gods
prouidence
stand
vs
in
great
stead
to
induce
vs
to
amend
our
liues
.
21
The
second
fruit
that
groweth
hereof
,
is
a
true
sanctification
of
the
name
of
God
.
For
beleeuing
all
thinges
to
come
of
the
will
and
prouidence
of
God
,
all-wise
,
all-righteous
,
all-good
,
and
almightie
,
euen
euerie
affliction
&
calamitie
that
befalleth
vs
:
First
,
the
remembrance
that
he
is
righteous
wil
breed
humilitie
,
as
knowing
that
it
is
in
iustice
that
he
afflicteth
vs
for
our
sinnes
.
So
Mana●les
king
of
Iuda
,
To
vs
O
Lord
,
belongeth
confusion
,
but
thou
art
righteous
.
In
this
sense
doeth
Ieremie
reproue
the
children
of
Israel
,
What
haue
I
done
?
Not
that
God
alwayes
taketh
occasion
of
our
sinnes
to
punish
vs
,
but
because
hee
neuer
afflicteth
vs
wrongfully
,
or
before
wee
haue
deserued
it
.
And
therefore
shoulde
the
knowledge
,
that
it
is
hee
that
afflicteth
vs
,
humble
vs
,
and
make
vs
confesse
that
hee
is
righteous
.
Thus
also
shall
wee
beware
of
murmuring
against
God
,
and
saie
with
the
Prophet
Dauid
,
O
Lorde
,
I
helde
my
peace
,
and
opened
not
my
mouth
,
for
it
is
thou
that
haste
done
it
.
22
Which
is
more
,
this
doctrine
will
teach
vs
to
sanctifie
his
name
,
that
we
shall
praise
him
,
euen
in
our
afflictions
.
And
in
deed
beleeuing
that
this
God
that
punisheth
vs
,
is
good
and
a
well
dooer
:
also
,
that
louing
vs
in
Iesus
Christ
without
comparison
better
than
a
carnall
father
can
loue
his
children
.
Secondly
,
that
vndoubtedly
he
willeth
the
thing
that
is
to
our
health
and
profite
:
beleeuing
moreouer
,
that
he
is
almightie
,
and
so
can
doo
what
hee
will
.
Thirdly
,
that
beeing
infinitely
wiser
than
we
,
hee
better
than
our selues
doth
knowe
wherein
our
good
and
saluation
doeth
consist
.
This
feeling
,
I
saie
,
of
his
goodnesse
,
loue
,
power
,
and
wisedome
,
will
force
vs
to
conclude
,
that
all
the
affliction
that
hee
saieth
vppon
vs
,
is
to
our
profite
and
good
,
albeit
in
the
iudgement
of
the
flesh
we
thinke
otherwise
.
This
is
a
true
sanctification
of
the
name
of
God
,
and
induceth
vs
to
loue
him
,
when
we
are
thus
assured
by
the
goodnes
,
loue
,
power
,
and
wisedome
of
him
that
afflicteth
vs
,
that
the
same
affliction
is
good
and
profitable
for
vs
:
and
renouncing
the
contrarie
iudgement
of
our
flesh
,
wee
doo
praise
&
blesse
God
in
the
same
:
when
our
spirite
shall
find
that
to
be
good
which
our
flesh
thinketh
to
be
bad
,
and
that
our
spirite
shall
make
vs
to
praise
God
for
that
which
maketh
our
flesh
to
weepe
.
To
this
purpose
is
the
example
of
Iob
verie
notable
.
For
hee
,
The
Lorde
hath
giuen
,
and
the
Lord
hath
taken
awaie
,
blessed
be
his
name
.
Afterward
being
extremly
tormented
in
bodie
,
he
sayd
:
If
wee
haue
receiued
good
from
the
hande
of
God
,
shall
wee
not
receiue
euill
?
First
,
hee
acknowledged
all
his
affliction
to
proceede
from
the
will
and
prouidence
of
God
.
Next
,
he
felt
that
God
,
by
whose
prouidence
he
was
afflicted
,
is
,
as
is
aforesaid
,
all
good
,
all
wise
,
and
almightie
.
And
therefore
in
this
sanctification
of
Gods
name
,
he
concluded
that
affliction
was
good
and
profitable
.
And
this
was
the
cause
and
reason
that
he
blessed
God
in
his
affliction
:
23
Againe
,
this
doctrine
teacheth
vs
,
not
to
regard
man
that
afflicteth
vs
,
but
God
who
vseth
him
for
our
affliction
.
In
this
sort
did
God
vse
satan
and
the
Chaldees
,
in
taking
from
Iob
his
goods
,
his
children
,
and
his
wealth
:
yet
doth
Iob
attribute
it
to
God
,
saying
:
God
hath
taken
all
awaie
,
as
it
pleased
him
,
so
is
it
come
to
passe
.
24
Now
if
this
doctrine
admonisheth
vs
to
praise
God
,
euen
in
our
afflictions
,
how
much
rather
in
his
graces
and
blessings
?
Wee
are
therefore
to
amende
two
great
corruptions
that
rest
heerein
:
Some
,
as
hogs
that
eate
acornes
vnder
an
oake
,
doo
neuer
so
much
as
looke
vp
whence
they
come
:
Thus
doo
many
swallowe
vp
the
giftes
of
God
,
as
the
dronkards
that
drink
beere
and
wine
,
and
neuer
tast
the
relish
therof
,
that
with
Dauid
they
may
saie
,
O
Lorde
thou
art
good
and
gracious
.
They
neuer
thinke
that
these
benefites
doo
proceede
from
the
prouidence
,
goodnesse
,
and
power
of
God
,
that
so
they
maye
take
occasion
to
praise
him
.
The
meditation
therefore
of
this
doctrine
,
which
teacheth
that
it
is
God
that
giueth
them
meate
and
drinke
,
aire
to
breath
,
strength
,
vnderstanding
,
and
industrie
to
labou
:
r
To
bee
briefe
,
that
giueth
them
both
soule
and
bodie
,
and
all
thinges
necessarie
for
the
lyfe
and
maintenance
both
of
the
one
&
the
other
.
This
meditation
,
I
saie
,
would
cause
,
that
these
goods
leading
vs
to
the
spring
head
,
woulde
open
both
our
heartes
and
mouthes
to
praise
God
incessantly
.
And
this
dutie
doth
Dauid
teach
vs
,
almost
throughout
the
whole
booke
of
Psalmes
,
which
is
for
that
cause
by
the
Hebrues
tearmed
,
The
booke
of
thankesgiuing
.
The
other
corruption
that
wee
are
also
to
amend
,
is
yet
more
dangerous
,
namely
,
when
men
attribute
to
their
owne
industrie
,
force
,
counsell
,
and
labour
:
to
bee
short
,
to
themselues
the
blessings
that
proceede
from
God
.
This
sacrificing
to
theyr
net
,
and
burning
of
incense
to
theyr
yarne
,
is
but
too
common
.
25
This
doctrine
of
Gods
prouidence
,
hath
also
respect
to
the
time
to
come
,
that
wee
may
amend
our
liues
.
First
,
such
as
doo
attribute
the
euent
of
euerie
thing
that
they
vndertake
,
either
to
fortune
,
or
to
theyr
owne
industrie
,
wisdome
,
power
,
or
to
the
help
of
man
,
do
stil
rest
in
trouble
of
mind
,
in
feare
,
and
in
doubtful
and
variable
discourse
.
And
when
the
successe
is
bad
,
they
thinke
themselues
wretched
and
miserable
:
and
contrarywise
,
if
they
prosper
,
they
attribute
it
to
themselues
,
they
bee
proude
of
it
,
and
become
stout
vndertakers
.
Thus
leaning
vpon
broken
reeds
,
O
Lord
,
I
know
that
the
waie
of
man
is
not
in
himselfe
,
and
that
the
man
that
walketh
cannot
direct
his
steps
.
They
also
remember
this
sentence
of
Salomon
,
The
steps
of
man
are
ruled
by
the
Lord
,
how
can
man
then
vnderstand
his
owne
waie
?
They
doo
therefore
lifte
vp
theyr
eies
to
God
and
doo
call
vpon
him
.
They
labour
not
in
theyr
discourse
,
and
as
Esaie
sayth
,
He
that
beleeueth
wil
make
no
hast
.
They
staie
and
depend
vppon
God
,
and
will
repose
theyr
whole
confidence
in
him
.
If
theyr
successe
seemeth
bad
to
the
flesh
,
they
will
humble
themselues
,
as
knowing
that
he
afflicteth
them
not
without
cause
:
yea
,
they
will
take
comfort
therein
,
26
Also
,
as
they
know
that
God
by
his
prouidence
guideth
euerie
creature
,
and
disposeth
of
them
as
hee
wil
,
so
are
they
assured
that
the
most
wicked
and
mightiest
in
the
world
,
no
not
the
deuill
him selfe
can
hurt
them
,
or
take
one
haire
from
their
head
,
without
the
prouidence
and
will
of
God
,
who
loueth
them
in
Iesus
Christ
.
And
not
onely
so
,
but
likewise
that
God
will
make
both
the
deuils
and
the
wicked
to
serue
to
his
glorie
,
and
to
the
benefite
and
saluation
of
his
children
.
And
in
deede
,
as
the
holy
Ghost
doeth
testifie
,
it
was
the
prouidence
and
definite
counsell
of
God
,
that
the
Iewes
and
Gentiles
should
persecute
Iesus
Christ
to
the
death
.
And
that
Sathan
should
moue
the
heart
of
Iudas
to
betraie
Iesus
Christ
.
27
This
doctrine
will
also
greatly
auaile
vs
,
to
restraine
vs
from
many
iniquities
,
as
from
seeking
meanes
condemned
by
the
worde
of
God
,
to
saue
our selues
from
affliction
and
calamitie
threatned
vnto
vs
:
lykewise
to
bridle
vs
from
vsing
anie
fraude
or
deceit
in
our
affayres
,
or
anie
badde
conscience
for
the
attaining
of
prosperitie
.
For
in
as
much
as
it
is
almightie
God
,
that
by
his
prouidence
guideth
and
gouerneth
all
things
,
and
man
is
not
to
hope
for
anie
blessing
or
prosperitie
but
from
his
fauour
and
good
wil
:
it
were
extreme
folly
,
euen
verie
madnesse
,
to
thinke
to
prosper
by
offending
and
prouoking
him
to
anger
and
wrath
.
As
contrarywise
,
we
are
not
to
doubt
,
but
hee
guiding
all
thinges
by
his
prouidence
,
wyll
blesse
those
,
who
walking
plainly
,
simplie
,
and
in
a
good
conscience
,
shall
depende
vppon
him
.
This
may
bee
vnto
vs
a
mightie
buckler
,
to
ouercome
the
daungerous
temptations
wherewith
otherwise
wee
may
bee
easily
drawen
to
followe
the
sinnes
and
iniquities
of
those
that
seeme
to
prosper
in
wickednesse
.
For
knowing
that
it
is
from
Sathan
,
whome
in
theyr
wickednesse
they
doo
serue
,
that
they
receiue
theyr
imaginarie
prosperitie
(
yet
by
Gods
susterance
)
wee
must
beleeue
that
it
is
to
them
rather
a
curse
than
a
blessing
,
considering
that
the
onely
grace
and
good
will
of
God
is
the
mother
and
nurse
of
all
peace
and
prosperitie
.
Thus
doo
wee
see
howe
this
doctrine
of
Gods
prouidence
will
in
respect
of
the
time
to
come
,
assure
vs
that
hee
wyll
prouide
for
all
our
necessities
,
either
corporall
or
spirituall
:
that
it
wyll
minister
vnto
vs
a
holie
resolution
to
walke
constantlye
in
his
obedience
,
and
to
surmount
the
apprehensions
of
all
inconueniences
that
might
by
anie
meanes
befall
vs
:
that
it
wyll
cause
vs
to
forbeare
all
fraude
and
iniquitie
,
and
to
walke
in
all
playnnesse
and
equitie
,
and
thereby
to
expect
the
blessing
of
God
:
that
it
will
comfort
vs
in
all
our
afflictions
and
tribulations
that
hee
shall
either
send
or
laie
vppon
vs
,
and
induce
vs
to
magnifie
him
in
all
his
workes
,
namely
,
in
those
benefites
and
graces
which
wee
doo
receiue
thorough
his
greate
prouidence
and
good
fauour
.
28
To
conclude
,
when
wee
shall
see
reuolts
in
religion
,
heresie
in
doctrine
,
schismes
and
troubles
in
the
Church
:
that
they
which
shoulde
bee
shepheardes
become
Wolues
:
That
by
the
preaching
of
the
Gospell
some
are
blinded
and
hardned
:
That
troubles
and
warres
doo
insue
the
preaching
of
Iesus
Christ
,
the
prince
of
peace
:
That
the
wicked
doo
oppresse
the
children
of
God
,
&
account
them
as
the
offscumme
of
the
world
,
wyth
many
other
lyke
matters
straunge
to
the
worlde
:
when
(
I
saie
)
wee
see
all
these
thinges
come
to
passe
,
and
doo
remember
that
it
was
all
foreshewed
and
so
ordayned
in
Gods
almightie
prouidence
,
we
shall
take
no
offence
thereat
,
neyther
murmure
agaynst
God
,
or
bee
faint
hearted
:
but
rather
reuerencing
the
workes
of
God
,
wee
shall
abide
and
continue
steadfast
in
the
faith
and
our
due
obedience
,
as
knowing
that
sith
such
is
the
will
and
pleasure
of
God
,
it
cannot
bee
but
good
and
expedient
for
his
glorie
and
the
saluation
of
his
elect
.
And
therefore
it
appeareth
that
they
which
reiect
the
doctrine
of
predestination
and
Gods
prouidence
,
are
enemies
to
his
glorie
,
and
to
the
comfort
,
edification
,
and
saluation
of
the
faithfull
:
so
there
is
no
doctrine
that
may
or
can
more
forcibly
moue
vs
,
as
is
afore
shewed
,
to
amend
our
liues
,
in
praysing
God
vncessantly
,
in
louing
him
feruently
,
in
walking
humbly
in
his
sight
,
in
obeying
him
constantly
,
in
reposing
our
whole
confidence
in
him
,
in
bearing
our
afflictions
patiently
,
&
in
surmounting
all
assaultes
vertuously
.
To
bee
short
,
in
sanctifying
the
name
of
God
in
his
incomprehensible
workes
,
that
so
we
may
finally
attaine
to
the
possession
of
life
euerlasting
.
The
fourth
cause
of
Amendement
,
grounded
vpon
the
title
and
name
Emanuel
,
attributed
to
Iesus
Christ
.
Chap.
4.
OVr
Lord
Iesus
Christ
,
this
holy
,
most
holy
,
before
mentioned
,
is
also
called
Emanuel
,
Behold
,
a
virgine
shal
conceiue
,
&
bring
forth
a
sonne
,
and
thou
shalt
call
his
name
Emanuel
,
which
is
as
much
to
say
,
as
God
with
vs
.
True
it
is
,
that
the
holy
scripture
doth
vsually
vse
this
maner
of
speech
,
that
God
is
with
vs
,
whensoeuer
it
goeth
about
to
signifie
vnto
vs
that
he
is
gracious
,
&
that
he
is
willing
to
assist
and
defend
vs
:
But
in
this
place
it
signifieth
&
expresseth
vnto
vs
the
manner
and
meanes
whereby
God
imparteth
him selfe
vnto
vs
,
not
onely
by
receiuing
vs
into
fauour
,
but
also
by
grafting
vs
into
himselfe
in
Iesus
Christ
,
and
vniting
vs
with
him
,
as
himselfe
prayeth
to
God
his
father
,
saying
:
I
praie
not
for
these
alone
,
but
for
them
also
that
shall
beleeue
through
their
worde
,
that
they
all
may
bee
one
,
as
thou
father
art
in
mee
,
and
I
in
thee
,
euen
that
they
may
bee
also
one
in
vs
.
This
title
therefore
and
name
Emanuel
,
attributed
to
Iesus
Christ
,
which
commandeth
vs
to
amend
our
liues
,
doth
admonish
vs
of
two
points
that
should
earnestly
moue
vs
to
this
amendement
.
2
First
,
is
there
is
nothing
more
repugnant
to
the
holynes
of
Iesus
Christ
,
whome
wee
before
learned
to
bee
by
Esaie
called
Holy
,
holy
,
holy
,
than
idolatrie
,
iniustice
,
mallice
,
enuie
,
ambition
,
whoredome
,
dronkennes
,
couetousnes
,
lying
,
crueltie
,
with
other
like
vices
and
corruptions
:
so
is
there
nothing
that
ought
more
mightily
to
stirre
vs
vp
to
correct
these
vices
,
and
so
to
amend
,
Be
ye
holy
,
for
I
am
holy
.
And
in
deede
this
is
as
if
a
man
shoulde
saie
,
you
cannot
saie
Emanuel
,
God
wyth
vs
,
vnles
you
purge
your selues
of
all
filthines
&
corruption
,
as
things
that
can
haue
no
fellowship
with
my
holynesse
.
In
this
respect
doth
Saint
Paul
earnestly
exhort
vs
to
abstaine
from
such
things
,
Bee
not
yoked
with
Infidels
,
for
what
fellowship
hath
righteousnes
with
vnrighteousnes
?
What
communion
hath
light
with
darknes
?
What
concord
hath
Christ
with
Belial
?
Or
what
part
hath
the
beleeuer
with
the
Infidell
?
And
what
agreement
hath
the
temple
of
God
with
Idols
?
for
yee
are
the
temple
of
the
liuing
God
,
as
God
hath
sayde
:
I
will
dwell
among
them
and
walke
there
,
and
I
will
bee
their
God
,
and
they
shall
bee
my
people
.
Wherefore
come
out
from
among
them
and
separate
your selues
,
sayth
the
Lord
,
and
touch
no
vncleane
thing
,
and
I
will
receiue
you
,
and
I
will
bee
a
father
vnto
you
,
and
you
shall
bee
my
sonnes
and
daughters
,
saith
the
Lorde
almightie
.
And
in
the
next
Chapter
following
hee
addeth
:
Now
therefore
beloued
,
seeing
wee
haue
these
promises
,
let
vs
cleanse
our selues
from
all
filthinesse
of
the
flesh
and
spirite
,
and
growe
vp
vnto
full
holinesse
in
the
feare
of
God
.
3
The
temple
of
Ierusalem
was
called
holy
,
because
it
was
not
a
lodging
for
men
,
but
the
house
of
God
,
wholye
dedicated
and
consecrated
to
his
seruice
:
as
were
also
the
vesselles
belonging
thereto
in
the
same
respect
called
holy
.
Nowe
if
Baltasar
king
of
Babylon
,
by
vsing
them
in
a
banquet
,
&
drinking
in
them
with
his
princes
and
concubines
,
dyd
prophane
them
,
and
was
for
the
same
soone
after
rewarded
,
(
for
the
same
night
hee
lost
both
his
kingdome
and
lyfe
)
surely
they
that
shall
abandon
,
not
the
vessels
,
but
the
temple
it selfe
,
and
not
a
temple
of
stone
and
of
wood
,
but
euen
theyr
bodies
and
soules
,
that
are
made
the
liuely
temples
of
the
liuing
God
,
to
the
prophane
and
filthie
vses
of
the
world
and
the
flesh
:
in
lieu
of
dedicating
the
whole
to
the
holye
seruice
of
God
,
who
is
with
them
,
do
most
filthily
prophane
the
Temple
of
God
,
and
can
expect
no
other
than
a
most
horrible
vengeaunce
and
punishment
,
as
the
holie
Apostle
Saint
Paule
protesteth
,
saying
:
Hee
that
destroieth
the
temple
of
God
,
God
will
destroie
him
,
for
the
temple
of
God
is
holy
,
which
you
are
.
When
a
king
maketh
his
entrie
into
a
Towne
or
Citie
,
hee
findeth
those
streetes
where
he
is
to
passe
,
made
cleane
,
and
his
pallace
hanged
:
howe
much
rather
ought
wee
,
whome
God
chooseth
to
bee
his
temple
,
and
to
make
his
entrie
into
vs
,
to
bee
with
vs
and
to
dwell
with
vs
,
to
purifie
and
cleanse
from
all
filthynesse
and
vncleannesse
,
and
to
adorne
the
place
of
his
habitation
with
all
vertue
and
holynesse
?
Gird
vp
the
loines
of
your
minde
bee
sober
,
and
trust
perfectly
on
the
grace
that
is
brought
vnto
you
by
the
reuelation
of
Iesus
Christ
,
as
obedient
children
:
not
fashioning
your selues
vnto
the
former
lusts
of
your
ignorance
:
But
as
hee
that
hath
called
you
is
holie
,
so
bee
yee
holie
in
all
manner
of
conuersation
,
because
it
is
written
,
Be
ye
holie
,
for
I
am
holy
.
Where
hee
sayeth
,
that
the
loyns
of
our
minds
must
be
girt
,
hee
sheweth
that
as
they
that
weare
long
garments
,
when
they
come
in
foule
wayes
,
doo
tucke
and
girte
them
vp
,
least
they
should
load
them
with
mire
by
dragging
them
through
the
same
,
so
wee
,
whose
mindes
and
affections
doo
so
bend
to
the
earth
,
that
they
doo
euen
traile
thereupon
,
walking
thorough
this
world
full
of
mire
and
corruption
,
must
tucke
them
vp
toward
heauen
,
least
they
shoulde
touch
such
daungerous
and
damnable
mire
,
from
the
which
we
ought
wholy
to
retire
and
separate
our selues
,
that
we
may
be
made
holy
to
the
Lord
.
If
anie
man
,
5
Iesus
Christ
prayeth
vnto
his
father
to
sanctifie
vs
:
but
how
?
Euen
by
withdrawing
vs
from
the
corruptions
of
this
worlde
,
For
their
sakes
I
sanctifie
my selfe
,
that
they
also
maie
bee
sanctified
thorough
the
truth
.
If
our
sauiour
Iesus
Christ
sanctified
and
consecrated
himselfe
to
God
his
father
,
to
the
ende
his
holynesse
might
stretch
vnto
vs
,
and
so
in
him
and
by
him
wee
might
bee
sanctifyed
vnto
God
:
wee
doo
falsely
boast
that
hee
is
Emanuel
,
God
wyth
vs
,
conioyned
and
vnited
vnto
vs
,
and
that
wee
are
members
of
his
bodie
,
vnlesse
that
separating
our selues
from
the
corruptions
of
the
worlde
and
the
flesh
,
6
It
is
the
holy
Ghost
dwelling
in
vs
,
that
hath
conioyned
vs
with
Iesus
Christ
,
that
hee
may
bee
E
anuel
,
God
wyth
vs
:
For
hee
(
sayth
the
Apostle
Saint
Paul
)
that
hath
not
the
spirit
of
Christ
is
not
his
.
And
as
there
can
bee
no
fire
without
warmth
or
lyght
,
so
cannot
God
bee
by
his
spirite
in
vs
or
with
vs
,
but
hee
will
also
sanctifie
and
purifie
vs
from
all
vice
and
corruption
,
Ensue
peace
and
holinesse
,
without
the
which
no
man
commeth
to
the
Lorde
:
Hee
aduertiseth
vs
,
that
holinesse
is
as
it
were
the
bonde
betweene
God
and
vs
:
also
,
that
without
the
same
we
cannot
beholde
the
face
of
the
Lord
.
7
This
is
the
will
of
God
,
saith
Saint
Paule
,
euen
your
sanctification
,
that
is
,
that
wee
abstaine
from
whooredome
,
that
euerie
one
of
you
shuld
know
how
to
possesse
his
vessell
in
holinesse
and
honour
,
not
in
the
lust
of
couetousnes
,
euen
as
the
Gentiles
which
knowe
not
God
.
That
no
man
oppresse
or
defraude
his
brother
in
anie
matter
,
for
the
Lorde
is
auenger
of
all
such
thinges
,
as
wee
also
haue
tolde
yee
before
time
and
testified
:
for
God
hath
not
called
vs
to
vncleannes
but
vnto
holines
.
8
Whereas
Emanuel
commaundeth
vs
to
sanctifie
the
sabaoth
daie
,
hee
therein
sheweth
vs
how
much
his
holynes
doth
bind
vs
to
amend
our
liues
.
The
first
reason
of
this
commandement
tended
by
the
ceasing
from
manuall
labour
,
to
figure
vnto
vs
the
spirituall
rest
,
namely
;
the
mortification
and
ceasing
from
all
desires
,
willes
,
workes
,
and
wordes
of
the
flesh
,
If
thou
refrainest
vpon
the
sabaoth
from
dooing
thy
will
vpon
my
holie
daie
,
and
doest
consecrate
it
to
bee
a
holie
and
pleasing
Sabaoth
to
the
Lorde
of
glorie
,
and
that
thou
glorifie
him
,
in
not
dooing
thy
owne
workes
,
and
that
thy
owne
will
be
not
found
therein
,
thou
shalt
prosper
in
God
.
Besides
,
this
figure
hath
farther
relation
,
euen
vnto
Iesus
Christ
,
as
to
the
truth
thereof
,
because
it
was
hee
,
who
dying
for
vs
,
purchased
vnto
vs
the
grace
so
to
mortifie
the
olde
man
,
that
beeing
dead
vnto
sinne
,
Obserue
my
Sabaoth
,
for
it
is
a
signe
that
I
am
the
God
that
sanctifyeth
you
.
9
Where
God
also
commaundeth
that
hee
that
had
gathered
a
few
stickes
vpon
the
saboath
day
,
should
be
put
to
death
,
he
plainly
sheweth
,
that
the
least
will
,
word
,
or
work
of
our
sleth
,
deserueth
euerlasting
death
.
And
in
deed
this
Emanuel
perfectly
and
infinitly
holy
,
cannot
indure
any
filthynes
and
sinne
in
that
which
is
ioyned
and
vnited
vnto
him
.
As
we
doo
also
reade
that
when
the
so●s
of
Aaron
Nadab
and
Abiu
,
offered
strange
fire
before
the
Lorde
,
the
fire
proceeded
from
the
presence
of
the
Lorde
and
deuoured
them
,
I
will
be
sanctified
in
those
that
come
neere
vnto
me
,
and
I
will
bee
glorified
in
the
presence
of
all
the
people
.
Therby
shewing
,
that
the
neerer
that
Emanuel
commeth
vnto
men
,
or
draweth
men
vnto
him
,
the
lesse
will
hee
beare
with
their
corruptions
,
and
the
sooner
will
he
punish
than
:
as
doth
appeare
in
a
lump
of
waxe
,
which
the
neerer
that
it
is
laid
to
the
fire
,
the
more
doth
the
fire
shew
his
heate
in
melting
it
.
And
in
this
respect
,
when
God
appearing
out
of
the
burning
bush
to
Moses
,
commanded
him
to
put
of
his
shooes
of
his
feet
,
he
addeth
this
reason
,
For
the
ground
whereon
thou
standest
is
holy
:
not
by
nature
more
than
anie
other
,
10
In
olde
time
God
dwelt
in
the
midst
of
the
people
of
Israel
,
and
the
Arke
and
the
Temple
were
testimonies
of
his
presence
,
which
presence
tended
to
assure
them
,
either
of
his
sauor
to
blesse
those
that
yeelded
due
obedience
,
by
amendement
of
lyfe
,
o●
of
his
wrath
,
to
punish
those
most
grieuously
,
who
contemning
this
grace
should
rebell
against
him
.
