THE
EPISTLE
OF
SAINT
IAMES
,
THE
FIRST
VERSE
,
THE
FIRST
SERMON
.
Verse
1
Iames
,
a
seruant
of
God
,
and
of
the
Lord
Iesus
Christ
,
to
the
twelue
tribes
which
are
scattered
abroad
,
Salutation
.
-
Herein
is
contey●ed
the
title
of
he
epistle
,
being
be
first
parte
of
his
chap.
Thereof
are
3.
parts
.
-
1.
The
person
writing
;
in
whom
two
things
are
considered
:
Namely
-
2.
The
persons
to
whom
he
writeth
:
The
twelue
Tribes
dispersed
.
-
3.
The
salutation
and
greeting
which
he
sendeth
vnto
them
.
-
1.
His
name
,
which
was
Iames
.
-
2.
His
calling
and
profession
,
a
seruant
of
GOD
,
and
of
Christ
.
IN
this
title
the
first
thing
is
the
First
touching
his
name
,
who
he
was
,
He
was
Iames
,
called
Iames
the
iust
,
or
Iames
the
lesse
,
brother
●o
Iude
the
apostle
,
called
also
the
brother
of
the
Lord
.
Among
the
Apostles
there
were
two
of
this
name
,
the
one
was
the
sonne
of
Zebedee
,
and
brother
of
Iohn
;
the
other
the
sonne
of
Hier.
against
luid
.
●ne
.
13
,
●●e
.
29.
●●t.
12.
●●t.
13.
sheweth
.
According
to
which
speech
Abraham
calleth
his
nephue
Lot
,
brother
;
and
Iacob
,
Laban
his
vncle
;
Laban
,
Iacob
his
cosen
,
brother
.
Thus
Mathew
speaketh
,
who
reporteth
that
while
Christ
was
preaching
,
his
mother
&
brethren
came
and
desired
to
speake
with
him
.
And
who
these
his
brethren
were
,
a
little
after
he
noteth
by
the
confession
of
the
people
,
who
hearing
his
wonderfull
wisdome
,
and
seeing
the
strange
myracles
which
hee
wrought
among
the
people
,
as
amazed
thereat
,
cryed
out
,
Is
not
this
the
Carpenters
sonne
?
is
not
his
mother
called
Mary
,
and
his
brethren
Iames
and
Ioses
,
Simon
and
Iude
?
and
are
not
his
sisters
with
vs
?
Whence
then
hath
he
these
things
?
Thus
the
Hebrewes
called
them
brethren
which
were
of
kinred
:
&
so
was
Iames
called
the
Lords
brother
,
in
that
respect
onely
that
he
was
his
kinsman
,
and
cosen
german
,
his
mothers
sisters
sonne
.
Iames
then
son
of
Alphee
,
cosen
to
Christ
,
&
one
of
the
12.
Apostles
,
Another
reason
is
,
This
Writer
maketh
not
mention
so
oftentimes
of
the
merites
of
Christ
,
as
other
Apostles
doe
,
therfore
A
third
reason
moueth
them
hereof
to
doubt
,
This
Author
2
The
writer
being
Iames
the
holy
Apostle
,
it
followeth
that
we
consider
his
profession
and
calling
;
wherof
the
place
it selfe
teacheth
vs
,
in
that
he
is
called
a
seruant
of
God
,
and
of
Iesus
Christ
.
Seruants
(
as
Saint
Augustine
sheweth
)
in
the
Latine
tongue
were
so
called
,
because
such
as
by
right
of
war
might
haue
beene
slayne
,
were
reserued
,
and
kepte
2
There
is
another
kinde
of
seruants
,
which
are
seruants
by
profession
&
calling
,
who
offer
their
seruice
vnto
God
,
and
his
sonne
Iesus
Christ
our
Lord
,
which
are
also
of
two
sorts
.
Men
are
the
seruants
of
God
,
either
generally
,
eyther
particularly
.
Generally
they
are
all
the
seruantes
of
Iesus
Christ
,
whosoeuer
professe
his
religion
,
and
promise
their
seruice
vnto
him
in
the
generall
calling
of
a
Christian
.
Thus
bond
and
free
,
male
and
female
,
young
and
olde
,
rich
and
poore
,
prince
and
people
,
wise
and
foolish
,
learned
and
ignorant
,
base
borne
and
honourable
,
one
and
another
:
euen
all
such
as
professe
the
religion
of
God
,
and
of
Christ
,
are
his
seruants
.
Samuel
being
a
childe
,
before
Iob
in
sinceritie
professing
the
religion
of
God
,
is
called
Specially
they
are
called
the
seruants
of
God
,
and
of
Christ
,
who
in
some
seueral
and
chiefe
calling
do
homage
vnto
God
,
and
promote
his
kingdome
.
So
Princes
in
common
wealths
,
Preachers
and
Ministers
in
the
Church
of
Christ
,
are
seruants
of
God
and
of
Christ
,
in
speciall
seruice
.
Our
sauiour
Christ
in
some
sence
is
also
a
seruant
,
in
that
in
the
office
of
a
mediatour
he
serued
the
wil
and
pleasure
of
his
father
,
whereof
the
prophet
Ezechiel
speaketh
,
Princes
themselues
haue
no
greater
honour
then
to
If
thou
wert
as
mightie
as
Dauid
the
King
and
Prophet
,
yet
this
is
thy
greatest
honour
,
with
him
to
say
;
Behold
Lord
,
for
I
am
thy
seruant
,
I
am
thy
seruant
,
and
the
sonne
of
thy
handmaid
,
Psal.
116.
If
thou
excellest
al
kings
in
wisdome
,
riches
,
honor
,
as
Salomon
did
,
yet
this
is
thy
1
Now
this
name
of
seruant
must
teache
vs
humilitie
,
that
we
submitte
our selues
to
Christ
,
whose
seruants
we
are
,
and
for
his
sake
,
and
by
his
example
to
serue
one
another
,
wherunto
he
exhorteth
,
You
know
that
the
Lords
of
the
Gentiles
haue
rule
ouer
them
,
and
they
that
are
2
By
our
seruitude
we
are
furthermore
taught
,
what
we
owe
vnto
Christ
Iesus
our
Lord
and
maister
:
euen
all
3
Seruaunts
ought
to
imitate
such
vertues
and
good
4
Finally
,
seruants
must
attende
vpon
their
masters
will
,
waite
their
leasures
,
relie
and
rest
vpon
their
care
for
them
,
seeke
all
necessaries
at
their
handes
:
so
we
the
seruants
of
Christ
,
must
do
his
will
in
all
things
,
waite
his
leasure
paciently
for
our
deliuerance
,
depende
vpon
his
prouident
care
,
who
careth
for
vs
,
and
in
all
our
needes
and
necessities
haue
our
recourse
to
him
by
praier
.
These
and
the
like
dutifull
considerations
ought
this
our
spirituall
seruice
to
raise
vp
in
our
hearts
,
that
as
in
name
,
so
in
deed
we
might
in
all
things
shew
our selues
the
vnfained
seruants
of
the
Lord
Iesus
,
as
no
doubt
this
Apostle
was
,
who
not
excluding
nor
shutting
out
other
respects
,
hauing
consideration
specially
of
his
calling
and
office
of
an
Apostle
,
calleth
himselfe
the
seruant
of
God
,
and
of
the
Lord
Iesus
.
Iames
being
the
writer
and
sender
of
this
Epistle
,
sendeth
Pérsons
to
whom
he
writeth
.
it
to
the
dispersed
tribes
of
Israel
,
so
the
twelue
tribes
of
Israel
were
the
persons
to
whom
hee
writeth
and
sendeth
his
Epistle
.
These
tribes
had
their
names
from
the
twelue
sonnes
of
Iacob
,
which
were
the
twelue
Patriarks
,
who
had
the
land
of
Canaan
diuided
into
twelue
seuerall
partes
for
the
twelue
tribes
of
Israel
.
Of
these
tribes
and
their
heads
,
we
may
read
in
the
bookes
of
Genesis
,
Numbers
,
Iosua
,
the
Reuelation
of
Saint
Iohn
,
and
such
like
And
this
dispersing
and
scattering
of
these
tribes
was
not
at
once
,
and
together
,
but
at
diuers
times
,
and
vpon
sundrie
occasions
:
partly
they
were
dispersed
and
scattered
when
Salmanaser
king
of
the
Assirians
caried
them
Gal.
Acts
9.
Acts
13.
Iewes
,
and
assemblies
of
them
,
dispersed
and
scattered
among
the
Gentiles
,
as
in
Damascus
,
in
Siria
immediately
after
his
conuersion
,
and
in
Asia
the
lesse
,
in
Antiochia
a
towne
of
Pisidia
,
in
Thessalonica
a
Citie
of
Macedonia
,
at
Corinth
,
Ephesus
,
at
Rome
also
,
and
sundrie
other
And
this
dispersing
of
the
beleeuing
Iewes
among
the
Gentiles
,
putteth
plaine
difference
betweene
the
Kingdome
of
Christ
,
and
the
kingdoms
of
this
worlde
.
The
kingdomes
of
this
worlde
be
they
neuer
so
ample
,
large
,
and
great
,
yet
are
they
contained
within
certaine
bounds
,
circuits
,
and
limits
of
the
earth
.
The
kingdome
of
the
Persians
and
Medes
,
a
mightie
kingdome
,
hauing
besides
Sidrach
,
Misach
,
and
Abednego
,
120.
princes
and
gouernours
,
yet
it
was
measured
by
it
limits
and
bounds
:
it
reached
not
through
the
whole
worlde
.
The
Grecians
,
the
Romans
,
the
Babylonians
,
and
other
people
had
mightie
Monarches
,
Dominions
,
and
Empires
,
yet
none
of
them
but
had
their
bounds
on
earth
,
which
they
did
not
passe
:
but
the
kingdome
of
Christ
is
infinitely
spread
vpon
the
face
of
the
earth
,
and
runneth
through
the
whole
worlde
:
2
Besides
this
,
in
that
Saint
Iames
writeth
vnto
the
twelue
tribes
dispersed
,
it
teacheth
vs
that
the
Church
of
Christ
is
tied
or
bound
to
no
place
.
neither
so
fastened
to
Hierusalem
,
but
it
may
be
remoued
:
but
is
alwayes
there
where
the
true
saints
of
god
are
.
The
church
was
somtime
in
paradise
,
when
our
prime
parents
were
there
resident
in
their
righteousnes
,
but
not
so
immoueably
,
but
that
it
was
afterward
els
where
in
Abell
.
The
Church
was
in
Mesopotamia
in
Abraham
,
but
not
there
tied
:
but
afterward
it
was
here
and
there
with
him
,
now
in
Aegypt
,
now
in
Caldea
,
now
in
Canaan
,
now
here
,
now
there
,
with
Isaac
,
Iacob
,
and
Ioseph
,
with
Dauid
,
the
Princes
,
the
Prophets
,
Christ
,
the
holy
Apostles
,
as
the
stories
witnesse
.
Now
in
the
countries
of
the
Gentiles
in
the
dispersed
Iewes
,
to
whom
S.
Iames
here
writeth
.
Absurdly
therefore
do
our
aduersaries
the
Papists
tie
the
Church
of
Christ
to
the
Chaire
of
Peter
in
Rome
▪
Seeing
in
all
times
it
hath
remoued
with
the
faithfull
,
and
is
there
where
the
worde
is
professed
,
Sacraments
duly
administred
,
discipline
in
some
measure
practised
and
exercised
.
3
Now
that
Saint
Iames
mencioneth
onely
the
twelue
tribes
of
Israel
,
as
the
persons
to
whom
he
writeth
,
we
may
not
gather
,
that
this
doctrine
appertaineth
not
to
vs
,
nor
to
other
Churches
,
as
well
as
to
the
Iewes
and
scattered
tribes
,
to
whom
it
was
chiefly
and
first
sent
.
For
such
is
the
nature
of
God
,
that
when
he
speaketh
to
one
man
,
or
one
people
,
yet
then
must
all
men
,
and
all
people
heare
him
.
Wherefore
when
he
gaue
his
law
to
Israel
onely
,
yet
it
concerneth
all
men
,
and
condemneth
all
that
are
guiltie
Neither
is
this
marueilous
or
strange
.
The
Philosophers
and
prophane
writers
,
as
Plato
,
Cicero
,
Aristotle
,
Xenophon
,
Seneca
,
and
others
,
haue
written
to
seuerall
and
certaine
persons
chiefly
,
yet
their
precepts
concerned
all
the
Gentiles
,
who
thought
themselues
bounde
to
obey
them
.
Shall
humane
Philosophie
dedicated
to
certaine
persons
,
binde
all
to
obey
it
:
and
shall
not
the
heauenly
and
diuine
Philosophie
of
Gods
worde
,
though
it
thiefly
be
sent
to
some
one
,
yet
bind
all
men
to
obedience
?
This
Epistle
was
sent
to
the
twelue
tribes
dispersed
,
yet
it
concerneth
all
men
:
Wherefore
of
the
Grecians
it
is
called
Catholike
:
of
the
Latins
,
Canonicall
:
of
vs
&
others
,
Generall
,
because
it
concerneth
all
people
in
generall
.
Neither
doth
it
follow
,
it
was
writ
first
to
the
Iewes
,
therefore
it
appertaineth
not
to
vs
Gentiles
:
for
the
whole
law
of
God
,
and
the
whole
doctrine
of
the
Gospell
,
was
In
the
title
the
third
and
last
thing
is
the
greeting
he
Epist.
Dionisio
.
were
three
,
To
wish
ioy
,
this
forme
was
common
to
the
people
.
To
wish
prosperitie
,
which
was
vsed
of
the
philosophers
.
To
wish
health
,
which
was
proper
to
the
physicions
.
The
Romans
commonly
vsed
one
forme
of
greeting
,
to
wish
health
,
as
Marcus
Cicero
wisheth
,
or
sendeth
health
to
Publius
Lentulus
,
and
so
others
.
Other
haue
vsed
other
formes
.
The
enemies
of
Beniamin
sending
In
which
places
they
vsed
the
forme
of
Saint
Iames
in
this
place
mentioned
,
which
being
translated
word
for
word
,
is
,
To
reioyce
,
to
be
mery
.
Which
ioy
and
reioysing
is
not
bodily
,
but
spirituall
,
the
ioye
of
the
Spirite
in
the
Lord
,
whereby
we
reioyce
in
him
,
not
onely
in
our
prosperitie
,
and
in
his
benefites
fauourably
and
mercifullie
poured
vpon
vs
,
but
also
in
our
troubles
iustly
by
him
inflicted
,
and
in
the
miserie
and
aduersitie
of
this
worlde
,
which
we
accept
and
receiue
from
him
as
a
testimonie
of
his
loue
toward
vs
,
in
that
we
are
thereby
made
conformable
Iames
Chapter
1.
verses
2.
3.
4.
5.
6
Sermon
.
2.
2
My
brethren
,
count
it
exeeeding
ioy
,
when
ye
fall
into
diuers
temptations
.
3
Knowing
that
the
triall
of
your
faith
bringeth
foorth
patience
.
4
And
let
pacience
haue
her
perfect
work
,
that
you
may
be
perfect
and
entire
,
lacking
nothing
.
5
If
any
man
lack
wisdome
,
let
him
aske
it
of
God
,
which
geueth
to
all
men
liberally
,
and
reprocheth
no
man
,
and
it
shal
be
geuen
him
.
6
But
let
him
aske
in
faith
,
and
wauer
not
.
Place
of
bearing
outward
afflictions
.
THe
title
of
the
Epistle
being
sette
downe
,
in
these
words
and
the
rest
,
hee
commeth
to
the
handling
of
the
matter
and
common
places
which
herein
are
conteyned
.
Of
which
the
first
is
of
bearing
outward
afflictions
,
wherin
we
ought
not
to
be
cast
downe
,
but
rather
to
be
glad
;
not
to
be
faint
hearted
,
but
to
reioyce
.
With
which
he
doeth
wisely
to
beginne
,
in
as
much
as
in
that
their
scattering
their
case
was
most
miserable
,
and
therefore
were
they
first
of
all
to
bee
armed
and
comforted
against
afflictions
.
Which
in
these
verses
,
and
in
the
9.
10
11.
12.
he
performeth
.
In
which
discourse
there
are
foure
things
to
be
noted
.
1
The
proposition
,
2.
verse
.
2
The
reasons
of
confirmation
,
3.
&
4.
verses
.
3
The
distinguishing
of
persons
to
whom
the
crosse
is
profitable
,
9
10.
11.
verses
.
4
The
conclusion
,
12.
verse
.
Now
this
Treatise
is
a
little
inuerted
,
and
troubled
by
a
digression
which
is
necessarily
made
,
6.
7.
8.
verses
wherin
the
second
place
is
conteyned
.
This
being
thus
obserued
&
noted
by
the
way
,
let
vs
consider
the
words
read
.
-
In
these
verses
are
three
things
to
be
noted
.
-
1.
The
proposition
of
the
place
.
-
2.
The
confirmation
,
or
rendring
of
reasons
of
his
proposition
:
And
they
are
three
.
-
1.
From
honest
comelines
.
3.
-
2.
From
profit
,
because
it
causeth
patience
,
that
excellent
vertue
.
-
3.
From
euent
and
effecte
,
it
maketh
perfect
.
-
3.
The
preuenting
of
an
obiection
.
In
which
are
two
things
.
-
1.
The
obiection
proposed
,
How
shall
we
beare
the
crosse
as
we
are
taught
?
-
2.
The
answere
.
In
which
are
four
thinges
noted
,
namely
-
1.
What
that
wisdome
is
.
-
2.
Who
geueth
it
.
-
3.
What
hope
wee
haue
to
obteine
it
.
-
4.
How
we
may
aske
it
.
1
The
first
herein
is
the
proposition
of
the
place
,
which
is
,
That
the
Saintes
of
God
must
beare
afflictions
:
Vnder
the
heauy
burthen
whereof
they
may
not
faint
,
fall
downe
,
nor
quaile
,
but
be
patient
,
triumphe
,
and
reioyce
.
Hereof
he
carefully
admonisheth
,
because
in
their
scattering
and
dispersing
their
condition
could
not
be
but
miserable
:
and
therefore
in
these
externall
afflictions
,
they
had
neede
to
bee
comforted
,
which
Saint
Iames
doeth
faithfully
in
this
place
;
My
brethren
,
count
it
exceeding
ioy
when
ye
fall
into
diuers
temptations
.
Saint
Peter
in
like
case
writing
to
those
strangers
which
were
in
like
maner
In
this
proposition
many
thinges
may
bee
obserued
worthy
our
consideration
.
1
That
the
Saints
must
count
it
great
ioy
when
they
fall
into
temptations
,
and
do
suffer
afflictions
in
the
world
.
Wherin
the
ioyes
of
Gods
saints
,
and
the
ioyes
of
the
wicked
are
distinguished
.
The
wicked
reioyce
,
some
in
one
vaine
thing
of
this
world
,
some
in
an
other
:
accounting
sicknes
,
pouertie
,
imprisonment
,
ignominie
,
miserie
,
persecution
,
famine
,
nakednes
,
sword
,
death
and
such
like
afflictions
,
as
euils
,
wherefore
they
shunne
them
by
all
meanes
,
they
abhorre
them
,
as
infallible
tokens
of
the
heauie
wrath
of
God
,
&
his
iust
hatred
against
them
which
suffer
them
,
as
appeared
by
the
sentence
of
Eliphas
Homil.
pop.
Antioch
.
54.
Rom.
5.
were
stoned
,
and
they
preached
.
The
blessed
Apostle
Paul
of
himselfe
and
the
rest
beareth
the
like
recorde
,
that
,
in
their
troubles
they
reioiced
.
We
reioyce
,
saith
he
,
in
trouble
,
knowing
that
trouble
bringeth
forth
pacience
,
pacience
,
experience
:
experience
,
hope
:
hope
maketh
not
ashamed
,
because
the
loue
of
God
is
shed
abroade
in
our
hearts
by
the
holy
Ghost
which
is
giuen
vnto
vs
.
The
holy
and
blessed
martyrs
haue
in
like
maner
counted
it
exceeding
ioy
,
when
they
fel
into
temptations
,
wherin
they
being
by
the
will
of
God
,
aboue
the
strength
and
course
of
nature
,
haue
triumphed
:
whereas
then
the
wicked
shunne
these
as
simply
euill
,
the
saintes
embrace
them
as
testimonies
of
loue
:
whereas
the
wicked
in
their
miseries
,
frette
;
fume
,
and
fome
at
mouth
for
rage
and
anger
,
stampe
,
stare
,
murmure
,
and
mutter
against
God
,
yea
and
blaspheme
him
in
extreeme
desperation
,
as
Saint
c
ver
.
11.
&
21.
John
in
his
Reuelation
auoucheth
,
the
Saints
reioice
with
ioy
vnspeakable
and
glorious
,
as
in
wholsome
documents
of
their
life
,
corrections
of
their
infirmities
,
prouocations
to
praier
,
inuitements
to
GOD
,
repressors
of
naturall
corruption
,
encreasers
of
zeale
,
and
meanes
whereby
they
are
made
conformable
to
the
image
of
the
sonne
of
2
The
worde
,
Fall
into
,
is
not
without
signification
:
whereby
the
Saints
of
God
are
taught
that
they
may
neither
procure
,
neither
hasten
their
owne
crosse
,
nor
deserue
at
the
hands
of
the
worlde
thus
to
be
afflicted
.
The
Papists
which
in
manie
places
,
and
at
sundrie
times
lay
heauie
crosses
vppon
themselues
:
as
beating
their
owne
flesh
,
scourging
their
owne
bodies
,
wearying
and
wasting
themselues
with
long
,
tedious
,
and
troublesome
pilgrimages
,
fall
not
by
the
will
of
God
hereinto
,
but
by
their
owne
choise
,
therefore
haue
no
cause
therein
to
reioice
:
theeues
,
robbers
,
pirates
,
murtherers
,
man
quellers
,
euill
doers
,
busie
bodies
,
who
by
their
own
desert
procure
their
owne
miserie
,
ought
not
therein
to
reioyce
.
Let
no
man
,
saith
Saint
Peter
,
suffer
as
a
theefe
,
murtherer
,
euill
doer
,
Pet
▪
4.
or
as
a
busie
bodie
in
other
mens
matters
:
but
if
any
suffer
as
a
Christian
,
let
him
not
be
ashamed
,
but
let
him
glorifie
God
in
that
behalfe
.
When
men
are
causes
of
their
owne
crosses
,
and
procure
by
their
wickednesse
their
own
punishments
and
afflictions
,
they
must
not
therein
reioyce
,
but
rather
lament
and
be
sorie
:
but
when
we
fall
into
temptations
by
the
will
of
God
,
then
must
we
count
it
exceeding
ioy
.
Foolish
men
punished
for
their
wickednesse
,
malefactors
chastined
for
their
vngodlinesse
:
wicked
ones
afflicted
for
their
vngraciousnesse
,
haue
cause
of
sorow
,
not
of
ioy
:
of
mourning
,
not
of
mirth
:
of
lamentation
,
not
of
laughter
,
in
that
they
fall
not
hereinto
by
Gods
will
,
but
by
their
owne
wickednesse
:
though
secretly
they
doe
that
which
from
euerlasting
God
hath
determined
.
Vnder
the
worde
,
Falling
into
,
is
insinuated
vnto
men
,
vnder
what
affliction
and
crosse
they
must
reioyce
:
vnder
that
crosse
which
God
imposeth
and
layeth
vpon
vs
:
vnder
those
afflictions
whereinto
wee
fall
by
the
pleasure
and
purpose
of
God
to
trie
vs
:
therein
when
we
suffer
,
we
must
count
it
exceeding
ioy
.
3
The
circumstance
of
time
may
not
be
lightly
passed
ouer
:
My
brethren
,
count
it
exceeding
ioy
when
you
fall
,
that
is
,
whensoeuer
you
fall
into
temptations
.
This
teacheth
the
children
of
God
,
that
once
or
twise
to
reioyce
vnder
the
crosse
,
is
not
inough
to
the
perfect
dutie
of
a
Christian
,
but
whensoeuer
,
as
often
soeuer
,
at
what
time
soeuer
we
are
assaulted
and
assailed
with
temptations
:
so
often
to
shew
our selues
pacient
therein
and
ioyous
,
because
4
Finally
,
hee
would
men
to
count
it
exceeding
ioy
,
when
they
fall
into
diuers
or
manifolde
temptations
.
Wherein
we
must
learne
,
that
the
afflictions
of
the
saints
are
manifolde
,
diuers
and
sundrie
,
and
that
specially
in
three
respects
.
1
These
afflictions
are
manifolde
in
respect
of
the
diuersitie
of
instruments
,
which
God
vseth
in
inflicting
them
vpon
the
Saints
.
For
some
times
hee
vseth
the
Diuel
,
sometimes
the
meanes
of
men
,
some
times
other
his
creatures
as
instruments
and
meanes
by
afflictions
to
tempt
the
Saints
.
Hee
vsed
Satan
in
the
temptation
of
God
vseth
in
like
maner
other
creatures
in
afflicting
of
his
Saints
.
Sometimes
the
heauens
giue
abundance
of
raine
,
whereby
the
corne
and
graine
of
the
earth
is
destroied
,
and
the
Saints
and
others
brought
to
extremitie
:
some
times
the
aire
is
infected
,
wherehence
,
sicknesse
,
plagues
&
pestilence
groweth
,
and
the
people
are
destroied
.
Some
times
brute
beasts
rise
vp
against
men
,
and
destroy
them
,
as
the
Lion
did
the
Prophet
.
The
Lions
which
destroied
2
As
in
respect
of
the
diuers
instruments
thereunto
by
God
vsed
,
the
temptations
of
men
are
diuers
and
manifold
,
so
if
we
looke
into
the
nature
of
temptations
,
they
3
Finally
,
the
ends
wherfore
they
are
infflicted
are
diuers
,
therefore
in
that
respect
also
they
may
not
amisse
be
counted
diuers
.
Some
times
we
are
afflicted
to
the
ende
we
should
be
humbled
:
some
times
we
are
afflicted
to
the
ende
we
should
be
tried
:
some
times
we
are
afflicted
,
that
in
the
nature
of
Gods
blessings
we
may
better
be
instructed
:
some
times
we
are
afflicted
,
that
God
may
be
glorified
:
some
times
we
are
afflicted
,
that
our
sinnes
thereby
may
be
remitted
:
sometimes
we
are
afflicted
,
that
the
pride
of
our
hearts
may
be
repressed
,
and
sinfull
desires
mortified
:
some
times
we
are
afflicted
,
that
his
loue
towards
vs
may
the
more
liuely
be
expressed
:
some
times
we
are
afflicted
,
that
thereby
the
world
may
be
hated
of
vs
:
sometimes
we
are
afflicted
,
that
we
may
be
more
zealous
in
praier
for
deliuerance
:
some
times
we
are
afflicted
,
that
we
in
afflictions
made
conformable
and
like
the
image
of
the
sonne
of
God
,
togither
with
him
,
may
be
partakers
2
The
proposition
ended
,
the
confirmation
which
is
1
From
honest
comelines
in
the
Saints
.
It
is
comely
&
honest
,
and
a
thing
decent
in
the
Saints
paciently
to
haue
their
faith
tried
:
by
afflictions
of
this
life
,
the
faith
of
Gods
Saints
and
seruants
is
tried
:
the
Saints
therefore
in
afflictions
must
reioyce
and
be
pacient
.
No
man
doubteth
but
it
is
a
comely
and
honest
thing
for
Gods
children
paciently
to
suffer
the
triall
of
their
saith
.
And
that
afflictions
make
manifest
triall
and
proofe
of
our
faith
,
the
holy
Whereas
then
ciuill
and
morall
vertues
are
then
soonest
tried
when
their
obiect
is
present
,
whereon
they
may
worke
,
as
fortitude
in
daunger
:
chastitie
in
pleasure
:
temperance
in
present
dainties
and
delicates
:
anger
when
we
are
prouoked
:
so
the
faith
of
Gods
children
is
then
most
manifest
,
when
affliction
are
present
to
trie
them
.
And
as
the
starres
and
moone
shine
not
at
noone
day
,
when
the
Sunne
shineth
in
his
glorious
beautie
:
so
neither
doe
the
vertues
of
Christians
then
appeare
,
when
men
are
in
prosperitie
,
but
in
the
night
and
mist
of
affliction
.
Seeing
then
it
is
a
comely
and
honest
thing
in
the
Saints
of
God
to
haue
proofe
and
triall
of
their
faith
,
and
other
vertues
,
to
bee
made
:
and
this
triall
is
made
specially
by
afflictions
and
troubles
of
this
life
:
then
no
doubt
ought
the
Saints
paciently
to
suffer
affliction
,
and
to
count
it
exceeding
ioy
when
they
fall
into
diuers
temptations
,
in
as
much
as
the
triall
of
their
faith
bringeth
foorth
their
inward
vertues
:
and
afflictions
are
therefore
sent
to
make
trial
of
the
faith
of
Gods
children
,
and
this
is
the
first
reason
or
argument
of
the
confirmation
,
lying
secretly
in
the
word
triall
.
2
Another
reason
set
downe
manifestly
,
is
drawen
from
the
vtilitie
and
profite
which
commeth
by
bearing
afflictions
:
by
bearing
paciently
the
miseries
and
afflictions
of
this
life
,
the
most
singular
vertue
of
patience
is
wrought
in
vs
.
If
affliction
and
triall
of
our
faith
bring
vnto
vs
the
worthie
vertue
of
patience
,
who
would
not
then
count
it
exceeding
ioy
when
they
fall
into
diuers
temptations
?
Troubles
in
the
wicked
,
are
causes
,
or
rather
occasions
in
them
to
fret
and
fume
;
to
grudge
and
groane
;
mutter
and
murmure
against
God
;
But
in
Gods
Saintes
they
are
the
instruments
whereby
God
worketh
patience
in
their
hearts
,
therefore
to
be
reioyced
in
,
count
it
therefore
my
brethren
,
exceeding
ioy
when
you
fal
into
temptations
,
because
the
triall
of
your
faith
bringeth
foorth
patience
.
But
it
may
be
obiected
,
that
this
place
and
doctrine
is
against
Saint
Paul
,
who
entreating
of
the
like
argument
,
saith
contrary
to
this
.
For
Saint
Iames
saith
,
That
the
triall
or
proofe
of
our
faith
bringeth
forth
patience
:
But
S.
Paul
saith
,
That
patience
bringeth
foorth
triall
or
proofe
.
These
are
contrary
and
how
can
they
then
hang
togither
?
The
reconciliation
of
these
places
may
be
this
.
1
The
words
by
Iames
and
Paul
vsed
,
are
not
the
same
,
therefore
neither
is
the
thing
the
same
:
Speaking
then
of
diuers
2
We
may
not
looke
so
straitly
and
narrowly
into
causes
and
effects
,
but
that
we
may
graunt
the
same
to
be
cause
and
effect
also
in
sundrie
kindes
of
causes
,
or
in
diuers
respects
.
For
triall
,
proofe
,
experience
of
most
prosperous
successe
,
and
happie
issue
in
many
troubles
,
encreaseth
our
patience
,
and
confirmeth
our
constancie
:
so
that
the
more
triall
we
haue
of
good
successe
,
the
more
patient
,
and
more
constant
are
we
made
in
affliction
:
and
thus
triall
causeth
parience
as
Saint
Iames
saith
.
On
the
other
side
,
patience
,
and
suffering
of
the
crosse
,
causeth
great
experience
,
and
proofe
of
Gods
presence
to
deliuer
vs
,
&
also
maketh
vs
knowen
of
what
behauiour
wee
be
in
our
troubles
.
And
thus
patience
causeth
triall
,
as
Saint
Paul
faith
:
and
so
triall
and
patience
are
mutuall
helpers
,
and
nourishers
one
to
another
,
and
both
cause
and
effect
one
of
the
other
.
Thus
S.
James
saying
that
triall
of
our
faith
bringeth
foorth
patience
;
and
Saint
Paul
,
that
patience
bringeth
foorth
triall
or
proofe
,
speaketh
trueth
also
.
For
the
triall
of
our
faith
maketh
perfect
our
patience
,
that
the
more
we
are
tried
,
the
more
patient
we
are
.
And
patience
causeth
triall
,
because
he
whose
faith
faileth
not
,
&
whose
patience
is
inuincible
,
is
thereby
prooued
and
knowen
to
be
of
excellent
constancie
.
These
thinges
thus
premised
and
set
downe
before
,
the
meaning
of
the
Apostle
is
not
doubtfull
.
The
triall
of
your
faith
bringeth
forth
patience
,
that
is
,
the
afflictions
and
temptations
themselues
(
whereby
your
faith
is
tried
)
bringeth
foorth
patience
.
And
this
is
one
and
the
same
which
Saint
Paul
preacheth
to
the
Romans
,
We
reioyce
in
tribulation
,
knowing
that
tribulation
bringeth
foorth
Milo
Crotoniales
by
bearing
a
calf
when
it
was
yong
,
was
made
able
by
dayly
exercise
,
to
beare
it
also
when
it
was
an
olde
oxe
:
So
men
by
daily
bearing
the
crosse
,
shal
be
enhabled
to
beare
it
patiently
.
3
From
euent
or
effect
the
Apostle
finally
reasoneth
.
The
Saints
must
count
it
exceeding
ioy
when
they
fall
into
temptations
,
because
patience
in
affliction
,
maketh
men
entire
and
perfect
.
Affliction
,
and
the
crosse
of
Christ
are
the
instruments
whereby
God
doth
pollish
vs
,
and
refine
vs
,
till
we
grow
to
be
perfect
in
Christ
,
and
become
like
and
conformable
vnto
the
sonne
of
God
him selfe
,
the
perfect
pattern
of
all
patience
.
Seeing
then
by
patience
we
be
made
perfect
,
and
patience
is
caused
and
gendred
of
affliction
,
we
therefore
ought
in
affliction
to
reioyce
.
Here
the
word
perfect
signifieth
stable
,
constant
,
abiding
and
perseuering
,
continuing
and
enduring
vnto
the
end
,
in
the
most
holy
profession
of
the
Gospell
,
with
courage
inuinsible
,
as
absolute
,
entire
,
and
lacking
nothing
,
to
this
perfection
we
attaine
by
patience
.
Patience
in
affliction
is
the
schoole
and
nurture-house
of
Christ
and
of
the
holy
Ghost
,
and
the
effectuall
meane
which
the
Lord
our
God
vseth
to
make
vs
perfect
:
wherein
if
we
be
continually
trayned
,
we
shall
grow
to
full
measure
and
perfection
of
vertue
.
Thus
Abraham
,
Isaac
,
and
Jacob
,
thus
Joseph
and
holy
Job
,
mightie
Patriarkes
,
thus
Moises
,
Isai
,
Jeremie
,
thus
Michai
and
Zacharie
,
holy
Prophets
:
thus
Dauid
,
Hezechia
,
and
the
rest
of
the
zealous
Princes
:
thus
Paul
,
Peter
,
Iohn
,
and
others
,
true
Apostles
:
thus
Steuen
,
Polycarpe
,
and
infinite
the
like
faithfull
Martyrs
,
haue
by
patience
in
afflictions
growen
to
such
measure
of
perfection
,
as
in
the
weakenes
of
nature
,
and
infirmitie
of
man
,
may
be
attained
vnto
.
Saint
Cyprian
in
his
But
now
that
the
Apostle
here
saith
,
that
by
pacience
we
are
made
perfect
,
we
may
note
that
perfection
is
double
.
One
perfection
there
is
of
the
substance
of
thinges
,
as
,
he
that
beleeueth
constantly
vpon
Christ
without
wauering
,
is
perfect
in
faith
:
for
hee
hath
the
perfection
of
the
substance
of
faith
.
Who
so
holdeth
the
doctrine
of
Christ
as
the
infallible
word
of
trueth
,
and
therunto
cleaueth
immoueably
,
as
to
the
anchor
of
the
soule
,
both
sure
and
stedfast
,
hee
hath
the
word
of
God
perfectly
concerning
the
substance
.
Who
so
constantly
continueth
in
the
There
is
another
perfection
,
which
is
of
degrees
,
which
is
such
as
cannot
be
encreased
in
any
degree
▪
as
,
to
haue
such
faith
,
as
that
we
need
not
to
pray
,
Lord
increase
Iob
,
Zacharie
,
and
Elizabeth
,
and
others
:
yet
not
absolutely
,
but
either
in
comparison
of
the
wicked
and
vngodly
,
then
whom
the
Saints
are
more
holy
,
and
in
comparison
perfect
:
either
because
the
Saintes
excell
in
the
greater
part
of
their
life
in
excellent
vertues
,
as
S.
Augustine
auoucheth
,
and
another
father
to
like
purpose
,
Men
Seeing
then
by
patience
vnder
the
manifold
afflictions
of
this
life
,
we
increase
in
vertue
,
and
growe
to
be
entire
,
perfect
,
and
as
lacking
nothing
,
shall
we
not
thereby
be
moued
to
holde
fast
the
exhortation
and
proposition
of
the
Apostle
,
Brethren
,
count
it
exceeding
ioy
when
you
fall
into
diuers
temptations
,
knowing
that
your
triall
of
faith
bringeth
foorth
patience
,
and
let
patience
haue
her
perfect
worke
,
that
you
may
be
perfect
and
entire
,
&
lacke
nothing
?
And
these
are
the
three
reasons
wherefore
wee
ought
to
count
it
exceeding
ioy
when
we
fall
into
diuers
temptations
.
These
things
thus
set
down
,
the
Saints
might
haue
obiected
A
preoccupation
.
against
his
doctrin
,
It
were
good
thus
to
do
we
deny
not
;
but
it
is
not
so
soon
done
as
easilie
spoken
,
as
thogh
we
were
able
of
our selues
thus
in
our
afflictions
to
moderate
our selues
,
that
whensoeuer
we
be
afflicted
,
to
account
it
exceeding
ioy
.
This
obiection
the
Apostle
answereth
,
I
know
this
is
not
a
qualitie
in
the
power
and
strength
of
nature
,
but
it
is
a
speciall
grace
and
gift
of
God
,
in
our
affliction
to
comfort
our selues
,
that
we
be
not
cast
downe
,
nor
faint
hearted
,
but
rather
be
glad
and
reioyce
.
Therefore
it
is
to
be
asked
of
him
which
onely
geueth
this
heauenly
wisdome
.
In
which
place
there
may
two
things
be
obserued
.
1.
The
obiection
which
might
haue
been
made
.
2.
Then
the
answere
thereunto
.
1
The
obiection
is
,
Wee
cannot
of
our selues
thus
beare
the
crosse
,
we
haue
no
such
strength
in
nature
,
there
is
nothing
more
vnpleasant
or
vnsauourie
to
the
flesh
,
then
is
the
crosse
.
We
know
that
in
vs
,
that
is
,
in
our
flesh
,
2
The
answere
hereunto
is
this
,
I
know
that
this
is
a
hard
doctrine
to
the
flesh
:
I
confesse
wee
are
vnable
of
our selues
to
performe
it
:
this
is
the
speciall
grace
&
gifte
of
God
,
to
account
our
afflictions
exceeding
ioy
vnto
vs
.
Therefore
is
it
not
to
be
hoped
for
in
our selues
,
but
from
him
to
be
praied
for
:
wherfore
if
any
man
lack
wisdome
,
let
him
aske
it
of
God
,
which
geueth
to
all
men
liberally
,
and
reproacheth
none
,
and
it
shal
be
geuen
him
,
but
let
him
aske
it
in
faith
and
wauer
not
.
In
which
answer
foure
things
are
to
be
considered
.
1
What
this
wisdome
is
.
It
is
the
doctrine
of
the
crosse
here
specified
,
namely
,
to
endure
patiently
whatsoeuer
God
layeth
vpon
vs
,
and
to
know
that
God
in
singular
loue
correcteth
all
those
with
the
rodde
of
affliction
,
whom
he
purposeth
to
make
heires
of
his
eternall
glory
.
This
to
knowe
is
wisdome
farre
greater
then
the
wisdome
of
men
.
This
wisdome
standeth
in
two
things
.
1.
In
knowledge
,
that
we
wisely
vnderstand
the
causes
for
which
we
are
thus
afflicted
of
God
,
as
that
partly
for
the
punishment
of
our
sinnes
,
as
the
princely
Prophet
recordeth
,
For
iniquitie
Abraham
,
Iob
,
Israel
the
seruant
and
people
of
God
;
partly
for
the
aduauncement
of
Gods
greater
glory
,
that
thereby
in
the
deliuerance
of
men
from
their
calamities
,
hee
might
be
more
glorified
.
Finally
,
that
hereby
wee
being
touched
,
As
the
wisdome
how
to
beare
the
crosse
,
consisteth
in
knowledge
and
vnderstanding
of
the
ends
wherefore
it
is
inflicted
and
laide
vpon
vs
:
so
also
it
consisteth
in
an
inward
feeling
and
iudgement
,
when
in
our
heartes
,
soules
and
consciences
,
we
haue
sense
and
feeling
of
the
comfort
of
the
spirite
,
which
in
afflictions
of
this
life
,
and
in
the
crosse
wherunto
we
are
subiect
,
vpholdeth
and
supporteth
vs
,
and
with
assured
hope
of
safe
deliuerance
in
due
season
,
vnderproppeth
vs
,
This
point
of
wisdome
to
feele
inwardly
the
comfort
of
the
spirite
,
was
in
holy
Iob
,
who
therefore
in
the
2
This
wisdome
is
not
a
qualitie
in
nature
,
but
grace
,
&
an
excellent
grace
and
gift
of
God
,
therefore
of
him
onely
is
this
wisdome
to
be
sought
,
which
the
Apostle
to
intimate
,
willeth
that
if
any
man
lack
this
wisdome
,
he
should
aske
it
of
God
,
to
beare
the
crosse
patiently
,
to
know
the
vse
of
affliction
truely
,
to
feele
the
comfort
of
the
spirite
inwardly
,
this
is
wisdome
not
of
man
,
but
of
God
;
not
of
our selues
,
but
from
his
heauenly
goodnesse
;
from
whom
all
wisdome
floweth
,
as
from
a
fountain
:
truely
therefore
Salomon
,
The
Lord
geueth
wisdome
,
out
of
his
mouth
commeth
knowledge
and
vnderstanding
.
And
3
Paciently
to
beare
the
crosse
,
and
wisely
and
well
to
behaue
our selues
in
our
afflictions
,
being
a
gift
from
God
;
what
hope
haue
we
to
obtaine
it
by
asking
of
h●●
:
Three
wayes
are
we
here
to
conceiue
hope
of
obteining
this
wisedome
from
God
.
1
From
the
promise
we
haue
from
God
that
hee
will
heare
when
we
call
,
open
when
we
knocke
,
giue
when
we
aske
it
of
him
:
almightie
God
assureth
vs
of
this
hope
by
his
Prophet
,
by
whom
he
willeth
vs
in
the
dayes
of
tribulation
2
As
from
the
promise
is
made
vs
that
we
shal
obtaine
,
so
from
the
liberalitie
of
God
we
must
conceiue
hope
of
obteining
the
thing
we
pray
for
.
God
giueth
to
euery
man
liberally
:
shall
he
not
giue
vs
wisdome
,
who
is
liberall
to
all
men
?
Shall
we
distrust
his
goodnesse
,
who
is
rich
to
all
3
Thirdly
,
we
haue
hope
to
obteine
this
wisedome
at
the
handes
of
God
,
from
the
goodnesse
of
his
nature
:
he
giueth
his
gifts
liberally
to
all
men
,
and
hee
vpbraideth
none
,
neither
casteth
any
man
in
the
teeth
,
either
with
his
benefites
so
plentifully
powred
vppon
vs
,
or
with
our
beggerlinesse
and
miserable
want
whereunto
we
are
subiect
;
therefore
is
there
great
hope
of
obtaining
the
wisedome
we
pray
for
.
Men
when
they
haue
done
any
good
turne
to
any
,
if
they
be
neuer
so
little
offended
,
they
cast
men
in
the
teeth
with
the
benefites
they
haue
done
them
,
and
vpbraid
them
with
the
good
turne
they
haue
shewed
;
wherfore
men
are
loath
to
make
request
to
such
for
any
thing
,
neither
can
they
bee
perswaded
they
shall
obtaine
,
when
they
meete
with
such
dispositions
and
natures
.
But
such
a
one
is
not
God
,
for
he
giueth
to
all
men
liberally
,
and
vpbraideth
none
,
but
such
as
are
more
vngratefull
and
forgetful
of
his
benefites
then
bruite
beasts
themselues
.
Seeing
God
then
is
bountifull
of
nature
,
and
giueth
to
all
men
liberally
,
and
without
vpbraiding
,
enuie
,
malignitie
,
bestoweth
his
blessings
vpon
vs
:
then
is
there
great
hope
of
obtaining
this
wisedome
at
his
mercifull
hands
,
whereof
the
Apostle
here
assureth
vs
:
If
any
man
lack
wisdome
,
let
him
aske
it
of
God
,
who
giueth
to
euery
man
liberally
,
and
vpbraideth
no
man
,
and
it
shall
be
giuen
him
.
4
But
how
shall
we
aske
this
wisdome
?
how
shall
we
pray
for
the
gift
of
pacience
,
that
wee
may
obtaine
it
?
in
the
last
and
fourth
place
,
the
Apostle
teacheth
vs
,
if
we
aske
it
in
faith
and
wauer
not
.
Faith
therefore
in
all
the
praiers
of
Gods
Saints
is
necessarie
,
neither
is
there
anie
thing
which
more
hindereth
the
graunts
of
God
towards
man
,
then
when
they
doubt
or
wauer
in
their
praiers
,
distrusting
either
the
power
of
god
,
as
not
able
:
or
his
goodnesse
,
as
not
willing
to
heare
vs
in
the
daies
of
our
necessities
:
which
distrustfulnesse
and
wauering
,
is
no
small
euill
in
the
sight
of
God
:
neither
is
it
a
light
matter
to
doubt
of
obtaining
that
thou
desirest
,
wherby
thy
double
heart
and
wauering
minde
is
descried
,
who
in
asking
pretendest
hope
,
in
wuering
a
distrustest
either
the
power
,
or
promptnesse
or
readinesse
of
God
to
giue
thee
the
desire
of
thy
heart
and
to
doubt
either
of
his
power
,
or
promptnesse
&
readinesse
of
minde
,
is
great
impietie
,
disloialtie
,
and
vngodlinesse
,
Saint
Augustine
therefore
writing
to
Vitalis
,
most
christianly
remooueth
all
doubfulnesse
and
wauering
By
faith
our
praiers
are
strengthned
and
made
effectuall
with
God
,
wherein
approching
to
God
by
praier
,
we
are
heard
.
The
princely
Prophet
teacheth
vs
,
that
God
is
neare
to
such
as
call
vpon
him
:
yet
onely
such
as
call
epist.
Pelag.
is
not
of
faith
is
sinne
,
as
auoucheth
the
Apostle
.
And
S.
Augustine
thereunto
subscribeth
:
Our
righteousnesse
is
discerned
from
vnrighteousnes
,
not
by
the
law
of
works
,
but
of
faith
,
without
which
faith
,
whatsoeuer
seeme
good
works
,
are
sins
,
&
turned
into
sins
,
neither
is
it
likely
such
praiers
should
be
heard
and
obtained
,
because
they
please
not
God
,
whom
to
please
without
faith
is
impossible
,
as
affirmeth
the
Apostle
.
Let
vs
therefore
when
wee
aske
Iames
Chapter
1.
verses
6.
7.
8.
Sermon
3.
6
He
that
wauereth
is
like
a
waue
of
the
Sea
,
tost
of
the
winde
and
caried
away
.
7
Neither
let
him
thinke
that
he
shall
receiue
any
thing
from
the
Lord
.
8
A
double
minded
man
is
vnstable
in
all
his
wayes
.
Part
or
place
of
the
Chapter
.
IN
these
wordes
,
the
Apostle
commeth
and
slideth
as
it
were
,
to
the
seconde
place
in
this
first
Chapter
contained
,
which
is
of
doubtfull
and
wauering
praiers
:
whereunto
he
discendeth
by
the
way
of
digression
:
for
in
these
wordes
and
verses
,
leauing
the
matter
in
hand
and
in
question
,
touching
the
pacient
bearing
of
the
crosse
,
he
falleth
into
a
discourse
against
wauering
and
doubtfull
praiers
:
whereof
the
occasion
was
ministred
him
necessarily
,
as
it
were
by
the
wordes
of
the
text
before
expounded
:
for
in
the
preuenting
of
their
obiection
which
might
haue
beene
made
against
him
,
concerning
pacience
vnder
affliction
,
whence
we
haue
it
,
euen
from
God
:
the
Apostle
exhorting
the
Saintes
to
aske
it
in
faith
without
wauering
:
hee
hath
iust
occasion
to
speake
of
doubtfull
and
wauering
praiers
of
men
:
and
so
he
doth
6.
7.
8.
verses
,
and
9.
10.
11.
12.
returneth
againe
to
his
purpose
.
In
this
place
he
speaketh
against
vnfaithfull
praiers
of
men
:
When
they
with
doubting
and
double
mindes
come
to
craue
things
at
the
hands
of
God
.
-
This
sinne
and
euill
is
condemned
here
by
three
wayes
.
-
1
By
a
similitude
:
doubtfull
praiers
are
as
the
waues
of
the
sea
which
neuer
are
stable
nor
stand
still
:
therefore
such
praiers
can
not
please
God
.
-
2
By
a
reason
from
discommoditie
and
disaduantage
:
he
that
is
wauering
in
praier
,
can
obtaine
nothing
at
the
hands
of
God
:
therefore
he
laboureth
in
vaine
.
-
3
By
a
generall
and
common
sentence
,
receiued
as
true
of
all
men
:
a
wauering
minded
man
is
vnstable
in
all
his
waies
.
Touching
the
wauering
praiers
of
men
conceiued
from
a
double
and
doubtfull
minde
,
distract
and
drawen
partly
into
hope
,
partly
into
feare
,
partly
into
beleefe
,
partly
into
mistrust
of
obtaining
:
The
Apostle
condemneth
it
,
first
from
a
comparison
or
similitude
,
wherein
the
doubtfull
and
wauering
person
in
prayer
is
compared
to
a
waue
of
the
sea
:
he
that
doubteth
,
saith
Iames
,
either
of
the
power
,
or
willing
readinesse
of
God
,
is
like
a
waue
of
the
sea
,
tost
of
the
winde
and
caried
away
.
For
as
a
waue
or
surge
of
the
sea
,
swelleth
by
the
rising
and
hoisting
of
the
winde
,
and
by
the
strength
thereof
is
caried
hither
and
thither
,
and
neuer
remaineth
steddie
,
but
alwaies
is
troubled
:
So
a
wauering
minded
man
,
is
like
a
waue
or
surge
of
the
sea
rolled
vp
and
downe
,
and
tost
of
the
winde
,
neuer
stable
,
but
alwaies
troubled
:
for
his
manifolde
imaginations
,
his
sundrie
cogitations
,
his
diuerse
thoughts
of
heart
,
so
tosse
him
and
carie
him
vp
and
downe
,
that
his
minde
can
neuer
rest
,
but
is
alwaies
vexed
and
disquieted
,
neuer
surely
fixed
or
settled
vpon
one
thing
:
for
now
he
thinketh
God
will
heare
him
,
and
by
and
by
he
misdoubteth
:
now
he
perswadeth
himselfe
God
can
giue
him
his
hearts
desire
,
and
forthwith
he
mistrusteth
:
nowe
he
conceiueth
hope
,
and
immediately
he
fainteth
:
now
he
saith
with
himselfe
,
I
will
make
my
suite
to
God
,
but
straightway
he
feareth
.
Thus
is
he
tossed
&
troubled
by
his
own
cogitations
,
and
caried
away
with
the
winde
of
his
own
vanitie
,
and
neuer
resteth
:
Wherefore
he
is
well
compared
to
a
waue
,
of
the
winde
and
moued
aier
tossed
and
tumbled
.
For
men
thus
to
be
carried
away
in
prayer
is
a
great
euill
;
in
our
suites
to
God
to
propose
no
certaintie
;
in
our
supplications
to
God
to
rest
vpon
nothing
;
in
our
petitions
alwaies
to
shake
and
wauer
,
and
neuer
aime
stedelie
at
any
particulars
;
in
these
our
necessities
to
be
betwixt
hope
and
feare
,
and
alwaies
wauering
;
now
to
thinke
this
thing
,
now
that
;
now
to
beleeue
,
now
to
distrust
;
now
to
be
of
courage
,
now
to
faint
in
heart
;
nowe
to
assure
our selues
,
now
to
dispaire
of
his
mercie
;
now
to
rest
and
relie
vpon
his
power
and
ptomise
,
now
to
fall
away
through
infidelitie
;
is
no
doubt
like
to
the
waues
of
the
sea
,
which
are
now
here
,
now
there
;
tost
and
carried
away
of
the
windes
.
This
in
constancie
the
Apostle
condemneth
;
this
instabilitie
Saint
Iames
reproueth
in
this
place
by
this
similytude
and
comparison
;
he
that
wauereth
is
like
a
waue
of
the
sea
,
toste
of
the
winde
and
caried
a
way
.
This
is
a
great
euill
and
sinne
,
worthily
to
be
reproued
.
As
almightie
God
in
all
other
things
condemneth
inconstancie
and
wauering
of
the
minde
of
men
,
so
especially
in
our
praiers
and
supplications
of
him
in
any
part
or
poynte
to
dowte
or
wauer
,
either
touching
his
power
,
or
concerninge
his
promptnes
and
readines
to
heare
and
helpe
vs
,
is
no
smal
sinne
,
neither
lightly
by
him
regarded
,
whereof
the
Apostle
to
put
vs
in
minde
,
condemneth
it
as
great
vanitie
;
he
that
wauereth
is
as
a
waue
of
the
sea
tost
of
the
winde
and
caried
away
.
2
As
by
this
plaine
comparison
and
similitude
this
dowtefullnes
and
inconstancie
is
condemned
;
So
in
like
manner
by
a
reason
from
discomoditie
and
disaduantage
which
followeth
this
wauering
:
the
reason
is
this
:
That
which
bringeth
no
good
vnto
men
,
but
procureth
hurte
rather
,
ought
not
to
be
vsed
among
the
Saints
of
God
;
but
our
wauering
in
praier
,
bringeth
no
benefite
vnto
vs
,
but
this
hurte
;
that
it
maketh
vs
vnfit
to
receue
any
thing
at
the
hands
of
God
;
therefore
all
dowting
and
wauering
in
praier
must
be
lefte
and
remoued
from
vs
.
That
it
maketh
vs
vnfit
to
receaue
any
thing
at
the
hands
of
God
,
who
is
so
blinde
that
seeth
not
,
so
wayward
that
confesseth
not
?
If
a
man
should
come
to
his
neighbour
and
say
:
Sir
I
haue
a
suite
vnto
you
,
but
I
doubt
I
shal
not
obteine
it
,
for
I
feare
either
you
cannot
,
or
at
least
you
will
not
performe
my
desire
:
Doeth
he
not
stop
and
stay
the
hand
of
the
geuer
,
doeth
he
not
make
himselfe
vnworthy
to
receaue
any
thing
,
that
is
so
doubtfull
?
Shall
it
not
be
replied
,
shall
I
doe
for
him
that
hath
me
in
iealousie
&
suspition
that
I
will
not
helpe
him
,
and
doubteth
of
my
good
nature
and
franke
heart
towards
him
?
Thus
man
doubting
to
obteine
of
man
,
getteth
nothing
:
euen
likewise
,
if
in
our
hearts
we
say
to
God
,
I
doubt
thou
wilt
not
geue
me
,
I
feare
thou
wilt
not
heare
me
;
wee
obtaine
by
prayer
nothing
at
the
hands
of
God
,
because
we
doubt
either
of
his
power
,
or
els
of
his
liberalitie
and
bountie
towards
vs
.
For
as
a
constant
perswasion
and
good
assurance
of
Gods
fauour
,
highly
commendeth
our
praiers
to
him
,
so
the
doubting
of
our
mindes
,
the
wauering
of
our
hearts
,
estrangeth
and
alienateth
his
affection
from
vs
,
that
we
obteine
nothing
.
Wherence
is
it
then
that
many
praying
,
obteine
not
the
things
they
pray
for
?
Is
it
not
herence
,
that
they
pray
with
wauering
mindes
,
and
doubting
?
Who
so
then
commeth
before
God
with
a
doubtful
and
distrustfull
minde
,
wauering
in
heart
hether
and
thether
,
must
not
thinke
to
obteine
any
thing
at
the
hands
of
God
:
much
lesse
then
must
he
hope
to
obteine
this
excellent
gift
of
wisdome
,
whereby
wee
patiently
beare
all
the
afflictions
of
this
world
without
murmuring
.
Yea
so
farre
are
such
from
obteining
their
desire
of
God
,
as
that
by
their
distrustfulnes
they
prouoke
him
to
anger
.
As
then
the
infidelitie
of
the
Iewes
shutte
(
as
it
were
)
the
doare
of
heauen
from
them
,
so
that
it
was
not
opened
vnto
them
;
that
as
they
entred
not
(
through
their
vnbeleese
)
into
Canaan
,
a
type
3
The
last
reason
whereby
he
condemneth
this
,
is
from
a
sentence
generally
receiued
of
all
men
;
which
he
proposeth
(
as
it
were
)
prouerbially
.
A
double
minded
man
is
vnstable
in
all
his
waies
,
therfore
wauering
in
praier
is
condemned
.
A
double
minded
man
here
is
he
,
which
is
carried
away
with
sundrie
cogitations
about
the
same
matter
;
neither
knoweth
he
what
way
to
take
to
,
and
what
certeinly
to
follow
.
This
man
is
inconstant
and
vnstable
in
al
his
wayes
.
Vnstable
,
which
is
deducted
and
deriued
from
the
Commonwealth
,
which
hauing
lawes
and
orders
whereby
He
therefore
which
doubting
and
wauering
praieth
,
hath
a
disturbed
and
disordered
minde
,
and
hath
in
him
an
vprore
and
tumult
of
affections
,
which
follow
another
thing
then
faith
prescribeth
,
therefore
is
here
saide
to
be
vnstable
in
all
his
waies
,
disquieted
,
disordered
,
disturbed
in
all
his
actions
,
all
his
thoughts
,
all
his
enterprises
whatsoeuer
he
endeuoureth
:
So
that
this
wauering
,
doubting
,
and
doublenes
of
minde
,
whereby
we
stand
in
a
quandarie
,
and
mammaring
,
whether
we
be
beloued
of
God
or
no
;
whether
he
will
heare
vs
or
not
;
whether
he
will
accept
of
vs
,
and
graunt
our
praiers
▪
or
otherwise
;
peruerteth
,
weakneth
,
disordereth
,
and
turneth
vp
side
down
all
Christian
duetie
and
pietie
,
and
the
whole
life
of
man
.
Which
the
Apostle
doeth
signifie
more
significatiuely
in
the
tongue
wherein
he
wrote
,
by
the
worde
vnstable
.
A
double
minded
man
is
vnstable
in
all
his
wayes
.
Whereence
we
may
learne
,
that
the
foundation
and
stablenes
of
all
godly
actions
,
and
specially
of
all
holy
and
acceptable
prayers
,
standeth
in
doctrine
,
in
Gods
will
,
in
faith
,
without
which
our
whole
life
is
disordered
,
confused
,
disturbed
.
And
thus
these
three
wayes
the
Apostle
condemneth
the
vnstablenes
,
doubting
,
&
wauering
of
men
in
prayer
.
These
things
being
more
plaine
then
that
they
need
any
further
enlarging
,
let
vs
now
see
what
doctrine
may
out
of
the
former
place
&
this
,
be
gathered
.
1.
That
the
Apostle
in
this
place
so
earnestly
inueigheth
against
dowting
and
wauering
in
praier
,
whereby
we
distrust
either
the
power
or
the
goodnes
and
fauour
of
God
towardes
vs
,
me
thinke
it
may
well
refute
the
doctrine
of
the
Romish
Church
who
in
all
things
would
haue
vs
dowtefull
of
the
fauour
of
God
,
thinking
it
presumption
worthy
to
be
condemned
,
to
assure
our selues
certainely
of
his
good
will
and
fauoure
towardes
vs
.
2
That
the
Apostle
maketh
praier
the
meane
and
way
to
attaine
vnto
wisedome
,
wherein
hee
woulde
men
to
remoue
all
wauering
and
doubting
;
it
easily
refuteth
those
fantasticall
spirites
which
condemne
prayer
as
superfluous
,
God
(
say
they
)
knoweth
our
need
,
&
seeth
our
want
before
we
aske
,
he
will
for
his
fatherly
goodnes
supplie
this
want
without
asking
:
he
heareth
the
inwarde
sighings
and
sobs
of
the
spirite
,
and
knoweth
what
the
spirite
meaneth
,
therefore
is
prayer
in
Gods
children
superfluous
.
Indeed
,
if
God
,
because
he
knoweth
our
need
,
and
heareth
the
sorowfull
sighings
of
the
Saints
,
Woulde
therefore
supplie
our
want
without
asking
,
then
were
prayer
superfluous
:
but
to
be
therfore
superfluous
,
because
he
knoweth
our
needes
and
necessities
,
is
a
reason
carnal
,
sensuall
and
deuilish
.
For
were
this
carnal
reason
sufficient
,
God
knoweth
our
needes
before
we
pray
,
therefore
praier
is
superfluous
;
why
doeth
the
Apostle
here
will
vs
,
If
any
man
lacke
wisdome
,
to
aske
it
of
God
?
God
knoweth
our
infirmities
,
he
seeth
our
impatiency
,
he
beholdeth
the
vnablenes
of
mans
nature
,
he
seeth
whether
in
afflictions
we
behaueour
selues
as
is
conuenient
:
notwithstanding
the
apostle
willeth
vs
to
aske
this
point
of
wisdom
from
God
.
Neither
Saint
Iames
here
onely
commendeth
praier
as
needfull
,
but
the
whole
course
of
the
Scriptures
of
God
require
it
in
the
necessities
of
men
,
as
an
instrument
most
necessarie
.
Almighty
God
though
he
knew
our
troubles
,
whereinto
by
his
will
we
should
be
plunged
,
yet
commaundeth
hee
vs
in
our
troubles
to
call
vpon
him
for
deliuerance
.
The
Lorde
What
:
haue
not
the
holy
Patriarkes
,
haue
not
the
blessed
Apostles
,
haue
not
the
Saints
of
God
in
all
times
vsed
praier
?
May
it
then
be
iudged
as
superfluous
?
What
:
haue
we
either
to
supplie
our
bodely
necessities
,
or
to
minister
to
our
spirituall
wants
,
as
of
our selues
,
and
may
we
not
truely
of
both
say
,
We
haue
nothing
but
what
we
haue
receaued
?
And
whereby
doe
wee
receaue
Men
praye
therefore
to
God
,
Saint
Augustine
affirmeth
,
Seeing
then
no
man
can
be
so
blinde
(
vnlesse
he
wilfully
stoppe
his
eies
against
the
light
of
the
trueth
)
but
needes
confesseth
praier
to
be
a
thing
most
necessarie
in
the
life
of
man
;
which
neither
man
nor
woman
,
rich
nor
poore
,
learned
nor
ignorant
,
Prince
nor
people
,
one
nor
other
can
want
altogether
;
but
is
the
onely
meane
and
instrument
wherby
all
the
treasures
of
God
,
reposed
and
laide
vp
in
store
for
his
Saints
in
Iesus
Christ
,
are
plentifully
poured
out
vpon
men
:
then
notwithstanding
this
,
to
holde
it
as
superfluous
in
the
Saints
,
is
not
onely
like
Gyants
to
fight
against
God
and
his
trueth
,
but
as
hauing
put
off
the
whole
nature
of
men
,
and
transformed
into
the
shape
of
bruite
beastes
,
to
striue
and
contende
against
the
course
of
nature
it selfe
:
which
who
so
doe
,
are
not
onely
worthy
to
be
secluded
the
societie
of
the
Saintes
,
but
also
to
be
sequestred
and
put
out
from
the
companie
of
men
.
Were
there
then
no
other
place
in
all
holy
scripture
to
commend
prayer
as
a
thing
most
necessarie
vnto
men
,
yet
were
this
one
al-sufficient
,
that
the
Apostle
S.
James
here
maketh
it
the
meane
to
attaine
vnto
wisdome
.
If
any
man
lack
wisdome
,
let
him
aske
it
of
God
.
3
Besides
this
,
whereas
Saint
James
promiseth
that
if
we
lack
wisdome
we
should
aske
it
,
and
it
should
be
geuen
vs
:
doeth
hee
not
most
highly
commende
praier
vnto
men
,
whose
vertue
,
force
and
excellencie
is
such
,
as
whereby
the
most
excellent
gift
and
vertue
of
patience
(
a
singular
point
of
heauenly
wisdome
)
is
obteined
?
the
vertue
&
efficacie
whereof
is
set
downe
farre
and
wide
in
the
scriptures
of
God
:
whereof
if
we
will
consider
a
little
,
it
commendeth
praier
not
a
litle
.
1
That
almightie
God
hath
made
so
large
and
liberall
promises
thereunto
,
as
that
we
shall
obteine
that
from
him
by
praier
,
which
we
aske
:
to
which
●●rpose
almighty
God
by
his
Prophet
saith
;
Call
vpon
me
●n
the
day
of
thy
trouble
,
and
I
wil
deliuer
thee
,
Seeing
then
to
praier
so
liberall
and
large
promises
are
made
by
God
and
by
Christ
,
doeth
it
not
greatly
aduaunce
and
set
foorth
the
excellencie
and
vertue
of
praier
?