And
this
dyd
Iosua
most
liuelye
represent
to
the
people
of
Israel
.
For
when
they
had
protested
that
they
would
serue
God
,
and
no
Idols
,
hee
sayde
vnto
them
:
You
cannot
serue
the
Lord
,
for
hee
is
a
holy
and
iealous
God
,
and
will
not
pardon
your
sinnes
and
transgressions
,
so
that
if
you
forsake
him
,
hee
will
roughly
intreate
you
.
that
hath
called
vs
to
this
sanctification
,
ioyning
vs
vnto
Iesus
Christ
,
is
faithfull
and
will
doo
it
.
11
Secondly
,
this
name
Emanuel
teacheth
vs
that
God
is
with
vs
,
wheresoeuer
wee
bee
,
and
consequently
,
that
he
seeth
and
knoweth
all
our
thoughts
,
wills
,
wordes
,
and
workes
.
For
,
as
wee
haue
before
sayde
,
his
diuinitie
is
in
all
places
,
and
consequently
by
vs
,
with
vs
,
and
in
vs
.
Not
that
we
should
rest
vpon
the
bare
contemplation
of
this
diuine
essence
,
to
vs
incomprehensible
,
but
that
we
should
referre
all
to
his
prouidence
,
by
beleeuing
that
it
is
he
that
seeth
,
knoweth
,
guideth
,
and
gouerneth
all
that
is
done
in
heauen
&
in
earth
:
neither
that
he
should
need
to
stand
neere
vs
to
looke
vpon
our
affections
and
works
.
And
in
deed
,
marke
how
he
reproueth
hypocrites
,
Weenest
thou
(
sayeth
he
)
that
I
am
a
God
neere
at
hand
,
and
not
a
God
a
farre
off
?
Can
anie
hide
himselfe
in
secret
places
that
I
shall
not
see
him
,
sayth
the
Lorde
?
Doo
not
I
fill
heauen
and
earth
,
sayth
the
Lord
?
Hypocrits
did
imagine
such
a
God
in
heauen
,
that
withall
they
represented
him
to
themselues
,
to
be
like
a
man
:
yea
,
euen
short
sighted
,
such
a
one
as
could
not
see
farre
:
&
so
perswaded
themselues
that
God
did
not
see
theyr
wicked
thoughtes
and
workes
.
But
hee
reproued
them
,
saying
,
that
hee
is
not
a
God
at
hand
only
,
that
is
to
saie
,
such
a
one
as
is
lyke
vnto
men
,
that
had
need
to
stand
by
when
they
will
see
anie
thing
,
but
that
hee
seeth
a
farre
of
.
As
Dauid
also
representeth
him
vnto
vs
,
saying
:
The
Lord
looketh
from
the
heauens
,
hee
beholdeth
all
the
sonnes
of
men
,
and
from
his
dwelling
hee
seeth
all
the
inhabitants
of
the
earth
.
And
the
Apostle
plainly
declareth
,
that
no
creature
can
be
hidden
from
him
,
but
all
things
lie
open
and
bare
to
his
sight
that
wee
haue
to
doo
withall
.
In
the
meane
time
,
because
that
men
,
according
to
theyr
nature
,
doo
more
easily
beleeue
,
that
such
as
are
neere
them
do
see
them
:
let
them
thinke
that
in
whatsoeuer
place
they
be
,
God
is
neere
them
,
as
this
name
Emanuel
doth
admonish
,
which
signifieth
,
that
God
is
with
vs
:
yea
,
euen
in
vs
,
as
hauing
ioyned
and
vnited
vs
to
himselfe
,
and
therefore
that
he
is
not
a
God
a
farre
off
onely
,
as
is
aforesaid
,
but
also
a
God
neere
at
hand
.
As
likewise
how
often
is
it
noted
by
the
Euangelists
,
12
Dauid
in
his
owne
person
doth
very
aptly
represent
vnto
vs
this
prouidence
of
God
,
seeing
all
things
,
and
beeing
in
all
places
,
saying
:
O
Lord
,
thou
hast
tried
me
,
and
knowen
me
,
thou
knowest
my
sitting
and
my
rising
,
thou
vnderstandest
my
thought
a
farre
of
,
thou
compassest
my
paths
and
my
lying
downe
,
&
art
accustomed
to
all
my
waies
.
For
there
is
not
a
worde
in
my
tongue
,
but
loe
,
thou
knowest
it
wholy
,
O
Lord
:
Thou
holdest
me
straight
behinde
and
before
,
and
laiest
thy
hande
vpon
me
:
Thy
knowledge
is
too
wonder
full
for
me
,
it
is
so
high
that
I
cannot
attaine
vnto
it
(
namely
,
in
all
and
by
all
to
comprehend
it
.
)
Whether
shall
I
go
from
thy
spirit
,
or
whether
shall
I
flie
from
thy
presence
?
If
I
ascend
into
heauen
,
thou
art
there
,
if
I
lie
downe
in
hell
,
thou
art
there
:
let
me
take
the
wings
of
the
morning
,
and
dwell
in
the
vttermost
parte
of
the
sea
,
yet
thether
shall
thy
hand
leade
me
,
and
thy
right
hand
holde
mee
vp
.
If
I
saie
,
yet
the
darknes
shall
hide
me
,
euen
the
night
shall
bee
a
light
about
me
,
yea
,
the
darknes
hideth
not
from
thee
,
but
the
night
shineth
as
the
daie
,
the
darknes
and
the
light
are
both
alike
.
For
thou
hast
possessed
my
raines
,
thou
hast
couered
me
in
my
mothers
wombe
:
Thine
eies
did
see
me
when
I
was
without
forme
,
for
in
thy
booke
were
all
thinges
written
,
which
in
continuance
were
fashioned
,
when
there
was
none
of
them
before
.
Beholde
heere
an
excellent
description
of
Gods
prouidence
,
which
declareth
vnto
vs
the
efficacie
of
this
title
Emanuel
,
giuen
to
Iesus
Christ
,
and
consequently
teacheth
vs
,
that
hee
seeth
and
knoweth
all
that
wee
thinke
,
saie
,
or
do
,
for
all
is
open
in
his
sight
,
for
he
is
with
vs
and
in
vs
wheresoeuer
we
become
.
13
The
knowledge
and
feeling
of
this
truth
may
bee
to
greate
purpose
,
to
induce
and
resolue
vs
to
amend
our
liues
.
For
what
I
praie
you
,
is
the
spring
of
such
abundaunce
of
iniquitie
as
wee
see
at
this
daie
among
men
?
Euen
this
false
perswasion
,
or
rather
astonishment
,
to
imagine
that
God
is
blinde
,
and
seeth
not
the
works
and
thoughts
of
men
.
They
prate
with
their
tongues
,
sayth
King
Dauid
speaking
of
his
enemies
,
and
swordes
are
in
their
lippes
.
For
,
saie
they
,
who
heareth
vs
?
Heereof
haue
wee
a
notable
example
in
the
ninetie
foure
Psalme
.
O
Lord
,
sayth
Dauid
,
how
long
,
how
long
shall
the
wicked
triumph
?
They
prate
and
speake
fiercely
?
all
the
workers
of
iniquitie
vaunt
themselues
,
They
smite
downe
thy
people
,
O
Lorde
,
and
trouble
thy
heritage
:
They
slaie
the
widdowe
and
the
straunger
,
&
murther
the
fatherlesse
,
yet
they
saie
,
The
Lorde
shall
not
see
,
neither
will
the
God
of
Iaacob
regard
it
.
But
let
vs
now
see
how
hee
reprooueth
the
blindnesse
and
pride
of
these
wicked
ones
:
Vnderstand
yee
vnwise
among
the
people
,
and
yee
fooles
,
when
will
yee
bee
wise
?
Hee
that
planted
the
eare
,
shall
hee
not
heare
?
And
hee
that
formed
the
eie
,
shall
hee
not
see
?
Or
hee
that
chastiseth
the
nations
,
shall
hee
not
correct
,
euen
he
that
teacheth
man
knowledge
?
The
Lorde
knoweth
the
thoughts
of
man
that
they
are
vanitie
.
As
Dauid
also
hauing
rehearsed
the
wicked
&
cruell
enterprises
of
his
enemie
,
obiecteth
vnto
him
,
that
in
his
heart
hee
sayth
,
God
hath
forgotten
him
,
hee
hath
hidden
his
face
,
and
will
not
see
him
.
What
moued
Caine
to
bring
his
brother
into
the
fieldes
,
and
to
bee
so
bolde
as
to
kill
him
?
Euen
this
false
opinion
,
that
God
dyd
not
see
him
.
And
this
dyd
hee
verie
manifestly
declare
,
in
that
when
God
asked
him
where
his
brother
was
,
hee
aunswered
:
I
knowe
not
:
Haue
I
the
keeping
of
my
brother
?
14
But
what
shall
wee
saie
of
Dauid
,
(
a
man
that
did
so
greatlie
feare
God
)
when
he
committed
adulterie
with
the
wife
of
Vrias
,
made
him
dronke
,
and
afterward
slew
him
by
the
handes
of
his
enimies
,
thereby
thinking
to
hide
his
iniquitie
from
men
?
Must
it
not
needes
bee
that
at
that
time
hee
was
much
ouerseene
,
when
hee
woulde
imagine
that
God
dyd
not
see
him
?
Yet
is
this
the
ordinarie
perswasion
of
those
that
giue
ouer
themselues
to
wickednesse
,
and
consequently
,
the
fountaine
of
an
infinite
number
of
sinnes
and
iniquities
that
they
commit
,
vpon
an
imagination
that
God
seeth
them
not
.
Otherwise
what
an
impudencie
were
it
in
man
to
commit
adulterie
,
to
bee
dronken
,
to
deceiue
his
neighbour
,
to
backbite
,
&c.
if
hee
coulde
thinke
within
himselfe
,
God
is
with
mee
,
I
am
in
his
fight
,
hee
heareth
me
,
he
seeth
me
commit
this
wickednesse
?
And
yet
how
often
doo
men
commit
all
these
iniquities
,
euen
whoredome
,
dronkennesse
,
deceit
,
and
backbiting
in
the
presence
of
God
,
from
which
they
will
verie
diligently
forbeare
in
the
sight
of
men
?
15
That
wee
may
the
rather
therfore
amend
our
liues
,
let
vs
remember
Emanuel
,
that
is
,
that
God
is
with
vs
,
euen
in
vs
,
ioyned
and
vnited
vnto
vs
.
And
withall
,
let
vs
well
thinke
that
hee
seeth
and
knoweth
all
our
thoughts
,
words
,
and
workes
,
as
is
before
declared
:
yea
,
let
it
be
a
strong
bridle
to
withholde
vs
from
wickednesse
,
as
Salomon
teacheth
vs
,
saying
:
Why
shouldest
thou
,
my
sonne
,
delight
in
a
straunge
woman
,
or
imbrace
the
bosome
of
a
straunger
?
Seeing
the
wayes
of
man
are
before
the
eyes
of
the
Lorde
,
and
hee
pondereth
all
his
pathes
?
The
eyes
of
the
Lord
are
in
all
places
,
to
beholde
both
the
good
and
badde
.
Ribby
one
of
the
wise
men
of
the
Iewes
,
in
olde
time
to
this
purpose
dyd
verie
aptlye
saie
,
Graue
these
three
thinges
in
thy
minde
,
and
thou
shalt
neuer
sinne
:
If
thou
forbearest
(
sayth
Salomon
)
to
deliuer
those
that
are
ledde
to
bee
slaine
,
and
such
as
are
at
deathes
doore
,
by
thinking
that
thou
wilt
saie
,
I
knew
not
of
it
:
hee
that
pondereth
the
heartes
,
doth
hee
not
vnderstand
it
?
And
hee
that
keepeth
thy
soule
,
knoweth
hee
it
not
?
Or
will
not
hee
recompence
euerie
man
according
to
his
workes
?
God
knoweth
what
meanes
wee
haue
to
helpe
the
needie
:
and
let
vs
not
thinke
to
blinde
his
eyes
with
anie
excuse
,
or
by
diminishing
our
fault
.
Let
vs
not
lie
to
men
in
his
sight
that
seeth
our
dissimulation
,
and
threatneth
to
punish
it
,
as
wee
haue
a
horrible
example
in
Ananias
and
his
wife
Saphira
,
who
both
fell
downe
dead
for
lying
in
the
sight
of
God
,
when
they
spake
but
to
men
.
O
Lorde
(
sayth
the
Prophet
Ieremie
)
thou
art
mightie
in
counsell
,
and
plentifull
in
thy
actions
:
Thy
eies
are
open
vpon
the
whole
course
of
the
children
of
men
,
to
giue
to
euerie
one
after
his
course
,
and
after
the
fruit
of
his
works
.
Behold
again
what
the
same
Prophet
saith
in
the
person
of
God
,
I
will
send
out
many
fishers
,
and
they
shall
fish
them
:
and
after
I
will
send
out
many
hunters
,
and
they
shall
hunt
them
from
euerie
mountaine
,
and
from
euerie
hill
,
and
out
of
the
caues
of
the
rockes
.
For
mine
eies
are
vpon
all
their
waies
:
They
are
not
hid
from
my
face
,
neither
is
their
iniquitie
hid
from
my
eies
.
16
Let
vs
continue
steadfast
in
this
resolution
,
that
God
is
with
vs
and
in
vs
,
&
seeth
all
our
thoughts
and
workes
:
That
all
things
lie
open
and
naked
in
his
sight
:
that
the
very
holes
&
darknes
,
that
we
seeke
out
wherein
to
worke
our
wickednes
,
are
as
light
before
him
:
that
we
can
not
go
into
any
place
,
but
he
wil
be
present
with
vs
and
in
vs
.
To
be
short
,
that
we
cannot
think
,
say
,
or
do
any
thing
but
still
it
wil
be
in
his
sight
:
and
hereupon
let
vs
imagine
with
our selues
what
an
impudency
it
will
be
in
vs
,
to
presume
,
to
think
,
say
,
or
to
doe
,
in
his
sight
,
any
thing
that
wee
would
be
ashamed
of
in
the
sight
of
men
:
and
withall
remember
that
he
is
not
onely
holy
,
hating
iniquitie
,
and
detesting
such
contempt
of
his
maiestie
:
but
also
righteous
,
punishing
most
grieuously
as
well
the
iniquity
it selfe
,
as
the
blasphemie
to
think
that
God
is
blinde
,
&
seeth
not
the
thoughts
and
words
of
men
:
also
,
how
horrible
this
impudency
is
,
to
presume
to
commit
such
filthines
and
iniquity
in
the
sight
of
God
,
as
we
would
be
ashamed
to
commit
before
men
.
Rather
therefore
,
seeing
this
name
Emanuel
admonisheth
vs
that
God
is
with
vs
and
in
vs
,
let
all
our
thoughts
,
wordes
and
workes
be
holy
,
as
he
is
holy
:
to
the
end
,
that
in
liew
of
making
a
seperation
betweene
God
and
vs
through
our
sinnes
,
we
may
perseuere
in
this
soueraigne
good
,
to
haue
God
with
vs
,
according
as
the
name
Emanuell
giuen
to
our
Lord
Iesus
Christ
,
doth
teach
.
The
fift
cause
of
amendment
,
drawen
from
these
tytles
,
wonderfull
,
a
Counsailor
,
the
strong
and
mightie
God
,
the
Prince
of
peace
,
the
Father
of
eternity
,
attributed
to
Iesus
Christ
.
Chap.
5.
THere
be
three
especiall
things
that
procure
the
subiectes
to
loue
their
Prince
,
and
louing
him
,
voluntarely
to
yeeld
vnto
him
all
obedience
and
fidelitie
:
First
,
if
he
be
wise
to
gouerne
them
with
wisedome
and
discretion
:
Secondly
,
if
he
seek
their
prosperity
:
Thirdly
,
if
he
be
able
to
defend
them
against
the
endeuours
of
their
enemies
,
and
to
effect
whatsoeuer
may
be
requisite
for
the
safety
and
good
of
his
subiectes
.
These
three
pointes
and
many
more
,
shall
we
finde
in
these
titles
,
attributed
by
the
Prophet
Esay
to
our
Lord
Iesus
Christ
:
for
in
calling
him
Counsailor
,
2
Beholde
therfore
who
and
what
maner
of
one
he
is
that
commaundeth
vs
to
amend
,
by
louing
him
,
and
fearing
to
offend
him
:
and
by
our
willing
obedience
vnto
him
.
And
indeed
,
is
not
such
a
King
or
Prince
most
worthy
the
loue
,
honor
,
feare
and
obedience
of
his
subiects
?
First
,
if
he
be
Gods
counsailor
,
he
is
of
necessitie
replenished
with
the
spirite
of
wisedome
and
vnderstanding
,
as
Esay
more
at
large
doth
declare
,
saying
:
The
spirite
of
the
Lord
shall
rest
vpon
him
,
the
spirite
of
wisedome
and
vnderstanding
,
the
spirite
of
counsaile
and
strength
,
the
spirite
of
knowledge
,
and
of
the
feare
of
the
Lord
:
yet
S.
Paul
goeth
further
,
All
the
treasures
of
wisedome
and
knowledge
are
hidden
in
him
.
This
Counsailor
beeing
thus
replenished
with
all
wisedome
,
knowledge
,
and
vnderstanding
:
are
not
we
to
beleeue
that
whatsoeuer
he
commaundeth
vs
is
holy
,
good
,
righteous
and
necessary
for
the
seruing
of
him
according
to
his
will
?
must
we
not
in
our selues
finde
that
it
is
meere
folly
to
seeke
after
the
counsaile
of
man
in
matter
concerning
the
seruice
of
God
,
and
the
hope
or
path
to
saluation
,
and
to
listen
vnto
the
wisedome
of
our
owne
flesh
,
that
seeketh
to
turne
vs
from
the
wisedome
of
that
great
counsailor
?
or
to
thinke
it
any
wisedome
to
reiect
his
counsaile
or
documents
?
To
be
short
,
as
al
the
members
of
the
body
doe
suffer
themselues
to
be
ledde
by
the
sence
and
vnderstanding
that
is
in
the
head
:
euen
so
the
members
of
the
Church
must
follow
no
other
sense
,
than
such
as
is
in
their
head
Iesus
Christ
:
neither
hearken
to
any
other
counsailers
but
him
,
and
this
also
doth
our
heauenly
father
commaund
vs
,
saying
:
This
is
my
well
beloued
sonne
,
in
whom
I
am
well
pleased
,
heare
him
.
So
often
therefore
as
the
world
,
the
flesh
,
or
the
deuill
shall
solicite
vs
to
loue
,
or
to
doe
any
thing
condemned
by
this
counsailor
Iesus
Christ
,
let
this
title
giuen
to
Iesus
Christ
waken
vs
,
and
cause
vs
immediatly
to
resolue
to
deny
them
,
and
not
to
admit
any
other
counsel
than
the
same
of
Iesus
Christ
,
who
by
the
ordinance
of
God
doth
bear
the
name
counsailor
.
3
Let
vs
also
beware
of
seeking
after
witches
,
forcerers
,
or
coniurers
,
and
other
like
ministers
of
Satan
,
for
any
reuelation
or
counsaile
,
and
to
that
purpose
remember
the
prohibition
of
the
Lord
,
When
thou
art
come
into
the
land
that
the
Lord
thy
God
shall
giue
thee
,
thou
shalt
not
learne
to
doe
according
to
the
abhominations
of
those
nations
.
There
shall
not
be
among
you
any
witch
that
vseth
witchcraft
,
any
obseruer
of
times
,
any
prognosticator
of
seasons
,
any
sorcerer
,
or
enchanter
,
or
that
counsaileth
with
spirits
,
or
soothsayer
,
or
that
asketh
counsail
of
the
dead
.
For
al
that
do
such
things
are
abhomination
vnto
the
Lord
,
and
because
of
those
abhominations
the
Lord
thy
God
doth
cast
them
forth
before
thee
.
And
least
the
people
should
reply
and
say
,
Why
shall
we
be
in
worse
estate
then
these
nations
?
Shall
we
haue
no
meanes
to
aske
counsaile
?
The
Lord
answereth
,
The
Lord
thy
God
shall
raise
thee
vp
a
Prophet
from
among
thy
brethren
,
like
vnto
me
:
him
shal
ye
heare
.
The
Prophet
here
promised
is
this
counsellor
Iesus
Christ
,
as
S.
Peter
affirmeth
,
saying
:
as
Moses
had
foreshewed
,
that
whosoeuer
heareth
him
not
,
shal
be
rooted
out
.
Enquire
at
them
that
haue
a
spirite
of
diuination
,
and
at
the
soothsayers
,
which
whisper
and
murmure
,
answere
thus
.
Should
not
a
people
enquire
at
their
God
?
from
the
liuing
to
the
dead
?
To
the
lawe
and
to
the
testimony
?
If
they
speak
not
according
to
his
word
,
it
is
because
there
is
no
light
in
them
:
that
is
to
say
,
no
prosperity
for
them
,
likewise
when
the
rich
man
praied
Abraham
to
send
Lazarus
to
exhort
his
brethren
to
amendment
,
least
they
shuld
sal
into
the
torments
that
he
felt
:
Abraham
answered
,
They
haue
Moses
&
the
prophets
,
let
them
heare
them
.
And
vpon
his
reply
,
that
if
any
should
come
from
the
dead
,
they
would
amend
:
he
saide
againe
,
If
they
heare
not
Moses
and
the
Prophets
,
neither
will
they
beleeue
though
one
should
come
from
the
dead
.
5
Likewise
,
as
Iesus
Christ
protesteth
that
he
hath
deliuered
to
his
Apostles
,
Thy
testimonies
,
O
Lord
,
are
my
delight
,
and
counsellors
.
And
if
it
come
to
passe
that
in
time
of
trouble
and
sorrowe
,
and
in
such
affaires
as
breede
perplexity
,
we
know
not
how
to
resolue
of
our
duties
:
let
this
title
,
Counsailor
,
be
vnto
vs
an
aduertisement
,
by
prayer
and
supplications
to
require
at
the
mouth
of
the
Lord
,
with
full
assurance
,
that
he
will
giue
vs
to
vnderstand
his
will
and
wise
counsel
,
to
his
glory
,
and
our
saluation
.
6
In
the
title
of
Strong
and
mighty
God
attributed
to
Iesus
Christ
,
we
are
to
consider
of
two
pointes
:
First
,
what
his
strength
and
power
is
:
Secondly
,
what
be
the
fruites
and
argumentes
of
amendement
of
life
that
doe
thereof
proceede
.
For
the
first
,
we
are
to
acknowledg
&
apprehend
in
him
such
a
strength
&
power
,
that
as
at
his
onely
word
he
created
heauen
and
earth
,
and
al
this
beautifull
frame
of
the
worlde
:
so
by
his
onely
will
did
hee
worke
all
that
he
willed
:
Our
God
,
saith
Dauid
,
is
in
heauen
:
he
doth
what
he
please
:
howbeit
to
the
end
the
better
to
represent
this
power
of
Iesus
Christ
,
the
holy
Ghost
doth
many
times
call
him
the
God
of
hoastes
,
thereby
to
signifie
vnto
vs
,
not
onely
that
hee
hath
the
leading
of
the
armies
of
men
,
and
giueth
the
victorie
where
he
will
:
but
especially
that
he
hath
mighty
armies
both
in
heauen
and
in
earth
,
ready
to
obey
him
.
First
Dauid
saith
,
That
his
Angels
mighty
in
power
,
doe
fulfill
his
commaundement
and
obey
the
voice
of
his
worde
.
Of
them
there
are
great
numbers
,
as
Daniel
also
saith
,
that
a
thousand
millions
doe
minister
vnto
him
,
The
charets
of
God
are
twenty
thousand
thousand
angels
.
And
Iesus
Christ
,
saying
that
at
his
request
hee
should
haue
12
legions
of
angels
ready
to
defend
him
,
doth
shew
that
all
these
so
mighty
armies
of
Angels
,
7
Moreouer
,
he
hath
the
heauens
and
all
that
is
in
them
,
the
aire
,
8
Now
let
vs
proceede
to
the
fruites
and
arguments
of
amendment
of
life
,
which
come
of
the
apprehension
of
the
strength
and
might
of
Iesus
Christ
,
of
these
there
be
two
especiall
.
First
,
feare
to
offend
him
:
Secondly
,
assurance
against
all
our
enemies
that
seeke
to
diuerte
vs
from
our
obedience
towardes
him
.
Concerning
the
first
,
if
we
apprehend
this
incomprehensible
power
and
strength
of
Iesus
Christ
,
who
commandeth
vs
to
amend
,
how
should
not
we
be
resolued
and
encouraged
to
yeeld
vnto
him
due
obedience
?
how
should
we
not
feare
to
displease
him
that
hath
such
armies
at
his
commandement
,
ready
to
roote
out
those
that
disobey
him
?
how
daie
we
tread
vpon
the
earth
that
is
ready
to
open
and
to
swallow
vs
vp
,
Feare
him
who
when
hee
hath
killed
the
body
,
can
also
cast
the
soule
into
hel
fire
.
Behold
therfore
how
the
apprehension
of
the
power
of
Iesus
Christ
should
moue
vs
to
feare
to
displease
him
,
and
consequently
,
to
amend
our
liues
.
9
As
touching
the
second
fruit
,
which
concerneth
our
assurance
against
the
assaults
of
our
enemies
,
we
are
to
note
two
points
:
First
,
that
we
are
subiect
to
many
and
grieuous
afflictions
and
assaultes
:
Secondly
,
that
the
assurance
of
the
power
and
strength
of
Iesus
Christ
should
confirme
our
constancy
in
that
obedience
which
we
owe
vnto
him
:
for
the
first
,
S.
Paul
saith
,
If
ye
were
of
the
world
,
saith
Iesus
Christ
,
the
world
would
loue
her
own
,
but
now
because
you
haue
forsaken
the
worlde
,
the
worlde
hateth
you
.
This
doth
S.
Augustin
very
aptly
note
saying
:
The
world
must
necessarily
hate
vs
:
because
we
hate
the
things
that
the
world
loueth
.
Likewise
,
10
Now
to
come
to
the
second
point
:
If
we
feare
God
,
&
seek
to
amend
our
liues
,
we
shal
not
need
to
feare
man
,
nor
deuils
,
nor
any
other
enemies
that
labour
to
turn
vs
from
our
duties
,
but
may
perseuere
constantly
,
with
assurance
that
this
strong
and
mighty
God
will
keep
vs
,
and
in
the
end
destroy
them
,
and
conuert
all
their
endeuours
to
our
good
and
saluation
:
&
to
this
purpose
let
vs
remember
how
Balak
king
of
Moab
enterprised
to
destroy
the
people
of
God
,
by
procuring
Balaam
to
curse
them
,
and
how
God
opposed
himselfe
,
and
conuerted
his
wicked
desire
to
curse
them
into
blessings
:
Balaam
declareth
what
Balak
had
commaunded
him
,
saying
:
Come
and
curse
Iacob
for
my
sake
,
come
I
say
and
curse
Israel
.
But
the
Lord
compelled
him
to
say
,
How
can
I
curse
them
?
The
mightie
God
hath
not
cursed
them
:
or
how
shall
I
detest
them
?
The
Lord
hath
not
detested
them
.
Againe
,
The
mighty
God
cannot
lie
,
neither
is
he
as
the
sonne
of
man
,
to
repent
:
He
hath
spoken
,
and
shal
he
not
performe
?
he
hath
sayde
,
and
shall
hee
not
confirme
it
?
Beholde
I
haue
receiued
his
worde
to
ble●se
,
and
seeing
hee
hath
blessed
them
,
I
may
not
reuoke
it
.
This
is
the
foundation
of
this
safegard
and
protection
.
He
perceiued
no
iniquitie
in
Iacob
,
neither
did
hee
see
any
frowardnes
in
Israel
:
the
Lord
his
●●des
with
him
and
the
Kings
triumph
in
him
.
To
conclude
,
of
the
peo●●e
of
God
,
he
saith
:
He
that
blesseth
thee
shal
be
blessed
,
and
he
that
curs●th
thee
shal
be
cursed
.
This
assurance
haue
they
that
seeke
to
amend
their
liues
vnder
the
protection
of
this
strong
and
mighty
God
.
11
And
indeed
,
albeit
when
we
walke
in
simplicity
,
plainnes
and
truth
,
and
so
labour
to
amend
our
liues
,
if
the
whole
world
should
life
against
vs
to
molest
and
destroy
vs
,
yet
hath
this
strong
and
mighty
God
euen
whole
armies
of
Angels
to
keepe
vs
,
as
in
olde
time
he
had
for
Elizeus
:
he
hath
Seas
to
swallow
vp
the
Pharaohs
of
our
time
,
Our
God
is
able
to
deliuer
vs
,
and
with
them
protest
that
we
will
worship
no
Idols
:
and
remember
that
God
is
able
to
deliuer
vs
out
of
the
siery
furnace
,
yea
euen
to
preserue
euery
haire
of
our
heads
from
burning
,
12
Iesus
Christ
is
also
called
the
Prince
of
peace
,
to
represent
vnto
vs
that
it
is
he
that
is
the
author
&
giuer
therof
:
This
is
witnessed
,
in
that
at
his
birth
euen
millions
of
Angels
sung
this
song
,
Glory
be
to
God
on
high
,
and
in
earth
peace
:
as
also
himselfe
saide
to
his
Apostles
,
I
giue
you
my
peace
,
and
the
same
did
he
cause
them
to
publish
throughout
the
worlde
in
his
name
.
As
also
S.
Paule
saith
,
that
at
his
comming
he
preached
the
gospel
of
peace
to
all
that
were
neer
hand
or
a
farre
off
:
this
peace
may
be
considered
in
two
sortes
:
First
,
it
signifieth
peace
and
tranquility
of
conscience
,
whereof
S.
Paul
speaketh
,
saying
:
that
being
iustified
by
faith
,
we
haue
peace
toward
God
through
Iesus
Christ
.
Secondly
,
this
peace
contayneth
all
blessinges
both
of
body
and
soule
.
And
as
this
Prince
of
peace
,
who
commaundeth
vs
to
amend
,
is
author
both
of
the
one
and
the
other
peace
,
so
this
title
Prince
of
peace
giuen
to
Iesus
Christ
,
should
be
vnto
vs
a
mighty
argument
,
and
a
quick
spurre
to
moue
vs
to
amendment
of
life
.
Lastly
,
being
by
nature
the
children
of
wrath
,
and
al
our
affections
Gods
enemies
,
13
This
is
the
groundworke
of
this
so
blessed
a
peace
which
the
children
of
God
doe
enioy
:
for
being
iustified
by
faith
in
Iesus
Christ
,
we
haue
rest
and
peace
of
conscience
:
as
knowing
that
God
is
our
father
,
that
he
aduoweth
vs
to
be
his
children
,
and
loueth
vs
in
his
welbeloued
sonne
.
And
this
peace
passeth
all
vnderstanding
,
as
S.
Paul
saith
,
because
there
is
nothing
so
contrary
to
the
sence
of
man
,
as
in
our selues
to
feele
this
grace
,
that
being
sinners
,
worthy
Gods
wrath
,
we
should
neuerthelesse
be
assured
that
we
are
righteous
and
welbeloued
of
God
,
whereby
to
hope
well
in
the
middest
of
dispaire
,
to
see
great
riches
of
heauenly
and
eternall
goods
in
the
gulfe
of
our
pouertie
,
and
in
this
our
weaknes
and
infirmitie
,
euen
indignity
wherewith
we
are
possessed
,
to
be
at
quiet
and
in
full
assurance
against
the
deuill
,
death
,
sinne
,
hell
,
and
all
other
our
enemies
.
Now
to
shew
that
this
peace
is
mightie
and
of
force
to
make
vs
to
amend
our
liues
,
he
addeth
,
that
it
will
keepe
our
sences
and
thoughtes
in
Iesus
Christ
,
togither
with
all
our
affections
and
desires
,
signified
by
the
hart
:
but
from
what
?
euen
from
diuerting
from
God
,
and
from
the
obedience
and
duetye
that
we
owe
vnto
him
:
for
finely
if
wee
coulde
feele
what
a
comfort
,
peace
,
and
consolation
there
is
in
this
peace
of
our
soules
before
God
,
we
would
be
loath
to
loose
such
a
soueraigne
felicitye
by
displeasing
him
,
and
so
in
liewe
of
this
peace
,
to
bring
vpon
our
consciences
trouble
,
terrour
and
feare
,
through
the
apprehension
and
feeling
of
Gods
wrath
.
14
And
indeed
there
is
no
such
hell
or
anguish
in
this
life
,
as
a
bad
conscience
:
it
is
a
cruel
and
intollerable
tormentor
,
if
we
haue
a
childe
that
by
crying
is
grieuous
vnto
vs
,
we
seek
to
appease
him
either
by
threats
or
promises
,
by
gifts
or
stripes
,
but
if
he
will
not
be
so
stilled
,
either
we
can
send
him
away
from
vs
,
or
our selues
goe
from
him
,
that
we
may
not
be
troubled
with
his
crying
:
it
is
not
so
with
a
troubled
minde
deuoide
of
this
blessed
peace
.
The
conscience
once
feeling
or
apprehending
the
wrath
of
God
euen
but
a
little
,
will
neuer
suffer
vs
to
be
quiet
,
promise
,
threaten
,
giue
,
strike
,
what
euer
you
doe
,
still
it
cryeth
lowder
and
lowder
,
and
stil
it
tormenteth
:
yea
when
you
seeke
to
send
it
away
,
it
sticketh
closer
vnto
you
,
neither
can
you
departe
from
it
,
for
being
in
you
,
it
is
alwaies
at
hand
.
How
diligently
therefore
ought
we
to
amend
our
liues
?
that
so
we
may
retaine
in
vs
this
treasure
of
peace
,
whereof
Dauid
speaketh
,
Thy
presence
is
the
fulnesse
of
ioy
,
and
at
thy
right
hand
there
are
pleasures
for
euermore
.
Againe
,
By
lifting
vp
the
light
of
thy
countenance
vpon
me
,
thou
hast
giuen
me
more
ioy
of
hart
,
than
they
had
when
their
wine
and
their
wheat
did
abound
.
And
in
this
sence
did
S.
Paul
say
,
that
the
kingdome
of
God
consisteth
in
this
peace
that
proceedeth
of
the
righteousnesse
of
faith
,
and
begetteth
in
vs
ioy
thorow
the
holy
ghost
:
the
miserable
estate
of
those
who
by
offending
God
,
doe
depriue
themselues
of
this
peace
,
ought
to
make
vs
to
resolue
constantly
in
the
feare
of
God
:
and
the
rather
,
because
this
peace
cost
so
deare
vnto
the
prince
of
peace
,
who
purchased
it
,
15
Moreouer
,
Iesus
Christ
being
the
Prince
of
peace
,
is
the
author
of
all
blessinges
both
spirituall
and
carnall
,
assured
vnto
those
that
obeying
his
commaundement
,
doe
amend
their
liues
.
hath
a
promise
both
of
this
life
,
and
of
the
life
to
come
.
As
contrarywise
,
they
whose
heartes
cannot
repent
and
amende
,
doe
heape
togither
the
treasures
of
Gods
wrath
,
the
fountayne
of
all
wretchednesse
.
And
indeede
,
16
Wee
read
that
Hanun
King
of
the
Amonites
,
when
hee
had
iniuried
and
prouoked
Dauid
by
wronging
his
seruantes
,
17
We
are
also
to
thinke
that
this
Prince
of
peace
dying
for
vs
,
hath
with
himselfe
crucified
our
olde
man
,
that
is
to
say
,
the
corruptions
and
vices
of
our
soules
,
to
the
end
our
thoughtes
and
affections
which
naturally
are
enemies
vnto
God
,
should
no
longer
war
against
him
:
but
remaining
dead
in
his
death
,
our selues
might
serue
God
in
hart
&
minde
,
walking
in
newnes
of
life
,
and
so
amending
our
liues
according
to
his
commaundement
.
What
madnesse
and
ingratitude
is
it
in
vs
,
to
suffer
this
bodye
to
reuiue
in
sin
,
that
againe
we
may
leauy
warre
against
this
Prince
of
peace
,
and
prouoke
him
to
wrath
against
vs
?
doe
we
not
hereby
not
onely
voluntarily
depriue
our selues
of
all
the
blessings
whereof
this
Prince
of
peace
is
the
fountaine
and
author
,
but
also
purchase
vnto
vs
his
curses
,
by
prouoking
his
wrath
&
indignation
against
vs
?
let
therfore
this
title
of
Prince
of
peace
,
binde
and
enforce
vs
to
harty
amendment
,
to
the
end
that
retaining
this
peace
and
quiet
of
conscience
in
the
sight
of
God
(
which
is
an
inestimable
treasure
)
we
may
also
keep
this
spring
of
all
blessinges
alwaies
open
vnto
vs
,
that
so
we
may
be
blessed
in
this
life
,
but
especially
in
the
life
to
come
.
18
Lastly
,
let
vs
acknowledge
and
apprehend
these
two
titles
,
wonderfull
,
and
Father
of
eternitye
,
that
so
we
may
assure
our selues
,
First
,
that
in
his
wisedome
,
power
and
goodnesse
,
hee
will
so
surmount
whatsoeuer
wisedome
,
force
,
or
blessing
,
that
man
can
comprehend
,
that
hee
will
alwaies
shewe
himselfe
,
as
the
Prophet
Esay
sayth
,
Wonderfull
in
counsell
and
magnificent
in
woorkes
:
And
this
is
to
teach
vs
truely
to
sanctifie
his
name
,
and
to
assure
vs
as
the
Apostle
Saint
Paul
saith
:
19
Finally
he
is
called
the
Father
of
eternity
,
thereby
to
teach
vs
,
that
it
is
he
that
poureth
forth
his
blessings
vpon
vs
all
the
dayes
of
our
liues
,
and
will
continue
vnto
vs
the
fruition
of
the
same
with
wonderfull
encrease
,
eternally
and
infinitely
in
his
kingdome
and
glory
:
and
hereof
to
assure
vs
,
wonderfull
,
Counsailor
,
strong
and
mighty
God
,
Prince
of
peace
,
Father
of
eternity
,
be
alwaies
in
our
sight
,
and
in
our
mindes
,
to
the
end
that
as
Iesus
Christ
,
to
whome
they
be
giuen
,
doth
commaund
vs
to
amend
,
so
we
diligently
amending
our
liues
,
may
finally
by
a
happy
path
,
replenished
with
all
blessings
proceeding
from
the
wisedome
,
power
,
and
goodnes
of
Iesus
Christ
,
attaine
to
the
fruition
of
the
wonderfull
and
perpetually
perdurable
felicity
,
which
this
wonderfull
and
father
of
eternity
shall
giue
vs
to
enioy
,
continually
and
without
end
.
The
sixt
cause
of
amendment
,
deriued
of
these
two
names
,
Iesus
,
Christ
.
Chap.
6.
THe
angel
of
God
being
sent
vnto
Ioseph
when
the
virgine
was
conceiued
,
That
he
should
saue
his
people
from
their
sinnes
,
according
whereto
,
as
also
to
shew
that
he
is
our
Sauiour
,
the
angel
that
declared
his
natiuitie
to
the
Shepheards
,
said
vnto
them
:
This
day
is
borne
the
Sauiour
,
which
is
Christ
.
As
therefore
it
is
this
Christ
that
commandeth
vs
to
amend
,
so
the
consideration
of
these
two
names
may
stand
vs
in
great
stead
to
moue
vs
to
yeeld
vnto
him
al
obedience
,
and
so
to
amend
our
liues
.
First
,
this
name
Iesus
,
signifying
a
Sauiour
,
admonisheth
vs
,
that
by
nature
we
are
lost
,
and
that
there
is
no
other
saluation
for
vs
,
but
in
him
onely
,
as
it
is
written
,
There
is
no
other
name
vnder
heauen
giuen
vnto
man
,
whereby
we
must
be
saued
.
This
onely
tytle
therefore
of
Sauiour
,
doth
already
binde
vs
to
acknowledge
that
we
are
not
our
owne
,
but
his
that
hath
saued
vs
from
euerlasting
destruction
:
and
that
in
that
consideration
we
are
bound
to
deny
our selues
that
we
may
liue
,
2
But
let
vs
moreouer
consider
what
manner
of
destruction
this
is
wherefro
he
hath
saued
vs
:
it
is
from
the
fire
of
hell
,
from
the
curse
and
wrath
of
God
,
from
darkenesse
,
from
the
woorme
that
will
euer
be
gnawing
,
and
from
the
sorrowes
that
engender
eternall
weeping
and
gnashing
of
teeth
:
this
is
a
merueilous
enforcement
of
our
duetye
to
amend
.
And
indeede
,
if
thou
fallest
into
a
deep
riuer
,
in
apparant
danger
of
drowning
,
if
any
man
should
cast
thee
a
rope
,
or
himselfe
leap
into
the
water
to
saue
thy
life
,
thou
canst
not
sufficientlye
confesse
and
acknowledge
thy selfe
his
debtor
,
to
doe
him
pleasure
and
seruice
all
the
dayes
of
thy
life
.
But
we
were
not
onely
in
danger
of
falling
into
hell
,
but
were
already
fallen
,
euen
from
our
infancy
,
and
dayly
through
our
sinnes
fell
deeper
and
deeper
:
yet
Christ
cast
vs
not
in
a
rope
to
pull
vs
vp
and
saue
vs
,
but
threw
himselfe
into
our
sea
of
woe
,
into
our
hel
,
to
be
shorte
,
into
horrible
death
,
wherein
wee
were
drowned
,
to
plucke
vs
foorth
:
with
what
affection
then
ought
we
to
say
vnto
him
:
Lord
we
are
more
then
bound
to
loue
,
honor
,
serue
,
please
and
obey
thee
in
all
that
we
may
with
our
whole
hearts
,
all
the
dayes
of
our
life
?
Ionas
being
in
the
bottome
of
the
sea
in
the
Whales
bellie
,
protested
that
being
deliuered
,
hee
would
sacrifice
to
the
Lord
a
Song
of
thankesgiuing
,
3.
How
often
doth
the
Lord
represent
to
his
people
of
Israel
their
deliuery
out
of
Egipt
,
thereby
to
make
them
to
vnderstand
how
much
they
are
bound
to
loue
him
and
to
keep
his
commaundements
?
as
a
preface
at
the
publishing
of
his
law
hee
maketh
this
protestation
:
I
am
the
Lord
thy
God
,
that
hath
brought
thee
out
of
the
land
of
Egipt
,
out
of
the
house
of
bondage
.
And
in
another
place
,
I
am
the
Lord
thy
God
,
that
hath
brought
thee
out
of
the
land
of
Egipt
,
keepe
my
statutes
and
my
lawes
,
and
doe
them
.
Again
,
Prophane
not
the
name
of
my
holines
,
for
I
will
be
sanstified
among
the
children
of
Israel
,
I
am
the
Lord
that
do
sanctifie
you
,
and
that
haue
brought
you
out
of
the
land
of
Egipt
,
to
be
your
God
.
Moreouer
,
he
commandeth
all
parents
to
shew
their
children
of
this
bond
wherein
they
stand
bound
to
obey
his
commaundements
,
saying
:
When
thy
sonne
shal
hereafter
aske
thee
,
saying
:
What
mean
these
testimonies
,
and
ordinaunces
and
lawes
,
which
the
Lord
our
God
hath
commaunded
you
,
thou
shalt
say
vnto
thy
sonne
,
Wee
were
Pharaohs
bondmen
in
Egipt
,
but
the
Lord
brought
vs
out
of
Egipt
with
a
mighty
hand
:
And
the
Lord
shewed
signes
and
wonders
,
great
and
euill
vpon
Egipt
,
vpon
Pharaoh
,
and
vpon
all
his
householde
before
our
eyes
:
And
brought
vs
out
from
thence
,
to
bring
vs
in
,
and
to
giue
vs
the
land
which
he
sware
vnto
our
fathers
.
Therefore
the
Lord
hath
commaunded
vs
to
doe
all
these
ordinances
,
and
to
feare
the
Lord
our
God
,
that
it
may
goe
euer
well
with
vs
,
and
that
hee
may
preserue
vs
aliue
,
as
at
this
present
.
My
people
,
what
haue
I
done
to
thee
,
or
wherin
haue
I
grieued
thee
?
Answer
me
:
for
I
haue
caused
thee
to
returne
out
of
the
lande
of
Egipt
,
&c.
And
this
doth
he
alledge
,
to
shew
that
he
had
iust
cause
as
the
prophet
declareth
,
to
take
the
mountains
and
the
foundations
of
the
earth
to
witnes
and
iudge
of
his
iust
complaint
and
accusation
against
the
ingratitude
and
disobedience
of
his
people
.
4
If
the
deliuery
from
the
bondage
of
Egipt
were
iustly
obiected
to
the
people
of
Israel
to
remember
them
of
their
duetye
,
to
loue
God
and
to
walke
in
his
holy
ordinances
:
how
much
rather
ought
this
name
Iesus
,
by
aduertizing
vs
of
our
deliuerye
from
the
bondage
and
cursed
tiranny
of
the
deuil
,
and
out
of
the
furnace
of
euerlasting
fire
,
make
vs
bonde
and
affectionate
to
the
loue
of
Iesus
,
and
louing
him
with
our
whole
harts
,
to
amend
our
liues
according
to
his
commaundement
?
Zachary
the
Father
of
S.
Iohn
Baptist
,
saith
in
his
song
,
that
this
was
the
oath
that
hee
sware
to
their
father
Abraham
,
That
being
deliuered
out
of
the
hands
of
their
enemies
,
they
should
serue
him
without
feare
,
in
holines
and
righteousnes
before
him
,
all
the
daies
of
their
liues
.
Here
doth
he
speake
of
the
deliuery
which
Iesus
hath
purchased
for
vs
,
in
sauing
vs
from
the
power
of
the
deuill
,
of
hell
,
and
of
all
our
other
enemies
.
What
an
ingratitude
were
it
then
in
vs
,
that
the
remembrance
of
this
name
Sauiour
,
putting
vs
in
minde
of
this
happy
deliuerance
from
the
power
of
the
deuil
,
and
other
our
enemies
,
should
not
so
kindle
our
harts
,
as
wholy
to
dedicate
them
to
his
seruice
,
and
to
thinke
our selues
blessed
,
if
we
could
please
and
obey
him
in
amending
our
liues
.
5
But
this
obligation
will
the
more
plainely
appeare
,
if
we
consider
the
reason
of
this
name
added
by
the
Angell
,
saying
:
For
hee
shall
saue
his
people
from
their
sinnes
.
Firste
,
he
sheweth
that
sinne
is
the
way
to
destruction
and
death
euerlasting
,
The
reward
of
sinne
is
death
:
Now
in
as
much
as
God
is
righteous
,
it
was
expedient
for
our
saluation
,
that
this
Sauiour
,
the
righteous
,
should
by
dying
for
vs
satisfie
for
our
sinnes
:
Iesus
Christ
is
made
vnto
vs
wisedome
,
and
righteousnes
,
and
sanctification
,
and
redemption
.
6
The
consideration
of
the
first
benefite
,
That
hee
hath
satisfied
for
our
sinnes
,
should
most
liuely
kindle
our
heartes
to
loue
him
feruently
,
and
so
in
folowing
his
commandement
,
to
amend
our
liues
.
If
I
should
owe
a
man
some
notable
summe
of
monie
,
and
not
hauing
wherewith
to
paie
,
hee
in
compassion
should
acquite
me
:
the
greater
the
debt
were
,
the
greater
cause
should
I
haue
,
&
the
more
should
I
be
bound
to
loue
and
please
him
,
as
Iesus
Christ
himselfe
sayde
vnto
Simon
.
7
As
concerning
the
other
benefite
:
Inasmuch
as
hee
hath
wyth
himselfe
crucified
our
olde
man
,
and
so
put
to
death
our
vice
and
corruption
.
What
a
madnesse
were
it
in
vs
to
reuiue
,
nourish
,
and
maintaine
these
our
Sauiours
enemies
,
and
mortall
poisons
of
our
soules
,
euen
the
souldiers
of
that
infernall
Pharaoh
,
which
labour
agayne
to
plunge
vs
in
the
furnace
of
eternall
fire
.
If
wee
see
a
mad
dogge
,
euerie
man
laboreth
to
kill
him
,
and
therefore
what
should
wee
thinke
of
him
that
should
seeke
to
preserue
him
,
or
after
hee
were
dead
,
to
reuiue
him
againe
,
if
hee
might
?
Woulde
not
men
thinke
him
to
bee
an
enemye
to
mankinde
?
yea
,
euen
worthy
to
bee
rooted
out
?
and
is
not
this
sinne
and
corruption
in
man
,
euen
as
badde
as
a
madde
dogge
?
Are
not
the
bitinges
thereof
deadly
?
This
madde
dogge
hath
Iesus
Christ
slaine
,
in
crucifying
him
with
himself
,
that
so
hee
might
die
in
vs
.
Are
not
we
therfore
verie
miserable
wretches
,
that
will
hearken
to
the
world
and
the
flesh
,
and
so
reuiue
,
nourish
,
and
maintain
sinne
in
vs
,
as
delighting
in
the
damnable
bitings
thereof
,
which
breede
vnto
vs
euerlasting
death
?
Our
olde
man
(
sayth
Saint
Paul
)
was
crucifyed
with
Iesus
Christ
,
to
the
end
the
bodie
of
sinne
might
bee
extinguished
,
that
wee
might
no
more
serue
vnto
sinne
.
Againe
,
Beeing
deliuered
from
sinne
,
yee
are
made
the
seruants
of
righteousnes
.
What
else
haue
wee
therefore
to
doo
,
but
still
to
haue
this
name
Iesus
,
whereby
wee
bee
aduertised
that
hee
hath
saued
vs
from
our
sinnes
,
and
consequently
,
from
eternall
death
,
before
the
eies
of
our
vnderstanding
,
that
wee
remembring
that
he
hath
withdrawen
vs
out
of
hell
,
from
eternall
fire
,
darknesse
,
weeping
,
and
gnashing
of
teeth
,
maye
in
heart
bee
feruently
inflamed
in
his
loue
?
And
that
the
remembrance
that
he
hath
paide
so
many
deadly
debts
,
to
discharge
vs
,
maye
more
and
more
inforce
his
loue
?
Finally
,
let
the
representation
of
the
death
of
our
olde
man
,
crucified
with
this
Sauiour
,
make
vs
so
to
abhorre
sinne
and
corruption
,
that
we
suffer
it
not
to
liue
in
vs
to
our
owne
death
.
Thus
shall
the
name
Iesus
beget
in
vs
a
feruent
desire
to
loue
him
,
to
please
him
,
and
to
obey
his
commaundement
,
wherein
hee
willeth
vs
to
amend
our
liues
.
The
spirite
of
the
Lorde
God
is
vpon
mee
,
for
he
hath
annointed
me
.
He
was
fulfilled
,
to
the
end
wee
might
be
partakers
of
his
fulnesse
,
as
Saint
Iohn
saith
,
who
also
speaketh
of
the
holy
Ghost
,
saying
:
The
annointing
that
you
haue
receiued
from
him
,
abideth
in
you
,
and
you
need
not
to
bee
taught
,
but
as
the
same
annointing
teacheth
you
all
thinges
,
and
it
is
true
,
and
is
not
lying
,
and
as
it
taught
you
,
yee
shall
abide
in
him
.
Saint
Paul
calling
vs
the
temples
of
God
,
addeth
this
reason
,
the
holie
Ghost
dwelleth
in
vs
.
This
name
Christian
,
deriued
from
Christ
,
and
proper
to
his
disciples
,
confirmeth
the
same
:
For
likewise
,
as
the
same
Apostle
sayth
,
They
that
haue
not
the
spirite
of
Christ
are
not
his
.
But
as
there
is
no
true
or
naturall
fyre
but
yeeldeth
heate
or
light
,
so
the
holye
Ghost
cannot
bee
in
vs
wythout
the
feeling
and
shewing
forth
of
effectes
beseeming
his
holynesse
.
And
therefore
this
:
name
Christ
aduertising
vs
that
wee
are
partakers
of
the
annointing
of
his
holy
spirite
,
should
be
vnto
vs
a
mightie
and
liuely
argument
to
amend
our
liues
.
And
this
shall
wee
the
better
vnderstand
,
by
considering
the
names
attributed
to
this
spirite
,
to
represent
vnto
vs
the
effectes
of
the
same
.
that
hath
raised
Iesus
Christ
from
the
dead
,
shall
quicken
your
mortall
bodies
with
his
spirit
dwelling
in
you
.
In
this
sense
is
he
named
the
second
Adam
,
that
proceeded
from
heauen
in
a
quickning
spirite
.
For
the
Apostle
compareth
the
spirituall
life
that
Christ
by
his
spirit
imparteth
to
the
beleeuers
,
with
the
sensual
life
that
men
receiue
from
the
first
Adam
.
And
therefore
we
do
in
vaine
boast
of
Christianitie
and
the
spirit
of
Christ
,
so
long
as
we
are
not
so
renued
,
as
to
haue
nothing
in
common
with
the
vnbeleeuers
that
dwell
vnder
the
tirannie
of
the
vncleane
spirit
,
which
infecteth
with
all
corruptions
&
defilings
,
all
those
that
haue
not
the
spirit
of
Christ
.
9
Particularly
he
is
named
the
earnest
pennie
of
our
inheritance
.
As
when
a
man
doth
purchase
an
inheritance
,
hee
first
giueth
earnest
,
that
is
,
some
part
of
the
monie
promised
,
Come
vnto
the
waters
all
yee
that
thirst
.
Againe
,
I
will
poure
my
spirite
vppon
the
thirstie
,
and
my
riuers
vpon
the
drie
.