The
Apostle
Saint
Iohn
to
commend
praier
vnto
men
,
from
the
largenes
and
certainty
of
this
promise
witnesseth
2
As
the
promises
made
of
obteining
doe
greatlie
commend
the
excellent
vertue
and
force
of
praier
,
so
doe
the
testimonies
and
witnesses
in
Scripture
,
touching
the
worthines
thereof
,
not
a
little
commend
it
vnto
vs
.
For
what
vertue
is
there
whose
praise
in
more
places
,
whose
force
in
better
manner
,
whose
excellent
vertue
by
more
Mat.
opus
imperf.
&
de
prefect
.
euangelij
.
like
maner
both
vpon
the
Gospel
,
&
in
other
places
of
his
writings
setting
downe
the
great
praise
of
praier
,
and
the
excellencie
thereof
,
concludeth
that
there
is
nothing
of
greater
force
&
power
,
then
sincere
&
earnest
praier
.
Whether
then
we
respect
the
promises
made
vnto
the
praiers
of
the
Saints
;
or
whether
we
looke
vnto
the
liuely
testimonies
of
the
holy
scriptures
,
&
the
reuerend
fathers
,
whereby
the
force
of
praier
is
witnessed
,
both
waies
praier
for
the
excellent
vertue
is
commaunded
vnto
vs
.
3
Finally
,
the
vertue
and
force
of
praier
by
sundrie
effects
,
&
diuerse
examples
of
men
,
by
praier
working
great
matters
and
miracles
also
,
is
manifest
and
apparant
.
Herein
leauing
the
effects
of
the
praiers
of
the
holy
Patriarkes
before
the
time
and
law
of
Moses
,
wherein
the
great
power
and
force
of
praier
appeared
:
let
vs
come
to
Moses
,
and
Exad
.
chap
,
●4
.
and
17.
such
as
succeeded
,
in
their
times
and
places
.
What
shal
we
here
say
of
the
praiers
of
Moses
?
were
they
not
of
great
force
,
when
thereby
he
both
remoued
the
plagues
of
God
from
Pharao
,
and
also
obtained
passage
by
the
red
sea
:
Pharao
and
his
armie
therein
destroied
?
Were
they
not
of
great
vertue
,
when
at
the
praier
of
Moses
,
the
people
ouercame
4
Lastly
,
out
of
this
place
of
S.
Iames
,
who
willeth
vs
to
pray
without
doubting
&
wauering
,
it
taketh
away
the
multiude
of
mediators
:
for
when
men
in
need
&
necessitie
are
sent
and
posted
ouer
to
many
meanes
and
mediators
,
and
rest
not
vpon
one
onely
,
they
doubt
to
which
they
shoulde
runne
vnto
,
whether
to
men
Saints
,
or
women
Saints
,
whether
to
Angels
,
or
to
the
spirits
of
men
,
for
succor
:
whether
to
this
Angell
,
or
that
:
this
Saint
of
God
,
or
that
,
in
the
dayes
of
their
afflictions
.
The
establishing
of
many
mediators
is
the
cause
of
the
distracting
of
mens
minds
,
&
cause
of
wauering
,
which
this
place
remoueth
from
the
praiers
of
men
,
especially
which
professe
godlinesse
,
and
the
Gospell
of
Christ
:
Whereof
thus
the
Apostle
:
hee
that
wauereth
is
like
the
waues
of
the
sea
,
tost
with
the
winde
,
and
caried
away
:
neither
let
him
thinke
to
obtaine
any
thing
of
God
.
A
double
minded
man
is
vnstable
in
all
his
waies
,
and
this
is
that
which
I
haue
to
note
out
of
this
place
,
and
to
adde
to
the
former
place
of
the
Apostle
,
and
containeth
the
second
place
by
the
Apostle
handled
,
concerning
the
iust
reproofe
and
condemning
of
doubting
and
wauering
praiers
.
Let
vs
pray
vnto
Almightie
God
to
establish
our
hearts
in
the
vnfallible
truth
of
his
heauenly
promises
,
that
in
all
things
we
may
rest
vpon
his
power
and
promptnesse
in
all
our
petitions
,
that
in
all
our
needs
we
may
call
vpon
him
without
wauering
,
and
obtaine
the
things
we
pray
for
according
to
his
will
,
through
Iesus
Christ
our
Lord
:
to
whom
with
the
father
,
and
the
holy
Spiirite
,
be
all
praise
and
honour
,
all
glorie
and
maiestie
,
for
euer
and
euer
.
Amen
.
Iames
Chapter
1.
verses
9.
10.
11.
12.
Sermon
4.
9
Let
the
brother
of
lowe
degree
reioice
in
that
he
is
exalted
.
10
Againe
,
hee
that
is
riche
,
in
that
hee
is
made
lowe
:
for
as
the
flower
of
the
grasse
shall
he
vanish
away
.
11
For
as
when
the
Sunne
riseth
with
heat
,
then
the
grasse
withereth
,
and
his
flower
falleth
away
,
and
the
goodly
shape
of
it
perisheth
:
euen
so
shal
the
rich
man
wither
in
all
his
wayes
.
12
Blessed
is
the
man
that
endureth
temptation
:
for
when
he
is
tried
hee
shall
receyue
the
crowne
of
life
,
which
the
Lorde
hath
promised
to
them
that
loue
him
.
IN
which
words
the
Apostle
returneth
and
commeth
againe
to
the
matter
proposed
,
which
is
of
pacience
and
confort
in
afflictions
,
which
was
the
first
place
of
the
Chapter
,
and
consisteth
of
four
things
:
1.
Of
the
proposing
of
the
matter
:
2.
Of
the
confirming
thereof
:
3.
Of
the
distinguishing
of
the
persons
to
whom
the
crosse
is
profitable
:
4.
Of
the
conclusion
.
Of
these
,
two
of
them
are
gone
before
,
the
other
two
in
these
words
are
contained
.
-
Two
thinges
in
these
words
and
verses
are
to
be
obserued
Namely
-
1.
The
distinguishing
of
men
to
whom
the
crosse
is
profitable
,
and
whereunder
they
must
reioyce
,
and
all
men
are
-
1.
Either
low
of
degree
,
and
they
must
reioyce
vnder
afflictions
,
remembring
that
they
are
exalted
to
the
profession
of
Christ
.
-
2.
Either
rich
and
mighty
:
and
they
must
reioyce
vnder
it
,
because
thereby
they
are
profitably
humbled
.
-
2.
The
conclusion
:
which
is
drawen
from
the
rewarde
of
pacience
,
wherin
may
bee
noted
fiue
things
.
-
1.
The
reward
it selfe
,
blessednesse
promised
to
the
Saints
.
-
2.
When
it
shall
be
giuen
:
when
they
are
tried
.
-
3.
Whereunto
it
is
compared
:
to
a
crowne
of
life
.
-
4.
How
shall
it
be
giuen
:
by
promise
,
not
by
desert
.
-
5.
To
whom
:
to
such
as
loue
God
.
Touching
the
first
of
these
,
which
is
the
third
thing
in
the
treatise
of
the
crosse
,
it
is
the
distinguishing
of
persons
,
Things
in
the
treatise
of
the
crosse
.
to
whom
the
crosse
is
profitable
,
and
this
doctrine
to
reioyce
in
affliction
necessarie
.
There
are
two
sortes
of
men
,
poore
and
rich
:
to
both
,
the
crosse
and
doctrine
of
pacience
therein
is
necessarie
,
so
that
it
is
profitable
then
to
all
.
First
to
the
poore
brother
,
wherof
thus
saith
James
:
Nowe
as
the
crosse
and
afflictions
are
profitable
to
the
poore
brother
,
and
brother
of
lowe
degree
,
who
thereby
is
exalted
:
so
also
is
this
doctrine
needfull
and
profitable
to
the
rich
.
Againe
,
saith
he
,
He
that
is
rich
,
let
him
reioice
in
that
he
is
made
low
:
wherein
is
taught
how
men
which
haue
al
things
at
wil
,
should
behaue
themselues
in
wealth
,
that
they
waxe
not
proud
of
their
abundance
and
plentie
,
neither
trust
too
much
to
the
frailtie
of
their
condition
,
but
alwayes
to
looke
to
the
crosse
which
followeth
them
,
which
if
it
be
laied
on
them
,
therein
they
ought
to
reioice
also
,
When
God
then
taketh
away
,
and
remoueth
the
flattering
and
deceitfull
baites
of
this
world
from
rich
men
,
and
so
they
become
contemptible
vnto
others
;
if
he
turne
their
wealth
into
wo
,
their
mirth
into
mourning
,
their
plentie
into
pouertie
,
their
abundance
into
want
,
their
worldly
happinesse
into
miserie
:
in
this
their
humbling
are
they
exhorted
by
the
Apostle
to
reioice
,
for
thereby
many
occasions
of
many
sinnes
are
remoued
;
and
therefore
rich
men
,
by
spoile
of
goodes
,
losse
of
wealth
,
decrease
of
riches
,
or
what
other
way
soeuer
tried
,
in
that
they
are
humbled
,
must
reioice
.
Seeing
then
in
the
state
of
this
life
there
is
great
occasion
ministred
of
impacience
both
in
the
poore
and
low
degree
of
men
,
and
also
in
the
rich
and
plenteous
estate
of
men
,
the
onely
salue
of
both
their
sores
,
is
in
all
changes
and
chaunces
of
this
life
,
to
behaue
themselues
pacient
vnder
the
crosse
:
and
thus
is
the
doctrine
here
deliuered
,
profitable
for
poore
and
rich
,
as
the
Apostle
teacheth
:
Let
the
brother
of
lowe
degree
reioyce
in
that
he
is
exalted
:
and
againe
,
the
rich
,
in
that
he
is
humbled
.
If
any
obiect
here
,
that
Saint
Iames
willeth
the
brother
of
low
degree
to
reioyce
when
he
is
exalted
:
and
the
rich
man
when
he
is
made
low
,
and
humbled
,
which
seemeth
contrarie
to
other
Scriptures
,
where
we
are
exhorted
Hereunto
the
answere
is
easie
:
1.
If
we
acknowledge
whatsoeuer
happeneth
vnto
vs
,
to
be
from
God
,
who
both
woundeth
and
healeth
;
casteth
down
and
lifteth
vp
;
humbleth
,
and
exalteth
:
then
either
in
our
low
degree
being
These
things
thus
set
downe
,
the
Apostle
geueth
a
Touching
the
vanitie
and
vncertainetie
of
worldly
wealth
,
pompe
and
glorie
,
how
often
,
and
how
carefully
therof
are
we
admonished
in
holy
scripture
?
Solomon
the
wiseman
dissuading
men
from
settling
their
eies
and
affections
See
we
not
by
dayly
experience
the
miserable
vanitie
of
this
worldly
condition
?
came
not
Craesus
the
rich
Prince
(
of
whom
it
became
a
prouerb
,
richer
then
Craesus
)
to
miserie
for
all
his
wealth
?
was
not
Xerxes
the
King
of
Persia
,
for
all
his
pompe
and
glorie
discomfited
?
did
not
Dionisius
the
King
of
Siracuse
fall
from
a
King
,
to
bee
a
scholemaster
?
came
not
holy
Iob
from
greate
riches
to
miserable
pouertie
for
a
season
?
do
not
many
now
florish
in
wealth
,
&
to
morow
come
to
extreame
penurie
?
Seeing
these
things
are
of
fraile
,
vncertaine
,
and
dowtefull
condition
,
shal
men
thereof
by
the
will
of
God
bereft
,
mourn
and
not
rather
reioyce
as
the
Apostle
exhorteth
?
Saint
Iames
therefore
to
persuade
men
to
reioyce
when
God
turneth
their
condition
by
affliction
,
and
so
humbleth
them
,
draweth
his
reason
from
the
vncertainnes
and
vanitie
of
their
nature
,
wherby
being
humbled
,
we
ought
to
reioyce
.
The
vanitie
and
vncertaintie
of
worldly
wealth
and
riches
the
apostle
describing
,
thereunto
vseth
a
similitude
and
comparison
:
resembling
the
glorious
state
of
this
li●e
vnto
a
flower
:
There
is
nothing
for
the
time
more
beautifull
,
flourishing
and
excellent
then
the
flower
,
yet
the
flower
and
the
beautie
thereof
,
vanisheth
away
,
and
withereth
speedely
:
for
though
it
now
flourish
,
sprout
&
spring
vp
,
though
the
beautie
appeare
wonderfull
and
excellent
that
Salomon
in
all
his
royaltie
was
not
to
be
compared
to
the
lillie
of
the
field
for
brauerie
of
beautie
:
yet
if
the
sun
This
comparison
,
wherein
mans
pompe
and
worldly
glorie
is
compared
to
a
flower
,
is
in
sundrie
places
,
and
not
altogether
in
diuers
things
,
vsed
in
holy
Scripture
.
The
Prophet
of
God
speaking
not
only
of
worldly
riches
,
The
Prophet
Dauid
describing
the
miserable
,
weake
,
The
persons
thus
distinguished
;
the
next
&
second
thing
in
these
verses
,
which
is
the
fourth
and
last
thing
in
the
1
The
reward
it selfe
promised
to
such
as
patiently
endure
the
crosse
,
which
the
Apostle
noteth
vnder
the
word
blessed
:
Blessed
is
that
man
that
endureth
temptations
.
Blessednes
is
the
greatest
of
all
rewards
geuen
vnto
men
,
wherein
whatsoeuer
is
good
,
is
conteined
:
the
Apostle
therefore
to
pricke
them
forward
,
and
to
stirre
them
on
to
pacience
,
promiseth
happines
and
blessednes
to
those
that
endure
temptation
.
Our
Sauiour
Christ
entreating
of
the
reward
which
the
poore
in
spirite
;
that
is
,
such
as
by
Thus
then
if
we
endure
pouertie
,
and
miseries
therunto
annexed
,
if
we
endure
temptation
of
persecution
,
slander
,
reproach
,
and
such
like
,
we
are
pronounced
blessed
.
Hereunto
Saint
Peter
subscribeth
,
who
exhorting
men
patiently
Wherein
the
Apostles
defend
a
paradoxe
,
and
an
opinion
contrarie
vnto
the
iudgement
of
men
of
this
world
,
for
the
world
holdeth
them
onely
for
happie
,
who
abound
in
wealth
,
who
haue
all
things
at
their
pleasures
&
willes
,
who
neuer
come
into
any
misfortune
,
neither
are
vexed
or
afflicted
with
any
miserie
or
calamitie
.
But
such
as
are
pressed
with
pouerty
,
distressed
with
greefe
,
tempted
by
afflictions
,
assaulted
with
miserie
,
subiect
to
calamitie
;
these
they
count
for
cursed
miserable
,
&
of
all
men
most
wretched
,
as
they
in
the
Prophet
counted
our
Sauiour
to
bee
If
happines
and
felicitie
be
the
reward
of
our
patience
,
and
all
men
by
instinct
of
nature
desire
happines
,
as
the
very
heathen
philosophers
haue
in
their
learned
writings
plentifully
discoursed
;
shall
there
be
any
man
or
woman
so
carelesse
of
himselfe
,
so
voide
of
reason
,
so
farre
from
knowledge
,
so
great
an
enemie
to
his
soules
health
,
which
shall
refuse
the
burthen
of
the
crosse
,
seeing
patient
endurance
purchaseth
our
happines
?
Let
vs
in
the
feare
of
God
,
addresse
our selues
to
the
bearing
of
the
crosse
;
let
vs
arme
our selues
against
the
day
of
affliction
;
let
vs
in
full
assurance
of
hope
,
indure
the
temptations
which
are
laide
vpon
vs
:
that
thus
induring
,
we
may
receiue
our
ful
reward
,
euen
eternal
blessednes
for
euer
.
2
This
reward
of
our
endurance
shal
then
be
geuen
when
we
are
tried
:
the
crowne
is
promised
after
our
contentions
:
the
hire
is
rendred
after
our
labour
:
If
then
wee
will
enioy
the
reward
,
and
haue
our
blessednes
in
the
king
dome
of
God
,
then
must
we
in
this
world
be
tried
by
affliction
.
The
doctrine
of
this
place
is
,
that
we
must
first
suffer
before
we
be
rewarded
;
first
be
tried
,
before
we
be
recompenced
.
Which
thing
Saint
Paul
preacheth
vnto
Timothie
,
setting
downe
the
labour
before
the
hire
;
and
the
contending
before
the
crowne
.
No
man
(
saith
he
)
is
crowned
,
Now
the
full
triall
of
man
is
not
at
once
or
twise
,
but
in
the
whole
course
of
his
life
,
so
that
the
whole
life
of
man
is
nothing
els
but
a
continuall
triall
and
warfare
vpon
earth
,
striuing
and
strugling
against
all
afflictions
,
miseries
,
calamities
,
and
troubles
of
this
world
In
which
contention
and
conflict
,
if
we
acquit
our selues
like
men
,
and
in
inuincible
constancie
endure
temptations
,
to
the
end
,
we
shall
bee
blessed
:
whereof
our
Sauiour
Christ
assureth
If
our
trial
then
must
goe
before
our
happines
which
is
geuen
vs
in
reward
;
and
our
labour
before
our
hire
;
then
do
those
Christians
flatter
and
deceue
them selues
,
who
thinke
to
be
pertakers
of
this
reward
without
affliction
in
this
life
;
Seing
the
triall
of
our
faith
by
troubles
must
goe
before
our
happines
.
Vaine
therefore
and
slouthfull
,
too
dainty
and
too
delicate
are
they
,
who
refusing
the
burden
of
the
crosse
,
and
the
induring
temptations
;
hope
to
attaine
to
this
happines
by
wallowing
in
wealth
,
by
stretching
them selues
vpon
their
beddes
of
downe
,
by
pampering
and
puffing
vp
of
their
flesh
with
riotous
life
,
by
pricking
and
prankinge
vp
them selues
in
intollerable
pride
,
by
weariing
and
wasting
their
bodies
with
carnall
pleasures
,
with
liuing
at
harts
ease
and
in
all
securitie
in
this
world
:
for
the
Apostle
promiseth
reward
of
happines
only
vnto
them
that
endure
temptations
,
and
then
too
only
to
be
giuen
,
when
they
are
fully
tried
by
affliction
.
Wherefore
as
this
blessing
is
promised
only
if
we
endure
temptation
,
so
is
it
giuen
also
then
when
our
triall
is
finished
,
&
in
the
meane
time
to
be
looked
for
in
a
sound
hope
.
3
To
shew
the
excellencie
and
greatnes
of
this
reward
and
of
our
heauenly
happines
in
the
kingdom
of
God
,
the
sacred
scripture
diuersly
compareth
it
,
but
most
specially
to
a
kingdom
or
to
a
crowne
,
which
is
annexed
ether
to
And
as
to
a
kingdome
,
so
also
to
the
crowne
,
which
is
the
rewarde
of
vertue
,
or
the
ensigne
or
token
of
princely
dignitie
.
The
holy
scripture
therefore
teaching
men
both
what
shal
be
the
reward
of
their
vertue
,
and
also
how
excellent
&
singular
shall
be
their
dignitie
,
who
by
Christ
There
is
old
heauing
and
shouing
among
men
in
the
world
for
crownes
,
and
great
strife
&
cruell
warres
among
princes
,
who
shall
weare
each
others
crowne
:
and
their
labour
,
trauell
,
shouing
,
is
commonly
vnlawful
,
from
their
ambicious
and
couetous
desires
of
their
hearts
:
and
when
all
is
done
,
their
crownes
are
corruptible
and
mortall
.
Shall
not
the
Saints
striue
with
all
Christian
fortitude
and
courage
against
the
miseries
and
calamities
of
this
life
,
that
when
they
are
tried
,
they
may
receiue
an
immortall
crowne
of
glorie
?
All
men
naturally
are
desirous
of
life
,
and
they
often
seeke
euill
and
vnlawfull
meanes
and
wayes
to
prolong
their
life
,
which
yet
is
but
momentanie
:
And
shall
not
the
children
of
God
,
in
much
affliction
,
in
manifold
miseries
,
in
sundrie
temptations
,
in
all
the
chaunges
and
chaunces
of
this
world
,
acquit
themselues
like
men
,
that
paciently
bearing
the
triall
of
their
faith
,
they
may
in
fine
receiue
the
crowne
of
eternall
life
.
4
To
which
crowne
men
attaine
not
vnto
for
their
worke
of
pacience
,
as
if
our
pacience
deserued
this
reward
:
but
they
enioy
and
receiue
it
by
the
promise
of
God
.
The
crowne
of
life
is
not
then
a
due
and
deserued
hire
,
but
a
free
reward
of
our
labour
from
the
bountie
of
God
,
who
regardeth
not
so
much
what
we
deserue
,
as
what
of
his
liberalitie
he
hath
promised
.
Wherein
he
doth
as
a
naturall
father
,
who
promiseth
his
sonne
,
that
if
he
will
do
this
or
that
,
hee
will
make
him
lorde
and
heire
of
all
his
lands
and
liuing
,
which
farre
passeth
that
which
the
child
hath
deserued
,
yet
that
done
,
the
father
perfourmeth
that
he
promiseth
,
not
looking
so
much
to
the
obedience
of
his
sonne
,
as
to
his
owne
promise
:
euen
so
doth
God
,
wherefore
the
Apostle
here
so
much
to
note
vnto
vs
,
saith
,
that
such
as
are
tried
shall
receiue
the
crowne
of
life
by
promise
.
Saint
Paul
in
like
maner
speaketh
,
I
haue
If
the
crowne
of
life
be
not
purchased
and
deserued
by
our
works
,
but
onely
be
giuen
by
promise
,
and
of
grace
:
why
do
so
many
scriptures
promise
happines
,
life
,
immortalitie
,
and
glorie
,
so
often
rather
mencioning
works
then
faith
vnto
men
?
It
seemeth
therefore
that
happinesse
and
eternall
life
are
the
hire
and
due
reward
of
our
workes
of
righteousnesse
.
For
answere
whereof
it
is
worthie
the
obseruation
:
1.
That
the
holy
Ghost
in
all
the
Scripture
speaketh
according
to
the
capacitie
of
man
,
applying
it self
to
the
weaknesse
of
our
wittes
:
and
so
in
the
doctrine
of
workes
hee
doth
so
also
,
oftner
mencioning
workes
then
faith
,
because
works
are
more
familiar
then
faith
,
being
an
inward
vertue
.
2.
Seeing
God
hath
made
vs
capable
of
reason
,
and
hath
giuen
vs
desire
,
will
,
and
iudgement
,
whereby
we
are
caried
sometimes
to
that
is
good
,
sometimes
to
that
is
euill
:
therefore
it
pleased
the
holy
Ghost
oftentimes
to
mention
workes
,
and
to
vse
sundrie
exhortations
,
admonitions
,
reprehensions
,
and
reproofes
,
thereby
to
stirre
our
desir●s
,
will
and
iudgement
to
that
which
is
good
,
and
to
shunne
and
decline
the
contrarie
.
3.
Works
are
trials
and
tokens
,
signes
and
testimonies
of
mens
faith
,
which
being
an
internall
qualitie
and
habite
of
minde
,
is
knowen
in
it selfe
onely
vnto
God
:
whereof
that
men
might
haue
knowledge
,
and
might
also
followe
it
in
vs
,
therefore
by
workes
it
must
be
made
manifest
.
Therefore
are
wee
willed
to
make
our
inwarde
man
knowen
too
by
good
workes
.
4.
Moreouer
men
naturally
giuen
to
hyprocrisie
,
would
easily
deceiue
,
not
themselues
onely
,
but
others
also
in
a
vaine
ostentation
and
name
of
faith
,
carelesse
of
the
fruites
of
righteousnesse
,
without
which
our
faith
is
dead
,
which
to
shew
,
the
Scriptures
require
works
as
fruits
,
in
al
such
as
were
once
iustified
by
faith
in
Christ
Iesus
.
5.
Wee
are
easily
stirred
vp
to
the
doing
of
things
by
rewards
,
and
deterred
by
punishments
.
That
we
might
by
rewards
be
stirred
vp
to
the
fruites
of
righteousnesse
,
therefore
doth
almightie
God
promise
great
rewards
vnto
the
workes
of
men
,
thereby
to
allure
vs
to
righteousnesse
and
holinesse
.
Which
workes
he
also
doth
worke
in
vs
,
for
he
worketh
in
man
both
the
will
and
the
deed
,
according
to
his
pleasure
:
Wherfore
when
he
crowneth
our
vpon
S.
John
.
Luke
17.
working
we
deserue
nothing
,
yea
rather
if
we
looke
into
our
owne
deseruings
,
we
shall
be
forced
to
crie
that
we
are
altogether
vnprofitable
seruants
.
The
Scriptures
then
mention
workes
,
not
thereby
to
merit
,
but
by
promise
of
reward
to
allure
to
vertue
.
6.
The
Scriptures
mention
workes
so
often
to
teach
vs
our
dutie
,
to
be
fruitfull
in
all
workes
of
righteousnesse
,
and
in
all
goodnesse
to
imitate
Christ
our
example
and
patterne
in
all
vertue
,
that
wee
might
be
such
vnto
christians
our
brethren
,
as
Iesus
Christ
was
to
vs
,
louing
,
gentle
,
pacient
,
bountifull
,
righteous
,
easily
entreated
,
readie
to
forgiue
,
and
plentifull
in
good
workes
,
and
in
the
fruites
of
righteousnesse
,
to
the
glorie
of
God
.
7
Finally
,
they
mention
workes
,
and
thereof
the
rewards
are
promised
,
to
shew
what
shall
followe
our
workes
of
obedience
,
euen
eternall
life
,
not
for
desert
of
workes
,
but
by
the
grace
of
God
,
and
according
to
his
mercifull
promise
:
as
in
this
place
the
Apostle
promiseth
the
crowne
of
life
to
the
pacience
of
Gods
Saints
,
not
for
the
worke
of
pacience
,
but
for
the
promise
of
God
,
who
hath
promised
to
rewarde
therewith
the
pacience
of
his
Saints
:
whose
pacience
is
the
way
and
meane
,
but
not
the
cause
of
their
happinesse
.
For
as
the
high
way
is
not
cause
of
our
comming
into
the
Citie
,
but
the
meane
whereby
we
come
therunto
:
and
as
the
race
or
place
of
running
,
is
not
the
cause
of
the
goale
or
garland
there
giuen
,
but
the
way
and
meane
therunto
:
so
are
not
our
workes
,
neither
is
our
pacience
the
cause
of
our
crowne
,
but
the
way
and
meane
whereby
we
come
vnto
it
.
And
that
our
workes
can
not
cause
our
crowne
and
eternall
blessednesse
,
it
is
manifest
.
1
If
man
might
deserue
eternall
life
,
then
the
workes
of
men
might
binde
God
:
but
God
cannot
be
bound
by
vs
,
because
he
receiueth
5
Now
to
conclude
this
place
,
this
is
giuen
to
such
as
loue
God
.
to
them
which
loue
,
God
in
many
places
Iames
Chap.
1.
ver.
13.
14.
15.
16.
17.
Sermon
5.
13
Let
no
man
say
when
he
is
tempted
,
I
Place
of
the
Chapter
.
am
tempted
of
God
:
for
God
cannot
be
tempted
with
euill
,
neither
tempteth
he
any
man
.
14
But
euery
man
is
tempted
when
he
is
drawen
away
by
his
owne
concupiscence
,
and
is
intised
.
15
Then
when
lust
hath
conceiued
,
it
bringeth
forth
sinne
,
and
sinne
when
it
is
finished
bringeth
forth
death
.
16
Erre
not
my
deare
brethren
.
17
Euery
good
gift
,
and
euery
perfect
gift
is
from
aboue
,
and
commeth
downe
from
the
father
of
lights
,
with
whom
is
no
variablenesse
,
neither
shadow
of
turning
.
-
In
these
verses
are
foure
things
to
bee
obserued
.
Namely
,
-
1.
The
proposition
,
that
men
may
not
count
God
the
cause
of
their
temptations
.
-
2.
The
reasons
&
arguments
for
confirmation
of
the
proposition
:
they
are
three
.
-
1.
From
the
nature
of
God
,
who
neither
is
tempted
,
nor
tempteth
.
-
2.
From
the
true
and
naturall
cause
,
which
is
concupiscense
.
-
3.
From
contrarie
effects
.
-
3.
The
effects
of
lust
&
concupiscense
,
which
is
cause
of
euil
temptations
:
&
they
are
.
2
-
1.
Sinne
.
-
2.
Death
.
-
4.
The
conclusion
:
seeing
then
God
cannot
be
counted
the
cause
of
our
temptations
,
we
must
beware
that
we
erre
not
,
in
making
him
cause
therof
THe
Apostle
hauing
ended
the
treatise
touching
outwarde
temptations
,
he
now
proceedeth
to
the
third
place
in
this
first
Chapter
handled
,
which
is
concerning
internall
and
inwarde
temptations
of
the
mind
,
whereby
men
are
pricked
forward
and
mooued
to
euill
,
proceeding
from
Satan
,
who
by
our
owne
concupiscense
and
carnall
desires
,
solliciteth
vs
to
mischiefe
&
wickednesse
.
The
summe
whereof
is
this
:
men
may
not
impute
their
euill
temptations
to
God
,
neither
make
him
the
authour
thereof
,
seeing
our
owne
desires
do
tempt
vs
,
and
carie
vs
away
to
wickednesse
,
and
we
beare
about
in
our
owne
bosomes
naturall
corruption
,
which
snatcheth
and
catcheth
euery
occasion
of
comitting
euil
,
wherehence
all
sinne
groweth
and
buddeth
as
from
a
stocke
and
roote
,
and
death
ensueth
and
followeth
sinne
at
the
heeles
,
as
the
reward
and
wages
1
The
first
thing
in
these
wordes
and
this
discourse
,
is
the
proposition
of
the
place
,
whereby
their
errour
is
confuted
and
condemned
,
who
hold
and
affirme
,
that
when
they
are
prouoked
&
pricked
to
euill
,
they
are
thereunto
prouoked
and
tempted
by
God
:
which
lay
the
cause
of
euill
concupiscense
,
corrupt
affections
,
wicked
temptations
,
yea
and
of
sinne
it selfe
,
vpon
God
,
and
say
:
God
prouoked
and
stirred
me
vp
to
this
euil
:
God
seduced
and
led
me
into
this
temptation
:
God
mooued
and
sollicited
me
to
this
sinne
.
This
the
Apostle
remouing
as
an
horrible
errour
from
the
hearts
and
mindes
of
men
,
giueth
them
this
aduice
in
this
present
proposition
:
Let
no
man
say
when
he
is
tempted
,
I
am
tempted
of
God
.
When
pleasure
prouoketh
,
when
pride
pricketh
,
when
malice
boileth
,
when
couetousnesse
assaulteth
,
when
reuenge
kindleth
,
when
feare
discourageth
,
or
any
other
thing
tempteth
vs
to
euil
,
we
may
not
impute
this
to
God
,
and
therby
thinke
our selues
excused
.
Let
no
man
say
when
he
is
tempted
.
I
am
tempted
of
God
,
for
God
is
not
the
cause
of
this
temptation
,
neither
may
our
sinnes
be
referred
vnto
him
.
The
trueth
of
this
proposition
shall
the
better
be
vnderstood
and
knowen
,
if
we
consider
that
there
are
specially
three
kindes
of
temptations
in
holy
Scripture
mentioned
,
thus
distinguished
in
the
regard
of
the
ends
of
euery
one
of
them
.
1
One
temptation
is
called
the
temptation
of
proof
,
because
the
ende
thereof
is
the
proofe
of
men
,
that
thereby
there
may
be
had
a
triall
of
our
faith
,
patience
,
&
constancie
,
with
other
vertues
in
vs
whatsoeuer
.
And
it
is
them
,
when
either
some
worke
is
commanded
vs
of
God
,
which
is
harde
and
grieuous
vnto
the
flesh
,
as
was
that
temptation
of
Abraham
,
who
from
God
was
willed
to
offer
and
sacrifice
&
●
▪
whose
crosse
was
heauie
,
whose
miserie
was
great
,
whose
afflictions
strange
,
that
thereby
his
patience
being
tryed
,
he
might
be
thereof
an
example
to
all
the
Saints
:
Thus
was
he
tempted
,
his
children
destroyed
sodenly
,
his
goods
taken
from
him
violently
,
his
body
diseased
strangely
,
his
wife
vpbrayding
him
wickedly
,
his
friends
rebuking
him
sharpely
;
What
greater
crosse
could
bee
laid
vpon
man
,
bereft
of
children
,
spoiled
of
goods
,
abused
by
his
wife
,
condemned
by
his
friends
,
sore
in
body
,
sick
in
minde
,
what
miserie
herewith
is
to
be
compared
?
yet
al
to
prooue
him
.
Like
temptation
was
that
of
Tobias
,
who
sleeping
vnder
Thus
the
Church
of
Christ
hath
alwaies
been
tempted
:
In
the
time
of
the
Apostles
many
false
teachers
,
and
sundrie
damnable
heresies
were
sproong
vp
among
them
,
as
both
Paul
in
sundrie
his
Epistles
,
and
Peter
in
like
maner
2
Beside
the
temptation
to
proue
,
there
is
a
temptation
also
of
presumption
,
whereby
men
are
moued
to
Such
is
that
temptation
whereby
wee
are
sollicited
to
say
;
I
know
the
goodnesse
of
the
Lord
is
great
ouer
all
his
creatures
;
I
know
he
hath
a
fatherly
and
prouident
care
ouer
me
,
and
he
will
not
see
the
worke
of
his
owne
hande
to
perish
,
for
lacke
of
sustinance
:
God
that
giueth
clothing
3
There
is
finally
a
temptation
which
is
to
deceiue
and
seduce
men
,
drawing
them
into
error
,
mouing
them
to
euil
,
stirring
them
forward
to
iniquitie
and
vngodlines
,
aduenturing
and
enterprising
any
thing
repugnant
to
the
law
and
will
of
God
.
Of
this
there
are
two
kindes
also
.
1
Temptation
to
deceiue
,
externall
,
2
Temptation
to
deceiue
,
internall
.
Externall
temptation
,
whereby
wee
are
drawen
into
any
sinne
,
is
that
temptation
whose
cause
is
externall
and
outward
,
and
the
beginning
therof
without
vs
;
as
when
by
Sathan
,
by
the
world
,
and
the
thinges
which
here
compasse
vs
about
,
though
in
some
sence
they
are
inward
,
because
they
moue
our
hearts
and
inwarde
parts
,
yet
in
as
much
as
the
causes
are
without
,
and
the
beginning
of
these
temptations
from
others
then
our selues
,
they
may
be
called
outward
.
Sathan
tempteth
vs
by
false
doctrine
which
he
moueth
,
by
offence
which
he
causeth
,
by
occasions
and
allurements
to
euill
,
which
he
ministreth
,
and
otherwise
.
The
cause
of
which
temptations
,
and
the
instrument
also
being
without
,
the
temptation
is
called
externall
.
The
world
to
deceiue
vs
,
tempteth
by
vanitie
thereof
,
by
improbitie
therein
:
the
vaine
pompe
of
the
world
tickleth
vs
,
the
corruptions
therein
inuade
and
assault
vs
,
with
the
examples
of
wickednesse
dayly
seene
of
vs
:
these
things
often
seduce
&
deceiue
,
and
the
temptation
is
outward
.
The
things
wherewith
we
be
compassed
,
tempt
men
manifoldly
:
power
,
honour
,
ambition
,
pleasure
on
the
one
side
:
feare
,
daunger
and
perill
,
famine
,
nakednesse
,
pouertie
,
death
on
the
other
:
thus
are
men
also
outwardly
tempted
,
and
drawen
into
the
errours
and
corruptions
of
our
common
life
,
and
thereby
deceiued
and
led
into
euill
.
The
temptations
which
seduce
men
,
and
are
internall
,
are
such
,
whose
immediate
and
next
cause
is
in
our selues
:
as
man
is
tempted
to
commit
euill
by
his
owne
corruption
and
concupiscense
,
mooued
by
his
owne
disordered
appetite
to
commit
sinne
.
Thus
haue
we
in
our
bosoms
a
domesticall
tyrant
,
originall
sinne
and
natural
corruption
from
Adam
,
pulling
,
haling
,
&
drawing
vs
dayly
to
euill
,
that
sinne
in
all
things
might
exercise
power
ouer
vs
.
Hereunto
though
Satan
helpe
,
yet
the
cause
is
in
our selues
,
in
as
much
as
by
him
wee
are
not
constrained
,
but
come
and
follow
freely
,
deceiued
and
seduced
by
our
own
concupiscense
.
And
of
this
kinde
of
temptation
the
Apostle
chiefly
speaketh
,
when
he
saith
:
If
any
man
be
tempted
,
let
him
not
say
,
I
am
tempted
of
God
.
God
to
proue
men
,
tempteth
his
seruants
:
but
to
cause
them
to
presume
,
or
to
deceiue
and
draw
them
to
euil
,
he
doth
not
.
So
that
he
is
not
the
cause
of
such
temptations
,
neither
may
wee
referre
these
euil
temptations
vnto
him
.
And
this
the
proposition
of
this
place
teacheth
vs
:
Let
no
man
say
when
he
is
tempted
,
I
am
tempted
of
God
.
If
God
tempt
no
man
to
euill
,
why
saith
the
Scripture
,
that
he
hardeneth
the
heart
of
Pharao
,
that
he
blindeth
Hereunto
it
may
bee
answered
:
first
,
that
God
in
his
iudgements
,
which
are
sometimes
open
,
sometimes
secret
,
but
alwayes
iust
,
moueth
and
inclineth
mens
willes
whither
him
lusteth
:
wherein
,
hee
either
with
the
latter
sinne
of
man
punisheth
the
former
:
or
else
hee
taketh
away
his
grace
from
men
:
whereof
destitute
,
they
runne
headlong
into
their
owne
destruction
,
by
committing
sinne
with
greedinesse
:
or
finally
,
hee
bringeth
to
passe
The
proposition
of
the
holy
Apostle
standeth
still
for
true
:
Let
no
man
say
when
he
is
tempted
,
I
am
tempted
of
God
.
Of
this
matter
more
may
be
seene
vpon
the
first
Epistle
of
Peter
,
3.
Chap.
v.
17.
Rom.
9.
18.
v.
Thus
their
errour
is
refuted
,
who
holde
that
as
good
motions
are
inspired
vs
from
God
,
so
euill
suggestions
are
suggested
by
him
also
:
so
that
when
men
steale
,
take
away
by
violence
,
commit
adultery
,
do
iniurie
to
their
brethren
,
or
any
such
like
,
they
must
not
say
,
we
are
moued
,
solicited
and
stirred
vp
thereunto
by
God
.
Wherefore
the
Apostle
here
in
his
proposition
giueth
them
admonition
:
Let
no
man
say
when
he
is
tempted
,
I
am
tempted
of
God
.
2
This
being
the
proposition
,
in
the
second
and
next
place
followeth
the
confirmation
of
that
proposition
,
containing
the
arguments
and
reasons
,
why
men
may
not
say
they
are
tempted
of
God
:
which
reasons
are
three
.
The
first
reason
is
drawen
from
the
nature
of
God
.
God
is
by
nature
and
of
himselfe
,
pure
,
simple
,
holy
,
righteous
,
good
:
neither
doth
he
admit
the
darknesse
of
errour
or
deceite
,
neither
moueth
or
solliciteth
hee
any
to
errour
or
euill
:
he
falleth
not
himselfe
,
neither
casteth
he
any
into
wickednesse
.
For
he
being
in
nature
good
,
pure
,
holy
,
cannot
be
moued
to
commit
euill
,
neither
moueth
he
any
thereunto
:
wherefore
hee
is
not
authour
of
euill
temptations
in
men
.
2
That
God
is
good
,
holy
,
pure
,
innocent
,
righteous
,
and
one
that
hateth
sinne
,
the
Scriptures
in
sundry
places
teach
vs
.
For
first
in
the
booke
of
Leuiticus
,
not
once
but
often
it
is
said
,
that
the
Lorde
is
holy
,
and
therefore
the
people
by
like
example
ought
in
like
maner
to
be
holy
.
Dauid
the
princely
prophet
telleth
men
,
that
the
wicked
shall
not
stande
in
Gods
sight
,
because
2
Another
reason
,
why
,
when
men
are
tempted
to
euil
,
they
may
not
say
they
are
tempted
of
god
,
is
drawne
from
the
setting
downe
of
the
verie
true
and
perfect
cause
of
temptations
.
The
true
,
natural
&
proper
immediate
cause
of
temptations
,
is
our
owne
concupiscense
,
therefore
not
God
.
For
there
cannot
be
two
or
many
true
,
naturall
,
immediate
,
proper
,
efficient
causes
of
one
thing
.
Therefore
seeing
of
temptations
to
euill
,
we
haue
the
true
,
naturall
and
proper
cause
in
our selues
,
euen
concupiscence
,
and
carnall
corruption
,
which
dwelleth
in
vs
by
original
deprauation
,
we
may
not
make
God
,
but
that
,
the
cause
of
our
temptations
to
euill
,
Saint
Hierome
therefore
against
Jouinian
saieth
,
that
as
in
good
things
God
is
the
Contra
Jouinian
.
Rom.
9.
doer
and
perfecter
:
for
it
is
neither
in
the
willer
,
neither
in
the
runner
,
but
in
GOD
which
sheweth
mercie
,
and
helpeth
,
that
we
may
come
vnto
the
ende
:
so
euill
things
and
sinnes
,
the
seede
that
is
in
vs
,
is
the
prouocation
and
pricker
forwarde
:
but
the
diuell
the
perfecter
of
all
euill
.
The
chiefe
and
immediate
cause
of
euill
temptations
is
our
owne
corruption
and
concupiscense
,
which
drawing
vs
away
from
the
rule
of
reason
,
and
the
right
path
of
the
commaundementes
of
God
,
entiseth
vs
:
whereof
Saint
James
here
saith
:
euery
man
is
tempted
,
when
he
is
drawne
away
by
his
own
concupiscense
,
and
is
enticed
.
The
similitude
of
entising
is
taken
either
from
beasts
,
which
hunting
after
their
pray
,
are
oftentimes
intangled
by
the
baite
of
the
taker
,
and
pursuite
of
the
hunter
:
or
from
birdes
which
seeking
for
meate
,
spying
corne
,
or
breade
crummes
,
or
wormes
,
or
the
like
baite
in
the
snare
or
pitfolde
,
or
among
lime
twigges
,
or
vnder
the
net
which
shall
ouerwhelme
them
,
are
taken
,
entised
,
and
entrapped
:
or
from
the
fish
,
which
greedily
gaping
and
running
after
the
baite
of
the
angler
,
swalloweth
downe
both
baite
and
hooke
,
and
so
is
deceyued
.
Euen
so
men
through
their
concupiscence
are
drawne
away
,
either
the
sweetnesse
and
pleasure
,
either
the
gaine
and
profite
,
either
the
easinesse
and
facilitie
of
a
thing
proposed
:
and
so
are
entised
.
Our
owne
concupiscense
therefore
drawing
vs
away
,
and
intising
to
euill
,
being
the
naturall
and
proper
cause
of
euill
temptations
,
wee
may
not
ascribe
our
temptations
vnto
God
,
but
vnto
our selues
:
and
this
is
the
second
reason
,
why
,
when
we
are
tempted
,
we
may
not
say
that
wee
are
tempted
of
GOD
,
because
,
our
owne
concupiscense
,
not
God
,
is
cause
of
these
temptations
.
3
By
occasion
of
this
place
,
before
hee
come
to
the
Touching
the
conception
of
concupiscense
,
it
is
the
assent
and
agreeing
of
the
will
,
when
it
possesseth
the
affection
and
will
of
man
:
so
that
the
assenting
and
agreeing
of
our
willes
to
the
inticement
of
concupiscense
:
is
the
conception
of
concupiscense
,
euen
the
first
thing
that
it
worketh
in
vs
.
When
the
lust
and
concupiscense
of
man
seazeth
and
resteth
vpon
any
obiect
:
whether
it
be
by
desiring
:
as
glorie
,
riches
,
pleasure
,
or
the
like
:
or
by
auoiding
it
:
as
Gods
word
,
holy
life
,
vertue
and
godlines
,
which
lust
naturally
careth
not
for
:
either
by
hating
,
as
iniuries
,
oppressions
,
wrongs
,
rebukes
,
violence
of
men
,
&
such
like
:
then
is
mans
lust
said
to
conceiue
.
Concupiscense
had
her
conception
in
Euah
,
when
she
seeing
the
fruit
of
the
forbidden
tree
to
be
faire
and
pleasant
to
the
Dinah
:
Putiphars
wife
,
vpon
Ioseph
:
Dauid
,
his
lust
vpon
the
beautie
of
Barseba
:
they
yeelding
the
consent
of
their
willes
After
conception
,
in
it
time
,
birth
and
bringing
forth
followeth
:
so
by
obtaining
consent
of
will
,
lust
conceyuing
,
at
it
time
bringeth
forth
also
.
Therefore
the
Apostle
saith
:
Then
when
lust
hath
conceiued
,
it
bringeth
forth
,
first
sinne
,
then
death
.
Here
is
the
former
and
the
latter
birth
of
lust
:
first
it
bringeth
foorth
sinne
,
as
the
immediate
thing
which
after
conception
once
had
,
followeth
:
where
by
sinne
,
actuall
sinne
is
vnderstoode
:
such
a
sinne
as
is
brought
into
act
,
and
done
in
deed
,
as
in
the
examples
before
cited
,
is
manifest
:
Euah
giuing
consent
to
concupiscense
When
Dauid
yeelded
to
the
temptation
of
his
lust
,
by
the
beautie
of
Barseba
,
lust
conceyued
:
but
when
That
the
Apostle
here
saith
:
Lust
when
it
hath
conceiued
,
bringeth
foorth
sinne
:
thereupon
our
aduersaries
the
Papists
take
an
occasion
to
broch
this
their
opinion
concerning
concupiscense
,
that
it
is
no
sinne
:
for
thus
they
conclude
,
lust
bringeth
forth
sinne
,
therefore
lust
is
not
finne
.
One
thing
can
not
be
cause
and
effect
too
:
the
effect
it selfe
,
and
the
cause
of
it selfe
:
lust
therefore
cannot
be
sinne
,
if
it
bring
forth
sinne
.
For
then
should
it
be
cause
of
it self
,
and
bring
forth
it selfe
,
which
is
a
speach
most
vnproper
.
To
this
be
it
answered
:
that
one
thing
may
be
cause
and
effect
also
,
but
not
cause
and
effect
in
the
same
respect
.
One
thing
may
be
cause
of
sinne
,
and
yet
sinne
:
for
one
sinne
is
oftentimes
cause
of
another
sinne
.
Concupiscense
and
lust
therefore
is
not
onely
cause
of
sinne
,
but
sinne
it selfe
:
yet
not
the
same
sinne
whereof
it
is
cause
.
Lust
conceiueth
and
bringeth
forth
sinne
,
that
is
,
an
actual
sinne
,
a
sinne
done
in
deed
,
seene
of
men
,
manifestly
apparant
to
the
view
.
Such
a
sinne
is
not
lust
,
but
the
cause
of
this
sinne
:
but
lust
is
a
conceiued
euill
,
an
inward
consenting
to
euill
,
and
therefore
sinne
.
Thus
lust
is
not
only
the
cause
of
actuall
sinne
,
but
sinne
it selfe
:
not
onelie
before
baptisme
,
but
euen
after
also
.
Which
may
appeare
by
reasons
of
inuincible
strength
.
Whatsoeuer
GOD
in
his
lawe
,
Christ
in
his
Gospell
,
the
Apostles
in
their
Epistles
and
canonized
writings
,
haue
forbidden
,
that
is
sinne
.
God
,
Christ
,
the
Apostles
,
haue
forbidden
and
condemned
lust
,
therefore
it
is
sinne
.
That
nothing
is
in
Scripture
condemned
but
that
which
is
euill
and
sinne
,
no
man
of
witte
,
capacitie
,
or
reason
can
denie
.
That
concupiscense
and
lust
,
that
desire
it selfe
is
in
the
Scriptures
condemned
,
it
appeareth
euidently
.
Almightie
God
in
the
lawe
,
hauing
forbidden
theft
,
and
adultery
,
and
such
like
sinnes
,
when
they
come
into
acte
:
least
any
should
thinke
,
If
theft
and
adulterie
Finally
,
Saint
Peter
reputeth
lust
for
sinne
,
when
he
2
Againe
,
Whatsoeuer
is
repugnant
to
the
lawe
of
God
,
and
his
will
,
is
sinne
:
Lust
and
concupiscence
is
repugnant
to
the
law
and
will
of
God
:
it
is
sinne
therefore
.
Sinne
is
a
rebellion
and
repugnancie
to
the
will
of
God
,
and
a
transgressing
of
his
commaundements
:
wherefore
Saint
Iohn
the
Apostle
defining
sinne
,
saith
:
Sinne
is
the
transgression
of
the
law
:
but
lust
and
concupiscence
,
not
In
which
place
,
what
before
he
called
the
lawe
of
his
minde
,
here
he
calleth
the
law
of
God
:
and
what
before
the
law
of
his
members
,
here
he
calleth
the
lawe
of
sinne
.
If
then
lust
and
concupiscence
,
euen
in
the
regenerate
,
be
contrarie
,
and
rebellious
vnto
the
lawe
of
God
,
then
must
it
needes
be
euill
,
and
sinne
:
For
whatsoeuer
is
contrarie
to
Gods
law
,
is
sinne
.
3
Moreouer
,
concupiscence
is
from
the
flesh
,
and
not
from
the
spirite
.
That
which
commeth
from
the
flesh
is
altogether
euill
,
not
good
:
therefore
lust
proceeding
from
the
fleshly
part
of
man
,
is
euill
and
sinne
,
not
pure
and
good
.
The
flesh
,
and
whatsoeuer
is
thereof
,
is
nothing
els
but
euill
and
sinne
,
euer
striuing
,
euer
strugling
against
the
Spirite
.
Wherefore
Saint
Paul
saith
,
I
knowe
that
in
In
the
same
place
a
little
after
,
discouering
and
describing
4
Finally
,
euen
this
place
conuinceth
luste
and
concupiscence
to
be
euill
.
For
whatsoeuer
is
the
proper
cause
and
prouoker
vnto
sinne
,
that
same
is
euill
and
wicked
:
But
euery
sinne
proceedeth
from
the
lust
and
concupiscence
of
the
heart
,
from
the
euill
motions
,
and
corrupt
affections
in
men
:
which
if
they
be
not
stayed
,
euen
in
the
Saintes
of
God
,
but
let
raigne
in
our
mortall
members
:
then
forthwith
,
as
time
,
place
,
and
other
circumstances
will
suffer
,
they
bring
foorth
the
very
sinne
in
acte
,
whereof
the
Apostle
here
speaketh
:
Lust
when
it
hath
conceaued
,
bringeth
foorth
sinne
.
Seeing
all
sinne
and
wickednes
among
men
,
procedeth
from
lust
,
it
cannot
be
but
it
must
bee
euill
:
for
an
euill
tree
cannot
bring
foorth
good
fruite
,
nor
a
good
tree
euil
fruite
;
but
as
is
the
fruite
,
Concupiscence
and
lust
therefore
is
not
onely
the
cause
of
sinne
,
but
euil
and
sinne
it selfe
.
The
fathers
hereunto
subscribe
.
Saint
Ambrose
calleth
it
iniquitie
,
and
affirmeth
that
there
is
a
certaine
delectation
,
pleasure
,
or
desire
in
man
,
repugnant
to
the
will
of
God
,
of
which
saith
he
,
Saint
Paul
speaketh
,
I
see
a
law
in
my
members
resisting
Vpon
Mat.
chap.
7.
want
not
fault
.
Saint
Augustine
in
many
places
calleth
the
naturall
lust
which
is
in
men
,
which
I
call
concupiscence
,
remayning
euen
in
the
regenerate
,
by
the
name
of
euill
;
and
how
it
is
euill
he
expoundeth
against
Iulian.
In
the
same
worke
he
saith
,
that
lust
is
not
only
the
euill
of
Contra
Iul.
lib.
6.
c.
2.
lib.
5.
c.
4.
c.
5.
punishment
,
but
of
fault
also
.
Finally
he
saith
,
it
is
a
vice
,
against
which
wee
must
striue
by
vertue
.
Wherefore
,
if
either
in
holy
Scripture
,
(
as
we
neuer
doe
directly
,
but
by
consequent
as
here
)
wee
heare
concupiscence
is
cause
of
sinne
,
therefore
not
sinne
;
or
in
the
fathers
,
as
in
Saint
Augustine
,
who
in
some
places
calleth
not
this
naturall
corruption
remaining
in
the
Saintes
,
by
the
name
of
sinne
,
but
disputeth
the
contrarie
,
When
Saint
Iames
here
saith
,
Lust
when
it
hath
conceaued
bringeth
foorth
sinne
,
he
speaketh
of
sinne
after
the
phrase
of
Scripture
commonly
vsed
,
taking
sinne
for
sinne
committed
,
sinne
actuall
:
not
denying
,
either
the
consenting
vnto
sinne
,
which
is
the
conception
of
lust
,
neither
lust
it selfe
,
which
is
(
as
it
were
)
the
seede
,
the
sountain
,
the
matter
of
mischiefe
,
to
be
sinnes
in
their
kindes
:
albeit
not
actuall
and
committed
,
being
as
yet
suppressed
and
kept
downe
in
the
heart
and
will
of
man
.
Neither
doeth
Iames
here
curiously
dispute
when
sin
is
in
it selfe
and
before
God
:
when
it
first
springeth
and
beginneth
in
the
account
and
iudgement
of
God
:
but
he
speaketh
of
sinne
,
as
it
is
knowen
to
be
sinne
before
men
.
Sinne
conceaued
in
heart
,
before
God
is
sinne
:
All
euill
motions
,
cogitations
,
affections
of
the
minde
,
by
God
are
condemned
as
sinnes
:
but
actions
and
deedes
done
,
are
knowen
onely
to
men
,
who
pearce
not
into
the
heart
or
cogitation
.
Wherefore
when
a
thing
is
in
acte
,
then
onely
with
men
it
is
accounted
.
Seeing
then
that
sinne
is
not
seene
and
knowen
for
sinne
with
men
,
but
then
when
it
is
in
acte
,
and
done
,
or
doing
,
which
is
actuall
sinne
:
The
Apostle
in
this
sense
speaking
of
sinne
,
saith
:
Lust
,
when
it
hath
conceaued
,
bringeth
foorth
sinne
.
Wherence
it
followeth
not
,
that
because
lust
bringeth
foorth
sinne
,
therefore
it
is
not
sinne
:
For
albeit
it
be
not
seen
for
sinne
with
men
(
who
iudge
onely
by
the
action
of
men
)
yet
is
it
sinne
The
first
birth
,
and
first
fruite
of
lust
,
to
our
knowledge
,
and
brought
into
act
,
is
sinne
:
wherof
S.
James
saith
,
Lust
when
it
hath
conceaued
,
bringeth
foorth
sinne
.
The
seconde
and
latter
birth
of
lust
is
death
:
For
lust
bringeth
foorth
sinne
,
and
sinne
bringeth
foorth
death
:
death
riseth
and
groweth
out
of
sinne
,
being
perfected
Sinne
is
then
said
to
be
finished
or
made
perfect
,
when
we
geue
consent
to
it
,
when
we
yealde
our selues
thereunto
,
when
we
suffer
it
to
rule
and
raigne
ouer
vs
,
as
bearing
chiefe
sway
and
swindge
in
our
life
.
Sinne
being
Death
is
due
to
euery
sinne
which
men
committe
,
so
that
no
sinne
committed
,
considered
in
it selfe
,
is
so
little
,
but
deserueth
death
.
But
seeing
the
sinnes
of
the
Saints
are
washed
away
by
the
fountaine
of
regeneration
through
faith
in
Christ
,
therefore
their
sinnes
which
through
infirmitie
they
committe
,
to
them
procure
not
death
,
as
they
do
to
the
wicked
.
But
the
sinnefull
liues
of
men
,
who
tempted
to
euil
by
their
owne
luste
and
desires
,
and
caried
away
therby
to
commit
sinne
;
procure
to
them
death
,
according
to
the
doctrine
of
the
Apostle
,
sinne
when
it
is
finished
bringeth
forth
death
.
This
did
almighty
God
intimate
,
nay
rather
plainely
protest
to
Adam
,
telling
Col
Eph.
5.
Reuel.
21.
that
their
sinnes
and
breaches
of
the
law
of
God
should
bring
vnto
them
death
:
the
prophet
Ezechiell
from
the
mouth
of
God
him selfe
protesteth
,
that
euerie
soule
that
sinneth
,
should
die
:
hereunto
Saint
Peter
subscribeth
,
dissuading
men
from
walking
after
the
lust
of
their
flesh
,
because
they
fight
gainst
the
soule
,
they
procure
the
death
and
destruction
thereof
,
which
is
that
which
Saint
Paul
in
soundrie
places
threatneth
to
sundrie
,
that
they
thruste
vs
out
and
disinherite
vs
of
the
kingdom
of
God
:
and
this
death
is
not
the
death
of
the
bodie
,
which
is
naturall
and
common
to
all
men
:
but
the
death
of
bodie
and
soule
for
euer
,
which
is
the
seconde
death
.
this
is
due
to
the
committing
and
finishing
of
sinne
in
all
men
,
vnlesse
there
come
betwixt
our
sinne
and
death
,
the
remedy
which
God
for
the
Saintes
hath
prepared
by
Iesus
Christ
,
euen
his
●eath
,
passion
,
intercession
,
to
die
for
euer
.
To
be
vnder
●ondemnation
:
to
be
thrust
out
from
the
presence
and
face
●f
God
:
to
be
in
perperuall
darkenes
,
to
haue
a
worme
●n
our
conscience
which
dieth
not
,
to
burne
continuallie
Let
men
therefore
which
delight
in
their
sinnes
and
haue
their
pleasure
in
committing
iniquitie
,
whose
hand
are
giuen
to
spoyle
and
robberie
;
whose
feete
are
swift
to
shedde
innocent
bloud
;
whose
toungs
are
instruments
of
blasphemy
,
falsshod
,
deceate
,
&
whose
liues
are
filled
with
oppression
,
extortion
and
crueltie
;
whose
bodies
are
weried
and
wasted
with
fornication
,
adultery
&
vncleannes
of
the
flesh
;
whose
manners
are
full
of
all
iniquitie
,
impietie
and
vngodlines
:
alwaies
recorde
and
recount
with
them selues
this
saying
of
the
Apostle
;
sinne
when
it
is
finished
bringeth
forth
death
.
for
howsoeuer
wee
flatter
and
deceue
our selues
in
the
vanitie
of
our
owne
minde
;
and
hope
we
shall
finde
shifts
enough
to
auoid
this
iudgement
:
This
doctrine
carefully
considered
,
shoulde
put
a
bit
into
our
iawes
;
and
be
a
bridle
to
our
mouthes
,
and
strong
raignes
in
our
whole
liues
to
withdrawe
and
keep
vs
back
from
yealding
to
euil
temptations
:
seing
the
end
thereof
is
death
and
destruction
.
If
intemperate
persons
,
drunkerds
and
surfiters
;
if
theeues
,
spoylers
,
&
robbers
:
if
slaunderers
,
liers
,
and
blasphemers
;
if
adulterers
,
fornicators
and
vncleane
liuers
;
if
ambitious
men
,
proud
and
vaine
glorious
;
if
al
workers
of
wickednes
would
consider
,
that
if
they
commit
and
finish
sinne
in
their
mortal
bodies
,
their
sinnes
thus
finished
should
bring
forth
death
,
vexation
in
soule
,
torments
and
tortour
in
bodie
in
hell
fire
for
euermore
;
were
not
their
harts
morehard
then
Adamants
;
were
not
themselues
more
senselesle
then
beasts
:
had
they
either
care
of
saluation
,
or
dread
of
destruction
:
loue
of
God
,
or
hatred
toward
Satan
:
desire
of
heauen
,
or
mislike
of
hell
:
hope
of
life
,
or
feare
of
death
:
assurance
of
ioy
,
or
perswasion
of
punishment
in
the
life
to
come
:
they
woulde
herehence
bee
restrayned
,
holding
fast
this
place
of
the
Apostle
as
a
stoppe
agaynst
sinne
:
Lust
when
it
hath
conceyued
,
bringeth
foorth
sinne
,
and
sinne
being
finished
,
bringeth
forth
death
.
These
things
thus
set
downe
,
and
the
fruites
of
The
conclusion
thus
interlaced
with
the
reasons
:
Of
this
reason
the
former
part
or
antecedent
is
onely
set
downe
:
Euerie
good
giuing
,
and
euerie
perfect
gift
commeth
from
aboue
,
from
the
father
of
lights
,
&c.
wherby
the
Apostle
teacheth
vs
,
that
god
is
the
fountaine
of
all
goodnesse
,
the
giuer
of
all
good
gifts
,
the
authour
of
all
good
things
in
men
:
he
is
the
bottomlesse
pit
of
all
grace
,
that
cannot
be
emptied
or
drawen
drie
of
vs
:
he
worketh
whatsoeuer
is
good
in
the
whole
world
:
Herehence
Saint
Peter
calleth
him
the
God
of
all
grace
,
because
all
Iohn
Baptist
,
being
tolde
of
the
Iewes
,
that
Christ
baptised
,
and
all
men
came
vnto
him
,
acknowledging
In
this
place
almightie
God
is
adorned
and
beautified
with
three
ornaments
,
wherein
his
excellent
goodnesse
more
appeareth
.
1
He
is
called
the
father
of
lights
,
the
fountaine
and
well-spring
,
the
authour
and
cause
from
whence
all
good
giftes
flowe
and
spring
vnto
men
.
For
this
cause
is
God
called
,
not
onely
the
father
of
lights
,
but
(
as
pure
,
innocent
,
holy
,
righteous
,
good
,
and
the
authour
of
all
goodnesse
)
he
is
also
called
light
.
So
is
God
called
the
2
Moreouer
,
it
is
attributed
vnto
God
,
that
hee
is
not
variable
,
mutable
,
chaungeable
,
with
whom
there
is
,
sayeth
Iames
:
no
variablenesse
.
This
is
added
to
preuent
that
which
otherwise
might
haue
beene
obiected
:
they
might
say
,
God
in
deede
is
sometimes
the
cause
of
good
things
among
men
:
it
followeth
not
therefore
,
but
that
he
may
be
sometimes
in
like
maner
the
cause
of
euill
.
Men
excelling
in
vertue
,
and
causes
of
good
things
in
common
wealthes
,
may
sometimes
change
their
good
into
euill
:
and
sometimes
do
one
thing
,
&
sometimes
the
other
:
and
why
may
not
God
so
do
?
the
Apostle
sheweth
;
God
is
not
variable
,
there
is
no
changing
with
him
:
he
is
constant
,
alwayes
alike
,
euer
cause
of
good
,
neuer
author
of
euil
.
Whereof
euen
Balaam
the
couetous
prophet
hath
on
Iob.
not
.
Therefore
by
his
Prophet
Malachie
he
crieth
,
I
am
the
Lord
,
I
chaunge
not
:
and
your
sonnes
of
Iacob
3
As
God
chaungeth
not
,
so
there
is
no
shadowe
of
turning
with
him
.
He
is
not
like
the
Sunne
,
the
Moone
,
the
Starres
,
which
appeare
and
shine
sometimes
,
but
at
other
times
are
couered
with
darkenesse
,
which
haue
their
chaunges
and
their
courses
:
the
day
nowe
,
within
ten
,
eleuen
,
or
twelue
houres
,
the
night
:
the
Sunne
glorious
now
in
beautie
:
but
anon
in
an
Eclipse
:
the
Moone
nowe
in
the
full
,
nowe
in
the
waine
,
now
newe
,
nowe
a
quarter
olde
,
and
so
forth
.
The
Planets
nowe
in
this
place
of
heauen
,
nowe
in
that
,
shining
.
There
is
no
such
turning
with
God
.
He
is
not
now
good
,
and
nowe
turned
to
the
contrarie
:
for
hee
is
alwayes
light
,
and
with
him
is
no
For
the
greatnesse
therefore
of
his
goodnesse
towardes
the
children
of
men
,
and
for
his
manifold
graces
,
let
vs
dayly
pray
vnto
him
,
that
he
may
shrowde
vs
vnder
his
mercifull
shield
of
protection
and
defence
,
that
thereby
we
being
armed
,
may
be
able
to
withstande
all
assaultes
and
temptations
of
Satan
,
the
worlde
,
and
our
owne
concupiscence
;
that
we
may
stand
fast
in
the
day
of
our
triall
,
and
with
inuincible
fortitude
and
pacience
,
may
finish
our
wearifull
pilgrimage
in
his
feare
,
religion
and
seruice
,
to
the
glorie
of
his
name
,
the
profite
of
our
brethren
,
the
comfort
of
our
owne
conscience
,
the
strengthening
of
our
faith
through
Iesus
Christ
our
Lord
:
to
whom
with
the
father
,
and
the
holy
ghost
,
be
praise
for
euer
and
euer
,
Amen
.
Iames
Chap.
1.
verses
18.
19.
20.
Sermon
6.
18
Of
his
owne
will
begate
he
vs
with
the
worde
of
truth
,
that
we
should
be
as
the
first
fruits
of
his
creatures
.