Then
to
expound
the
same
,
he
sayth
,
I
will
poure
forth
my
spirite
vpon
thy
seede
.
Heereby
doth
hee
shewe
vs
,
that
as
raine
with
the
moisture
thereof
fatteth
the
earth
to
make
it
fruitfull
,
so
doth
the
holy
spirite
with
his
inuisible
grace
make
vs
fruitfull
,
to
produce
the
fruites
of
righteousnes
,
as
Iesus
Christ
also
declareth
,
saying
:
He
that
beleeueth
in
me
,
out
of
his
belly
shall
flowe
riuers
of
the
water
of
life
.
This
,
saith
S.
Iohn
,
he
spake
of
the
spirit
that
all
they
should
receiue
that
beleeued
in
him
.
As
therefore
if
hearbs
watered
do
stil
continue
drie
,
we
iustly
saie
they
are
dead
,
so
can
we
not
aduow
our selues
to
be
Christians
,
watered
with
the
spirit
of
Christ
so
long
as
in
sted
of
bearing
fruit
,
by
amendement
of
life
,
and
giuing
our selues
to
good
workes
,
we
continue
drie
and
withered
.
10
Sometimes
hee
is
also
called
Water
,
to
signifie
his
power
to
purge
and
cleanse
our
filth
and
corruption
,
as
Ezechiel
sayth
:
I
will
poure
vpon
you
cleane
waters
and
yee
shall
bee
cleansed
,
I
will
cleanse
you
from
all
your
filthines
,
and
from
your
Gods
of
doung
.
And
will
giue
vnto
you
a
new
heart
,
and
will
put
into
you
a
new
spirite
,
and
I
will
take
your
stonie
heart
out
of
your
flesh
,
and
will
giue
you
a
heart
of
flesh
,
and
I
will
put
my
spirit
into
you
,
and
cause
you
to
walke
in
my
statutes
,
and
to
keepe
my
ordinances
,
and
you
shall
doo
them
.
But
if
we
in
lieu
of
amending
our
liues
,
do
abide
in
our
filthinesse
and
corruption
,
with
stonie
heartes
,
and
keepe
not
the
ordinances
of
the
Lord
,
it
is
in
vaine
for
vs
to
intitle
our selues
Christians
,
watered
with
the
holye
waters
of
his
spirit
.
And
because
that
by
watering
vs
with
the
liquors
of
his
graces
,
hee
maketh
vs
strong
and
cheerefull
in
the
seruice
of
God
,
12
This
vnction
of
the
holy
spirite
dyd
our
Lorde
Iesus
Christ
receiue
,
to
the
end
to
exercise
three
offices
requisite
to
our
saluation
:
namely
,
to
be
our
king
,
our
Priest
,
and
our
Prophet
.
And
this
also
to
represent
vnto
vs
,
how
deeply
this
name
Christ
bindeth
vs
to
amend
our
liues
.
First
for
the
office
of
king
:
Let
not
sinne
,
sayth
Saint
Paul
,
raigne
in
you
,
to
obey
the
lusts
thereof
.
And
Iesus
Christ
sayth
;
Bee
of
good
cheere
for
I
haue
ouercome
the
world
.
And
the
Apostle
promiseth
vs
that
God
will
tread
downe
sathan
vnder
our
feet
.
Thus
this
king
hauing
deliuered
vs
out
of
the
handes
of
our
enemies
,
bindeth
vs
,
as
Zacharie
sayth
,
Without
feare
to
serue
him
in
righteousnes
and
holynes
all
the
dayes
of
our
lyfe
:
and
so
to
amend
.
Let
vs
also
remember
that
the
scepter
of
a
good
pastor
is
deliuered
vnto
him
blessedly
to
guide
his
sheepe
that
shall
heare
his
voyce
,
13
The
second
office
of
Christ
,
is
to
be
our
high
Priest
,
who
offered
himselfe
a
sacrifice
vnto
God
,
that
by
his
death
hee
myght
satisfie
his
iustice
,
and
so
reconcile
vs
to
him
.
Who
is
there
then
among
vs
,
that
representing
to
himselfe
,
that
it
is
the
welbeloued
sonne
of
God
,
and
the
prince
of
glorie
,
that
giueth
himselfe
,
not
to
a
common
death
,
but
euen
to
the
shamefull
and
cursed
death
of
the
crosse
,
together
with
the
apprehension
and
feeling
of
the
wrath
and
terrible
indignation
of
God
,
ingendering
in
his
bodie
horrible
terrour
and
mortall
anguish
in
his
soule
:
And
all
this
for
his
enemyes
,
by
nature
the
children
of
wrath
,
poore
sinners
,
and
the
bond
men
of
Sathan
:
What
man
is
there
,
I
saie
,
that
meditating
vpon
these
things
,
shall
not
bee
euen
rauished
in
admiration
of
his
incomprehensible
loue
towardes
vs
?
which
loue
Saint
Paul
doeth
at
large
and
verie
often
make
mention
of
.
Is
it
possible
that
this
name
Christ
,
If
anie
man
(
sayth
the
Apostle
Saint
Paul
)
loue
not
the
Lord
Iesus
Christ
,
let
him
bee
had
in
execration
,
yea
,
maranatha
,
or
excommunicate
to
death
.
That
is
to
saie
,
let
him
bee
cut
off
from
the
Church
,
as
the
reprobate
shal
be
at
the
comming
of
Christ
,
whereof
they
are
warned
in
this
word
Maran-atha
,
which
signifieth
,
The
Lorde
commeth
.
Yet
is
there
more
.
This
Priest
dying
for
vs
,
hath
killed
sinne
and
corruption
in
his
owne
bodie
,
as
is
before
declared
:
And
to
the
end
that
sinne
might
die
in
vs
,
and
that
we
might
practise
this
saying
of
the
holy
Apostle
Saint
Peter
,
Inasmuch
as
Christ
hath
suffered
for
vs
in
the
flesh
,
that
is
to
saie
,
in
his
humanitie
,
let
vs
arme
our selues
with
the
same
minde
,
which
is
,
that
wee
hauing
suffered
and
beeing
dead
with
him
,
as
concerning
the
corruption
of
the
flesh
,
shoulde
desist
from
sinne
,
to
the
ende
,
that
hence
forwarde
wee
shoulde
liue
(
as
much
time
as
remaineth
in
the
flesh
)
not
after
the
lustes
of
men
,
but
after
the
will
of
God
.
And
this
is
the
amendement
that
Iesus
doeth
commaunde
.
Saint
Iohn
sayth
,
that
Christ
hath
made
vs
kinges
and
Priestes
vnto
God
:
This
is
another
reason
to
moue
vs
the
more
seruently
to
amende
,
in
respect
as
well
of
the
one
office
as
of
the
other
.
First
,
Beholde
therefore
howe
this
honour
which
wee
receiue
of
Iesus
Christ
,
14
There
doth
yet
remaine
the
office
of
a
Prophet
,
which
also
doth
admonish
vs
to
amend
,
because
hee
hath
reuealed
vnto
vs
all
that
hee
hath
knowen
of
his
father
,
They
are
not
in
Christ
,
neither
haue
anie
portion
in
the
commonwealth
of
Israel
,
but
are
straungers
to
the
couenant
of
the
promise
,
without
hope
,
and
are
without
God
in
the
world
.
And
in
deede
,
if
Gods
worde
bee
,
as
Dauid
calleth
it
,
a
light
to
our
steps
,
those
men
to
whome
the
worde
is
not
directed
,
The
seruant
,
sayth
Iesus
Christ
,
that
hath
knowen
his
masters
will
,
and
hath
not
done
it
,
shal
be
punished
much
more
grieuously
than
hee
that
neuer
knew
it
.
And
surely
the
sins
committed
by
those
that
know
the
wil
of
God
,
are
not
only
transgression
against
the
lawe
,
but
also
contempt
&
misprision
against
the
maiestie
of
God
.
And
in
that
regard
doth
Iesus
Christ
denounce
agaynst
many
townes
wherein
the
Gospell
was
preached
,
a
more
horrible
and
terrible
iudgement
,
than
against
Sodome
,
Gomorrha
and
other
townes
that
heard
the
word
of
the
Lorde
.
Seeing
therefore
that
this
worde
,
The
seuenth
cause
of
Amendement
gathered
of
the
signification
of
this
worde
Amend
.
Chap.
7.
IN
the
first
Chapter
of
the
first
booke
,
we
haue
declared
that
the
holy
Ghost
commanding
vs
to
amend
,
doeth
ordinarily
vse
two
wordes
,
whereof
the
one
doth
signifie
,
Be
ye
better
aduised
,
or
learne
to
know
your
ignorance
or
fault
,
and
the
other
as
much
as
if
wee
should
saie
,
Returne
and
conuert
.
By
the
first
the
holy
Ghost
teacheth
,
that
it
is
a
great
folly
to
offend
God
,
considering
that
God
exhorting
vs
to
amend
,
commandeth
vs
to
be
wise
and
aduised
.
And
the
other
confirmeth
it
to
be
in
truth
a
great
folly
:
For
when
God
saith
,
Conuert
&
returne
to
me
,
namely
,
by
amendement
:
he
giueth
vs
to
vnderstand
,
that
by
transgressing
his
law
,
we
go
to
the
deuill
,
&
by
amending
we
turne
backe
and
go
from
the
deuill
to
the
liuing
God
.
And
in
deed
,
if
anie
man
list
to
demand
what
waie
the
idolaters
,
fornicators
,
whoremongers
,
dronkardes
,
couetous
persons
,
dreamers
,
blasphemers
:
and
to
bee
short
,
all
they
that
giue
themselues
to
the
world
,
and
to
the
lusts
of
the
flesh
,
doo
take
:
the
aunswere
is
certaine
and
readie
,
euen
they
that
take
the
waie
that
leadeth
to
hell
,
that
forsaking
life
they
go
to
death
,
and
running
from
God
,
they
draw
neere
to
the
deuil
.
Saint
Paul
making
a
catalogue
of
these
people
,
doth
resolutely
pronounce
,
they
shall
not
inherit
the
kingdome
of
God
:
also
,
that
the
reward
of
sinne
is
death
:
and
cursed
is
he
that
keepeth
not
the
commandements
of
the
law
.
And
because
there
are
few
that
take
care
to
obey
God
,
&
to
amend
their
liues
,
broade
is
the
gate
and
path
that
leadeth
to
destruction
.
As
therefore
if
a
man
departing
from
Paris
,
taketh
his
waie
into
Spaine
,
and
yet
giueth
out
that
hee
wil
take
his
waie
through
Flanders
or
Holand
,
euerie
man
will
scorne
him
as
a
foole
,
or
take
pittie
of
him
as
if
he
were
a
senselesse
person
,
that
goeth
farre
amisse
:
euen
so
is
it
with
him
,
who
taking
no
course
to
amend
,
but
continuing
in
offending
of
God
,
doth
neuertheles
say
&
vphold
that
he
will
go
to
heauen
:
for
euery
man
may
iudge
him
to
be
senselesse
and
greatly
out
of
the
waie
,
because
he
taketh
the
contrarie
course
which
leadeth
to
hell
.
2
Now
if
there
be
no
greater
madnes
or
pernitious
folly
,
than
by
offending
God
,
to
take
the
waie
to
hell
and
euerlasting
fire
,
Iesus
Christ
in
commanding
vs
to
amend
,
doth
iustly
saie
:
Be
ye
wise
&
better
aduised
,
and
conuert
&
returne
to
me
.
And
in
deed
if
God
should
aske
the
sinner
,
Wilt
thou
amend
?
Wilt
thou
go
to
hel
fire
,
into
weeping
and
gnashing
of
teeth
with
the
deuills
?
There
is
no
man
so
desperate
but
that
he
will
answere
,
No
Lorde
,
God
forbid
:
yet
hath
not
God
good
cause
to
replie
?
Why
?
thou
takest
the
way
thether
,
thy
workes
doo
leade
to
hell
and
euerlasting
destruction
,
and
therefore
amend
:
But
how
Lord
?
be
better
aduised
:
As
now
thou
turnest
thy
backe
to
me
,
and
thy
face
to
the
deuill
:
so
turne
&
conuert
thou
to
mee
.
Where
thou
goest
from
heauen
,
and
drawest
neere
vnto
hell
,
turne
backe
,
leaue
the
world
,
the
flesh
,
and
all
the
corruptions
of
the
same
,
&
walking
in
my
commandements
amend
thy
life
.
Thus
turning
thy
backe
to
the
deuil
,
&
thy
face
vnto
me
,
going
from
hell
,
thou
shalt
come
to
me
the
fountaine
of
life
euerlasting
.
And
in
deed
saith
S.
Augustin
,
we
draw
neere
vnto
God
,
who
is
euery
where
,
The
eight
cause
of
Amendement
,
taken
of
the
reason
added
by
Iesus
Christ
,
where
he
saith
,
For
the
kingdome
of
heauen
or
of
God
is
at
hand
.
Chap.
8.
NOw
let
vs
especially
consider
the
reason
added
by
Iesus
Christ
,
For
the
kingdome
of
heauen
,
or
of
God
,
is
at
hand
.
And
for
the
better
vnderstanding
therof
,
let
vs
note
three
significations
of
the
kingdome
of
heauen
.
First
,
by
this
kingdome
is
signified
the
blessed
estate
and
incomprehensible
felicitie
that
wee
shall
inioye
after
the
resurrection
,
is
when
Iesus
Christ
sayth
,
Many
shall
come
from
the
East
and
from
the
West
,
and
shall
sit
at
the
table
in
the
kingdome
of
heauen
,
with
Abraham
,
Isaac
,
and
Iacob
.
Agayne
;
Not
euery
one
that
sayth
Lord
,
Lord
,
shall
enter
into
the
kingdome
of
heauen
,
but
hee
that
doth
the
will
of
my
father
shall
enter
into
the
kingdome
of
heauen
.
Againe
,
Suffer
little
children
to
come
vnto
mee
,
for
vnto
such
belongeth
the
kingdome
of
heauen
.
And
so
in
many
other
passages
.
Secondly
,
by
the
kingdom
of
heauen
is
signified
the
estate
of
the
regenerate
man
,
which
consisteth
in
the
true
knowledge
of
God
,
in
faith
,
in
mortification
of
the
olde
man
,
and
in
newnesse
of
lyfe
.
As
when
Iesus
Christ
sayth
,
The
kingdome
of
God
is
in
you
.
The
kingdome
of
God
is
not
meate
or
drinke
,
but
righteousnes
,
and
peace
,
and
ioy
in
the
holy
Ghost
.
Thirdly
,
These
onely
are
my
companions
in
the
worke
of
the
kingdom
of
God
.
Againe
,
as
where
Iesus
Christ
saith
,
He
that
is
best
in
the
kingdome
of
heauen
is
greater
than
Iohn
the
Baptist
.
Whereto
wee
also
refeere
this
saying
of
Iesus
Christ
,
The
kingdome
of
heauen
is
like
vnto
seede
that
fell
in
diuerse
groundes
.
Thereby
signifying
,
that
the
holy
ministerie
bringeth
not
fruit
in
all
men
.
Likewise
,
where
he
compareth
the
kingdome
of
heauen
to
a
treasure
hidden
in
the
earth
,
and
to
a
marchant
that
sought
for
good
pearles
,
thereby
to
shew
how
highly
wee
are
to
esteeme
of
the
holy
ministerie
.
2
All
these
significations
of
the
kingdome
of
heauen
,
ought
mightily
to
moue
vs
to
amendement
.
First
,
when
by
the
kingdome
of
heauen
is
signified
the
blessed
estate
and
incomprehensible
felycitie
that
wee
shall
inioy
in
heauen
:
therein
are
wee
taught
that
our
estate
is
farre
different
from
the
estate
of
bruite
beastes
,
who
by
their
death
are
reduced
to
naught
:
For
as
for
men
,
when
they
die
,
all
is
not
death
with
them
,
but
they
that
beleeuing
in
Iesus
Christ
haue
amended
,
their
liues
shal
depart
into
a
life
replenished
with
all
glorie
,
ioy
,
and
incomprehensible
&
eternall
felicity
,
heere
signified
by
the
kingdome
of
heauen
:
as
contrariwise
,
they
that
remaine
hardned
in
theyr
euill
doinges
,
shall
for
euer
bee
tormented
with
the
fire
of
Gods
wrath
.
that
sleepe
in
the
dust
,
shall
awake
,
some
to
life
eternall
,
and
others
to
eternall
reproch
and
infamie
.
The
houre
shall
come
that
all
that
are
in
the
graues
shal
heare
the
voice
of
the
sonne
of
man
,
and
shall
come
foorth
,
euen
they
that
haue
done
good
,
to
the
resurrection
of
life
,
&
they
that
haue
done
euil
,
to
the
resurrection
of
condemnation
.
And
to
this
end
shall
Iesus
Christ
come
to
iudge
the
world
,
that
the
children
of
God
that
haue
amended
their
liues
,
may
be
exalted
into
the
fruition
of
the
kingdome
of
heauen
,
&
contrariwise
,
the
disobedient
swallowed
vp
with
the
deuill
&
his
Angels
in
hell
.
That
we
may
the
better
feel
the
efficacie
of
this
reason
,
For
the
kingdom
of
heauen
is
at
hand
,
we
are
vndoubtedly
to
beleeue
,
(
&
it
is
in
deed
an
article
of
our
faith
)
that
Iesus
Christ
shall
come
to
iudge
the
quicke
and
the
dead
.
And
in
this
respect
S.
Paul
writing
to
Timothie
,
I
summon
thee
before
God
,
&
before
the
Lord
Iesus
Christ
,
who
in
his
appearance
and
kingdome
shall
iudge
the
quicke
&
the
dead
.
God
hath
ordained
a
daie
when
he
shall
iudge
all
the
world
in
righteousnes
.
This
was
an
old
resolute
point
of
the
Iews
religion
,
as
it
appeareth
by
these
sentences
of
Iesus
Christ
.
The
men
of
Niniue
shall
rise
in
the
day
of
iudgement
to
condemne
this
generation
,
it
shall
be
more
easie
for
Sodom
in
the
daie
of
iudgement
than
for
those
townes
that
woulde
not
receiue
the
Gospel
.
These
threatnings
wold
haue
bin
of
smal
waight
with
the
Iewes
,
had
they
not
bin
perswaded
that
there
was
a
daye
of
iudgement
,
wherein
the
children
of
God
should
be
receiued
in
to
the
kingdome
of
heauen
,
and
the
vnbeleeuers
and
obdurate
in
wickednes
cast
into
euerlasting
death
.
3
To
the
end
the
rather
to
confirme
vs
in
the
expectation
of
this
daie
of
iudgement
so
much
to
be
desired
,
and
so
blessed
for
those
that
do
amend
their
liues
,
but
so
terrible
to
the
rebellious
&
obstinate
.
When
the
son
of
man
shall
come
in
his
glorie
,
&
all
the
angels
with
him
,
then
shal
he
sit
vpon
the
throne
of
his
glorie
,
and
he
shal
separate
the
sheep
from
the
goats
,
and
he
shall
set
the
sheep
on
his
right
hand
&
the
goats
on
his
left
,
&
to
them
on
his
right
hand
he
shal
say
,
Come
ye
blessed
of
my
father
,
inherite
the
kingdome
prepared
for
you
from
the
beginning
of
the
world
.
And
to
them
on
the
left
hand
hee
shall
saie
,
Depart
from
me
ye
cursed
into
euerlasting
fyre
,
which
is
prepared
for
the
deuill
and
his
Angels
,
and
they
shal
go
into
euerlasting
paines
,
and
the
righteous
into
euerlasting
life
.
Let
vs
therefore
bee
fully
resolued
,
that
the
daie
will
come
that
such
as
haue
amended
theyr
liues
,
increasing
in
faith
,
working
in
loue
,
and
fructifying
in
good
workes
,
shall
bee
gathered
into
the
fruition
of
the
kingdome
of
heauen
,
and
the
others
into
euerlasting
fyre
.
And
in
deede
,
sith
it
is
so
,
sayth
Saint
Augustine
,
that
all
thinges
before
prophesied
in
the
holy
Scriptures
,
4
Neither
can
we
anie
way
doubt
thereof
,
if
we
haue
anie
reason
or
vnderstanding
.
For
if
we
beleeue
that
there
is
a
God
(
which
all
nations
in
the
world
doo
confesse
)
we
must
also
beleeue
that
hee
is
righteous
:
if
he
be
righteous
,
hee
will
reward
the
righteous
that
amend
their
liues
,
&
punish
the
disobedient
that
are
giuen
to
wickednes
.
But
this
reward
or
punishment
is
not
performed
in
this
life
but
in
part
,
and
that
verie
seldome
,
as
both
the
Prophet
manifestly
declareth
in
the
71.
psalme
,
and
experience
doth
dayly
teach
.
It
followeth
therefore
that
after
this
life
there
is
another
,
wherin
the
righteous
haue
their
reward
,
euen
the
fruition
of
the
kingdome
of
heauen
,
and
the
disobedient
shal
be
punished
with
euerlasting
torments
.
This
discourse
doth
S.
Paul
confirme
in
expresse
words
:
for
he
seeing
the
persecutions
of
the
faithful
,
To
the
end
,
saith
he
,
that
ye
may
be
accounted
worthie
the
kingdome
of
God
,
for
the
which
ye
do
also
suffer
.
For
it
is
a
righteous
thing
with
God
to
recompence
tribulation
to
them
that
trouble
you
,
and
to
you
that
are
troubled
,
rest
with
vs
.
But
when
shal
that
be
?
Euen
when
the
Lord
Iesus
shal
shew
himselfe
from
heauen
with
his
mightie
Angels
,
In
flaming
fire
,
rendering
vengeance
to
them
that
do
not
know
God
,
&
which
obey
not
the
Gospell
of
our
Lord
Iesus
Christ
,
which
shall
be
punished
with
euerlasting
perdition
,
from
the
presence
of
the
Lord
,
and
from
the
glorie
of
his
power
,
when
he
shall
come
to
be
glorified
in
his
Saincts
,
&
to
be
made
maruellous
in
all
them
that
beleeue
.
If
then
it
bee
a
righteous
thing
with
him
to
recompence
tribulation
,
as
is
aforesayd
,
to
those
that
trouble
vs
,
euen
vs
I
say
,
that
are
pore
vpon
earth
,
how
much
more
righteous
will
it
be
with
him
,
most
horribly
&
eternally
to
punish
those
that
haue
persecuted
euen
the
person
of
Iesus
Christ
,
the
welbeloued
sonne
of
God
?
In
this
sense
is
this
daie
called
the
daie
of
the
restoration
of
al
thinges
,
because
the
disorder
and
confusion
that
seemeth
now
to
be
in
the
gouernment
of
the
world
,
5
True
it
is
,
as
Saint
Peter
saith
,
that
in
the
later
times
there
shall
come
scorners
,
that
shall
walke
after
their
owne
lusts
,
&
say
,
Where
is
the
promise
of
his
comming
?
For
since
the
fathers
died
all
things
continue
alike
from
the
beginning
of
the
creation
.
And
in
deed
,
we
now
see
but
too
many
that
are
not
touched
with
the
apprehension
either
of
the
kingdome
of
heauen
,
or
of
the
torments
of
hell
,
but
are
possessed
with
prophane
and
deuilish
spirits
,
that
take
al
to
be
but
fables
that
is
spoken
as
well
of
the
kingdome
of
heauen
,
promised
to
the
faithfull
,
as
of
the
tormentes
of
hell
prepared
for
the
wicked
.
And
this
is
a
pernitious
pollicie
of
Sathan
,
wherewith
he
discourageth
the
faithfull
from
walking
in
the
feare
of
God
,
from
amending
their
liues
,
6
This
is
the
foundation
whereupon
the
Apostle
laieth
holde
to
perswade
men
to
repentance
and
amendement
of
lyfe
.
God
,
sayth
hee
,
nothing
regarding
this
time
of
ignorance
,
now
admonisheth
all
men
euerie
where
to
repent
,
because
hee
hath
appoynted
a
daie
in
the
which
hee
will
iudge
the
worlde
in
righteousnesse
.
But
how
in
righteousnesse
?
Euerie
man
shall
,
as
else
where
it
is
sayde
,
receiue
the
thinges
that
are
done
in
his
bodie
,
according
as
hee
hath
done
,
whether
it
bee
good
or
euill
,
and
God
will
render
to
euerie
man
according
to
his
workes
.
That
is
,
to
them
which
by
continuance
in
well
dooing
seeke
glorie
,
honour
,
and
immortalitie
,
eternall
life
:
but
vnto
them
that
are
contentious
,
and
disobey
the
truth
,
and
obey
vnrighteousnes
,
shall
be
indignation
and
wrath
.
7
Albet
we
see
not
this
kingdome
of
heauen
,
The
grace
of
God
,
saith
S.
Paul
,
that
bringeth
saluation
to
al
men
,
hath
appeared
,
&
teacheth
vs
that
we
should
denie
vngodlynes
and
worldly
lusts
,
and
that
we
should
liue
righteously
,
soberly
,
and
godly
in
this
present
world
,
looking
for
the
blessed
hope
and
appearing
of
the
glorie
of
God
,
which
is
our
sauiour
Iesus
Christ
.
The
same
Apostle
gaue
thanks
to
God
for
the
Colossians
,
when
he
heard
of
their
faith
and
loue
,
for
the
hopes
sake
which
was
laid
vp
for
them
in
heauen
.
Welbeloued
,
we
are
now
the
children
of
God
,
but
yet
it
doth
not
appeare
what
we
shal
be
,
and
we
know
that
when
Iesus
Christ
shal
appear
,
we
shall
be
like
him
for
we
shall
see
him
as
he
is
.
And
euery
man
that
hath
this
hope
in
him
,
purgeth
himselfe
euen
as
he
is
pure
.
8
But
to
the
end
the
more
earnestly
to
incourage
vs
to
amend
our
liues
,
in
hope
of
the
kingdome
of
heauen
,
wee
are
moreouer
to
apprehend
the
incomprehensible
excellencie
of
the
glorie
and
ioye
that
we
shall
inioy
in
this
kingdome
,
when
our
bodies
being
risen
againe
vncorruptible
and
immortall
,
like
vnto
the
image
of
the
glorious
bodie
of
Christ
,
reunited
to
their
sanctified
souls
,
shall
be
lifted
vp
into
the
house
of
God
our
father
aboue
all
heauens
,
wher
we
shall
see
the
face
of
God
,
as
the
Sun
in
his
brightnes
.
&
shall
inioy
the
fruit
of
the
praiers
of
Iesus
Christ
,
when
he
said
,
wil
that
they
which
thou
hast
giuen
mee
,
bee
with
me
where
I
am
,
that
they
may
see
my
glorie
which
thou
hast
giuen
me
.
When
Iesus
Christ
hath
rendered
the
kingdome
to
God
his
father
,
then
shall
God
the
father
,
the
son
&
the
holy
Ghost
,
be
vnto
vs
all
in
all
:
yea
,
euen
such
a
fulnes
of
good
and
felicitie
,
that
as
sundrie
vessels
cast
into
the
sea
are
so
filled
with
water
that
they
can
desire
or
hold
no
more
,
so
this
sea
of
diuinity
being
in
vs
all
in
all
,
we
shall
be
replenished
and
satisfied
with
life
,
glorie
,
and
ioy
,
so
as
we
shall
not
bee
able
to
desire
or
haue
anie
more
.
9
If
the
representation
&
remembrance
of
this
kingdom
of
heauen
,
doth
not
kindle
our
heartes
with
a
feruent
desire
to
attaine
thereto
,
and
by
desiring
the
same
,
to
amend
our
liues
,
that
we
may
take
the
path
that
leadeth
to
such
felicitie
,
the
same
is
an
assured
testimonie
that
wee
account
of
our selues
as
of
beastes
,
that
looke
for
no
goodnesse
after
death
.
And
on
the
other
side
,
if
the
apprehension
of
the
fire
that
neuer
shall
be
quenched
,
of
the
wormes
that
shall
be
alwayes
gnawing
,
of
the
terrible
darknes
,
of
the
weeping
and
gnashing
of
teeth
through
the
feeling
of
the
heauy
wrath
of
the
liuing
God
,
doth
not
moue
our
harts
to
feare
to
offend
him
,
and
in
offending
him
,
to
cast
our selues
into
the
gulfe
and
bottomlesse
pit
of
this
eternall
wo
:
The
same
is
an
euident
token
that
wee
are
either
Atheists
or
Saduces
,
that
beleeue
neither
the
resurrection
of
the
bodie
,
nor
the
immortality
of
the
soul
.
To
be
short
;
neither
heauen
nor
hell
.
10
When
therefore
we
heare
that
Christ
,
to
the
end
to
induce
vs
to
amendement
,
alleadgeth
this
reason
,
For
the
kingdome
of
heauen
is
at
hand
.
Let
vs
stedfastly
beleeue
that
there
is
a
kingdom
of
heauen
replenished
with
glorie
&
immortall
ioy
,
&
let
the
apprehension
of
such
a
felicitie
inflame
our
harts
with
a
feruent
&
resolute
desire
to
denie
our selues
,
the
world
,
and
the
flesh
,
&
so
to
amend
our
liues
,
that
louing
God
and
our
neighbors
,
and
endeuouring
to
yeld
vnto
him
all
obedience
,
we
may
conforme
our
actions
to
his
holy
and
good
will
,
as
in
hart
to
seeke
nothing
so
much
as
to
please
him
,
and
to
abhorre
nothing
more
than
the
offending
of
him
.
Let
vs
alwayes
thinke
with
our selues
that
wee
are
no
beasts
,
who
after
death
haue
no
feeling
of
good
or
euill
:
but
contrariwise
,
let
vs
consider
that
at
the
seperation
,
either
of
the
body
or
of
the
soule
,
the
soule
must
goe
either
to
heauen
or
to
hell
,
also
that
the
bodye
must
followe
after
:
yea
night
and
day
let
vs
thinke
and
meditate
vpon
the
difference
that
shal
be
betweene
those
that
shall
goe
into
the
kingdome
of
heauen
,
and
the
others
that
shall
departe
into
hell
.
11
Let
vs
remember
that
not
for
a
thousand
yeares
,
but
euen
for
euer
and
infinitely
we
shal
be
either
in
soueraigne
blisse
,
or
in
extream
misery
.
Can
we
then
possibly
apprehend
the
glory
and
felicity
of
this
kingdome
of
heauen
,
Labour
to
enter
in
at
the
narow
gate
,
least
when
you
shall
say
Lord
open
vnto
vs
the
gate
of
the
kingdome
of
heauen
,
that
we
may
come
in
,
he
answereth
:
I
know
ye
not
:
depart
from
me
ye
workers
of
iniquitie
.
There
shal
be
weeping
and
gnashing
of
teeth
,
when
he
shall
see
Abraham
,
Isaac
,
and
Iacob
,
and
all
the
prophets
in
the
kingdome
of
God
,
and
your selues
shut
out
at
dores
.
Let
vs
beholde
the
difference
betweene
the
two
theeues
that
were
hanged
on
either
side
of
Iesus
Christ
,
of
whom
the
one
departed
into
hell
,
This
day
thou
shalt
be
with
me
in
Paradise
.
Let
vs
looke
vpon
the
soule
of
Lazarus
,
by
the
Angels
caryed
into
Abrahams
bosome
,
where
it
rested
in
ioy
,
as
hee
testified
,
I
am
tormeneted
in
this
flame
.
When
he
praieth
to
be
refreshed
with
a
little
water
,
but
was
denyed
:
To
be
short
,
let
vs
beholde
the
great
multitude
of
the
blessed
that
stood
before
the
throne
and
in
the
presence
of
the
Lambe
,
clothed
in
long
white
garments
,
with
branches
of
palmes
of
victorye
in
their
handes
,
seruing
God
day
and
night
,
gouerned
by
the
Lambe
,
and
by
him
leadde
to
the
liuely
springes
of
water
:
The
ninth
cause
of
amendment
,
taken
hereof
,
that
the
kingdome
of
God
which
we
looke
for
in
heauen
,
doth
admonish
vs
that
we
are
strangers
pilgrimes
,
and
trauelers
in
this
life
.
Chap.
9.
THe
holy
scripture
doth
many
times
tearme
vs
strangers
,
pilgrims
and
trauellers
:
neither
is
it
onely
as
it
was
with
Abraham
,
I
am
a
stranger
and
a
forrener
amongst
you
,
and
as
it
is
daylye
with
those
who
flying
from
persecution
,
and
forsaking
the
land
of
their
natiuitie
,
doe
goe
to
dwell
in
another
prouince
and
kingdome
wherein
they
are
strangers
:
but
we
are
so
tearmed
in
respect
of
the
kingdome
of
heauen
,
our
true
and
eternall
countrey
,
And
indeed
if
we
be
Burgesses
of
heauen
,
2
This
doth
the
Apostle
writing
to
the
Hebrews
euidently
declare
,
All
these
died
in
the
faith
,
and
receiued
not
the
promises
;
but
saw
them
a
farre
of
and
beleeued
them
,
and
receiued
them
thankefullye
,
and
confessed
that
they
were
strangers
and
pilgrims
on
the
earth
:
For
they
that
say
such
things
,
declare
plainely
that
they
seeke
a
countrey
.
And
if
they
had
beene
mindefull
of
that
countrey
from
whence
they
came
out
,
they
had
leisure
to
haue
returned
.
But
now
they
desire
a
better
,
that
is
an
heauenly
.
Wherfore
God
is
not
ashamed
of
them
to
be
called
their
God
:
for
he
hath
prepared
for
them
a
Cittie
.
Heere
the
Apostle
sheweth
,
that
Abraham
,
Isaack
,
and
Iacob
were
strangers
in
the
land
of
Canaan
,
in
respect
of
Vr
in
Chaldea
,
from
whence
they
came
,
when
Abraham
at
Gods
commandement
,
left
his
countrey
,
his
kinred
,
and
the
house
of
his
father
.
But
in
that
they
were
called
forreiners
and
strangers
,
it
was
not
in
that
respect
,
but
in
respect
of
heauen
,
where
God
had
prepared
a
Cittie
for
them
:
and
therefore
albeit
they
had
time
to
returne
to
Vr
,
their
natiue
countrey
,
yet
sought
they
a
better
,
namely
the
heauenly
and
in
that
regarde
,
conuersing
vpon
earth
,
they
are
called
strangers
.
3
Now
the
remembrance
that
we
are
strangers
,
pilgrims
&
trauellers
,
ought
to
induce
vs
to
lift
vp
&
settle
our
thoghts
,
minds
&
cogitations
vpon
our
heauenly
country
:
that
in
the
contemplation
of
God
,
of
the
glory
of
Christ
,
and
of
the
excellency
of
our
inheritance
,
we
might
reioyce
with
the
angels
&
souls
of
the
saints
that
are
already
gathered
thither
,
and
incessantly
sing
praises
vnto
God
with
them
.
And
indeed
as
the
Apostle
saith
:
4
To
this
purpose
doe
we
read
of
a
great
Romain
personage
,
who
in
a
dreame
or
conceit
being
ascended
into
the
region
of
heauen
among
the
Starres
,
Lord
,
it
is
good
for
vs
to
be
heere
,
let
vs
builde
three
tabernacles
.
What
then
would
we
doe
if
we
should
conuerse
in
heauen
,
and
there
beholde
the
maiestye
of
God
,
and
the
glorye
of
Iesus
Christ
?
wold
not
euen
the
apprehension
therof
allure
vs
to
wish
to
dwell
there
,
and
to
forget
and
despise
the
earth
?
or
then
remembring
and
looking
towardes
the
same
,
woulde
wee
not
reproue
our selues
,
as
that
Romain
was
reproued
by
his
father
,
who
saide
vnto
him
,
why
dost
thou
yet
cast
downe
thine
eyes
vpon
the
earth
?
5
Among
other
the
vanities
that
men
doe
seeke
and
so
feruently
desire
,
is
glory
,
and
the
reputation
of
vertue
,
valour
,
riches
,
power
,
wisedome
,
and
such
other
like
:
but
this
Romain
Ethnick
being
in
a
dreame
,
rapt
aboue
the
starres
,
is
by
his
father
admonished
in
the
smalenesse
of
all
the
worlde
,
to
contemplate
the
vanity
of
this
ambition
,
men
will
talke
saith
hee
,
of
thee
and
thy
vertues
,
but
wher
?
be
it
throughout
the
Romain
Empire
:
yet
shall
not
thy
fame
passe
such
and
such
mountains
:
there
will
no
man
once
speake
of
thee
.
What
a
folly
is
it
therefore
so
to
delight
in
the
reputation
of
great
welth
,
ornaments
of
body
,
excesse
in
banquets
,
goodly
houses
,
honourable
functions
,
euen
wisedome
and
humaine
discretion
,
sith
all
this
fame
and
glory
shal
be
shut
vp
in
so
small
a
corner
of
the
worlde
,
that
when
thou
art
ascended
into
the
Citie
whereof
thy selfe
art
a
Burgesse
,
thou
shalt
not
be
able
to
see
it
:
most
men
labour
to
haue
faire
houses
,
gardens
of
pleasure
,
lordshippes
,
and
to
heape
vp
possession
vpon
possession
,
as
if
themselues
should
dwell
alone
vpon
the
earth
,
as
Esay
saith
:
6
Againe
,
such
as
are
strangers
in
a
forraine
countrey
,
and
haue
parents
and
great
wealth
in
their
natiue
soyle
,
being
hardlye
entreated
where
they
soiourne
,
and
vpon
the
pointe
to
returne
home
into
their
countrey
,
are
vndoubtedly
very
glad
thereof
:
euen
already
they
seeme
to
see
their
houses
,
lands
and
possessions
,
and
in
their
concei●s
,
doe
talke
with
their
parents
,
and
feele
a
feruent
desire
to
be
soone
there
:
euen
so
we
,
if
we
remember
that
in
heauen
we
haue
treasures
of
eternall
riches
,
an
vndefiled
inheritance
,
immortall
and
incorruptible
,
which
is
reserued
for
vs
:
a
heauenly
father
that
loueth
vs
in
his
welbeloued
son
,
our
elder
brother
Iesus
Christ
in
glory
,
the
angels
&
holy
spirits
in
ioy
,
and
that
wee
their
fellow
burgesses
,
haue
our
portion
in
all
these
goods
,
and
are
euen
vpon
the
point
to
be
really
in
heauen
with
them
:
why
should
we
not
be
rauished
with
a
feruent
desire
to
be
lifted
vp
thether
?
and
with
S.
Paul
to
say
:
I
couet
to
be
dissolued
and
to
be
with
Christ
:
O
wretched
men
that
we
are
,
who
shall
deliuer
vs
from
this
body
of
death
?
Shall
not
the
very
feeling
of
so
grieuous
and
so
many
bodily
afflictions
,
whereto
we
are
subiect
in
this
strange
land
,
cause
vs
seruently
to
pray
to
be
deliuered
from
the
same
:
7
Howbeit
attending
vntill
we
may
be
really
there
both
in
body
and
soule
,
let
vs
be
there
in
spirit
,
let
vs
be
conuersant
in
heauen
,
and
begin
to
feele
the
felicity
,
wherof
we
shall
hereafter
haue
full
and
perfect
fruition
:
in
this
conuersation
with
God
,
with
the
angels
,
and
with
the
holy
spirits
,
let
vs
more
and
more
learne
the
language
and
maners
of
heauen
,
to
the
end
wee
may
resemble
the
angels
&
saints
there
dwelling
.
When
Moses
had
conuersed
with
God
forty
daies
vpon
the
mountaine
,
Woe
is
me
that
I
remaine
in
Mesech
,
and
dwell
in
the
tentes
of
Keder
.
That
is
to
say
,
among
barbarous
nations
,
that
loue
not
the
Burgesses
of
heauen
:
let
the
hard
vsage
of
the
prince
of
this
world
in
this
strange
country
,
make
vs
to
couet
to
liue
among
the
blessed
Cittizens
of
the
kingdome
of
heauen
:
let
all
our
thoughtes
,
words
&
communication
testifie
,
that
in
spirit
we
are
already
there
,
yea
let
all
our
works
be
preparatiues
and
pathes
to
lead
vs
therinto
:
and
to
these
ends
,
let
vs
ouercome
all
that
might
break
of
or
hinder
our
so
happy
iourney
from
earth
to
heauen
.
8
We
must
moreouer
remember
,
that
we
are
pilgrimes
and
trauellers
,
and
therefore
for
the
attaining
to
the
place
whereto
wee
are
trauelling
,
wee
must
beware
of
three
points
.
First
,
of
turning
backe
againe
:
Secondly
,
of
turning
either
to
the
right
hand
,
or
to
the
lefte
:
Thirdly
,
of
standing
still
.
The
offending
of
God
and
transgressing
his
commaundementes
,
is
a
going
backe
againe
,
for
as
in
walking
after
his
woorde
and
in
his
feare
,
wee
goe
to
God
,
to
heauen
,
and
to
euerlasting
life
:
so
by
sinning
,
in
liewe
of
going
forwarde
,
wee
slippe
backe
and
drawe
toward
death
,
as
we
haue
before
more
at
large
declared
.
We
cannot
therefore
turne
backe
,
that
is
to
saye
,
offend
God
,
but
with
this
condition
,
that
wee
shall
fall
into
ruine
and
euerlasting
perdition
:
much
like
vnto
him
,
who
flying
from
his
enemies
that
pursue
him
,
in
liewe
of
sauing
himselfe
in
some
towne
,
turneth
backe
towardes
them
,
and
so
putteth
himselfe
into
their
handes
:
neither
are
we
without
many
and
mighty
enemies
that
pursue
vs
,
and
labour
to
make
vs
to
turne
backe
by
offending
God
,
and
these
must
wee
fight
against
:
Deerely
beloued
,
saith
the
Apostle
Saint
Peter
,
I
beseech
you
as
strangers
and
pilgrimes
,
abstayne
from
fleshly
lustes
,
which
fight
against
the
soule
.
Let
vs
diligently
note
that
hee
heere
saith
,
not
against
our
goods
,
to
rob
vs
of
them
,
neither
against
our
bodies
,
to
murder
vs
:
but
against
our
soules
,
to
induce
them
to
offend
God
,
&
so
to
drawe
them
into
euerlasting
damnation
.
And
heereof
haue
we
a
notable
example
in
the
person
of
Iob
:
Doth
Iob
feare
God
for
nought
?
Hast
thou
not
made
a
hedge
about
him
and
about
his
house
,
and
about
all
that
he
hath
on
euery
side
.
Thou
hast
blessed
the
work
of
his
hands
,
and
his
substance
is
increased
in
the
land
.
But
stretch
out
now
thy
hand
and
touch
all
that
he
hath
,
to
see
if
hee
will
not
blaspheme
thee
to
thy
face
.
He
therefore
fought
against
the
soule
,
seeking
by
out
ward
tribulation
to
induce
the
same
,
by
blaspheming
to
offend
God
.
9
This
is
a
strange
war
,
for
any
other
may
haue
an
end
,
either
by
making
peace
with
the
enemy
,
by
flying
farre
from
him
,
or
by
ouer
comming
him
in
fight
:
but
in
this
spirituall
warre
,
wee
can
not
lawfully
make
any
peace
or
agreement
with
our
enemies
the
deuil
,
the
worlde
,
and
the
flesh
:
God
doth
forbid
it
,
and
it
would
be
our
ouerthrow
and
destruction
:
for
they
be
euen
so
many
traitors
and
irreconciliable
murderers
,
yea
it
would
be
worse
for
vs
,
then
for
the
sheepe
to
make
peace
with
the
woolse
:
neither
can
we
fly
and
so
get
from
these
enemies
:
for
the
deuill
will
follow
vs
into
al
places
,
who
hath
a
whole
army
of
Souldiers
within
vs
,
euen
our
affections
and
couetous
lustes
that
we
beare
about
vs
.
Likewise
whersoeuer
we
become
,
we
shall
still
finde
the
worlde
an
enemy
:
it
resteth
therefore
that
onely
we
sight
and
ouercome
in
battell
.
Thus
doth
this
warre
somewhat
resemble
the
same
that
the
Children
of
Israel
prosecuted
against
the
Kinges
of
the
land
that
was
promised
vnto
them
when
they
went
to
take
possession
and
inheritance
thereof
:
10
As
we
must
therfore
beware
of
turning
back
by
offending
of
God
,
so
is
it
our
duety
to
take
heede
that
in
this
blessed
iourney
wee
turne
neither
to
the
right
hand
nor
to
the
lefte
.
By
those
that
turne
to
the
right
hand
,
wee
vnderstand
such
as
doe
indeede
fulfill
Gods
commaundement
,
yet
not
to
glorifie
him
,
but
either
to
glorifie
themselues
,
or
to
merite
,
they
had
zeale
of
God
,
but
not
according
to
knowledge
,
They
strayed
out
of
the
right
way
:
Their
table
shal
be
made
a
snare
and
a
stumbling
blocke
:
On
the
other
side
,
such
doe
turne
to
the
lefte
hand
as
doe
thinke
to
come
to
heauen
by
the
path
of
mens
traditions
and
seruices
,
or
voluntary
deuotions
not
commanded
by
God
,
as
S.
Paul
tearmeth
them
:
This
people
draweth
neere
me
with
their
mouth
,
and
honoureth
me
with
their
lippes
,
but
their
hand
is
farre
of
from
me
:
But
in
vaine
doe
they
worship
me
,
teaching
for
doctrines
,
mens
preceptes
.
In
as
much
therfore
as
God
hath
so
farre
fauoured
vs
,
as
to
teach
vs
the
way
wherein
we
should
walke
to
heauen
:
let
vs
beware
that
wee
turne
not
either
to
the
right
hand
or
to
the
lefte
:
but
reiecting
mens
traditions
,
let
vs
walke
in
that
path
which
God
in
his
worde
hath
shewed
,
yet
not
to
seeke
any
praise
or
commendation
to
our selues
,
but
to
the
end
to
glorifie
our
God
.
11
Thirdly
,
by
this
name
Trauellers
,
we
are
taught
that
we
must
not
stand
still
in
the
way
,
but
still
goe
forward
,
that
we
may
fructisie
more
and
more
in
good
workes
,
and
by
amendment
approche
and
enter
into
heauen
:
and
indeed
such
is
the
way
to
heauen
,
that
he
that
goeth
not
forward
,
slydeth
backward
:
we
nursse
vp
little
children
to
the
end
they
may
grow
great
and
waxe
strong
,
and
it
were
a
wonder
to
see
a
child
continue
as
little
and
weake
as
at
the
birth
:
euen
so
,
if
we
,
who
being
members
of
the
Church
of
Christ
,
and
consequently
entred
into
the
path
that
leadeth
to
the
kingdome
of
heauen
,
and
dayly
do
receiue
the
food
of
Gods
word
and
sacraments
,
should
not
encrease
in
faith
,
working
in
loue
&
amendment
of
life
,
it
were
a
great
ingratitude
and
vnexcusable
obstinacy
,
which
should
not
escape
vnpunished
,
to
stand
still
in
the
way
,
and
not
to
goe
forwarde
;
for
hauing
put
a
childe
to
schoole
,
if
at
the
end
of
foure
or
fiue
yeeres
he
can
neither
read
nor
write
any
better
then
the
first
day
that
he
went
,
there
is
then
good
cause
to
take
him
away
,
whereby
he
shall
forget
euen
that
little
which
he
had
at
the
first
.
Neuertheles
,
of
how
many
euen
of
our selues
may
we
make
the
like
complaint
,
as
did
the
Apostle
of
the
Hebrues
,
to
whom
he
writ
,
saying
:
When
,
as
concerning
the
time
,
we
ought
to
be
teachers
,
yet
haue
ye
need
againe
that
we
teach
you
the
first
principles
of
the
word
of
God
,
and
are
become
such
as
haue
need
of
milke
,
and
not
of
strong
meate
.
Thus
we
see
how
this
worde
Pilgrimes
or
Trauellers
,
doth
warne
vs
not
to
stand
still
,
but
to
march
on
and
walke
forwarde
in
that
blessed
path
that
leadeth
to
the
kingdome
of
heauen
.
12
As
they
therfore
that
be
vpon
their
iournies
doe
not
abide
in
those
hostryes
o●
Innes
where
they
are
well
vsed
,
lodged
or
entertained
,
and
where
they
finde
plesant
gardens
,
walkes
,
or
such
other
inticements
:
but
after
their
ba●t
or
in
the
morning
doe
passe
on
their
way
.
Euen
so
we
,
albeit
God
in
this
life
giue
vs
goods
,
honours
,
houses
,
and
other
carnall
commodities
:
yet
let
vs
remember
that
we
are
trauellers
,
and
must
not
stay
,
but
goe
forwarde
on
our
iourney
toward
heauen
:
yea
,
and
in
case
we
be
afflicted
with
sicknesse
,
pouerty
,
or
any
other
calamity
,
yet
must
we
still
thinke
that
we
are
vpon
our
iourney
,
and
therefore
taking
comfort
,
say
:
Peraduenture
we
shall
be
better
to
morrowe
,
but
howsoeuer
it
bee
,
our
way
lyeth
forward
,
that
we
may
soone
be
at
heauen
:
this
doth
S.
Paul
teach
vs
,
where
he
saith
:
Because
the
time
is
shorte
,
heareafter
,
that
both
they
which
haue
wine
,
be
as
though
they
had
none
:
and
they
that
weepe
,
as
though
they
wept
not
:
and
they
that
reioyce
,
as
though
they
reioyced
not
:
and
they
th●t
buye
,
as
though
they
possessed
not
:
and
they
that
vse
this
worlde
,
as
though
they
vsed
it
not
:
for
the
fashion
of
the
world
goeth
away
.
And
I
would
haue
you
without
care
.
Thus
we
see
that
there
ought
to
be
nothing
that
should
let
vs
from
proceeding
and
going
forward
on
our
way
,
and
that
we
should
not
stop
at
any
disturbance
or
alurement
,
either
of
the
worlde
or
of
the
slesh
.
13
It
now
therefore
remaineth
,
that
as
they
who
are
to
departe
from
a
forraine
land
toward
their
own
country
,
do
prepare
things
necessary
for
their
iourney
:
so
that
we
likewise
prouide
that
which
is
expedient
for
the
happy
perfourmance
of
our
iourney
towards
our
heauenly
countrey
:
let
vs
therefore
make
ready
the
chariots
of
good
consciences
,
the
horses
of
feruent
praier
to
God
,
the
oyle
of
holinesse
in
our
lampes
,
the
sworde
of
the
spirite
,
their
workes
doe
follow
them
.
14
Thus
may
we
see
how
the
continuall
meditation
of
this
,
that
in
this
life
we
be
strangers
,
pilgrimes
and
trauellers
,
wil
stand
vs
in
great
stead
for
the
amendment
of
life
,
that
denying
the
worlde
,
we
may
prepare
our selues
by
al
good
works
,
by
faith
,
hope
,
praier
,
patience
,
meditation
vpon
Gods
word
,
and
desire
to
be
in
fruition
of
our
inheritance
in
heauen
,
wherof
we
are
burgesses
,
and
finally
,
taking
possession
therof
,
we
may
reioyce
in
ioy
and
eternall
glory
.
The
tenth
cause
of
amendment
,
drawen
from
the
kingdome
of
heauen
which
is
in
vs
.
Chap.
10.
HOw
the
kingdome
of
heauen
which
after
the
resurrection
we
shall
enioy
,
ought
to
induce
vs
to
amendment
of
life
,
wee
haue
already
shewed
:
now
,
as
secondly
by
the
kingdome
of
heauen
,
is
signified
the
estate
whereinto
the
Children
of
God
,
euen
in
this
life
,
2
Sith
one
onely
sinne
is
a
hand-writing
giuen
vnto
Satan
,
by
vertue
whereof
hee
maye
detaine
vs
in
the
prison
of
hell
,
there
to
dwell
for
euer
,
vnlesse
we
bee
deliuered
by
the
paiment
of
Iesus
Christ
,
in
dying
for
vs
:
is
it
not
a
monstrous
and
horrible
case
that
beeing
brought
foorth
of
hell
,
and
by
this
righteousnesse
lifted
vp
into
heauen
,
we
should
by
our
sinnes
so
cast
our selues
again
into
hell
,
that
we
should
abide
swallowed
vp
therin
:
either
that
our
sinnes
should
procure
Iesus
Christ
againe
to
discend
into
our
hell
to
fetch
vs
forth
?
By
the
shedding
of
Christs
bloud
,
al
the
spots
of
our
soules
are
washed
away
,
whereby
we
may
appeare
cleane
,
holy
,
and
righteous
before
God
:
and
shall
we
returne
to
plunge
our selues
againe
,
in
the
cursed
and
damnable
filthinesse
of
our
corruption
and
vice
?
I
haue
washed
my
feete
,
saith
Christes
spouse
,
how
shall
I
soyle
them
againe
?
We
must
either
remaine
filthy
and
infected
in
the
sight
of
God
,
or
else
wee
must
be
washed
againe
in
the
bloud
of
Iesu●
Christ
:
doe
wee
not
then
make
too
good
a
penyworth
,
either
of
our
soules
,
or
of
the
shedding
of
Christes
bloud
?
let
vs
therefore
to
this
purpose
thinke
vpon
the
earnest
exhortation
of
the
Apostle
,
saying
:
He
that
despiseth
Moses
law
,
dieth
without
mercy
vnder
two
or
three
witnesses
:
Of
how
much
sorer
punishment
suppose
ye
he
shal
be
worthy
,
which
treadeth
vnder
foote
the
sonne
of
God
,
and
counteth
the
bloud
of
the
testament
an
vnholye
thing
wherewith
he
was
sanctifyed
,
and
doth
despite
the
spirit
of
grace
?
For
we
know
him
that
hath
said
:
vengeance
belongeth
vnto
me
,
I
will
recompence
:
And
againe
,
the
Lord
shall
iudge
his
people
.
3
The
second
benefit
of
this
kingdome
,
is
peace
,
euen
this
peace
with
God
and
in
our
consciences
,
wherof
S.
Paul
speaketh
,
saying
:
Being
iustifyed
by
faith
,
we
are
at
peace
with
God
through
Iesus
Christ
.