19
Wherefore
,
my
brethren
,
let
euery
man
be
swift
to
heare
,
and
slow
to
speake
,
slow
to
wrath
.
20
For
the
wrath
of
man
doeth
not
accomplish
the
righteousnesse
of
God
.
IN
these
wordes
,
and
so
to
the
Part
of
this
Chapter
.
end
of
the
Chapter
,
the
Apostle
handleth
the
fourth
and
last
part
of
the
chapter
,
which
is
touching
the
excellencie
of
the
worde
of
God
.
In
which
three
things
must
be
obserued
.
1
The
excellencie
it selfe
,
and
the
singular
effect
of
the
worde
,
what
it
worketh
in
the
children
of
men
.
2
The
remouing
of
certaine
faults
which
hinder
our
attending
to
this
worde
so
excellent
.
3
Against
these
faults
he
setteth
downe
certaine
exhortations
and
admonitions
,
flowing
out
of
the
worde
:
and
they
are
foure
,
as
shall
appeare
from
the
21.
verse
to
the
ende
.
Now
touching
these
verses
,
they
are
of
this
fourth
and
last
part
.
-
Wherein
are
two
things
set
downe
by
the
Apostle
,
and
to
bee
considered
of
vs
.
-
1
The
excellencie
of
the
worde
of
God
i●
selfe
.
-
2
The
remoouing
of
hinderances
to
the
attending
therunto
,
and
they
are
two
:
-
1
Babling
and
talking
when
we
should
heare
.
-
2
Wrath
and
anger
,
when
wee
are
taught
and
reprooued
.
Touching
the
former
of
these
,
the
excellencie
of
the
worde
of
God
it selfe
in
speciall
,
thereunto
he
discendeth
by
the
former
treatise
.
Wherein
disputing
of
the
goodnes
of
God
,
he
here
sheweth
,
that
his
goodnes
especially
appeareth
in
the
worke
of
our
regeneration
:
the
instrumentall
cause
whereof
is
the
worde
of
God
,
whereof
in
this
place
he
speaketh
.
So
then
in
this
18.
verse
,
the
Apostle
giueth
vs
,
as
it
were
,
a
taste
of
that
which
in
generall
he
had
spoken
,
that
God
is
the
fountaine
of
all
goodnes
:
which
as
in
sundrie
other
things
appeareth
:
so
especially
in
the
worke
of
our
regeneration
,
the
most
expresse
testimonie
of
his
goodnesse
towardes
vs
:
which
being
apparant
and
manifest
,
wee
must
needes
confesse
,
that
all
good
giuings
,
and
all
good
giftes
come
from
him
:
so
that
wee
can
not
say
,
without
blasphemie
,
nor
thinke
without
impietie
,
that
GOD
is
authour
or
cause
of
our
euill
temptations
:
and
in
as
much
as
GOD
both
first
created
man
in
perfect
innocencie
,
and
afterwarde
regenerated
him
to
bee
like
the
image
of
his
owne
sonne
in
excellent
vertue
:
his
great
goodnesse
doeth
so
appeare
to
all
men
,
that
it
were
incomparable
iniquitie
in
any
wise
to
make
him
cause
of
our
wickednesse
.
To
come
therefore
to
the
excellencie
of
the
worde
,
which
is
the
meane
of
our
regeneration
,
the
Apostle
setteth
downe
the
other
causes
thereof
also
:
so
that
in
this
18.
verse
,
there
are
three
causes
of
our
regeneration
,
the
most
apparant
testimonie
of
the
goodnes
of
God
towards
man
:
1.
the
efficient
:
2.
the
instrumentall
.
3.
the
finall
cause
.
2
The
efficient
cause
of
our
regeneration
,
is
the
free
will
of
God
:
Of
his
owne
will
,
sayth
Iames
,
begate
he
vs
.
The
good
will
of
God
,
the
gracious
fauour
and
free
purpose
of
God
,
is
the
first
and
efficient
cause
of
saluation
and
regeneration
in
men
:
to
the
trueth
whereof
,
all
the
Scriptures
of
GOD
beare
witnesse
.
The
electing
,
preferring
and
aduauncing
the
Iewes
aboue
all
other
people
,
beeing
as
it
were
a
figure
and
resemblaunce
of
the
eternall
election
,
and
regeneration
of
the
Saints
:
was
not
for
any
merite
of
man
,
but
of
the
onely
mercie
,
and
loue
of
GOD
towardes
them
,
as
Moises
witnessed
.
But
Saint
Paul
speaking
(
not
of
a
temporall
The
holy
Apostle
noting
this
cause
of
all
these
wonderfull
workes
of
God
in
man
,
affirmeth
that
God
worketh
Psal.
De
verbis
Apost
.
15.
John
15.
thou
shouldest
saue
vs
,
yet
hast
thou
saued
vs
:
Freely
doest
thou
geue
,
freely
doest
thou
saue
.
This
our
blessed
Sauiour
to
expresse
,
telleth
his
Disciples
that
hee
chose
them
,
not
they
him
,
because
there
was
nothing
in
them
wherefore
he
should
choose
them
,
yet
of
his
owne
free
wil
he
chose
them
.
Saint
John
subscribeth
hereunto
,
in
that
hee
saith
,
Thus
his
free
will
and
fauour
towardes
man
,
is
the
onely
efficiencie
,
as
of
al
other
his
vnspeakeable
graces
,
so
of
regeneration
in
his
children
.
That
therefore
(
saith
Beda
)
which
he
said
before
,
that
euery
good
geuing
,
and
ouery
perfect
gift
commeth
from
aboue
from
the
father
In
this
place
therefore
,
not
only
plainly
Saint
Iames
,
but
agreeably
to
the
Scripture
,
reuerende
Beda
condemneth
the
doctrine
of
done
or
foreseene
works
,
held
by
the
Papists
,
and
out
of
this
Epistle
(
as
they
dreame
)
most
specially
concluded
.
For
if
regeneration
be
through
the
free
will
of
God
,
if
predestination
,
election
,
iustification
and
sanctification
,
be
from
the
mercie
and
fauour
of
God
,
as
from
the
first
and
efficient
cause
,
then
are
none
of
all
these
by-workes
or
deserts
of
men
:
for
there
is
a
playne
contrarietie
betwixt
fauour
and
merite
,
grace
and
deseruing
:
so
that
Paul
reasoneth
from
the
opposition
thereof
,
against
workes
,
in
the
matter
of
iustification
:
To
him
that
worketh
,
the
wages
is
not
counted
of
fauour
,
but
of
debt
.
This
contrarietie
Saint
Augustine
confessing
,
sheweth
that
grace
,
fauour
,
and
free
gift
,
cannot
be
mingled
2
The
good
will
and
fauour
of
God
,
being
the
first
and
efficient
cause
of
regeneration
:
The
second
cause
,
which
is
the
instrumentall
cause
and
meane
whereby
wee
are
regenerate
,
is
the
word
of
God
,
which
Saint
James
expresseth
in
this
place
in
this
manner
:
of
his
owne
will
he
hath
begotten
vs
with
the
word
of
trueth
.
In
which
place
he
slideth
and
falleth
into
the
commendation
of
the
worde
of
God
,
the
chiefe
thing
in
this
laste
parte
to
be
obserued
.
Which
words
are
(
as
it
were
)
the
circumscribing
and
setting
foorth
of
the
word
of
God
,
and
the
gospell
of
Christ
,
whereunto
is
attributed
specially
aboue
all
other
wordes
,
that
it
is
the
word
of
trueth
.
Which
addition
the
Prophet
Dauid
geueth
to
Gods
word
,
because
therein
onely
is
the
Gal.
C.
5.
7.
2.
Cor.
6.
7.
1.
Col.
5.
Ephes.
1.
13.
Heb.
10.
16.
Ephes.
4.
aboue
other
words
,
when
he
affirmeth
he
could
do
nothing
against
the
trueth
,
but
for
the
trueth
.
Who
vpbraiding
the
Galathians
for
reuolting
and
sliding
away
fronthe
gospell
,
crieth
out
;
O
you
foolish
Galathians
,
who
hath
bewitched
you
,
that
ye
should
not
beleue
the
trueth
.
To
like
purpose
exhorting
the
Ephesians
to
be
constant
in
the
profession
of
the
gospell
,
calleth
that
the
profession
of
trueth
:
where
fore
he
thus
exhorteth
;
Let
vs
folow
the
trueth
in
loue
;
the
gospel
,
the
profession
of
the
trueth
,
it
is
therfore
an
excellent
ornament
,
and
an
honourable
addition
in
this
place
geuen
to
the
word
of
God
,
that
it
is
the
word
of
trueth
.
And
this
addition
to
be
called
the
word
of
trueth
,
most
fitly
agreeth
vnto
the
holy
word
and
Gospell
of
Iesus
Christ
:
and
that
in
foure
respects
,
and
for
foure
chiefe
considerations
.
1.
in
respect
of
God
.
2.
in
respect
of
Christ
.
3
in
respect
of
the
holy
Ghost
;
and
spirite
of
God
.
4
in
respect
of
the
particular
things
them selues
in
the
word
contained
.
1
In
respect
of
God
,
the
word
and
Gospell
,
is
the
word
of
truth
;
because
it
is
Gods
word
and
Gospell
;
who
is
true
and
cannot
lie
;
therefore
this
his
word
,
is
then
the
word
of
truth
.
That
this
word
is
Gods
word
and
Gospell
;
it
is
euident
:
2
As
in
respect
of
God
,
the
author
thereof
,
the
Gospell
may
rightly
be
called
the
word
of
truth
:
so
in
respect
of
Christ
,
who
is
the
matter
,
the
very
substance
and
subiect
,
whereof
the
Gospell
entreateth
,
it
is
the
word
of
truth
:
for
it
entreteth
of
Christ
;
and
Christ
is
trueth
it selfe
:
therefore
the
Gospel
the
word
of
truth
.
That
it
entreateth
of
Christ
,
it
appeareth
by
all
the
Euangelists
;
who
entitle
3
Moreouer
,
this
word
is
inspired
from
the
spirit
:
For
all
Scripture
(
saith
Paul
)
is
inspired
from
aboue
.
And
Saint
Peter
saith
,
that
Prophesie
came
not
in
former
times
by
4
In
respect
that
euery
particular
thing
in
the
gospel
conteined
,
is
true
;
therefore
is
it
also
the
worde
of
trueth
.
Whatsoeuer
Christ
spoke
and
preached
,
it
is
truly
in
effect
there
deliuered
:
whatsoeuer
hee
did
,
it
is
truely
reported
:
whatsoeuer
he
promised
,
it
is
truely
,
and
shal
truely
be
performed
:
what
punishment
is
therin
threatened
to
the
wicked
,
it
shall
assuredly
be
inflicted
.
Finally
,
whatsoeuer
is
there
mentioned
,
is
most
true
.
This
word
conteyning
nothing
but
the
sound
trueth
,
and
hauing
therein
no
lie
,
no
vntrueth
,
no
falshood
,
no
errors
,
as
the
words
of
men
haue
:
(
for
al
men
are
liers
,
and
their
words
oftentimes
are
ful
of
By
which
word
of
trueth
we
are
begotten
adn
regenerate
,
we
are
new
framed
,
and
as
it
were
,
new
fashioned
vnto
a
holy
birth
:
to
our
new
birth
,
whereby
wee
are
borne
,
not
of
flesh
and
bloud
,
but
by
the
word
of
trueth
to
eternall
life
.
This
is
the
seede
of
the
new
birth
,
from
hence
Saint
Peter
speaking
of
the
causes
of
our
regeneration
,
Finally
,
our
Sauiour
Christ
(
acknowledging
the
word
If
the
gospell
of
Christ
be
the
word
of
trueth
,
why
doe
we
not
beleeue
it
?
if
it
be
the
instrument
of
our
regeneration
,
why
doe
we
not
honourably
embrace
it
?
if
therby
God
hath
begotten
vs
againe
,
why
are
we
in
any
wise
so
carelesse
of
it
,
that
(
only
such
times
excepted
as
for
feare
of
law
,
or
shame
of
the
world
,
they
must
come
)
they
come
not
to
the
hearing
of
this
word
of
trueth
?
but
either
they
talke
our
at
table
,
or
walke
out
abroad
,
or
sleepe
out
at
home
,
or
play
out
with
companie
,
or
spende
out
in
vaine
exercise
,
or
contriue
out
with
dalliance
,
or
passe
out
by
euill
meanes
,
that
time
which
is
apointed
for
the
preaching
and
hearing
of
the
word
.
These
are
carnal
men
,
and
haue
not
the
spirite
,
lumpish
and
earthly
,
whose
affections
reach
not
to
this
heauenly
doctrine
.
If
the
gospell
be
the
word
of
trueth
,
whereby
we
are
regenerate
,
and
borne
againe
,
why
are
men
and
women
so
daintie
and
coy
,
why
are
they
so
choise
hereof
,
that
they
wil
heare
it
onely
,
when
,
where
,
and
of
whom
they
luste
?
as
if
the
men
make
it
the
word
of
trueth
,
and
the
instrument
of
our
regeneration
?
Let
not
men
and
women
pretend
that
they
are
sanctified
men
and
women
:
let
them
not
vaunte
themselues
to
be
purer
then
their
brethren
,
and
heare
this
word
with
this
partialitie
.
For
I
protest
vnto
euery
such
,
in
the
feare
of
God
,
that
vnlesse
this
word
of
trueth
,
and
instrument
of
regeneration
,
be
sweeter
vnto
them
then
the
hony
,
and
the
hony
combe
:
by
what
messenger
soeuer
the
Lord
doeth
send
it
:
that
they
flatter
and
deceiue
them selues
in
a
vaine
shadowe
of
holines
,
and
are
not
truely
sanctified
vnto
the
Lord
,
neither
haue
effectually
tasted
of
the
doctrine
of
regeneration
,
wherof
this
word
is
the
mean
and
instrument
.
As
then
our
regeneration
is
attributed
vnto
the
word
of
trueth
,
as
vnto
the
meane
and
instrument
:
so
is
saluation
also
(
as
afterward
is
added
)
to
the
Sacraments
in
like
manner
,
as
Saint
Paul
saith
,
that
Christ
washeth
and
sanctifieth
3
The
finall
cause
of
our
regeneration
is
,
that
wee
should
bee
the
first
fruites
of
his
creatures
:
that
is
,
that
out
of
the
whole
lumpe
and
masse
of
mankinde
,
out
of
all
people
,
tongues
,
nations
,
and
kinreds
of
the
earth
,
wee
might
be
select
,
culled
and
chosen
out
,
to
bee
a
peculiar
,
proper
,
and
speciall
people
vnto
him
,
who
had
called
vs
,
euen
vnto
God
,
whose
chiefe
treasure
,
whose
portion
and
lot
,
whose
inheritance
and
peculiar
people
the
Saints
are
.
In
which
place
hee
alludeth
chiefly
vnto
the
lawe
:
wherein
the
first
fruits
,
and
first
encrease
were
the
Lords
,
as
things
picked
out
,
set
a
part
,
chosen
out
for
God
himselfe
.
Whereof
thus
saith
God
in
the
law
:
Thou
shalt
not
The
excellencie
therefore
of
the
word
of
God
is
here
apparant
,
partly
in
that
it
is
called
the
word
of
truth
:
partly
in
that
it
is
here
the
meane
and
instrument
of
regeneration
,
the
most
manifest
token
of
Gods
goodnesse
towards
vs
.
Sundrie
are
the
commendations
of
the
word
of
God
,
2
The
worde
of
God
being
then
so
excellent
,
and
the
1
Concerning
the
first
,
thus
sayth
Saint
James
:
therefore
my
brethren
,
let
euery
man
be
swift
to
heare
,
but
flow
to
speake
.
Wherein
our
vaine
babling
,
and
foolish
talking
when
we
should
heare
,
is
condemned
:
and
attention
&
audience
to
the
word
commanded
vnto
the
saints
:
that
we
shew
our selues
prompt
and
readie
to
learne
,
and
not
hastie
to
teach
others
,
when
we
should
heare
and
learn
our selues
rather
.
Thus
is
our
rashnes
which
are
vnlearned
,
reproued
,
when
we
talke
of
high
&
heauenly
matters
,
too
excellent
and
deepe
for
our
slender
capacitie
:
As
of
the
nature
&
secret
wisdome
of
God
,
of
his
inscrutible
iudgement
in
calling
and
choosing
some
:
and
condemning
other
at
his
free
pleasure
,
and
such
like
:
wherein
we
must
stay
our selues
,
contented
therein
to
bee
informed
with
pacience
and
silence
of
such
as
are
learned
.
The
heathen
Philosophers
,
would
not
men
rashly
to
When
men
therefore
haue
not
the
sufficient
knowledge
of
things
,
they
ought
rather
to
heare
in
silence
,
and
learne
with
pacience
,
then
rashly
to
speake
of
the
things
they
knowe
not
.
A
thing
no
doubt
,
not
onely
needfull
in
worldly
wisedome
,
but
necessarie
also
in
heauenlie
philosophie
.
Sirach
wisheth
men
to
bee
swift
to
heare
good
things
,
and
to
be
of
pure
life
;
but
to
giue
answere
That
wee
are
willed
to
bee
swift
,
quicke
,
readie
and
prompt
to
heare
and
learne
,
but
slowe
to
speake
:
it
forbiddeth
not
men
to
speake
at
all
;
but
not
to
speake
rashly
:
but
to
obserue
time
,
place
,
person
,
and
other
circumstaunces
in
their
speach
,
as
shall
be
most
conuenient
.
And
the
circumstaunces
in
our
talke
and
speaking
to
be
obserued
,
are
specially
these
.
1
The
person
to
whom
,
2
The
place
where
.
3
The
time
when
.
4
The
maner
how
.
5
The
things
whereof
wee
speake
.
6
The
ende
wherefore
:
which
carefully
obserued
,
greatly
beautifie
and
adorne
the
talke
and
speach
of
men
.
1
The
person
to
whom
we
speake
:
whether
our
equal
,
our
better
,
our
inferiour
:
whether
a
prince
or
subiect
,
honourable
,
or
of
meane
birth
:
learned
ignoraunt
,
wise
,
or
foolish
:
this
ought
in
talke
to
be
considered
,
that
,
regard
had
of
the
person
,
our
talke
may
be
accordingly
.
2
The
place
is
to
be
noted
:
for
in
some
place
it
is
better
3
Time
also
maketh
much
to
the
fitnesse
of
our
speach
.
There
is
a
time
to
speake
,
and
a
time
to
be
silent
,
faith
〈◊〉
Preacher
:
The
sonne
of
Sirach
accounteth
it
a
great
point
4
As
the
time
so
the
maner
how
,
must
not
be
neglected
.
Sometimes
we
speake
familiarly
,
sometimes
reuerendly
,
sometimes
meekly
,
sometimes
sharpely
,
somtimes
gentlely
,
sometimes
hastily
:
respect
had
to
the
disposition
of
men
with
whom
we
haue
to
talke
.
5
The
things
we
speake
of
,
must
be
weighed
:
they
must
be
honest
,
seemely
,
good
,
profitable
,
necessarie
for
time
and
person
,
such
as
we
our selues
know
,
and
therfore
can
the
better
talke
of
them
to
others
.
6
Finally
,
our
talke
must
be
to
aduaunce
the
glorie
of
God
,
whereof
it
ought
to
be
the
instrument
:
it
must
tende
to
the
benefite
of
our
brethren
:
to
peace
,
godlinesse
,
iustice
,
equitie
,
loue
,
and
all
maner
of
vertue
.
These
things
being
diligently
obserued
,
wee
may
speake
,
and
offende
not
,
against
this
place
of
the
Apostle
:
wherefore
my
deare
brethren
,
let
euery
man
be
swift
to
heare
,
but
slow
to
speake
.
But
we
obseruing
neither
person
,
place
,
nor
time
:
regarding
neither
maner
,
matter
,
nor
end
,
babble
out
we
know
not
what
,
and
oppose
our selues
to
the
Apostle
here
:
being
swift
to
speake
,
but
slow
to
heare
.
Euerie
one
will
now
speake
:
all
men
will
become
teachers
.
The
Artificer
,
the
shoomaker
,
hosier
,
tinker
,
and
tailer
:
the
vintener
,
the
clothier
,
the
weauer
,
and
the
cobler
:
the
marchant
,
the
mariner
,
the
carpenter
,
and
the
painter
:
the
master
,
the
seruant
,
the
fathers
,
the
children
,
:
the
mistresse
,
the
maiden
,
the
mother
,
and
the
daughter
:
the
yong
men
,
the
olde
folke
,
the
simple
,
and
the
ignorant
:
will
now
take
vpon
them
,
not
to
speake
onely
,
but
to
teach
also
:
and
not
other
,
but
their
teachers
:
of
whom
we
should
learne
with
pacience
,
heare
with
silence
,
take
counsell
with
reuerence
,
and
be
informed
with
humblenesse
.
Therefore
our
Sauiour
in
the
song
of
Solomon
,
biddeth
his
Church
being
ignorant
,
to
go
to
the
pastor
to
learne
knowledge
:
Can●ic
▪
if
thou
knowe
not
,
saieth
he
,
O
thou
fairest
of
women
,
get
thee
forth
by
the
sheepe
folds
,
and
feede
thy
kiddes
by
the
tents
of
the
shepheards
.
And
almightie
God
perswadeth
the
people
to
take
the
lawe
of
the
Lord
at
the
Dauid
being
a
prophet
,
in
the
humilitie
of
his
mind
,
with
gratefull
memorie
,
and
great
thankefulnesse
to
God
This
place
then
remooueth
loquacitie
,
and
rash
speaking
,
when
we
should
giue
attentiue
eare
to
the
word
of
God
taught
vs
:
this
is
an
enemie
to
knowledge
,
to
heauenly
doctrine
:
this
hindereth
the
course
of
the
worde
of
God
in
out
hearts
:
wherefore
it
ought
to
bee
farre
from
the
Saints
of
God
:
which
to
abolish
,
the
Apostle
here
exhorteth
:
Let
euerie
one
be
swift
to
heare
,
and
slow
to
speake
.
2
The
other
euill
which
hindereth
the
woorde
of
God
in
man
,
is
wrath
and
anger
,
choler
and
snuffing
when
wee
are
taught
and
informed
in
the
worde
.
For
we
cannot
profitably
heare
,
vnlesse
we
be
peaceable
,
quiet
,
and
modest
both
towards
all
men
,
and
specially
towardes
our
teachers
.
Many
kindes
there
are
of
wrath
and
anger
,
manie
things
wherefore
,
and
wherein
men
are
angrie
:
but
to
passe
that
ouer
as
appertaining
to
another
place
:
the
Apostle
speaketh
of
that
wrath
and
anger
,
which
riseth
from
desire
of
contending
,
and
of
intractablenes
of
way-wardnes
,
Thus
by
the
affections
and
perturbations
of
our
minds
,
we
oftentimes
make
the
word
of
God
frustrate
&
fruitlesse
in
vs
,
and
so
to
lose
,
not
onely
the
blessed
effecte
it
would
worke
in
vs
,
but
also
in
a
manner
,
the
credite
and
estimation
which
it
should
haue
among
men
:
Whereunto
(
were
we
the
seruants
and
true
Disciples
of
Christ
)
we
would
yeald
all
attentiue
audience
.
This
anger
groweth
partly
from
selfeloue
,
and
preiudicate
Cyrilin
Iohn
.
lib.
4.
c.
34.
opinion
of
our selues
,
standing
wise
in
our
owne
conceites
,
we
disdaine
to
bee
checked
,
controlled
,
informed
or
reproued
of
any
.
Partly
herence
,
that
naturally
we
more
esteeme
darcknes
then
light
:
falshood
then
trueth
:
error
then
veritie
:
superstition
then
religion
.
From
which
if
men
draw
vs
,
then
are
we
angrie
.
Herence
in
all
times
haue
risen
perfecution
,
imprisonment
,
calamity
,
affliction
,
with
all
manner
of
violence
and
villanie
,
against
the
reprouers
of
wickednes
,
teachers
of
true
religion
,
reformers
of
corruption
and
superstition
:
by
the
wicked
of
this
present
euil
,
and
corrupt
world
.
Herence
the
anger
,
furie
,
and
madnes
of
the
princes
and
people
,
against
Isai
,
Ieremie
,
Michat
,
Amos
,
and
the
rest
of
the
Prophets
,
arose
,
sprong
and
flowed
.
Herence
the
outrage
of
the
Scribes
and
Pharisies
against
Christ
Iesus
our
Sauiour
,
and
his
most
holy
Apostles
:
the
cruell
persecution
by
the
bloudy
tyrants
,
and
Emperors
of
Rome
,
against
the
Saints
and
blessed
Martyrs
,
was
raised
.
Herence
the
vnquenchable
wrath
,
and
malice
neuer
reconciled
,
of
the
Romish
Cleargie
,
against
the
faithfull
preachers
of
Christian
religion
:
who
caried
away
,
partly
with
selfeloue
and
preiudicate
opinion
of
themselues
,
as
the
onely
learned
,
and
wise
men
in
the
whole
world
:
and
partly
being
naturally
blinded
in
superstition
,
whereunto
they
haue
sworne
their
allegiance
,
curse
with
bell
,
booke
and
candle
:
persecute
with
fire
,
sword
and
fagot
,
whosoeuer
speaketh
against
them
:
whereby
the
course
of
the
word
of
God
is
hindered
.
Herence
mislike
,
rebuke
,
disgrace
,
reproch
,
disdaine
,
and
all
manner
euill
dealing
towards
the
ministers
groweth
,
for
that
men
cannot
,
ne
will
not
,
heare
of
their
faultes
,
be
reclaymed
from
their
sinne
,
and
informed
in
their
duties
roundly
and
sharply
,
without
offence
and
anger
:
who
seeme
they
neuer
so
wise
in
them selues
,
yet
are
they
both
testie
fooles
,
and
wayward
,
which
refuse
to
bee
informed
these
are
they
of
whom
Salomon
speaketh
in
his
preacher
;
be
not
of
an
hastie
spirit
to
anger
,
for
anger
resteth
Of
this
latter
,
there
is
a
reason
here
rendred
,
why
men
should
not
be
angrie
when
they
are
reproued
,
and
taught
in
the
word
:
because
that
that
anger
worketh
not
the
righteousnes
of
God
.
A
reason
from
disprofit
,
from
disaduantage
:
This
wrath
and
anger
herence
conceiued
,
worketh
not
the
righteousnes
of
God
,
yea
it
hindreth
Gods
worke
in
vs
:
in
that
the
audience
and
hearing
of
the
word
is
hindered
.
It
worketh
not
that
which
is
righteous
before
god
,
&
which
of
his
seruants
he
requireth
,
namely
,
to
heare
his
word
with
reuerence
,
to
do
his
wil
with
carefulnes
,
and
be
fruitfull
in
all
good
workes
to
his
glory
.
This
anger
,
wrath
,
&
geuing
place
to
disordered
affections
,
&
tumults
of
our
minds
,
worketh
not
the
righteousnes
of
God
.
Yea
,
where
this
is
,
there
godly
righteousnes
,
christian
dutifulnes
and
holy
obedience
to
the
word
,
is
exiled
,
abandoned
,
abolished
,
&
clean
estranged
from
among
vs
:
there
the
righteousnes
of
God
ruleth
not
,
neither
is
that
moderation
and
godly
attētion
,
which
before
was
commended
that
we
should
be
swift
to
heare
,
but
slowe
to
speake
,
in
any
measure
performed
:
yea
rather
sinne
is
suffered
to
haue
his
souerainty
in
vs
:
for
as
patient
&
godly
reuerence
hath
all
other
vertues
tied
as
in
an
indissoluble
&
inseperable
chaine
:
so
al
impietie
al
vngodlines
&
vnrighteousnes
of
men
,
ruleth
&
raigneth
,
when
impatience
&
wrath
disquieteth
vs
.
This
reason
ought
to
moue
men
to
put
away
al
swelling
,
al
anger
&
wrath
from
them
,
and
without
choler
,
snuffing
,
or
disdaine
:
to
heare
gods
word
instructing
them
,
that
they
may
be
begotten
againe
by
god
,
with
the
word
of
truth
,
to
be
the
first
fruits
of
his
creatures
.
Now
let
vs
pray
vnto
God
,
who
of
his
own
wil
hath
begotten
vs
with
the
word
of
truth
,
that
we
should
be
the
first
fruites
of
his
creatures
:
that
we
may
be
strengthned
with
the
grace
of
his
holy
spirite
in
the
inward
man
,
to
heare
with
redines
,
to
speak
of
his
word
with
sobernes
,
&
to
keep
it
with
carefulnes
:
that
in
happy
issue
of
our
waies
,
we
may
be
blessed
with
spirituall
blessings
in
Christ
our
Sauiour
:
To
whom
,
with
the
father
&
the
Spirite
,
the
most
heauenly
comforter
,
be
praise
,
glory
,
honor
,
and
maiestie
,
now
and
for
euer
,
Amen
.
Iames
Chapter
1.
verses
21.
22.
23.
24.
25.
Sermon
7.
Verse
21
Wherfore
lay
apart
all
filthines
,
and
superfluitie
of
maliciousnes
,
and
receaue
with
meekenes
the
worde
that
is
graffed
in
you
,
which
is
able
to
saue
your
soules
.
22
And
be
you
doers
of
the
worde
,
not
hearers
onely
,
deceiuing
their
owne
selues
.
23
For
if
any
heare
the
worde
,
and
doe
it
not
,
he
is
like
vnto
a
man
that
beholdeth
his
naturall
face
in
a
glasse
.
24
For
when
he
hath
considered
himselfe
,
he
goeth
his
way
,
immediately
forgetting
what
manner
of
one
he
was
.
25
But
who
so
looketh
into
the
perfect
law
of
libertie
,
and
continueth
therin
,
he
not
being
a
forgetfull
hearer
,
but
a
doer
of
of
the
worke
,
shal
be
blessed
in
his
deede
.
part
of
the
last
member
of
this
chapter
.
THe
third
branch
of
this
last
and
fourth
thing
in
this
first
Chapter
conteyned
,
is
touching
certaine
admonitions
which
follow
this
doctrine
of
regeneration
:
and
they
are
as
exhortations
to
the
regenerate
.
In
setting
downe
whereof
he
descendeth
to
the
fruites
of
regeneration
,
and
effects
of
the
word
of
trueth
in
the
Saints
,
least
they
hiding
this
inestimable
treasure
in
the
ground
,
and
shutting
it
vp
(
as
it
were
)
in
the
secrete
closet
of
their
own
bosomes
,
might
in
their
liues
be
found
fruitlesse
and
vnprofitable
.
And
the
admonitions
here
are
foure
.
-
Whereof
two
in
these
words
and
verses
are
conteyned
.
Namely
.
-
1.
To
heare
the
word
of
God
.
In
which
exhortation
there
are
three
things
.
-
1.
What
he
admonisheth
of
:
To
heare
the
worde
.
-
2.
How
it
must
be
heard
.
-
1.
Laying
aside
filthines
and
malice
.
-
2.
With
meeknes
.
-
3.
Why.
The
reason
.
It
is
able
to
saue
our
soules
.
-
2.
Not
to
heare
onely
,
but
to
doe
also
.
In
which
two
things
are
handled
.
-
1.
The
admonition
or
exhortation
it selfe
geuen
.
-
2.
The
reasons
rendred
.
-
1.
From
hurt
to
themselues
.
-
2.
From
the
losse
of
the
vse
of
Gods
worde
,
by
similitude
.
Now
to
come
to
the
first
admonition
,
and
the
first
Concerning
hearing
this
word
of
tructh
,
(
which
here
is
called
receiuing
the
worde
)
what
one
thing
is
there
,
wherein
the
holy
Prophets
,
and
other
the
Saintes
of
God
,
haue
more
laboured
,
then
often
to
admonish
the
people
to
heare
the
word
of
the
Lord
?
Moses
in
the
repeating
of
The
princely
Prophet
Dauid
exhorteth
the
people
Hearing
and
attending
to
Gods
worde
,
is
the
way
whereby
we
come
vnto
heauenly
wisdome
,
wherefore
the
sonne
of
Sirach
calleth
all
those
,
who
would
learn
diuine
par.
c.
8.
v.
6.
7.
c.
22.
v.
17.
18.
19.
23.
19.
Rom.
10.
way
to
attaine
wisdome
and
knowledge
,
saith
;
The
wise
man
shall
attaine
vnto
wisdome
by
hearing
.
And
S.
Paul
making
it
the
meane
whereby
we
come
to
faith
,
which
is
the
greatest
point
of
heauenly
wisdome
in
men
,
thereof
saith
;
Faith
commeth
by
hearing
,
and
hearing
by
the
word
of
God
.
And
our
Sauiour
Christ
being
the
cheefe
Scholemaster
,
and
onely
teacher
from
God
,
of
this
wisdome
,
is
Wherefore
the
Disciples
,
and
John
Baptist
,
the
one
in
the
daies
of
Christs
baptisme
by
John
,
the
other
as
the
Disciples
,
Peter
,
Iames
and
John
:
in
the
daies
of
Christes
transfiguration
:
And
to
conclude
:
our
Sauiour
commending
hearing
as
a
most
necessarie
thing
in
all
those
that
would
be
pertakers
of
the
word
of
trueth
,
and
his
heauenly
doctrine
:
so
often
in
the
Gospel
vrgeth
this
:
he
that
hath
eares
to
heare
,
let
him
heare
.
If
then
the
prophets
hereunto
haue
so
often
moued
the
people
;
If
it
be
the
way
and
meane
whereby
we
attaine
to
heanenly
wisdom
;
if
by
this
we
be
made
partakers
of
faith
and
heauenly
misteries
;
if
it
be
the
propertie
of
the
Saints
of
God
;
&
sheepe
of
Christ
;
if
Marie
were
therefore
so
highly
commended
by
Christ
himselfe
;
if
as
a
necesarie
addition
,
to
the
seuerall
charge
of
euerie
Church
,
it
was
added
by
the
angell
;
if
our
Sauiour
so
often
repeate
it
,
he
that
hath
eares
to
heare
,
let
him
heare
;
who
is
so
wilfully
blinded
,
so
malitiousl●
obstinate
;
so
peeuishly
peruerse
,
that
seeth
not
how
necessary
a
thing
it
is
to
heare
the
word
of
trueth
?
whereof
our
Apostle
here
not
ignorante
,
geueth
the
Saints
this
first
admoniton
,
to
here
the
word
.
But
because
in
all
ages
and
times
,
many
do
heare
,
yet
neuer
the
nearer
▪
wee
are
not
only
taught
to
heare
,
The
maner
.
but
how
we
should
heare
,
that
we
might
heare
with
profit
.
For
if
it
be
to
some
the
sauour
of
life
,
vnto
life
;
but
to
others
the
sauour
of
death
,
vnto
death
;
if
the
worde
sound
in
the
eares
of
many
,
to
their
iuster
condemnation
;
then
is
it
not
enough
to
knowe
we
must
heare
,
but
also
to
learne
how
to
heare
,
is
necesarie
:
for
which
cause
the
Apostle
In
the
manner
of
our
hearing
and
receauing
this
word
,
the
Apostle
first
remoueth
certaine
euils
from
vs
,
which
hinder
our
profitable
hearing
:
then
hee
sheweth
positiuely
and
affirmatiuely
,
how
we
must
heare
.
Touching
the
former
,
he
willeth
in
hearing
to
put
away
all
filthines
and
superfluitie
of
maliciousnes
:
all
iniquitie
,
all
carnall
affection
,
all
losenes
of
life
;
all
pride
and
insolencie
of
minde
;
all
arrogancie
and
disdainefulnes
of
spirite
:
wherence
,
wrath
,
anger
,
debate
,
contention
often
ariseth
,
and
the
fructifieng
of
the
worde
is
alwaies
hindered
:
all
which
must
be
abandoned
,
and
abolished
vtterly
from
them
,
which
wil
profitably
heare
the
word
of
trueth
.
Filthines
,
and
corruption
of
heare
or
affection
,
is
,
wherby
our
mindes
doe
wander
,
and
we
are
occupied
about
other
matters
,
thinking
of
our
pride
,
pleasures
,
vanitie
,
and
such
like
,
when
our
mindes
should
be
stayed
and
fixed
in
the
hearing
of
the
word
.
Superfluitie
of
maliciousnes
is
,
wherby
we
growe
into
contempt
of
the
word
,
speaking
euil
and
disdainfully
of
the
diuine
doctrine
,
and
heauenly
wisdom
of
God
,
which
two
must
first
be
remoued
.
For
whereas
mens
mindes
are
a woolgathering
,
and
caried
away
with
filthy
cogitations
and
desires
:
there
men
cannot
heare
the
worde
with
profit
:
and
when
men
growe
in
dislike
of
the
worde
,
hate
of
the
trueth
,
speake
euill
of
the
mysterie
of
godlines
,
what
commoditie
can
it
then
bring
to
such
,
and
what
hope
is
there
,
that
in
them
it
shall
fructifie
?
This
Saint
Iames
verie
well
perceyued
,
therefore
hee
remooueth
these
euils
from
godly
hearers
:
This
shall
all
men
by
their
owne
experience
most
easily
learne
,
and
therefore
must
carefully
remooue
them
.
Whereof
to
speake
no
more
but
this
:
howe
is
it
that
many
men
often
heare
,
and
learne
nothing
:
yea
,
being
asked
what
hath
beene
sayde
,
remember
nothing
:
but
that
,
when
they
should
heare
,
their
mindes
are
either
set
vppon
couetous
desires
,
or
occupied
about
fleshly
imaginations
,
or
caried
away
with
proude
conceytes
,
or
rauished
with
filthie
cogitations
:
or
else
alienated
by
mislike
,
hatred
and
contempt
,
from
the
worde
preached
:
so
that
sounded
in
the
eare
,
it
pearceth
not
our
hearts
,
and
so
is
fruitlesse
in
vs
?
The
first
hereof
,
is
in
carnall
professours
,
who
in
worde
and
shewe
pretend
religion
,
Filthinesse
and
superfluitie
of
maliciousnesse
,
put
and
laid
apart
,
we
must
heare
and
receyue
with
meekenesse
,
the
worde
that
is
graffed
in
vs
,
which
is
the
seconde
thing
in
the
manner
of
our
hearing
prescribed
.
This
meeknesse
,
is
the
promptnesse
and
ready
desire
of
our
mindes
to
learne
:
that
Christian
docilitie
and
tractablenesse
,
whereby
we
are
content
without
pride
,
arrogancie
,
contempt
or
obstinacie
,
to
yeeld
themselues
to
be
informed
and
taught
by
God
,
and
his
ministers
,
in
the
worde
.
A
vertue
most
excellent
:
a
grace
most
singular
:
an
ornament
most
beautifull
in
the
liues
of
Gods
Saints
:
so
highly
accounted
of
with
almightie
God
,
that
by
his
Prophet
he
protesteth
,
that
he
will
looke
vnto
,
and
This
meekenes
shined
in
perfect
beautie
in
the
Saints
With
which
maner
affection
,
if
we
come
not
to
the
This
word
which
we
ought
to
receiue
with
meekenesse
,
is
said
to
be
ingraffed
in
vs
:
because
by
Gods
spirit
moouing
and
inclining
our
hearts
,
and
by
the
painfull
and
dayly
labour
of
his
workemen
in
his
heauenly
haruest
,
which
are
his
ministers
,
it
is
,
as
it
were
,
inserted
,
and
taketh
roote
in
our
harts
.
For
as
slippes
and
twigges
of
other
trees
being
ingraffed
,
bound
togither
,
wrapped
about
with
clay
,
and
mosse
,
or
some
other
thing
,
by
long
continuance
grow
and
cleaue
inseparably
to
the
stockes
whereinto
they
are
graffed
:
so
the
worde
of
God
by
the
sappe
of
his
spirit
,
and
by
the
labour
of
the
ministers
,
being
,
as
it
were
,
ingraffed
in
our
hearts
:
therein
oftentimes
taketh
it
such
roote
in
that
fruitfull
ground
,
that
it
is
said
to
be
graffed
in
vs
.
And
as
slippes
or
twigges
,
if
either
they
be
set
in
drie
ground
,
of
men
,
or
by
them
planted
vppon
rotten
rootes
and
stockes
,
become
fruitlesse
and
perish
,
and
neuer
take
roote
,
but
this
away
,
and
die
by
little
and
little
:
so
if
the
worde
of
God
be
cast
in
the
stonie
ground
of
our
hearts
,
or
planted
vpon
the
rotten
rootes
of
our
carnall
affections
:
it
neuer
taketh
roote
,
but
decayeth
,
dieth
,
and
withereth
.
Wherefore
,
to
the
end
it
may
bring
forth
fruit
in
vs
:
in
some
thirtie
,
in
some
sixtie
,
in
some
an
hundreth
:
we
must
endeuour
to
haue
it
first
ingraffed
in
vs
:
which
in
the
regenerate
is
assuredly
true
,
whereof
the
Apostle
here
admonisheth
:
Lay
aside
all
filthinesse
and
superfluitie
of
maliciousnesse
,
and
receyue
with
meeekenesse
,
the
woorde
ingraffed
in
you
.
Nowe
why
we
should
so
do
,
in
the
third
place
the
The
reason
.
reason
is
rendered
,
because
it
is
able
to
saue
our
soules
.
The
worde
of
God
is
the
onely
medicine
for
all
our
inward
maladies
:
it
is
that
souereigne
salue
,
which
saueth
our
soules
:
it
is
the
plaister
to
lay
to
the
woundes
of
of
our
sinnes
,
yea
and
hath
in
store
a
salue
for
euerie
sore
of
the
minde
.
Seeing
therefore
it
bringeth
so
great
profite
with
it
,
wee
ought
with
meekenesse
to
receyue
it
:
Which
Saint
Iames
intimateth
and
sheweth
,
when
he
sayeth
,
receyue
with
meekenesse
the
worde
engraffed
in
you
,
which
is
able
to
saue
your
soules
.
The
word
of
God
receyued
by
faith
,
saueth
our
soules
:
because
it
is
the
meane
to
bring
vs
to
God
,
and
his
sonne
Notwithstanding
this
force
is
not
in
the
bare
and
outward
hearing
of
the
word
:
but
in
beleeuing
the
word
preached
to
vs
,
and
heard
of
vs
:
otherwise
it
profiteth
nothing
.
For
as
the
worde
profited
not
the
Iewes
,
because
it
was
not
mixed
with
faith
in
those
that
heard
This
worde
healeth
the
wounded
heart
and
conscience
:
this
is
wine
to
scoure
,
and
oile
to
supple
our
festring
If
then
this
word
be
of
power
able
to
saue
the
soule
,
if
all
filthinesse
layd
apart
,
and
superfluitie
of
maliciousnesse
remoued
,
it
be
receyued
with
meekenesse
:
then
the
contempt
hereof
is
pernicious
,
daungerous
,
and
damnable
.
For
if
the
Israelites
escaped
not
,
when
they
refused
to
heare
Moises
,
which
by
Gods
commaundement
spoke
vnto
them
on
earth
:
how
much
lesse
shall
men
vnder
the
Now
this
word
is
not
contemned
onely
by
open
rebellion
and
resistance
thereunto
:
as
by
the
Iewes
,
by
Turkes
,
persecuting
tyrants
,
Romish
prelates
,
and
their
adherents
:
but
also
when
in
worde
it
is
professed
,
but
in
conuersation
of
life
it
is
not
expressed
:
a
thing
most
heinous
and
horrible
in
the
sight
of
God
:
of
which
contempt
most
professours
are
now
guiltie
.
Hereby
then
let
them
be
admonished
,
and
so
effectually
reclaymed
.
And
this
is
the
first
admonition
of
the
Apostle
:
wherefore
lay
aside
all
filthinesse
,
and
superfluitie
of
maliciousnesse
,
and
receiue
with
meekenesse
the
worde
that
is
graffed
in
you
,
which
is
able
to
saue
your
soules
.
Some
men
,
too
much
giuen
to
please
themselues
in
In
which
admonition
,
two
things
come
to
be
considered
.
1
What
it
is
that
they
are
admonished
of
:
namely
,
to
be
doers
of
the
word
,
not
herers
onely
.
2
The
reasons
why
they
should
so
do
:
which
are
two
,
as
in
the
discourse
shall
be
euidently
apparant
.
1
The
admonition
:
be
ye
doers
of
the
worde
,
not
hearers
onely
.
S.
Iames
hauing
not
in
vaine
learned
in
the
To
do
the
worde
is
double
.
1
To
doe
it
absolutely
,
and
perfectly
,
so
that
both
the
heart
consent
,
and
the
outward
This
no
man
can
possibly
performe
:
for
what
man
euer
could
loue
God
with
a
perfect
heart
,
with
all
his
soule
,
with
his
whole
affection
,
strength
and
power
?
What
man
euer
loued
his
neighbour
as
himselfe
?
Where
is
he
,
and
who
is
he
,
that
continueth
in
all
things
that
Saint
Peter
the
Apostle
therefore
,
calleth
it
a
yoke
intollerable
,
which
neither
they
,
neither
their
fathers
could
De
spiritu
&
lit
.
c.
19.
The
law
is
not
therefore
not
accomplished
,
for
any
fault
in
the
law
,
but
by
the
fault
of
the
wisdome
of
the
fleshe
:
Which
fault
is
to
be
shewed
and
made
manifest
by
the
lawe
,
but
to
be
healed
through
grace
.
The
holy
men
of
God
therefore
,
seeing
themselues
to
come
short
of
the
doing
of
the
word
and
lawe
,
in
this
matter
and
manner
of
doing
,
haue
in
the
humilitie
of
their
mindes
,
accounted
themselues
as
sinners
,
and
therefore
haue
confessed
their
iniquities
and
transgressions
,
their
sinnes
and
vnrighteousnes
before
the
Lord
:
as
the
Patriarches
,
as
Job
,
Dauid
,
Daniel
,
the
Apostles
,
and
all
the
Saints
of
God
,
as
it
appeareth
.
Seeing
then
that
no
man
is
able
thus
to
do
the
word
,
there
must
some
other
kind
of
doing
the
word
be
by
Saint
Iames
here
required
.
Therefore
there
is
a
doing
of
the
word
and
law
vnder
the
Gospell
,
when
Christ
,
for
vs
and
our
saluation
,
fulfilleth
the
law
in
perfect
measure
,
&
therfore
Such
then
(
as
knowing
themselues
to
be
iustified
by
This
godly
endeuour
(
according
to
the
measure
we
haue
receiued
:
)
this
studie
and
practise
of
good
workes
&
vertue
prescribed
:
this
performance
of
obedience
offered
to
God
,
must
shine
in
the
Saints
,
which
as
necessarie
in
al
professorus
of
gods
word
,
is
ioyned
with
the
hearing
therof
.
Our
Sauiour
Christ
ioyning
the
hearing
and
doing
of
Finally
,
when
he
had
washed
his
Disciples
feet
,
mouing
them
to
the
imitation
and
following
of
his
owne
example
:
in
conclusion
of
the
exhortation
he
shutteth
vp
the
Of
which
admonition
two
are
the
reasons
.
The
first
is
from
detriment
and
hurt
:
They
that
heare
onely
,
and
doe
not
the
word
also
,
are
hurtefull
to
themselues
,
for
they
deceiue
themselues
in
a
vayne
perswasion
,
and
thereby
hurte
themselues
to
their
owne
iuster
condemnation
.
Men
thinke
themselues
highly
in
the
fauor
of
God
,
and
perswade
themselues
that
they
doe
GOD
good
and
sufficient
seruice
,
and
haue
performed
the
dueties
of
christians
in
conuenient
measure
,
when
they
are
content
to
hearken
and
listen
to
the
word
of
God
,
albeit
they
neuer
endeuour
thereby
to
leade
their
liues
,
neither
to
reforme
their
manners
thereunto
.
But
this
being
nothing
so
,
they
greatly
deceiue
themselues
,
and
procure
iuster
condemnation
against
themselues
from
God
.
For
how
much
more
men
know
by
hearing
,
so
much
more
do
they
enhaunce
their
iudgements
,
&
increase
their
punishment
,
if
they
walk
not
according
to
their
knowledge
.
Our
Sauiour
Christ
protesteth
,
that
that
seruant
which
knoweth
This
Apostle
witnesseth
,
that
it
is
a
double
sinne
to
a
man
to
know
what
to
doe
aright
,
and
not
to
do
it
,
he
that
knoweth
how
to
doe
aright
,
and
doeth
it
not
:
to
him
it
is
sinne
;
not
sinne
simply
,
but
sinne
with
aduantage
.
Whereunto
Popes
Anty
.
agreeth
,
who
to
the
people
of
Antioch
writeth
in
this
manner
against
their
vsuall
swearing
,
whereof
they
had
often
heard
,
yet
were
not
amended
:
the
oftner
men
heare
,
the
more
they
offend
,
&
the
more
they
encrease
their
punishment
,
if
they
reforme
not
that
whereof
they
haue
heard
so
often
.
Theophilact
to
the
like
sence
soundeth
vpon
the
words
vpon
Luk.
12.
Cap.
of
our
Sauiour
,
How
much
the
more
hee
knoweth
which
sinneth
,
so
much
the
greater
punishment
he
procureth
to
himselfe
.
Saint
Ambrose
in
like
manner
(
citing
the
wordes
of
Christ
,
in
the
seuenth
Chapter
of
Saint
Mathew
his
gospell
,
Offic.
c.
26.
Not
euery
one
that
saith
vnto
me
,
Lord
,
Lord
,
shall
enter
into
the
kingdome
of
heauen
,
but
he
that
doeth
the
things
which
I
say
)
concludeth
thereupon
,
For
I
knowe
not
whether
the
studie
of
knowledge
without
practise
and
deedes
,
doe
not
more
inwrap
vs
:
no
doubt
then
our
know
ledge
,
without
obedience
,
doeth
inwrap
and
intangle
vs
in
her
iudgements
.
The
more
often
the
Israelites
heard
the
voice
of
their
This
lesson
must
we
heare
,
this
counsell
must
wee
follow
;
this
doctrine
must
wee
embrace
;
who
bosting
that
we
haue
hard
two
or
three
sermons
this
day
,
or
that
day
,
for
all
that
,
we
neither
diminish
ought
of
our
pride
in
flaunting
ruffs
;
in
curious
cuffes
;
in
coloured
starche
,
or
other
our
vanities
:
Nether
haue
we
left
our
boiling
malice
,
our
swelling
hatred
,
our
cursed
couetousnes
,
our
fleshly
pleasure
;
neither
abate
we
any
thing
of
our
wanton
banquets
,
our
riotuous
feastes
,
our
sumptuous
tables
:
neither
stay
we
our
bribed
hands
,
our
slaunderons
mouthes
,
our
blasphemous
tongues
,
our
lying
lips
:
neither
withhold
we
our selues
from
pestilent
vsurie
,
cruell
oppression
,
violent
extortion
,
fraudulent
dealing
with
our
brethren
:
neither
finally
,
doe
we
amend
those
enormities
,
iniquities
,
sinnes
,
and
blemishes
of
our
liues
,
whereof
we
haue
beene
admonished
:
and
thus
to
our
iuster
condemnation
,
flattering
our selues
with
bare
hearing
,
we
deceiue
our selues
.
Seing
then
the
knowledge
we
haue
by
hearing
the
word
,
without
practise
of
vertue
,
and
studie
of
good
works
,
encreaseth
our
iudgements
;
and
in
contenting
our selues
with
hearing
only
,
without
the
doing
of
Gods
will
reueled
,
we
deceaue
our selues
to
our
greater
condemnation
.
Let
this
reason
moue
vs
to
bee
doers
of
the
word
,
and
stirre
vs
vp
to
embrace
the
doctrine
of
the
Apostle
,
be
you
doers
of
the
word
not
hearers
only
,
deceauing
yourselues
.
The
hearing
of
our
time
is
in
many
marueylous
,
the
knoledge
of
the
common
people
is
great
,
&
hath
not
been
the
like
in
any
former
generation
in
this
our
Countrie
and
Nation
:
their
vnderstanding
in
the
Scriptures
is
such
,
as
that
many
of
the
Laitie
and
people
,
can
talke
with
glorie
;
reason
with
feruencie
;
dispute
with
a
grace
of
the
Scriptures
of
God
:
whose
hearts
notwithstanding
,
are
puft
vp
with
pride
,
whose
mindes
are
set
on
mischiefe
,
whose
feet
are
swift
to
shedde
innocent
bloud
:
whose
handes
are
full
of
briberies
:
whose
heads
are
occupied
about
couetous
desires
:
whose
liues
are
stained
with
vsurie
and
oppressions
,
whose
bodies
are
wearied
and
wasted
with
pleasures
,
choaked
with
the
cares
,
enticed
with
the
delightes
,
carried
away
with
the
vanities
,
rauished
with
the
inordinate
desires
of
this
wicked
world
:
hearing
the
sound
of
the
word
in
their
eares
,
but
admitting
not
the
sence
in
their
hearts
:
are
greatly
and
grosly
deceiued
,
like
the
Athenians
,
who
could
talk
much
of
vertue
,
but
practised
nothing
thereof
,
whom
Pantolidas
the
Ambassador
hearing
dispute
The
next
and
second
reason
why
we
must
be
doers
As
therefore
the
chiefe
ende
of
sciences
,
and
humaine
artes
,
is
not
knowledge
,
but
action
;
that
when
a
thing
is
learned
,
it
may
be
put
in
vre
and
practise
:
And
as
the
vse
and
ende
of
morall
philosophie
,
is
not
to
knowe
only
,
but
to
practise
also
:
whereunto
they
are
vnfit
which
lacke
experience
to
practise
(
as
Aristotle
teacheth
)
so
the
lib.
Ethic.
c.
3.
vse
of
Gods
word
,
which
is
the
arte
of
all
artes
,
and
that
diuine
philosophie
,
which
neither
Thalis
,
nor
Pythagoras
,
Socratet
,
nor
Plato
,
Zeno
nor
Aristotle
,
neither
any
other
of
the
learned
heathen
haue
deuised
and
inuented
:
but
which
we
haue
receiued
from
God
himselfe
,
is
not
meere
knowledge
,
to
wote
what
to
doe
,
but
practise
of
obedience
,
that
we
may
so
doe
in
action
,
as
by
hearing
the
word
we
haue
learned
.
This
vse
and
end
men
then
lose
,
when
they
content
themselues
with
hearing
onely
.
Which
thing
the
Apostle
here
proueth
by
a
fit
similitude
,
wherein
he
compareth
the
word
of
God
to
a
glasse
.
As
the
chiefe
vse
of
the
glasse
is
not
to
see
our
faces
only
,
but
to
correct
our
faults
,
that
there
be
no
blemish
or
deformitie
therein
:
so
the
word
of
God
hath
this
vse
,
not
to
shew
our selues
only
,
but
to
reforme
our
enormities
,
that
there
remaine
no
iniquitie
in
vs
.
The
word
of
God
may
well
be
compared
to
a
glasse
,
1
A
glasse
sheweth
the
perfecte
forme
of
our
faces
,
with
all
the
deformities
and
blemishes
therein
,
to
correct
them
if
they
may
be
corrected
:
So
the
lawe
and
worde
of
God
,
sheweth
the
perfect
face
and
fashion
of
sinne
in
vs
;
that
so
farre
forth
as
natural
infimitie
permitteth
,
all
blemishes
may
be
amended
;
for
which
cause
Saint
Paul
saith
,
that
thereby
we
come
to
see
sinne
:
and
by
the
lawe
haue
knowledge
thereof
:
because
by
the
lawe
is
the
knowledge
of
sinne
,
that
then
being
knowen
,
we
might
by
grace
reforme
2
The
glasse
sheweth
their
owne
faces
which
looke
thereinto
,
and
not
the
faces
of
others
,
that
they
might
be
carefull
to
wipe
away
their
owne
blemish
and
dyrty
spots
,
and
not
be
curious
in
clearing
of
others
:
So
the
lawe
sheweth
euery
one
that
loketh
thereinto
,
his
owne
sinnes
cheifely
,
not
the
sinnes
of
his
brethren
:
so
much
that
euerie
one
should
be
carefull
of
his
owne
life
,
and
not
be
too
curious
in
the
liues
of
others
.
Wherefore
holy
Dauid
so
often
desired
to
bee
informed
in
the
lawe
and
statutes
of
3
The
glasse
sheweth
vs
our
blemishes
,
which
seene
,
we
hate
,
and
with
mislike
,
wipe
them
away
:
so
the
worde
of
God
sheweth
vs
the
deformitie
of
sinne
:
which
sinne
must
be
hated
of
vs
:
thus
Gods
word
taught
Dauid
to
hate
his
owne
waies
:
and
Marie
Magdalen
to
loth
here
former
life
.
This
maketh
the
Saints
of
God
to
hare
the
very
garments
defiled
with
the
flesh
,
and
conceyue
mislike
against
those
sinnes
,
wherevnto
in
times
past
,
they
were
giuen
.
These
things
being
so
,
the
Apostle
compareth
the
word
of
God
to
a
glasse
.
Of
which
comparison
there
are
two
partes
or
members
.
1
They
which
looke
into
the
worde
of
God
without
endeuour
,
or
yet
desire
to
reforme
their
liues
thereby
:
are
like
such
as
looke
into
a
glasse
to
see
themselues
,
but
not
to
reforme
their
faults
,
or
blemishes
of
life
:
as
soone
as
they
are
gone
,
they
forget
what
fashion
they
were
of
:
thus
their
peering
,
pooring
,
and
peeping
into
the
glasse
,
profiteth
nothing
:
as
good
neuer
a
whit
,
as
neuer
the
better
.
The
looking
or
hearing
of
hypocrites
,
is
like
the
vaine
looking
into
glasses
of
fooles
.
Fooles
looke
into
glasses
to
see
themselues
,
but
not
to
correct
any
thing
amisse
in
them
:
so
hypocrites
heare
the
worde
of
God
,
and
looke
into
his
will
to
see
it
,
but
not
to
correct
their
maners
thereby
.
Fooles
looking
into
glasses
,
with
perswasion
of
themselues
that
they
are
faire
,
when
they
are
deformed
:
come
therehence
as
wise
as
they
went
:
and
hypocrites
thinking
themselues
righteous
,
when
they
are
wicked
,
come
as
wise
from
a
Sermon
,
as
they
went
thither
.
As
fooles
looking
into
glasses
,
see
not
that
therein
,
that
which
is
indeede
the
right
side
,
is
the
left
,
and
the
left
the
right
:
and
so
thinke
all
is
well
:
So
hypocrites
,
seeing
not
by
the
worde
their
disordered
liues
,
that
all
things
are
topsie turuie
in
them
:
perswade
themselues
all
is
well
inough
,
and
so
are
not
profited
.
As
fooles
looking
into
glasses
,
thinke
they
see
a
face
in
deede
,
when
they
see
but
the
reflexe
or
turning
backe
of
a
face
:
therefore
they
coll
,
they
kisse
,
they
fall
in
loue
oftentimes
with
the
face
seene
in
the
glasse
,
as
Nareissus
did
with
his
owne
face
,
when
he
behelde
himselfe
in
the
water
:
so
hypocrites
thinke
their
counterfeite
ho●ynesse
to
bee
true
holinesse
:
wherefore
they
embrace
it
,
they
brooke
it
,
they
delight
therein
:
they
loue
it
,
as
if
it
were
sincere
and
perfect
integritie
.
And
thus
they
may
bee
compared
vnto
fooles
looking
into
glasses
,
who
heare
the
worde
,
awd
looke
into
the
law
,
being
carelesse
to
obey
it
.
The
other
part
of
this
similitude
is
:
who
so
looketh
into
the
perfect
law
of
libertie
,
hee
not
being
a
forgetfull
hearer
,
but
a
doer
of
the
worde
,
shall
be
blessed
in
his
deede
.
In
which
member
we
see
the
lawe
is
called
perfect
,
and
a
perfect
law
of
libertie
,
1
Perfect
,
which
addition
Dauid
also
giueth
vnto
the
law
:
The
law
of
the
Lord
is
perfect
,
conuerting
the
soule
:
vpon
Iohn
.
Augustine
sayeth
,
that
where
as
Christ
had
done
manie
things
,
which
were
not
written
,
yet
such
things
were
chosen
to
bee
written
,
which
the
writers
thought
sufficient
for
the
saluation
of
them
which
beleeued
.
Saint
Cirill
vpon
Iohn
.
hath
almost
the
same
wordes
:
All
things
that
were
done
by
Christ
,
were
not
written
,
but
those
things
onely
which
seemed
sufficient
both
to
maners
and
to
doctrine
:
that
men
shining
through
true
faith
,
and
good
workes
,
might
come
to
the
heauenly
kingdome
by
Iesus
Christ
our
Lorde
.
Chrysostome
vpon
Matthew
,
not
once
:
and
Vpon
Mat.
22.
&
4.
hom.
vpon
the
Epistle
to
Titus
in
like
manner
,
sheweth
,
that
all
things
necessarie
,
are
in
Scripture
reuealed
:
therefore
concludeth
he
that
they
are
perfect
.
Athanasius
finally
affirmeth
,
that
the
Scriptures
inspired
from
aboue
,
is
sufficient
for
instruction
in
all
vertue
.
And
this
is
true
in
the
whole
lawe
of
God
:
but
most
manifest
in
the
doctrine
of
the
Gospel
.
The
lawe
which
by
Moises
ministerie
was
giuen
the
people
,
was
so
perfite
,
that
almightie
God
forewarned
them
,
that
they
should
neither
adde
nor
diminish
therefrom
:
end
howe
seuerely
he
punished
that
malapert
and
For
this
cause
the
Scripture
hath
the
name
of
a
Canon
giuen
it
,
and
is
called
Canonicall
,
because
it
is
the
onely
perfect
rule
,
line
,
leuell
,
and
square
,
whereby
all
doctrines
,
and
all
maners
must
be
meet
,
measured
,
examined
and
prooued
:
as
by
that
which
is
most
sufficient
and
perfect
,
which
suffereth
no
addition
nor
detraction
,
for
then
the
rule
and
measure
faileth
.
This
being
true
,
as
most
true
it
is
,
not
onely
by
the
infallible
worde
of
God
,
but
by
the
manifest
testimonies
of
the
reuerend
fathers
:
then
de
virgini
.
all
inuentions
,
dreames
,
doctrines
,
traditions
,
vnwritten
verities
,
must
fall
to
the
ground
,
and
be
condemned
,
as
counterfet
,
adulterie
,
and
sacriligious
,
which
are
not
warranted
out
of
the
perfect
law
of
the
Gospel
:
as
Saint
Ambros
affirmeth
.
The
Gospel
here
hence
then
is
proued
to
be
perfect
.
2
As
it
is
perfect
,
so
is
it
a
law
of
libertie
:
not
that
it
bringeth
men
into
carnall
freedome
,
to
do
what
they
lust
,
3
In
this
law
must
we
continue
:
herein
must
we
looke
continually
:
herein
must
we
meditate
day
and
night
:
herein
must
we
spend
our
dayes
.
Some
thinke
it
enough
4
Therein
we
must
not
be
idle
hearers
,
but
doers
of
the
worde
:
the
promise
of
happinesse
is
not
made
to
the
hearing
,
but
to
the
doing
of
the
worde
:
we
hearing
,
must
do
that
therein
we
are
taught
:
and
so
as
good
ground
bring
forth
fruits
with
pacience
.
5
This
if
we
do
,
we
shall
be
blessed
in
our
deed
:
not
that
our
deedes
do
make
vs
blessed
;
but
because
studie
and
endeuour
to
do
well
,
is
a
qualitie
of
such
as
shall
be
blessed
.
And
this
blessednesse
is
giuen
as
a
free
gift
and
reward
from
God
,
to
such
as
walke
in
holinesse
of
life
:
which
life
,
is
not
the
cause
of
our
reigning
with
God
in
eternall
blessednesse
:
but
the
way
to
the
kingdome
,
saith
Saint
Bernard
:
neither
are
our
good
workes
efficient
and
Bernard
.
vpon
1.
Psal.
proper
causes
of
saluation
and
happinesse
:
but
ornaments
of
our
faith
,
as
Saint
Ambrose
writeth
.
But
of
this
more
was
spoken
.
1.
Iames
12.
Here
it
may
be
obiected
,
that
in
as
much
as
happinesse
is
promised
to
our
workes
in
Scripture
:
therefore
our
workes
purchase
this
happinesse
.
Dauid
pronounceth
I
answere
that
herehence
if
followeth
not
,
that
men
deserue
by
their
works
this
happinesse
:
but
first
,
these
places
entreate
not
of
the
cause
why
men
are
blessed
,
but
of
their
qualitie
who
shall
be
blessed
:
euen
such
as
do
these
things
.
Secondly
,
such
things
are
vnderstoode
of
their
workes
,
who
by
faith
are
iustified
,
accepted
,
and
blessed
:
in
whom
the
blessednesse
of
their
workes
doth
followe
the
blessednesse
of
their
faith
:
as
the
effect
,
the
cause
:
euen
as
ciuill
righteousnesse
,
or
righteousnesse
by
workes
,
whereby
the
fairh
of
our
heart
is
knowen
to
men
:
doth
follow
righteousnesse
by
faith
,
which
is
before
God
.
Thirdly
,
rewards
are
promised
to
works
,
of
grace
,
and
not
of
dutie
:
so
that
no
man
by
workes
can
chalenge
happinesse
vnto
himselfe
:
which
,
as
also
eternal
life
,
is
the
meere
gift
of
God
,
through
Iesus
Christ
.