4
The
third
fruit
of
this
kingdome
is
the
ioy
,
not
the
ioye
of
the
worlde
,
and
of
the
flesh
,
accursed
in
the
sight
of
God
,
but
as
Saint
Paul
addeth
,
Ioy
of
the
holy
ghost
,
which
Iesus
Christ
hath
promised
vs
,
saying
:
your
ioy
shal
be
full
,
and
shall
neuer
be
taken
from
you
.
Heere
is
a
singuler
benefite
:
for
as
the
incomprehensible
torments
of
hel
,
are
in
the
holy
scriptures
signified
by
the
weeping
and
gnashing
of
teeth
that
shal
be
among
the
reprobate
:
so
is
the
felicitye
of
the
elect
signified
by
this
ioy
:
as
Iesus
Christ
noteth
,
where
he
giueth
vs
to
vnderstand
,
that
in
the
day
of
iudgement
God
will
say
to
all
the
faithfull
,
Enter
into
your
maisters
ioy
.
This
ioy
did
Iesus
Christ
purchase
with
many
sorrowes
and
teares
,
as
the
history
of
the
Gospell
doth
note
that
himselfe
said
:
Now
is
my
soule
heauy
euen
to
the
death
.
And
the
same
doth
the
Apostle
writing
to
the
Hebrewes
affirm
,
saying
:
In
the
dayes
of
his
flesh
he
offred
vp
praiers
&
supplications
with
strong
crying
,
to
him
that
was
able
to
saue
him
from
death
,
&
he
was
also
heard
in
that
which
he
feared
.
Were
it
not
therefore
meer
madnes
and
folly
to
conuert
this
soueraigne
felicitie
of
ioy
,
so
dearely
purchased
for
vs
by
Christ
,
into
damnable
sorowes
and
teares
,
yea
euen
into
weeping
and
gnashing
of
teeth
,
by
giuing
our selues
to
sinne
,
and
so
drawing
vnto
vs
the
effect
of
this
common
and
true
sentence
,
For
one
pleasure
a
thousand
sorrowes
.
5
It
is
a
common
saying
,
that
men
shuld
not
open
or
read
any
letters
that
come
when
they
are
ready
to
sit
downe
to
meate
,
for
feare
of
troubling
the
benefit
of
meat
or
drinke
,
by
some
bad
newes
therein
peraduenture
contained
:
how
miserable
then
are
wee
who
euen
already
tasting
this
ioy
of
the
kingdome
of
heauen
,
doe
voluntarily
disturbe
and
conuert
it
into
teares
by
offending
God
,
for
in
truth
we
might
finde
matter
enough
of
sorrow
,
if
wee
could
but
apprehend
what
a
woe
it
is
to
departe
forth
of
the
kingdome
of
God
,
to
become
bondmen
to
the
diuell
our
capitall
enemy
:
this
woe
being
indeed
the
iust
reward
of
sinne
.
If
at
a
marriage
feast
there
should
chance
some
such
debate
,
that
some
one
of
the
company
should
perhaps
hurt
or
kill
the
Bride
,
the
wh●le
feast
and
all
the
triumphes
thereof
would
be
dashed
and
conuerted
into
weeping
and
mourning
.
And
what
doe
we
,
when
being
in
this
in
the
kingdome
of
heauen
,
we
commit
any
iniquity
,
but
kill
both
soule
and
body
euen
with
euerlasting
death
:
true
it
is
,
that
hauing
offended
God
,
we
do
not
so
soon
seele
this
sorrow
&
trouble
of
minde
,
and
this
comme●h
of
our
owne
dulnesse
,
not
because
we
deserue
it
not
,
but
because
God
beareth
with
vs
:
otherwise
vndoubtedly
the
onely
feeling
of
one
onely
sinne
,
would
drowne
vs
in
sorrowe
and
feare
of
Gods
wrath
,
let
therefore
the
remembrance
of
this
kingdome
which
consisteth
in
righteousnes
,
peace
,
and
ioy
of
the
holye
ghost
,
cause
vs
to
abhor
all
iniquity
,
to
the
end
that
amending
our
liues
,
we
may
retaine
this
blessed
kingdome
of
heauen
,
and
neuer
change
this
righteosnes
into
iniquity
,
this
peace
into
war
&
trouble
of
conscience
,
and
this
ioy
into
weeping
&
gnashing
of
teeth
.
6
And
that
we
may
the
more
earnestly
be
stirred
vp
hereunto
,
let
vs
consider
the
difference
between
the
kingdom
of
heauen
,
&
of
satan
:
if
the
kingdom
of
heauen
consisteth
in
righteousnes
,
peace
and
ioy
of
the
holy
ghost
,
the
kingdome
of
satan
contrariwise
must
needs
consist
in
wickednes
,
trouble
of
conscience
,
sorrow
and
heauines
:
let
vs
therfore
imagine
a
man
whose
sins
being
imputed
to
himself
,
he
must
appeare
before
God
,
clothed
in
wickednes
&
sin
,
to
receiue
sentence
of
eternall
death
,
and
in
him
let
vs
consider
the
fear
&
terror
arising
of
his
apprehension
&
feeling
of
Gods
wrath
&
displeasure
:
let
vs
marke
his
gnashing
of
his
teeth
,
his
howling
&
lamentations
,
yea
euen
himselfe
dissolued
into
weeping
&
teares
:
Fall
vpon
vs
and
hide
vs
from
the
wrath
of
the
lambe
.
In
breefe
vpon
al
those
that
seeking
after
death
,
death
shall
flye
from
them
,
to
the
end
that
dying
they
may
liue
,
and
liuing
they
may
alwaies
dye
.
On
the
other
side
,
let
vs
beholde
a
faithfull
man
,
the
childe
of
God
,
in
his
soule
possessed
of
this
kingdome
of
heauen
,
assured
that
the
righteousnes
of
Christ
shal
be
imputed
vnto
him
,
wherby
he
shal
vndoubtedly
be
iustified
in
the
sight
of
God
,
feeling
peace
and
quietnesse
in
conscience
,
and
replenished
with
spirituall
ioy
:
is
there
any
man
that
is
not
vtterly
desperate
or
besides
himselfe
,
that
will
not
accompt
such
a
one
to
be
blessed
,
and
the
other
accursed
?
let
vs
therefore
haue
alwaies
the
state
of
this
kingdom
of
heauen
in
our
view
,
that
abhorring
our
vice
and
corruption
,
we
may
tremble
at
all
motions
to
offend
God
,
and
so
constantly
resisting
the
world
,
the
flesh
,
and
the
deuil
,
wee
may
endeuour
more
and
more
to
amend
,
that
in
our
soules
wee
may
retayne
this
blessed
kingdome
,
which
consisteth
in
righteousnes
,
peace
and
ioy
of
the
holy
Ghost
.
The
eleuenth
cause
of
amendment
,
taken
of
the
kingdome
of
heauen
,
signifying
the
Ministery
.
Chap.
11.
WE
haue
before
declared
that
by
the
kingdome
of
heauen
,
is
signified
also
the
holy
Ministery
:
this
kingdom
of
heauen
and
holy
ministery
doe
represent
vnto
vs
many
notable
reasons
that
doe
binde
vs
&
ought
to
make
vs
affectionate
to
amendement
:
First
,
the
same
which
Iesus
Christ
himselfe
saith
to
his
Apostles
,
Hee
that
heareth
you
,
heareth
me
,
and
he
that
despiseth
you
,
despiseth
me
:
and
in
this
same
sence
doth
S.
Paul
testifie
of
the
Thessalonians
.
When
ye
receiued
of
vs
the
word
of
the
preaching
of
God
,
ye
receiued
it
not
as
the
word
of
men
,
but
(
as
it
is
indeed
)
the
worde
of
God
.
2
When
we
go
to
hear
a
Sermon
,
we
are
to
think
with
our selues
that
we
are
going
to
heare
God
speake
vnto
vs
by
the
mouth
of
a
man
:
and
therfore
let
vs
in
all
humility
reuerence
and
faith
,
hearken
vnto
him
,
and
let
vs
beleeue
that
hee
declareth
vnto
vs
these
things
which
we
ought
to
beleeue
to
be
saued
,
&
which
we
ought
to
do
in
obedience
to
the
wil
of
God
,
and
for
the
amendment
of
our
liues
:
let
vs
be
desirous
to
know
it
,
attentiue
to
heare
it
,
readye
to
beleeue
it
,
&
to
yeeld
to
God
all
obedience
:
let
vs
thinke
that
we
cannot
despise
that
which
in
the
Sermon
is
preached
vnto
vs
,
but
we
must
also
therby
declare
that
we
doe
not
beleeue
either
that
it
is
God
that
speaketh
,
or
that
the
doctrine
is
true
:
and
as
it
were
a
great
impiety
,
wil
not
receiue
&
heare
your
words
,
when
you
depart
his
house
,
or
the
town
,
shake
of
the
dust
of
your
feete
,
for
a
witnes
against
them
,
whereby
I
say
vnto
you
,
it
shal
be
easier
for
Sodom
and
Gomorra
in
the
daye
of
iudgement
,
then
for
that
towne
.
Let
vs
represent
to
our
view
this
fire
falling
from
heauen
,
burning
and
consuming
the
towne
of
Sodome
,
Gomorrha
,
and
others
there
about
,
with
all
the
men
,
women
,
and
children
,
3
When
our
Lord
Iesus
Christ
by
breathing
vpon
them
had
inspired
the
Apostles
with
the
holy
Ghost
,
4
Moreouer
,
if
the
simple
,
ignoraunt
,
and
such
nations
as
neuer
heard
the
preaching
of
Gods
worde
,
by
offending
God
doo
make
themselues
worthie
of
death
and
eternall
damnation
?
What
excuse
may
they
pretend
in
the
iudgement
of
God
,
to
whom
he
hath
reuealed
his
will
by
the
preaching
of
holy
doctrine
,
in
case
in
sted
of
amendement
,
they
remaine
obstinate
in
euill
dooing
?
The
seruant
(
sayth
Iesus
Christ
)
that
knoweth
his
masters
will
and
doth
it
not
,
shall
bee
more
grieuously
punished
than
hee
that
knew
it
not
.
For
,
as
we
haue
before
declared
,
so
it
is
not
simple
transgression
,
but
euen
contempt
and
misprision
agaynst
the
maiestie
of
God
.
If
beeing
vppon
thy
iourney
thou
knowest
not
the
right
way
,
and
some
man
comming
by
,
sheweth
it
vnto
thee
,
art
thou
not
well
worthie
to
go
astraie
and
loose
thy selfe
,
if
voluntarily
and
wittingly
thou
takest
another
cleane
contrarie
?
But
what
doo
the
ministers
of
the
word
in
theyr
sermons
?
Doo
they
not
shewe
the
waie
to
heauen
,
to
the
end
that
men
may
take
and
follow
the
same
?
Or
doo
they
not
declare
in
how
many
sorts
men
by
straying
amisse
,
doo
take
the
path
to
hell
,
with
the
remedyes
howe
to
retire
and
turne
backe
therefro
?
5
But
doo
the
ministers
of
the
word
thinke
it
inough
to
say
,
Beholde
yonder
is
heauen
,
or
the
ware
to
heauen
,
walke
therein
?
Do
they
not
also
shew
what
benefites
wee
haue
receiued
of
the
Lord
,
for
the
which
wee
are
bound
to
loue
,
serue
,
and
worship
him
,
and
withal
to
amend
?
How
oft
doth
Moses
and
other
of
the
Prophets
propound
the
great
benefite
of
the
peoples
deliuerance
out
of
Egypt
,
thereby
to
induce
them
to
obedience
?
But
especially
howe
many
earnest
exhortations
to
amendement
doo
the
Apostles
gather
in
propounding
the
incomprehensible
benefit
of
our
redemption
,
wrought
by
Iesus
Christ
?
Is
it
not
then
an
intollerable
ingratitude
,
to
denie
to
obey
him
that
hath
alreadie
done
vs
so
much
good
both
in
bodie
and
soule
?
Not
without
cause
therefore
doth
God
so
sharply
complaine
of
those
that
rent
and
tread
vnder
foot
such
vehement
bondes
,
whereby
they
are
summoned
to
theyr
duty
in
amendement
:
as
we
haue
many
notable
examples
in
the
writings
both
of
the
Prophets
and
Apostles
.
Gods
benefites
are
the
cordes
of
humanitie
,
6
Yet
is
there
thus
much
more
.
The
ministers
do
propound
not
onely
the
benefites
receiued
,
out
also
the
promises
of
other
most
excellent
and
plentifull
blessings
and
benefites
both
bodily
and
ghostly
,
to
those
that
by
amending
theyr
liues
shall
labour
to
obey
God
.
And
this
it
were
to
bee
wished
,
that
euerie
man
would
note
in
the
reading
of
the
olde
and
newe
Testament
,
to
the
ende
they
might
both
the
better
vnderstand
them
,
and
be
by
them
the
more
earnestly
moued
,
when
they
are
in
the
sermons
represented
vnto
vs
.
For
how
wonderfull
is
the
goodnes
of
God
,
who
vouchsafeth
to
promise
vs
so
many
benefites
if
wee
amend
our
liues
,
that
is
to
saie
,
if
we
performe
the
thing
whereto
we
are
alreadie
bound
?
If
I
owe
vpon
a
verie
formall
bill
a
hundred
crownes
,
will
my
creditor
to
the
end
to
induce
me
to
paie
the
same
,
faithfully
promise
to
giue
mee
ten
times
as
many
more
?
Yet
thus
doth
God
deale
with
vs
.
For
what
is
al
our
obedience
and
amendement
of
life
,
in
respect
of
the
benefites
that
God
promiseth
to
obey
him
,
whereto
we
are
alreadie
bound
?
If
he
that
is
free
,
bindeth
himselfe
to
serue
another
,
then
is
it
reason
that
his
master
should
promise
him
some
wages
&
reward
for
his
seruice
:
but
we
are
not
free
,
but
alreadie
bound
to
serue
our
God
,
yet
doth
he
promise
vs
great
benefits
,
if
we
imploy
our selues
faithfully
in
his
seruice
by
amending
our
liues
.
Are
not
wee
then
verie
stubborne
against
God
,
and
enemies
to
our selues
,
that
thus
contemne
the
promises
of
his
rewards
and
benefites
towards
vs
?
If
a
Prince
should
promise
a
tayler
or
shoomaker
sonne
thousand
crownes
for
one
yeeres
seruice
,
would
any
man
refuse
it
?
Would
not
he
to
whome
it
were
offered
or
promised
bee
readie
to
leaue
his
house
,
his
wise
,
his
children
,
and
all
other
things
,
to
goe
to
seruice
to
such
a
Lord
for
one
yeere
?
How
vnthankfull
or
senslesse
are
we
therefore
that
will
not
be
otherwise
wonne
and
induced
to
serue
God
,
who
by
so
many
,
so
excellent
,
and
so
assured
promises
doth
daily
inuite
vs
thereto
?
7
Besides
the
representation
of
benefites
alreadie
receiued
,
and
of
promises
of
more
to
come
,
doo
they
not
also
propounde
in
the
name
of
the
almightie
,
righteous
,
and
true
God
,
most
grieuous
and
manifolde
threatnings
,
to
the
end
that
if
we
will
not
by
curteous
and
fatherly
gentlenesse
bee
induced
to
amend
,
If
yee
will
not
amend
,
you
shall
perish
likewise
.
In
lyke
manner
also
Saint
Paule
noting
some
punishmentes
and
vengeances
inflicted
in
the
wildernesse
vppon
Idolaters
,
fornicators
,
tempters
of
Christ
,
and
such
as
murthured
against
him
,
thereby
to
warne
the
Corinthians
to
beware
of
the
like
iniquities
,
in
conclusion
doth
adde
,
that
all
these
things
were
done
for
example
sake
,
and
are
written
for
our
learning
,
as
those
vppon
whome
the
endes
of
the
world
are
come
.
Wherefore
,
sayth
hee
,
let
him
that
standeth
,
take
heede
that
hee
doo
not
fall
.
And
in
deed
,
wherefore
are
offenders
publikely
executed
,
but
for
example
to
those
that
looke
vpon
them
,
that
they
may
beware
of
committing
the
lyke
offences
,
least
themselues
doo
also
incurre
the
lyke
punishment
?
When
he
that
hath
committed
some
wicked
murther
,
seeth
another
murtherer
executed
,
will
hee
not
saie
in
his
heart
,
If
the
Iudge
wist
what
I
haue
done
,
hee
would
lykewise
condemne
mee
to
die
?
But
God
seeth
all
,
hee
is
iust
and
will
not
bee
corrupted
with
rewards
.
When
therfore
the
minister
of
the
word
doth
lay
before
vs
the
horrible
punishments
executed
agaynst
those
that
will
not
amende
,
doth
hee
it
not
to
the
end
that
they
which
heare
of
such
iudgements
of
God
,
shoulde
immediatly
resolue
to
amend
,
and
saie
in
themselues
,
If
we
wil
amend
this
fault
which
we
so
grieuously
punished
in
such
and
such
,
wee
also
shall
vndoubtedly
perish
in
like
sorte
.
8
Neither
maye
wee
harden
our
heartes
in
wickednesse
,
because
there
is
no
lykelyhoode
of
occasion
to
feare
anie
calamitie
or
affliction
:
but
contrarywise
,
let
vs
remember
the
Niniuites
:
What
lykelyhood
was
there
that
they
shoulde
feare
,
that
within
fortie
daies
Niniuie
shoulde
bee
destroyed
?
9
Heereof
let
vs
well
note
the
examples
propounded
by
Saint
Peter
and
Saint
Iude
:
If
God
(
sayth
hee
)
spared
not
the
Angels
that
had
sinned
,
but
cast
them
downe
into
hell
,
and
deliuered
them
into
the
chaines
of
darknes
,
to
be
kept
vnto
iudgement
:
Neither
spared
the
olde
worlde
,
but
saued
Noah
the
eight
person
,
a
preacher
of
righteousnes
,
and
brought
in
the
floud
vpon
the
world
of
the
vngodly
.
And
turned
the
cities
of
Sodome
and
Gomorrha
into
ashes
,
condemned
them
,
ouerthrewe
them
,
and
made
them
an
example
vnto
them
that
afterward
should
liue
vngodly
,
and
deliuered
the
iust
Loth
?
The
Lord
knoweth
to
deliuer
the
godly
that
honor
him
,
out
of
temptation
,
and
to
reserue
the
vngodly
vnto
the
daie
of
iudgement
to
be
punished
.
Saint
Iude
in
stead
of
the
example
of
the
floud
,
propoundeth
the
vengeance
of
God
poured
vpon
the
vnbeleeuing
Israelites
in
the
wildernesse
.
Also
,
10
Inasmuch
therefore
as
through
our
infirmitie
,
albeit
wee
bee
taught
the
waie
to
heauen
,
and
that
we
bee
put
in
minde
to
walke
in
the
same
,
by
representation
of
benefits
receiued
,
of
promises
,
of
blessings
to
come
,
yea
,
euen
of
threatninges
with
the
examples
of
vengeance
,
we
neuertheles
cannot
desist
from
offending
of
God
,
and
so
from
turning
out
of
the
waie
of
saluation
and
lyfe
euerlasting
.
The
ministers
of
the
word
doo
moreouer
vse
reprehensions
,
reprouing
our
sinnes
and
offences
,
thereby
to
reduce
vs
into
the
right
waie
,
and
in
respect
of
our
slownesse
to
doo
good
and
to
amend
our
liues
,
they
also
vse
vehement
exhortations
,
yea
,
they
do
euen
praie
,
adiure
,
and
intreate
vs
in
the
name
of
God
to
amend
,
and
to
walke
in
the
feare
of
God
.
And
where
wee
haue
many
no●some
hinderances
that
trouble
vs
,
and
quaile
our
courages
,
11
Now
,
as
the
administration
of
the
Sacraments
is
one
part
of
the
holy
ministery
,
let
vs
first
see
how
forcibly
our
Baptisme
shuld
moue
vs
to
amend
our
liues
.
Baptisme
is
the
seale
of
the
couenant
of
God
,
comprehending
especially
two
graces
,
namely
,
remission
of
sinnes
,
&
our
regeneration
,
or
spirituall
renuing
.
When
the
children
of
Christians
therfore
are
baptised
,
the
same
is
as
if
God
speaking
by
the
mouthes
of
his
ministers
,
shoulde
saie
:
O
my
people
,
acknowledge
my
great
mercie
and
goodnesse
towards
these
little
babes
,
they
are
conceiued
in
sinne
,
borne
in
iniquity
,
by
nature
the
children
of
wrath
,
yet
doo
I
aduow
them
for
mine
:
their
sinne
a
d
corruption
is
washed
awaie
in
the
bloud
of
Iesus
Christ
,
I
do●●nite
and
ioyne
them
vnto
him
,
to
the
end
that
being
grafted
into
his
death
and
resurrection
,
they
may
bee
regenerated
,
theyr
olde
man
bee
mortified
,
and
themselues
become
newe
creatures
in
my
sight
.
In
them
do
I
seale
these
graces
,
whilest
they
be
yet
babes
before
they
know
me
,
euen
before
they
haue
done
anie
good
,
that
so
they
may
be
acknowledged
to
bee
meerely
free
,
to
my
glorie
.
Is
not
this
a
great
bond
vnto
children
to
binde
them
as
they
come
to
age
,
to
loue
God
,
who
loued
them
before
they
knew
him
,
and
to
doo
the
dutie
of
children
,
because
hee
aduowed
them
to
be
his
children
,
euen
before
they
hadde
done
anie
good
?
Surelye
loue
should
beget
loue
,
and
loue
feare
to
offend
,
and
feare
to
offend
,
amendement
of
lyfe
.
If
by
Baptisme
wee
bee
regenerate
and
made
the
children
of
God
,
are
wee
not
bound
to
liue
as
the
children
of
God
,
and
as
it
may
beseem
the
holynes
of
such
a
father
?
The
kings
children
doo
not
apply
theyr
minds
to
handle
crafts
,
but
to
works
fitting
their
greatnes
:
much
lesse
then
should
the
children
of
God
applie
themselues
to
the
works
of
the
darke
.
Such
as
by
Baptisme
are
recalled
from
death
,
should
doo
no
deadly
works
:
&
they
that
by
Baptisme
are
incorporated
into
Iesus
Christ
,
ought
so
to
be
guided
by
his
spirit
,
that
as
it
is
the
soule
that
worketh
all
the
workes
of
the
bodie
,
so
the
spirit
of
Christ
,
as
it
were
the
soule
of
this
new
man
Iesus
Christ
,
being
considered
as
vnited
with
his
bodie
,
there
should
be
no
motion
,
thought
,
worde
,
or
worke
,
but
such
as
should
proceed
from
the
spirite
of
Iesus
Christ
,
in
all
fulnesse
dwelling
in
him
and
in
vs
his
members
,
according
to
the
measure
limited
to
euery
one
of
vs
.
12
Moreouer
,
if
by
Baptisme
we
be
grafted
into
Iesus
Christ
,
we
must
bring
forth
fruit
worthie
of
Iesus
Christ
,
Hee
that
dwelleth
in
me
,
sayth
he
,
and
I
in
him
,
beareth
much
fruit
.
If
wee
speake
of
trees
,
experience
teacheth
vs
,
that
the
signe
that
is
thereinto
grafted
,
doth
in
such
wise
drawe
awaie
th●
sappe
and
force
thereof
,
that
it
bringeth
forth
fruit
according
to
it selfe
kinde
,
not
after
the
kinde
of
the
tree
whereinto
it
is
grafted
:
but
wyth
Iesus
Christe
it
is
contrarie
,
for
they
that
are
grafted
in
him
,
doo
in
deede
gather
strength
from
him
,
yet
so
that
they
alter
their
nature
,
&
bring
forth
fruit
,
not
after
the
kinde
of
Adams
children
,
but
of
Iesus
Christe
,
into
whom
they
are
grafted
.
And
therefore
as
it
were
a
monstrous
matter
,
to
see
an
apple
tree
,
whereupon
nothing
had
beene
grafted
,
beare
acornes
:
so
is
it
as
straunge
and
repugnaunt
to
reason
,
that
they
who
by
Baptisme
are
ingrafted
into
Iesus
Christ
,
should
not
bring
foorth
the
fruites
of
righteousnesse
according
to
his
kinde
.
Lykewise
,
if
Baptisme
bee
a
pledge
of
our
regeneration
,
of
necessitie
the
workes
and
affections
of
our
first
generation
,
according
to
the
which
we
are
full
of
corruption
and
wickednesse
,
must
cease
and
be
mortified
,
and
now
we
must
shew
forth
the
fruits
and
effects
of
our
regeneration
,
in
newnes
of
life
,
sith
by
our
baptisme
our
olde
man
was
crucified
with
Iesus
Christ
,
wee
must
not
nowe
raise
him
again
,
but
leaue
him
dead
.
And
as
a
dead
man
is
no
longer
possessed
of
the
motions
,
thoughts
,
affections
and
woorkes
of
a
liuing
man
:
so
wee
by
our
Baptisme
beeing
dead
into
Iesus
Christ
,
must
no
longer
haue
anie
motions
,
affections
,
wordes
,
or
workes
of
our
old
man
.
13
There
yet
resteth
this
consideration
,
that
by
Baptisme
we
do
put
on
Christ
.
But
Christ
,
whom
we
haue
put
on
,
is
holy
,
and
of
a
sweete
sauour
before
God
:
Let
vs
walke
,
saith
Saint
Paule
,
honestly
as
in
the
daie
,
not
in
gluttonie
or
dronkennesse
,
neither
in
chambering
and
wantonnesse
,
in
strife
,
and
enuying
.
But
let
vs
put
on
Iesus
Christ
,
and
take
no
thought
for
the
flesh
,
to
fulfill
the
lustes
thereof
.
Thus
doeth
our
Baptisme
diuersely
and
in
sundrie
wise
binde
vs
to
amende
our
liues
.
But
because
in
Baptismes
names
are
giuen
as
in
olde
time
in
the
circumcision
,
so
ofte
as
wee
heare
our
names
,
let
the
same
be
an
aduertisement
vnto
vs
of
our
Baptisme
,
putting
vs
in
minde
of
our
duties
to
amend
.
14
Vpon
the
holy
ministerie
dependeth
also
the
communion
in
the
holy
supper
of
the
Lord
.
Many
are
the
reasons
for
the
which
Christ
dyd
ordaine
it
,
all
which
doo
also
binde
vs
to
amend
.
Of
these
wee
will
now
consider
soure
principall
.
The
first
,
by
the
vse
of
the
holy
supper
our
faith
is
strengthned
,
and
our
soules
are
spiritually
fed
in
the
hope
of
lyfe
euerlasting
.