This
part
of
the
Apostles
comparison
is
,
that
who
so
looketh
into
the
law
of
God
with
carefulnesse
to
liue
thereafter
,
shall
be
blessed
in
his
deed
.
Wherefore
as
Socrates
the
great
Philosopher
exhorted
all
men
,
but
specially
yong
men
,
alwayes
to
looke
into
their
glasses
:
that
if
they
were
beautifull
,
they
should
behaue
themselues
accordingly
:
if
deformed
,
they
should
then
hide
and
couer
their
deformities
,
by
vertue
and
learning
:
so
ought
all
Christians
,
men
and
women
,
to
looke
continually
into
this
glasse
of
Gods
worde
:
that
if
they
be
alreadie
beautified
by
the
graces
of
God
,
they
may
walke
worthy
their
Iames
Chap.
1.
verses
26.
27.
Sermon
8.
26
If
any
man
among
you
seemeth
religious
,
and
refraineth
not
his
tongue
,
but
deceyueth
his
owne
heart
:
this
mans
religion
is
in
vaine
.
27
Pure
religion
&
vndefiled
before
God
,
is
this
,
to
visite
the
fatherlesse
,
&
widowes
,
in
their
aduersitie
,
&
to
keepe
himselfe
vnspotted
of
the
world
.
IN
which
wordes
are
the
other
two
exhortations
,
or
admonitions
,
namely
,
the
third
,
and
the
fourth
,
contained
:
the
thirde
,
that
Gods
worde
giueth
,
and
setteth
downe
the
rule
,
not
onely
to
do
well
,
but
to
speake
wel
also
.
The
fourth
,
that
pure
and
perfect
religion
,
holy
and
acceptable
seruice
to
God
,
standeth
in
charitie
towards
the
needie
,
and
in
puritie
of
our
liues
.
-
These
two
verses
containe
the
other
two
admonitions
.
-
3
To
refraine
the
tonge
,
wherin
are
two
things
.
-
1
admonition
it selfe
.
-
2
The
reasons
.
-
1
It
causeth
errour
and
hurt
.
-
2
It
defileth
religion
.
-
4
Wherein
pure
Religion
before
God
consisteth
,
namely
,
in
-
1
Charitie
towarde
the
needie
.
-
2
Puritie
and
innocencie
in
our
owne
liues
.
The
thirde
admonition
of
the
Apostle
,
is
touching
This
admonition
teacheth
,
that
the
law
of
God
being
The
reasons
hereof
are
two
.
1
it
causeth
errour
in
our
liues
,
and
hurt
vnto
our selues
,
when
wee
are
giuen
to
babling
and
prating
:
thereby
our
hearts
are
deceyued
,
and
our selues
indangered
.
For
great
hurt
commeth
vnto
men
for
want
of
moderation
and
gouernement
of
their
tongues
.
Solomon
setting
downe
the
inconuenience
of
not
refraining
the
tongue
,
affirmeth
that
life
Which
when
holy
Dauid
rightly
weyed
,
and
aduisedly
The
wise
man
shewing
that
it
is
great
follie
not
to
bridle
and
moderate
the
tongue
,
saith
;
That
the
voice
of
a
foole
is
in
the
multitude
of
words
:
and
elswhere
to
like
Finally
,
we
thinke
our
tongues
to
be
geuen
vs
to
prattle
at
our
owne
pleasures
,
but
they
are
geuen
as
instruments
to
set
foorth
the
mightie
and
manifolde
power
of
God
,
his
miracles
and
wonderous
works
which
he
doth
towards
the
children
of
men
:
abusing
then
our
toungs
at
our
own
pleasure
,
we
deceue
our
own
harts
.
Seeing
therefore
,
by
not
moderating
our
tongues
,
we
thus
deceiue
our selues
,
and
our
owne
hearts
:
we
ought
with
all
carefulnes
to
bridle
&
moderate
our
tongues
by
the
word
of
trueth
.
As
not
moderating
our
tongues
,
we
deceiue
our
own
hearts
,
so
we
descrie
our
hypoctisie
,
we
corrupt
and
defile
our
religion
,
and
make
it
vaine
before
God
:
therfore
ought
we
to
moderate
,
and
refraine
our
tongues
:
whose
speach
is
not
good
,
their
religion
cannot
be
acceptable
.
Wherefore
vnlesse
we
refraine
our
tongues
,
our
religion
is
frustrate
,
and
in
vaine
.
Now
the
euils
and
faults
of
our
tongues
,
from
which
they
not
refrained
,
deceiue
our
heartes
,
and
make
our
religion
vaine
,
are
sundrie
.
1
Vaine
talke
,
idle
,
friuolous
,
seruing
to
no
profit
,
to
no
purpose
,
prating
and
pratling
where
there
is
no
neede
:
2
Another
euil
to
be
restrained
in
men
,
is
,
when
we
talk
of
god
,
of
his
word
,
of
his
law
&
religion
:
not
desirous
to
reforme
our
liues
according
vnto
his
commandements
.
This
is
a
great
euil
,
and
point
of
halting
hypocrifie
,
wherby
our
religion
is
frustrate
and
in
vaine
.
For
to
talke
of
Gods
word
,
and
not
to
walke
in
his
will
,
profiteth
or
preuayleth
nothing
to
religion
:
therefore
almighty
GOD
shewing
their
religion
to
be
but
in
vaine
,
which
talked
of
him
in
their
mouthes
,
but
folowed
him
not
in
their
harts
,
crieth
out
;
This
people
draweth
neare
vnto
me
with
their
lips
,
but
their
hearts
are
farre
from
me
,
worshipping
me
in
vaine
,
teaching
doctrines
,
precepts
of
men
,
Dauid
in
Gods
person
,
telling
the
hypocrites
that
their
talking
of
his
couenants
was
in
vaine
,
in
as
much
as
Finally
,
Saint
Paul
accounting
their
religion
as
3
As
from
these
euils
our
tongues
must
be
refrayned
:
so
from
rash
iudgement
of
our
brethren
,
when
vpon
surmised
suspitions
we
condemne
them
:
for
this
also
maketh
In
which
kinde
they
sinne
,
which
by
euentes
iudge
and
condemne
their
brethren
:
accounting
them
for
most
wicked
,
vppon
whom
the
hand
of
the
Lords
chastisement
lighteth
.
The
wicked
iudged
Christ
condemned
of
God
,
chap.
Job
.
4.
Psal.
41.
8.
because
he
was
chastened
of
the
Father
.
The
vngodly
condemned
the
Saints
for
despised
,
because
they
were
subiect
to
affliction
in
the
world
.
The
frends
of
Job
iudged
Iob
wicked
,
because
hee
was
so
many
waies
plagued
of
God
.
The
people
condemned
the
Galileans
,
&
those
vpon
whom
the
tower
of
Siloe
fell
,
for
great
sinners
:
because
of
Of
this
euill
they
are
also
guiltie
,
who
with
their
mouth●●
condemne
,
&
iudge
others
vpon
external
shew
,
&
outward
tokens
.
Such
as
condemne
those
for
hypocrites
,
who
stoupe
in
their
going
:
those
for
arrogant
and
proud
,
which
goe
vpright
:
those
for
solemne
,
which
are
addicted
to
silence
:
those
for
wanton
,
and
light
of
life
:
which
are
pleasant
in
talke
:
those
that
are
spary
in
their
liues
,
for
misers
:
such
as
are
comely
apparrelled
,
for
lasciuious
:
as
his
aduersaries
did
iudge
Gneus
Pompeius
for
effeminate
,
because
he
scratched
his
head
with
one
finger
:
and
the
Romans
iudged
Fabius
for
slouthfull
,
because
in
al
things
he
lingered
and
delaied
on
,
till
by
his
lingering
he
had
preserued
the
weale
publike
.
Such
as
familiarly
apply
themselues
to
men
,
they
iudge
as
flatterers
:
whom
they
see
graue
,
they
condemne
for
Stoicall
:
those
that
bear
iniuries
,
they
hold
as
malicious
dissemblers
:
they
which
in
case
resist
,
authours
of
sedition
,
raisers
of
tragicall
disturbance
in
common
weales
:
whom
they
see
religious
aboue
others
,
then
they
haue
as
superstitious
:
such
as
are
not
come
on
so
farre
as
themselues
,
they
iudge
as
temporizers
and
carnall
professours
.
This
euill
of
tongue
must
be
restrained
,
otherwise
,
wee
iudging
after
outward
appearance
,
which
Christ
forbiddeth
,
chalenge
that
to
our selues
,
which
is
4
Another
euill
is
flatterie
,
a
speach
and
report
of
false
and
vaine
praise
geuen
to
a
man
:
when
we
speake
things
that
are
false
,
to
please
men
,
&
feed
their
humors
:
when
we
say
what
they
say
,
&
deny
what
they
deny
:
when
to
sooth
men
vp
,
we
call
day
,
night
;
light
,
darkenes
:
sweet
,
sower
:
good
,
euill
:
And
contrariwise
,
I
say
whether
in
manners
or
in
doctrine
:
this
is
an
euill
of
the
tonge
,
from
which
who
so
refraineth
not
,
his
religion
is
vaine
.
Such
are
Parasites
and
flatterers
,
whose
mouthes
are
instruments
of
false
praise
.
Such
are
false
Prophets
,
false
teachers
,
false
pastors
,
which
for
feare
of
men
,
or
for
their
fauour
,
either
suppresse
the
trueth
,
and
speake
it
not
:
or
els
conceiue
lies
,
and
vtter
them
.
This
is
pernitious
in
the
Church
,
and
in
the
Commonweale
:
in
societies
and
in
priuate
families
:
in
all
states
and
degrees
of
men
:
into
whose
handes
it
is
more
dangerous
to
fall
,
then
into
the
handes
of
Rauens
,
as
Diogenes
affirmeth
.
For
Rauens
eate
mens
bodies
dead
,
but
flatterers
deuoure
them
,
and
feede
on
them
liuing
.
Wherefore
,
as
of
wilde
beastes
tyrantes
are
worst
:
so
of
tame
beastes
,
flatterers
.
Which
thing
is
so
odious
vnto
God
,
who
is
the
God
of
trueth
,
as
that
they
which
flatter
in
their
lippes
,
make
their
religion
vaine
before
him
.
Wherefore
if
any
man
among
you
seem
religious
,
and
refraineth
not
his
tongue
from
flattering
also
,
this
mans
religion
is
in
vaine
.
5
Dissimulation
,
when
we
pretend
one
thing
in
our
words
and
speaches
,
and
haue
another
thing
in
our
heartes
:
whether
it
be
to
God
,
as
hypocrites
:
or
to
men
,
as
counterfets
,
maketh
also
our
religion
vaine
.
Vaine
therefore
was
the
religion
of
the
Israelites
,
who
promised
their
6
The
sixt
euill
from
which
we
must
refraine
,
is
lyeng
:
which
is
a
false
signification
of
speach
or
voice
,
with
intention
to
deceiue
.
This
God
to
abandon
from
his
people
,
willed
them
they
shoulde
not
lie
one
to
another
.
Which
the
Prophet
expounding
,
exhorteth
the
people
This
euil
reigneth
in
the
tongues
of
many
,
euen
professing
religion
,
and
the
Gospell
:
whose
houses
are
vpholden
,
whose
riches
are
increased
,
whose
families
are
mainteyned
,
whose
children
are
aduaunced
,
whose
sonnes
are
made
Gentlemen
by
the
lies
their
fathers
and
their
seruants
,
in
their
shoppes
,
in
their
warehouses
,
and
in
other
places
haue
made
for
aduauntage
.
But
haue
we
thus
learned
Christ
?
Is
not
all
our
profession
and
religion
in
vaine
,
by
the
falshood
of
our
tongues
?
that
wee
may
also
with
the
Apostle
conclude
,
that
if
any
man
or
woman
among
vs
seeme
religious
,
deuout
and
holy
,
yet
refraineth
not
his
tongue
from
lies
,
but
vseth
deceit
in
his
lips
,
euen
this
mans
religion
is
in
vaine
,
as
the
Apostle
auoucheth
.
7
The
next
euill
which
corrupteth
our
religion
,
and
maketh
it
vaine
before
God
,
is
filthie
speach
,
whereby
not
onely
our
liues
are
descried
to
be
euill
:
but
our
hearts
to
be
wicked
,
and
our
religion
counterfette
.
This
I
would
men
professing
godlines
,
would
remember
,
whose
mouthes
are
open
oftentimes
to
great
filthinesse
,
as
if
thereby
their
religion
were
not
defiled
.
But
as
Diogenes
seeing
a
faire
yong
man
speaking
filthily
:
said
,
art
thou
not
ashamed
to
drawe
a
leaden
sworde
out
of
an
yuiry
scabberd
:
so
may
wee
say
to
such
as
whose
profession
is
fayre
,
but
their
communication
filthy
:
are
you
not
ashamed
to
drawe
such
filthinesse
ou●
of
so
holy
and
precious
a
calling
?
and
against
them
also
conclude
with
this
Apostle
:
if
any
man
among
you
seem
religious
,
and
here
from
refraineth
not
his
tongue
,
this
mans
religion
is
vaine
.
8
Another
is
slaunder
:
whereof
chapt.
4.
verse
11.
9
Another
cursing
and
execration
:
chapt.
3.
v.
9.
&
1.
Pet.
3.
v.
9.
10
A
tenth
euill
is
blasphemy
and
swearing
spoken
of
chapt.
5.
verse
12.
Of
all
these
and
euery
one
of
them
,
with
such
like
may
wee
worthily
say
with
the
Apostle
:
if
any
man
among
you
seeme
religious
,
and
refraineth
not
his
tongue
from
these
,
but
deceiueth
his
owne
harte
this
mans
religion
is
in
vaine
.
Which
thing
being
true
,
how
many
men
and
womens
religion
is
now
in
vaine
,
seeing
so
many
haue
their
tongues
bent
,
and
their
mouthes
prepared
to
al
vanitie
of
speech
,
all
counterfetting
with
God
,
all
rashnes
of
iudgement
,
al
flatterie
of
wordes
,
all
dissimulation
with
men
,
all
lying
to
their
brethren
,
all
filthines
of
talke
,
all
slaunderous
reproach
,
all
cursed
execration
,
all
blasphemie
and
vaine
swearing
:
But
let
vs
which
feare
God
,
know
,
that
the
word
of
God
prescribeth
rules
vnto
our
tongues
,
and
teacheth
to
refraine
our
lips
from
all
those
euils
,
whereby
our
religion
may
be
defiled
:
and
let
vs
euermore
holde
fast
this
exhortation
of
Saint
Iames
,
If
any
man
among
you
seeme
religious
,
and
refraineth
not
his
tongue
,
but
deceiueth
his
owne
heart
,
this
mans
religion
is
in
vaine
.
Which
place
forbiddeth
not
telling
of
a
trueth
,
reprouing
of
sinne
,
reforming
of
the
wickednes
,
confession
of
faith
,
defence
of
iustice
,
admonishing
our
brethren
,
counselling
our
neighbours
,
instructing
the
ignorant
,
comforting
the
feeble
minded
,
or
such
like
dueties
of
loue
,
perfourmed
by
speach
and
talke
in
men
:
But
those
and
like
vices
mentioned
before
,
are
here
reproued
,
whereunto
who
is
addicted
,
is
an
hypocrite
,
and
his
religion
is
vaine
and
vnprofitable
before
God
.
And
this
is
the
summe
of
this
exhortation
.
The
fourth
and
last
admonition
,
is
touching
the
true
seruice
of
God
,
and
pure
religion
:
Wherein
he
describeth
Which
thing
the
Apostle
here
concludeth
:
Pure
religion
,
and
vndefiled
before
God
the
Father
,
is
this
:
To
visite
the
fatherlesse
and
widowes
in
their
aduersitie
,
and
to
keepe
our selues
vnspotted
of
the
world
:
as
if
he
would
say
;
Many
make
fare
as
they
were
religious
:
many
sette
a
face
on
it
as
if
they
were
deuout
:
many
prerend
that
they
performe
seruice
vnto
God
,
yet
doe
they
neither
walke
in
charitie
to
the
poor-ward
,
neither
in
innocency
towards
themselues
,
therfore
they
are
but
halting
hypocrites
,
and
counterfette
Christians
:
for
this
is
onely
true
religion
before
God
,
to
visite
the
fatherles
,
and
widowes
,
in
their
aduersitie
,
and
to
keepe
a
mans
selfe
vnspotted
of
the
world
.
If
wee
will
describe
religion
by
her
properties
and
effects
,
howe
it
is
iudged
of
men
,
it
consisteth
in
two
things
.
1
Charitie
to
the
poore
,
2
Innocencie
and
puritie
of
our
owne
liues
:
so
that
all
that
,
is
but
superstition
,
and
dissimulation
,
hypocrisie
:
which
is
not
testified
by
these
two
.
For
which
cause
the
holy
Prophets
,
the
blessed
Apostles
,
our
Sauiour
Christ
him selfe
,
hath
condemned
that
Religion
for
vaine
and
counterfeite
,
which
hath
beene
voyde
of
charitie
and
innocencie
,
Now
that
the
Apostle
sayeth
pure
Religion
,
and
vndefiled
before
God
the
Father
,
is
this
:
it
plainely
argueth
that
there
is
a
Religion
of
hypocrites
allowed
and
approoued
with
themselues
,
and
with
others
in
the
worlde
,
but
not
with
GOD
:
and
a
Religion
allowed
and
appooued
with
GOD
,
though
not
with
the
worlde
:
and
this
Religion
is
the
Religion
which
the
Saints
must
professe
:
and
the
true
Religion
of
God
:
Voca●
.
Gen.
c.
3.
without
which
all
other
Religion
is
superstition
,
idolatrie
and
hypocrisie
.
For
without
the
seruice
of
the
true
God
,
(
the
Religion
wherein
hee
delighteth
)
euen
that
which
seemeth
vertuous
and
good
,
is
sinne
:
neither
can
any
man
please
God
,
without
God
himselfe
,
saith
saint
Ambrose
.
For
which
cause
our
Sauiour
Christ
condemned
Of
this
pure
religion
there
are
two
properties
,
propertie
or
effect
of
religion
.
1
Charitie
:
therein
he
maketh
mention
but
of
one
effect
,
or
worke
of
mercie
,
visiting
:
vnderstanding
notwithstanding
,
euerie
worke
,
effect
,
or
duetie
of
loue
or
mercie
,
by
the
figure
most
vsuall
in
Scripture
,
whereby
a
part
is
taken
for
the
wholy
:
as
visiting
for
all
the
workes
of
mercie
.
In
like
maner
,
he
specifieth
and
mencioneth
two
persons
,
the
fatherlesse
and
widowes
:
meaning
thereby
all
those
our
brethren
and
sisters
,
which
stand
in
need
of
our
helpe
,
and
are
to
be
succoured
.
Specially
the
fatherlesse
,
and
widowes
,
of
whom
God
seemeth
to
haue
the
greater
care
:
because
they
are
most
oppressed
,
despised
,
wroong
,
and
thrust
to
the
walles
:
troden
downe
,
and
kept
vnder
,
as
most
destitute
of
ayde
and
helpe
of
men
in
the
worlde
:
therefore
by
name
commended
in
sundrie
paths
and
dueties
by
almightie
God
in
the
Scripture
.
As
in
the
lawe
,
Deut.
10.
18.
In
the
Prophets
.
Isai
1.
17.
Zach.
7.
9.
and
10.
verse
.
Ierem.
22.
3
,
the
Apostle
in
this
place
.
Of
whom
not
onely
himselfe
taketh
speciall
care
,
as
the
princely
Prophet
recordeth
:
He
(
that
is
God
)
is
the
father
of
the
fatherlesse
,
and
iudge
of
the
widowes
,
insti
.
ca.
12.
and
for
the
faith
of
Christ
:
but
with
willingnesse
should
suffer
it
,
knowing
that
he
leaueth
his
(
deare
)
vnto
God
,
from
whom
there
shall
neuer
aide
and
succour
bee
wanting
,
to
them
.
So
then
this
place
commendeth
vnto
vs
Charitie
is
so
necessarie
a
propertie
in
religion
,
as
that
where
it
is
wanting
,
there
is
not
onely
no
true
seruice
of
God
,
but
neither
any
loue
of
God
at
all
abiding
:
For
the
Apostle
sayeth
,
that
who
so
hath
this
worldly
goodes
,
and
seeth
his
brother
haue
neede
,
and
shutteth
Saint
Paul
exhorteth
thereunto
,
as
to
a
most
necessarie
To
the
offring
whereof
,
vpon
the
aultar
of
the
needy
brethren
,
many
things
might
moue
Christians
,
and
true
professours
of
pure
and
vndefiled
religion
.
1
That
in
his
law
and
Gospel
,
the
Lorde
requireth
this
duetie
of
loue
,
and
seruice
to
be
done
:
to
whom
seeing
we
are
infinitly
indetted
,
we
herein
must
be
obedient
.
Touching
which
duetie
what
commaundements
haue
we
2
Neither
this
onely
,
but
also
the
remembrance
of
our
frailtie
and
ficklenesse
of
our
worldly
condition
must
moue
to
charitie
.
For
such
as
are
riche
to
day
,
may
be
poore
to
morrowe
:
our
riches
are
vncertaine
,
our
state
miserable
,
our
condition
variable
:
our selues
may
neede
to
morrowe
,
who
to
day
wallow
in
all
wealth
:
we
may
come
to
pouertie
,
which
now
abound
in
plentie
:
wee
may
bee
pinched
with
penurie
,
which
nowe
enioy
prosperitie
.
To
the
ende
therefore
,
that
we
may
finde
mercie
in
miserie
,
let
vs
shewe
pitie
in
our
prosperitie
:
knowing
this
,
that
who
so
shutteth
his
eares
to
the
crie
of
the
poore
,
shall
crie
himselfe
and
not
bee
heard
.
Our
Sauiour
auoucheth
,
that
with
what
measure
wee
This
Apostle
affirmeth
that
there
should
be
condemnation
3
That
we
are
members
each
of
each
other
,
and
all
members
of
one
bodie
:
might
it
not
moue
vs
to
mutuall
succour
?
In
the
naturall
bodie
,
if
one
part
be
grieued
,
the
4
If
wee
require
example
:
God
is
rich
in
mercie
and
goodnesse
,
hee
giueth
aboundantly
to
all
men
,
and
reprocheth
none
:
whose
example
our
Sauiour
commendeth
vnto
vs
,
to
mooue
vs
thereby
to
the
workes
of
mercie
:
Be
ye
mercifull
,
euen
as
your
heauenly
father
5
If
we
looke
for
a
president
,
our
Sauiour
Christ
is
our
patterne
:
who
laide
downe
his
life
for
vs
,
that
wee
should
lay
downe
our
liues
:
(
much
more
our
goodes
)
for
the
brethren
.
6
If
reward
may
allure
vs
,
we
haue
not
onely
therefore
promise
of
encrease
,
and
multiplying
our
store
here
:
as
we
see
was
performed
to
the
widow
of
Sarepta
,
whose
meale
in
tubbe
,
and
oile
in
cruse
,
though
there
of
dayly
were
spent
,
decreased
not
:
because
in
destresse
she
relieued
ad
pop.
Anti.
Basil
.
fol.
109.
2.
pag.
Prou.
19.
most
gainefull
:
and
of
all
vsurie
the
onely
commendable
:
when
by
giuing
to
the
poore
▪
we
lend
to
vsurie
vnto
the
Lord
,
as
the
wise
man
writeth
.
7
If
punishment
may
terrifie
vs
:
then
let
vs
recount
,
that
as
God
promiseth
exceeding
great
rewarde
,
both
temporall
and
eternall
to
the
mercifull
:
so
he
threatneth
grieuous
punishment
,
both
in
this
life
,
and
in
the
life
to
come
,
to
the
mercilesse
,
which
thing
should
moue
vs
.
8
Finally
,
if
we
consider
,
that
by
the
Apostle
it
is
set
downe
as
a
propertie
and
effect
of
true
religion
,
without
which
our
religion
is
but
counterfetting
:
our
holinesse
,
but
halting
:
our
deuotion
but
dissimulation
before
God
:
thereby
shall
we
be
stirred
vp
to
this
dutie
.
Wherefore
,
if
either
the
care
of
Gods
commaundements
,
or
regard
of
fraile
condition
,
either
remembrance
of
inseparable
coniunction
in
the
mysticall
bodies
:
or
example
of
the
father
,
either
president
of
Christ
,
or
promise
of
reward
:
either
threatning
of
punishment
,
or
respect
of
true
religion
,
can
doe
any
thing
with
vs
then
let
vs
be
remoued
to
the
relieuing
the
brethren
,
and
to
the
performance
of
this
duetie
of
loue
:
wherevnto
by
the
Apostle
wee
are
exhorted
.
The
second
effect
wherein
religion
appeareth
,
is
innocencie
propertie
or
effect
of
religio●
of
our
liues
,
that
we
keepe
our selues
vnspotted
of
the
worlde
:
which
in
all
those
which
professe
his
name
,
in
all
times
,
in
all
places
,
in
all
people
,
God
required
as
the
true
marke
of
religion
.
Wherefore
,
when
he
called
To
bee
cleare
from
the
sinnes
and
workes
of
worldlings
,
and
wicked
persons
:
to
refraine
from
fleshly
lustes
and
carnall
desires
wherinto
men
are
naturally
cast
headlong
:
is
to
keepe
our selues
vnspotted
of
the
world
:
which
the
Saints
of
God
must
do
,
that
they
may
bee
pure
and
holy
in
bodie
and
minde
:
in
soule
and
spirit
:
in
thought
and
worke
:
that
as
chast
virgins
they
may
bee
presented
Now
the
spottes
wherewith
men
are
stained
,
as
they
are
all
maner
iniquitie
and
sinne
,
whereunto
worldlings
are
giuen
:
so
are
they
these
,
especially
:
1
couetousnesse
:
2
Vsurie
.
3
Extortion
,
and
oppression
.
4
Drunkennes
and
surfetting
.
5
Adulterie
,
and
fleshly
vncleannesse
.
6
Pride
,
and
arrogancie
.
7
Ambition
,
and
vaineglorie
.
8
Contention
,
and
enuie
.
9
Maliciousnes
,
and
hatred
:
with
the
like
,
wherewithall
,
as
mens
liues
are
defiled
,
so
their
religion
is
corrupted
:
herewith
who
so
is
stained
,
their
religion
is
not
pure
and
vndefiled
before
God
:
for
this
is
pure
religion
before
God
the
Father
,
to
visite
the
fatherlesse
and
widdowes
in
their
aduersities
,
and
to
keepe
himselfe
vnspotted
in
the
world
.
The
spirituall
man
therefore
,
who
will
haue
his
religion
to
bee
pure
and
vndefiled
before
God
,
must
abstaine
from
all
the
workes
of
the
flesh
:
must
be
cleane
from
adulterie
,
fornication
,
vncleannes
:
void
of
riot
,
wantonnes
,
excesse
,
luxuriousnes
:
far
from
couetousnes
,
which
is
worshipping
of
images
:
guiltlesse
of
murther
,
enuie
,
sedition
,
brawling
:
contentions
:
not
geuen
to
pride
,
ambition
,
vaine
confidence
:
but
studious
of
chastitie
,
temperance
,
meeknes
,
gentlenes
,
curtesie
,
mercie
,
modestie
,
patience
,
long
suffering
,
goodnes
,
and
all
manner
of
vertue
,
wherein
true
and
vndefiled
religion
consisteth
.
Which
thing
God
the
father
of
our
Lord
Iesus
Christ
,
the
God
of
all
grace
and
goodnes
graunt
vnto
vs
,
that
we
walking
in
faith
vnfeyned
,
in
loue
not
counterfet
,
in
innocencie
vnspotted
:
may
in
all
righteousnes
,
and
holines
of
life
,
glorifie
him
in
this
present
world
,
and
after
this
life
ended
,
may
liue
with
Christ
for
euer
in
his
eternall
kingdome
.
To
whom
,
with
the
holy
Ghost
,
be
all
power
,
dominion
,
and
maiestie
,
both
now
,
and
for
euer
.
Amen
.
The
Analysis
,
or
resolution
of
the
seconde
chapter
of
Saint
Iames.
-
This
second
Chap.
conteyneth
two
places
:
Whereof
-
1.
is
of
not
contemning
the
poore
in
respect
of
the
rich
,
christian
religion
not
admitting
this
respect
of
persons
,
from
ver.
1.
to
14.
where
there
are
two
things
noted
.
-
1.
The
proposition
,
and
state
of
this
place
,
that
the
religion
and
faith
of
Christ
must
not
be
with
respect
of
persons
.
v.
1.
-
2.
the
proof
of
the
proposition
,
contening
2
argumentes
Whereof
,
-
1.
From
example
of
such
as
doe
the
like
:
therin
3.
things
.
-
1.
The
example
it selfe
.
2.
3.
4
,
-
2.
The
euil
therin
condemned
.
5.
6.
7.
-
3.
The
conclusion
.
8.
9.
-
2.
From
the
nature
of
the
lawe
,
which
they
transgresse
:
therin
also
ar
3.
things
-
1.
Proposition
.
v.
10.
-
2.
Confirmation
.
v.
11.
-
3.
Conclusion
.
v.
12.
13.
-
2.
Is
of
good
workes
,
to
be
ioined
with
faith
Wherein
there
are
3.
things
noted
:
Namely
,
-
1.
The
proposition
and
state
of
the
place
:
That
faith
is
vaine
and
dead
,
wherwith
good
works
are
not
ioyned
.
v.
14.
-
2.
The
proofe
of
the
place
,
conteyning
4.
reasons
,
or
arguments
,
From
-
1.
A
similitude
.
15.
16.
17.
18.
-
2.
An
absurditie
.
19.
-
3.
A●rahams
example
.
20
21.
22.
23.
-
Rahabs
example
.
v.
25.
-
3.
The
conclusion
.
-
1.
Made
.
vers.
24.
-
2.
Repeated
.
ver.
26.
THE
SECOND
CHAP.
OF
S.
IAMES
,
THE
FIRST
VERSE
,
THE
NINTH
SERMON
.
Verse
1
My
brethren
,
haue
not
the
faith
of
our
glorious
Lord
Iesus
Christ
,
in
respect
of
persons
.
BEfore
wee
come
to
the
particular
discourse
of
these
words
,
it
may
seeme
conuenient
that
wee
both
rippe
vp
the
whole
Chapter
,
and
also
see
the
coherence
and
dependence
thereof
,
with
the
former
.
This
Chapter
,
as
in
the
table
appeareth
,
may
be
deuided
into
two
places
.
The
first
is
against
respect
of
persons
,
when
the
poore
,
being
honest
and
godly
,
are
neglected
,
contemned
and
disdained
,
in
respect
of
the
rich
and
wealthie
of
the
worlde
:
which
is
against
charitie
,
proceeding
from
a
true
faith
,
which
admitteth
no
such
respect
of
persons
in
the
faith
and
religion
of
Christ
.
The
second
is
concerning
good
works
,
which
in
the
saints
of
god
,
are
ioyned
with
faith
in
Iesus
Christ
:
Whereof
faith
voide
altogether
,
is
vaine
,
dead
,
and
fruitlesse
.
The
first
place
is
from
the
first
verse
to
the
fourteenth
:
and
consisteth
of
two
particular
and
special
branches
.
The
first
is
the
proposition
,
conteyned
in
the
first
verse
.
The
seconde
,
the
proofe
and
confirmation
of
the
proposition
.
This
proofe
conteyneth
two
reasons
:
the
first
from
the
example
of
such
as
doe
thus
respect
mens
persons
:
wherein
three
things
are
noted
.
1
The
example
it selfe
,
2.
3.
4.
verses
.
2
Is
the
noting
of
the
euils
which
are
condemned
in
those
which
thus
haue
the
faith
of
Christ
in
respect
of
persons
,
5.
6.
7.
verses
.
3
The
conclusion
,
8.
9.
verses
.
The
second
reason
and
argument
of
proofe
,
is
from
the
nature
of
the
law
:
which
law
they
transgresse
,
which
haue
the
faith
of
Iesus
Christ
in
respect
of
persons
.
And
in
this
second
reason
there
are
also
three
things
to
be
obserued
.
1
The
proposition
,
verse
10.
2
The
confirmation
,
verse
11.
3
The
conclusion
,
verses
12.
13.
And
this
is
the
summe
of
the
first
part
of
this
Chapter
.
The
second
part
of
the
Chapter
is
touching
good
works
,
which
as
signes
,
testimonies
,
fruits
&
effects
of
our
faith
▪
are
therunto
to
bee
ioyned
in
the
Saints
of
God
.
In
which
part
there
are
three
things
set
downe
.
1
The
proposition
,
and
state
of
the
treatise
,
verse
14.
2
The
proofe
,
conteining
foure
reasons
&
arguments
.
The
one
from
a
similitude
,
15.
16.
17.
18.
Another
from
an
absurditie
which
might
grow
,
verse
19.
3.
From
Abrahams
example
,
20.
21.
22.
23.
4.
From
Rahabs
example
,
verse
25.
3
The
conclusion
:
which
is
first
made
,
verse
24.
them
againe
repeated
,
verse
26.
And
this
is
the
summe
of
this
second
part
:
And
in
these
two
the
whole
Chapter
is
consumed
and
spent
.
This
being
the
resolution
of
the
Chapter
,
wee
must
also
see
how
it
hangeth
with
the
former
.
The
dependence
and
coherence
with
the
former
chapter
then
is
this
.
Saint
Iames
in
the
first
Chapter
,
from
the
21.
verse
to
the
ende
,
gaue
out
certaine
admonitions
,
and
(
as
it
were
)
exhortations
:
which
(
as
fruites
or
effects
)
flowed
and
rose
out
of
the
word
of
God
,
whereby
we
are
regenerate
:
as
,
that
we
ought
to
receiue
the
word
with
meeknes
:
that
we
must
be
doers
of
the
worde
,
not
hearers
onely
:
that
the
worde
of
God
reformeth
and
brideleth
our
tongues
and
speach
:
that
true
religion
,
and
pure
seruing
of
God
,
consisteth
in
charitie
and
innocencie
of
life
:
These
foure
proposed
in
the
first
Chapter
,
in
this
place
the
Apostle
addeth
the
fifth
,
which
is
concerning
respect
of
persons
,
which
must
not
be
in
the
religion
and
profession
of
the
faith
of
Christ
:
Which
is
from
the
first
,
to
the
fourteenth
verse
.
And
6.
admonition
,
which
is
touching
good
works
to
be
ioyned
with
faith
:
from
14.
to
the
end
.
And
these
hang
very
well
with
the
former
treatise
:
For
if
true
religion
,
and
vndefiled
before
God
,
consist
of
two
things
,
as
in
ver.
27.
of
the
former
Chapter
appeareth
,
in
charitie
and
innocencie
:
and
respect
of
persons
,
being
against
charitie
:
and
carelesnes
of
doing
well
against
innocencie
:
the
Apostle
very
conueniently
falleth
into
the
discourse
of
these
things
.
And
thus
this
Chapter
hangeth
very
well
together
with
the
other
,
and
hath
a
necessarie
dependence
therewith
.
And
as
religion
consisteth
in
charitie
first
,
then
in
innocencie
of
life
:
so
the
apostle
first
forewarneth
of
that
which
is
contrarie
to
charitie
and
loue
;
namely
,
respect
of
persons
.
Secondly
,
of
that
which
is
contrary
vnto
innocencie
:
carelesnes
of
good
workes
,
and
vertue
,
the
fruites
of
faith
and
religion
.
These
things
being
thus
premised
,
the
first
place
or
part
of
this
Chapter
,
is
concerning
respecte
of
persons
,
which
cannot
stand
with
Christian
religion
,
nor
charitie
:
part
of
this
Chapter
.
which
I
haue
noted
two
things
.
1
The
proposition
.
2
The
confirmation
.
The
former
of
these
two
;
that
is
,
the
proposition
,
is
conteined
in
the
first
verse
,
set
down
vnto
you
:
Wherein
I
obserue
-
Two
thinges
.
Namely
,
-
1.
The
persons
whom
he
admonisheth
:
the
Saints
,
or
the
brethren
.
-
2.
The
thing
whereof
he
admonisheth
:
that
they
haue
not
the
faith
of
Christ
in
respect
of
persons
.
1
The
persons
whom
Saint
Iames
admonisheth
here
,
are
the
brethren
,
to
whom
he
geueth
this
attribute
,
and
calleth
them
by
the
name
of
brethren
:
which
thing
hee
doeth
very
conuemently
,
in
as
much
as
in
the
discourse
he
is
to
admonish
them
of
a
duetie
of
loue
:
whereunto
they
ought
to
be
the
more
prompt
,
in
that
they
are
brethren
:
therefore
saith
he
;
My
brethren
.
1
Brethren
in
holy
Scriptures
are
sundry
waies
taken
.
1
They
are
tearmed
brethren
which
are
of
the
stock
of
Adam
:
of
whom
,
as
of
one
stock
and
bloud
,
the
whole
world
,
and
all
mankind
was
made
:
therefore
in
a
generall
acception
and
taking
of
brethren
,
all
men
in
the
2
More
narrowly
and
properly
they
are
called
brethren
,
who
come
of
the
same
patents
,
who
haue
the
same
father
and
mother
,
or
at
the
least
one
of
them
;
as
Cain
and
Abell
were
brethren
,
properly
and
fully
:
to
whome
Seth
3
Besides
these
,
after
the
manner
of
the
Hebrewes
,
they
are
called
brethren
who
come
of
one
line
and
race
,
albeit
in
diuers
degrees
:
So
the
Hebrewes
called
their
cousins
and
kinsmen
,
brethren
:
as
Abraham
,
to
appease
&
stay
the
debate
and
strife
betwixt
his
heardmen
and
Lots
,
his
nephew
,
calleth
Lot
(
his
brothers
sonne
)
brother
:
Let
there
be
no
strife
betweene
vs
and
our
heardmen
,
for
we
are
brethren
.
Thus
the
cousins
of
Christ
,
after
this
phrase
of
the
Hebrewes
,
are
called
his
brethren
.
When
our
Sauiour
Iames
,
Ioses
,
Simon
,
and
Iudas
the
cousins
of
Christ
,
and
the
sonnes
of
Marie
Cleopha
,
sister
to
the
blessed
virgin
:
as
in
the
next
place
&
Chapter
of
the
Euangelist
is
recorded
,
who
reporteth
,
Ioses
,
Simon
and
Judas
?
These
were
not
his
naturall
brethren
,
neither
the
sonnes
of
Mary
the
virgin
,
but
his
cousins
germane
,
and
the
sonnes
of
Alpheus
,
the
husbande
of
Mary
Cleopha
,
the
sister
of
the
blessed
virgin
.
S.
John
calleth
Christes
kinsmen
,
who
in
reproachfull
Rebecca
.
Rebecca
was
sister
to
Laban
,
and
Laban
vncle
to
Iacob
,
yet
when
he
properly
speaking
,
should
haue
said
;
I
am
thy
fathers
nephewe
,
he
saith
;
I
am
his
brother
:
which
was
common
to
the
Hebrewes
.
And
Laban
himselfe
,
beating
a
price
with
Thus
both
in
the
old
,
and
also
in
the
new
testament
,
the
holy
Ghost
vsing
the
phrase
of
the
Hebrewes
,
calleth
such
as
are
but
kinsfolke
,
and
of
kinde
,
as
cousins
,
by
the
name
of
brethren
,
vsing
the
word
Brother
,
much
more
largely
.
4
To
come
nearer
vnto
the
Apostle
,
in
the
whole
booke
of
God
,
both
the
olde
,
and
also
the
new
testament
,
they
are
often
called
brethren
,
which
were
of
the
same
religion
;
which
serued
the
same
true
and
liuing
God
;
which
were
of
the
same
profession
.
After
which
acception
of
brethren
,
the
Hebrewes
in
the
olde
lawe
,
and
the
Christians
vnder
the
Gospell
,
are
brethren
.
Moses
therefore
,
seeing
The
newe
testament
following
the
old
herein
,
and
the
Apostles
&
holy
men
of
God
in
the
primitiue
church
,
imitating
the
examples
of
the
Saintes
in
the
time
of
the
law
and
Prophetes
,
call
in
like
manner
those
brethren
,
which
are
of
the
same
religion
and
profession
of
the
Gospell
.
Wherefore
Saint
Peter
(
immediately
after
Christes
ascension
)
speaking
to
the
Disciples
and
professors
of
the
And
this
is
the
holy
and
spirituall
brotherhoode
,
whereinto
we
are
knit
in
Christ
,
in
whom
,
and
by
whom
,
we
are
the
sonnes
of
God
,
and
an
heauenly
and
holy
brotherhood
among
our selues
.
The
Saints
of
God
may
well
here
be
called
brethren
:
1
Because
they
haue
one
spirituall
,
ghostly
,
and
heauenly
father
,
which
is
God
:
who
is
father
of
vs
all
:
of
whom
2
As
because
we
haue
one
spirituall
father
,
we
are
brethren
:
so
because
we
haue
one
spirituall
mother
,
we
are
brethren
:
nowe
as
God
is
our
ghostly
Father
:
so
is
the
Church
our
mysticall
mother
:
that
most
chaste
spouse
of
Christ
,
which
hath
brought
vs
forth
by
a
newe
birth
:
in
whose
sweete
bosome
we
are
noursed
:
into
whose
happie
lappe
we
are
gathered
▪
with
whose
fruitfull
breasts
we
are
fed
:
who
dayly
cherisheth
vs
for
hir
owne
,
with
the
sincere
milke
of
the
worde
:
with
the
exceeding
comfort
of
the
Sacraments
:
and
bringeth
vs
vp
vnder
the
most
wholsome
discipline
of
Iesus
Christ
:
that
we
might
be
holy
&
blameles
before
him
through
loue
.
Whom
if
we
agnize
not
,
and
recount
as
our
mother
,
neither
may
we
presume
3
Neither
that
onely
,
but
they
are
also
begotten
with
one
seede
of
their
new
birth
and
regeneration
:
which
is
4
If
Christ
vouchsafe
vs
the
name
of
brethren
,
and
so
we
haue
him
as
a
common
brother
:
then
are
we
therefore
also
brethren
by
right
among
our selues
.
For
as
those
men
,
which
haue
one
third
for
their
brother
,
are
brethren
among
themselues
in
nature
:
as
Iames
&
Ioses
hauing
Iude
5
Finally
,
inasmuch
as
the
Saints
diuide
the
same
inheritance
among
them
,
therfore
are
they
called
brethren
.
For
brethren
they
are
,
as
Aristotle
writeth
,
among
whom
the
And
this
diuine
and
heauenly
brotherhoode
is
violate
and
broken
,
when
either
by
erronious
doctrine
,
or
corruption
in
religion
,
or
dissention
in
opinion
,
or
disdainfull
contempt
,
the
poore
and
true
Saints
,
are
disquieted
and
troubled
.
The
diligent
consideration
of
this
holy
brotherhood
greatly
nourisheth
amitie
,
and
cherisheth
loue
among
the
Saints
,
whereunto
respect
of
persons
is
opposed
:
and
therefore
,
the
more
effectually
to
mooue
them
to
loue
,
whereof
hee
afterwarde
speaketh
:
the
Apostle
in
the
first
place
noting
the
persons
,
calleth
them
brethren
:
which
brotherhood
carefully
remembred
,
shall
both
remoue
respect
of
persons
from
them
,
&
cherish
loue
in
their
hearts
and
bosoms
,
whose
condition
&
calling
is
like
&
equall
.
The
Saints
whom
he
calleth
brethren
,
being
the
persons
The
thing
it selfe
.
whom
he
admonisheth
,
in
the
next
place
commeth
the
thing
it selfe
whereof
they
are
admonished
:
that
they
haue
not
the
faith
of
Christ
in
respect
of
persons
:
wherewith
,
true
loue
,
true
charitie
,
true
religion
cannot
stande
nor
consist
:
wherein
the
Saints
are
giuen
to
vnderstand
,
that
they
must
not
professe
Christian
religion
in
respect
of
persons
:
as
reuerencing
,
regarding
,
respecting
the
rich
and
wealthy
men
of
the
world
:
and
neglecting
,
disdaining
contemning
the
poore
:
but
rather
in
their
publike
meetings
and
assemblies
,
brotherly
and
louingly
to
embrace
one
another
,
without
disdainig
the
poore
brethren
,
who
being
of
the
same
heauenly
and
holy
brotherhood
,
wherby
they
are
of
equall
condition
before
God
:
ought
not
then
to
be
contemned
or
neglected
of
men
:
haue
not
the
faith
of
our
Lord
Iesus
Christ
in
respect
of
persons
.
1
What
is
here
ment
by
faith
?
Christian
religion
,
the
true
seruice
of
Christ
:
the
profession
of
the
Gospel
:
whereunto
respect
of
persons
is
contrarie
.
For
if
pure
religion
and
vndefiled
before
God
,
be
this
,
to
visite
the
fatherlesse
and
widowes
in
their
aduersities
,
and
to
regarde
the
poore
in
their
miseries
,
as
before
was
taught
vs
:
then
contrarie
hereunto
is
the
contempt
of
the
poore
,
and
preferring
of
the
rich
,
which
respect
of
persons
is
here
condemned
.
2
Christ
is
called
the
glorious
Lorde
in
this
place
:
sometime
to
like
purpose
is
he
called
the
Lord
of
glorie
,
by
S.
Paul
to
the
Corinthians
,
when
he
sayth
,
that
none
Christ
may
be
called
the
Lord
of
glorie
,
1
Because
he
is
full
of
maiestie
,
power
and
glorie
,
at
the
right
hand
Iude
v.
14.
thousands
of
his
saints
,
to
giue
iudgement
against
al
men
.
Accompanied
with
so
glorious
a
troupe
and
traine
of
his
saints
:
his
comming
is
glorious
.
S.
Paul
painting
out
the
same
matter
vnto
vs
,
and
shewing
the
glorious
comming
of
our
Sauiour
Christ
:
auoucheth
,
that
the
Lord
Iesus
should
discend
from
heauen
with
a
shoute
,
and
with
the
voice
of
3
Christ
,
to
conclude
,
is
a
glorious
Lord
,
because
he
bringeth
and
aduanceth
his
seruants
to
immortall
glory
after
his
appearing
in
iudgement
.
For
he
exalteth
and
lifteth
3
To
haue
this
faith
of
Christ
our
glorious
Lord
in
respect
of
persons
,
is
to
esteeme
the
faith
,
religion
,
and
profession
of
Christ
,
by
the
outward
appearance
of
men
.
Which
this
Apostle
here
condemning
,
saieth
:
My
brethren
,
haue
not
the
faith
of
our
glorious
Lord
Iesus
Christ
in
respect
of
persons
.
Which
place
giueth
vs
occasion
to
consider
these
foure
things
.
1
What
respect
of
persons
is
.
2
That
respect
of
persons
in
all
things
,
and
all
men
,
by
the
scriptures
of
God
is
coudemned
.
3
How
many
waies
respect
of
persons
is
had
,
and
offence
therby
committed
.
4
That
respect
of
persons
cannot
stand
with
the
faith
,
religion
,
and
profession
of
the
gospel
,
neither
with
christian
charitie
,
&
loue
:
of
all
those
which
call
vpon
Iesus
Christ
,
especially
to
be
nourished
and
cherished
.
1
What
is
respect
of
persons
?
it
is
to
respect
anie
thing
,
besides
the
cause
and
matter
it selfe
,
which
onely
ought
of
vs
to
be
considered
:
whereby
we
decline
from
the
matter
,
to
the
man
:
from
the
thing
,
to
the
person
:
and
swarue
from
equitie
,
righteous
iudgement
,
and
true
estimation
of
things
.
Which
thing
may
appeare
more
euident
,
by
examples
one
or
two
set
downe
and
considered
.
If
then
for
example
sake
,
two
men
laboure
in
the
Church
or
common
wealth
,
for
one
and
the
same
office
,
vpon
a
worthie
man
onely
to
be
conferred
:
the
one
very
worthie
,
and
fitte
for
the
place
,
but
neither
kinsman
,
friend
,
familiar
,
nor
of
acquaintance
:
the
other
,
not
worthy
,
yet
near
vnto
vs
by
birth
,
linked
with
vs
in
league
of
loue
,
of
our
familiar
and
best
acquaintance
:
to
look
vnto
kinred
,
familiaritie
,
and
acquaintance
:
and
not
to
the
worthines
of
the
man
,
and
necessitie
of
the
place
,
whereunto
we
ought
to
haue
regard
:
this
is
respect
of
persons
:
for
we
regard
not
so
much
the
worthines
which
ought
to
be
in
him
,
whom
we
should
thereunto
promote
,
as
we
doe
to
his
person
whom
we
haue
promoted
.
In
like
manner
,
if
two
men
haue
committed
like
trespasse
,
thereby
deseruing
either
Bridewell
,
Newgate
,
or
Tiburne
,
or
any
such
like
punishment
:
yet
the
one
our
frend
,
rich
,
honorable
:
the
other
a
stranger
,
poore
,
miserable
:
to
spare
the
one
for
his
riches
,
honor
,
friendshippe
:
and
to
punish
the
other
,
is
respect
of
persons
,
and
falling
from
iustice
.
If
two
stand
in
need
of
our
helpe
,
the
one
lewde
,
yet
neare
vnto
vs
:
the
other
honest
,
yet
further
of
:
to
haue
regard
to
kinred
,
familiaritie
or
any
such
respect
,
and
not
to
the
commandements
of
Christ
,
Geue
to
euery
one
that
asketh
,
&
to
him
Thus
then
to
looke
vnto
,
or
respect
any
thing
,
beside
the
matter
and
cause
it selfe
onely
to
be
regarded
:
is
respect
of
persons
.
To
which
euill
it
apperteineth
to
haue
consideration
of
kith
or
kinne
;
of
sexe
or
kinde
;
affinitie
or
consanguinite
;
nobilitie
or
auncientrie
;
friendshippe
or
familiaritie
;
condition
or
countrie
;
birth
or
parentage
;
pompe
or
riches
;
power
or
might
,
or
such
like
:
To
fixe
our
affections
vpon
externall
things
;
to
esteeme
according
to
the
outward
appearance
of
men
;
and
in
regarde
thereof
,
either
to
fauour
,
or
to
contemne
them
:
to
account
of
them
,
or
to
disdaine
them
:
and
in
regard
of
like
consideration
,
either
to
doe
for
fauour
,
or
not
to
doe
for
feare
,
any
thing
against
equitie
,
iustice
,
charitie
,
is
respect
of
persons
.
When
we
see
rich
,
mighty
,
honourable
men
,
adorned
with
costly
aray
,
decked
with
golde
and
pretious
pearles
,
attended
vpon
with
great
traines
of
men
:
to
iudge
according
to
this
outward
appearance
,
and
to
haue
them
in
account
&
admiration
,
with
the
contempt
of
the
poor
,
which
are
religious
,
zealous
,
vertuous
and
honest
:
is
to
haue
the
faith
of
Christ
in
respect
of
persons
:
wherof
to
beware
,
the
Apostle
admonisheth
the
Saints
.
2
Which
sinne
,
as
pernicious
and
perillous
in
all
causes
,
in
all
persons
,
at
all
times
,
the
sacred
Scripture
condemneth
as
a
thing
most
repugnant
to
equitie
,
iustice
and
charitie
.
God
almighty
ordeyning
lawes
whereby
the
commonwealth
The
princely
prophet
,
seeing
how
men
swarue
away
3
This
euill
is
diuersly
committed
,
both
generally
and
particularly
of
men
.
1.
When
in
our
meetings
and
Christian
assemblies
,
we
account
of
men
not
for
their
vertue
▪
religion
,
honestie
:
but
for
their
countenance
they
beare
,
the
pompe
they
shewe
,
their
riches
wherewith
they
are
indued
.
This
seemeth
to
haue
been
committed
by
men
in
their
publique
meetings
in
S.
Iames
his
time
:
wherein
they
measured
&
esteemed
Christian
religion
&
the
faith
of
Christ
,
2
Moreouer
,
men
haue
the
faith
of
Christ
in
respect
persons
,
when
in
the
Sacraments
of
the
Church
we
haue
respect
to
mens
persons
:
as
,
by
ministring
the
Sacraments
with
greater
reuerence
and
care
,
to
the
rich
,
then
to
the
poore
:
when
at
the
Lords
table
we
disdaine
to
ioyne
the
the
poore
and
the
rich
together
.
The
Sacraments
equally
belong
to
all
:
like
reuerence
ought
to
be
vsed
in
ministring
them
to
the
poore
,
as
to
the
rich
:
the
Lords
table
is
common
to
all
,
whereat
(
saith
Saint
Chrysostome
)
the
subiect
differeth
not
from
the
Souetaigne
and
Prince
:
neither
Cor.
hom
18.
the
Priest
from
the
people
.
To
parte
them
therefore
in
the
administration
of
Sacraments
,
and
to
preferre
the
rich
with
the
contempt
of
the
poore
,
is
also
to
haue
the
faith
of
Christ
in
respect
of
persons
:
which
is
here
condemned
.
Thus
the
rich
,
mightie
,
and
honourable
,
who
disdain
herein
their
poore
Christian
brethren
,
sinne
:
thus
such
ministers
,
as
herein
please
and
delight
the
humors
of
the
wealthie
,
with
discountenancing
of
the
godly
brethren
,
offend
also
.
3
Professors
and
hearers
haue
the
faith
of
Christ
in
respect
of
persons
,
when
they
heare
the
word
of
God
only
for
the
mans
sake
,
not
for
the
words
sake
:
or
when
they
heare
it
of
this
man
,
and
not
of
another
,
because
of
his
person
.
Wherein
many
greeuously
offende
in
our
dayes
.
Such
as
wil
heare
none
but
those
that
haue
taken
degrees
of
schoole
.
Which
thing
though
it
be
worthely
accounted
of
among
all
wise
men
,
yet
therefore
contemning
others
which
haue
not
like
degrees
,
yet
happely
equall
talents
:
is
respect
of
persons
.
Such
as
will
heare
this
man
because
he
is
formall
,
and
not
another
because
hee
refuseth
some
ceremonies
in
the
Church
:
or
this
man
,
because
he
refuseth
,
and
not
another
because
hee
admitteth
these
indifferent
things
:
they
also
haue
the
faith
of
Iesus
Christ
in
respect
of
persons
.
Such
as
heare
this
man
because
hee
is
euer
inueying
against
Bishops
,
pluralities
:
two
liuinges
,
Thus
they
heare
the
word
nowe
,
not
for
the
wordes
sake
,
but
for
the
mans
sake
:
thus
they
decline
from
the
thing
to
the
person
,
and
so
are
partiall
in
their
hearing
.
For
the
word
is
the
word
,
whether
a
Doctot
of
diuinitie
preach
it
,
or
a
man
learned
,
yet
not
graduat
:
whether
one
subscribing
to
ceremonies
,
or
not
subscribing
,
whether
one
with
one
liuing
or
with
two
liuings
,
whether
this
man
Finally
,
in
this
kinde
they
sinne
before
God
most
horribly
,
who
therefore
will
not
heare
their
owne
,
or
other
Prechers
,
because
they
inueigh
sharply
against
their
pride
,
their
brauerie
,
their
flaunting
ruffes
,
their
coloured
haire
,
their
diuersitie
of
starches
,
their
borowed
frilles
,
&
such
like
vanities
:
against
their
vsuries
,
extortions
,
couetousnes
,
blasphemies
,
and
all
manner
iniquitie
.
This
is
also
a
great
point
of
vngodlines
,
a
manifest
token
of
counterfet
religion
,
a
plaine
argument
of
halting
hypocrisie
,
and
the
hauing
of
the
faith
of
Christ
in
respect
of
persons
by
the
Apostle
no
doubt
,
as
other
kindes
,
condemned
.
To
4
Againe
,
we
haue
the
faith
and
religion
of
Christ
in
respect
of
persons
,
when
wee
holde
that
onely
for
true
religion
,
which
hath
succession
of
many
Bishoppes
,
confirmation
of
diuers
Councels
,
defence
from
sundry
Princes
,
continuance
of
many
yeares
,
regard
had
to
these
circumstances
,
not
to
the
trueth
it selfe
,
whereunto
they
must
haue
respect
:
Thus
might
and
did
the
lewes
defend
their
idolatrie
against
the
Prophet
Ieremie
,
from
succession
5
What
,
when
for
gaine
and
aduauntage
,
wee
can
make
the
Gospell
to
serue
mens
pleasures
,
and
do
apply
it
to
mens
humors
,
which
is
making
marchaundise
of
the
gospel
,
reprooued
by
Paul
,
haue
we
not
the
faith
of
Christ
6
What
,
when
either
for
feare
or
fauour
wee
spare
some
,
and
bitterly
inueigh
against
others
:
not
once
touching
some
,
and
for
the
same
or
some
lesse
fault
,
condemne
others
to
the
bottomlesse
pitte
of
destruction
:
are
we
not
partiall
in
our selues
?
and
haue
we
not
the
faith
of
Christ
in
respect
of
persons
?
The
Apostle
condemning
all
these
,
but
specially
the
first
kinde
,
exhorteth
the
brethren
not
to
haue
the
faith
of
our
glorious
Lord
in
respect
of
persons
.
4
This
euill
cannot
stande
with
Christian
profession
:
the
Gospell
teacheth
that
with
God
is
no
respect
of
Now
this
glorious
Lorde
,
euen
our
Sauiour
Iesus
Christ
,
who
hath
loued
vs
,
and
geuen
himselfe
for
vs
,
to
Iames
Chap.
2.
verses
2.
3.
4.
5.
6.
7.
8.
9
Sermon
10.
2
For
if
there
come
into
your
companie
a
man
with
a
gold
ring
,
and
in
goodly
apparell
,
and
there
come
also
a
poore
man
in
vile
apparell
.
3
And
ye
haue
a
respect
to
him
that
weareth
the
gay
clothing
,
and
say
vnto
him
,
sit
thou
here
in
a
goodly
place
,
and
say
vnto
the
poore
,
Stande
thou
there
,
or
sit
here
vnder
my
footstoole
:
4
Are
you
not
partiall
in
your selues
,
and
become
iudges
of
euill
thoughts
?
5
Hearken
my
deare
brethren
:
hath
not
God
chosen
the
poore
of
this
world
,
that
they
should
be
rich
in
faith
?
and
heires
of
the
kingdome
,
promised
to
them
that
loue
him
?
6
But
ye
haue
despised
the
poore
.
Do
not
the
rich
oppresse
you
by
tyrannie
,
and
doe
they
not
draw
you
before
the
iudgement
seates
?
7
Doe
they
not
blaspheme
the
worthie
name
,
after
which
ye
be
named
?
8
But
if
ye
fulfill
the
roiall
law
,
according
to
the
scripture
,
which
saith
,
thou
shalt
loue
thy
neighbor
as
thy self
,
ye
do
wel
.
9
But
if
ye
regard
the
persons
,
ye
commit
sinne
,
and
are
rebuked
of
the
lawe
,
as
transgressours
.
IN
these
wordes
,
and
the
rest
to
14.
verse
,
the
Apostle
confirmeth
that
which
he
before
proposed
,
and
proueth
by
two
arguments
,
that
to
haue
the
faith
of
Iesus
Christ
in
respect
of
persons
is
euill
.
The
first
reason
is
,
from
the
example
of
such
as
thus
accept
the
persons
of
men
:
the
other
is
from
the
nature
of
the
lawe
of
God
,
which
by
this
meane
is
transgressed
.
The
first
argument
is
handled
in
these
words
,
and
verses
set
downe
.
-
In
which
reason
from
their
example
which
respect
mens
persons
,
there
are
three
things
to
be
considered
.
-
1
the
example
it selfe
,
verses
2.
3.
4.
-
2
The
euils
in
that
example
condemned
.
which
are
two
.
-
1
Peruersnesse
of
iudgement
.
ver.
5.
part
6.
-
2
Madnes
.
part
6
&
7
verse
.
-
3
The
conclusion
v.
8.
9.
In
which
there
are
foure
things
.
-
1
What
this
law
is
.
-
2
Why
called
roiall
.
-
3
What
it
willeth
.
-
4
How
it
is
fulfilled
.
This
place
taketh
not
away
degrees
of
honour
from
men
:
neither
denieth
it
honour
or
worship
to
be
giuen
to
men
of
honour
or
worshippe
,
albeit
wicked
and
vnworthie
:
neither
preacheth
the
apostle
disordered
confusion
,
as
the
Libertines
and
Anabaptists
in
former
times
haue
,
and
now
phantastica
land
vnbrideled
spirites
doe
:
who
would
remoue
degreles
of
honour
and
calling
,
not
onely
out
of
the
Church
,
but
I
feare
out
of
the
common
wealth
also
.
For
the
Scriptures
haue
taught
vs
:
the
Prophets
haue
confirmed
by
examples
:
our
Sauiour
Christ
hath
willed
:
and
the
Apostles
haue
inioyned
honour
to
be
giuen
,
euen
to
the
idolatrous
,
vnworthie
&
wicked
persons
.
S.
Iamet
here
onely
teacheth
,
not
to
esteeme
or
iudge
of
the
faith
and
religion
of
Christ
in
men
,
by
their
outward
appearance
:
neither
in
the
publike
meetings
of
Christians
,
to
reuerence
,
honour
,
preferre
the
wealthy
and
rich
men
of
the
world
,
being
prophane
&
wicked
,
with
the
disgracing
,
discountenancing
,
and
disdaining
of
the
poore
which
are
religious
,
as
the
words
themselues
import
:
when
to
the
rich
,
men
say
,
sit
here
in
a
good
and
worshipfull
place
:
and
to
the
poore
,
sit
there
:
or
sit
vnder
my
foote-stoole
:
which
argueth
disdainfull
contempt
of
the
poore
brethren
.
For
if
in
spectacles
,
and
theatrical
sights
,
in
election
of
officers
,
in
parliaments
:
in
assises
and
sessions
,
and
in
al
well
ordered
assemblies
and
meetings
of
men
,
there
is
difference
of
men
,
and
comlinesse
of
persons
obseured
:
how
much
more
in
ecclesiasticall
meetings
,
and
christian
conuenticles
,
ought
there
an
order
to
be
obserued
?
wherof
the
primitiue
church
was
carefull
:
appointing
their
place
for
the
ministers
:
theirs
for
the
laitie
:
theirs
for
them
which
were
to
be
catechised
:
theirs
for
them
which
were
to
doe
penaunce
,
and
make
open
acknowledgement
of
their
offences
.
The
same
was
ratified
by
counsels
:
confirmed
by
fathers
:
and
for
the
businesse
of
the
Churches
,
or
the
reprouing
of
mens
vices
,
and
correcting
of
them
which
fel
:
both
Tertulian
,
and
S.
Ambrose
writeth
,
that
there
By
which
it
commeth
to
passe
,
that
rich
men
,
wealthie
men
,
honourable
men
,
oftentimes
puft
vp
,
and
swelling
with
pride
,
that
euery
were
they
are
regarded
,
disdain
and
contemne
all
other
:
thus
often
times
vile
men
,
vnworthy
,
prophane
&
vngodly
,
are
exalted
:
and
those
in
whom
vertue
flourisheth
,
faith
shineth
,
wisedome
appeareth
:
are
suppressed
and
not
regarded
:
which
is
a
thing
intollerable
in
Christian
profession
.
Hereby
men
are
partiall
in
themselues
,
and
become
iudges
of
euill
thoughts
,
being
euill
affected
in
so
great
a
matter
.
2
In
which
example
the
Apostle
condemneth
two
That
God
honoureth
the
poore
,
whom
men
contemne
and
despise
,
the
Apostle
teacheth
:
in
that
he
calleth
them
to
be
rich
in
faith
,
and
heires
of
the
kingdome
promised
vnto
those
which
loue
him
.
To
contemne
the
poore
whom
God
accounteth
of
,
and
to
disdaine
them
whome
God
honoureth
,
is
great
peruersnesse
in
iudgement
.
Our
Sauiour
Christ
shewing
whom
Almightie
God
hath
called
Which
place
,
as
it
worthily
condemneth
the
vanitie
and
peruersnes
of
their
iudgment
which
preferre
the
prophane
rich
men
of
the
world
,
to
the
poore
which
are
godly
&
religious
:
so
is
it
also
full
of
singular
consolation
and
comfort
for
the
poore
thus
dispised
of
men
.
For
if
they
haue
an
eye
to
the
heauenly
kingdom
wherunto
they
are
called
by
God
:
what
is
more
excellent
?
If
they
regard
eternall
life
,
whereof
they
are
heires
by
Iesus
Christ
,
what
is
more
glorious
?
If
they
looke
vnto
the
immortal
,
&
incorruptible
inheritance
,
which
is
laid
vp
&
reserued
for
them
That
the
Apostle
sayeth
:
hath
not
God
chosen
the
poore
of
this
world
,
that
they
should
be
rich
in
faith
,
&c.
it
followeth
not
,
that
therefore
hee
casteth
off
all
rich
men
.
But
here
is
mention
made
of
the
choosing
of
the
poore
:
partly
for
their
comfort
,
partly
to
beare
downe
the
intollerable
pride
and
insolencie
of
the
prophane
rich
men
:
partly
to
teach
that
God
chooseth
not
men
to
his
eternall
inheritance
,
for
any
thing
whereof
the
worlde
accounteth
.
Otherwise
it
is
true
,
that
God
our
of
all
estates
of
men
,
chooseth
certaine
whome
hee
will
make
rich
in
fayth
,
and
heires
of
his
kingdome
:
which
consisteth
of
all
estates
,
degrees
,
and
conditions
of
men
:
seruants
,
and
maisters
:
princes
and
people
:
rich
,
&
poore
:
base
and
honourable
:
for
God
would
all
men
to
be
saued
,
God
hath
chosen
the
poore
to
be
heires
of
his
kingdom
,
but
you
haue
despised
them
:
to
despise
them
whom
God
hath
chosen
:
to
contemne
them
whom
he
accounteth
of
,
is
in
iudgement
to
swa●ue
from
God
,
which
is
peruersnes
:
for
to
oppose
our selues
to
God
in
our
iudgement
,
and
therein
to
be
contrarie
vnto
him
:
to
preferre
those
whom
he
refuseth
&
to
refuse
them
whom
god
preferreth
:
to
honor
them
whom
God
reiecteth
to
reiect
those
whom
God
honoreth
is
wa●wardnes
&
peruersnes
in
iudgment
:
wherof
they
are
guilty
,
which
honor
rich
prophane
persons
,
&
dispise
the
poore
which
are
godly
:
which
is
the
first
euil
in
these
respecters
of
persons
,
by
the
apostle
here
condemned
.
2
The
second
euill
in
them
is
madnes
it
is
a
kinde
of
frantikenes
&
madnes
for
men
to
reuerence
,
honour
and
preferre
those
before
the
godly
brethren
,
whom
they
for
many
causes
ought
rather
to
account
execrable
&
cursed
.
The
prophane
rich
men
for
sundry
causes
ought
to
be
held
as
execrable
&
cursed
;
them
to
honor
,
prefer
&
exalt
these
,
is
a
kind
of
madnes
.
This
do
the
respecters
of
persons
,
who
seeing
a
man
come
in
with
a
gold
ring
on
his
finger
,
&
in
good
●y
apparrell
,
say
;
Sitte
thou
downe
in
a
good
place
:
but
to
the
poore
in
vile
rayment
,
say
with
contempt
;
Sitte
there
,
●or
here
vnder
my
footstoole
.
The
respecters
of
persons
therefore
,
are
not
onely
peruerse
in
iudgement
,
but
mad
after
a
manner
also
.
That
the
rich
ought
rather
to
be
counted
and
helde
●s
cursed
,
then
to
be
honoured
and
preferred
before
the
●oore
brethren
,
the
Apostle
sheweth
:
and
that
for
3
great
●uils
and
sinnes
which
commonly
raigne
in
the
prophane
●ich
men
of
this
world
.
1
The
first
euill
for
the
which
the
prophane
riche
Isai
,
Jeremie
,
Amos
,
and
the
rest
:
haue
been
op●ressed
.
Thus
the
holy
men
of
God
,
the
poore
Saints
and
●rethren
,
in
Fraunce
,
in
Flaunders
,
in
Italie
,
in
Spaine
,
are
●ppressed
by
tyrannie
.
Thus
the
renowmed
Martyrs
in
●ur
own
countrie
and
nation
,
not
long
since
:
haue
in
like
●anner
by
tyrannie
beene
oppressed
.
After
like
manner
,
●●
the
time
of
the
Apostle
,
the
poore
brethren
were
oppressed
by
the
tyrannie
of
rich
men
:
wherefore
the
riche
ought
rather
to
be
accounted
execrable
and
cursed
,
then
with
disdainefull
contempt
of
the
poore
brethren
to
bee
preferred
,
and
honoured
of
men
.
2
The
rich
oppresse
the
poore
by
tyrannie
,
when
in
the
trades
of
this
life
they
deale
hardly
,
deceitfully
,
vnconscionably
,
extremely
.
This
oppression
God
expresly
forbade
his
people
the
Israelites
in
the
law
:
When
thou
sellest
3
The
poore
are
oppressed
also
by
tyrannie
of
the
rich
and
wealthie
,
when
they
wryng
them
by
vsurie
,
forfeitures
,
exactions
,
impositions
,
and
vll
manner
extortion
.
As
the
rich
oppressed
the
poore
by
tyrannie
,
in
the
time
of
the
Prophet
Isai
;
where
against
he
crieth
out
and
complayneth
:
Thus
the
Prophet
condemneth
their
Iudges
,
officers
,
rulers
,
and
rich
men
of
the
land
,
for
their
cruel
extortions
,
exactions
,
oppressions
:
whereby
they
might
be
very
well
compared
to
Wolues
,
Beares
,
Lions
,
and
sauage
Beastes
:
which
rent
and
teare
the
flesh
from
the
bones
,
the
skinne
from
the
backes
,
the
partes
from
the
body
:
so
outragious
is
their
crueltie
.
These
cruel
persons
,
for
their
tyrannous
persecution
and
oppression
,
may
be
compared
to
the
fish
Sargus
,
which
haunting
the
Aegyptian
sea
,
oppresseth
the
little
fishes
,
catching
al
their
meat
and
reliefe
from
them
.
They
are
not
vnlike
the
fish
Scarus
,
which
some
take
to
be
the
Gilthead
,
or
Goldenie
.
Which
fish
chaweth
cud
like
a
beast
,
and
deuoureth
all
the
little
fishes
which
meete
him
.
Such
are
the
rich
men
of
this
worlde
against
the
poore
:
for
like
Sargus
,
they
deuour
the
meat
,
sustenance
and
liuing
of
the
poore
,
and
eate
vp
the
laboures
of
their
hands
,
and
the
sweate
of
their
browes
;
licking
and
wiping
the
fatte
from
the
beard
of
the
poore
.
Like
Scarus
,
they
deuour
the
poore
of
the
land
,
and
eate
vp
the
people
as
it
were
bread
.
These
growe
rich
of
the
pouertie
,
waxe
fatte
of
the
need
,
feed
ful
of
the
emptines
,
cloath
themselues
of
the
nakednes
,
house
themselues
by
the
vnharbouring
,
prank
vp
themselues
by
the
penurie
,
make
themselues
mery
by
the
miserie
of
the
poore
:
and
so
oppresse
them
by
tyrannie
:
for
which
they
should
be
held
accursed
.
4
Finally
,
rich
men
oppresse
the
poore
,
when
they
weary
and
waste
the
bodies
of
the
poore
with
toilesome
labour
vnrewarded
:
as
the
Landlord
vseth
the
poore
Tenant
:
the
rich
the
poore
,
without
hire
:
to
whom
they
doe
seruice
,
for
whom
they
labour
,
toile
and
moile
,
for
feare
:
afflicted
and
oppressed
by
their
tyrannie
.
Herence
is
it
,
that
in
sundrie
places
of
the
land
,
the
poore
Farmer
is
compelled
,
to
carte
,
to
carrie
,
to
plowe
,
to
sowe
,
to
fetch
,
to
beare
,
to
doe
all
manner
busines
for
the
tyrannous
oppression
of
the
Gentleman
.
Thus
and
by
like
meanes
,
the
rich
oppressing
the
poore
by
tyrannie
,
ought
rather
to
be
accounted
accursed
:
then
with
the
contempt
and
disdaine
of
the
poore
,
to
be
preferred
.
Seeing
therefore
the
rich
by
sundrie
waies
afflict
the
poore
,
for
the
which
we
should
hold
them
as
execrable
:
it
is
a
point
of
madnes
for
men
through
partiall
respect
had
to
their
persons
,
to
honour
them
with
contempt
of
the
poore
which
are
godly
.
2
Another
and
seconde
euill
for
which
they
ought
to
be
helde
accursed
,
is
their
crueltie
and
vnmercifulnes
.
Eusebius
,
Nicephorus
,
Socrates
,
and
others
written
,
is
apparantly
euident
.
Or
els
for
their
debts
they
cruelly
handle
them
:
and
other
for
matters
of
no
great
waight
:
or
when
loue
woulde
forgeue
all
,
bring
them
before
seates
of
iudgement
,
sue
them
in
the
lawe
:
wearye
them
with
this
Court
or
that
,
and
shewe
all
vnmercifulnes
against
them
.
Thus
it
is
with
men
in
our
age
:
let
a
poore
man
owe
ought
to
the
rich
,
he
shall
forfette
his
bande
,
he
shall
paye
for
the
time
,
he
shal
be
sued
for
the
debt
with
all
vnmercifulnes
and
crueltie
:
he
shal
be
forced
to
satisfie
to
the
vttermost
farthing
:
which
is
a
sinne
for
which
the
prophane
rich
men
are
to
be
accounted
accursed
.
Or
finally
,
when
rich
men
pretende
title
to
the
right
of
the
poore
:
and
so
wrongfully
sue
him
,
to
take
from
him
his
right
,
patrimonie
,
purchase
,
or
inheritance
:
partly
by
his
owne
countenance
,
partly
by
his
riches
:
calling
the
poor
before
iudgements
for
his
owne
.
Not
that
it
is
now
not
lawfull
for
any
rich
man
to
sue
the
poore
for
his
right
:
or
that
all
rich
men
doe
bring
the
poore
before
iudgement
seates
alwaies
:
for
as
it
is
lawfull
for
the
rich
to
get
his
owne
in
some
respectes
:
So
neither
doth
euery
rich
man
sue
euery
poore
man
which
is
indangered
vnto
him
:
but
because
the
prophane
,
couetous
,
and
wicked
rich
men
commonly
so
doe
:
and
that
then
when
they
should
forgeue
for
Christes
sake
:
as
when
the
poore
is
vnable
to
pay
;
when
he
is
godly
,
and
desirous
to
liue
by
his
labour
,
and
endeuoureth
to
liue
out
of
debt
and
danger
,
and
yet
cannot
.
Now
to
call
such
before
iudgement
seates
:
to
sue
them
for
extremities
:
to
sollicite
and
trouble
such
,
and
with
crueltie
to
seeke
the
vttermost
of
them
:
is
mercilesnes
and
crueltie
,
for
which
the
prophane
rich
men
are
to
bee
accounted
execrable
and
accursed
.
These
wicked
,
prophane
,
vngodly
rich
men
,
care
not
for
wife
nor
children
houshold
nor
familie
of
their
poore
distressed
brethren
:
they
regarde
neither
vertue
,
religion
,
godlines
,
nor
honestie
:
they
turne
their
eyes
from
their
pouertie
,
vnablenes
,
carefull
endeuour
:
they
will
be
satisfied
,
they
will
cast
them
in
prison
,
bring
them
to
seats
of
iudgement
,
keepe
them
in
durance
:
they
wil
make
dice
of
their
bones
,
but
they
will
haue
the
extremitie
of
them
:
and
the
more
godly
men
be
,
the
more
these
tirannes
rage
against
them
:
forgeuing
rather
great
summes
to
the
voluptuous
,
prodigall
,
lasciuious
,
wicked
,
and
wanton
persons
:
then
to
release
small
matters
to
the
godly
.
Seeing
then
the
rich
vse
such
vnmercifulnes
towards
the
poore
,
(
for
which
we
should
rather
account
them
cursed
)
it
seemeth
great
madnes
in
men
so
partially
to
honour
them
,
which
are
thus
wicked
.
3
The
third
sinne
and
euill
in
the
rich
men
of
the
Vnder
the
Gospell
.
Christian
religion
and
the
name
of
Christ
,
is
called
vpon
Christians
:
that
is
,
Christians
are
named
after
the
name
of
Christ
,
as
here
the
Apostle
speaketh
.
The
worthy
name
of
Christ
which
was
called
vpon
the
Saints
:
that
is
,
whereby
the
Saints
were
named
:
being
Christians
,
of
Christ
:
by
the
wicked
worldlings
,
and
prophane
men
of
the
earth
,
is
blasphemed
,
and
euill
spoaken
of
.
For
rich
men
commonly
are
enemies
vnto
religion
:
and
either
openly
they
blaspheme
it
,
or
secreatly
scorne
at
it
.
So
that
as
not
many
wise
(
according
to
the
fleshe
)
nor
many
noble
,
nor
many
mightie
,
are
called
thereunto
:
so
neither
many
rich
men
,
because
their
happinesse
,
trust
,
and
confidence
,
is
in
their
wealth
,
which
withholdeth
from
comming
to
the
kingdome
of
GOD.
For
the
which
cause
our
Sauiour
pronounceth
it
easier
for
a
Camell
to
The
worthie
name
of
Christ
and
his
Gospell
,
as
generally
of
all
men
,
so
specially
of
prophane
rich
men
,
may
two
wayes
be
blasphemed
,
dishonoured
,
and
euil
spoken
of
.
1
When
they
deride
,
iest
,
scorne
,
and
scoffe
at
Christian
religion
:
speaking
maliciously
,
disdainfully
,
against
Christ
and
his
profession
.
Thus
the
Scribes
and
Pharisies
,
with
the
Iewes
,
blasphemed
the
worthy
name
of
our
profession
,
when
they
called
Christ
Samaritan
:
when
they
saide
hee
cast
out
deuils
by
the
power
of
Beelzebub
,
the
Tripert
hist.
lib.
6.
c.
6.
Cyril
contra
Jul.
&c.
the
Philosopher
,
Lucian
the
scorner
,
blasphemed
the
worthie
name
whereby
we
are
called
,
when
they
reuiled
,
reproached
,
spoke
euill
of
,
and
scorned
the
Gospell
.
The
Heathen
Philosophers
,
and
Galen
the
famous
Physicion
,
calling
and
counting
it
follie
,
blasphemed
it
.
All
men
which
by
vile
speeches
,
disgrace
,
discredite
,
reproach
,
or
speake
euill
and
maliciously
of
Christian
religion
,
as
diuers
and
sundrie
wise
prophane
rich
men
offend
,
blaspheme
the
worthie
name
whereupon
we
are
called
:
and
whereby
we
are
called
.
2
As
by
their
speech
,
so
by
their
liues
men
blaspheme
and
dishonour
the
Gospell
,
when
they
which
professe
religion
:
walke
not
,
neither
liue
thereafter
:
by
which
meanes
the
Gospell
is
flaundered
,
dishonoured
,
blasphemed
.
Albeit
both
wayes
the
worthy
name
whereby
Christians
are
called
,
be
blasphemed
by
the
wicked
rich
men
of
the
world
:
yet
the
Apostle
seemeth
to
haue
spoken
of
the
former
kinde
,
whereby
the
Gospell
is
euill
spoken
of
,
and
blasphemed
;
as
by
the
spitefull
,
malicious
,
and
vile
slaunders
,
mockings
,
and
reproaches
of
Christ
and
his
religion
.
Which
thing
while
the
rich
men
of
the
world
doe
,
they
ought
to
be
helde
as
cursed
and
execrable
.
To
honour
such
as
these
are
,
what
madnes
is
it
?
And
as
in
the
Apostles
time
there
were
such
hare-braines
and
frantike
fooles
;
so
this
madnes
also
remayneth
among
vs
in
these
daies
.
For
we
cappe
,
we
crouche
,
we
bowe
,
we
bende
,
we
preferre
,
we
honour
,
we
esteeme
,
we
respect
,
and
that
with
disdaining
of
the
poore
brethren
:
vngodly
men
,
mockers
and
scorners
of
religion
:
arrand
papists
:
knowen
adulterers
:
open
blasphemers
:
dayly
liers
:
luxurious
and
riotous
persons
:
carnall
professours
:
yea
and
professed
enemies
vnto
the
Gospell
,
and
worthie
name
whereby
wee
are
called
:
whose
whole
force
is
bent
:
whose
whole
laboure
is
imploied
:
whose
studie
tendeth
by
all
possible
meanes
,
not
onely
in
part
to
corrupt
,
but
in
whole
to
subuert
Christian
religion
:
to
bring
in
idolatrie
,
restore
superstition
,
and
sowe
the
seede
of
scisme
in
the
Church
of
Iesus
Christ
.
What
madnesse
is
this
in
our
braines
:
what
phrensie
hath
possessed
vs
:
what
lacke
of
sense
and
reason
,
what
doting
follie
hath
bewitched
vs
?
These
are
then
the
two
euils
which
in
accepters
of
mens
persons
,
are
here
condemned
:
peruersnesse
of
iudgement
in
preferring
the
prophane
rich
,
whom
God
abhorreth
:
and
contemning
the
poore
godly
,
whom
he
hath
called
:
and
their
doting
madnesse
,
in
that
they
honour
and
preferre
those
,
who
for
their
tyrannie
,
vnmercifulnesse
,
and
extreeme
crueltie
towards
the
Saints
,
and
their
horrible
blasphemie
,
whereby
they
blaspheeme
and
speake
euill
of
the
worthie
name
whereby
we
are
called
:
are
to
be
counted
execrable
and
cursed
.
And
this
is
the
second
thing
in
this
first
reason
to
be
considered
:
the
euils
which
in
respecters
of
persons
,
in
the
professing
of
the
Gospel
of
Christ
,
are
here
condemned
.
3
The
third
thing
in
this
first
argument
,
is
the
conclusion
,
Thereunto
Saint
Iames
answereth
:
if
in
deede
you
loue
according
to
the
true
meaning
&
tenour
of
the
law
,
which
willeth
vs
to
loue
our
neighbour
as
our selues
,
and
counteth
all
men
our
neighbour
:
and
therefore
inioyneth
loue
generally
towardes
all
to
bee
extended
:
you
doe
well
.
But
if
you
regarde
in
your
loue
,
the
persons
of
men
,
and
loue
,
honour
,
&
preferre
men
,
because
of
their
riches
,
pompe
,
glorie
,
and
outwarde
appearance
;
you
sinne
,
and
become
transgressours
of
the
law
.
If
you
loue
euen
the
rich
also
as
men
,
you
do
wel
;
but
if
you
loue
and
honour
them
because
of
their
riches
,
you
doe
sinne
,
and
transgresse
the
law
.
This
conclusion
in
these
two
verses
contayned
,
ministreth
vnto
vs
the
consideration
of
foure
things
.
1
What
the
royall
lawe
is
,
here
mencioned
.
2
Why
this
lawe
is
called
a
royall
lawe
.
3
What
this
royall
lawe
commaundeth
men
.
4
Howe
this
lawe
is
fulfilled
.
1
The
lawe
which
here
is
called
royall
,
is
the
lawe
of
loue
and
righteousnesse
:
prescribing
what
duetie
to
euerie
one
pertaineth
:
and
it
containeth
that
part
of
the
lawe
,
which
in
the
second
table
is
deliuered
:
teaching
vs
to
loue
one
without
hating
of
another
:
to
honour
one
,
without
contemning
of
another
:
to
preferre
one
,
without
disdaine
of
another
:
to
regarde
the
rich
,
without
neglect
of
the
poore
brethren
.
The
lawe
of
loue
therefore
,
which
prescribeth
what
duetie
is
to
bee
perfourmed
to
euerie
one
:
is
the
royall
lawe
,
by
Saint
Iames
here
mencioned
.
But
if
you
fulfill
the
royall
law
,
which
sayeth
,
thou
shalt
loue
thy
neighbour
as
thy selfe
,
you
doe
well
.
2
This
lawe
of
loue
here
called
the
royall
lawe
,
is
therefore
called
the
royall
lawe
:
1
Because
it
is
from
a
King
:
not
mortall
but
immortall
:
euen
the
king
of
kings
and
Lord
of
Lords
,
euen
from
God
.
This
law
then
proceeding
from
this
King
,
is
called
the
kings
lawe
the
royall
3
This
law
furthermore
is
called
royall
:
because
it
is
like
the
kings
high
way
:
for
as
the
kings
high
way
is
open
for
euerie
man
to
passe
therein
,
and
bringeth
men
from
place
to
place
foorth
out
right
,
without
turnings
:
So
the
lawe
of
GOD
,
which
is
the
lawe
of
loue
,
is
open
,
plaine
,
without
turnings
,
of
all
men
to
bee
gone
in
,
trauailed
,
past
through
,
not
turning
either
to
the
right
hande
,
or
to
the
left
,
through
respect
of
persons
:
whereunto
who
so
respecteth
,
declineth
,
turneth
out
of
the
high
way
,
and
wandereth
:
3
The
law
of
loue
being
this
roiall
law
,
and
for
these
causes
so
called
:
enioyneth
men
to
loue
their
neighbours
as
themselues
.
In
which
,
three
things
may
here
briefly
be
obserued
.
1
What
this
law
requireth
:
loue
.
2
To
whom
:
to
our
neighbour
.
3
How
?
as
to
our selues
.
That
Gods
lawe
requireth
loue
,
who
readeth
the
Scriptures
,
and
seeth
not
?
who
peruseth
the
word
of
god
,
and
is
ignorant
?
God
himselfe
in
the
verie
lawe
,
expresly
to
Galath
.
being
verie
aged
,
and
not
able
without
helpe
to
ascende
into
the
Pulpet
▪
preached
still
of
loue
,
vntill
his
auditours
were
wearie
of
the
same
:
to
whom
he
answered
,
it
was
the
thing
that
the
whole
lawe
required
,
and
enioyned
of
God
:
which
who
so
hath
,
hath
all
things
.
Wherefore
if
we
looke
,
either
into
the
olde
Testament
,
or
the
newe
:
wee
shall
finde
that
the
royall
lawe
of
God
enioyneth
loue
.
Whereof
we
are
forgetfull
,
when
enuie
and
malice
:
hatred
,
and
rancour
:
debate
,
and
contention
:
couetousnesse
and
vsurie
:
slaundering
and
backebiting
:
lying
,
and
deceite
:
separating
our selues
from
the
brethren
:
respect
of
riches
,
honour
,
glory
,
worldly
pompe
:
not
of
religion
,
pietie
and
godlinesse
,
reigneth
in
our
hearts
.
The
persons
whom
we
must
loue
,
are
our
neighbors
:
thou
shalt
loue
thy
neighbour
as
thy selfe
.
But
who
is
doctrine
Christ
.
c.
30.
needfull
:
either
remaineth
due
,
if
it
be
required
.
And
citing
that
place
of
Saint
Paul
,
thou
shalt
not
commit
adulterie
:
thou
shalt
not
kill
:
thou
shalt
not
steale
:
thou
shalt
not
beare
false
witnesse
against
thy
neighbour
:
and
if
there
bee
any
other
commaundement
,
it
is
briefly
contained
in
this
:
thou
shalt
loue
thy
neighbour
as
thy selfe
:
by
neighbour
(
saith
he
)
must
wee
vnderstande
all
men
,
vnlesse
we
will
say
:
it
is
lawfull
to
commit
adulterie
with
the
wife
,
or
some
:
or
to
kill
some
:
or
to
rob
some
,
or
beare
false
witnesse
against
some
.
But
seeing
these
cannot
lawfully
be
done
against
any
,
therefore
vnder
neighbour
,
euerie
man
is
comprised
.
In
his
worke
of
true
religion
,
reprouing
men
,
for
louing
men
,
not
because
they
were
men
,
and
the
creatures
of
God
:
but
because
they
The
manner
howe
wee
must
loue
,
is
,
as
our selues
.
And
euerie
man
vnfeignedly
,
feruently
,
continually
,
loueth
himselfe
:
so
must
wee
also
loue
our
neighbours
:
albeit
straungers
,
albeit
enemies
,
who
are
all
our
neighbours
,
4
This
then
being
the
summe
and
substance
of
this
royall
lawe
,
to
loue
our
neighbours
as
our selues
:
who
finally
may
be
saide
to
fulfill
this
lawe
?
They
fulfill
the
royall
lawe
of
loue
:
who
through
faith
,
working
by
loue
,
The
obedience
and
fulfilling
of
Gods
law
,
is
accepted
according
to
the
measure
of
faith
,
distributed
to
euery
Iames
Chap.
2.
verses
10.
11.
12.
13.
Sermon
11.
10
For
whosoeuer
shall
keepe
the
whole
lawe
,
and
yet
faileth
in
one
point
,
he
is
guiltie
of
all
.
11
For
he
that
said
,
thou
shalt
not
commit
adulterie
:
said
also
,
thou
shalt
not
kill
.
Now
though
thou
committest
none
adulterie
:
yet
if
thou
killest
,
thou
art
a
transgressour
of
the
law
.
12
So
speake
ye
,
and
so
doe
,
as
they
that
shal
be
iudged
by
the
law
of
libertie
.
13
For
there
shall
be
condemnation
mercilesse
,
to
him
that
sheweth
no
mercie
:
and
mercie
reioyceth
agaynst
condemnation
.
THe
second
reason
and
argument
,
why
men
preferring
the
rich
to
the
poore
,
with
contempt
,
do
sin
,
&
offend
:
is
drawne
from
the
nature
of
the
law
of
God
:
flowing
and
following
out
of
the
former
conclusion
:
&
it
is
this
.
They
greatly
offend
the
law
of
god
,
who
honor
some
ambiciously
,
&
disdain
other
contemptuously
:
this
they
do
,
which
honor
the
rich
which
are
vile
,
prophane
,
&
wicked
:
&
disdain
those
poor
which
are
honest
,
vertuous
,
&
godly
:
therfore
such
as
respect
the
persons
of
men
,
esteeming
faith
and
religion
according
to
the
outwarde
appearaunce
:
sinne
and
doe
against
the
lawe
of
God
.
Of
which
law
,
euerie
part
,
member
,
branch
,
and
point
,
is
so
vnited
and
knit
togither
:
as
that
if
we
keepe
all
the
rest
,
and
yet
faile
in
any
one
:
as
that
we
obserue
all
other
partes
of
the
lawe
:
yet
regard
the
outward
appearance
of
men
,
and
so
haue
the
faith
of
Iesus
Christ
in
respect
of
persons
,
we
are
guiltie
of
the
whole
:
and
so
transgresse
the
law
of
God
.
Which
reason
in
these
verses
is
contained
.
-
In
the
which
wordes
and
verses
,
containing
the
second
argument
why
respecters
of
mens
persons
do
sinne
:
three
things
are
to
be
noted
.
namely
:
-
1
The
proposition
:
he
that
keepeth
the
whole
law
,
yet
faileth
in
one
point
,
is
guiltie
of
the
whole
.
ver.
10.
-
2
The
confirmation
of
the
proposition
:
he
that
said
,
thou
shalt
not
commit
adulterie
,
said
also
,
thou
shalt
not
kil
.
&c.
-
3
The
conclusion
,
in
which
are
to
be
noted
2.
things
-
1
The
conclusion
it selfe
.
v.
12.
-
2
The
reason
of
the
conclusion
.
v.
13
1
Of
these
three
,
the
first
is
the
proposition
,
the
state
of
the
matter
,
the
setting
downe
of
the
thing
which
is
in
handling
:
and
it
is
this
:
Whosoeuer
keepeth
the
whole
lawe
,
yet
offendeth
or
fayleth
in
one
poynt
thereof
:
hee
is
guiltie
of
all
.
Therefore
that
man
which
keepeth
all
the
rest
of
the
lawe
,
and
yet
respecteth
the
personne
of
the
prophaine
riche
man
,
and
coptemneth
the
poore
,
godly
,
religious
,
and
honest
:
is
guiltie
of
all
the
whole
lawe
.
Men
cutting
off
from
the
lawe
what
seemeth
them
good
,
and
keeping
not
the
whole
lawe
indifferently
:
transgresse
the
law
,
and
offend
against
it
.
Such
are
they
,
which
being
by
Gods
law
charged
indifferently
to
loue
all
men
,
and
count
them
their
neighbours
:
and
in
token
of
loue
,
honour
some
with
contempt
of
others
:
as
men
reuerencing
the
wealthy
though
they
be
wicked
,
and
disdaining
the
poore
Saintes
and
brethren
.
These
men
therefore
are
guiltie
of
the
whole
lawe
.
But
how
is
this
true
?
Surely
in
as
much
as
the
law
is
so
vnited
and
knitte
together
in
euery
part
,
as
that
who
soeuer
offendeth
in
one
iote
,
is
guiltie
of
all
in
the
sight
of
God
.
How
is
he
guiltie
of
the
whole
lawe
,
that
faileth
but
in
one
point
or
part
thereof
?
Two
waies
,
1
Who
so
obserueth
all
the
whole
law
,
yet
by
respecting
the
persons
of
men
,
offendeth
against
loue
,
he
is
guiltie
of
the
whole
law
:
For
loue
is
the
fulfilling
of
the
law
.
Who
so
offendeth
against
that
which
conteineth
all
the
rest
,
and
is
the
accomplishment
of
the
whole
,
is
guiltie
of
the
whole
.
Now
the
Scripture
teacheth
,
that
loue
is
the
fulfilling
of
the
lawe
.
2
A
man
obseruing
the
whole
law
,
yet
offending
against
one
point
or
parte
thereof
,
is
guiltie
of
the
whole
:
because
no
man
can
perfectly
keepe
any
part
of
the
lawe
,
as
it
should
be
kept
,
which
keepeth
not
the
whole
:
therefore
in
failing
in
one
iote
of
the
law
,
men
faile
(
as
it
were
)
in
all
,
and
are
guiltie
of
all
.
For
all
the
parts
and
precepts
of
the
law
are
so
knitte
and
vnited
together
in
an
inseperable
coniunction
:
as
that
who
so
keepeth
any
one
perfectly
,
keepeth
all
:
who
so
offendeth
against
any
one
,
offendeth
against
all
,
and
is
guiltie
of
all
.
And
is
not
this
agreeable
to
Moses
doctrine
,
who
holdeth
all
men
vnder
a
bitter
curse
,
which
obserue
not
Doth
not
our
Sauiour
teach
,
that
vnlesse
we
obserue
his
whole
doctrine
,
when
we
professe
him
,
and
are
baptized
in
his
name
:
that
it
preuaileth
little
to
obserue
some
?
Wherefore
,
as
when
a
Prince
enioyneth
his
Subiects
the
obseruing
of
all
his
lawes
and
ordinances
which
he
geueth
them
:
if
any
one
obserue
all
the
rest
,
saue
onely
one
,
wherein
he
offendeth
:
the
same
is
a
breaker
of
the
kings
commaundement
,
and
hath
transgressed
the
law
of
his
Prince
,
and
is
subiect
to
the
penaltie
which
is
threatened
the
transgression
of
the
whole
lawe
:
Euen
so
,
God
enioyning
vs
sundrie
precepts
,
&
willing
vs
to
obserue
them
all
:
If
any
man
obserue
nine
of
the
commaundementes
,
yet
offende
in
the
tenth
:
hee
is
a
transgressor
of
the
lawe
,
and
is
guiltie
of
the
whole
law
:
Whereunto
full
and
perfect
obedience
is
enioyned
.
Thus
they
which
obserue
all
the
rest
of
the
law
,
and
yet
offend
in
any
one
point
:
are
held
as
transgressours
of
the
whole
lawe
,
whereof
they
are
guiltie
:
for
the
law
is
as
wel
broaken
in
one
,
as
in
many
offences
:
though
not
so
greeuouslie
in
one
,
as
in
many
.
And
as
a
iudge
,
hauing
twelue
malefactors
deseruing
like
sentence
,
to
be
punished
in
like
manner
,
all
whom
the
law
requireth
to
be
executed
:
if
he
hang
eleuen
,
and
let
the
twelfe
escape
for
fauour
:
he
is
an
vniust
,
a
wicked
and
corrupt
iudge
in
that
action
,
euen
as
if
he
saued
foure
,
sixe
,
or
more
:
euen
so
,
when
men
offend
in
one
point
of
the
lawe
,
though
they
obserue
all
the
rest
:
they
are
guiltie
of
the
whole
:
in
as
much
as
in
one
,
as
well
as
in
many
,
it
is
broaken
.
Whereof
the
Apostle
Saint
Iames
admonishing
such
as
wil
be
counted
iust
,
and
obseruers
of
the
lawe
,
and
yet
haue
the
faith
of
our
Sauiour
Iesus
Christ
in
respect
of
persons
:
protesteth
vnto
them
,
that
if
they
keepe
all
the
rest
of
the
law
of
God
,
yet
in
this
one
thing
,
which
is
against
loue
,
they
fall
away
from
duetie
:
they
are
guiltie
of
all
.
If
he
that
keepeth
the
whole
law
,
beside
that
one
thing
wherein
he
offendeth
:
and
in
that
one
offending
,
be
guiltie
of
the
whole
law
:
then
it
may
seeme
,
that
it
is
all
one
to
offend
in
one
,
and
in
many
precepts
of
the
lawe
:
that
it
is
like
sinne
to
transgresse
in
any
one
tittle
or
iote
,
and
in
the
whole
lawe
:
equall
sinne
to
breake
one
,
and
all
the
precepts
and
commandements
of
the
law
of
God
:
and
so
all
sinnes
may
seeme
alike
and
equall
,
as
the
Stoicall
Philosophers
were
of
opinion
.
Hereunto
be
it
answered
,
that
the
Apostle
saith
not
;
he
that
keepeth
the
whole
law
,
and
offendeth
in
one
point
thereof
,
is
guiltie
of
the
whole
,
in
like
manner
,
or
alike
,
as
if
he
had
offended
in
the
whole
,
and
euery
point
thereof
:
but
he
is
guiltie
of
the
whole
.
Guiltie
he
is
of
the
whole
,
who
offendeth
in
one
:
but
not
so
guiltie
,
nor
so
greeuously
offending
,
as
if
he
offended
in
euery
point
of
the
lawe
.
So
that
the
Stoicall
equalitie
of
sinnes
(
that
all
sinnes
are
like
)
may
not
herence
be
gathered
,
nor
auouched
.
Which
opinion
of
those
blockish
,
not
Philosophers
in
deede
,
but
meere
fooles
rather
,
is
hissed
out
of
the
Schoole
of
Christ
.
And
as
it
may
not
herence
be
gathered
:
so
may
it
diuersly
be
confuted
,
1
All
sinnes
not
to
be
equall
it
appeareth
manifestly
,
if
that
we
looke
into
the
causes
,
the
beginnings
,
and
the
affections
from
whence
sinnes
rise
in
men
.
These
considered
,
one
sinne
shal
be
seene
greater
or
lesse
then
another
.
For
who
seeth
not
,
that
sinnes
proceeding
of
malicious
wickednes
,
are
greater
then
such
as
be
committed
of
infirmitie
,
weaknes
ignorance
?
This
the
holy
Prophet
Dauid
that
man
of
God
knew
,
who
looking
into
the
causes
Saint
Paul
in
two
most
worthie
places
to
the
Hebrewes
,
Finally
,
Saint
Iames
this
our
Apostle
,
in
this
his
Epistle
,
2
As
of
their
causes
sinnes
are
iudged
:
so
also
they
are
iudged
of
their
euents
,
sinnes
of
malicious
wickednes
,
thrust
out
and
expell
the
holy
Ghost
,
and
Spirit
of
God
:
so
doe
not
sinnes
of
infirmitie
.
Therefore
sinnes
of
malicious
wilfulnes
,
are
greater
then
sinnes
of
infirmitie
.
Sinnes
of
wilfulnes
abolish
all
faith
from
the
hearts
;
and
all
repentance
from
the
liues
of
men
:
and
so
consequently
all
3
If
we
looke
into
the
inequalitie
of
punishments
,
they
also
argue
inequalitie
of
sinnes
:
for
it
were
against
equitie
and
right
to
punish
like
sinnes
,
in
one
more
sharply
,
in
another
more
slenderly
.
Wherefore
seeing
almighty
God
,
(
the
righteous
and
iust
iudge
of
the
whole
earth
,
)
Adam
.
Salomon
in
his
booke
of
wisdome
,
in
the
difference
of
punishment
,
intimateth
Thus
hee
shewetb
,
that
the
sinnes
of
Corazin
and
In
that
he
therfore
denounceth
heauier
iudgement
against
these
Cities
,
then
against
Tyrus
,
Sydon
,
and
Sodoma
:
it
appeareth
that
their
sinnes
were
the
greater
;
&
so
they
were
indeede
,
in
respect
of
their
knowledge
of
Gods
will
,
and
the
manifolde
myracles
they
had
shewed
them
,
to
prouoke
them
,
which
were
not
done
vnto
Tyrus
,
Sidon
,
or
Sodoma
,
the
famous
Cities
.
To
like
purpose
,
Saint
Paul
maketh
difference
of
mens
sinnes
by
the
difference
of
the
punishments
thereunto
threatned
or
inflicted
:
Salomon
the
wise
man
,
shewing
that
thefte
is
not
so
ciuit
.
Dei
.
punishments
,
and
seeing
that
inequalitie
of
paines
,
doe
growe
of
the
inequalitie
of
offences
and
sinnes
:
writeth
,
that
hell
fire
shall
bee
greater
or
lesser
,
according
to
the
wickednesse
of
men
.
Whose
sinnes
therefore
are
greater
,
their
punishment
shal
be
sharper
:
whose
sinnes
,
are
lighter
,
their
paines
shall
bee
easier
.
So
that
inequalitie
of
punishments
,
doth
rightly
argue
inequalitie
of
offences
.
God
almightie
,
in
his
word
and
law
,
partly
inflicting
,
partly
threatning
greater
punishment
to
one
sinne
then
to
an
other
:
doth
thereby
sufficiently
teach
vs
the
inequalitie
of
sinnes
,
by
men
against
him
committed
.
4
Neither
this
onely
,
but
euen
mans
owne
conscience
,
when
he
hath
committed
sinne
,
sheweth
and
testifieth
inequalitie
of
sinne
:
in
that
he
is
more
vexed
&
troubled
in
mind
,
for
some
one
,
then
for
another
sinne
:
more
inwardly
tormented
for
committing
adulterie
,
in
breaking
the
promise
,
which
he
made
before
God
and
his
holy
Congregation
:
then
for
theft
:
more
in
minde
disquieted
for
the
committing
of
murther
:
then
for
oppressing
his
neighbour
in
bargaining
:
more
burthened
in
conscience
for
slaying
his
owne
father
and
mother
,
then
any
other
man
or
woman
:
more
grieued
in
spirite
for
horrible
blasphemie
against
GOD
,
and
his
Sonne
Christ
,
whose
soul
men
slay
,
as
it
were
:
whose
bodie
they
rent
:
whose
sides
they
pierse
:
whose
flesh
they
teare
:
whose
heart
they
wounde
:
whose
bloud
they
shedde
:
whose
name
they
prophane
by
cursed
,
execrable
,
cruell
,
and
vngodly
othes
:
then
for
slaunder
or
backebiting
of
their
brethren
.
Hauing
this
testimonie
of
our
conscience
,
which
by
the
instinct
and
light
of
nature
is
imprinted
,
and
impressed
in
mens
hearts
:
it
is
euident
that
there
is
great
difference
and
inequalitie
of
sinnes
.
Which
thing
wee
may
see
in
Cain
,
whose
sinnes
were
This
wee
finde
and
knowe
to
bee
most
true
,
both
in
hystories
sacred
,
and
also
prophane
:
in
common
vse
and
practise
of
our
times
:
that
some
one
sinne
so
much
more
then
others
,
haue
disquieted
mens
mindes
:
as
that
some
therefore
haue
fallen
phrentike
:
others
become
desperate
:
some
haue
beene
dayly
disquieted
,
and
haue
languished
away
:
others
haue
beene
the
butchers
of
their
owne
bodies
:
whereby
appeareth
euidently
inequalitie
of
sinne
.
5
Moreouer
,
not
onely
Gods
lawes
,
but
ciuill
Iawes
acknowledge
inequalitie
of
sinnes
:
in
that
they
doe
not
onelie
set
downe
greater
punishment
to
one
sinne
,
then
to
another
:
but
also
giue
more
sharpe
charge
for
the
auoyding
of
one
sinne
,
then
of
another
.
As
Gods
lawe
chiefly
forbiddeth
idolatrie
,
which
is
spirituall
fornication
:
mans
lawe
chiefly
forewarneth
to
beware
of
disloyaltie
,
rebellion
,
and
rising
vp
against
their
princes
:
wherby
it
appeareth
that
these
are
greatest
sins
,
both
before
God
and
men
:
and
so
an
equalitie
of
sinnes
.
6
The
verie
Scriptures
of
GOD
,
the
woorde
of
trueth
witnesseth
,
that
one
sinne
is
greater
then
an
other
:
therefore
vndoubtedly
sinnes
are
vnequall
.
Almightie
GOD
comparing
the
sinnes
of
Hierusalem
7
As
one
vertue
is
more
excellent
then
another
:
so
is
one
sinne
&
vice
worse
then
another
:
but
S.
Paul
maketh
2
This
proposition
of
the
Apostle
,
is
in
the
seconde
place
confirmed
:
that
hee
that
transgresseth
in
any
one
point
of
the
lawe
,
is
guiltie
of
the
whole
.
And
his
reason
or
proofe
is
fetched
from
God
,
the
authour
and
maker
of
the
lawe
:
who
,
as
he
is
alwayes
like
himselfe
,
and
one
;
so
hath
hee
vnited
euerie
part
of
the
lawe
in
so
narrowe
and
streight
coniunction
:
as
that
hee
that
offendeth
in
anie
one
poynt
,
breaketh
all
,
and
is
guiltie
of
the
whole
.
For
one
and
the
same
God
,
which
forbiddeth
committing
of
adulterie
,
forbiddeth
also
the
committing
of
murther
:
So
that
if
we
commit
not
adulterie
,
yet
if
wee
commit
murther
,
we
haue
transgressed
the
lawe
.
He
that
forbiddeth
theft
,
forbiddeth
also
false
witnesse
.
If
wee
steale
not
,
yet
beare
false
witnesse
agaynst
our
brethren
,
wee
haue
transgressed
the
lawe
.
The
same
God
forbiddeth
drunkennesse
,
which
also
forbiddeth
wantonnesse
:
If
therefore
we
be
not
wanton
,
yet
bee
drunken
,
we
are
transgressours
of
the
whole
lawe
.
To
be
short
,
the
same
God
which
commaundeth
one
thing
,
commaundeth
also
another
:
hee
that
forbiddeth
one
sinne
,
forbiddeth
also
another
:
So
that
if
a
man
seeme
to
keepe
the
whole
lawe
,
●hat
onelie
part
wherein
hee
offendeth
excepted
,
and
therein
fayleth
:
hee
is
guiltie
of
all
.
Wherehence
then
it
followeth
,
that
if
men
keepe
all
the
rest
of
the
lawe
,
besides
this
one
thing
:
that
hee
respecteth
the
persons
of
men
,
and
so
offende
agaynst
the
lawe
of
loue
:
hee
sinneth
agaynst
the
lawe
,
and
is
guiltie
of
all
the
whole
lawe
:
because
hee
that
commaunded
the
other
partes
of
the
lawe
,
commaundeth
this
also
:
so
that
his
will
is
broken
in
one
,
as
well
as
in
many
poynts
of
the
lawe
.
Thus
the
Apostle
reasoneth
from
the
authour
of
the
lawe
,
who
willeth
that
euerie
part
thereof
be
obserued
.
What
sayeth
some
man
:
is
hee
that
preferreth
the
prophane
rich
man
,
before
the
poore
godly
person
,
and
therein
offending
,
guiltie
of
the
sinne
of
adulterie
,
murther
,
blasphemie
,
vnlawfull
lust
,
concupiscense
,
couetousnesse
and
the
rest
?
Or
committeth
he
all
the
sinnes
in
the
lawe
forbidden
,
which
committeth
one
onely
sinne
,
and
therein
offendeth
?
No
assuredly
.
But
because
the
breach
of
one
title
of
the
lawe
,
is
the
turning
away
from
the
will
of
GOD
,
the
lawe
maker
:
whose
will
is
transgressed
in
the
neglecting
of
anie
one
duetie
:
therefore
hee
which
offendeth
in
one
poynt
,
is
helde
as
guiltie
of
the
whole
lawe
.
Such
therefore
as
regarde
the
persons
of
the
rich
,
with
disdainefull
contempt
of
the
poore
:
transgresse
the
lawe
therein
,
and
are
guiltie
of
the
whole
lawe
:
if
wee
respect
the
Maiestie
of
God
,
which
is
hurt
as
well
in
the
breach
of
one
,
as
of
many
precepts
,
albeit
(
as
hath
beene
said
)
not
so
grieuously
.
Which
is
here
set
downe
by
the
Apostle
,
least
anie
shoulde
seeme
to
flatter
and
excuse
himselfe
,
or
vaunt
himselfe
for
guiltlesse
,
when
hee
obserueth
all
the
rest
of
the
lawe
;
yet
in
anie
iot
thereof
offendeth
.
Wherefore
(
as
if
the
Apostle
shoulde
say
)
let
vs
graunt
that
in
manie
things
you
obserue
and
keepe
the
lawe
,
and
therein
offende
not
:
yet
can
you
not
denie
,
but
that
in
preferring
the
wicked
wealthie
rich
men
before
the
godly
poore
brethren
:
you
haue
the
fayth
of
Iesus
Christ
in
respect
of
persons
:
in
doing
whereof
,
his
will
is
broken
,
who
hath
commaunded
the
rest
of
the
lawe
:
and
so
you
are
guiltie
of
the
whole
lawe
.
For
hee
that
commaundeth
one
thing
in
the
lawe
,
commaundeth
another
:
he
that
commaundeth
we
should
not
commit
adulterie
,
commaundeth
also
,
that
wee
shoulde
not
kill
:
whereof
,
in
whether
soeuer
we
offende
,
his
lawe
is
broken
:
his
will
and
pleasure
transgressed
:
therefore
therein
offending
,
wee
are
guiltie
of
the
whole
lawe
of
God
.
Thus
the
Apostle
by
this
reason
drawne
from
example
of
the
partes
of
the
lawe
,
which
are
all
enioyned
by
the
same
law-maker
which
is
God
:
proueth
the
former
proposition
:
who
so
euer
keepeth
the
whole
lawe
,
and
fayleth
in
one
point
,
is
guiltie
of
all
.
For
hee
that
saide
,
thou
shalt
not
commit
adulterie
,
saide
also
,
thou
shalt
not
kill
:
wherefore
if
thou
commit
not
adulterie
,
yet
if
thou
kill
:
thou
art
a
transgressour
of
the
lawe
.
These
thinges
beeing
so
manifest
,
we
need
no
further
to
dilate
this
matter
:
this
for
the
proofe
of
a
thing
so
plaine
,
being
sufficient
.
3
The
thirde
and
last
thing
in
this
seconde
reason
,
is
the
conclusion
,
in
the
12.
and
13.
verses
contained
.
In
which
conclusion
there
are
two
things
to
bee
noted
.
1
The
conclusion
it selfe
.
2
The
reason
of
the
conclusion
.
This
conclusion
,
is
as
an
exhortation
:
so
speake
,
and
so
doe
,
as
they
which
shall
bee
iudged
by
the
lawe
of
libertie
.
Whereby
wee
are
aduertised
,
that
such
as
will
be
exempted
and
cleared
from
the
curse
of
the
law
:
must
both
so
speake
and
so
doe
,
as
they
which
hope
to
bee
iudged
by
the
lawe
of
libertie
:
In
all
our
doings
,
in
all
our
sayings
,
in
all
our
actions
,
in
all
our
speeches
,
so
to
conforme
our selues
to
the
nourishing
of
loue
:
as
they
which
hope
thereby
to
bee
absolued
from
death
and
damnation
.
Wherefore
it
is
good
to
bewarie
and
charie
both
in
our
doings
,
and
in
our
sayings
also
:
that
neither
in
the
one
,
neither
in
the
other
,
wee
fall
away
from
perfourming
of
duetie
of
loue
one
to
another
:
which
care
who
so
euer
neglecteth
:
shall
not
taste
of
the
grace
of
God
,
who
hath
in
singular
loue
,
and
tender
mercie
deliuered
vs
from
the
curse
of
the
lawe
especially
vpon
condition
,
that
as
thereby
wee
are
partakers
of
his
vnspeakable
loue
:
so
wee
should
in
like
manner
cheerish
and
maintaine
charitie
among
our selues
,
wherunto
this
partiall
preferring
of
persons
is
contrarie
.
By
the
lawe
of
libertie
,
some
vnderstand
the
law
of
loue
:
which
therefore
is
called
the
lawe
of
libertie
,
because
through
loue
wee
are
deliuered
from
sinnes
:
for
that
our
sinnes
and
iniquities
are
couered
before
God
,
Chapter
verse
25.
Gospell
it selfe
:
or
the
mercie
of
GOD
,
in
the
Gospell
preached
vnto
men
:
and
the
Gospel
or
mercie
of
God
,
may
therefore
be
called
the
law
of
libertie
because
they
which
are
effectually
partakers
thereof
,
are
thereby
deliuered
from
the
curse
of
the
lawe
:
from
dreade
of
death
;
from
power
of
Satan
;
from
slauerie
of
sinne
;
and
translated
into
the
glorious
libertie
of
the
sonnes
of
And
here
to
bee
iudged
,
is
to
bee
discharged
,
quitte
,
deliuered
,
and
absolued
from
death
and
damnation
:
as
the
place
it selfe
may
import
vnto
vs
;
so
doe
,
and
so
speake
,
as
they
which
shall
bee
iudged
by
the
lawe
of
libertie
:
that
is
such
as
trust
by
the
mercie
of
God
to
be
deliuered
from
death
and
damnation
.
The
reason
of
this
exhortatorie
conclusion
is
:
there
shall
bee
condemnation
mercilesse
vnto
him
that
sheweth
no
mercie
;
and
mercie
reioyceth
agaynst
condemnation
.
Such
as
in
disdayning
and
contemning
the
poore
,
and
preferring
the
rich
,
beeing
prophane
and
wicked
,
shewe
themselues
mercilesse
and
voyde
of
loue
:
shall
themselues
taste
,
not
of
mercie
,
but
of
iudgement
;
not
of
loue
,
but
of
the
wrath
of
GOD
:
but
they
which
in
this
poynt
fulfill
the
royall
lawe
of
GOD
,
commaunding
men
to
loue
their
neighbours
as
themselues
;
and
so
shewe
themselues
mercifull
,
euen
towardes
the
poore
brethren
:
they
shall
triumph
ouer
iudgement
and
condemnation
,
whereunto
they
shal
not
be
subiect
.
This
thing
,
as
in
the
proposed
matter
it
is
most
true
:
so
in
other
officices
and
dueties
,
it
is
no
lesse
manifest
:
for
generally
who
so
is
of
an
hard
heart
,
merlesse
,
currish
and
cruell
towarde
men
:
shall
finde
God
seuere
,
rough
,
&
sharpe
against
himself
.
For
mercy
shal
be
restrained
from
those
which
shew
no
mercie
,
and
iudgement
,
or
condemnation
mercilesse
,
shal
be
to
them
which
shewe
no
mercie
.
If
in
Christian
assemblies
,
men
preferre
the
rich
with
mercilesse
contempt
of
the
poore
brethren
:
Almightie
God
in
the
assemblie
of
his
Saints
,
and
in
the
meeting
together
of
thousands
and
ten
thousands
of
his
angels
:
shal
neglect
&
disdaine
them
.
In
the
works
of
mercy
who
so
is
merciles
▪
shall
finde
no
mercie
:
for
he
that
stoppeth
Almightie
God
in
his
prophet
,
sheweth
himselfe
angrie
,
If
we
geue
by
hard
measure
of
rash
and
cruel
iudgement
,
wee
shall
reape
,
and
receaue
againe
by
the
like
.
Wherefore
our
Sauiour
Christ
exhorteth
men
not
rashlie
to
iudge
or
condemne
:
least
they
be
likewise
iudged
and
Such
then
as
are
mercilesse
,
and
nourish
not
loue
,
shall
not
only
not
obteine
mercie
,
but
cannot
aske
mercie
at
the
hands
of
GOD
or
man
.
For
with
what
face
,
what
looke
,
what
countenance
can
they
aske
that
,
which
they
haue
denied
to
others
?
Yea
,
experience
and
vse
of
things
doe
plentifully
teach
vs
,
that
mercie
shal
be
denied
the
mercilesse
:
and
condemnation
without
pittie
,
shewed
vpon
them
which
shew
no
mercie
.
Haue
we
not
seene
many
pinched
with
pouertie
,
bitten
with
famine
,
eaten
with
noysome
diseases
,
spoiled
of
their
wealth
,
robbed
of
their
riches
,
vexed
in
their
mindes
,
tormented
in
their
bodies
,
afflicted
on
euerie
side
:
who
in
the
daies
of
their
flourishing
wealth
,
in
the
soundnes
and
health
of
their
bodies
,
and
quietnes
of
their
mindes
,
haue
beene
merciles
towardes
such
,
as
in
this
wise
were
afflicted
?
Hath
not
condemnation
,
execution
,
punishment
,
been
merciles
towardes
them
,
for
that
they
shewed
no
mercie
?
This
is
therefore
generally
in
al
things
,
particularly
true
,
in
hauing
the
faith
of
our
glorious
Lord
Iesus
Christ
,
in
respect
of
persons
,
that
there
shal
be
condemnation
merciles
shewed
vnto
them
which
shew
no
mercie
.
The
opposite
and
contrarie
member
hereunto
is
,
mercie
reioyceth
against
condemnation
:
for
they
which
are
mercifull
,
shall
finde
fauour
,
grace
and
mercie
,
before
the
iudgement
seate
of
God
,
and
reioyce
ouer
condemnation
,
which
through
the
grace
of
God
they
shal
escape
:
in
as
much
as
by
their
loue
,
and
fruites
of
mercie
,
they
shewe
themselues
truely
inserted
and
ingraffed
into
the
body
of
Wherefore
,
seeing
that
iudgement
shal
be
mercilesse
towardes
them
which
shewe
no
mercie
,
and
that
mercie
reioiceth
against
condemnation
:
let
vs
not
respecte
the
outward
appearance
of
men
,
and
regarde
the
riche
,
with
disdainfull
contempt
of
the
poore
,
and
so
appeare
mercilesse
:
least
that
we
fall
into
mercilesse
condemnation
:
but
let
vs
haue
a
right
iudgement
of
the
brethren
,
that
wee
serue
one
another
in
the
feare
of
GOD
:
And
so
geuing
testimony
of
the
mercie
wherof
we
are
partakers
through
Christ
:
by
him
may
triumph
,
and
reioyce
ouer
condemnation
.
This
the
GOD
of
all
might
,
maiestie
,
and
mercie
,
graunt
vnto
vs
:
To
whom
,
with
the
sonne
and
the
holy
Ghost
,
be
all
praise
,
honor
,
and
glorie
,
both
now
,
and
for
euermore
.
Amen
.
Iames
Chapter
.
verses
14.
15.
16.
17
18.
19.
Sermon
12.
Verse
14.
What
auaileth
it
,
my
brethren
,
though
a
man
saith
he
hath
faith
,
when
he
hath
no
workes
?
Can
his
faith
saue
him
?
15
For
if
a
brother
,
or
sister
,
be
naked
,
and
destitute
of
dailie
foode
:
16
And
one
of
you
say
vnto
them
,
Depart
in
peace
:
warme
your selues
,
&
fill
your
bellies
,
notwithstanding
he
geue
them
nothing
which
is
needful
for
the
body
,
what
helpeth
it
?
17
Euen
so
the
faith
,
if
it
haue
no
workes
,
is
dead
in
it selfe
.
18
But
some
man
might
say
:
thou
hast
the
faith
,
and
I
haue
workes
,
shew
thou
mee
thy
faith
by
thy
workes
,
and
I
will
shew
thee
my
faith
by
my
works
.
19
Thou
beleeuest
there
is
one
God
,
thou
doest
well
:
the
deuils
also
beleeue
,
and
tremble
.
part
of
the
Chapter
.
HEre
now
beginneth
the
second
part
of
this
Chapter
,
and
so
is
continued
to
the
ende
:
concerning
good
workes
necessarilie
to
be
ioyned
with
true
faith
,
in
all
the
Saintes
of
God
whereof
our
faith
destitute
,
is
dead
,
and
not
that
liuely
faith
whereby
men
are
iustified
before
God
.
In
this
part
there
are
three
things
.
1.
The
proposition
,
14.
ver.
2.
The
proofe
,
ver.
15.
16.
to
26.
verse
.
3.
The
Conclusion
,
ver.
24.
&
26.
-
These
words
red
,
conteine
two
things
.
-
1.
The
Proposition
of
the
place
:
faith
without
good
workes
,
is
vaine
and
dead
.
-
2.
The
2.
first
arguments
of
proof
in
this
place
set
downe
.
-
1.
Is
from
a
similitude
.
In
the
which
3.
things
are
to
be
noted
.
-
1.
The
similitude
it selfe
.
-
2.
The
application
therof
▪
-
3.
A
preuenting
of
ar●
obiection
.
-
2.
Is
from
an
absurditie
:
It
were
absurd
to
professe
no
better
a
faith
then
the
deuil●
haue
:
So
do
men
whose
faith
is
void
of
work●
▪
1
Now
to
proceed
vnto
these
thinges
as
they
lie
in
the
Apostle
.
The
first
is
the
Proposition
,
whereof
thus
saith
the
Apostle
;
What
auaileth
it
though
a
man
say
hee
hath
faith
,
when
he
hath
no
workes
?
Can
his
faith
saue
him
?
As
if
he
would
say
;
That
faith
which
is
void
and
destitute
of
good
workes
,
as
fruites
,
effects
,
and
tokens
of
a
faith
:
is
not
to
be
reputed
and
taken
for
a
true
,
sauing
and
iustifying
faith
:
but
rather
for
a
shew
and
shadow
of
faith
,
then
for
faith
indeede
:
for
that
no
man
is
iustified
and
saued
by
faith
before
GOD
:
whose
faith
in
due
time
,
and
in
conuenient
manner
,
sheweth
not
it selfe
in
the
fruites
and
dueties
of
loue
.
A
doctrine
most
wholesome
,
most
needfull
,
most
necessarie
,
most
profitable
:
conteyning
a
most
graue
discourse
of
the
fruites
of
sanctification
in
al
the
elect
of
god
,
against
such
as
make
shew
of
faith
,
without
godlines
:
wherin
men
are
taught
that
the
very
profession
of
Gods
word
,
&
christian
religion
,
profiteth
nothing
:
vnlesse
it
be
ioyned
with
the
studie
of
good
works
,
whereby
our
faith
is
made
manifest
vnto
men
.
This
matter
and
argument
is
often
vrged
against
the
shamelesse
hypocrites
of
all
times
,
who
pretend
religion
in
outward
appearance
:
but
practise
not
true
holines
,
whereby
their
religion
might
be
confirmed
:
as
both
in
the
former
Chapter
towards
the
end
,
and
from
this
place
to
the
knitting
vp
of
this
present
Chapter
.
By
Saint
Paul
;
Albeit
then
men
by
their
workes
deserue
not
life
,
ne
yet
purchase
their
saluation
by
their
deedes
:
but
with
god
are
iustified
onely
through
faith
in
Iesus
Christ
,
as
the
whole
body
of
Scriptures
,
the
examples
of
Fathers
,
the
testimonies
of
the
learned
Doctors
of
the
Church
,
confirme
:
yet
are
good
workes
so
necessarie
in
those
which
are
once
iustified
by
faith
before
God
:
as
that
where
they
are
not
,
faith
is
dead
and
fruitlesse
:
yea
,
a
shadow
of
faith
rather
then
faith
it selfe
,
whereby
men
are
iustified
and
saued
before
God
.
Which
thing
the
Apostle
Saint
Iames
to
intimate
,
in
his
affirmance
here
auoucheth
;
What
auaileth
it
my
brethren
,
though
a
man
say
he
hath
faith
,
when
he
hath
no
workes
?
Can
his
faith
saue
him
?
That
faith
,
then
,
which
is
without
good
works
,
is
not
such
a
faith
,
as
whereby
we
are
iustified
and
stand
before
God
:
but
a
fruitelesse
,
dead
,
and
barraine
faith
,
whereof
we
boast
in
vaine
.
For
,
outward
profession
without
holy
conuersation
,
is
halting
hypocrisie
:
and
pretended
religion
without
true
reformation
,
is
double
iniquitie
.
This
is
the
doctrine
of
holy
Scripture
,
this
is
the
state
and
proposition
of
this
present
Treatise
:
this
is
the
thing
carefully
&
continually
preached
by
the
Ministers
and
Preachers
of
the
gospel
now
receiued
:
yet
our
aduersaries
,
to
bring
vs
into
odious
and
hatefull
contempt
with
men
,
with
batter
backbiting
,
and
reproachfull
slaunder
,
say
;
We
preach
libertie
to
sinne
:
we
lay
loose
the
raignes
in
the
neckes
of
men
,
to
all
iniquitie
:
we
geue
licence
to
all
licenciousnes
and
impietie
.
when
we
preach
that
good
workes
are
necessarie
in
all
those
which
are
iustified
:
partly
to
set
forth
Gods
glorie
:
partly
to
shew
and
expresse
our
vnfeyned
faith
;
partlie
to
winne
others
by
vertuous
example
,
to
godlines
:
preach
we
liberty
?
when
we
teach
,
that
faith
voide
of
good
works
,
when
time
,
place
,
persons
,
and
other
occasions
and
circumstances
serue
:
is
vaine
,
fruitlesse
,
and
barraine
:
Teach
wee
licentiousnes
to
sinne
?
when
we
crie
against
the
vain
profession
of
men
,
carelesse
of
the
dueties
of
loue
:
Laye
wee
the
raines
loose
in
the
neckes
of
men
,
to
runne
he
adlong
into
their
owne
destruction
?
when
we
auouch
that
euerie
one
which
calleth
vpon
Christ
,
must
depart
from
iniquitie
:
Geue
we
bitte
and
bridle
to
iniquitie
?
Finally
,
when
we
all
with
one
mouth
and
one
mind
,
crie
out
against
verball
religion
,
which
is
onely
in
word
:
and
driue
men
to
the
practise
of
pure
and
holy
obedience
,
if
they
will
euer
looke
to
inherite
the
kingdome
of
heauen
:
Doe
wee
(
like
heretikes
)
swerue
from
the
trueth
,
and
not
rather
agree
&
meet
iust
with
Saint
Iames
his
doctrine
:
who
affirmeth
,
that
men
in
saying
they
haue
faith
,
when
they
haue
no
workes
,
auaile
nothing
:
neither
that
such
a
faith
can
saue
them
The
Proposition
of
the
Apostle
therefore
is
this
.
If
a
man
say
he
hath
faith
,
when
he
hath
no
workes
,
it
preuaileth
nothing
,
neither
can
that
faith
saue
him
.
In
which
proposition
,
and
Apostolick
affirmance
,
is
liuely
set
down
vnto
men
,
the
necessitie
of
good
workes
,
and
fruites
of
sanctification
.
This
Proposition
is
prooued
from
the
fifteene
verse
to
the
sixe
and
twentie
,
by
foure
reasons
:
Wherof
two
are
Is
the
confirmation
of
the
place
.
in
these
words
of
the
Apostle
,
to
the
nineteene
,
or
rather
to
the
twentie
verse
conteined
.
The
first
from
a
similitude
,
in
the
fifteene
,
sixteene
,
seuenteene
,
eighteene
verses
comprised
.
The
seconde
in
the
nineteen
verse
deliuered
.
1
Reason
,
why
faith
(
bringing
not
forth
good
works
)
cannot
saue
men
,
neither
auaileth
any
thing
:
is
from
a
similitude
.
In
which
reason
three
thinges
must
be
considered
.
1
The
similitude
it selfe
.
2
The
application
of
the
similitude
.
3
The
preuenting
of
an
obiection
.
The
similitude
in
these
words
is
expressed
.
If
a
brother
or
sister
be
naked
,
or
destitute
of
dayly
foode
,
&
one
of
you
say
vnto
them
;
Depart
in
peace
,
warme
your selues
,
fil
your
bellies
:
notwithstanding
you
geue
them
not
those
things
which
are
needfull
to
the
bodie
:
what
helpeth
it
?
For
a
man
to
say
to
the
hungrie
,
goe
fill
thy
bellie
:
to
the
thirstie
,
goe
drinke
:
to
the
naked
,
goe
apparrell
and
cloath
thy selfe
:
to
the
harborlesse
,
get
thee
lodging
:
yet
geueth
nothing
at
all
whereby
they
may
doe
so
:
For
hee
neither
geueth
meate
to
feede
him
;
nor
drink
to
refresh
him
;
neither
cloath
to
couer
him
;
nor
houseroome
to
harbor
him
:
This
bidding
the
hungrie
to
fill
his
bellie
;
the
naked
to
warme
him
;
the
thirstie
to
refresh
himselfe
;
the
harbourlesse
to
get
himselfe
lodging
,
is
no
true
charitie
,
nor
sound
loue
:
but
charitie
in
shew
,
loue
in
word
,
which
Saint
Iohn
condemneth
:
My
little
children
,
let
vs
not
loue
in
worde
,
neither
in
tongue
onely
;
but
in
deede
and
in
trueth
:
For
Christian
charitie
,
and
pure
loue
,
standeth
not
in
wordes
,
For
a
man
to
say
to
him
that
hath
purse
pennilesse
:
bodie
cloathlesse
:
scrippe
meatlesse
:
remaining
harbourlesse
:
go
get
thee
meat
:
go
cloath
thy
backe
:
go
fill
thy
bagge
:
go
lodge
thy selfe
,
maketh
shew
onely
of
false
liberalitie
.
If
a
Surgeon
say
to
the
wounded
person
,
get
thee
salue
and
heale
thy selfe
:
yet
giueth
him
neither
salue
nor
plaister
,
nor
any
thing
whereby
his
sore
may
be
healed
:
comforteth
but
slenderly
.
A
phisitian
bidding
his
cure
and
pacient
to
waxe
strong
:
to
recouer
health
:
to
walke
abroad
:
and
yet
applieth
nothing
,
neither
prescribeth
any
thing
whereby
strength
may
be
gotten
,
health
recouered
,
former
state
restored
,
by
bare
wordes
profiteth
nothing
.