And
therfore
as
the
child
when
hee
commeth
to
age
,
is
bound
to
honor
his
parents
,
not
onely
for
his
begetting
&
bringing
into
this
life
,
but
also
because
they
haue
fed
and
brought
him
vp
,
&
still
do
continue
the
same
duties
vnto
him
:
euen
so
should
it
be
with
vs
whom
God
hath
,
as
it
were
begotten
into
his
Church
through
our
Baptisme
,
and
to
whom
he
hath
since
in
his
holy
Supper
ministered
the
food
of
our
soules
in
the
communion
of
the
bodie
and
bloud
of
Iesus
Christ
:
For
not
onely
our
spirituall
new
birth
by
Baptisme
,
but
also
the
spirituall
foode
which
this
good
father
●●eth
vnto
vs
in
his
holy
supper
,
do
binde
vs
to
honor
him
,
yea
,
and
should
thereto
mightily
induce
vs
,
considering
that
for
food
to
our
soules
hee
hath
deliuered
his
onely
sonne
Iesus
Christ
to
be
crucified
for
vs
.
If
anie
man
had
a
child
so
sicke
,
that
nothing
coulde
serue
for
his
foode
and
recouerie
but
pearles
confected
or
preserued
,
how
much
should
such
a
child
bee
bound
to
loue
and
honour
his
parents
,
that
for
his
releefe
had
not
grudged
at
theyr
expense
?
Truly
it
were
a
most
bitter
ingratitude
not
to
care
to
please
or
obey
them
:
Euen
so
what
reproofe
shoulde
we
deserue
of
our
heauenly
father
,
who
seedeth
vs
in
his
holy
supper
,
not
with
pearles
,
but
with
the
verie
flesh
and
bloud
of
his
son
Iesus
Christ
,
in
case
wee
should
make
no
account
to
please
him
by
amendement
of
life
:
withall
considering
,
that
as
there
is
no
comparison
betweene
pearles
and
the
body
and
bloud
of
Iesus
Christ
,
so
the
spiritual
life
of
our
souls
is
without
comparison
much
more
excellent
than
the
life
of
our
bodies
15
Moreouer
,
as
meate
and
drinke
ministred
vnto
the
bodie
,
do
maintaine
the
life
,
motions
,
&
senses
of
the
bodie
,
so
from
the
communion
in
the
bodie
and
bloud
of
Iesus
Christ
,
which
is
the
foode
of
the
soule
,
must
proceed
the
spirituall
and
heauenly
life
,
cogitations
,
affections
,
wordes
and
deedes
.
And
therefore
as
it
were
a
strange
case
,
if
the
bodie
by
eating
and
drinking
shoulde
gather
no
sustenance
,
and
consequently
want
all
motions
,
sense
,
and
bodyly
operation
:
so
were
it
a
monstrous
matter
,
that
the
soule
communicating
in
the
body
and
blood
of
Iesus
Christ
,
should
gather
no
spirituall
foode
,
that
might
bring
forth
newnesse
of
life
and
holines
in
words
and
deeds
.
16
Besides
,
as
the
holy
supper
is
the
table
of
Gods
children
,
the
faithfull
&
members
of
the
Church
of
Iesus
Christ
:
so
the
communicating
thereat
is
a
solemne
protestation
that
wee
are
the
children
of
God
:
true
belieuers
,
&
members
of
the
church
of
Christ
:
and
that
so
we
seperate
our selues
from
the
prophane
worldly
and
vicious
people
,
and
do
purpose
to
liue
holily
,
righteously
and
religiously
,
as
it
beseemeth
the
children
of
God
and
faithfull
members
of
the
Church
.
Such
therefore
as
communicating
in
the
holy
supper
,
doe
not
neuerthelesse
amende
their
liues
:
but
walking
after
the
worlde
and
the
flesh
,
are
giuen
to
whoredome
,
drunkennesse
,
gluttony
,
couetousnesse
,
deceite
,
fraude
,
ambition
,
pride
,
enuye
,
hatred
,
backbiting
,
with
other
like
vices
and
corruptions
,
doe
shew
themselues
counterfects
&
hipocrites
:
do
eare
and
drinke
their
owne
damnation
,
and
doe
horribly
scandalize
or
offend
the
Church
whereof
they
shoulde
be
members
togither
with
the
doctrine
that
they
doe
professe
.
First
what
an
impudency
is
it
solemnely
to
protest
by
taking
the
bread
and
wine
that
thou
thinkest
thy selfe
to
bee
the
childe
of
God
,
and
yet
in
thy selfe
doest
find
that
thou
doest
not
so
think
:
that
thou
art
a
member
of
Christ
,
and
yet
dost
not
belieue
him
:
that
thou
renouncest
the
world
and
the
flesh
,
and
yet
art
in
loue
with
them
:
that
thou
wilt
liue
in
holinesse
,
and
yet
hast
no
will
thereto
:
that
thou
seekest
life
in
Iesus
Christ
,
when
voluntarilie
thou
doest
cast
thy selfe
into
death
:
that
thou
wilt
amende
thy
life
,
yet
hast
no
intent
to
forsake
thy
vice
and
corruptions
:
to
be
short
thus
to
abuse
this
holy
communion
to
the
end
to
make
men
belieue
that
which
God
seeth
to
bee
false
and
contrarie
to
thy
protestation
.
Whosoeuer
shall
eat
this
bread
,
and
drinke
of
this
cuppe
vnworthely
,
doth
eate
and
drinke
his
owne
damnation
,
because
hee
discerneth
not
the
Lords
bodie
;
namely
from
bodily
and
carnal
food
,
which
the
mouth
of
the
wicked
and
abhominable
do
receiue
as
wel
as
the
mouth
of
the
righteous
man
&
one
that
feareth
God
.
17
Againe
,
doest
thou
not
apprehende
the
offence
that
thou
doest
commit
,
in
that
thou
openest
the
mouth
of
the
aduersary
to
religion
,
to
condemne
the
doctrine
of
truth
,
to
reiecte
the
Church
of
Christ
,
to
blame
the
children
of
God
,
and
to
blaspheme
God
himselfe
?
thinkest
thou
not
that
thou
doest
harden
them
in
their
errours
,
&
in
the
way
of
destruction
&
damnation
,
doest
thou
not
consider
that
thou
doest
arme
and
encourage
them
to
seduce
such
as
are
members
of
the
Church
,
and
redeemed
by
the
blood
of
Iesus
Christ
,
by
declaring
vnto
them
that
men
so
giuen
ouer
to
the
world
and
the
flesh
cannot
bee
of
the
true
Church
:
that
the
doctrine
of
truth
can
bring
forth
no
such
fruits
:
&
that
the
Church
is
no
house
for
drunkerds
,
adulterers
,
couetous
persons
,
deceiuers
,
quarelers
,
enuious
people
&
men
possessed
with
other
like
vices
:
shouldest
thou
not
remember
what
Iesus
Christ
pronounced
.
That
it
had
beene
better
for
thee
that
a
milstone
had
beene
hanged
about
thy
necke
,
and
thou
haddest
beene
cast
into
the
sea
,
then
to
haue
offended
euen
the
least
of
these
.
Thus
doe
wee
see
how
mightely
the
communion
in
the
holy
Supper
of
the
Lord
should
moue
our
hearts
to
deny
euery
thinge
that
beseemeth
not
the
children
of
God
and
members
of
the
Church
of
Christ
,
and
more
and
more
to
endeuour
to
amende
our
liues
.
We
that
are
many
,
are
but
one
bread
&
one
bodie
.
for
we
are
all
partakers
of
one
bread
▪
The
bread
made
of
many
kernels
,
is
but
one
bread
:
so
we
that
communicate
in
the
bread
of
the
holy
supper
are
but
one
bodie
,
vnder
one
heade
Iesus
Christ
.
There
must
therefore
bee
amonge
vs
such
an
vnion
in
thoughts
,
minds
,
and
works
:
such
a
feeling
of
the
benefit
of
ioy
and
of
the
tribulation
in
sorrow
:
such
reliefe
and
support
:
such
equitie
&
right
:
such
peace
&
loue
:
such
help
and
succour
,
as
if
there
were
but
one
liuing
soule
amonge
vs
all
.
As
the
body
is
one
&
hath
many
members
,
&
all
the
members
of
the
body
,
which
is
one
,
though
they
be
many
,
yet
are
but
one
body
:
so
is
Christ
,
that
is
to
say
,
the
Church
vnited
vnto
the
head
Iesus
Christ
.
Neither
is
there
,
as
he
saith
in
the
same
Chapter
,
any
deuision
in
a
bodie
:
but
all
the
members
haue
like
care
one
for
another
,
in
somuch
that
if
one
of
the
members
do
suffer
all
the
rest
of
the
members
do
suffer
with
it
:
and
if
one
of
the
members
be
honoured
,
all
the
rest
do
reioyce
with
it
.
&
then
he
addeth
,
Ye
are
the
body
of
Christ
&
the
members
thereof
,
ech
for
your
parts
.
This
seale
therefore
of
our
vnion
,
should
make
vs
to
remember
that
which
before
was
touched
in
the
Chapter
of
charity
or
loue
,
euen
that
we
should
not
doe
that
to
others
which
wee
would
not
shoulde
bee
done
to
our selues
:
also
that
we
should
so
doe
to
others
as
we
would
be
done
vnto
.
And
as
a
great
part
of
our
amendement
consisteth
in
the
practise
of
the●e
two
rules
:
so
,
so
often
as
wee
do
eate
of
the
breade
of
the
holy
Supper
,
let
vs
remember
that
that
seale
of
our
vnion
doth
bind
vs
to
amend
in
any
thing
that
dependeth
vpon
loue
,
wherein
consisteth
the
fulfillinge
of
the
law
,
as
is
aforesaid
.
20
Common
prayers
are
also
one
part
of
the
ministery
:
And
in
the
same
ought
euery
one
with
hart
and
mind
to
accompany
the
mouth
of
the
minister
,
as
if
the
whole
congregation
spake
vnto
God
in
him
.
And
what
doe
wee
require
in
them
?
Is
it
not
that
hee
would
vouchsafe
to
worke
in
vs
,
all
that
he
requireth
of
vs
,
that
wee
may
obey
and
please
him
?
Hereof
then
it
followeth
,
that
the
smale
amendement
that
appeareth
in
vs
is
a
manifest
testimony
that
wee
suffer
the
minister
to
speake
alone
to
God
,
and
in
our
hartes
haue
no
feeling
of
any
desite
or
feruent
affection
to
obtayne
those
graces
that
hee
craueth
of
God
for
vs
:
and
consequently
,
that
we
are
ouertaken
with
hypocrisie
,
and
prophanation
of
the
holy
prayers
.
Let
vs
therefore
remember
that
we
doe
speak
to
God
by
the
mouth
of
the
minister
,
and
that
we
doe
especially
desire
that
hee
would
giue
vs
grace
to
amende
,
that
as
our
petition
admonisheth
vs
of
our
obligation
,
so
being
hearde
,
wee
may
shew
the
fruit
of
our
praiers
in
the
amendment
of
our
liues
.
21
To
conclude
,
the
exercise
of
ecclesiasticall
discipline
is
also
a
dependance
of
the
holy
ministerie
.
And
the
principall
ende
thereof
tendeth
that
euery
member
of
the
Church
shold
walke
in
the
feare
of
God
,
and
that
if
any
one
goe
astray
,
he
should
bee
brought
backe
into
the
way
of
saluation
.
This
doth
euen
already
shew
vs
that
wee
are
most
desperately
wicked
,
if
besides
the
documents
,
exhortations
,
reprehensions
&
publicke
admonitions
,
we
also
despise
&
reiect
such
as
perticularly
may
be
made
vnto
vs
by
those
persons
to
whome
God
hath
committed
the
care
of
our
saluation
,
by
laying
that
burden
vpon
them
.
When
a
man
goeth
astray
in
some
forrest
is
it
not
a
comfort
to
him
to
bee
tould
of
his
errour
and
taught
the
right
way
?
And
when
a
man
falleth
into
a
ditch
ready
to
be
drowned
,
is
he
not
to
thank
him
that
pulleth
him
forth
and
saueth
his
life
?
Surely
this
is
the
end
,
and
as
it
were
the
whole
summe
of
this
ecclesiastical
discipline
.
And
because
there
bee
some
so
hardened
in
wickednes
,
that
they
dispise
all
admonitions
and
exhortations
,
Iesus
Christ
hath
giuen
the
Church
authority
to
binde
them
:
denouncinge
them
to
bee
heathen
and
publicans
,
that
is
,
men
that
haue
no
communion
in
the
Church
of
Christ
,
And
this
is
it
that
he
teacheth
,
If
thy
brother
trespasse
against
thee
,
goe
and
tell
him
his
fault
betweene
him
&
thee
alone
:
If
hee
heare
thee
,
thou
hast
wonre
thy
brother
:
But
if
he
heare
thee
not
,
take
yet
with
thee
one
or
two
,
that
by
the
mouth
of
two
or
three
witnesses
,
euery
word
may
be
confirmed
.
And
if
he
will
not
vouchsafe
to
heare
them
,
tell
it
vnto
the
Church
,
&
if
hee
refuse
to
heare
the
Church
also
,
let
him
be
vnto
thee
as
the
heathen
and
publicans
.
Verely
I
say
vnto
you
,
whatsoeuer
ye
bind
on
earth
,
shall
be
bound
in
heauen
:
and
whatsoeuer
yee
loose
vpon
earth
,
shal
be
loosed
in
heauen
.
This
sentence
&
threatning
ought
so
neerely
to
touch
our
harts
that
we
shold
not
despise
the
exhortations
&
admonitions
that
tend
to
amendment
.
For
if
the
impenitent
be
detained
in
the
bonds
of
Satan
,
vntill
by
amendment
they
be
vnbounde
.
As
their
estate
is
truely
wretched
&
miserable
,
so
is
there
nothing
that
we
should
haue
in
greater
regard
,
then
by
amending
our
liues
to
be
dissolued
and
vnbound
.
Thus
may
we
see
how
the
holie
ministerie
,
signified
by
the
kingdome
of
heauen
,
&
considered
in
all
the
principall
parts
thereof
,
ought
to
bind
vs
in
all
affectionate
desire
to
amend
.
The
twelfth
cause
of
Amendement
,
taken
of
this
,
That
by
the
kingdome
of
heauen
is
signified
,
the
most
blessed
felicitie
of
the
children
of
God
in
heauen
:
The
kingdome
of
God
in
vs
:
and
the
holy
ministerie
in
the
Church
.
Chap.
12.
THis
is
one
thing
worthy
the
noting
,
that
by
the
kingdome
of
heauen
or
of
God
,
is
signified
the
felicitie
of
Gods
children
in
heauen
,
the
kingdome
of
God
in
vs
,
and
the
holy
ministrie
or
the
Church
.
This
title
,
The
kingdome
of
heauen
,
common
to
these
three
seuerall
estates
,
doth
sufficiently
shew
,
that
albeit
there
be
a
great
binding
&
coniunction
betweene
them
,
yea
,
euen
such
,
that
as
being
in
the
kingdome
of
heauen
,
that
is
,
in
the
Church
,
and
vsing
the
holy
ministerie
,
we
are
in
the
waie
to
heauen
:
so
the
kingdom
of
heauen
proceeding
there
hence
,
being
in
vs
,
we
are
assured
to
enter
into
the
kingdome
of
God
which
is
in
heauen
.
And
in
deede
these
are
as
it
were
two
steps
to
climbe
vp
,
and
two
gates
which
we
must
passe
through
to
get
in
.
And
therefore
who
so
desireth
to
be
resolued
whether
hee
bee
of
the
number
of
the
elect
,
and
heires
of
the
kingdome
of
God
,
let
him
seeke
the
certaintie
&
knowledge
therof
in
himselfe
.
For
if
he
be
a
member
of
the
Church
,
and
inioy
the
holy
ministerie
,
men
may
haue
some
ground
,
and
are
euen
bound
to
account
him
a
child
of
God
belonging
to
his
kingdom
:
but
if
he
be
gotten
vp
the
second
step
,
and
seeleth
the
kingdome
of
God
in
his
heart
,
let
him
bee
assured
that
God
accounteth
him
his
child
,
and
that
he
shall
enter
into
his
kingdome
of
eternall
glorie
.
Nowe
as
there
is
no
greater
felicitie
than
to
inioy
the
kingdome
of
God
in
heauen
,
so
is
ther
nothing
to
be
more
desired
,
than
to
enter
thorough
both
the
first
and
second
gate
of
this
kingdome
of
heauen
.
This
is
one
sharpe
spurre
to
induce
vs
to
practise
this
commandement
of
Iesus
Christ
,
First
seeke
the
kingdome
of
God
,
and
the
righteousnes
thereof
,
and
consequently
let
vs
amend
our
liues
.
For
if
the
apprehension
of
the
kingdome
of
glorie
that
is
in
heauen
,
ought
euen
to
rauish
vs
into
a
feruent
desire
to
attaine
theurnto
.
Likewise
that
we
cannot
attaine
thereto
,
vnles
the
kingdome
of
heauen
bee
also
in
vs
,
that
is
to
saie
,
if
wee
haue
not
faith
,
fructifying
in
good
workes
,
&
amendement
of
life
.
Furthermore
,
that
we
cannot
haue
this
kingdome
of
heauen
in
vs
,
vnlesse
we
also
be
members
of
the
Church
,
and
vse
the
holy
ministerie
.
It
followeth
that
there
is
nothing
that
we
should
so
feruently
desire
,
and
so
earnestly
seeke
for●
as
the
kingdome
of
heauen
,
that
is
,
to
inioy
the
holy
ministerie
in
the
Church
,
and
by
the
vse
thereof
to
establish
the
kingdome
of
heauen
in
vs
,
and
thereby
finally
to
enter
into
the
fruition
of
the
kingdome
of
God
in
heauen
.
2
But
ordinarily
wee
doo
the
contrarie
.
Wee
seeke
first
the
things
that
concerne
this
present
life
,
and
as
for
those
that
belong
to
the
kingdome
of
heauen
,
we
seeke
after
them
but
seldome
,
slightly
,
and
as
it
were
for
a
fashion
.
Our
reason
:
Because
wee
doo
naturally
loue
the
bodie
more
than
the
soule
,
and
the
goods
and
commodities
of
this
temporall
life
,
more
than
the
treasures
of
spirituall
riches
.
Wee
resemble
little
children
,
that
esteeme
more
of
an
apple
or
morsell
of
Sugar
,
than
of
an
assuraunce
of
rents
.
Neyther
need
we
to
open
our
eyes
verie
wide
,
or
to
vse
any
spectacles
,
to
see
this
corruption
in
men
,
experience
doth
but
too
plainly
shew
it
.
And
for
our
more
manifest
conuiction
heereof
,
let
vs
consider
fiue
proofes
,
which
wee
may
note
vppon
all
the
fingers
of
one
of
our
handes
,
that
we
may
the
better
remember
them
,
and
so
take
some
care
to
correct
them
.
First
,
wherupon
we
do
first
think
,
when
we
wake
,
that
is
,
what
is
neerest
to
our
hands
,
for
sometimes
euen
the
care
of
some
matter
doeth
waken
vs
.
If
thou
findest
that
thy
first
cogitations
,
when
thou
doest
awake
,
are
such
as
concerne
the
bodie
and
this
present
lyfe
,
and
do
nothing
concerne
the
kingdome
of
heauen
,
the
dutie
,
saluation
,
and
comfort
of
thy
soule
,
this
is
one
pin
vpon
the
sleeue
,
and
a
pricke
in
one
finger
,
to
make
thee
to
remember
that
thou
carest
more
for
earth
than
for
heauen
,
for
the
bodie
than
for
the
soule
.
3
Secondly
,
Iesus
Christ
sayth
,
that
of
the
abundaunce
of
the
heart
the
tongue
speaketh
.
4
Let
vs
therefore
plainly
confesse
the
truth
,
that
naturally
wee
loue
the
bodie
better
than
the
soule
,
&
the
goods
&
commodities
of
this
temporal
life
better
than
the
tresures
of
eternity
.
And
consequently
,
that
in
lieu
of
seeking
first
the
kingdome
of
heauen
and
the
righteousnes
thereof
,
and
thereupon
expecting
that
all
other
things
shall
be
giuen
vs
according
to
the
promise
of
Christ
,
wee
contrarywise
,
setting
the
ca●t
before
the
horse
,
doo
first
and
much
more
seeke
that
which
concerneth
the
bodie
and
this
present
life
,
than
anie
thing
that
toucheth
the
soule
&
the
kingdom
of
heauen
.
And
yet
he
that
knoweth
not
that
the
body
is
more
than
the
soul
,
hath
no
soule
,
neither
hath
anie
vnderstanding
or
reason
,
and
is
no
man
but
a
beast
.
And
he
that
confesseth
not
the
kingdome
of
heauen
to
be
infinitly
better
than
all
the
kingdomes
of
the
world
,
sheweth
himselfe
to
bee
most
peruerse
and
malitious
.
5
That
we
may
therefore
correct
these
corruptions
,
&
so
amend
our
liues
,
kingdome
of
heauen
to
a
treasure
hidde
in
the
field
,
which
when
a
man
hath
sound
,
he
hideth
it
,
and
for
ioy
thereof
departeth
and
selleth
all
that
he
hath
,
&
buieth
that
field
.
Also
to
a
pearle
of
great
value
,
for
the
purchase
wherof
the
marchant
selleth
al
that
he
hath
.
But
what
was
this
so
excellent
treasure
,
or
pearle
of
so
great
price
?
euen
the
Church
or
holy
ministerie
.
The
kingdome
of
God
in
vs
,
and
the
kingdome
of
glorie
in
heauen
.
This
kingdome
of
heauen
therfore
must
we
first
&
especially
seeke
after
,
and
after
the
example
of
those
marchants
,
sell
all
we
haue
,
that
is
to
saie
,
forsake
all
that
we
account
to
bee
precious
concerning
this
life
,
that
wee
may
inioy
this
kingdome
of
heauen
.
6
And
in
deede
,
first
they
that
beeing
members
of
the
Church
,
doo
vse
the
holy
ministerie
,
are
accounted
to
bee
the
children
of
God
and
members
of
Iesus
Christ
,
who
also
imployeth
this
holie
ministerie
to
driue
from
them
the
kingdome
of
Sathan
,
and
to
establish
his
.
And
so
are
they
gotten
on
to
the
first
step
,
and
entered
in
at
the
first
gate
.
In
the
meane
time
because
there
be
also
hypocrites
that
do
enter
and
abide
there
for
a
time
,
in
shew
keeping
the
place
of
Gods
children
,
it
is
requisite
moreouer
that
the
kingdom
of
heauen
be
in
vs
.
For
as
all
they
that
are
possessed
with
righteousnesse
,
That
vnlesse
wee
bee
borne
againe
,
wee
cannot
see
the
kingdome
of
God
.
And
in
deede
it
is
written
,
That
neither
fornicators
,
nor
idolaters
,
nor
adulterers
,
nor
wantons
,
nor
theeues
,
nor
couetous
men
,
nor
dronkardes
,
nor
euill
speakers
,
nor
rauishers
,
shall
inherite
the
kingdome
of
God
.
Yet
before
hee
pronounceth
this
sentence
,
hee
wakeneth
vs
,
saying
:
Deceiue
not
your selues
,
to
the
end
that
casting
off
all
illusions
and
sweete
baites
of
the
world
,
the
flesh
,
and
the
deuill
,
we
may
be
assured
that
by
amendement
,
&
correcting
of
these
vices
and
other
lyke
corruptions
,
we
shall
inherite
the
kingdome
of
God
.
Wherefore
as
where
there
bee
two
gates
to
a
towne
,
it
is
not
inough
that
wee
enter
the
first
,
vnlesse
wee
also
passe
through
the
second
:
so
is
it
not
inough
that
wee
beeing
members
of
the
Church
,
vsing
the
holie
ministerie
,
which
we
haue
sayd
to
be
as
the
first
gate
to
the
kingdome
of
heauen
,
vnlesse
wee
thence
proceede
to
the
second
,
in
liuing
as
true
and
liuely
members
of
the
Church
,
declaring
the
effectes
of
the
holy
ministerie
by
the
testimonies
of
our
faith
,
mortification
of
the
old
man
,
newnesse
of
lyfe
:
in
briefe
,
by
dayly
amendement
.
For
albeit
wee
haue
preached
the
worde
of
God
,
yea
,
and
wrought
myracles
,
yet
shall
wee
not
therefore
enter
into
the
kingdome
of
heauen
,
vnlesse
wee
also
amende
our
liues
,
as
Iesus
Christ
also
sayd
.
Not
euery
one
that
saith
Lord
,
Lord
,
shall
enter
into
the
kingdome
of
heauen
,
but
hee
which
doth
the
will
of
my
father
which
is
in
heauen
.
Manye
will
saye
vnto
mee
in
that
daye
,
Lord
,
Lord
,
haue
we
not
by
thy
name
prophecied
,
and
by
thy
name
cast
out
deuils
,
and
by
thy
name
done
many
great
workes
?
Then
will
I
professe
vnto
them
,
I
neuer
knew
ye
:
Departe
from
me
ye
workers
of
iniquitie
.
7
The
parable
of
the
seede
sowen
in
sundry
sorts
of
ground
,
doth
euidently
declare
,
that
for
the
establishing
of
the
kingdom
of
heauen
in
vs
:
8
Now
where
it
is
said
in
this
parable
,
that
only
the
fourth
part
of
the
seed
did
bring
forth
fruite
:
we
are
thereof
togather
for
the
inducing
of
vs
to
amendment
of
life
,
that
the
number
of
those
that
shal
be
saued
in
the
kingdom
of
God
which
is
in
heauen
,
sha●be
small
:
and
this
doth
our
Lord
Iesus
Christ
confirme
,
saying
:
Feare
not
little
flocke
,
for
it
is
your
fathers
pleasure
to
giue
you
the
kingdome
of
heauen
.
And
in
another
place
:
Wide
is
the
gate
,
and
broade
is
the
way
that
leadeth
to
destruction
,
and
many
there
be
which
go
in
therat
:
Straight
is
the
gate
,
and
the
way
narrow
that
leadeth
to
life
,
and
few
there
be
that
finde
it
.
This
doth
he
speake
as
S.
Luke
noteth
,
in
an
answere
to
one
that
had
asked
him
,
saying
:
Lord
,
are
there
fewe
that
shal
be
saued
?
Those
men
therfore
are
not
the
disciples
of
Iesus
Christ
,
but
rather
most
pernitious
instrumentes
of
Satan
,
that
affirme
that
the
gospell
is
no
ioyfull
tidings
,
because
many
doe
perish
for
want
of
especiall
grace
,
that
all
men
shal
be
saued
by
a
certaine
kinde
of
faith
,
which
they
haue
by
nature
of
God
the
creator
of
heauen
and
earth
,
euen
they
that
neuer
heard
the
Gospel
,
or
beleeued
in
Iesus
Christ
,
alwais
excepting
such
as
euen
in
this
life
,
by
their
owne
mallice
and
perpetuall
ingratitude
,
haue
purchased
eternall
paines
:
for
they
doe
maintaine
merites
,
they
forge
a
faith
to
saluation
without
Gospell
and
without
Christ
,
they
promise
eternall
life
to
hypocrites
,
and
to
such
as
think
themselues
either
to
be
no
sinners
,
or
to
be
saued
with
their
sinnes
,
or
to
haue
remission
of
their
sinnes
without
Iesus
Christ
:
to
be
short
,
they
giue
assurance
of
saluation
to
all
idolaters
and
sinners
in
the
worlde
,
in
case
by
their
workes
they
obstinatly
make
not
,
neither
shewe
themselues
abhominable
:
truely
they
belye
Iesus
Christ
:
for
so
should
the
gate
of
heauen
be
very
large
and
wide
,
and
not
onely
many
should
enter
in
therat
,
but
euen
the
most
part
of
the
worlde
,
as
these
men
doe
verily
inferre
,
albeit
contrary
to
the
expresse
protestation
of
Iesus
Christ
.
9
This
is
a
pollicy
of
the
deuill
,
wherby
he
seeketh
to
rock
men
on
sleepe
in
their
sins
,
and
to
lead
them
to
death
,
vnder
colour
of
sauing
them
:
Before
yee
beleeued
,
yee
were
without
Christ
,
and
were
aliants
from
the
common
wealth
of
Israell
,
and
were
strangers
from
the
couenants
of
promise
,
and
had
no
hope
,
and
were
without
God
in
the
world
.
Doth
he
not
euidently
shewe
that
all
heathen
that
knew
not
Christ
,
to
beleeue
in
him
,
and
so
not
they
onely
that
were
more
wicked
then
the
rest
,
are
out
of
Christ
,
the
onely
sauiour
of
the
worlde
,
are
depriued
of
the
promise
of
the
couenant
,
and
are
without
hope
and
without
God
?
10
These
are
such
monstrous
opinions
,
that
the
very
shew
of
them
may
suffise
to
confound
them
.
Now
let
vs
returne
to
our
purpose
,
and
with
Iesus
Christ
conclude
to
the
contrary
:
namely
,
that
the
number
of
those
that
shal
be
saued
is
very
small
:
for
if
vnto
men
there
be
giuen
no
other
name
whereby
we
may
be
saued
,
Labour
to
enter
at
the
narrow
gate
:
but
how
?
by
putting
of
the
olde
man
,
by
denying
our selues
and
the
worlde
:
in
breefe
,
by
daylye
amendment
.
11
Secondly
,
the
more
stedfastly
that
we
vnderstand
and
beleeue
that
there
shal
be
few
saued
,
the
more
earnestly
let
vs
praise
God
,
who
hath
chosen
vs
to
be
of
that
small
number
,
and
hath
called
vs
to
bring
vs
in
at
the
narrowe
gate
,
to
be
of
his
euerlasting
kingdome
:
let
vs
beholde
the
multitude
that
goe
by
the
brode
gate
to
destruction
,
&
let
the
horror
of
their
woe
kindle
our
harts
,
that
we
may
praise
God
for
his
great
mercy
toward
vs
,
and
walke
cheerefully
in
the
straight
way
that
leadeth
to
heauen
,
let
vs
couragiously
reiect
all
desires
of
the
flesh
,
allurements
of
the
worlde
,
and
all
other
temptations
,
to
the
ende
that
by
dayly
amendment
of
life
,
we
may
finally
enter
at
the
narrow
gate
that
leadeth
to
the
kingdome
of
eternall
glory
.
Thus
we
see
how
the
consideration
of
this
title
of
the
kingdome
of
heauen
,
attributed
to
the
Church
&
to
the
holye
ministerye
,
to
the
restauration
of
man
,
consisting
in
righteousnes
,
peac
,
e
and
ioy
in
the
holy
ghost
,
and
to
the
felicity
of
the
Children
of
God
in
heauen
,
doth
admonishe
and
teach
vs
that
we
must
first
enter
into
the
Church
and
vse
the
holy
ministery
:
secondly
,
thereby
increase
in
faith
and
amendment
of
life
,
and
so
attaine
to
the
fruition
of
the
incomprehensible
felicity
and
glory
,
prepared
in
heauen
for
the
children
of
God
.
The
thirteenth
cause
of
amendment
,
deriued
of
this
saying
of
Iesus
Christ
.
The
kingdome
of
heauen
is
at
hand
.
Chap.
13.
THis
saying
of
Iesus
Christ
,
The
kingdome
of
heauen
is
at
hand
.
may
be
referred
:
first
,
to
the
kingdom
of
glory
,
which
we
waite
for
in
heauen
:
Secondly
,
to
the
renewing
&
restauration
of
man
:
and
thirdly
,
to
the
preaching
of
the
gospel
.
And
indeed
,
the
kingdome
of
heauen
considered
in
these
three
points
,
2
Yet
drew
it
nearer
when
Iesus
Christ
rising
from
death
,
ascended
into
heauen
.
For
as
the
high
Priest
,
entring
into
the
holy
Sanctuarie
,
vpon
his
shoulders
and
brest
,
carryed
the
twelue
names
of
the
twelue
tribes
of
Israel
:
So
Iesus
Christ
entred
not
alone
into
heauen
,
but
we
also
with
him
,
as
saith
Saint
Paule
,
That
God
quickened
vs
together
with
Christ
,
and
raiseth
vs
vp
together
,
and
made
vs
sit
together
in
the
heauenlie
places
in
Iesus
Christ
.
And
in
an
other
place
the
same
Apostle
saieth
.
If
we
be
children
,
we
are
also
heires
,
euen
the
heires
of
God
,
and
coheyres
with
Iesus
Christ
.
And
this
he
sayeth
,
to
assure
vs
,
Amend
your
liues
,
for
the
kingdome
of
heauen
is
at
hand
.
3
The
auncient
fathers
could
neuer
discerne
this
kingdome
but
a
farre
off
and
very
obscurely
.
God
promised
to
Abraham
,
Isaac
and
Iacob
,
the
land
of
Canaan
:
Not
that
they
should
settle
their
minds
vpon
the
fat
of
the
earth
,
but
that
it
might
be
to
them
as
an
image
of
this
kingdome
of
heauen
,
wherto
they
should
aspire
.
They
are
all
dead
,
and
receiued
not
the
promises
,
but
saw
them
a
farre
off
,
and
beleeued
them
,
and
receiued
them
thankfully
.
And
this
he
meaneth
,
not
simply
by
the
land
of
Canaan
,
but
principally
by
the
opening
of
heauen
&
approching
of
this
kingdome
of
heauen
,
fulfilled
at
the
comming
of
Iesus
Christ
.
Howe
neare
then
is
this
kingedome
of
heauen
commen
vnto
vs
,
by
the
comming
of
Iesus
Christ
,
in
respect
of
them
?
sith
he
toke
possession
both
for
himselfe
and
vs
:
whom
also
we
cannot
behold
in
the
fruition
of
this
heauenly
kingdome
,
but
we
must
withall
behold
our selues
with
him
,
because
he
is
our
head
,
and
keepeth
his
members
vnited
to
himselfe
,
and
our
spouse
,
who
communicateth
with
vs
all
his
goods
?
in
which
sence
Saint
Paule
also
calleth
vs
Burgesses
of
heauen
.
Doth
not
Iesus
Christ
therefore
,
when
he
saieth
Amend
your
liues
,
iustly
alledge
this
reason
,
For
the
kingdome
of
heauen
is
at
hand
?
4
Secondly
,
we
are
to
consider
the
drawing
neere
of
the
kingdom
of
heuen
in
the
restauration
&
renewing
of
man
.
When
Christ
died
for
our
sins
,
Behold
the
Lambe
of
God
that
taketh
away
the
sinnes
of
the
world
:
5
In
this
sence
did
Iesus
Christ
in
his
death
,
make
ful
payment
for
the
sins
of
al
the
elect
,
&
consequently
also
of
those
that
liued
vnder
the
first
testament
,
as
the
Apostle
saith
:
which
also
S.
Paul
vnder
the
same
consideration
,
termeth
the
former
sins
:
6
It
is
likewise
the
benefite
for
the
which
he
commandeth
vs
to
amend
,
adding
this
reason
:
For
the
kingdome
of
heauen
is
at
hand
.
For
it
is
as
if
he
had
said
.
Behold
this
is
the
time
that
I
will
breake
the
serpents
head
,
and
destroy
him
that
hath
the
empire
of
death
:
and
banish
the
prince
of
the
world
.
Now
do
I
goe
to
make
payment
for
al
the
sins
of
the
elect
:
to
crucifie
the
old
man
,
that
he
may
no
longer
raigne
in
them
:
to
purchase
for
them
newnesse
of
life
:
To
be
short
,
to
reestablish
them
in
state
requisit
&
conuenient
for
the
children
of
God
.
Is
not
the
kingedome
of
heauen
then
very
neere
at
hand
?
Amend
therefore
:
for
it
is
time
that
you
feeling
your
iustification
and
attonement
to
be
made
with
God
,
shold
be
at
peace
in
your
consciences
:
should
renounce
the
deuil
,
the
flesh
,
the
worlde
,
and
your selues
:
mortifie
the
olde
man
who
is
crucified
with
me
,
and
become
new
creatures
by
vertue
of
my
resurrection
.
But
if
contrariwise
you
remayne
hardened
in
your
sinnes
,
and
will
not
giue
ouer
and
mortifie
the
ambition
,
pride
,
couetousnes
,
fraude
,
whore
dome
,
insolencie
,
dronkennes
,
ryot
,
hatred
,
enuy
,
malice
,
and
other
corruptions
,
and
doe
not
amend
by
growing
in
al
good
workes
:
shal
you
not
so
much
as
in
you
lyeth
,
quench
the
kingdome
of
heauen
that
is
in
you
,
and
with
most
villanous
ingratitude
tre●d
vnder
foote
this
incomprehensible
benefit
heere
offered
.
The
heathen
that
neuer
heard
speaking
hereof
,
for
their
continued
impenitency
,
shall
be
iustly
condemned
:
The
Iewes
,
who
had
some
knowledge
,
albeit
obscure
and
a
farre
off
,
shal
be
more
grieuously
punished
,
because
,
they
did
not
amend
:
But
you
to
whom
this
kingdome
of
heauen
is
neare
at
hand
,
vnlesse
ye
amend
,
shall
incurre
a
condemnation
without
comparison
more
horrible
and
fearefull
.
And
the
beleeuing
Iewes
,
who
neuer
sawe
this
kingdome
of
heauen
but
from
far
off
and
obscurely
,
and
yet
as
the
Apostle
saieth
to
the
Hebrewes
did
beleeue
it
and
reioyced
,
and
walking
in
the
feare
of
God
did
amend
:
7
We
are
furthermore
to
consider
the
preaching
of
the
Gospel
,
signified
also
by
this
kingdome
of
heauen
.
Iesus
Christ
saieth
.
Verily
I
say
vnto
you
,
among
them
that
are
begotten
of
women
,
arose
not
a
greater
then
Iohn
Baptist
,
notwithstanding
he
that
is
the
least
in
the
kingdome
of
heauen
,
is
greater
then
he
.
He
doth
not
heere
meane
that
the
least
in
the
christian
Church
shal
either
in
piety
,
or
in
glory
in
the
kingdome
of
heauen
,
excel
Iohn
Baptist
:
but
that
they
shal
be
greater
Prophets
then
he
:
that
is
to
saie
,
that
they
shal
be
able
more
amply
,
perticulerly
,
and
euidently
to
speake
of
euery
thing
that
concerneth
our
redemption
&
saluation
in
Iesus
Christ
.
And
indeed
,
what
euident
&
assured
knowledge
hath
there
been
reuealed
to
the
Christian
Church
,
concerning
the
person
of
Iesus
Christ
that
he
was
conceaued
by
the
holy
Ghost
:
borne
of
the
virgin
Mary
:
very
God
and
very
man
:
likewise
of
his
offices
:
that
he
hath
receaued
the
anoynting
of
the
holy
Ghost
to
be
our
Priest
,
king
&
Prophet
.
Consequently
,
of
his
sufferings
,
death
,
resurrection
,
&
ascention
into
heauen
:
of
the
certitude
of
our
iustification
,
&
saluation
not
by
workes
,
but
by
grace
,
&
by
the
merits
of
his
death
.
Moreouer
how
the
Gospel
of
saluation
was
directed
to
the
Gentils
,
wherby
there
was
reuealed
to
the
world
a
mistery
&
secret
,
the
ministery
of
the
spirite
:
And
Iesus
Christ
termeth
it
regeneration
,
ye
that
haue
followed
me
in
regeneration
,
shall
sit
vpon
twelue
thrones
.
Truely
therefore
in
regarde
of
the
preaching
of
the
Gospell
Iesus
Christ
did
saye
,
that
the
kingdome
of
heauen
was
at
,
hand
,
and
that
therefore
we
must
amend
.
As
indeed
,
8
Iesus
Christ
saith
,
The
men
of
Niniue
shall
rise
in
iudgement
with
this
generation
,
and
condemne
it
:
for
they
repented
at
the
preaching
of
Ionas
,
and
beholde
a
greater
then
Ionas
is
heere
.
Againe
,
The
Queene
of
the
south
shall
rise
in
iudgement
with
this
generation
,
and
shall
condemne
it
:
For
she
came
from
the
vtmost
partes
of
the
earth
to
heare
the
wisedome
of
Salomon
:
and
beholde
a
greater
then
Salomon
is
heere
.
Woe
than
be
vnto
vs
,
if
hearing
the
Gospel
of
our
Lord
Iesus
Christ
,
It
is
now
time
that
we
should
arise
from
sleep
,
saith
S.
Paul
,
for
now
is
our
saluation
neerer
then
when
we
beleeued
,
by
the
preaching
of
the
gospell
,
and
were
before
vnbeleeuers
.
The
night
is
past
and
the
day
is
come
,
let
vs
therfore
cast
away
the
works
of
darknes
,
and
put
on
the
armour
of
light
,
so
as
we
walk
honestly
as
in
the
day
,
not
in
gluttony
and
drunkennes
:
&c.
9
This
kingdome
of
heauen
is
at
hand
,
and
dayly
gathereth
vpon
vs
in
two
maners
,
which
for
a
conclusion
wee
will
heere
adde
.
First
,
all
faithfull
beleeuers
doe
know
and
are
assured
,
that
at
the
separation
of
the
soule
and
the
body
,
the
soule
shal
be
exalted
into
heauen
with
Christ
.
Now
as
dayly
this
seperation
doth
by
death
drawe
neerer
and
neerer
to
the
faithfull
,
so
doth
the
kingdome
of
heauen
also
come
vpon
them
:
how
carefull
therfore
should
we
be
to
amend
our
liues
,
and
to
prepare
our selues
to
make
our
entry
into
heauen
?
the
holy
Ghost
protesteth
,
that
there
shall
enter
no
vncleane
thing
,
adultery
,
fornication
,
vncleannesse
,
wantonnesse
,
idolatrie
,
witchcraft
,
hatred
,
debate
,
emulation
,
wrath
,
contention
,
sedition
,
heresie
,
enuie
,
murther
,
dronkennes
,
gluttonie
,
and
such
lyke
.
And
afterward
protesteth
,
that
they
which
commit
these
things
,
shall
not
inherite
the
kingdome
of
God
.
Let
vs
then
beware
of
delaying
of
this
amendment
,
least
in
a
matter
of
such
importance
we
bee
surprised
:
we
haue
not
two
soules
,
that
we
may
hazarde
one
.
If
the
day
of
death
findeth
vs
a
sleepe
in
our
sinnes
,
woe
be
vnto
vs
:
let
vs
remember
the
saying
of
S.
Peter
:
The
end
of
all
thinges
draweth
neere
:
Be
ye
therfore
sober
and
watchfull
in
praier
.
Euery
of
vs
shall
in
our
death
finde
this
end
of
all
things
:
and
indeed
let
vs
look
vpon
a
rich
man
caried
dead
out
at
dores
,
and
we
shall
see
that
all
is
at
an
end
with
him
,
neither
hath
his
body
any
more
then
his
length
of
ground
.
10
Let
vs
therefore
remember
to
be
sober
,
not
in
workes
of
pietie
,
for
in
them
we
cannot
be
too
plentifull
,
neither
in
sinne
,
for
we
must
vtterly
abstaine
therefro
:
wherin
then
?
euen
in
thinges
appertaining
to
this
present
life
,
And
this
I
say
brethren
,
because
the
time
is
shorte
,
hereafter
that
both
they
which
haue
wines
,
be
as
though
they
had
none
:
And
they
that
weep
,
as
though
they
wept
not
:
And
they
that
reioyce
,
as
though
they
reioyced
not
:
And
they
that
buy
,
as
though
they
possessed
not
:
And
they
that
vse
this
worlde
,
as
though
they
vsed
it
not
:
for
the
fashion
of
this
worlde
goeth
away
.
And
I
would
haue
you
without
care
.
Here
doth
he
shew
that
the
sobriety
whereto
S.
Peter
exhorteth
vs
,
doth
admonish
vs
that
there
is
drunkennesse
,
not
onely
of
the
body
,
but
also
of
the
spirite
.
And
indeede
where
Iesus
Christ
saith
:
See
to
your selues
,
that
your
harts
be
not
ouercome
with
gluttony
and
drunkennesse
,
neither
with
the
cares
of
this
life
:
He
doth
sufficiently
declare
,
that
there
is
another
kinde
of
drunkennesse
,
then
either
with
beere
or
wine
:
And
that
is
,
when
the
care
for
the
things
of
this
life
,
whether
of
warre
,
or
marchandise
,
or
of
landes
and
possessions
,
of
wiues
,
or
of
children
,
doe
so
seaze
vpon
and
entangle
our
mindes
and
affections
,
that
we
are
diuerted
&
letted
from
that
which
is
required
for
the
seruice
of
God
and
the
saluation
of
our
soules
:
if
a
man
rise
in
the
morning
and
goe
to
the
Tauerne
,
and
tarry
there
all
day
,
and
at
night
commeth
home
drunke
,
and
so
againe
the
next
day
,
and
the
next
,
and
all
the
weeke
long
,
and
neuer
thinketh
vpon
his
famely
,
but
letteth
his
wife
and
his
children
sit
staruing
at
home
,
wil
we
not
say
that
he
is
a
drunkard
?
and
in
case
he
continue
this
course
a
moneth
or
two
,
will
we
not
reporte
of
him
as
of
a
perfect
and
desperate
drunkard
?
What
shall
we
then
say
of
those
that
doe
so
set
their
harts
and
mindes
vpon
the
affaires
of
this
life
,
that
so
soone
as
they
are
vp
in
the
morning
,
they
are
presently
at
the
Tauern
of
those
cares
,
wherein
they
delight
,
and
whereto
they
so
giue
themselues
,
that
they
care
neither
for
the
kingdome
of
heauen
,
the
seruice
of
God
,
nor
the
saluation
of
their
own
soules
:
which
is
more
during
this
repast
at
home
,
their
mindes
are
in
their
tauernes
:
yea
,
and
which
is
worse
,
whether
they
speak
to
God
in
their
praiers
,
or
that
God
talketh
to
them
by
sermons
,
their
mindes
are
so
wandering
,
that
immediatly
they
are
in
this
tauerne
of
worldly
cares
and
affaires
,
and
that
so
deepely
,
that
they
neither
hear
God
speaking
to
them
,
neither
wot
what
themselues
doe
say
to
him
:
for
there
is
no
more
but
the
body
that
speaketh
or
heareth
,
euen
a
body
as
it
were
without
a
soule
:
for
their
minde
is
in
their
Tauerne
.
If
they
then
follow
this
course
,
not
one
moneth
,
or
sixe
,
or
tenne
,
neyther
one
yeere
,
but
ten
,
twentie
,
thirtie
,
yea
euen
to
the
death
:
may
we
not
well
call
them
perfect
drunkards
?
Likewise
,
as
to
that
tauerne
that
beareth
the
name
to
haue
the
best
drinke
or
wine
,
the
drunkards
will
soonest
resort
,
as
seeking
occasions
to
be
drunk
:
so
these
spirituall
drunkards
doe
seeke
after
townes
and
places
of
most
practise
,
where
there
is
great
dooinges
,
which
breede
encrease
of
cares
,
that
likewise
they
may
be
the
more
drunken
in
them
.
11
This
is
an
excessiue
and
most
pernitious
drunkennesse
,
yet
ouer
common
among
christians
,
and
therefore
let
euery
man
examine
him selfe
,
that
knowing
it
,
he
may
amend
.
And
indede
,
sith
the
kingdome
of
heauen
doth
dayly
approch
to
the
faithfull
by
death
,
we
are
in
duty
to
beware
,
according
to
Christs
admonition
,
that
our
harts
be
not
ouercome
with
this
drunkennesse
of
cares
,
least
that
day
ouertake
vs
in
that
drunkennes
,
vnreadye
and
vnprepared
to
expect
this
kingdome
of
heauen
,
in
assurance
&
ioy
.
Let
vs
take
heede
that
we
doe
not
wittingly
abuse
our selues
,
saying
:
When
I
haue
attained
to
such
wealth
,
or
to
such
dignity
,
I
wil
take
my
ease
,
and
come
forth
of
this
tauerne
to
serue
God
:
First
,
it
is
an
ordinary
course
,
that
the
more
beere
or
wine
that
a
man
drinketh
,
the
more
he
may
,
and
the
more
the
drunken
man
drinketh
,
the
more
drunke
he
will
be
.
Euen
so
the
more
wealth
and
dignitie
that
thou
hast
,
the
more
shalt
thou
find
thy
cares
to
encrease
:
and
the
more
they
encrease
,
the
more
drunken
in
them
thou
wilt
be
.
Secondly
,
we
must
take
great
heed
,
that
when
God
calleth
vs
to
repentance
and
amendment
,
we
appoint
him
no
time
.
12
Inasmuch
then
as
dayly
we
expect
not
onely
death
,
but
also
the
day
of
iudgement
,
&
that
in
that
respect
the
kingdome
of
heauen
commeth
two
solde
vpon
vs
,
that
we
may
the
more
earnestly
be
moued
to
our
duty
to
amend
,
let
vs
remember
this
saying
of
Iesus
Christ
.
If
the
good
man
of
the
house
knew
at
what
watch
the
theefe
would
come
,
he
would
surely
watch
,
and
not
suffer
his
house
to
be
broken
.
Therefore
be
ye
also
readie
,
for
in
the
houre
that
ye
thinke
not
,
will
the
son
of
man
surely
come
.
And
therefore
he
addeth
,
Blessed
is
that
seruant
whom
his
master
when
he
commeth
shal
finde
doing
his
dutie
.
And
this
is
also
represented
vnto
vs
in
the
parable
of
the
virgins
,
For
the
foolish
ones
that
tooke
no
oyle
in
their
lamps
were
shut
from
comming
in
to
the
marriage
,
It
shall
as
a
snare
come
on
all
them
that
dwell
on
the
face
of
the
earth
.
And
as
he
addeth
,
Let
vs
watch
and
praie
continually
,
that
we
may
be
accounted
worthie
to
escape
all
these
thinges
that
shall
come
to
passe
,
and
that
we
may
stand
before
the
sonne
of
man
.
Your selues
doo
know
perfestly
,
sayth
S.
Paul
,
that
the
daie
of
the
Lord
shall
come
euen
as
a
theefe
in
the
night
.
For
when
they
shall
saie
,
Peace
and
safetie
,
then
shal
come
vpon
them
sodaine
destruction
,
as
the
trauell
vppon
a
woman
with
child
,
and
they
shall
not
escape
.
And
then
to
comfort
the
faithfull
hee
sayth
,
But
ye
brethren
are
not
in
darknes
,
that
that
day
should
come
vpon
you
,
as
a
theef
,
ye
are
all
the
children
of
light
,
and
the
children
of
the
daie
.
And
thereupon
he
also
taketh
occasion
to
exhort
them
to
theyr
duties
,
saying
:
Therfore
let
vs
not
sleep
as
doo
other
,
but
let
vs
watch
&
be
sober
,
putting
on
the
brest
plate
of
faith
and
loue
,
and
the
hope
of
saluation
for
an
helmet
.
Let
vs
beware
that
we
folow
not
the
euill
seruant
,
who
seeing
that
his
master
was
long
in
comming
,
saide
in
himselfe
that
he
wold
not
come
,
&
therupon
gaue
himself
to
work
wickednes
.
His
master
comming
at
an
houre
when
he
looked
not
for
him
,
cut
him
off
and
punished
his
iniquitie
and
incredulitie
.
13
Saint
Peter
warneth
vs
.
that
in
the
later
daies
there
will
come
lyke
people
,
whom
he
termeth
mockers
,
which
will
walke
after
their
lusts
,
&
saie
,
Where
is
the
promise
of
his
comming
?
For
since
the
fathers
slept
,
all
things
continue
alike
from
the
beginning
of
the
creation
.
But
by
a
notable
example
he
sheweth
,
that
they
doo
wittingly
and
willingly
deceiue
themselues
in
such
discourses
.
For
when
Noah
foreshewed
the
floud
,
and
built
the
arke
for
his
owne
safetie
,
the
like
mockers
rise
against
him
,
who
seeing
no
apparance
of
the
flould
for
aboue
a
hundred
yeres
,
thereof
concluded
,
that
the
world
continuing
in
that
estate
,
shoulde
not
perish
,
but
were
surprised
and
swallowed
vp
in
the
floud
.
Inasmuch
therefore
as
Iesus
Christ
commanding
vs
to
amend
,
doth
affirme
that
his
kingdom
is
at
hand
,
lest
seeming
to
be
long
in
comming
,
we
should
therfore
falsly
conclude
that
it
will
not
come
,
let
vs
diligently
note
what
S.
Peter
addeth
,
Derely
beloued
,
be
not
ignorant
of
this
one
thing
,
that
a
thousand
yeres
is
with
the
Lord
as
one
daie
,
and
one
day
as
a
thousand
yeres
.
The
Lord
is
not
slacke
as
concerning
his
promise
,
as
some
men
account
slacknes
,
God
is
patient
toward
vs
,
and
would
haue
no
man
to
perish
,
but
would
all
men
to
come
to
repentance
.
But
the
day
of
the
Lorde
will
come
as
a
theefe
in
the
night
,
in
the
which
the
heauens
shall
passe
awaie
with
a
noise
,
and
the
elementes
shall
melt
with
heate
,
&
the
earth
with
the
workes
therin
shall
be
burnt
vp
.
Then
doth
he
thereof
gather
this
earnest
exhortation
to
repentance
&
amendement
of
life
.
Seeing
therefore
that
all
these
things
must
bee
dissolued
;
what
maner
of
persons
ought
ye
to
be
in
holy
conuersation
and
godlynes
?
Looking
for
and
hastning
vnto
the
comming
of
the
day
of
God
,
wherein
the
heauens
being
on
fire
,
shall
be
dissolued
,
and
the
elements
shal
melt
with
heat
.
But
we
loke
for
new
heauens
,
&
new
earth
,
according
to
his
promise
,
wherein
dwelleth
righteousnesse
,
&c.
14
Albeit
therfore
it
seem
to
our
flesh
,
that
this
kingdome
is
long
in
comming
yet
let
vs
not
slacke
our
amendement
,
Euen
this
daie
conuert
vnto
me
,
sayth
the
Lord
.
Wherein
he
sheweth
that
he
yet
giueth
vs
this
daie
to
repent
,
but
assureth
vs
not
of
to
morrow
.
Let
the
remembrance
therfore
of
the
drawing
neere
of
the
kingdome
of
heauen
induce
vs
to
amend
,
FINIS
.