He
that
meeteth
a
wayfairing
man
,
farre
from
al
path
or
high
way
,
wandring
;
and
saith
,
go
aright
:
yet
teacheth
not
which
hand
he
must
turne
on
,
which
way
he
must
take
,
which
path
he
must
follow
;
helpeth
the
staier
nothing
towardes
his
proposed
iourney
.
To
bid
the
hungrie
go
fill
his
bellie
,
and
yet
to
giue
him
nothing
,
is
no
charitie
:
to
will
the
naked
to
cloath
himselfe
,
and
minister
not
whereby
that
may
be
accomplished
,
is
no
liberalitie
:
for
the
Surgeon
to
perswade
the
wounded
man
to
cure
himselfe
,
teaching
not
whereby
he
may
do
it
,
is
no
pitie
:
for
the
Phisition
to
exhort
his
pacient
,
to
recouer
helpe
and
health
,
and
prescribe
not
whereby
the
sickenesse
may
be
repelled
,
and
former
state
restored
;
is
no
remedie
:
to
bidde
a
man
keepe
the
right
way
,
when
hee
is
altogether
out
,
and
not
to
set
him
in
the
path
hee
must
followe
,
is
no
courtesie
.
Thus
by
this
similitude
,
the
Apostle
sheweth
,
that
that
is
no
faith
which
is
in
wordes
onely
.
2
The
application
of
this
similitude
is
the
seconde
thing
in
this
first
argument
and
reason
:
thus
by
the
Apostle
expressed
:
as
to
say
to
the
hungrie
:
goe
fill
thy
bellie
:
and
to
the
naked
,
goe
warme
thy selfe
,
and
giue
nothing
whereby
his
hunger
may
bee
slaked
,
and
his
nakednesse
couered
,
and
his
bodie
warmed
;
is
no
liberalitie
in
deede
:
so
neyther
fayth
is
to
bee
counted
fayth
in
deede
,
when
it
is
voyde
of
good
workes
.
Euen
so
saieth
Saint
James
,
the
faith
if
it
haue
no
workes
is
dead
in
it selfe
.
Such
faith
therefore
as
bringeth
not
foorth
good
fruites
,
and
is
plentifull
in
good
workes
:
is
not
true
fayth
,
but
an
image
of
fayth
:
is
not
a
liuely
fayth
,
but
a
certaine
deade
thing
,
set
out
by
the
name
of
fayth
:
euen
as
to
say
to
the
hungrie
,
go
fill
thy
bellie
,
is
no
charitie
.
A
true
fayth
,
by
the
workes
of
loue
is
quickened
,
reuiued
,
and
receyueth
,
as
it
were
,
life
,
in
the
sight
and
shew
of
men
.
Wherefore
that
fayth
which
is
destitute
hereof
,
is
as
deade
,
and
not
to
be
accounted
of
.
For
,
as
when
we
see
our
brethren
naked
,
destitute
of
dayly
foode
:
afflicted
and
distressed
on
euery
side
:
and
say
to
them
,
God
helpe
you
poore
men
,
God
comfort
you
,
go
in
the
name
of
God
,
and
prouide
for
your selues
,
yet
wee
giue
them
nothing
:
this
our
speach
argueth
not
true
liberalitie
and
charitie
:
euen
so
when
we
say
wee
haue
fayth
,
and
yet
shewe
no
deedes
,
whereby
our
fayth
may
bee
knowen
vnto
men
:
thus
to
boast
of
fayth
:
thus
to
say
wee
haue
faith
:
thus
to
pretende
that
wee
doe
beleeue
,
doth
not
argue
true
faith
:
for
faith
saieth
Chrysostome
,
without
The
bare
name
and
profession
of
faith
,
which
hypocrites
and
the
common
sort
of
men
count
and
call
faith
:
which
by
a
kinde
of
correction
and
graunting
may
be
so
called
:
when
men
pretende
in
wordes
that
they
beleeue
,
and
in
outward
appearance
professe
themselues
to
haue
faith
,
which
we
may
graunt
to
bee
a
kinde
of
faith
:
being
destitute
and
voide
of
good
workes
,
is
in
deed
vaine
and
dead
:
neither
deserueth
it
the
name
of
faith
more
then
a
dead
man
,
deserueth
to
be
called
a
man
:
yet
so
men
call
him
sometimes
:
or
the
image
of
Caesar
,
to
be
called
Caesar
:
or
the
picture
of
King
Henrie
deserueth
to
bee
called
the
King
.
Which
names
,
if
we
applie
to
these
things
,
wee
speake
vnproperly
,
as
to
call
a
deade
man
,
a
man
:
or
Caesars
image
,
Caesar
;
or
King
Henrie
his
picture
,
King
Henrie
:
so
when
we
call
this
dead
faith
,
faith
:
wee
speake
vnproperly
.
If
a
man
(
saieth
he
)
hath
faith
,
and
that
he
beleeueth
:
yet
is
mercilesse
,
cruell
,
couetous
,
reprochfull
,
blasphemous
,
riotous
,
vniust
,
vnrighteous
,
vngodly
,
an
oppressour
,
extorcioner
,
vsurer
,
murtherer
,
drunkard
,
proud
person
,
or
caried
away
with
any
such
like
iniquitie
and
sinne
,
from
the
studie
and
practise
of
good
workes
:
can
that
fayth
saue
him
?
Can
that
faith
bee
counted
such
a
fayth
,
as
whereby
before
GOD
wee
are
iustified
?
Or
may
wee
not
rather
say
,
that
fayth
quaileth
,
dyeth
,
and
is
decaied
in
him
?
Which
men
may
graunt
to
bee
fayth
in
a
speach
vnproper
:
but
not
such
a
faith
as
is
accepted
with
GOD
,
through
Iesus
Christ
.
Euen
as
that
was
no
liberalitie
,
neither
is
it
,
for
a
man
to
say
to
the
hungrie
,
go
fill
thy
bellie
:
and
to
the
naked
,
go
warme
thy selfe
:
and
yet
to
giue
them
nothing
needefull
for
the
bodie
:
but
rather
a
mocking
,
both
of
the
distressed
,
and
of
GOD
himselfe
:
vppon
whome
the
contumelies
,
reproches
,
iniuries
,
redounde
,
which
are
done
to
his
Saints
,
afflicted
in
this
world
,
and
discussed
.
For
as
the
poore
is
after
a
manner
mocked
,
when
in
wordes
wee
seeme
to
moane
him
,
and
for
his
case
to
bee
mooued
:
when
notwithstanding
we
shewe
no
fruites
of
compassion
:
so
is
God
also
after
a
manner
mocked
,
when
we
pretende
wee
haue
fayth
,
yet
shewe
foorth
no
good
workes
,
whereby
our
fayth
in
God
might
bee
testified
,
and
the
afflicted
Saintes
comforted
:
and
so
our
fayth
is
but
deade
in
vs
.
For
what
the
soule
is
to
the
bodie
,
that
is
Charitie
and
the
fruites
of
loue
vnto
fayth
.
And
wee
knowe
that
the
soule
quickeneth
and
giueth
life
vnto
the
bodie
,
whereby
it
is
discerned
and
knowne
from
a
dead
bodie
:
so
charitie
and
the
dueties
of
loue
giue
life
vnto
our
faith
,
and
maketh
it
knowen
to
bee
liuelie
,
quicke
and
fruitfull
.
So
then
as
the
bodie
is
dead
without
the
soule
:
so
is
faith
deade
without
good
workes
which
giue
life
,
as
it
were
,
and
quickeneth
it
,
in
the
sight
of
men
.
And
what
health
is
to
this
bodily
life
,
the
same
are
fruites
of
charitie
,
and
sanctification
to
the
faith
of
each
man
and
woman
.
Nowe
health
giueth
strength
to
the
legges
,
might
to
the
armes
,
power
to
the
bodie
,
conuenient
abilitie
to
euerie
member
,
for
the
perfourmance
of
actions
in
this
bodie
and
present
state
of
life
,
required
:
euen
so
vnfeigned
loue
,
reformed
life
,
the
fruites
of
sanctification
,
the
studie
of
vertue
and
good
workes
:
maketh
our
soules
nimble
,
and
our
fayth
strong
to
perfourme
those
dueties
,
which
of
the
Saints
,
iustified
by
faith
in
Iesus
Christ
:
are
expected
,
looked
for
,
and
required
.
If
fayth
and
workes
in
Gods
Saints
be
so
necessarily
ioyned
,
and
so
inseparably
vnited
and
knit
together
,
as
that
without
good
workes
,
faith
is
here
counted
dead
:
and
iustification
before
GOD
bee
imputed
to
fayth
,
as
the
Scripture
teacheth
:
Abraham
beleeued
,
and
it
was
imputed
It
may
be
answered
:
that
faith
and
good
workes
in
the
Saints
of
God
now
iustified
,
are
inseparable
,
but
to
the
obtaining
of
iustification
,
fayth
without
workes
onely
is
required
,
and
all
workes
excluded
from
the
worke
of
iustification
.
Therefore
Saint
Paul
sayth
,
that
by
the
workes
of
the
lawe
no
flesh
is
iustified
in
the
sight
of
If
our
aduersaries
replie
,
that
Paul
speaketh
of
the
ceremoniall
law
,
when
he
excludeth
workes
from
iustifying
vs
:
I
answere
:
that
hee
speaketh
not
of
the
lawe
ceremoniall
onely
,
but
of
the
morall
lawe
also
:
so
that
no
workes
iustifie
vs
,
but
all
are
excluded
from
that
worke
,
before
God
.
And
this
may
thus
appeare
.
1
When
Paul
woulde
2
In
that
place
:
why
we
,
nor
any
flesh
,
can
by
any
meanes
be
iustified
by
the
workes
of
the
lawe
:
the
reason
3
That
lawe
,
whose
workes
Saint
Paul
excludeth
from
being
meanes
of
mans
iustification
,
causeth
wrath
:
4
Finally
,
S.
Paul
to
the
Church
of
Galatia
handeling
the
same
argument
and
question
of
iustification
:
Albeit
this
controuersie
betwixt
the
Iewes
and
It
followeth
not
therefore
because
faith
and
works
are
both
in
gods
Saints
togither
;
therfore
they
haue
the
same
effect
,
namely
to
iustifie
before
God
.
For
albeeit
man
hath
at
once
,
feete
,
handes
,
eares
and
eyes
,
yet
followeth
not
that
they
serue
to
one
vse
,
but
to
seuerall
:
the
feete
to
walke
:
the
handes
to
touch
:
the
eares
to
heare
:
the
eyes
to
see
:
so
albeit
in
the
Saints
there
is
both
faith
and
good
workes
:
yet
by
faith
,
not
by
workes
,
are
we
saued
and
iustified
before
GOD.
In
the
Sunne
there
are
together
both
heate
and
light
,
yet
is
not
the
light
,
but
the
heate
and
influence
,
cause
of
the
bringing
foorth
of
earthly
creatures
,
and
fruites
of
the
ground
:
and
by
the
light
,
not
by
the
heate
,
it
shineth
vnto
men
.
In
the
Element
of
water
,
naturally
there
is
moysture
ioyned
with
colde
:
yet
to
purge
and
wash
is
proper
to
the
moysture
,
not
to
the
colde
:
to
coole
,
proper
to
the
coldnesse
rather
,
then
to
the
moysture
.
So
in
like
manner
,
albeit
fayth
and
good
woorkes
bee
in
the
Saints
at
once
,
yet
are
men
iustified
by
faith
and
beleefe
,
not
by
woorkes
:
which
in
deede
are
not
good
,
but
in
as
much
as
we
are
iustified
by
faith
in
Christ
,
from
whence
,
as
fruites
from
a
tree
,
they
spring
vnto
men
,
and
are
manifest
to
the
worlde
:
by
order
and
consideration
faith
going
before
as
the
cause
,
gendering
good
woorkes
as
effects
in
the
Saints
of
God
.
To
applie
iustification
to
workes
as
well
as
to
faith
,
is
a
deceit
and
fallacie
from
the
accident
,
in
applying
that
to
one
,
which
is
proper
to
another
,
because
both
are
ioyned
together
.
Saint
Origen
vpon
the
3.
Rom.
sheweth
that
faith
alone
without
works
saueth
,
whereof
he
giueth
the
theefe
for
exemple
,
and
the
woman
to
whom
Christ
said
,
thy
sins
are
forgiuen
thee
,
thy
faith
hath
made
thee
whole
.
Origen
in
Rom.
3.
Now
that
we
say
,
faith
and
workes
are
ioyned
together
so
inseparablie
,
as
that
faith
without
workes
is
dead
,
according
to
this
infallible
doctrine
,
in
them
which
are
alreadie
iustified
it
is
true
:
not
simplie
.
For
in
men
to
be
iustified
they
are
not
:
for
in
them
,
first
faith
is
,
whereby
they
are
iustified
,
and
afterwardes
good
workes
follow
.
In
the
poore
publican
there
were
no
good
works
:
Defide
&
operibus
.
c.
14.
that
a
man
is
iustified
by
faith
without
the
works
of
the
lawe
:
he
doeth
it
not
,
that
men
professing
and
obteining
faith
,
should
despise
the
workes
of
righteousnes
:
but
that
euery
man
might
know
,
that
by
faith
he
may
be
iustified
.
And
writing
to
Sixtus
the
priest
,
he
saith
;
The
Saints
haue
To
Honoratus
hee
speaketh
in
like
manner
;
Good
And
this
spirit
receaued
with
our
iustification
,
is
not
idle
,
but
worketh
so
in
the
saints
,
as
that
he
draweth
them
from
sinne
,
and
pricketh
them
forward
to
al
good
works
,
that
they
may
be
filled
with
the
fruites
of
righteousnesse
,
which
are
by
Iesus
Christ
,
vnto
the
glorie
,
and
praise
of
God
.
Herence
is
it
that
Saint
Paul
teacheth
the
Saintes
,
After
the
similitude
,
and
the
application
thereof
,
in
the
next
and
third
place
followeth
an
ironicall
and
mocking
preuenting
of
an
obiection
:
set
downe
of
purpose
by
the
Apostle
,
against
those
hypocrites
,
and
counterfet
professours
,
which
so
much
brag
and
boast
of
faith
:
when
as
they
haue
no
good
workes
at
all
in
them
:
they
might
saye
to
James
;
What
say
you
of
vs
?
haue
wee
no
faith
?
doe
not
we
protest
that
we
beleue
in
God
?
Is
our
faith
a
dead
faith
also
?
Therunto
the
Apostle
answereth
with
their
iust
reproofe
and
mockage
;
Some
man
may
say
;
that
is
,
euerie
man
may
thus
conuict
thee
of
hypocrisie
,
and
beat
downe
thine
intollerable
pride
and
insolency
:
thou
hast
the
faith
,
and
I
haue
workes
:
Shew
me
thy
faith
out
of
thy
workes
,
and
I
will
shewe
thee
my
faith
by
my
workes
.
Let
a
man
say
he
hath
faith
,
yet
hath
no
workes
:
he
may
be
iustly
reproued
for
his
hypocrisie
:
for
faith
must
be
shewed
by
workes
,
as
the
cause
is
shewed
by
his
effect
:
the
effectes
of
faith
are
workes
.
Good
workes
you
haue
none
to
auouch
the
vnfeinednes
of
your
faith
:
therefore
haue
you
indeede
no
true
faith
.
For
if
you
haue
faith
,
shew
it
by
your
works
,
as
I
will
shewe
you
my
faith
by
my
workes
.
If
you
cannot
shewe
your
faith
by
your
works
:
then
are
you
hypocrites
,
bragging
of
faith
when
you
haue
none
.
Thus
therefore
,
may
euery
man
beate
downe
your
glorious
boasting
,
and
the
pride
of
your
hearts
:
Thou
hast
faith
,
&
I
haue
works
:
shewe
mee
thy
faith
by
thy
workes
,
and
I
will
shewe
thee
my
faith
by
my
works
.
The
force
of
this
place
is
,
that
faith
is
an
internall
thing
,
and
habite
of
the
minde
:
impressed
and
imprinted
in
our
hearts
by
the
finger
of
God
,
and
the
power
of
his
spirite
:
and
therefore
being
a
qualitie
of
the
minde
,
cannot
be
knowen
or
made
manifest
,
but
onely
by
workes
,
as
the
signes
and
effects
thereof
.
For
as
other
gifts
and
qualities
of
the
minde
,
as
wisdome
,
knowledge
,
and
learning
:
are
not
perceiued
in
men
but
by
speach
,
practise
,
working
or
other
like
effects
,
whereby
these
qualities
are
expressed
and
vttered
foorth
:
euen
so
,
faith
(
lyeng
hidden
secretely
in
the
minde
)
is
not
knowen
but
by
good
works
,
as
fruites
proceeding
from
it
.
And
as
the
goodnes
of
the
tree
,
whose
sappe
in
winter
season
lieth
lowe
in
the
roote
,
is
not
knowen
,
but
when
in
the
Spring
time
it
first
geueth
sappe
to
euery
branch
;
then
buddeth
,
blassometh
,
and
finally
in
her
due
time
bringeth
foorth
fruite
:
So
faith
lieth
cloased
in
our
breastes
and
bosomes
,
and
is
not
knowen
but
by
budding
,
blossoming
,
and
bringing
foorth
good
workes
in
vs
:
the
liuely
fruites
of
righteousnesse
:
in
some
thirtie
,
in
others
sixtie
,
in
some
an
hundred
folde
.
This
S.
Jame●
knew
:
wherefore
,
to
beate
downe
the
insolencie
&
pride
of
these
hypocrites
,
with
mocking
reproofe
he
saith
;
Some
man
might
say
;
thou
hast
the
faith
,
and
I
haue
works
:
shew
me
thy
faith
by
thy
workes
,
and
I
will
shewe
thee
my
faith
by
my
works
:
Hereby
if
we
cannot
shewe
our
faith
,
it
is
fruitlesse
,
it
is
dead
,
it
is
barren
:
for
the
inward
affection
is
shewed
by
the
outward
action
:
and
the
outwarde
action
sheweth
of
what
nature
or
qualitie
the
inwarde
affection
is
.
Our
Sauiour
would
his
outwarde
actions
to
bee
the
witnesses
of
his
pure
affection
;
wherefore
he
saith
to
the
In
another
place
,
deciphering
and
discouering
false
Prophets
,
whose
hypocrisie
lyeth
secretelye
couered
in
Sheepes
cloathing
,
when
within
they
are
rauening
and
deuouring
wolues
:
he
would
their
inward
and
secrete
disposition
,
to
be
knowen
by
their
outward
actions
:
therefore
he
Ge.
n
22
saith
;
By
their
fruites
you
shall
know
them
.
The
promptnes
and
obedience
of
Abrahams
minde
,
was
made
apparant
by
his
outward
actions
:
Euery
inward
habite
of
the
minde
,
must
by
outwarde
signes
and
tokens
be
made
manifest
.
Faith
therefore
being
a
qualitie
of
the
minde
,
must
appeare
,
either
sound
,
or
counterfet
,
by
works
Herence
it
then
appeareth
,
that
good
workes
are
tokens
and
argumentes
of
mens
faith
:
Whereby
it
may
be
knowen
,
whether
they
haue
true
faith
in
Iesus
Christ
,
or
not
?
If
workes
declare
our
faith
,
what
shall
we
say
of
the
workes
of
the
Infidels
,
and
mis-beleeuing
heathen
,
whose
workes
were
most
glorious
,
most
worthie
,
most
excellent
,
in
the
sight
of
men
?
What
shal
be
said
of
the
workes
of
the
proud
Pharisies
,
halting
hypocrites
,
whose
workes
are
often
(
to
the
view
of
men
)
more
worthy
and
more
precious
,
then
the
works
of
the
very
Saints
?
Shall
we
thinke
that
their
works
are
expresse
and
liuely
testimonies
and
arguments
of
faith
?
What
shall
we
say
to
the
works
of
men
before
their
iustification
?
Can
they
shewe
faith
,
being
before
,
and
without
faith
?
To
these
it
may
be
answered
;
that
no
workes
,
whether
without
faith
,
as
in
Infidels
and
hypocrites
:
or
before
faith
,
as
in
the
Saints
before
iustification
,
can
be
accounted
or
called
good
.
Many
things
are
done
of
many
men
,
which
haue
the
shewe
and
outward
appearance
of
goodnes
:
yet
proceeding
not
from
faith
,
whereby
they
are
sanctified
:
neither
from
the
same
causes
,
neither
after
the
same
manner
,
neither
to
the
same
end
,
Whence
,
how
,
and
whereunto
the
workes
of
the
Saints
,
come
,
are
done
,
and
tende
:
they
are
farre
from
good
workes
.
So
that
there
is
a
great
difference
betwixt
the
works
of
the
Saints
and
faithfull
people
of
God
:
and
the
workes
of
heathenish
people
&
Phylosophers
:
as
betwixt
siluer
and
tinne
;
golde
and
copper
;
which
are
like
;
yet
not
the
same
.
The
workes
of
the
heathen
come
from
the
law
and
force
of
nature
only
;
which
is
corrupt
and
vitiate
:
they
are
attained
vnto
by
vse
,
custome
,
and
exercise
continuall
:
their
ende
is
credite
,
glory
,
renoume
,
and
estimation
in
the
worlde
.
But
the
workes
of
Christians
proceede
from
faith
,
growe
of
loue
,
spring
out
of
the
knowledge
of
the
Gospell
,
&
tend
to
the
profite
of
our
brethren
,
and
the
glorie
of
God
.
These
mens
works
shewe
foorth
and
testifie
their
faith
,
but
not
the
workes
of
the
heathen
,
Pharisies
,
or
hypocrites
,
whose
works
are
not
good
,
neither
please
God
.
Faith
maketh
not
only
our selues
,
but
all
other
things
Saint
Augustine
therfore
disputing
against
the
Pharisaicall
Contra
duas
Epist.
Pelag.
lib.
3.
c.
5.
Bonifac.
pride
and
presumption
of
the
Pelagians
,
saith
very
well
;
Our
religion
discerneth
the
iust
from
the
vniust
,
not
by
the
law
of
works
,
but
by
the
law
of
faith
▪
without
which
faith
,
whatsoeuer
seem
good
works
,
are
sinnes
,
and
turned
into
sinnes
.
The
workes
therefore
of
the
heathen
,
Pharisies
,
and
hypocrites
,
are
not
to
be
reputed
for
good
:
yea
all
works
,
which
are
either
before
,
or
without
faith
,
are
not
good
:
as
Tertullian
,
Apol.
39.
46.
Saint
Augustine
in
the
place
cited
,
vpon
Psal.
31.
&
67.
in
his
booke
of
the
Citie
of
God
,
chap.
20.
against
Iulian
,
lib.
4.
chap.
8.
of
grace
and
free
will
,
chapter
7.
to
Sixtus
in
his
Epistles
,
Epist.
105.
and
other
places
infinite
,
sheweth
.
Who
to
Honoratus
,
and
to
Sixtus
,
and
in
his
booke
of
the
spirite
and
letter
,
chap.
26.
affirmeth
,
that
Wherence
then
it
may
be
apparant
,
that
all
workes
shewe
not
,
ne
argue
true
faith
;
neither
is
it
here
the
mind
and
meaning
of
the
Apostle
,
to
conclude
in
this
manner
:
Workes
shew
faith
:
therefore
all
workes
shewe
faith
.
Or
thus
Good
workes
shew
and
argue
faith
;
therefore
euerie
one
that
hath
works
apparantly
good
:
hath
therefore
true
faith
.
But
his
scope
and
drift
is
,
to
shew
that
where
there
is
true
faith
in
deede
there
cannot
be
but
good
works
will
appeare
and
follow
:
and
that
men
boast
of
faith
in
voine
,
whose
faith
is
not
accompanied
with
good
works
&
christian
actions
:
Seeing
that
there
is
no
good
tree
,
but
in
due
time
bringeth
foorth
her
fruite
in
conuenient
measure
:
Whereof
in
summer
time
destitute
,
it
is
accounted
naught
,
dead
,
fruitlesses
,
and
rotten
.
Which
good
workes
,
as
they
haue
shewe
,
and
do
testifie
of
our
faith
,
so
that
men
gather
probablie
:
hee
hath
works
,
therefore
faith
:
but
necessarilie
from
the
negatiue
,
(
which
here
is
respected
chiefly
,
)
he
hath
no
works
,
therfore
no
true
and
liuely
faith
:
So
are
these
works
counted
for
good
,
and
reckned
pleasant
vnto
GOD
,
not
for
their
owne
sake
,
but
for
the
faiths
sake
,
wherence
the
budde
,
spring
out
,
and
issue
.
Moses
therfore
,
to
intimate
thus
much
in
Abel
and
And
this
is
the
first
reason
why
true
faith
cannot
be
with
out
works
:
which
reason
is
from
a
similitude
:
wherof
,
and
of
the
other
things
in
that
reason
,
The
similitude
it selfe
,
the
application
,
and
the
mocking
and
ironicall
preoccupating
and
preuenting
of
the
obiection
:
This
is
sufficient
to
be
spoken
.
The
second
reason
why
iustifiing
faith
cannot
bee
It
were
an
absurd
thing
to
say
the
deuils
are
iustified
:
yet
if
thy
faith
be
but
a
bare
faith
:
in
worde
,
without
workes
;
in
tongue
,
without
trueth
;
in
shewe
,
without
substance
;
they
may
as
well
be
iustified
and
saued
as
thou
by
thy
like
faith
maist
be
saued
:
but
by
such
faith
which
is
destitute
and
voide
of
the
workes
of
true
sanctification
,
the
deuils
cannot
be
iustified
:
therefore
neither
canst
thou
(
O
man
)
be
iustified
by
the
like
.
The
deuils
beleeue
,
and
tremble
:
yet
not
iustified
,
not
saued
.
Now
that
the
deuils
beleeue
there
is
one
God
:
yea
and
confesse
Iesus
Christ
to
be
his
onely
sonne
,
yet
tremble
before
his
throne
,
and
diuine
presence
,
the
holy
word
of
God
,
and
the
most
sacred
scriptures
do
teach
vs
:
when
our
blessed
Lord
and
Sauiour
Iesus
Christ
was
come
into
the
land
of
the
Gergesens
,
there
mette
him
two
m●n
possessed
with
deuils
,
which
came
out
of
the
graues
,
very
fierce
and
terrible
:
so
that
no
man
might
passe
by
that
way
.
And
these
deuils
possessing
these
two
men
,
cried
out
vnto
Christ
with
trembling
and
feare
;
Iesus
,
thou
sonne
of
God
,
what
haue
we
to
doe
with
thee
?
art
thou
come
hether
to
torment
vs
before
the
time
?
In
another
Euangelist
in
like
manner
,
when
the
people
preaced
about
Christ
to
be
healed
:
the
vncleane
spirites
which
were
in
them
whom
Christ
then
cured
,
seeing
him
,
fell
downe
before
him
,
and
cried
,
saying
;
Thou
art
the
sonne
of
God
.
The
deuill
possessing
him
,
whom
neither
fetters
could
holde
nor
chaines
could
binde
,
nor
bandes
could
bridle
:
seeing
the
Lord
Iesus
a
farre
of
:
running
and
worshipped
him
,
crying
with
a
lowde
voyce
,
what
haue
I
to
doe
with
thee
,
Iesus
the
sonne
of
the
most
high
God
?
To
this
sense
soundeth
that
also
in
the
Euangelist
Saint
item
v.
41.
eius
deus
.
Luke
8.
26.
Luke
:
who
writeth
that
the
vncleane
spirite
possessing
the
man
in
the
Synagogue
of
Capernaum
in
Galile
,
knew
Christ
,
God
blessed
for
euermore
,
and
also
confessed
him
openly
.
Whereof
the
Euangelist
saieth
thus
:
In
the
Synagogue
there
was
a
man
which
had
a
spirite
of
an
vncleane
deuill
,
which
cried
with
a
loude
voice
,
saying
vnto
Iesus
Christ
,
Oh
what
haue
we
to
doe
with
thee
,
Iesus
of
Nazareth
?
Art
thou
come
to
destroy
vs
?
I
know
whom
thou
art
,
euen
the
holy
one
of
God
.
These
places
nowe
cited
out
of
Saint
Matthew
,
cap.
8.
ver.
18.
19.
of
S.
Marke
,
3.
cap.
ver.
11.
and
cap.
5.
ver.
2.
3.
&c.
of
Saint
Luke
.
cap.
4.
ver.
33.
34.
&c.
and
5.
41.
Luke
.
cap.
8.
ver.
26.
and
many
such
like
places
,
doe
euidently
shewe
a
kinde
of
beliefe
to
bee
in
the
deuils
:
whereby
they
be
perswaded
there
is
a
God
.
Their
confessing
also
the
sonne
of
God
Iesus
Christ
to
be
God
,
euen
the
sonne
of
the
most
highest
:
and
their
prostrating
and
casting
downe
of
themselues
before
his
diuine
presence
:
Finally
their
feare
,
least
he
should
torment
them
,
and
their
desiring
of
him
,
not
to
sende
them
into
the
deepe
,
the
place
of
their
punishment
:
confirmeth
this
truth
:
the
deuils
beleeue
also
and
tremble
.
The
deuills
then
doe
not
onely
beleeue
there
is
one
God
:
but
also
confesse
Iesus
Christ
to
bee
his
sonne
,
and
tremble
for
feare
of
his
mightie
power
.
To
conclude
,
this
beliefe
of
the
deuils
and
vnclean
Albeit
these
testimonies
out
of
the
newe
Testament
bee
most
cleare
,
to
teach
vs
that
the
deuils
beleeue
there
is
one
God
:
yet
let
vs
also
cast
our
eyes
vppon
the
former
generations
:
and
looke
euen
from
the
beginning
:
and
in
the
succeeding
ages
,
and
wee
shall
see
out
of
the
olde
Testament
also
this
same
confirmed
:
and
so
haue
a
most
sweete
and
pleasaunt
harmonie
of
them
both
together
.
When
God
Almightie
had
made
man
,
and
placed
him
in
the
most
pleasaunt
garden
of
Eden
:
and
had
giuen
When
the
sonnes
of
God
,
the
holie
Angels
,
stoode
all
about
the
throne
of
God
,
and
Satan
himselfe
comming
from
the
compassing
of
the
earth
,
and
the
worlde
,
Finally
,
when
the
Lorde
Almightie
,
sitting
vpon
his
heauenly
throne
,
and
hauing
all
the
hoste
of
heauen
about
Thus
then
,
both
the
testimonies
of
the
olde
,
and
the
authorities
of
the
newe
Testament
confirme
the
doctrine
of
our
Apostle
:
the
deuils
beleeue
and
tremble
.
Nowe
where
the
Apostle
Saint
Iames
saieth
,
thou
beleeuest
there
is
one
God
,
thou
doest
well
:
the
deuils
also
beleeue
and
tremble
:
this
speach
,
thou
doest
well
:
may
haue
a
double
sense
.
For
either
it
may
be
taken
irronically
,
and
in
taunting
wise
:
as
iustly
vpbraiding
and
reprouing
them
for
their
vaine
ostentation
of
fayth
,
and
their
boasting
in
their
beleefe
,
which
is
no
better
then
the
faith
of
diuels
.
Wherefore
,
as
when
men
doe
most
wickedly
,
yet
we
,
in
reproouing
,
in
taunting
,
in
mocking
and
checking
manner
say
:
O
,
it
is
well
done
:
and
so
reproue
their
iniquitie
:
So
here
Saint
Iames
:
bitterly
and
sharpely
inueighing
agaynst
the
wicked
,
and
iustly
reproouing
their
vaine
faith
,
sayeth
;
Thou
beleeuest
there
is
one
God
;
thou
doest
well
:
the
deu●ls
beleeue
also
,
and
tremble
:
and
so
condemneth
their
hypocrisie
.
As
who
should
say
:
is
it
well
done
in
deede
,
when
thou
doest
beleeue
no
better
then
deuils
do
?
Or
else
it
may
be
spoken
affirmatiuely
,
and
to
this
sense
:
thou
beleeuest
there
is
one
God
:
thou
doest
well
:
for
it
is
a
good
thing
thus
to
doe
:
but
yet
is
not
this
all
:
neither
is
it
inough
or
sufficient
,
neither
must
thou
rest
in
that
degree
of
fayth
,
but
goe
on
,
and
proceede
,
and
growe
from
faith
to
faith
:
and
then
to
beleeue
there
is
one
God
,
is
well
.
Otherwise
thy
faith
shall
not
profite
thee
:
for
the
deuils
also
beleeue
there
is
one
God
:
yet
tremble
they
in
desperation
.
Wherfore
then
,
if
a
man
shoulde
describe
vnto
vs
faith
in
this
manner
:
it
is
faith
,
to
beleeue
there
is
one
God
:
this
definition
,
declaration
,
or
description
of
faith
were
altogether
imperfect
:
neither
is
this
the
faith
wherby
a
man
may
bee
saued
;
for
the
deuils
themselues
haue
as
good
a
faith
as
this
:
and
yet
are
not
saued
.
As
then
it
were
absurde
for
any
to
say
,
that
the
deuils
shall
be
saued
:
which
no
man
affirmeth
,
vnlesse
hee
be
voide
of
knowledge
,
bereft
of
reason
,
enwrapped
in
errour
,
doting
through
follie
:
so
it
is
no
lesse
absurde
for
men
to
seeke
to
bee
saued
through
that
faith
,
which
is
common
vnto
the
deuils
also
,
yet
can
not
saue
them
:
which
thing
our
Apostle
here
teacheth
and
telleth
vs
:
thou
beleeuest
there
is
one
God
,
thou
doest
well
:
the
deuils
beleeue
also
and
tremble
.
To
make
a
plaine
,
euident
and
apparant
difference
,
1
To
beleeue
that
God
is
,
is
to
beleeue
there
is
a
God
,
and
the
same
the
creator
and
the
gouernour
of
heauen
and
earth
:
which
the
verie
sight
and
view
of
the
creatures
,
and
the
frame
of
the
worlde
,
doth
teach
all
Nations
and
people
,
be
they
neuer
so
rude
,
neuer
so
sauage
,
neuer
so
barbarous
,
as
the
heathen
man
,
and
Oratour
of
the
Romaines
,
Tullie
in
sundrie
of
his
bookes
and
Lib.
de
natur
.
deorum
.
1.
Tuscul.
1.
de
Legib.
workes
hath
confessed
.
And
the
verie
deuils
themselues
:
Seeing
the
wonderfulnesse
of
his
woorkes
:
the
omnipotencie
of
his
power
:
the
incomprehensiblenesse
of
his
wisedome
:
the
terrour
and
seueritie
of
his
iudgements
,
and
the
excellencie
of
his
Maiestie
:
are
also
forced
,
will
they
nill
they
,
to
beleeue
and
perswade
themselues
there
is
one
God
.
This
faith
then
is
common
to
the
heathen
and
to
the
Saints
:
vnto
men
and
vnto
deuils
:
and
therefore
therby
can
we
not
be
saued
.
2
To
beleeue
God
,
is
to
beleeue
Gods
worde
to
be
If
they
beleeued
God
,
then
either
the
hope
of
heauen
promised
in
mercie
to
the
righteous
:
or
dreade
of
damnation
threatned
in
iustice
to
the
wicked
,
woulde
withdrawe
them
from
wickednesse
:
but
neither
the
one
,
neither
the
other
doth
perswade
them
:
therefore
do
they
not
rightly
beleeue
God
.
3
To
beleeue
in
God
,
is
not
onely
to
beleeue
that
God
is
,
neither
only
to
beleeue
all
things
in
his
holy
word
to
be
most
certaine
and
most
sure
:
but
also
particularly
to
embrace
,
and
specially
apply
vnto
our
owne
selues
,
all
the
promises
made
by
God
the
father
,
in
his
son
Iesus
Christ
,
both
concerning
mercie
,
and
also
remission
of
sinnes
,
vnto
the
Saints
:
to
relie
,
rest
,
and
stay
onely
vppon
his
mightie
power
:
to
haue
all
hope
of
happinesse
in
his
onely
fauour
:
to
perswade
our selues
of
true
righteousnesse
,
release
of
sinne
,
imputation
of
iustice
,
eternall
saluation
,
onely
through
his
deare
sonne
our
Sauiour
Iesus
Christ
the
righteous
:
who
onely
died
for
our
sinnes
,
and
rose
againe
This
faith
who
so
hath
from
God
,
doeth
not
onely
beleeue
God
is
,
neither
alone
acknowledge
him
as
a
most
mightie
Lorde
,
and
most
iust
iudge
,
neither
onely
perswade
himselfe
generally
the
things
in
scripture
contained
to
be
true
:
which
in
some
sort
is
common
both
vnto
men
&
vnto
deuils
:
to
the
Saints
,
and
to
the
wicked
:
but
also
doth
loue
God
,
as
a
father
full
of
all
mercy
:
hope
in
him
for
pardon
of
sinnes
,
as
in
the
onely
fountaine
of
grace
and
goodnesse
:
and
this
faith
is
chiefly
proper
vnto
the
Saints
:
in
whom
also
it
bringeth
forth
the
fruites
of
righteousnes
,
that
in
them
God
in
all
things
may
be
glorified
through
Iesus
Christ
.
To
beleeue
therefore
that
there
is
one
God
,
is
faith
more
large
and
generall
,
then
may
be
accounted
sounde
and
liuely
faith
:
whose
proper
marke
and
specifical
difference
is
,
to
applie
the
sure
promises
of
mercie
by
God
made
vnto
the
Saints
;
vnto
our selues
:
which
neyther
the
wicked
of
the
world
,
neither
the
deuils
do
:
therefore
by
that
their
faith
,
can
they
not
be
saued
:
yea
rather
as
vtterly
without
all
hope
,
through
feare
of
endlesse
damnation
,
they
tremble
.
But
a
man
might
say
,
that
the
faith
of
Gods
elect
seruaunts
is
not
voide
of
feare
:
for
to
be
voide
vtterly
of
feare
,
is
a
thing
most
wicked
.
Wherefore
Paul
hauing
in
many
wordes
noted
the
wickednesse
of
the
naturall
True
it
is
,
there
is
feare
in
the
Saintes
:
which
God
himselfe
commendeth
vnto
vs
,
by
his
Prophet
:
to
whom
shall
I
haue
respecte
;
but
to
such
as
are
poore
,
humble
Honorato
.
Mat.
25.
But
as
for
the
feare
and
trembling
of
wicked
men
and
damned
spirites
:
it
is
alwaies
through
remembrance
of
Gods
iudgementes
:
and
their
owne
endles
torments
,
which
in
hell
they
shall
suffer
;
which
are
prepared
for
Satan
and
his
Angels
.
They
feare
,
because
hee
alwaies
threateneth
torments
,
neuer
promiseth
reconcilement
:
alwaies
appeareth
rigorous
,
neuer
fauourable
:
alwaies
dreadfull
,
neuer
amiable
:
wherefore
they
carying
daily
in
their
breastes
and
bosomes
tormenting
furies
:
which
holde
them
day
and
night
vnder
dread
of
endlesse
destruction
:
when
they
see
continually
the
countenaunce
of
God
against
them
:
armed
with
all
the
weapons
of
his
vengeaunce
to
persequute
them
:
when
they
see
they
can
take
no
hold-fast
of
Gods
mercie
,
for
their
intollerable
pryde
,
and
finall
apostasie
against
his
heauenly
maiestie
:
they
cannot
but
feare
,
they
cannot
but
tremble
.
Now
if
the
Deuils
beleeue
there
is
one
God
:
then
If
the
deuils
tremble
before
Gods
presence
,
and
throne
of
iudgement
:
then
are
many
men
and
women
,
which
iest
at
the
day
of
iudgement
,
make
a
mocke
at
appearing
before
the
tribunall
seate
of
God
,
to
receyue
according
to
their
workes
:
worse
then
deuils
.
If
then
hypocrites
haue
no
better
faith
then
deuils
haue
:
and
it
be
a
most
absurde
thing
to
say
the
deuils
are
saued
;
then
is
it
no
lesse
absurditie
to
say
,
that
wicked
men
by
like
faith
can
be
saued
:
seeing
they
are
destitute
of
all
goodnesse
:
voide
of
all
righteousnesse
:
farre
from
all
fruites
of
sanctification
.
Which
thing
this
holy
Apostle
teacheth
vs
in
this
place
:
thou
beleuest
there
is
one
God
,
thou
doest
well
:
the
deuils
also
belieue
,
and
tremble
.
Finally
then
,
it
may
herehence
appeare
necessarie
;
that
as
men
are
truly
iustified
before
God
through
faith
in
Christ
:
so
they
should
by
their
workes
,
the
liuely
testimonies
of
true
faith
,
shewe
themselues
before
men
to
be
in
deede
righteous
:
that
as
inwardly
with
God
they
are
made
iust
by
their
beleefe
:
so
outwardly
with
men
,
they
might
be
knowen
to
be
iuste
by
their
deedes
:
that
so
they
might
adde
to
their
faith
vertue
:
to
their
profession
,
sanctification
:
to
their
religion
,
holy
conuersation
:
which
is
the
scope
and
drifte
of
this
Apostles
doctrine
.
Neither
is
this
doctrine
,
a
doctrine
,
eyther
rarely
heard
of
,
or
vnusiall
in
other
places
of
holy
Scripture
:
for
the
whole
bodie
of
the
Scriptures
teach
vs
,
the
necessitie
of
good
workes
and
fruits
of
sanctification
in
the
saints
,
without
which
all
holinesse
,
is
hypocrisie
:
all
deuotion
,
dissimulation
.
And
to
this
ende
,
not
onely
the
Prophets
in
their
bookes
,
but
our
Sauiour
Christ
in
the
gospell
,
and
the
holy
Apostles
in
their
sacred
writings
,
haue
moued
men
professing
godlinesse
,
to
the
fruits
of
righteousnesse
,
least
they
otherwise
doing
,
be
iustly
reprooued
for
their
hypocrisie
.
And
for
asmuch
as
it
is
not
onely
a
matter
of
most
great
account
in
all
times
,
to
haue
this
godly
care
of
bringing
forth
fruites
of
true
sanctification
vnto
Gods
glory
:
but
is
also
the
most
liuely
testimonie
of
our
election
,
who
are
therefore
called
of
God
,
that
we
might
be
Now
God
,
which
is
the
fountaine
of
all
goodnesse
,
the
father
of
all
lightes
,
the
giuer
of
all
spirituall
grace
,
the
sender
downe
of
all
vertues
into
our
heartes
:
powre
downe
vpon
vs
that
most
excellent
gifte
of
vnfayned
faith
,
without
which
nothing
is
acceptable
,
nothing
pleasant
in
his
sight
:
that
,
it
in
vs
working
through
loue
,
and
we
replenished
with
all
fruites
of
righteousnesse
,
and
abounding
in
all
sanctification
:
may
thereby
giue
infallible
testimonie
of
our
iustification
;
and
in
the
whole
course
of
our
life
,
may
alwaies
through
righteousnesse
and
holinesse
,
so
glorifie
God
here
,
that
by
him
wee
may
be
glorified
in
the
life
to
come
;
not
through
our
merites
,
but
of
his
only
mercie
,
through
Iesus
Christ
our
onely
Lord
and
Sauiour
:
who
with
the
father
and
the
holy
ghost
,
liueth
and
raigneth
,
one
immortall
,
inuisible
and
onely
wise
God
,
both
now
and
for
euermore
,
Amen
.
Iames
Chapter
2.
verses
20.
21.
22.
23.
24.
25.
26.
Sermon
13.
Verses
.
20.
But
wilt
thou
vnderstand
,
O
thou
vaine
man
,
that
the
faith
which
is
without
workes
is
dead
?
21.
Was
not
Abraham
our
father
iustified
through
workes
,
when
he
offered
vp
Isaac
his
sonne
vpon
the
altar
?
22.
Seest
thou
not
,
that
faith
wrought
with
his
works
?
&
through
the
works
was
the
faith
made
perfect
.
23.
And
the
Scripture
was
fulfilled
which
saith
,
Abraham
beleeued
God
,
and
it
was
imputed
vnto
him
for
righteousnesse
,
and
he
was
called
the
friend
of
God
.
24.
Ye
see
then
how
that
of
works
a
man
is
iustified
,
and
not
of
faith
onely
.
25.
Likewise
also
was
not
Rahab
the
harlot
iustified
through
workes
,
when
she
had
receyued
the
messengers
,
&
sent
them
out
another
way
?
26.
For
as
the
body
without
the
spirite
is
dead
,
so
faith
without
works
is
dead
.
In
these
words
of
the
Apostle
there
are
two
things
to
be
considered
,
as
appeareth
.
Namely
.
-
1.
The
other
part
of
his
confirmation
,
conteining
the
-
3.
Thirde
argument
from
the
example
of
Abraham
.
20.
21.
22.
&
23.
-
4.
Fourth
,
from
the
example
of
Rahab
.
25.
-
2.
The
conclusion
of
the
whole
discourse
,
-
1.
Made
and
set
downe
vers.
24.
-
2.
Repeated
.
26.
The
third
reason
why
true
faith
is
not
without
good
The
force
of
this
reason
is
this
;
what
maner
of
faith
Abraham
(
the
father
of
the
faithfull
)
had
:
such
faith
ought
all
his
children
,
all
the
Saintes
,
all
that
rightly
beleeue
in
God
,
and
his
Sonne
Iesus
Christ
,
for
to
haue
also
:
But
the
faith
of
Abraham
was
no
shadowe
nor
shewe
,
but
a
substance
and
soundnes
of
faith
.
His
faith
was
not
in
worde
onely
:
but
in
worke
also
:
not
in
tongue
and
talke
alone
,
but
in
truth
and
veritie
:
not
a
bare
,
barren
,
fruitelesse
faith
,
but
a
liuely
,
working
and
plentifull
faith
:
such
faith
therefore
ought
the
faith
of
all
Gods
Saints
to
bee
,
and
not
deade
,
without
workes
.
Which
thing
Saint
Iames
to
insinuate
&
giue
vs
to
vnderstand
,
he
breaketh
forth
into
these
words
,
but
wilt
thou
vnderstande
,
O
thou
vaine
man
,
that
the
faith
which
is
without
workes
,
is
deade
?
was
not
Abraham
our
father
iustified
through
workes
,
when
he
offered
vp
Isaac
his
sonne
vpon
the
altar
?
Wherein
first
let
vs
with
Illericus
,
see
the
annotation
and
obseruation
or
note
of
Cardinall
Caiatan
,
one
of
the
Romish
clergy
,
vpon
these
wordes
:
wilt
thou
vnderstand
O
thou
vaine
man
,
that
faith
which
is
without
works
is
This
foretold
,
the
words
of
the
Apostle
are
plaine
,
the
storie
euident
,
the
matter
manifest
,
therefore
a
briefe
and
pataphrasticall
running
ouer
them
may
bee
sufficient
.
Wilt
thou
vnderstand
(
saith
he
)
ô
thou
vaine
man
,
that
faith
without
workes
is
dead
?
Faith
in
men
iustified
,
destitute
of
workes
,
or
as
Caietane
saith
;
refusing
to
doe
well
when
occasion
is
offered
,
is
dead
indeede
:
for
that
all
the
Saints
shewe
foorth
their
faith
in
the
practise
of
workes
,
and
vertue
.
The
apostle
Saint
Iames
also
here
calleth
hypocrites
and
men
vaunting
and
boasting
of
faith
,
without
the
fruites
of
righteousnesse
,
emptie
,
or
vaine
:
borowing
his
similitude
from
barrelles
,
or
other
like
vessels
:
which
the
emptier
they
be
,
the
more
they
doe
sounde
and
rumble
:
so
likewise
these
men
,
the
voider
they
are
of
true
faith
,
the
more
they
prate
and
prattle
therof
:
the
lesse
substance
they
haue
of
sound
religion
:
the
greater
shewe
and
sound
they
geue
,
and
therefore
may
bee
well
called
vaine
,
or
emptie
.
Was
not
Abraham
our
Father
iustified
,
when
he
offered
Isaac
:
Abraham
a
farre
off
seeing
the
place
,
commaunded
his
seruants
to
stay
,
laide
the
wood
vpon
Isaac
,
tooke
the
knife
,
and
fire
in
his
owne
handes
,
and
so
with
his
Sonne
came
to
the
place
which
the
Lord
appointed
.
Where
hee
taketh
and
bindeth
his
sonne
,
hee
stretcheth
out
his
hande
for
the
knife
to
haue
cut
his
throate
:
This
his
obedience
the
Lord
seeing
,
sendeth
his
Angell
,
stayeth
Abraham
from
touching
the
childe
,
and
saith
vnto
him
;
Now
I
know
that
thou
fearest
God
,
in
that
thou
hast
not
spared
thy
sonne
,
for
my
sake
.
This
was
the
worke
of
Abraham
,
whereby
he
made
manifest
,
and
declared
his
liuely
faith
:
for
which
work
S.
James
saith
he
was
iustified
,
that
is
,
knowen
to
be
iust
.
This
his
faith
wrought
with
his
workes
,
and
was
effectuall
and
fruitfull
through
his
obedience
:
and
through
that
worke
of
his
obedience
,
was
his
faith
made
perfecte
,
declared
to
be
sound
,
shewed
to
be
true
,
knowen
to
be
liuely
and
acceptable
before
God
and
man
.
Who
the
more
he
by
his
obedience
shewed
his
faith
,
the
more
was
his
faith
thereby
knowen
to
be
perfect
:
not
that
his
faith
or
any
mans
faith
in
this
world
,
can
be
perfect
and
absolute
That
Saint
James
here
saith
of
Abrahams
faith
,
that
it
was
made
perfect
by
workes
,
wee
may
not
therence
conclude
,
that
the
beginning
,
and
first
rising
,
and
springing
vp
of
faith
is
from
God
,
but
the
consummation
and
perfection
thereof
,
from
our selues
,
and
our
own
works
:
For
what
were
this
,
but
intollerable
pride
,
in
ascribing
the
lesse
to
God
,
the
greater
to
our selues
:
the
beginning
of
good
to
him
,
the
consummation
and
accomplishment
to
our selues
:
to
chalenge
and
arrogate
praise
vnto
our
workes
,
and
to
derogate
from
his
glorie
?
where
against
the
Princely
Prophet
Dauid
prayeth
,
when
he
saith
;
Not
For
were
the
beginnings
from
God
,
but
the
perfection
in
our
works
;
then
looke
how
much
more
excellent
the
perfection
and
ende
of
euery
thing
is
,
then
the
beginning
:
and
the
consummation
of
faith
,
then
the
entrance
or
inchoation
thereof
:
so
much
more
praise
shoulde
belong
to
vs
,
then
to
God
himselfe
:
Which
thing
to
desire
,
were
great
vngodlines
:
to
attempt
,
were
horrible
pride
:
boldly
to
chalenge
,
were
not
onely
shamefull
presumption
,
but
the
full
measure
of
all
iniquitie
.
Wherefore
let
vs
learne
a
better
profession
,
and
ascribe
all
in
all
vnto
God
,
who
both
beginneth
,
and
also
maketh
perfect
whatsoeuer
is
perfect
in
vs
:
hee
it
is
that
For
which
cause
as
the
Apostles
prayed
to
Christ
,
And
Saint
Peter
;
And
the
God
of
all
grace
,
which
Thus
then
the
beginning
,
continuance
,
and
encrease
:
yea
the
perfection
and
establishment
of
the
very
faith
of
Abraham
,
was
onely
from
God
,
as
the
cause
:
yet
is
it
knowen
to
be
perfect
,
and
declared
so
to
be
,
before
men
,
through
workes
,
as
the
Apostle
witnesseth
:
and
the
Scripture
was
fulfilled
,
when
by
his
obedience
it
did
clearely
appeare
,
how
truely
it
was
written
of
Abraham
,
by
the
Prophet
Moses
,
that
Abraham
beleeued
,
and
it
was
This
being
the
argument
of
Saint
James
,
from
the
example
of
Abraham
,
that
what
faith
was
in
him
,
the
like
ought
to
be
in
all
Gods
Saints
:
and
that
as
his
faith
was
ioyned
with
the
worke
of
obedience
to
God
,
when
occasion
was
ministred
:
so
ought
the
faith
of
euerie
one
of
the
children
of
God
,
to
be
bewtified
,
accompanied
,
&
shewed
foorth
through
good
works
:
The
conclusion
is
inferred
;
You
see
then
how
that
a
man
is
iustified
of
workes
,
that
is
,
And
this
conclusion
must
agree
in
the
same
sence
of
tearmes
,
wherein
the
example
was
proposed
:
and
the
tearmes
herein
to
be
noted
,
are
specially
two
:
Iustified
,
and
faith
.
Iustified
,
in
the
example
proposed
,
signifieth
to
be
knowen
for
iust
:
not
to
be
made
iust
.
Faith
signifieth
that
bare
profession
,
whereby
in
words
we
say
we
haue
faith
,
and
the
religion
of
Christ
.
Such
faith
was
not
in
Abraham
,
therefore
neither
is
any
other
man
by
such
a
faith
reputed
for
righteous
.
And
their
wordes
thus
in
the
same
and
right
sense
taken
,
the
conclusion
is
true
:
a
man
is
not
iustified
by
faith
onely
,
but
by
workes
:
faith
onely
in
wordes
,
maketh
not
men
to
bee
knowen
for
righteous
among
men
:
but
faith
in
workes
and
deedes
.
These
things
thus
set
downe
in
the
example
of
Abraham
:
The
force
of
this
place
then
is
this
:
as
Abraham
,
through
bare
and
naked
faith
deserued
not
the
prayse
of
iustice
,
righteousnesse
,
and
iustification
before
men
:
so
neither
did
Rahab
:
but
as
Abraham
hauing
occasion
thereto
,
shewed
his
fayth
by
his
holy
obedience
:
so
Rahab
shewed
the
vnfeignednesse
of
her
fayth
,
by
her
sauing
and
sending
away
safely
the
messengers
of
Josua
:
and
so
both
of
them
were
iustified
before
men
,
and
in
the
vewe
of
the
worlde
:
not
by
faith
onely
,
that
is
bare
faith
:
but
by
workes
whereby
their
faith
was
shewed
and
made
manifest
.
In
these
two
examples
,
all
men
are
contained
,
whether
Iewe
or
Gentile
,
whether
righteous
or
prophane
and
openly
wicked
.
Abrahams
example
containeth
all
Iewes
,
and
all
men
of
vertue
and
godlinesse
.
Rahabs
example
containeth
all
Gentiles
,
straungers
from
Gods
people
,
all
wicked
persons
,
which
yet
through
the
grace
of
GOD
are
planted
in
the
Church
,
and
made
members
of
the
bodie
of
Christ
:
wherein
the
diuersitie
of
the
argument
consisteth
.
Thus
the
holie
Apostle
culled
and
picked
out
two
most
diuerse
and
vnlike
examples
,
the
one
of
a
man
,
the
other
of
a
woman
:
the
one
of
Gods
people
,
the
other
of
a
straunger
:
the
one
of
one
godly
,
the
other
of
one
wicked
:
to
the
ende
that
thereby
he
might
teach
men
,
that
none
,
neither
man
nor
woman
,
neither
Iewe
nor
Gentile
:
neither
of
the
people
of
GOD
,
nor
straunger
:
neither
godly
,
nor
wicked
:
can
bee
reputed
or
reckened
for
iust
and
righteous
before
GOD
in
deede
:
whose
praise
appeareth
not
in
the
practise
of
vertue
and
good
workes
,
by
which
they
are
shewed
and
knowen
for
righteous
before
men
.
So
that
in
none
,
what
kinde
or
condition
:
what
people
or
nation
,
what
coast
or
countrie
so
euer
they
bee
of
,
true
faith
can
bee
void
and
destitute
of
works
:
as
by
these
arguments
now
appeareth
most
manifest
.
Nowe
the
Apostle
againe
repeateth
the
conclusion
:
These
things
thus
setdowne
:
howbeeit
it
maie
plainely
appeare
,
what
the
drifte
and
scope
of
Saint
Iames
was
:
onelie
to
beate
downe
the
pride
of
hypocrites
,
who
bragged
and
boasted
of
faith
without
the
fruites
of
iustification
and
righteousnesse
:
and
not
to
oppose
himselfe
agaynst
Saint
Paul
,
who
in
so
manie
places
prooueth
that
wee
are
iustifyed
by
fayth
without
the
woorkes
of
the
lawe
:
and
thereunto
alledgeth
the
same
Abraham
for
example
of
iustification
by
fayth
,
whome
the
Apostle
vseth
for
iustification
by
workes
:
as
1
Touching
faith
:
all
men
almost
boast
thereof
,
The
acceptions
and
significations
of
faith
,
vsuall
and
common
,
are
chiefly
fiue
.
1
Is
ciuill
faith
,
consisting
in
vpright
dealing
,
and
keeping
touch
,
worde
and
promise
with
men
.
Of
which
the
Philosophers
speake
much
:
and
M.
Cicero
giuing
the
deriuation
of
the
name
and
worde
,
2
There
is
also
faith
,
which
is
hystoricall
:
which
is
the
knowledge
and
confession
of
the
things
to
bee
true
,
which
wee
reade
in
the
olde
or
newe
Testament
.
Thus
in
generall
wee
call
the
knowledge
of
these
things
faith
.
The
knowledge
of
the
Articles
of
our
beliefe
,
is
called
Christian
fayth
.
The
knowledge
of
things
indifferent
,
is
called
faith
.
The
knowledge
of
the
storie
,
which
3
Sometimes
fayth
is
taken
for
the
power
which
is
giuen
men
,
whereby
they
are
able
to
worke
and
doe
great
miracles
.
That
fayth
which
there
about
is
conuersant
,
is
called
a
fayth
myraculous
:
as
occupied
in
In
which
sense
in
the
next
Chapter
Paul
is
to
bee
4
Moreouer
,
faith
is
applied
to
the
outwarde
pretence
of
men
,
when
in
wordes
and
shewe
they
seeme
to
beleeue
in
Christ
,
yet
are
carelesse
of
the
fruites
of
sanctification
and
righteousnesse
:
whereby
faith
is
knowen
vnto
the
world
.
This
is
the
faith
of
hypocrites
:
and
therefore
called
hypocriticall
.
Saint
Iames
calleth
it
deade
,
fruitlesse
,
barren
.
This
faith
beareth
great
sway
and
swinge
in
the
worlde
:
ruleth
and
reigneth
in
the
most
part
of
men
,
and
in
the
common
multitude
of
professours
:
whereof
the
number
is
infinit
,
which
professe
great
faith
,
great
holinesse
,
great
religion
;
yet
are
carelesse
to
walke
woorthie
their
profession
:
and
indeuour
not
to
bee
fruitefull
in
the
woorkes
of
righteousnesse
,
to
the
glorie
of
GOD
:
therefore
is
their
faith
vaine
,
idle
,
detestable
and
shamefull
in
the
sight
of
GOD.
5
The
last
kinde
of
fayth
is
Christian
faith
:
which
is
a
sure
trust
in
the
mercie
of
GOD
,
through
the
merits
of
Christ
:
vndoubtinglie
perswading
our selues
of
remission
of
our
sinnes
,
by
his
righteousnesse
:
and
of
eternall
saluauion
by
his
passion
:
whereby
hauing
peace
in
our
consciences
with
GOD
,
wee
rest
and
walke
in
obedience
vnto
his
commaundements
.
Whereof
the
Prophet
speaketh
:
The
iust
shall
liue
by
fayth
.
And
this
faith
is
neuer
idle
in
the
Saintes
of
GOD
,
hauing
iust
occasion
ministred
:
but
it
woorketh
through
loue
,
and
hath
moste
singular
ornaments
There
then
being
many
acceptions
of
faith
:
whereof
speaketh
this
Apostle
?
not
of
the
last
as
Paul
doth
:
but
of
the
second
,
and
of
the
fourth
.
That
he
speaketh
of
the
second
,
it
appeareth
:
in
the
19.
verse
,
hee
speaketh
of
that
Thomas
of
Aquine
their
angelicall
Doctour
confesseth
:
This
faith
then
is
the
faith
of
diuels
and
hypocrites
,
not
the
faith
of
Christians
.
And
so
the
place
serueth
nothing
at
all
against
the
doctrine
,
which
wee
out
of
Paul
preach
,
that
we
are
iustified
by
faith
onely
,
by
a
liuely
faith
onely
.
But
not
by
a
bare
,
dead
or
fruitlesse
faith
onely
:
which
with
Saint
Iames
wee
also
preach
vnto
the
worlde
.
Thus
the
aduersaries
of
chap.
ver.
15.
16.
the
gospell
play
in
the
word
faith
,
and
make
a
doubtfull
argument
out
of
Saint
Iames
,
from
the
manifold
signification
of
faith
:
when
they
conclude
,
that
faith
onely
doeth
not
iustifie
vs
.
2
Now
as
faith
is
manifolde
,
so
iustification
,
or
to
Double
iustification
.
Psal
.
32.
Rom.
4.
iustifie
,
is
double
.
There
is
iustifying
before
God
,
which
is
,
to
be
reputed
as
righteous
:
to
haue
our
sinnes
forgeuen
,
and
our
iniquities
pardoned
in
the
sight
of
God
:
which
is
the
righteousnesse
and
iustification
mentioned
of
the
prophet
,
and
remembred
of
Paul
:
Blessed
is
that
man
whose
vnrighteousnes
is
forgeuen
,
and
whose
sinnes
are
couered
:
blessed
is
that
man
vnto
whom
the
Lorde
imputeth
not
sinne
.
This
iustification
is
by
faith
,
as
Moses
confesseth
in
As
there
is
iustifying
before
God
which
is
through
saith
:
So
is
there
iustification
before
men
:
which
is
to
be
shewed
,
declared
,
and
knowen
of
men
,
to
be
iust
and
righteous
.
And
this
iustifying
is
by
works
,
which
onely
shewe
foorth
our
faith
to
the
knowledge
of
men
:
and
make
it
knowen
to
the
worlde
,
that
we
are
righteous
and
iust
indeede
.
Thus
by
his
obedience
(
as
,
the
fruites
of
his
faith
)
was
Abraham
iustified
in
offering
his
sonne
:
the
offering
whereof
made
him
not
righteous
before
God
,
but
his
faith
:
but
it
made
him
knowen
to
men
,
to
haue
beene
iustified
before
God
through
faith
:
and
so
hee
was
iustified
before
men
through
works
.
Thus
to
be
iustified
by
works
with
men
,
is
to
be
shewed
and
knowen
for
righteous
:
or
as
Saint
Augustine
saith
;
To
bring
to
passe
that
one
be
knowen
Of
the
spirite
letter
.
c.
26.
and
reputed
for
iust
and
righteous
:
as
in
the
Gospell
,
the
Pharisie
falsly
perswading
himselfe
of
righteousnesse
,
sought
to
haue
iustified
himselfe
:
that
is
,
brought
to
passe
,
Seeing
there
is
a
double
iustifying
:
one
before
God
,
through
faith
alone
;
the
other
before
men
,
onely
through
workes
:
of
which
kinde
speaketh
Saint
James
?
he
speaketh
of
being
iustified
before
men
,
not
before
God
:
which
thing
shall
appeare
euidently
.
1
Out
of
the
storie
it selfe
:
wherin
it
is
recorded
,
that
So
other
fathers
.
So
Dionisius
Carthusianus
vpon
2.
Iames.
it
must
not
be
vnderstoode
of
the
knowledge
of
God
,
as
if
then
onely
he
knewe
:
but
of
the
knowledge
of
men
:
now
I
know
,
now
I
make
knowen
to
men
:
and
so
doeth
S.
Augustine
expound
it
.
This
Angell
was
God
:
for
it
is
said
,
that
for
the
Angels
sake
he
spared
not
his
sonne
:
now
I
know
thou
fearest
God
,
in
that
for
my
sake
thou
hast
not
spared
thine
onely
sonne
.
Godly
Abraham
was
not
ready
for
any
Angels
sake
,
but
for
Gods
sake
,
to
haue
offered
.
This
angell
being
God
,
and
God
knowing
all
thinges
from
all
eternitie
:
it
could
not
bee
vnderstoode
of
his
knowledge
,
but
of
the
knowledge
of
men
:
who
by
Abrahams
obedience
,
whereunto
hee
was
stirred
vp
by
the
commaundements
of
God
:
were
now
assured
,
and
certified
,
that
hee
was
truely
righteous
.
Seeing
then
it
appeareth
,
that
the
very
storie
it selfe
hath
relation
specially
to
the
iustifying
:
and
being
reputed
for
righteousnesse
in
the
sight
of
men
,
not
of
God
:
Saint
Iames
alleadging
it
,
must
speake
in
the
same
sence
as
the
storie
it selfe
doeth
of
iustification
:
that
is
,
of
iustification
before
men
,
not
before
God
.
2
Moreouer
,
S.
Iames
could
not
say
in
that
action
that
was
done
which
long
before
that
time
was
not
done
only
,
but
also
openly
witnessed
:
But
Abraham
before
God
was
iustified
before
,
and
he
had
the
testimonie
of
Moses
,
who
said
;
that
he
beleeued
God
,
and
that
was
imputed
&
reckoned
for
righteousnesse
.
Now
this
promise
,
for
beleuing
Then
seeing
Iames
saith
,
that
he
was
iustified
by
that
obedience
:
and
he
were
before
God
iustified
thirty
yeares
before
:
then
can
he
not
be
vnderstoode
of
iustification
before
God
:
but
of
being
iustified
before
men
.
The
like
reason
For
when
he
was
commaunded
to
be
circumcised
,
hee
receaued
but
the
promise
onely
,
of
Isaac
:
and
afterwarde
By
the
circumstance
of
time
Abraham
being
proued
to
haue
beene
speake
of
diuers
works
.
Saint
Thomas
,
their
holy
Doctour
,
expounding
those
wordes
,
His
faith
wrought
with
his
workes
:
and
,
by
the
workes
his
faith
was
made
perfect
,
saith
;
Faith
wrought
through
workes
:
that
is
,
faith
whereby
he
was
iustified
before
,
led
and
brought
him
vnto
the
workes
:
and
by
workes
,
(
namely
,
following
faith
)
was
his
faith
made
perfect
;
that
is
,
augmented
,
declared
,
and
shewed
.
Thus
he
also
affirmeth
,
that
Iames
spoke
of
workes
4
Finally
,
we
must
diligently
consider
,
and
carefullie
Dauid
,
Abacuk
,
&
others
:
out
of
the
Gospell
,
and
true
ende
and
vse
,
both
of
it
,
and
of
the
lawe
of
Moses
:
to
which
purpose
hee
setteth
downe
a
doctrine
quite
contrarie
thereunto
:
that
men
are
iustified
by
faith
in
Iesus
Christ
,
without
the
works
of
the
law
of
Moses
.
To
the
establishing
of
which
assertion
,
affirmance
and
opinion
,
the
Epistle
to
the
Romanes
,
Galathians
,
Ephesians
,
and
Philippians
,
seemeth
to
haue
beene
penned
and
written
.
In
processe
of
time
,
this
assured
doctrine
was
wroong
and
wrested
by
some
:
gathering
that
it
was
not
needefull
for
such
as
by
faith
in
Iesus
Christ
were
iustified
:
to
be
followers
of
good
workes
:
but
that
to
beleeue
onlie
barelie
,
without
care
of
holy
conuersation
,
was
sufficient
.
Which
to
preuent
,
as
S.
Paul
in
those
forenamed
Epistles
oftentimes
ioyneth
exhortations
to
manners
:
so
S.
Iames
seeing
the
carnall
professors
greatly
to
abuse
the
gospell
,
to
the
libertie
and
loosenes
of
the
flesh
:
in
this
Epistle
encountreth
with
them
▪
testifying
and
protesting
to
all
men
,
that
faith
in
men
pretending
iustification
,
without
works
:
is
but
as
a
dead
carkas
.
And
thus
hee
writeth
not
against
Paul
,
but
with
him
,
against
such
as
peruerted
his
doctrine
,
and
abused
their
libertie
and
free
iustification
,
to
the
wantonnesse
of
the
flesh
,
as
men
now
do
also
:
who
hearing
iustification
by
faith
onely
,
thinke
themselues
thereby
discharged
,
and
set
at
libertie
from
the
practise
of
holines
:
which
is
their
errour
,
in
that
they
conceiue
not
,
that
as
we
are
freely
iustified
before
God
through
faith
,
without
the
helpe
or
respect
of
our
works
:
so
are
we
knowen
to
be
iust
by
workes
before
men
:
whereby
God
for
his
mercie
is
glorified
:
and
therefore
ought
to
be
perfourmed
of
vs
.
Thus
Paul
disputeth
against
those
which
attributed
too
much
to
works
,
as
helping
causes
of
saluation
.
Saint
Iames
reasoneth
against
such
,
as
making
too
vile
account
of
workes
,
vtterly
neglected
them
.
S.
Paul
had
to
doe
with
pharisaical
hypocrites
,
who
swelled
with
the
pride
of
their
owne
workes
and
righteousnes
:
S.
Iames
with
Epicuricall
professours
,
who
boasting
themselues
of
their
historicall
and
bare
faith
and
profession
:
refuse
to
bring
foorth
the
fruites
of
righteousnesse
.
Seeing
then
these
two
speake
of
diuers
kindes
of
faith
;
seeing
they
speake
in
diuers
sence
of
iustification
;
seeing
they
speake
of
works
diuersly
:
and
contend
finally
against
diuers
persons
;
seeing
Paul
establisheth
true
,
Christian
,
liuely
faith
:
S.
James
condemneth
bare
,
fruitelesse
,
idle
faith
:
Seeing
Paul
speaketh
of
our
iustification
with
God
:
Iames
how
we
are
knowen
for
righteous
before
men
:
Seeing
Paul
speaketh
of
works
before
faith
,
denying
them
for
causes
of
saluation
:
Iames
of
works
following
faith
,
allowing
them
for
effects
and
fruites
therof
:
Seeing
Paul
denieth
good
works
to
goe
before
men
,
to
be
iustified
:
S.
Iames
confesseth
them
to
follow
men
being
iustified
:
Seeing
Paul
contendeth
against
such
as
too
much
preferred
works
:
S.
James
against
those
which
too
much
neglected
them
:
therefore
no
controuersie
,
but
a
perfect
consent
and
harmonie
in
their
doctrine
.
Whereby
it
appeareth
more
cleare
(
I
hope
)
then
the
Sunne
at
noon
day
,
how
shamelesly
our
aduersaries
abuse
this
place
,
against
free
iustification
by
faith
:
for
the
establishing
of
workes
,
as
causes
of
saluation
and
iustification
with
God
.
And
thus
much
of
faith
and
works
;
the
cause
and
the
effects
,
necessarilie
ioyned
together
in
all
those
that
are
iustified
in
Iesus
Christ
:
To
whom
,
with
the
Father
and
the
holy
Ghost
,
three
persons
in
Trinitie
,
one
eternal
and
euerliuing
God
in
Vnitie
,
be
rendered
all
praise
,
dominion
and
maiestie
:
now
and
for
euer
.
Amen
.
The
Analysis
or
resolution
of
the
thirde
Chapter
of
Saint
Iames.
-
3.
Chapter
of
S.
Iames
hath
three
partes
.
-
1
Is
of
not
vsurping
authoritie
to
iudge
&
censure
other
men
rigorously
.
v.
1.
and
part
of
the
second
,
wherein
there
are
two
things
.
-
1
The
exhortation
it selfe
:
Brethren
be
not
many
masters
.
verse
1.
-
2
The
reason
thereof
and
it
is
double
.
-
1
From
the
iudgement
of
God
.
vers.
1.
-
2
From
our
owne
imbecilitie
.
ver.
2.
-
2
Is
of
refraining
the
tongue
.
From
2.
ver.
to
13.
vers.
Wherein
two
things
are
handled
.
Namely
-
1
The
proposition
of
the
place
.
verse
.
2.
and
part
of
3.
-
2
The
handling
&
tractation
,
which
is
double
:
partly
-
1
From
the
profits
thereof
:
sette
down
in
two
similitudes
.
3.
4.
part
5.
ver.
-
1
Of
horses
.
-
2
Of
the
rudder
of
a
ship
.
-
2
From
the
euils
.
-
1
Generally
:
2
part
5.
v.
1.
to
.
6
,
-
2
Particularly
.
2.
part.
6
7.
to
13.
-
3
Is
concerning
gentlenes
mekenesse
of
wisedome
:
13.
to
the
end
.
In
which
discourse
4.
things
are
handled
-
1
An
exhortation
to
gentlenes
and
and
meekenesse
of
wisedome
.
v.
13.
-
2
An
opposing
of
the
contrarie
,
which
is
contention
.
v.
14.
-
3
A
distingnishing
of
wisdom
,
wherby
the
doore
and
gate
is
shut
to
manie
euils
and
mischiefes
.
v.
15.
16.
17.
-
4
A
reason
from
reward
,
why
gentlenesse
and
meekenesse
of
wisedome
is
to
be
followed
.
v.
18.
THE
THIRD
CHAP.
OF
S.
IAMES
,
THE
FIRST
VERSE
,
AND
PART
OF
THE
SECOND
.
THE
XIIII
.
SERMON
.
1
My
brethren
,
bee
not
manie
maisters
,
knowing
that
wee
shall
receyue
the
greater
condemnation
.
2
For
in
manie
things
we
sinne
all
.
THIS
thirde
Chapter
of
Saint
James
,
as
by
the
Analysis
and
resolution
appeareth
,
contayneth
three
places
or
principall
matters
.
The
first
is
,
Let
no
man
vsurpe
authoritie
ambiciously
to
iudge
and
censure
his
brother
in
sharpenesse
and
rigour
of
iudgement
:
in
the
first
,
and
part
of
the
second
verse
contayned
.
In
which
there
are
two
things
to
bee
noted
.
1
The
exhortation
it selfe
:
My
brethren
,
bee
not
manie
maisters
.
2
The
reasons
of
the
exhortation
:
first
from
the
iudgement
of
GOD
,
secondly
,
from
our
owne
imbecilitie
and
weakenesse
.
who
our selues
in
manie
things
offending
,
we
ought
not
to
be
too
seuere
and
rigorous
against
others
.
The
seconde
place
of
this
Chapter
,
is
concerning
the
gouernement
and
refrayning
of
the
tongue
:
beginning
from
the
latter
part
of
the
seconde
verse
,
and
continued
to
the
thirteenth
verse
hereof
.
In
which
part
there
are
two
things
.
1
The
proposition
it selfe
.
2
part
,
2.
verse
.
If
anie
man
sinne
not
in
his
tongue
,
or
in
worde
,
he
is
a
perfect
man
,
and
able
to
bridle
the
whole
bodie
.
2
The
tractation
and
handling
of
the
matter
concerning
the
tongue
,
which
is
double
:
first
from
the
commodities
of
moderating
the
tongue
:
which
Saint
Iames
expresseth
by
two
similitudes
:
the
one
of
horses
,
who
are
gouerned
by
the
bitte
and
cheeke
of
the
bridle
.
3.
v.
Then
by
the
similitude
of
a
Shippe
,
which
is
guided
by
the
sterne
or
rudder
.
4.
5.
v.
Then
he
handleth
the
matter
of
moderating
the
tongue
,
from
the
euils
of
the
tongue
:
which
hee
setteth
downe
,
first
generally
:
in
the
seconde
part
of
the
fourth
verse
,
and
in
the
first
part
of
the
sixt
:
then
particularly
:
from
the
seconde
part
of
the
sixt
verse
,
to
the
thirteenth
verse
,
wherein
he
noteth
three
particular
euils
of
the
tongue
,
1
That
it
defileth
the
whole
bodie
.
2
That
it
is
a
thing
vntameable
,
and
vnbrideled
.
3
That
it
is
reprochful
,
contumelious
,
and
giuen
to
cursed
bittereesse
.
The
thirde
part
and
place
is
,
from
the
thirteenth
verse
to
the
ende
:
concerning
gentlenesse
and
meekenesse
of
wisedome
.
In
which
discourse
foure
things
are
touched
.
1
An
exhortation
to
meekenesse
,
verse
13.
2
The
opposition
of
the
contrarie
,
which
is
contention
.
condemned
and
spoken
against
by
the
Apostle
.
verse
14.
3
The
distinguishing
of
wisedome
,
which
is
either
earthly
,
or
heauenly
:
by
the
which
the
way
to
manifolde
mischiefes
is
precluded
and
shutte
vp
,
15.
16.
and
17.
verses
.
4
The
last
is
a
reason
drawne
from
rewarde
,
why
the
Saints
of
GOD
shoulde
embrace
and
followe
meekenesse
of
wisedome
,
verse
18.
Because
such
as
are
peaceable
,
gentle
and
meeke
,
shall
in
the
haruest
of
the
worlde
,
reape
the
fruites
of
righteousnesse
,
which
they
haue
sowen
in
peace
.
And
this
is
the
Anatomic
of
this
place
or
chapter
.
These
wordes
in
the
first
,
and
part
of
the
second
verse
of
this
third
Chapter
,
concerne
the
first
part
and
place
,
which
is
of
not
vsurping
ambicious
authoritie
to
iudge
and
censure
the
brethren
sharpely
,
and
rigorously
:
and
why
wee
should
not
so
doe
,
as
shall
appeare
.
-
1.
And
part
of
the
2
,
ver.
3.
of
S.
Iames
,
being
,
concerning
not
vsurping
authoritie
of
condemning
the
brethren
,
containe
two
things
.
-
1
An
exhortation
;
or
admonition
:
that
the
Saints
of
God
,
do
not
ambiciously
or
rigorously
censure
their
brethren
.
-
2
The
reasons
of
the
exhortation
:
which
are
two
.
-
1
From
Gods
diuine
iudgement
,
which
shall
bee
the
heauier
ouer
vs
.
-
2
From
the
imbecilitie
and
frailty
of
our
nature
,
which
are
subiect
to
sinne
as
well
as
others
.
1
Touching
the
exhortation
it selfe
:
it
teacheth
vs
,
not
ambiciously
as
commonly
men
do
:
neither
to
rigorously
and
austerely
to
iudge
,
censure
and
condemne
our
brethren
.
Which
exhortation
the
Apostle
inferreth
vnder
this
forme
of
speach
and
wordes
:
My
brethren
,
bee
not
many
maisters
:
that
is
,
let
not
the
Saints
vsurpe
authoritie
ambiciously
to
iudge
and
censure
their
brethren
,
with
sharpenesse
and
rigour
.
Wherein
,
by
maisters
are
not
vnderstoode
such
as
are
called
to
publike
place
and
office
of
reprouing
:
but
such
as
being
priuate
men
,
or
as
priuate
men
:
chalenge
and
arrogate
to
themselues
,
in
the
ambition
of
their
minde
:
an
absolute
authoritie
,
as
it
were
to
iudge
,
giue
sentence
of
,
and
censure
their
brethren
,
in
rigour
and
authoritie
of
iudgement
.
A
vice
and
euill
common
to
all
times
,
and
with
hypocrites
in
Saint
Iames
his
dayes
most
vsuall
.
Whose
steppes
men
in
our
dayes
most
neerely
and
narrowly
following
,
take
vpon
them
to
iudge
all
other
men
,
and
to
search
,
sift
,
boult
out
to
the
verie
branne
,
the
maners
,
liues
,
actions
of
their
brethren
:
altogether
carelesse
of
their
owne
offences
.
This
euill
the
verie
heathen
haue
condemned
,
counting
it
great
follie
in
men
,
to
iudge
of
the
liues
of
other
men
,
which
wee
alwayes
carie
in
sight
,
and
set
before
vs
:
and
to
be
carelesse
of
our selues
:
whose
vices
to
forget
,
wee
cast
alwayes
behinde
vs
.
Horace
the
Serm.
num
.
Poet
seemeth
to
checke
men
in
his
time
for
this
euill
:
for
that
they
being
purreblind
in
the
view
of
themselues
:
would
notwithstanding
bee
so
sharpe
of
sight
,
and
seuere
in
iudging
of
others
.
Tulli
the
Romane
orator
affirmeth
,
Orationagainst
Verris
.
that
it
is
an
intollerable
thing
for
men
,
not
onely
seuerely
to
iudge
,
but
sharpely
to
reprooue
other
men
,
when
themselues
are
likewise
faultie
.
Our
Sauiour
This
thing
is
meere
phantasticall
:
for
men
ambiciously
to
chalenge
authoritie
to
iudge
other
men
at
their
owne
pleasures
.
For
so
did
that
proude
Pharisie
,
who
Christ
in
the
Gospel
mueighing
against
the
ambition
Such
haue
all
times
and
ages
brought
forth
:
and
our
time
is
not
voide
thereof
.
Wherein
manie
are
so
austere
so
seuere
,
so
rigorous
and
sharpe
:
as
that
they
condemne
all
men
,
all
women
almost
,
beside
themselues
.
A
presumptuous
,
proud
and
superstitious
sort
of
men
,
whom
nothing
pleaseth
,
which
themselues
doe
not
:
and
by
whom
all
are
condemned
,
which
daunce
not
after
their
pipe
:
which
walke
not
after
their
rules
:
which
liue
not
after
the
order
of
their
liues
.
Who
hunting
after
the
opinion
of
holinesse
,
and
seeking
the
estimation
and
account
with
men
,
of
greater
precisenesse
then
is
commonly
in
others
:
too
rashly
in
their
wordes
:
too
rigorously
in
their
deedes
:
too
ambiciously
in
their
conuenticles
and
assemblies
:
censure
their
brethren
.
Which
as
a
thing
vnlawfull
in
the
Saintes
of
God
,
vnseemely
in
the
seruants
of
Christ
,
vncharitable
in
the
fellowe
members
of
the
same
bodie
of
the
Church
:
Saint
Iames
disswadeth
,
My
brethren
,
be
not
manie
maisters
.
Howe
great
soeuer
our
holinesse
be
:
howe
singular
soeuer
our
pietie
:
how
perfect
soeuer
our
profession
:
howe
vpright
soeuer
our
conuersation
:
howe
sounde
soeuer
our
faith
be
:
how
vnblameable
soeuer
our
behauiour
:
howe
ample
soeuer
our
measure
bee
:
howe
manifolde
soeuer
our
graces
:
howe
large
soeuer
our
talents
be
:
how
rare
soeuer
our
giftes
receiued
:
yet
must
we
learne
Christian
humilitie
,
and
shewe
charitie
to
the
brethren
,
and
holde
fast
the
exhortation
of
the
Apostle
,
that
we
bee
not
many
maisters
,
in
vsurping
ambiciously
authoritie
,
to
censure
others
rigorously
.
Thus
condemneth
the
Apostle
,
that
censure-like
arrogancie
of
the
proude
,
chalenging
authoritie
to
themselues
to
iudge
others
as
they
lust
:
and
forbiddeth
,
that
euerie
one
should
thinke
himselfe
a
fit
reformer
and
censurer
of
the
life
of
his
brethren
:
My
brethren
,
be
not
many
maisters
.
2
This
being
the
exhortation
,
in
the
next
place
the
reasons
are
to
bee
considered
:
whereof
the
first
is
drawen
from
the
feare
of
Gods
iudgement
:
which
shall
be
the
sharper
and
heauier
against
them
,
which
are
too
hard
and
seuere
towards
others
.
Whereof
Saint
James
:
Brethren
,
bee
not
many
maisters
,
knowing
that
you
shall
receiue
the
greater
condemnation
.
The
force
of
this
reason
is
:
they
which
are
rigorous
and
streight-laced
towards
others
,
shall
finde
God
seuere
and
straight
towards
themselues
.
Whose
maner
is
in
all
things
to
meet
to
men
,
as
they
haue
measured
vnto
other
:
whether
it
bee
in
crueltie
Our
Sauiour
Christ
had
respect
and
regard
to
this
,
who
disswaded
men
from
rash
,
ambicious
,
and
rigorous
By
which
it
euidently
appeareth
,
that
how
much
the
more
rigorously
we
iudge
others
:
so
much
the
heauier
condemnation
we
heape
against
our selues
:
but
most
especially
being
guiltie
of
the
same
sinnes
,
or
as
great
,
as
we
rigorously
condemne
in
our
brethren
.
If
wee
condemne
a
theefe
to
the
bottomlesse
pitte
of
hell
(
as
vnworthie
life
)
yet
our selues
steale
,
be
oppressours
,
vsurers
,
or
extortioners
of
the
people
:
if
we
condemne
without
fauour
or
pittie
,
the
adulterous
person
,
and
yet
our selues
breake
wedlocke
:
if
we
condemne
lying
,
and
vse
our
tongues
to
deceite
,
slaunder
,
and
horrible
blasphemie
:
if
we
condemne
dronkennesse
with
austere
seueritie
,
yet
geue
ouer
our selues
to
riotousnes
,
banquetting
,
and
faring
deliciouslie
euery
day
:
if
we
condemne
couetousnes
,
yet
bee
rauished
The
seconde
reason
why
men
ought
not
to
vsurpe
Let
vs
take
the
view
of
all
states
&
degrees
of
men
:
Princes
and
people
;
masters
and
seruants
;
fathers
&
children
;
husbands
and
wiues
;
rich
and
poore
;
learned
and
ignorant
;
high
and
lowe
;
wise
and
foolish
;
preachers
and
hearers
:
all
,
all
(
I
say
)
are
subiect
to
the
same
imbecilitie
,
and
frailtie
of
nature
:
in
many
things
we
fall
all
.
Is
there
a
bodie
without
a
blemishe
?
is
there
a
day
without
a
cloude
?
is
there
a
man
without
offence
?
is
it
The
very
Heathen
knew
that
all
men
are
subiect
to
No
man
liueth
without
crime
or
sinne
.
The
continuall
meditation
thereof
,
should
induce
vs
to
follow
gentlenes
,
and
not
to
vse
too
great
rigour
towards
others
.
Men
fall
and
sinne
(
as
Lactantius
hath
noted
)
three
In
wordes
,
whereof
in
the
next
place
our
Apostle
shall
speake
,
who
offendeth
not
?
Who
,
either
in
anger
moued
,
or
in
mirth
pleasant
,
or
in
pastime
delighted
,
or
by
importunitie
of
men
pricked
forwarde
,
hath
not
fallen
,
either
to
cursing
,
or
to
slaunder
,
or
to
swearing
,
or
to
loosenes
or
vanitie
of
his
talke
?
that
he
hath
not
in
respect
therof
,
iust
cause
with
Dauid
and
Sirach
,
to
pray
to
haue
the
dore
of
In
thought
,
our
falles
are
so
many
,
as
that
it
passeth
the
strength
of
man
,
by
cogitation
not
to
admit
the
thing
which
is
either
wicked
in
deed
,
or
euil
to
vtter
.
In
so
much
as
righteous
and
holy
men
,
who
abstaine
in
many
thinges
from
wicked
actions
:
yet
oftentimes
(
through
infirmity
of
nature
,
are
caried
by
cogitations
,
to
euil
thoughts
:
so
that
there
is
no
man
,
vnlesse
he
be
translated
(
as
it
were
)
into
the
nature
of
God
,
who
sinneth
not
in
cogitation
.
So
that
the
Apostle
,
in
respect
of
these
,
hath
here
truely
auouched
,
in
many
thinges
we
fall
all
.
Which
thing
men
considering
,
shall
the
better
refraine
their
seueritie
of
iudgement
,
and
rigor
in
censuring
their
christian
brethren
.
Three
respects
there
are
in
men
,
wherby
their
rigor
towards
others
should
be
abated
.
1
To
recount
what
in
former
times
themselues
haue
beene
.
2
To
thinke
what
hereafter
they
may
be
.
3
To
remember
what
presently
they
are
.
1
If
we
consider
what
our selues
haue
beene
in
former
times
,
it
shall
mittigate
greatly
the
seueritie
of
our
iudgements
and
rigorous
censuring
of
our
brethren
.
Saint
Paul
exhorting
men
to
patience
,
and
gentlenes
towardes
other
,
and
not
to
be
seuere
against
their
offending
&
weak
brethren
,
thus
reasoneth
;
They
now
are
what
you
in
former
The
recounting
therefore
of
our
former
condition
,
must
asswage
the
seueritie
of
our
iudgement
,
and
make
vs
more
moderate
toward
such
,
as
now
are
what
we
haue
beene
.
Wee
our selues
once
were
ignorant
;
wee
once
went
out
of
the
way
;
wee
sometimes
haue
beene
ouertaken
with
naturall
infirmitie
:
whereby
we
haue
committed
things
not
conuenient
.
Let
vs
not
seuerely
iudge
,
and
tigorously
condemne
such
as
are
subiect
to
the
common
infirmities
,
and
frailties
of
nature
.
2
As
to
record
our
former
state
,
shall
abate
our
sharpnes
:
so
to
thinke
with
our selues
whereunto
wee
may
fall
:
being
compassed
about
alwaies
with
these
infirmities
.
S.
Paul
(
to
perswade
men
to
shew
meeknes
,
&
not
sharpenes
Now
there
is
no
infirmitie
;
no
iniquitie
among
men
;
finall
impenitencie
,
and
the
sinne
vnto
death
,
or
against
the
holy
Ghost
,
excepted
:
whereinto
,
euen
the
best
men
,
may
not
fall
.
Which
if
they
consider
,
it
will
easilie
moderate
their
rigour
and
seueritie
against
their
brethren
,
and
make
them
take
heede
,
least
ambitiously
they
vsurpe
this
authoritie
against
others
.
And
how
true
it
is
,
that
euen
the
best
may
fall
,
euident
examples
,
and
wofull
experience
may
teach
vs
.
Who
knoweth
not
,
that
lyeng
is
a
sinne
against
the
ninth
commaundement
,
condemned
by
God
and
his
Prophets
:
yet
holy
and
faithfull
Abraham
;
godly
Isaac
,
fell
thereinto
,
as
Murmuring
is
a
great
sinne
against
GOD
,
arguing
impatiencie
;
yet
Moses
was
thereof
guilty
,
as
it
appeareth
.
Idolatrie
seemeth
to
be
sinne
in
the
highest
degree
;
yet
that
,
by
Aaron
,
the
Saint
of
God
,
was
committed
.
Adulteterie
,
a
grieuous
euill
,
whereof
God
in
his
lawe
hath
forewarned
,
Out
of
whose
falles
a
triple
profit
insueth
.
1.
Therby
the
glorie
of
God
,
his
power
and
mercie
,
is
made
manifest
,
in
making
them
vessels
of
glory
:
who
by
their
sinnes
deserued
his
eternall
displeasure
:
for
which
cause
S.
Paul
Thirdly
,
all
men
may
thereby
gather
the
frailtie
of
their
nature
:
and
so
pray
to
God
,
when
they
stande
,
that
Now
seeing
all
men
are
subiect
to
this
condition
,
that
they
may
fall
,
if
they
be
not
vpholden
and
supported
by
the
helpe
of
God
:
it
ought
to
qualifie
our
hasty
iudgement
,
and
to
moderate
the
seueritie
of
the
same
against
the
brethren
.
3
Finally
,
we
shal
be
more
temperate
towards
other
men
:
if
we
consider
whereunto
wee
are
presently
subiect
:
which
is
the
reason
here
vrged
.
The
conscience
of
our
owne
sinnes
,
and
the
diligent
view
of
our
owne
weaknes
and
wickednes
;
maketh
vs
more
gentle
towardes
others
:
which
men
then
forget
,
when
they
are
too
seuere
iudges
of
their
brethren
.
To
this
purpose
Siracides
exhorteth
men
This
I
would
to
God
our
sharpe
censurers
,
and
seuere
iudgers
would
weigh
,
who
geue
definitiue
and
peremptorie
sentence
of
al
men
;
who
chalenge
a
chiefe
power
,
and
absolute
authoritie
ouer
all
their
brethren
;
who
condemne
without
charitie
,
whatsoeuer
doeth
not
please
them selues
.
Would
God
they
would
but
turne
ouer
the
leafe
,
wherein
their
owne
infirmities
are
registred
,
and
turne
the
other
ende
of
the
wallet
before
them
,
to
fixe
their
sight
vpon
their
owne
blemishes
,
and
blottes
of
corruption
:
then
would
their
pride
be
abated
,
their
heate
asswaged
,
their
chollor
cooled
,
their
iudgementes
moderated
,
their
arrogancie
delaied
and
qualified
:
and
themselues
brought
to
a
temperature
:
not
so
ambitiously
to
vsurpe
and
arrogate
to
themselues
,
the
censuring
of
their
brethren
.
Which
to
effect
and
compasse
in
the
Saints
,
the
Apostle
vseth
this
reason
also
;
My
brethren
,
be
not
many
masters
,
knowing
that
we
shall
receiue
the
greater
condemnation
:
for
in
many
things
we
sinne
and
fall
all
.
Of
our
manifolde
fallings
,
many
are
the
occasions
,
sundrie
are
the
causes
.
1
The
original
corruption
which
lieth
couched
in
our
bosomes
,
wherby
we
are
led
captiue
vnto
sinne
.
2
The
snares
of
Sathan
,
which
he
laieth
to
take
vs
,
and
intangle
vs
in
the
pitfold
of
iniquitie
.
3
The
euil
examples
which
are
presented
before
vs
,
whereby
we
are
drawen
to
all
vngodlines
euery
day
.
4
The
lenitie
of
the
gouernours
of
discipline
,
who
(
according
to
the
rule
of
iustice
)
take
not
execution
vpon
sinne
:
whereby
others
are
pricked
forwarde
to
like
sinne
.
For
,
whereas
punishment
is
not
executed
(
saith
Salomon
)
speedelie
,
there
are
the
hearts
of
men
set
vpon
mischiefe
.
5
Finally
,
the
fearefulnes
and
flatterie
of
the
Ministers
of
the
word
:
who
either
for
feare
,
or
for
fauour
,
tell
not
men
of
their
manifolde
offences
,
wherby
they
are
occasioned
sundrie
waies
to
fall
.
The
reason
of
the
Apostle
is
this
:
Seeing
all
men
are
subiect
to
many
falles
and
infirmities
,
therfore
must
they
not
be
too
seuere
against
their
brethren
▪
be
not
many
masters
(
saith
the
Apostle
)
knowing
that
we
shall
receiue
the
greater
condemnation
▪
for
in
many
things
we
offend
all
.
Now
the
fall
of
man
is
double
:
either
particular
,
or
generall
.
Particular
,
as
to
fal
into
any
one
sinne
,
or
more
:
as
theft
,
dronkennes
,
adulterie
,
murther
,
couetousnes
,
vsurie
,
extortion
,
slaunder
,
lying
,
blasphemy
,
and
the
like
.
Into
some
,
or
many
of
these
,
euen
the
most
holy
Saintes
haue
,
may
,
and
doe
daily
fall
.
Generall
falling
,
is
when
men
fall
And
S.
Peter
auoucheth
,
that
it
were
better
for
men
not
to
haue
knowen
the
trueth
:
then
after
that
they
haue
knowen
it
,
to
fall
away
from
the
holy
commaundements
.
Thus
doe
not
the
Saints
fall
,
but
onely
the
reprobate
.
Of
the
former
kinde
the
Apostle
speaketh
;
for
al
men
fal
particularly
in
many
things
:
which
we
ought
alwaies
to
consider
:
that
it
might
teach
vs
,
not
to
vsurpe
authoritie
ambitiously
to
censure
and
iudge
our
brethren
:
whereunto
this
place
and
exhortation
serueth
;
My
brethren
,
be
not
many
masters
,
for
we
shal
receiue
the
greater
iudgement
:
for
in
many
things
we
offende
or
fall
all
.
Whereas
Saint
James
willeth
,
that
wee
be
not
many
masters
:
doeth
it
take
away
the
authority
of
masters
ouer
their
seruants
?
No
assuredly
:
for
then
would
neither
S.
Paul
so
carefully
,
nor
Saint
Peter
so
diligently
,
haue
geuen
precepts
concerning
obedience
of
seruantes
to
their
masters
.
Saint
Paul
exhorteth
seruants
to
be
subiect
to
their
Tit.
Ephes.
6.
masters
,
and
to
please
them
in
all
things
;
to
be
obedient
to
them
which
are
their
masters
according
to
the
flesh
,
with
feare
and
trembling
,
in
singlenes
of
minde
,
as
vnto
the
If
we
must
not
be
many
masters
,
neither
be
iudges
ouer
our
brethren
;
shall
we
thinke
that
power
is
taken
away
hereby
from
Princes
,
iudges
,
and
magistrates
,
ouer
their
Subiects
,
and
such
as
are
vnder
them
?
Neither
.
For
then
woulde
not
the
Scriptures
teach
what
magistrates
should
be
in
common
wealthes
,
neither
enioyne
obedience
to
be
performed
vnto
them
.
Moises
being
wearied
with
the
gouernement
of
the
whole
people
of
Israel
,
What
if
we
may
not
bee
many
masters
:
shall
wee
thinke
that
men
are
herehence
forbidden
,
to
professe
themselues
teachers
and
maisters
,
to
informe
others
in
humaine
artes
,
liberall
sciences
&
faculties
belonging
to
this
life
?
No
doubt
wee
may
not
so
thinke
:
for
thus
to
professe
is
lawfull
.
If
we
may
not
be
many
maisters
,
shall
wee
suppose
that
the
office
of
preaching
and
reprouing
,
iudging
and
condemning
out
of
the
worde
of
God
is
forbidden
?
No
,
for
it
is
a
thing
of
all
others
most
necessarie
.
Without
which
men
would
runne
on
headlong
into
all
sinne
.
Saint
Ambrose
therefore
saith
:
he
that
sinneth
,
so
long
as
hee
is
Vpon
the
5.
chap.
Ephe.
not
reproued
,
seemeth
to
himselfe
not
to
sinne
:
and
vices
growe
into
maners
,
and
are
receyued
in
stead
of
vertue
.
The
rebuking
of
sinne
,
is
a
bridle
and
bit
to
restraine
others
from
the
like
iniquitie
.
Which
when
Saint
Paul
considered
,
he
willeth
Timothie
to
rebuke
such
openly
,
as
openly
offended
,
that
others
thereby
might
feare
.
S.
Gregorie
in
Iob.
cap.
4.
of
others
:
least
if
the
preacher
holde
his
peace
,
and
be
silent
,
he
thereby
seeme
to
allowe
of
sinne
:
and
that
growe
into
example
,
which
the
tongue
of
the
minister
cutteth
not
off
.
And
as
the
offences
of
men
giue
incouragement
to
others
,
when
they
are
not
reproued
:
so
being
corrected
and
reproued
,
others
are
restrained
:
yea
,
reprehensions
out
of
the
worde
bring
life
:
as
Salomon
affirmeth
:
corrections
Finally
,
seeing
we
are
forewarned
not
to
bee
manie
maisters
,
shall
we
thinke
that
priuate
reprehension
,
priuate
exhortation
,
priuate
admonition
is
forbidden
?
If
it
were
so
,
why
would
our
Sauiour
,
that
one
man
shoulde
Iames
Chap.
3.
verses
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
Sermon
15.
2
If
a
man
sinne
not
in
woorde
,
hee
is
a
perfect
man
,
and
able
to
bridle
all
the
bodie
.
3
Beholde
,
wee
put
bits
into
the
horses
mouthes
,
that
they
should
obey
vs
,
and
we
turne
about
all
their
bodie
.
4
Beholde
also
the
ships
,
which
though
they
be
great
,
&
are
driuen
of
fierce
windes
,
yet
are
they
turned
about
with
a
verie
small
rudder
whither
soeuer
the
gouernour
will
.
5
Euen
so
the
tongue
is
a
little
member
also
,
and
boasteth
great
things
:
beholde
how
great
a
matter
a
little
fire
kindeleth
.
6
And
the
tongue
is
fire
,
euen
a
world
of
wickednesse
:
so
is
the
tongue
set
among
our
members
,
&c.
To
the
thirteenth
verse
.
HErein
,
from
the
seconde
,
or
latter
part
-
In
the
second
part
hereof
are
two
things
noted
and
set
downe
.
-
1
The
proposition
or
state
of
the
place
:
2
part
v.
2.
that
man
which
offendeth
not
,
ne
falleth
in
his
words
,
is
perfect
,
and
able
to
rule
the
whole
bodie
.
-
2
The
handling
thereof
,
which
is
double
.
-
1
From
the
profites
of
a
brideled
tongue
:
set
forth
in
two
comparisons
or
similituds
.
whereof
-
1
Is
of
horses
,
checked
with
the
bridle
.
3.
verse
.
-
2
Of
shippes
gouerned
by
the
rudder
.
verse
4.
-
2
From
the
euils
of
an
euiltongue
,
two
wayes
:
namely
-
1
Generally
:
therefore
it
is
called
.
-
1
A
fire
.
ver.
5.
-
2
A
world
of
wickednes
.
ver.
6.
-
2
Particularly
by
3.
effects
:
namely
,
-
1
Hurt
to
the
whole
bodie
.
2.
pa.
v.
6
-
2
Vnbridelednes
.
v.
7.
8
-
3
Reprochfulnes
.
9.
10.
11.
12.
Hereof
to
come
to
the
first
member
,
the
proposition
:
Whereby
the
Apostle
insinuateth
vnto
vs
,
that
the
Saintes
and
seruants
of
God
,
whose
chiefe
care
is
not
willingly
to
fall
:
must
haue
a
speciall
regarde
to
their
tongues
,
bee
warie
and
charie
ouer
their
lippes
,
circumspect
and
carefull
to
keepe
the
doore
of
their
mouthes
:
Wherein
,
of
all
men
,
is
most
easily
offence
committed
.
So
that
to
bridle
our
tongues
,
to
moderate
our
mouths
:
to
keepe
our
lippes
,
to
guide
our
woordes
with
discretion
;
is
a
rare
point
of
perfection
,
and
a
great
steppe
to
excellent
vertue
.
Howe
good
a
thing
,
howe
great
perfection
,
howe
rare
a
vertue
it
is
,
not
to
stumble
in
the
tongue
:
neither
to
offend
in
worde
,
Sirach
perceyued
,
when
he
pronounceth
Cato
the
wise
man
sayeth
,
that
hee
is
next
vnto
GOD
,
that
with
reason
can
rule
his
tongue
:
wherevnto
It
is
a
thing
worthie
praise
,
in
anger
to
keepe
our
hands
from
fighting
:
in
hatred
to
withhold
our
feet
from
shedding
of
bloud
:
in
abundance
of
delicate
fare
,
to
bridle
our
affections
and
appetites
from
riotous
lust
:
in
companie
of
lewde
women
,
to
keepe
our selues
from
carnall
desire
:
in
plentie
of
wealth
:
to
refraine
from
couetousnesse
:
in
great
prosperitie
to
be
farre
from
pride
:
but
the
falling
by
the
tongue
,
being
so
easie
,
&
the
way
therof
so
slipperie
:
not
to
fall
in
tongue
and
wordes
,
is
a
vertue
so
rare
:
a
thing
so
seldome
seene
:
as
that
Sirach
counteth
2
The
proposition
premised
and
set
downe
before
:
in
the
next
place
foloweth
the
tractation
or
handling
therof
,
1
From
the
profites
and
commodities
of
brideled
tongues
:
great
good
,
and
singular
profite
groweth
and
riseth
vnto
men
by
moderation
of
the
tongue
,
and
no
small
matters
are
compassed
and
brought
to
passe
thereby
:
as
by
the
two
similitudes
and
comparisons
of
the
Apostle
here
,
appeareth
.
For
to
shewe
what
great
matters
may
bee
done
by
moderation
of
tongue
,
the
Apostle
compareth
in
to
the
bridle
or
bitte
of
an
horse
.
Like
as
the
bitte
is
but
a
little
thing
in
comparison
of
an
horse
,
yet
it
guideth
and
ruleth
the
strongest
horse
that
is
,
and
maketh
him
followe
the
will
of
the
rider
:
Euen
so
,
the
tongue
is
but
a
small
matter
in
the
bodie
of
man
,
yet
it
(
being
gouerned
with
discretion
)
gouerneth
the
whole
body
.
Wee
put
bittes
(
saith
Saint
Iames
)
into
the
mouthes
of
horses
,
that
they
should
obey
vs
,
and
thereby
we
turne
about
their
whole
bodie
.
Which
comparison
(
it
may
be
)
he
borowed
out
of
the
Prophet
Dauid
:
who
exhorteth
men
not
to
be
like
horses
and
mules
,
which
haue
no
vnderstanding
.
Notwithstanding
his
great
strength
,
hee
is
turned
and
tost
with
the
bitte
,
at
the
pleasure
of
the
rider
.
The
bitte
being
little
,
in
comparison
of
the
horse
,
preuaileth
so
greatly
.
Euen
so
the
tongue
,
a
small
part
,
and
one
of
the
least
of
all
our
boidly
members
,
guideth
the
whole
body
to
good
or
to
euill
:
being
moderated
by
reason
,
then
it
profiteth
(
no
doubt
)
greatly
.
This
when
Theophrastus
the
The
other
similitude
is
from
the
sterne
,
or
rudder
of
the
shippe
.
Beholde
the
shippes
also
,
although
they
be
great
,
and
driuen
with
fierce
windes
,
yet
are
they
turned
about
with
a
small
rudder
,
whethersoeuer
the
gouernour
lusteth
.
The
rudder
is
but
a
small
peece
of
wood
,
in
respect
of
the
whole
shippe
,
yet
it
turneth
the
greatest
ship
that
is
,
whethersoeuer
the
master
pleaseth
:
to
auoide
dangerous
rockes
,
sinking
sandes
,
and
other
perils
,
of
sea
and
waters
,
and
to
bring
it
to
the
desired
hauen
whereunto
they
bende
their
iorney
.
So
the
tongue
is
a
little
member
,
yet
(
ruled
by
reason
)
it
guideth
the
bodie
,
and
keepeth
it
from
falling
into
sundrie
mischiefes
,
wherunto
otherwise
we
are
endangered
.
It
is
little
,
and
small
,
among
other
members
of
the
bodie
:
yet
it
boasteth
great
thinges
,
and
is
effectuall
and
of
force
to
compasse
,
or
at
least
attempt
great
matters
.
Wherefore
,
what
the
bitte
in
the
horse
mouth
,
is
to
the
gouerning
of
his
whole
bodie
:
and
the
rudder
of
the
shippe
to
keepe
it
from
dangers
:
to
turne
it
,
to
winde
it
,
to
direct
it
in
all
points
as
shall
seeme
best
vnto
the
master
:
euen
the
same
is
a
moderate
tongue
to
the
rule
of
the
whole
body
.
If
thou
drawe
and
plucke
in
the
bridle
,
thou
restrainest
:
if
thou
geue
the
head
,
vnbrideled
horses
will
endanger
thee
:
if
thou
holde
wisely
the
rudder
,
thou
maist
saile
in
safetie
:
if
thou
let
it
goe
as
it
will
,
the
windes
take
holde
of
the
shippe
,
and
carrie
it
into
perill
:
if
thou
pluck
the
raignes
of
the
tongue
,
thou
restrainest
it
:
if
thou
geue
libertie
to
the
tongue
,
it
will
bring
thee
to
destruction
:
if
thou
holde
thy
tongue
with
wisdome
and
reason
,
thou
liuest
in
securitie
:
if
thou
let
it
runne
at
randonne
,
thou
shalt
be
plunged
into
vnrecouerable
danger
.
Thus
by
these
two
familiar
similitudes
of
horses
and
shippes
;
the
one
by
the
bitte
,
the
other
by
the
rudder
gouerned
and
directed
;
the
Apostle
plainly
setteth
downe
,
what
profit
and
benefit
redoundeth
by
the
moderating
of
the
tongue
,
vnto
men
:
which
is
the
first
part
of
the
handling
of
this
matter
.
These
two
similitudes
,
in
the
thirde
,
fourth
,
and
part
of
the
fifth
,
were
conteined
,
set
downe
to
shewe
the
profit
part
of
the
handling
.
of
moderating
our
tongues
.
In
the
other
part
of
the
fifth
verss
,
and
in
the
other
verses
to
the
fifteenth
,
the
Apostle
setteth
downe
the
other
part
of
the
treatise
,
and
handling
of
this
matter
:
namely
,
how
good
a
thing
it
is
,
to
bridle
and
moderate
our
tongues
;
from
the
euils
and
inconueniences
which
followe
the
vnbrideled
tongue
.
For
as
the
profit
of
moderating
our
tongues
is
great
:
so
contrariwise
the
discommodities
of
the
vntamed
tongue
,
and
vnbrideled
mouth
,
are
many
.
Which
thing
he
sheweth
:
first
generally
,
then
particularly
.
Generallie
,
the
euils
and
discommodities
of
an
euill
tongue
,
are
set
downe
by
two
comparisons
.
First
the
vntamed
tongue
is
like
fire
:
a
little
fire
is
able
to
destroie
much
matter
:
the
tongue
being
little
,
yet
doeth
great
mischiefe
.
A
coale
,
yea
a
sparke
of
fire
,
oftentimes
hath
raised
great
flames
,
whereby
whole
houses
,
villages
,
townes
and
cities
,
woods
,
fieldes
and
forrestes
,
haue
beene
deuoured
.
Costly
buildings
,
gorgeous
houses
,
goodly
cities
,
large
kingdomes
,
huge
countries
,
ample
wildernesses
,
and
pleasant
forrests
,
by
a
little
fire
may
bee
subdued
,
and
brought
to
nothing
:
So
the
tongue
is
a
fire
,
which
destroyeth
and
wasteth
the
greatest
matters
.
One
word
of
the
tongue
hath
kindled
fire
of
hatred
in
mens
heartes
,
which
vntill
death
,
hath
neuer
beene
extinct
and
put
out
:
yea
,
it
hath
caused
so
great
a
flame
,
as
hath
destroied
many
people
,
and
burnt
vp
many
Nations
▪
so
that
with
S
,
Iames
wee
may
worthely
compare
it
to
fire
.
Which
to
signifie
,
it
may
be
that
God
almighty
hath
made
it
of
forme
,
colour
,
and
fashion
,
like
vnto
a
fire
.
The
tongue
is
sharpe
,
rounde
and
small
at
the
tippe
,
or
toppe
:
but
greater
,
wider
,
and
broader
downeward
:
So
fire
,
vpward
is
sharpe
,
small
,
rounde
:
but
greater
,
larger
,
and
broader
downeward
:
So
that
the
vpper
ende
of
the
flame
is
sharpe
;
but
the
nearer
wee
goe
to
the
matter
whereon
it
feedeth
,
or
burneth
;
the
larger
,
wider
,
and
greater
,
is
the
flame
and
fire
.
Wherfore
,
in
shape
and
forme
,
the
tongue
is
like
fire
.
The
tongue
in
colour
is
reddish
:
so
is
the
colour
of
the
fire
:
so
that
therein
they
agree
together
.
The
fire
is
swift
,
and
runneth
speedely
,
sending
out
flames
,
nowe
this
way
,
now
that
way
:
So
the
tongue
runneth
and
rouleth
this
way
and
that
way
:
is
swift
also
and
nimble
,
sending
out
sound
farre
and
neare
;
and
therefore
not
vnlike
vnto
fire
:
so
that
for
many
like
respectes
it
may
not
amisse
bee
compared
vnto
fire
.
Now
as
it
is
compared
vnto
fire
,
so
is
it
called
a
world
of
wickednes
.
It
is
a
sea
of
sinne
,
a
pitte
of
vice
,
without
bottome
,
a
masse
of
mischiefe
,
&
the
originall
or
instrumentall
cause
of
manifolde
euils
:
so
that
verye
heathen
poets
and
persons
,
haue
confessed
it
the
cause
of
all
euill
,
as
the
Poet
Menander
did
.
It
is
a
world
of
wickednes
,
because
most
mischiefes
,
and
greatest
sinnes
among
men
,
by
vnbrideled
and
wicked
tongus
are
determined
,
attempted
,
and
perfourmed
.
By
the
tongue
theeues
conferre
together
,
talke
and
determine
of
robberies
:
manquellers
and
murtherers
by
their
tongues
raise
vp
braulings
,
the
causes
(
oftentimes
)
of
cruell
murther
.
By
their
tongues
adulterous
and
lechearous
persons
,
first
tempt
the
chastitie
of
others
,
and
with
their
wordes
agree
vpon
the
wickednes
.
By
the
tongue
,
lying
,
dissembling
,
flatterie
,
and
counterfetting
,
is
committed
.
By
the
tongue
,
slaunder
,
backbiting
,
swearing
,
blasphemie
and
periurie
,
is
vttered
.
By
the
tongue
,
false
sentence
is
pronounced
,
either
to
the
condemning
of
the
righteous
,
or
absoluing
of
the
wicked
:
both
which
are
abhominable
before
the
Lord
.
By
the
tongue
,
men
are
led
into
errour
through
false
doctrine
:
drawen
to
wickednes
See
Basil
in
Psal.
33.
fol.
85.
pag.
2.
caused
,
braulings
growen
,
to
the
great
hurte
of
priuate
states
,
and
the
marueilous
hurte
and
disturbance
of
of
weales
publicke
.
With
filthines
of
speach
it
corrupteth
:
with
dissembling
and
flatterie
it
deceaueth
:
with
lying
and
cogging
it
beguileth
:
with
false
reportes
it
slaieth
:
with
slaunders
it
defameth
:
with
vain
swearing
it
blasphemeth
:
with
inticing
it
inueigleth
:
with
smoothnes
of
talke
it
inforceth
:
yea
almost
euery
wickednes
among
the
children
Now
,
as
generally
the
vnbrideled
tongue
causeth
great
euils
,
and
ministreth
matter
of
great
mischiefe
among
men
:
So
particularly
,
the
discommodities
of
vntamed
tongues
are
three
.
1
The
euill
tongue
defileth
the
whole
bodie
.
2
It
is
vntameable
.
3
It
is
geuen
to
slaunder
,
and
reproach
of
the
brethren
.
Which
are
three
great
euils
.
1
It
is
said
to
be
so
set
among
the
members
,
that
it
defileth
the
whole
body
,
and
setteth
on
fire
the
course
of
nature
,
and
is
sette
on
fire
of
hell
.
How
great
an
euill
is
this
?
That
it
defileth
the
whole
bodie
,
it
appeareth
:
Our
Saint
Paul
condescendeth
hereunto
,
when
he
affirmeth
,
that
euill
words
corrupt
good
manners
.
Neither
are
Saint
Augustine
,
to
the
brethren
in
the
wildernes
confesseth
Neither
that
onely
,
but
it
setteth
on
fire
the
course
of
nature
,
able
to
peruert
the
order
of
things
;
enough
to
set
the
whole
world
a
burning
;
sufficient
to
staine
the
whole
conuersation
of
man
,
by
the
wickednes
thereof
:
then
the
which
there
is
neither
any
thing
sharper
to
pearce
,
neither
any
thing
hotter
to
burne
or
set
on
fire
,
then
a
venemous
and
wicked
tongue
.
Therfore
the
princely
prophet
2
As
the
tongue
defileth
the
whole
bodie
,
and
setteth
on
fire
the
course
of
nature
,
it selfe
set
on
fire
of
hell
:
So
is
it
a
thing
vntameable
,
and
vntractable
.
For
whereas
the
whole
nature
of
beastes
,
and
of
birdes
,
and
of
creeping
things
,
and
things
of
the
sea
,
is
tamed
of
the
nature
of
man
:
yet
the
tongue
cannot
be
tamed
:
It
is
an
vnruly
thing
,
full
of
deadly
poyson
:
more
vnruly
then
the
beasts
of
the
field
;
more
vntameable
then
the
birdes
of
the
aier
;
more
vntractable
then
the
venemous
serpents
;
more
slipperie
,
and
more
suddenly
gone
then
the
fishes
of
the
seas
,
and
waters
;
more
hardlie
gouerned
then
any
other
creature
:
for
all
these
are
tamed
and
made
milde
and
meeke
by
mans
wisdome
,
practise
,
diligence
,
vse
and
labour
:
But
of
al
creatures
the
tongue
is
most
disordered
,
and
vntameable
.
And
for
beastes
,
though
they
be
most
cruell
,
sauage
,
and
vntractable
by
nature
:
yet
by
practise
,
vse
,
industrie
&
labour
,
are
they
tamed
.
Beares
,
Panthers
&
Leopardes
,
Woolues
,
Tygers
and
Lions
:
insomuch
that
some
of
the
Romane
Emperors
haue
had
of
these
beastes
to
run
,
and
drawe
in
their
chariots
and
coaches
.
Other
princes
haue
Lions
made
so
tame
,
that
they
might
play
with
them
as
with
spaniels
,
whelpes
,
or
beagels
.
The
Tyger
which
was
sent
from
India
,
to
Anastasius
the
Prince
,
was
made
meek
and
tame
in
like
manner
.
Birdes
,
and
Foules
of
the
aier
are
made
tame
by
like
manner
.
The
crowe
,
the
rauen
,
the
hauke
,
the
fesant
,
the
eagle
,
the
vulture
,
the
parrat
,
the
pigeon
,
and
innumerable
the
like
;
are
so
tamed
,
as
that
they
will
sitte
on
fiste
,
eate
at
hande
,
come
at
the
lure
of
him
that
keepeth
them
.
Serpents
,
adders
,
snakes
,
and
creeping
things
haue
beene
tamed
:
the
aspis
,
and
venemous
serpent
in
Africa
,
whose
sting
is
incurable
,
hath
beene
so
tamed
by
a
certain
housholder
,
as
that
he
came
daily
out
of
his
caue
and
denne
,
to
take
meate
at
his
table
.
Snakes
haue
beene
so
meekened
,
as
that
men
haue
carried
them
without
danger
in
their
bosomes
.
The
fishes
of
the
waters
haue
beene
so
tamed
,
as
that
the
Dolphin
hath
beene
familiar
,
to
acknowledge
him
that
well
deserued
:
the
Carpe
,
the
Tench
,
and
such
fishes
,
are
made
so
tame
,
as
to
bee
readie
to
receiue
meate
at
the
hands
of
their
masters
,
as
some
men
haue
reported
.
Thus
the
beastes
of
the
fielde
,
the
birdes
of
the
aier
,
the
serpents
of
the
earth
,
the
fishes
of
the
waters
,
are
tamed
,
by
the
trauell
,
vse
,
and
industrie
of
man
:
though
by
nature
they
were
not
familiar
,
yet
vse
and
custome
,
trauel
and
labour
hath
woonne
it
.
But
the
tongue
,
more
vntameable
and
vntractable
then
these
are
,
cannot
be
gouerned
nor
made
tame
by
man
:
being
more
barbarous
then
beastes
;
more
wilde
then
birdes
;
more
vntractable
then
serpents
;
more
insensible
then
fishes
of
the
seas
and
waters
:
more
cruel
then
lions
:
more
hurtfull
then
beares
:
more
byting
then
woolues
:
more
bitter
then
tygers
:
more
fierce
then
leopardes
:
for
of
all
these
,
and
the
like
,
some
at
sometimes
haue
bene
tamed
:
but
the
tongue
is
a
thing
most
vntameable
.
Either
because
no
man
is
able
to
tame
the
wicked
tongue
of
another
:
for
speake
some
men
or
women
faire
,
or
deale
with
them
roughly
:
entreate
them
gently
,
or
handle
them
sharpely
:
pray
them
daily
:
or
strike
them
continually
:
thou
shalt
remoue
life
and
breath
sooner
out
of
their
bodies
,
then
speach
from
their
tongues
,
or
make
them
silent
:
Either
because
no
man
is
so
perfect
,
as
can
keepe
his
tongue
at
all
times
,
but
that
therein
sometimes
hee
offendeth
.
Thus
is
the
tongue
an
vntameable
creature
,
an
vnruly
euill
.
That
it
is
called
an
vnruly
euill
:
men
must
not
therefore
giue
it
all
scope
,
to
doe
and
speake
what
it
list
,
because
it
is
vntameable
,
and
vnrulie
:
but
looke
howe
much
more
vnruly
it
is
:
so
much
more
ought
it
to
bee
restrained
:
&
seeing
it
is
a
thing
that
passeth
our
strength
,
either
sometimes
to
tame
the
tongues
of
others
,
either
alwayes
to
bridle
our
owne
tongues
:
therefore
ought
wee
more
earnestly
to
pray
to
GOD
to
guide
our
Nowe
the
euill
tongue
,
is
not
onely
vnruly
,
but
full
of
deadly
poison
also
,
and
greatly
infecteth
the
children
Anytus
,
Melissus
the
Poet
,
and
Lycon
the
otator
,
for
speaking
agaynst
their
idoll
gods
,
and
so
drunke
poyson
,
and
dyed
.
Or
looke
what
venome
is
in
Aconitum
,
Long-wort
the
roote
wherof
maketh
neesing
powder
in
blacke
Poppie
,
which
killeth
by
sleepe
:
or
in
Colloquintida
,
or
wilde
Gourdes
,
which
slayeth
a
man
by
vehement
and
ouer-great
purging
:
what
deadlie
hurt
is
in
any
of
these
,
or
the
like
:
no
lesse
is
in
a
venemous
and
wicked
tongue
:
so
that
the
Prophet
by
his
experience
could
say
truely
:
that
the
venome
of
Aspis
was
vnder
their
For
the
poyson
of
the
Scorpion
is
only
such
,
as
hurteth
them
alone
whom
he
striketh
with
the
tippe
of
his
taile
:
the
Viper
infecteth
none
,
but
such
as
hee
biteth
with
his
venemous
teeth
:
the
Crocodile
and
Basiliske
killeth
none
,
but
such
as
they
retch
and
fetch
of
,
either
with
the
sharpnesse
of
their
sight
,
or
the
strength
of
their
breath
.
Venemous
rootes
,
hearbes
,
plantes
,
infect
none
,
but
those
which
either
touch
,
taste
,
smell
,
or
handle
some
of
them
:
But
the
tongue
stingeth
and
striketh
:
infecteth
and
poysoneth
:
killeth
and
destroyeth
,
at
hande
and
farre
off
:
at
home
and
abroad
:
by
sea
,
and
by
land
:
in
time
of
peace
,
&
in
time
of
warre
:
our
friends
,
and
our
foes
:
:
such
as
meddle
not
,
as
well
as
such
as
meddle
:
such
as
haue
not
to
doe
,
as
such
as
haue
to
doe
with
it
.
so
that
no
place
is
so
farre
in
distance
:
no
loue
so
neere
by
friendship
:
no
man
so
bound
by
duetie
:
no
one
so
deare
by
good
desert
:
whom
the
poysoned
tongues
of
the
wicked
,
doe
not
,
or
hath
not
molested
.
Thus
for
the
vntameablenesse
,
vnrulinesse
,
and
hurtfulnesse
,
is
the
tongue
most
daungerous
:
and
this
is
the
seconde
euill
in
particular
of
the
tongue
,
wherefore
it
ought
to
be
restrained
,
the
vntamable
crueltie
,
with
deadly
venomousnesse
therein
3
The
last
and
third
particular
euill
here
,
is
that
it
is
reprochfull
and
slaunderous
:
giuen
to
cursed
bitternesse
:
therewith
we
blesse
God
,
and
curse
,
backebite
,
and
slaunder
our
brethren
:
therefore
it
must
bee
refrained
.
And
this
is
an
euill
euen
in
those
which
pretende
greatest
godlinesse
:
who
pretende
they
serue
,
loue
,
feare
,
and
worshippe
God
:
blesse
,
prayse
,
and
magnifie
him
:
yet
doe
they
curse
,
reproch
,
slaunder
and
reuile
their
brethren
,
which
can
not
be
.
For
no
man
can
blesse
and
praise
God
aright
,
and
yet
curse
and
speake
euill
of
his
neighbour
.
For
that
blessing
and
praysing
God
,
is
rather
a
cursing
,
in
that
that
it
proceedeth
from
an
euill
and
slaunderous
person
whom
God
hateth
,
and
of
whom
he
denieth
,
so
much
as
to
be
named
.
Which
thing
hee
prooueth
by
two
reasons
.
1
No
man
can
giue
glorie
to
God
,
and
prayse
him
in
his
creatures
:
and
yet
reuile
,
curse
,
reproch
man
,
the
chiefest
of
the
creatures
of
God
on
earth
,
framed
and
fashioned
in
the
chiefe
part
of
him
,
in
the
soule
,
to
the
verie
resemblaunce
and
image
of
God
himselfe
,
as
Moses
recordeth
.
Beeing
made
to
the
image
and
likenesse
of
God
:
of
all
the
creatures
on
earth
most
excellent
:
little
inseriour
to
the
Angels
themselues
,
beeing
diuine
natures
and
substaunces
:
Who
so
speaketh
euill
of
him
,
curseth
and
reuileth
him
,
so
excellent
a
worke
of
God
:
howe
can
hee
reuerence
,
honour
,
blesse
,
and
glorifie
GOD
,
the
maker
,
creator
,
and
woorkemaister
of
man
?
The
ignominie
and
reproch
done
to
man
,
redoundeth
vnto
GOD
:
to
whose
likenesse
man
is
created
.
Whereby
it
is
euidently
apparant
,
that
no
man
can
rightly
blesse
God
,
who
cursseth
or
slaundereth
man
.
Which
Saint
James
noteth
,
when
hee
reasoneth
from
things
vnpossible
:
therewith
blesse
wee
God
euen
the
father
,
and
therewith
curse
we
men
,
which
are
made
after
the
similitude
of
God
.
If
God
then
be
blessed
in
his
creatures
,
as
Dauid
sayth
,
God
is
faithfull
in
all
his
sayings
,
and
to
be
blessed
in
all
his
works
:
and
man
the
most
excellent
of
all
Gods
creatures
vppon
the
vniuersall
face
of
the
earth
,
onelie
This
Dauid
the
princely
Prophet
weighing
,
excludeth
from
the
Lordes
Tabernacle
,
from
the
holy
hill
of
2
Nowe
as
this
cannot
be
,
by
the
reason
from
the
worke
to
the
worke
maister
:
from
the
image
,
to
him
whose
image
it
is
:
from
the
resemblaunce
or
patterne
,
to
him
whose
patterne
and
resemblaunce
it
is
in
deede
:
so
in
like
manner
sheweth
hee
the
impossibilitie
of
this
,
by
an
argument
from
contraries
:
the
order
and
course
of
things
,
which
God
the
establisher
of
nature
hath
set
,
will
not
suffer
contrarie
effectes
to
proceede
from
the
same
cause
:
things
in
nature
opposed
,
and
repugnant
in
extreeme
contrarietie
:
cannot
agree
together
,
and
be
at
one
in
the
same
thing
.
Now
,
to
blesse
and
curse
;
to
praise
and
slaunder
,
are
things
contrarie
;
therefore
can
they
not
agree
in
one
tongue
,
at
once
together
.
And
this
appeareth
euidently
by
two
similitudes
,
whereby
the
matter
is
amplified
and
enlarged
.
I
As
the
fountaines
and
heades
of
waters
,
issuing
and
springing
from
the
same
place
:
cannot
sende
out
sweete
water
and
bitter
.
2
And
as
the
figge
tree
cannot
bring
foorth
Oliues
,
nor
the
vine
tree
,
figges
.
Our
Sauiour
himselfe
confirming
the
same
,
And
thus
much
concerning
the
moderating
of
the
tongue
:
both
in
respect
of
the
profites
,
and
discommodities
thereof
:
which
out
of
this
place
may
bee
sufficient
to
haue
obserued
:
specially
seeing
in
the
first
chapter
,
verse
26.
and
in
the
next
Chapter
,
beeing
the
fourth
,
verse
11.
more
may
be
gathered
.
Nowe
the
God
of
peace
,
and
the
father
of
our
Lorde
Iesus
Christ
,
powre
downe
into
our
hearts
his
heauenly
spirite
,
that
not
onely
our
liues
may
bee
refourmed
according
to
his
blessed
woorde
:
but
our
tongues
also
refrayned
after
his
holie
will
:
that
all
the
powers
of
our
mindes
,
and
partes
of
our
bodies
,
may
bee
instruments
of
his
prayse
:
that
in
both
he
may
bee
glorified
,
through
Iesus
Christ
our
Lord
,
to
whom
with
the
Father
,
and
the
holie
Ghost
our
sanctifier
,
be
all
prayse
,
dominion
,
power
,
and
maiestie
,
now
and
for
euer
.
Amen
.
Iames
Chap.
3.
verses
13.
14.
15.
16.
17.
18.
Sermon
16.
13
Who
is
a
wise
man
,
and
endued
with
knowledge
among
you
?
let
him
shew
by
good
conuersation
his
workes
in
meekenesse
of
wisedome
.
14
But
if
you
haue
bitter
enuying
,
&
strife
in
your
hearts
,
reioice
not
,
neither
be
liers
against
the
truth
.
15
This
wisedome
discendeth
not
from
aboue
,
but
is
earthly
,
sensuall
,
and
diuelish
.
16
For
where
enuying
and
strife
is
,
there
is
sedition
,
and
all
manner
of
euill
workes
.
17
But
the
wisdome
which
is
from
aboue
,
is
first
pure
,
then
peaceable
,
gentle
,
easie
to
bee
entreated
,
full
of
mercie
and
good
fruites
,
without
iudging
,
without
hyhocrisie
.
18
And
the
fruit
of
righteousnes
is
sowen
in
peace
,
of
them
that
loue
peace
.
-
These
words
in
these
sixe
verses
conteined
,
minister
the
consideration
of
foure
thinges
vnto
vs
:
Namely
-
1
The
exhortation
to
meckenes
.
13.
-
2
The
opposing
of
strife
and
enuying
,
to
the
worthie
vertue
of
meekenes
.
verse
14.
-
3
A
distinguishing
of
wisdome
,
where
.
by
a
gate
is
shutte
vp
to
many
euils
.
15.
16.
17.
-
4
A
reason
wherfore
the
saints
should
follow
peace
and
meekenes
,
drawen
from
reward
verse
18.
1
Of
these
foure
,
the
first
is
the
exhortation
to
meekenes
,
The
occasion
of
this
exhortation
may
be
the
sinne
which
the
Apostle
in
the
first
place
condemned
:
namely
,
that
many
chalenged
authority
to
themselues
,
to
reproue
and
checke
their
brethren
,
and
to
bee
as
censurers
ouer
them
:
thereby
seeking
the
opinion
of
wisdome
among
men
:
which
(
notwithstanding
)
were
themselues
enuious
,
and
contentious
.
Saint
James
here
(
to
abate
their
pride
,
to
beat
downe
the
arrogancie
of
their
spirites
,
to
asswage
their
malice
,
and
to
coole
the
heate
of
their
madnes
and
furie
,
)
telleth
them
,
that
it
is
not
the
way
to
be
counted
wise
,
to
be
contentious
among
men
but
rather
that
herin
wisdome
consisteth
,
that
they
shew
themselues
modest
,
quiet
,
meeke
,
and
gentle
,
in
their
whole
conuersation
.
This
place
condemneth
the
sophisticall
scholemen
;
this
condemneth
the
brauling
Anabaptists
;
this
condemneth
al
such
,
whose
liues
are
spent
in
contention
of
words
;
this
condemneth
popish
persons
,
seditious
seminaries
,
tumultuous
Iesuits
,
the
vain
,
curious
,
&
contentious
men
of
out
time
:
who
geue
themselues
to
tumults
,
contentions
,
seditions
,
dissencions
,
brauling
and
brabling
most
deadly
:
to
the
disturbance
of
the
commonwealth
,
disquietnes
of
the
church
,
slaunder
of
the
gospel
,
hurte
to
priuate
states
and
conditions
of
men
.
In
which
practise
wisdome
consisteth
not
,
but
in
meekenes
.
Christian
wisdome
is
not
in
ambitious
vsurping
authoritie
ouer
the
brethren
:
neither
in
quarrellous
braulings
&
contentions
about
trifles
:
neither
in
vnbrideled
pride
and
arrogancie
of
spirite
:
neither
in
tumultuous
vprores
,
and
disquieting
of
the
people
:
neither
is
it
sillogistically
and
sophistically
to
striue
about
words
,
neither
insolently
to
oppose
our selues
against
such
as
are
in
chiefe
authoritie
:
neither
standeth
it
in
foolish
affecting
of
rigorous
seueritie
:
But
in
gentle
behauiour
,
in
tractablenes
of
life
,
&
meekenes
of
conuersation
:
wherof
the
Apostle
telleth
vs
;
Who
is
wise
,
and
indued
with
knowledge
among
you
?
Let
him
shewe
by
good
conuersation
,
his
works
in
meekenes
of
wisdome
.
Meekenes
is
a
vertue
moderating
pride
and
anger
,
repressing
desire
of
reuenge
,
forgetting
offences
,
and
pardoning
iniuries
,
for
priuate
and
publique
quietnes
sake
.
Whereunto
our
Sauiour
Christ
exhorteth
,
pronouncing
In
like
manner
perswading
the
Colossians
to
put
on
Finally
,
instructing
Titus
his
scholer
,
and
the
chiefe
Of
which
vertue
sundrie
are
the
examples
,
whereby
we
may
be
drawen
to
imitation
.
For
if
we
looke
well
about
vs
,
we
shal
finde
almightie
God
a
most
liuely
patern
,
and
president
hereof
:
who
in
great
meekenes
forbore
the
sinnes
of
the
world
along
season
:
and
suffered
his
owne
people
,
sinning
,
and
prouoking
him
fourtie
yeares
in
the
wildernes
,
forgetting
,
and
forgeuing
daylie
the
innumerable
sinnes
of
men
.
For
which
cause
he
is
celebrated
and
Neither
God
the
Father
onely
,
but
Iesus
Christ
his
sonne
,
our
sauiour
,
in
like
manner
is
our
example
:
who
inuiteth
and
calleth
men
to
the
imitation
of
the
same
vertue
in
him selfe
;
Come
vnto
me
all
ye
that
are
laden
,
and
Was
not
Pericles
of
excellent
meekenes
among
the
Julius
Cesar
famous
among
the
Romane
Emperours
,
who
for
meekenes
was
reputed
as
a
god
among
men
?
Was
not
Augustus
Cesar
worthie
in
that
behalfe
,
who
therefore
was
consecrate
of
the
people
?
Was
not
Philip
of
Macedonia
,
to
the
people
.
immortall
fame
for
the
same
,
who
being
infourmed
that
certaine
malicious
and
spitefull
persons
had
caste
downe
his
image
,
broken
the
head
,
and
mangled
the
face
thereof
,
in
iesting
manner
felt
his
head
and
face
,
and
answered
;
he
could
perceiue
no
such
thing
?
as
Chrisostom
reporteth
of
him
.
Finally
,
did
not
that
Polish
king
excel
in
meekenes
;
who
being
moued
by
some
to
punish
those
which
said
he
was
euill
spoken
of
by
all
men
,
answered
merilie
;
I
had
rather
that
one
should
be
euill
spoken
of
with
all
men
,
then
all
men
with
one
.
These
examples
,
and
infinite
the
like
(
both
sacred
and
prophane
)
haue
we
,
whose
steps
we
following
,
might
attaine
by
Gods
grace
,
to
this
vertue
:
and
learne
by
the
Apostles
councell
to
shewe
our
wisdome
in
meekenes
of
spirite
.
To
the
embracing
of
which
vertue
,
many
thinges
there
are
which
might
allure
and
prouoke
vs
.
1
The
manifolde
exhortations
therunto
seruing
,
geuen
out
by
the
spirite
of
God
,
in
the
holy
Scriptures
.
Which
men
cannot
contemne
,
without
contempt
done
to
God
himselfe
.
By
whose
spirite
they
were
enioyned
.
2
These
proposed
examples
in
the
holy
Scriptures
How
much
more
excellent
and
mightie
euery
man
is
,
so
much
more
easie
is
he
to
be
entreated
.
And
the
noble
and
gentleman
like
minde
,
is
capable
of
gentlest
and
softest
motions
.
5
Moreouer
,
if
we
would
but
view
our
owne
liues
,
whereby
we
prouoke
men
,
and
God
himselfe
:
wherein
we
desire
meekely
to
be
dealt
withall
:
wee
should
the
better
be
perswaded
to
meekenes
:
to
which
purpose
Gregory
Nazianzene
saith
;
If
thou
know
that
thou
owest
to
other
6
Finallie
,
the
good
and
necessarie
endes
which
meeknes
respecteth
,
ought
thereunto
to
moue
the
saints
of
God
.
1
It
respecteth
the
holy
obedience
which
wee
owe
vnto
God
:
for
obedience
vnto
whose
will
▪
wee
must
embrace
meekenes
.
2
It
hath
regard
to
the
priuat
peace
&
tranquilitie
;
to
the
publick
quietnes
,
both
of
the
church
and
commonwealth
,
which
by
meekenes
is
mainteyned
.
3.
It
hath
an
eye
to
the
prosperous
estate
of
our selues
and
others
:
which
by
brauling
,
contention
,
&
trouble
somnes
is
hindered
:
but
by
gentlenes
and
meekenes
of
wisdome
,
is
nourished
.
4
It
respecteth
the
force
of
our
praiers
to
God
,
which
by
meekenes
are
made
forceable
;
by
malice
hindred
;
by
contention
interrupted
;
by
braulings
weakened
;
by
dissention
slaked
.
These
are
the
endes
which
this
vertue
respecteth
:
which
carefully
considered
of
vs
,
should
make
vs
embrace
the
councell
of
the
Apostle
;
Who
is
a
wise
man
among
you
,
and
endued
with
knowledge
?
let
him
shew
by
good
conuersation
his
workes
in
meekenes
of
wisdome
.
And
this
is
the
exhortation
of
S.
Iames
to
embrace
meekenes
.
2.
To
meekenes
,
in
the
next
place
is
contention
opposed
.
S.
Iames
:
but
if
you
haue
bitter
enuying
and
strife
in
your
heartes
,
reioice
not
,
neither
be
yeliers
against
the
trueth
.
In
which
place
he
opposeth
two
vices
to
the
vertue
before
commended
:
enuie
,
and
strife
or
contention
.
Enuie
is
a
vice
or
sinne
,
whereby
we
grieue
that
another
prospereth
and
fareth
well
by
vs
:
that
any
●ā
should
Wherefore
,
when
S.
Paul
would
reckon
vp
the
works
Finally
,
S.
Peter
informing
those
that
were
regenerate
,
and
borne
againe
,
not
of
mortall
,
but
of
immortall
seed
of
To
the
originall
and
beginning
whereof
if
wee
look
,
it
is
from
Sathan
the
deuill
:
who
enuying
the
prosperitie
of
man
in
the
beginning
,
not
onely
to
sequester
them
from
their
pleasant
aboade
in
Paradise
,
but
to
alienate
them
from
the
fauour
of
God
,
and
expell
them
from
all
happines
:
tempted
to
tast
of
the
forbidden
fruite
,
contrarie
Saul
:
Saul
hath
slaine
his
thousand
,
but
Dauid
his
tenne
thousande
:
was
therefore
(
all
the
daies
of
Sauls
life
)
enuied
,
and
sought
to
haue
beene
destroied
.
The
Scribes
and
Pharisies
,
and
Elders
of
the
people
of
the
Iewes
,
pursuing
our
blessed
Sauiour
Such
are
finally
in
our
daies
,
such
as
grieue
at
,
enuie
and
sorowe
,
at
the
riches
,
honour
,
estimation
,
welfare
,
and
euery
good
thing
in
their
brethren
:
of
which
wickednes
if
they
repent
not
,
they
shall
shewe
themselues
the
sonnes
of
Sathan
,
the
slaues
of
sinne
,
the
children
of
perdition
,
the
heires
of
death
and
endlesse
damnation
.
Of
which
euill
least
the
Saints
should
be
partakers
,
Saint
Iames
forewarneth
them
:
&
setteth
it
against
meeknes
of
wisdome
,
a
speciall
ornament
in
the
chosen
of
God
.
And
this
enuie
hath
this
epithite
or
addition
bitter
:
because
the
heart
of
man
therewith
once
infected
,
turneth
all
things
into
bitternesse
.
Nowe
as
enuie
is
opposite
to
meekenesse
:
so
is
strife
The
contention
betwixt
Haimo
and
Haniball
the
Carthagenians
,
was
the
ouerthrow
of
their
famous
Citie
.
The
contention
and
strife
betwixt
Lacedemon
and
Athens
,
the
two
lights
of
Grecia
,
was
the
ruine
of
their
whole
countrie
.
The
contention
betwixt
the
Numantians
,
was
the
onely
cause
they
were
ouercome
by
Scipio
:
who
asking
Tyretius
the
captaine
general
,
what
was
the
reason
that
in
former
times
it
was
inexpugnable
,
&
then
ouercom
,
&
vanquished
was
answered
:
that
their
concord
caused
their
continuance
their
contention
bred
their
destruction
.
The
contention
betwixt
Anthonie
and
Augustus
burst
into
open
warres
,
to
the
great
damage
of
the
Romanes
:
Betwixt
Caesar
and
Pompei
:
Silla
and
Marius
,
and
other
the
Romanes
,
was
cause
of
great
hurt
to
the
state
of
Italie
.
The
contentions
in
our
owne
countrey
betwixt
men
of
the
noblest
houses
,
what
hurt
it
caused
,
who
was
so
blind
,
that
sawe
not
;
who
was
so
malicious
that
lamented
not
:
who
was
so
happie
that
rued
not
?
In
priuate
families
,
contentions
betwixt
father
and
childe
:
mother
and
daughter
:
maister
and
seruaunt
:
husband
and
wife
,
cause
both
continuall
disquietnesse
,
and
dayly
sorrowe
,
and
decrease
of
state
,
and
many
mischiefs
besides
,
as
experience
in
manie
too
euidently
doth
teach
vs
:
so
that
there
is
not
a
more
pernicious
thing
,
either
in
the
common
wealth
,
or
in
priuate
estates
,
then
is
strife
and
contention
among
men
.
In
the
Church
it
is
no
lesse
pestilent
and
pernicious
.
The
contention
and
strife
betwixt
Eusebius
the
Bishop
of
Caesarea
,
and
Basill
the
great
:
betwixt
Arius
after
his
repulse
concerning
the
Bishoprike
of
Alexandria
:
and
others
in
the
Church
haue
done
much
hurt
:
contentions
,
striuings
,
and
brawlings
,
in
our
times
about
white
or
blacke
,
rounde
or
square
,
and
the
like
things
of
no
weight
,
haue
and
doe
cause
great
hurt
in
the
Church
of
Christ
.
as
wofull
and
lamentable
experience
teacheth
.
So
that
in
the
common
wealth
,
in
priuate
states
,
in
the
Church
it selfe
,
great
hurt
commeth
through
contention
.
Wherefore
with
all
carefulnesse
it
ought
to
bee
shunned
of
the
Saints
of
God
.
Wherein
wee
must
beware
,
least
through
flying
of
contention
,
wee
betray
the
trueth
,
for
which
Sirach
Iude
v.
3.
and
Jude
the
Apostle
woulde
haue
vs
contende
:
or
least
by
desire
of
peace
,
wee
seeme
to
sooth
vp
men
in
sinne
,
and
foster
them
in
wickednesse
:
yea
,
for
godlinesse
,
vertue
religion
,
Christian
faith
to
shine
with
all
might
and
maine
,
is
not
lawfull
onely
,
but
lawdable
also
.
The
holie
Prophets
for
these
causes
haue
mightily
contended
agaynst
deceyuers
and
seducers
of
the
people
:
as
Moses
,
Elias
,
Micheas
,
Esay
,
Ieremie
,
and
the
rest
.
Our
blessed
Sauiour
,
euen
Iesus
Christ
,
for
the
truth
Asa
,
Hezichia
,
Iosias
,
and
other
vertuous
Princes
against
idolatrous
and
wicked
persons
,
are
commended
,
when
they
stroue
and
contended
:
So
when
for
vertue
,
iustice
,
religion
,
Christian
fayth
,
and
such
like
quarels
we
contende
,
our
contentions
are
worthie
commendation
.
So
then
,
not
all
strife
and
contending
is
euill
,
and
opposite
to
meekenesse
:
but
that
which
breaketh
loue
,
alienateth
the
mindes
of
brethren
,
renteth
in
sunder
the
bond
of
peace
,
causeth
diuisions
among
Christians
,
and
is
against
the
rule
of
equitie
,
and
this
is
condemned
.
Yea
to
varie
in
opinion
of
sundrie
things
:
in
confultations
and
deliberations
to
disagree
:
to
iarre
and
dissent
one
from
another
in
disputations
of
schooles
:
pleadings
in
court
of
lawe
,
so
that
they
bee
without
bitter
speaches
:
without
spuing
out
of
rancour
and
poison
:
without
wreaking
of
our
wrath
,
and
malice
of
our
hearts
:
without
vp
braiding
,
reuiling
,
taunting
,
defaming
and
defacing
one
the
other
,
is
not
forbidden
.
This
bitter
enuie
,
hurtfull
and
vncharitable
contention
and
strife
,
whereby
loue
is
broken
,
peace
and
tranquilitie
disturbed
and
hindered
:
are
the
two
euils
opposed
to
meekenesse
:
whereunto
who
so
is
giuen
,
boasteth
in
vaine
of
wisedome
,
and
lyeth
falsely
agaynst
the
truth
.
For
the
Gospel
which
is
an
absolute
truth
,
sheweth
that
onely
to
be
true
and
sound
wisedome
,
when
flying
bitter
enuie
,
shunning
contentions
and
striuings
,
repressing
and
keeping
downe
desire
of
reuenge
:
we
shewe
by
good
conuersation
our
woorkes
in
meekenesse
of
wisedome
.
And
this
is
the
opposing
of
these
two
vices
to
the
vertue
of
meekenesse
:
the
seconde
thing
in
this
discourse
obserued
.
3
These
things
thus
set
downe
,
in
the
thirde
and
next
place
,
the
Apostle
distinguisheth
of
wisedome
,
and
Concerning
the
former
which
is
wicked
wisedome
,
2
As
earthly
,
so
is
this
wisedome
sensuall
:
naturally
blind
in
heauenly
things
:
such
whereunto
by
common
sense
men
are
caried
as
bruite
beasts
:
who
suffering
iniuries
one
of
the
other
,
foorth-with
either
strike
againe
,
or
push
with
horne
,
or
bite
and
teare
with
mouth
,
and
so
are
auenged
.
Such
wisedome
it
is
to
bee
quarrellous
,
contentious
,
and
giuen
to
reuenge
.
This
wisedome
is
To
giue
our selues
then
to
bitter
enuie
,
to
brawling
&
contention
,
to
strife
and
emulation
:
to
trust
in
our
owne
wits
,
to
flatter
our selues
in
our
owne
conceit
,
to
stand
too
much
vpon
our
pantiples
:
to
be
quarrelous
;
through
pride
to
chalenge
authoritie
ouer
other
men
,
and
not
to
abide
the
checke
of
anie
:
to
striue
and
contend
with
euery
one
,
is
wisedome
in
a
false
perswasion
of
men
:
but
wisedome
worldly
and
wicked
.
Wherewith
who
so
are
indued
,
are
carnall
not
spirituall
:
sensuall
not
regenerate
:
hauing
not
the
spirit
,
but
led
with
their
owne
sensualitie
as
beasts
in
whom
is
no
reason
:
this
the
Apostle
to
intimate
,
telleth
vs
that
this
wisdome
is
sensuall
also
.
3
Finally
,
and
thirdly
,
it
is
diuelish
.
The
originall
of
enuie
and
contention
,
wherein
the
wicked
worldlings
repose
wisedome
:
is
from
Satan
himselfe
,
the
authour
,
the
fountaine
,
the
well-heade
of
maliciousnesse
,
enuie
,
contention
,
debate
and
sed●tion
among
men
:
whereunto
onely
through
him
,
are
men
mooued
:
Therefore
the
Apostle
calleth
this
wisedome
diuelish
,
because
it
is
not
inspired
by
God
,
but
suggested
by
Satan
:
not
infused
from
heauen
,
but
powred
into
vs
from
beneath
:
not
instilled
from
the
father
of
light
,
but
ministred
vnto
vs
by
the
prince
of
the
darkenesse
of
this
world
:
and
therefore
called
diuelish
.
Satan
was
contentious
from
the
beginning
:
lifting
vp
himselfe
euen
against
God
through
the
insolencie
of
his
minde
,
for
which
hee
was
cast
downe
from
heauen
:
Jude
v.
6.
and
is
reserued
in
euerlasting
darknesse
to
the
iudgement
of
the
great
day
.
He
was
a
murtherer
from
the
beginning
,
Core
,
Dathan
,
and
Abiram
caused
:
by
him
were
Jannes
and
Iambres
stirred
vp
to
withstand
Moises
:
Nowe
as
the
worldly
and
wicked
wisedome
is
by
properties
noted
:
so
is
it
also
set
downe
by
effects
,
which
follow
contention
and
strife
.
Whereof
Saint
Sames
sayth
:
where
enuying
and
strife
is
,
there
is
sedition
and
all
maner
of
euill
workes
.
Whereby
he
teacheth
,
that
sedition
and
all
maner
of
euill
workes
ensue
and
follow
contention
and
strife
among
men
:
and
therefore
ought
it
with
all
carefulnesse
and
diligence
be
auoided
.
That
sedition
and
all
maner
of
euill
workes
proceed
from
enuious
aed
contentious
wisedome
(
in
few
wordes
)
it
appeareth
out
of
Salomon
,
who
witnessing
that
when
Corah
,
Dathan
&
Abiram
,
confirmeth
the
second
:
for
their
Moses
.
Absolom
of
a
contentious
spirit
,
couering
his
aspiring
minde
with
sugered
flatterie
,
fell
from
contention
Pompey
:
Anthonie
and
Augustus
:
and
infinite
the
like
:
whose
contentions
and
enuie
hath
ended
in
sedition
.
This
is
true
in
the
Commonwealth
:
This
is
true
in
priuate
states
of
men
:
This
is
true
in
the
Church
of
Christ
:
This
is
true
in
all
states
and
degrees
;
so
that
Saint
Iames
saith
truely
;
that
where
enuie
and
strife
is
,
there
is
sedition
and
all
manner
of
euill
workes
.
Seeing
then
contention
,
enuy
,
&
strife
,
causeth
sedition
and
all
manner
of
euill
works
:
The
wisdome
which
vpholdeth
contention
,
strife
,
and
enuie
,
may
worthely
bee
condemned
:
which
Saint
Iames
doeth
,
both
in
describing
the
qualities
,
and
setting
downe
the
effectes
:
If
you
haue
bitter
enuying
and
strife
among
your selues
,
reioyce
not
,
neither
be
liers
against
the
trueth
.
This
wisdome
discendeth
not
from
aboue
,
but
is
earthly
,
sensuall
and
deuelish
:
For
where
enuying
and
strife
is
,
there
is
sedition
,
and
all
manner
of
euill
workes
.
And
thus
he
painteth
out
wicked
and
worldly
wisdome
vnto
men
.
Now
as
there
is
wisdome
which
is
wicked
:
so
also
is
1
Of
which
properties
and
qualities
the
first
is
:
It
is
pure
,
it
defendeth
innocencie
,
puritie
,
and
integritie
of
life
;
it
nourisheth
charitie
,
and
fostereth
cleannes
in
the
whole
conuersation
of
man
:
whereby
all
such
are
condemned
,
who
chalenge
vnto
themselues
the
name
of
wisdome
,
yet
are
impure
,
vnchast
,
vncleane
in
their
conuersation
:
In
wordes
filthie
,
in
workes
shamelesse
,
in
gesture
and
behauiour
outwardly
,
abhominable
:
in
their
mindes
corrupt
,
in
their
bodies
loose
,
in
their
whole
life
lewde
and
licentious
.
Who
herence
are
taught
by
the
Apostle
,
that
what
wisdome
so
euer
they
pretend
in
the
sight
of
men
,
yet
are
they
cleane
void
of
heauenly
wisdome
:
whose
first
propertie
is
to
be
pure
.
Then
all
adulterers
,
all
fornicators
,
all
incestuous
and
vncleane
persons
,
all
those
who
geue
themselues
to
fleshly
impuritie
,
are
voide
of
wisdome
;
yea
and
guilty
of
follie
.
Therefore
Ammon
going
about
to
satisfie
his
lust
vpon
Thamar
his
sister
,
shee
disswaded
him
in
this
wise
;
If
they
whose
liues
are
impure
be
voide
of
wisdome
,
and
such
as
geue
themselues
ouer
to
fleshly
vncleannes
,
be
reputed
fooles
:
how
many
are
the
fooles
of
England
,
seeing
therein
so
many
adulteries
,
so
many
fornications
,
so
great
vncleannes
is
euery
where
committed
?
Wherof
,
our
speeches
,
gestures
,
behauiours
of
bodie
,
are
witnesses
most
manifest
.
Let
men
and
women
therefore
pretend
neuer
so
great
wisdome
;
let
them
seeme
neuer
so
graue
,
sage
,
discreete
:
yet
if
their
liues
be
stained
,
either
with
fleshly
lust
,
or
any
other
iniquitie
whatsoeuer
:
they
are
assuredly
voide
of
all
heauenly
wisdome
:
whose
first
qualitie
is
puritie
.
Men
then
which
will
be
partakers
of
this
wisdome
,
must
retaine
a
pure
and
chaste
minde
in
their
breasts
,
and
pure
affections
in
their
hearts
:
that
they
may
embrace
that
wisdome
from
aboue
,
which
is
pure
.
2
As
it
is
pure
,
so
is
it
peaceable
:
not
contentious
,
nor
quarrellous
:
it
nourisheth
quietnes
;
it
fostereth
peace
;
it
cherisheth
concord
;
it
seeketh
after
amitie
and
friendship
with
all
men
.
Abraham
,
indued
with
this
wisdome
,
3
Neither
is
this
wisdome
peaceable
onely
;
but
meeke
and
gentle
:
which
qualitie
appeareth
partly
in
geuing
a
charitable
iudgement
of
other
mens
offences
:
partlie
in
geuing
place
to
the
wise
reformation
and
instruction
of
the
Elders
:
whereby
they
are
condemned
as
fooles
,
who
neglecting
this
quality
of
wisdome
,
to
be
gentle
:
and
refusing
to
be
instructed
,
thinke
themselues
wise
inough
,
that
they
need
not
to
learne
any
further
.
These
haue
forgotten
that
all
our
knowledge
here
is
vnperfect
,
as
S.
Paul
saith
;
They
remember
not
,
that
how
much
so
euer
a
man
profiteth
in
knowledge
,
yet
there
is
Ambros
.
lib.
1.
off
.
c.
1.
none
but
he
needeth
to
learn
so
long
as
he
liueth
,
as
saith
S.
Abrose
.
Follie
it
is
,
not
wisdome
therfore
,
to
refuse
instruction
.
The
heauenly
wisdome
of
god
therfore
is
gentle
,
in
censuring
other
men
;
gentle
,
in
tollerating
iniuries
;
gentle
in
receiuing
instruction
from
the
mouthes
of
the
wise
:
wherein
who
so
sheweth
not
gentlenes
,
is
a
foole
,
and
hath
not
taste
of
heauenly
wisdome
.
4.
Againe
,
this
wisdome
is
tractable
,
easie
to
be
entreated
;
easie
to
be
reconciled
:
whereof
they
are
voide
altogether
,
who
long
time
retaine
hatred
,
and
keep
malice
in
their
hearts
:
whom
neither
the
threatninges
of
Gods
word
,
neither
Christian
submission
,
neither
brotherly
exhortation
,
neither
neighbourly
admonition
,
neither
friendly
perswasion
,
can
winne
to
be
reconciled
.
This
wisdome
our
Sauiour
Christ
,
the
very
wisdome
of
his
Father
,
in
whom
the
fulnes
of
al
wisdome
doeth
consist
,
And
as
it
is
a
point
of
tractablenes
easily
to
bee
reconciled
:
so
is
it
another
point
of
this
wisdome
,
reuerently
to
submitte
our selues
to
our
superiours
:
as
,
to
our
parents
,
princes
,
pastors
,
ecclesiasticall
and
spirituall
gouernours
,
in
all
our
errors
,
in
doctrine
or
manners
,
to
be
reconciled
and
reclaimed
:
of
which
wisdome
they
are
void
,
whom
selfe-loue
,
opinion
of
wisdome
,
pride
of
heart
hauing
5
Another
qualitie
or
propertie
of
this
wisdome
is
6
The
sixt
propertie
hereof
is
:
that
it
is
full
of
good
workes
:
as
constancie
in
profession
;
pacience
in
afflictions
;
carefulnes
in
our
vocation
;
continuance
in
prayer
;
mortification
of
the
flesh
;
renouation
of
the
spirite
;
reformation
of
our
life
;
and
finally
whatsoeuer
tendeth
to
true
sanctification
.
7
It
is
also
without
iudging
:
which
is
either
without
respect
of
persons
to
regard
the
matter
;
2.
chapt
.
1.
Ether
without
ambition
and
rigour
in
iudging
thy
brethren
;
3.
chapt
.
1.
Either
without
greedie
and
busie
inquiring
,
&
seeking
into
other
mens
liues
:
either
iudging
all
in
the
worst
part
:
either
vnaduisedly
to
iudge
or
condemne
one
another
.
These
kinds
of
iudgings
,
either
partially
,
either
ambitiously
,
and
rigorously
;
either
curiously
;
either
malitiously
;
either
rashly
:
are
here
condemned
.
Not
taking
away
a
right
estimation
and
iudgement
betwixt
man
and
man
;
thing
and
thing
;
good
and
bad
;
truth
and
falshood
;
iustice
and
iniurie
;
oppression
&
equitie
;
or
any
the
like
,
either
ecclesiasticall
or
ciuill
iudgement
.
8
Finally
,
this
wisdome
from
aboue
is
without
hypocrisie
.
This
doth
nothing
colourably
or
counterfetly
:
suttlely
or
guilefully
:
this
wisdome
beareth
not
two
faces
vnder
one
hood
:
this
wisdome
pretendeth
not
one
thing
openly
,
and
meaning
another
secretly
:
this
doth
al
things
plainely
and
purely
,
simply
and
sincerely
:
as
proceeding
from
God
the
God
of
truth
:
to
whome
no
dissembling
;
no
counterfetting
;
no
double
dealing
is
or
can
be
pleasant
▪
and
these
are
the
properties
of
heauenly
wisedome
.
By
this
distinguishing
of
wisedome
,
he
stoppeth
the
dore
and
gate
to
all
impuritie
;
to
all
contentiousnes
;
to
all
rigorousnes
and
desire
of
reuenge
;
to
all
stubbornnes
to
be
corrected
or
informed
;
to
all
irreconciliablenes
,
and
vntractablenes
of
men
;
to
all
vnmercifulnes
;
to
all
wickednes
;
euill
iudgement
,
hypocrisie
,
&
dissembling
before
God
and
man
.
Where
vnto
who
so
is
giuen
,
how
so
euer
he
haue
that
earthly
,
sensuall
,
diuelish
wisedome
,
yet
hath
he
not
this
diuine
wisedome
which
commeth
from
God
.
These
things
being
thus
disposed
,
the
last
thing
in
this
treatise
is
,
why
wee
should
shewe
by
good
conuersation
,
our
workes
in
meekenes
of
wisedome
;
because
the
fruites
of
righteousnes
are
sowen
in
peace
of
them
,
which
make
peace
,
a
reason
from
reward
,
in
so
much
as
they
shal
reape
the
fruites
of
righteousnes
,
which
they
haue
sowen
in
peace
.
This
place
teacheth
vs
,
that
whatsoeuer
we
do
,
whether
good
or
euill
,
it
is
a
seede
sowen
,
whose
fruite
hereafter
is
to
be
expected
,
if
the
seede
be
good
,
we
shall
receiue
And
this
reason
is
set
downe
to
perswade
the
saints
to
embrace
peace
,
against
the
corrupt
iudgement
of
the
world
,
who
iudgeth
them
miserable
,
foolish
&
wretched
,
that
liue
peaceably
:
but
the
spirit
of
truth
teacheth
here
the
contrary
:
that
howsoeuer
the
worlde
iudgeth
of
peaceable
persons
,
yet
shall
they
assuredly
in
due
time
reape
and
receaue
the
reward
of
peaceable
righteousnes
.
Which
reward
ought
to
allure
all
men
to
meekenes
of
wisdom
:
which
ought
of
christians
so
far
foorth
to
be
folowed
,
as
a
good
conscience
be
retained
;
vice
and
iniquitie
suppressed
;
vertue
and
godlines
promoted
;
loue
and
charitie
in
the
holy
feare
of
God
cherished
:
And
this
is
peaceable
wisdome
by
the
Apostle
commaunded
.
This
wisdome
,
Christ
Iesus
our
Lord
,
who
of
GOD
is
for
vs
made
wisdome
and
righteousnes
;
sanctification
and
redemption
:
graunt
vnto
vs
,
that
in
all
peace
and
quietnes
of
heart
,
we
may
serue
one
another
in
loue
;
and
in
one
spirite
and
one
trueth
;
with
one
minde
and
one
mouth
;
maye
glorifie
God
the
God
of
peace
:
To
whom
with
Christ
Iesus
his
sonne
our
Sauiour
,
and
the
holy
Ghost
our
comforter
,
be
praise
in
the
great
congregation
of
the
Saints
,
Amen
.
The
Analysis
of
the
fourth
Chapter
of
S.
Iames.
-
This
fourth
Chapter
〈◊〉
foure
things
or
places
▪
-
1
Is
of
contentions
&
warres
:
therein
5.
thinges
are
to
be
marked
from
v.
1.
to
7.
-
1
An
interrogation
or
question
,
concerning
the
beginnings
and
causes
of
contentions
,
and
warres
among
men
.
verse
1.
-
2
An
answeare
to
the
question
,
conteyning
the
assignment
of
the
causes
:
which
are
two
.
-
1
Vnruelie
pleasures
fighting
in
our
members
.
-
2
Immoderate
desire
of
increasing
our
priuate
estate
and
wealth
.
verse
1.
-
3
A
condemning
of
those
pleasures
and
desires
of
men
,
which
bring
with
them
nothing
but
anguish
and
sorrow
.
v.
2.
former
part
.
-
4
Why
these
desires
are
without
effect
,
or
ineffectuall
:
the
causes
are
two
.
-
1
Because
either
men
aske
not
those
thinges
at
Gods
hand
part
of
the
second
verse
.
-
2
Or
because
if
they
aske
them
,
yet
aske
they
amisse
.
v.
3
-
5
A
sharp
reproof
of
these
things
Wherein
there
are
3.
things
noted
.
-
1
The
reproofe
it selfe
.
v.
4
first
part
.
-
2
The
reason
of
this
reproofe
.
v.
4.
2
part
.
-
3
The
preuenting
of
an
obiection
.
v.
5.
6.
-
2
Place
is
of
our
duety
to
God
consisting
of
two
things
:
namely
-
1
Submission
to
him
:
wherin
three
things
are
to
be
noted
.
v.
7.
-
1
What
he
commandeth
:
to
submitte
our selues
to
God
.
-
2
The
contrarie
:
to
resist
the
deuill
.
-
3
The
reason
why
:
that
he
may
flie
from
vs
.
-
2
Approaching
neere
to
God
:
and
therin
also
are
three
things
touched
.
v.
8.
-
1
What
he
commandeth
:
to
draw
neere
to
God
.
-
2
What
he
promiseth
such
as
doe
so
:
that
God
will
draw
neere
to
them
.
-
3
How
it
must
be
done
.
After
a
double
manner
.
-
1
By
cleansing
our
hands
.
-
2
By
purging
our
hearts
.
-
3
Is
of
humiliation
or
humbling
our selues
before
God
:
consisting
of
two
things
:
namely
of
-
1
Chastising
our selues
through
repentance
,
and
mortification
.
Wherein
are
two
thinges
to
be
noted
.
v.
9.
-
1
What
he
commandeth
:
to
suffer
affliction
.
-
2
The
waies
how
it
must
be
done
.
-
1
Sorowing
.
-
2
Weeping
.
-
3
Turning
laughter
into
mourning
.
-
4
Ioy
into
heauines
.
-
2
Casting
downe
our selues
before
God
:
where
two
things
are
touched
by
the
Apostle
.
v.
10.
-
1
The
precept
,
or
thing
he
commandeth
to
be
done
.
-
2
The
reason
why
:
that
God
may
lift
vs
vp
.
-
4
Touching
the
remoouing
of
certaine
euils
of
pride
:
verse
11.
to
the
end
.
Now
the
euils
of
pride
here
mentioned
,
are
two
:
namely
,
-
1
Reproach
,
and
speaking
euill
of
our
brethren
:
therein
two
things
must
be
considered
.
v.
11.
12.
-
1
What
he
forbiddeth
:
speaking
euill
of
our
brethren
verse
11.
-
2
Why
it
muste
bee
shunned
,
the
reasons
are
4.
Namely
,
from
-
1
The
violating
of
the
law
.
verse
11.
-
2
The
duty
of
the
saints
.
11.
-
3
The
vsurping
of
Gods
office
.
v.
12.
-
4
Our
owne
condition
.
v.
12
2.
part
.
-
2
Vain
confidence
,
in
determining
long
before
,
of
thinges
to
come
:
therein
fiue
things
are
noted
.
-
1
What
he
condemneth
:
vain
confidence
of
men
.
v.
13.
-
2
Why
wee
should
not
so
determine
.
v.
14.
-
1
Because
tyme
altereth
things
.
-
2
Because
our
life
is
vaine
and
vncertaine
.
-
3
Acorrecting
of
the
euill
.
v.
15.
-
4
The
repeating
of
it
,
with
reproofe
.
v.
16.
-
5
The
conclusion
.
17.
THE
FOVRTH
CHAP.
OF
S.
IAMES
,
THE
FIRST
SECOND
AND
THIRD
VERSES
.
THE
XVII
.
SERMON
.
Verse
1
From
whence
are
warres
,
and
contentions
among
you
?
are
they
not
herehence
,
euen
from
of
your
pleasures
,
that
fight
in
your
members
?
2
Ye
lust
and
haue
not
:
ye
enuie
and
desire
inordinately
,
and
cannot
obtain
:
ye
fight
,
and
warre
,
and
get
nothing
:
because
ye
aske
not
.
3
Yee
aske
and
receyue
not
,
because
yee
aske
amisse
,
that
ye
might
lay
the
same
out
on
your
pleasures
.
IN
this
fourth
Chapter
,
the
holy
Apostle
goeth
on
with
the
matter
of
brawling
and
contention
,
in
the
ende
of
the
former
Chapter
discussed
of
:
setting
downe
other
causes
of
contentions
and
warres
among
men
,
which
he
condemneth
.
The
whole
Chapter
may
be
resolued
into
foure
braunches
or
members
.
1
Is
touching
contention
.
2
Touching
our
duetie
to
God
.
3
Concerning
humiliation
.
4
Is
the
reproofe
of
two
euils
proceeding
of
pride
.
In
the
first
there
are
fiue
things
.
1
A
question
.
2
An
answere
.
3
A
condemning
of
vaine
pleasures
,
as
voide
of
effect
.
4
The
rendring
of
causes
,
why
they
are
void
.
5
A
bitter
and
sharpe
reprofe
of
those
things
.
And
these
are
contained
in
the
sixe
former
verses
.
In
the
seconde
place
,
touching
the
duetie
of
men
to
God
,
there
are
two
things
wherin
it
consisteth
.
1
Submission
,
wherein
there
are
three
things
.
1
What
is
commaunded
.
2
The
contrarie
.
3
The
reason
:
2
Approching
and
drawing
neere
to
God
:
wherein
there
are
three
things
also
.
1
A
precept
.
2
A
promise
.
3
Howe
the
thing
is
to
be
done
.
v.
7.
8.
The
third
part
is
of
humiliation
:
and
thereof
are
two
branches
:
1
Chastising
our selues
,
wherein
two
things
are
to
be
considered
.
1
What
he
commaundeth
.
2
How
it
is
to
be
done
:
by
sorowing
,
weeping
,
turning
laughter
into
mourning
,
and
ioy
into
heauinesse
.
2
Point
of
dutie
to
God
,
is
casting
downe
our selues
before
God
▪
therein
are
two
things
:
the
precept
:
the
reason
.
And
this
part
is
absolued
in
the
9.
and
10.
verses
.
The
fourth
part
is
the
condemning
of
two
euils
of
pride
:
1
the
one
is
euil
speaking
:
2
The
other
vaine
confidence
.
In
euill
speach
,
two
things
are
noted
.
1
What
is
forbidden
.
2
Why
it
is
forbidden
.
The
reasons
are
foure
.
1
Thereby
the
lawe
is
violate
and
iniuried
.
2
it
is
the
duetie
of
Christians
to
doe
the
lawe
:
not
to
iudge
it
,
as
in
slaundering
and
speaking
euill
of
their
brethren
they
doe
.
3
Hereby
men
vsurpe
Gods
office
.
4
Al
men
are
of
fraile
condition
,
therefore
ought
they
not
to
speake
euill
one
of
another
.
2
The
other
euill
of
pride
is
,
vaine
confidence
,
when
men
long
before
,
without
good
regarde
,
will
determine
of
things
:
therein
are
fiue
things
1
What
is
condemned
.
2
Why
wee
shoulde
not
so
vainely
trust
.
3
A
correcting
of
the
euill
.
4
The
repeating
of
it
,
with
reproofe
.
5
The
conclusion
.
And
this
last
part
is
finished
from
the
11.
verse
to
the
ende
.
These
things
thus
generally
noted
:
the
first
part
of
the
Chapter
,
is
from
the
first
to
the
seuenth
verse
,
wherein
fiue
things
are
noted
.
1
The
question
.
2
The
answere
.
3
The
condemning
of
the
vaine
pleasures
of
men
▪
as
without
effect
.
4
The
rendering
of
reasons
,
why
the
desires
of
men
are
voide
of
their
effects
.
5
A
sharpe
reproofe
of
these
things
.
-
In
the
three
first
verses
,
are
foure
of
these
fiue
set
downe
:
as
namely
-
1
The
question
.
-
2
The
answere
,
-
3
The
condemning
of
the
things
as
voide
of
effect
.
-
4
Why
they
are
voide
of
effect
.
because
-
1
They
are
not
asked
.
-
2
They
are
asked
amisse
.
Nowe
let
vs
come
vnto
these
particulars
:
the
first
The
question
.
whereof
,
is
the
interrogation
,
demaunde
,
or
question
:
wherein
the
Apostle
beginning
a
fresh
the
matter
of
contention
,
seeketh
out
other
causes
thereof
,
then
in
the
former
Chapter
he
had
alledged
:
therefore
saith
he
,
from
whence
are
warres
and
contentions
among
you
?
Here
,
by
warres
,
he
vnderstandeth
rather
those
striuings
and
broyles
,
whereby
men
rise
vp
,
by
the
depressing
and
●eeping
vnder
of
others
:
and
those
fightings
and
quar●els
which
in
the
common
life
of
man
fall
out
:
then
●arres
commonly
so
called
:
when
great
multitudes
of
●en
oppose
themselues
one
vnto
another
:
which
warres
●hus
commonly
and
properly
so
called
,
oftentimes
are
●aused
by
the
same
meane
and
priuate
contention
:
braw●ngs
,
and
debates
of
men
of
might
and
power
,
doe
of●entimes
breake
our
into
open
warres
.
The
Apostle
to
●arch
out
other
causes
of
seditions
,
tumults
,
contenti●ns
,
and
the
like
euils
,
demaundeth
and
asketh
this
question
:
From
whence
are
warres
and
contentions
among
you
?
The
demaund
made
in
few
words
,
requireth
answere
:
The
answere
.
and
the
Apostle
answereth
the
former
interrogation
,
by
another
question
:
from
whence
are
warres
and
contentions
among
you
?
Are
they
not
(
sayeth
he
)
herehence
,
euen
from
your
pleasures
,
which
fight
in
your
members
?
This
second
interrogation
,
with
the
wordes
in
the
next
verse
:
ye
lust
and
haue
not
:
yee
enuie
,
and
desire
immoderately
:
containe
the
assigment
of
the
causes
of
warres
,
broiles
,
contentions
among
men
:
and
the
causes
,
are
assigned
here
two
:
vnruly
pleasures
fighting
in
the
members
of
men
:
and
immoderate
desire
.
If
therefore
we
demaund
beside
that
which
before
hath
beene
spoken
.
Chapter
3.
14.
15.
16.
verses
:
what
furthermore
is
cause
of
brawlings
,
brabblements
,
contentions
,
and
warres
among
men
:
we
may
answere
aright
:
either
the
vnruly
pleasures
,
or
the
immoderate
desires
of
increasing
our
priuate
wealth
and
estate
:
for
from
these
two
fountains
and
well
heades
,
all
contention
commonly
ariseth
.
The
vnruly
and
immoderate
desire
of
honour
:
the
infinite
desire
men
haue
to
encrease
their
owne
estates
,
whereby
they
are
caried
headlong
to
those
things
which
seeme
pleasant
,
delectable
,
glorious
,
and
profitable
vnto
them
:
chiefly
moue
and
pricke
men
forwarde
to
contention
,
and
quarrelling
,
brawling
and
fighting
:
Insomuch
as
that
Saint
James
demaunding
the
question
,
from
whence
warres
and
contentions
arise
:
answereth
,
euen
from
the
pleasures
which
fight
in
mens
members
.
And
howe
truely
,
vnrulie
pleasures
,
and
immoderate
desires
are
causes
not
onely
of
priuate
quarrels
,
debates
,
broiles
and
contentions
:
but
also
euen
of
open
warres
in
deede
:
experience
sufficiently
doth
teach
vs
:
so
that
there
is
nothing
almost
more
manifest
,
then
,
that
the
fulfilling
of
our
lusts
:
the
enlarging
of
our
honour
and
worldly
pompe
:
the
encreasing
of
our
priuate
wealth
,
is
cause
of
contentions
and
warres
among
men
.
Whereof
,
whether
wee
will
haue
examples
in
holy
Scripture
:
they
are
plentifull
:
or
whether
we
looke
to
examples
prophane
of
the
heathen
,
they
are
aboundant
:
or
whether
we
looke
to
proofe
at
home
,
it
is
manifest
:
or
whether
wee
regarde
experience
abroade
,
it
is
euident
:
or
whether
wee
haue
an
eye
to
priuate
men
,
or
publike
persons
:
to
the
wise
,
or
to
the
foolish
:
learned
,
or
ignorant
:
base
or
honourable
;
one
or
another
:
it
is
apparant
,
that
the
contentions
or
warres
among
them
haue
flowed
from
desire
of
riches
,
wealth
,
promotion
,
honour
,
glorie
,
whereby
they
might
excell
one
another
.
From
whence
was
the
contention
betwixt
the
If
you
will
by
examples
prophane
learne
how
true
this
is
:
it
may
in
two
or
three
appeare
euident
:
what
other
cause
so
euer
Phillip
the
king
of
Macedonia
had
against
Pompey
:
Sylla
and
Marius
,
Antonie
and
Augustus
,
and
other
Romaines
:
then
the
lustes
,
ambition
,
glory
,
desire
of
encreasing
of
their
own
estates
,
which
ruled
mightily
in
them
?
What
cause
hath
bene
knowen
greater
of
the
warres
and
tumultes
among
the
peeres
of
our
owne
countrie
and
common
wealth
:
Then
the
desire
they
had
,
each
to
exceede
and
excell
an
other
in
riches
,
wealth
,
honour
and
glory
?
If
we
aske
the
stories
,
they
wil
assure
vs
:
if
we
seeke
the
chronicles
,
they
will
persuade
vs
.
If
we
looke
to
priuate
men
,
and
of
meaner
calling
:
what
causes
may
be
assigned
of
so
many
tumultes
,
contentions
,
suites
in
lawe
,
quarrels
,
debates
,
fallings
out
and
strifes
among
men
?
are
not
our
vnruly
desires
:
the
fulfilling
of
our
owne
lustes
;
the
enriching
of
our selues
,
by
the
inioying
of
other
mē●
landes
,
goods
,
liuings
,
the
chiefe
causes
thereof
?
from
whence
were
the
contentions
betwixt
Eusebius
the
bishop
of
Cesaria
,
and
S.
Basill
:
betwixt
Demetrius
the
B.
of
Alexandria
and
Origen
:
betwixt
Arrius
and
other
heretikes
&
the
holy
fathers
:
were
they
not
from
the
vaine
glory
and
ambitious
desire
in
Eusebius
,
Demetrius
,
Arrius
and
Montanus
&c.
as
the
stories
ecclesiasticall
witnes
?
wherence
came
the
contentions
among
sundry
bishops
and
certaine
Popes
:
was
it
not
about
the
supremacie
which
ambitious
popes
haue
prowdely
challenged
?
Finally
if
wee
should
rippe
vp
all
stories
,
and
cast
our
eies
vpon
euery
particular
contention
,
quarrell
,
debate
and
broyle
among
men
;
I
doubte
not
but
our
vaine
and
vnruly
pleasures
;
our
ambitious
and
immoderate
desires
,
shall
be
found
the
causes
thereof
.
So
that
we
may
conclude
with
the
Apostle
;
that
vnruly
pleasures
;
euill
affections
,
immoderate
desires
fighting
in
our
members
,
are
the
causes
of
all
warres
and
contentions
among
vs
:
and
worthily
affirme
with
Paul
,
By
pleasures
here
saint
Iames
vnderstandeth
those
greedie
desires
men
haue
either
to
enlarge
their
honour
,
either
to
encrease
their
wealth
,
or
fulfill
their
desires
:
and
these
pleasures
are
sayde
to
fight
in
our
members
:
because
these
pleasures
,
these
couetous
,
ambitious
,
volupteous
desires
,
vse
both
the
powers
of
our
minde
,
and
also
the
partes
of
our
bodies
,
as
souldiours
to
fight
with
:
as
instruments
and
weapons
wherby
sinne
accomplisheth
and
finisheth
her
worke
in
vs
.
And
it
agreeth
with
that
speach
of
Saint
Paul
:
Let
In
some
sense
,
these
and
all
other
euill
pleasures
and
But
here
Saint
Iames
seemeth
to
call
that
the
fighting
of
pleasures
in
our
members
,
not
when
the
spirite
striueth
against
the
fleshe
,
but
when
wee
giue
ouer
our selues
wholy
to
the
following
&
obeying
of
our
lustes
&
pleasures
,
in
following
&
seeking
after
wealth
,
honour
&
fleshly
lusts
:
when
we
bend
all
our
force
;
when
we
imploy
all
our
labour
;
bestow
all
our
time
,
spende
all
our
wits
and
studie
;
when
wee
make
our
bodies
and
soules
seruantes
of
our
wealth
,
honour
and
desires
;
and
for
those
striue
by
all
possible
meanes
;
then
do
our
pleasures
fight
in
our
members
:
then
vse
we
them
as
souldiours
to
fight
for
our
couetousnesse
and
ambition
:
where
vnto
to
resigne
the
rule
and
gouernment
ouer
vs
,
is
properly
according
to
the
Apostles
doctrine
,
to
haue
pleasures
fighting
in
our
members
.
Where
vnruly
pleasures
and
immoderate
lusts
are
assigned
causes
of
warres
and
contentions
,
which
causes
beyng
euill
,
the
effectes
cannot
be
good
;
wee
may
not
therence
condemne
all
contention
,
neyther
all
warres
as
vnlawfull
.
For
neither
contention
,
for
religion
against
superstition
:
neither
for
truth
against
falshood
:
neither
for
sound
doctrine
,
against
blasphemous
heresie
:
neyther
for
true
iustice
,
against
open
iniurie
:
neyther
for
excellent
vertue
,
against
shamefull
iniquitie
:
is
here
reproued
;
but
prayse
worthy
;
as
chapter
3
verse
14.
hath
beene
shewed
.
Neither
is
lawfull
warre
for
defense
of
religion
:
aduauncement
of
Gods
glorie
:
repelling
intollerable
iniury
from
the
church
of
Christ
,
or
common
wealth
,
wherein
we
liue
:
condemned
as
a
vice
,
but
as
a
vertue
renowmed
;
as
chapter
5.
verse
6.
shall
appeare
.
Here
is
then
the
question
asked
:
here
is
also
the
answere
made
;
from
whence
are
warres
and
contentions
among
you
?
are
they
not
hence
,
euen
of
the
pleasures
which
fight
in
your
members
?
These
thinges
thus
set
downe
,
in
the
thirde
place
Pleasures
condemned
.
3
he
commeth
to
the
condemning
of
these
vnruly
pleasures
:
these
couetous
and
ambitious
desires
of
menne
;
these
striuings
and
contentions
of
men
,
from
their
effectes
:
they
profite
or
helpe
not
at
all
:
they
bring
no
good
thing
with
them
:
they
are
without
effect
;
they
onely
bring
anguish
and
anxietie
of
minde
;
vexation
and
trouble
;
griefe
and
torment
conceaued
of
not
obtaining
the
desires
of
our
harts
.
Thereof
Saint
Iames
saith
:
yee
luste
and
haue
not
:
you
enuie
and
desire
immoderately
,
and
cannot
obtaine
:
yee
fight
and
warre
and
get
nothing
.
Thus
are
the
labours
,
desires
,
and
trauailes
of
men
to
attaine
riches
and
honour
by
their
owne
euill
meanes
:
oftentimes
frustrate
and
voyde
of
effects
.
Carking
and
caring
,
pinching
and
pining
;
lusting
and
desiring
;
fighting
and
contending
for
honour
or
wealth
,
preuaile
nothing
without
the
helpe
of
God
.
Dauid
the
Prophet
to
this
purpose
auoucheth
,
that
One
man
ambitiously
desireth
honour
▪
another
couetously
hunteth
after
gaine
and
commoditie
:
this
man
aymeth
at
a
kingdome
;
another
shooteth
at
promotion
:
one
followeth
his
carnall
desire
,
another
seeketh
after
other
pleasures
:
euery
one
either
for
greedy
gaine
&
priuate
increase
;
or
for
ambitious
desire
of
augmenting
his
honour
:
trouble
,
excruciat
and
vexe
themselues
miserably
;
and
yet
all
in
vayne
:
For
these
their
vnruly
pleasures
;
and
immoderate
desires
are
very
often
fruitlesse
,
and
without
effect
:
as
experience
teacheth
vs
.
Some
men
seeke
by
their
greedy
desire
to
attaine
vnto
great
wealth
;
therefore
they
toyle
&
moyle
themselfes
,
&
at
yeares
end
get
nothing
.
Yea
sometimes
loose
that
they
had
already
:
as
those
that
will
occupie
many
trades
;
set
vp
many
shops
of
sundrie
commodities
:
haue
many
irons
in
fire
at
once
:
busie
themselues
with
many
thinges
whereof
sometimes
they
are
ignorant
:
thus
busying
themselues
,
now
here
,
now
there
:
now
about
this
thing
,
now
about
that
:
trusting
many
,
venting
their
commodities
diuers
waies
,
for
triple
gaine
,
as
they
thinke
:
in
fine
gaine
nothing
but
the
losse
of
time
,
goods
,
and
labour
.
Such
also
are
they
,
which
hauing
very
good
&
gainfull
trades
,
whereof
they
liue
well
;
yet
for
greedines
of
gaine
,
they
betake
themselues
vnto
other
trades
:
as
the
occupier
,
when
after
many
yeares
he
wil
play
the
marchant
aduenturer
(
for
so
he
doeth
oftentimes
)
aduentureth
all
,
and
bringeth
home
nothing
but
a
heauie
heart
,
a
fooles
head
,
experience
dearely
bought
,
repentance
too
late
,
the
prouerb
of
foolish
,
had
I
wist
,
I
would
not
haue
done
it
.
These
and
such
like
(
ouer
greedie
of
hastie
wealth
)
lose
their
labours
oftentimes
,
and
profite
themselues
nothing
at
all
.
Some
in
like
manner
,
hauing
aspiring
heartes
and
mindes
,
caried
away
with
ambition
,
seeking
increase
of
honour
:
come
to
confusion
,
shame
and
ignominie
:
as
Absolom
,
not
content
to
be
the
kings
sonne
,
but
hunting
after
Finally
,
some
ambitiously
bent
to
enlarge
and
increase
This
hath
fallen
out
in
former
times
:
this
I
trust
will
fall
out
by
the
helpe
of
God
,
to
barbarous
Turkes
;
cruell
Saracens
;
bloudie
Spaniards
,
and
such
ambitious
persons
.
Thus
no
doubt
,
in
these
,
as
in
a
light
ouershadowing
,
wee
see
,
how
truely
the
Apostle
affirmeth
,
that
the
vnrulie
pleasures
,
and
immoderate
desires
of
men
,
are
oftentimes
without
effect
:
ye
lust
,
and
haue
not
;
ye
enuie
,
&
desire
immoderatly
,
and
cannot
obteine
;
ye
fight
and
warre
,
&
get
nothing
.
Now
the
reasons
folow
,
why
such
desires
of
men
are
voide
of
their
effects
commonly
:
and
for
the
most
parte
,
And
as
riches
are
from
God
,
so
honour
also
is
from
Daniel
confesseth
all
power
,
all
promotion
,
all
honour
,
all
preferment
,
to
be
from
the
Lord
.
Cyrus
the
heathen
king
,
confesseth
his
glorie
to
haue
beene
of
God
also
.
whereby
it
appeareth
,
that
both
riches
and
glorie
are
The
first
reason
why
mens
desires
concerning
wealth
and
honout
are
oftentimes
voide
:
is
because
they
aske
not
these
things
from
the
hands
of
God
,
whose
gifts
they
are
:
but
they
seeke
them
by
their
owne
meanes
;
by
euill
waies
;
by
vnlawfull
trades
;
by
wicked
endeuours
.
Thus
one
by
fraud
,
another
by
force
;
one
by
violence
,
another
by
villenie
;
one
by
this
euill
meane
,
another
by
that
,
goe
about
and
seeke
to
attaine
to
wealth
and
honour
:
but
they
seek
not
these
in
the
fear
of
god
,
nor
at
his
hands
which
geueth
them
,
therefore
full
oft
their
purposes
are
frustrate
.
Thus
men
lust
,
&
haue
not
the
thing
they
lust
after
:
they
enuie
,
and
desire
immoderately
,
yet
obteine
not
that
which
they
desire
,
and
whereafter
they
enuie
.
They
fight
,
they
warre
,
they
striue
,
they
struggle
,
they
toile
,
they
moile
:
yet
compasse
not
,
nor
comprehende
that
,
which
they
laboure
thus
after
:
because
they
aske
it
not
of
GOD
,
but
seeke
by
euill
meanes
to
obtaine
it
:
They
acknowledge
not
God
the
geuer
of
these
things
,
therfore
they
labour
in
vaine
.
They
lust
,
they
enuie
,
they
desire
,
they
fight
,
they
warre
;
yet
they
obteine
not
,
because
they
aske
not
.
Wherefore
,
as
men
hauing
any
thing
in
their
power
and
hand
to
geue
,
looke
to
be
asked
and
desired
the
gifte
thereof
:
and
thinke
them
vnworthie
the
benefit
,
which
thinke
themselues
too
good
to
craue
and
desire
it
:
and
therefore
men
often
misse
those
things
they
woulde
full
faine
haue
,
because
they
seeke
not
to
the
geuer
,
but
goe
about
by
other
meanes
to
obteine
them
:
Euen
so
God
,
though
he
geue
many
things
vnasked
,
especially
to
his
seruants
,
and
sometimes
vnto
the
wicked
:
yet
woulde
hee
for
his
riches
and
honours
be
sought
vnto
;
and
thinketh
them
vnworthie
his
singular
benefits
,
who
thinke
scorne
to
desire
them
:
wherefore
they
ofttimes
misse
of
their
purpose
,
because
they
seeke
to
obteine
it
otherwise
,
then
by
praier
vnto
God
,
who
geueth
these
thinges
onely
,
vnto
men
.
Which
reason
Saint
Iames
here
setteth
downe
in
the
first
place
,
why
men
lust
&
desire
after
things
which
they
obteine
not
,
because
they
aske
them
not
of
God
.
Now
as
this
is
specially
applied
here
by
Saint
Iames
,
so
may
we
more
generally
consider
of
it
:
and
as
it
is
geuen
here
for
a
reason
why
honour
and
riches
(
whereafter
men
seeke
)
are
not
alwaies
attained
:
so
may
it
be
a
reason
certaine
and
sound
in
other
thinges
innumerable
,
that
therefore
we
attaine
not
vnto
them
,
because
we
seek
them
not
from
God
.
We
haue
no
children
,
and
we
desire
them
,
but
we
obteine
not
:
for
we
seek
by
some
slibber
slabber
,
or
other
deuice
,
to
obtain
than
,
but
not
from
god
.
We
haue
not
our
health
of
bodie
,
and
we
desire
it
,
but
wee
obtaine
it
not
,
because
we
seeke
to
cunning
women
,
which
for
the
most
part
are
arrant
witches
:
or
to
skilfull
Physicions
,
in
whom
we
put
our
confidence
;
and
by
whom
(
not
by
God
)
we
look
to
obteine
it
.
To
be
short
,
generally
in
all
other
things
,
and
particularly
in
enery
one
,
this
is
a
iust
cause
of
not
obteining
:
because
we
aske
not
the
things
we
would
haue
,
from
god
,
the
only
geuer
of
all
good
things
.
Where
Saint
Iames
saith
,
that
men
obteine
not
the
things
which
they
desire
,
because
they
aske
them
not
:
we
may
herence
learne
how
necessarie
a
thing
it
is
to
pray
in
all
our
needes
,
and
necessities
to
God
,
for
the
supplie
of
our
wants
.
Wherof
hath
beene
spoken
Chap.
1.
verse
8.
sermon
3.
fol.
25.
Sermon
27.
2
The
second
reason
why
men
lust
and
desire
,
but
obtaine
not
,
because
they
aske
these
things
amisse
;
to
lay
them
out
vpon
their
pleasures
.
They
desire
and
aske
riches
,
to
spend
them
lewdly
:
they
would
haue
honour
,
to
abuse
it
shamefully
.
Thus
they
aske
,
but
they
aske
amisse
,
to
spend
and
lay
out
riches
vpon
their
pleasures
:
that
is
,
to
euill
vses
,
to
euill
purposes
.
This
reason
is
added
by
the
way
of
preuen●ing
an
obiection
:
these
men
might
haue
said
:
Doe
not
we
aske
?
yea
,
assuredly
we
aske
,
and
we
aske
dayly
,
and
yet
o●taine
not
.
Wherefore
sayest
thou
,
O
blessed
Apostle
,
that
wee
obtaine
not
,
because
we
aske
not
?
Hereunto
Saint
Iames
answereth
:
well
it
may
bee
that
you
aske
:
but
when
you
doe
aske
,
yet
you
aske
amisse
:
for
you
aske
these
things
,
and
Gods
good
blessings
,
to
spend
them
vpon
your
pleasures
,
to
euill
vses
,
to
euill
purposes
:
therefore
though
you
aske
,
yet
you
obtaine
not
.
God
,
who
is
rich
to
all
such
as
call
vpon
him
,
promiseth
to
heare
men
,
but
yet
so
,
as
that
they
pray
according
to
his
will
,
and
a
right
:
but
when
we
pray
amisse
,
he
will
not
heare
vs
.
Saint
Iohn
saith
,
that
what
soeuer
we
aske
according
Many
other
causes
there
are
,
why
men
(
desiring
and
asking
things
from
God
)
yet
doe
not
obteine
the
thinges
they
aske
.
1
They
which
aske
,
are
oftentimes
wicked
:
and
such
God
heareth
not
,
though
they
multiplie
sundrie
praiers
.
The
Lord
therefore
said
to
the
wicked
Iewes
,
that
he
would
not
heare
them
,
though
they
poured
out
many
2
Sometimes
men
aske
and
obtaine
not
,
because
they
themselues
are
hard
hearted
vnto
others
,
and
will
not
heare
them
.
Dauid
auouching
that
God
reiecteth
s
&
7.
Marke
11.
Mat.
18.
be
readie
to
forgiue
others
,
and
heare
their
desires
,
that
they
themselues
crying
,
may
be
receyued
.
Wherefore
when
wee
will
not
graunt
the
humble
and
needfull
desires
of
the
poore
afflicted
:
when
wee
are
so
strait
laced
:
so
maliciously
minded
,
so
hard
hearted
,
that
wee
will
heare
no
suite
made
vnto
vs
:
our selues
may
often
crie
and
not
bee
heard
,
and
sundrie
times
aske
that
wee
obtaine
not
:
For
God
is
not
commonly
woont
to
heare
such
as
disdaine
the
cries
of
their
poore
brethren
.
3
Sometimes
men
aske
those
things
which
are
hurtfull
vnto
them
:
therefore
not
to
aske
them
were
wisedome
:
but
when
we
aske
them
,
not
to
obtaine
them
,
is
mercie
from
God
.
The
Israelites
asked
meate
for
their
opere
imperf.
Mat.
4
Sometimes
we
aske
things
vniust
,
vnhonest
,
vnlawfull
:
would
wee
God
to
graunt
our
prayers
?
Some
men
aske
the
liues
of
their
enemies
:
some
men
aske
the
goods
of
their
brethren
:
some
men
aske
the
vnlawfull
vse
of
strange
women
:
some
men
aske
their
owne
death
:
some
men
the
death
of
their
children
:
some
aske
agaynst
charitie
:
some
agaynst
equitie
:
some
against
honestie
:
manie
against
pietie
and
vertue
.
And
therefore
they
haue
the
repulse
at
the
handes
of
God
.
Wherefore
it
shall
bee
good
and
profitable
for
men
,
throughly
to
determine
in
themselues
to
aske
onely
good
things
at
the
hands
of
God
,
least
they
receyue
the
deniall
.
For
men
asking
vniust
,
vnlawfull
,
vnhonest
things
,
are
not
heard
at
the
handes
of
God
:
and
there
petitions
are
voide
and
of
none
effect
.
When
an
importunate
or
rather
impudent
suter
came
to
Agesilaus
the
king
,
earnestly
entreating
him
in
a
certaine
matter
,
and
saide
;
Sir
,
might
it
please
your
grace
,
you
promised
me
such
a
thing
:
Truth
,
quoth
the
king
,
so
the
thing
were
honest
and
iust
that
thou
requirest
;
otherwise
I
spoke
it
,
but
promised
it
not
.
The
suter
replied
and
vrged
further
:
It
becommeth
a
King
to
perfourme
euerie
worde
of
his
mouth
,
yea
,
if
it
were
but
a
becke
or
nodde
of
his
heade
:
To
whome
the
king
answered
:
no
more
,
sayeth
hee
,
then
it
becommeth
him
that
will
craue
any
thing
of
a
king
,
to
aske
onely
that
is
rightfull
and
honest
.
And
thus
the
king
cut
off
his
shamelesse
suter
.
Woulde
God
all
Kings
,
Queenes
,
and
Princes
,
woudle
denie
all
sutes
,
vnhonest
,
vniust
,
vnlawfull
,
or
such
as
tende
either
to
priuate
hurt
,
or
publike
harme
in
their
kingdomes
.
Shall
a
mortall
man
,
and
earthly
king
:
shall
a
heathen
which
knewe
not
God
aright
,
denie
sutes
which
are
vniust
:
and
shall
not
GOD
our
heauenly
King
denie
such
sutes
and
petitions
as
are
vncharitable
,
vnhonest
,
vnlawfull
,
vniust
,
when
they
are
made
vnto
him
?
God
beeing
righteous
,
delighteth
onely
in
righteousnesse
,
and
equitie
:
Wherefore
he
will
not
admit
wicked
,
vniust
,
and
vngodly
prayers
made
vnto
him
.
5
As
for
these
causes
the
prayers
of
men
are
put
backe
and
repelled
with
God
:
so
also
,
as
Saint
Iames
toucheth
,
when
we
aske
amisse
,
to
consume
and
lay
out
these
things
vpon
our
vaine
pleasures
.
Thus
when
we
pray
,
it
is
no
maruel
that
we
be
denied
.
Wherby
it
appeareth
,
that
in
euery
prayer
which
we
would
to
be
of
force
and
effectual
,
wee
must
haue
a
chiefe
regarde
and
respect
to
the
ende
wherefore
we
pray
.
The
endes
of
godly
prayers
,
are
,
as
I
suppose
three
:
The
endes
of
lawfull
praypers
.
3
our
owne
neede
:
the
want
of
others
:
the
glorie
of
God
.
Which
endes
if
wee
respect
in
the
d●sires
of
our
heartes
to
GOD
,
wee
shall
bee
heard
according
to
his
will
.
If
wee
regarde
other
endes
then
in
holy
Scripture
can
bee
iustifyed
,
no
maruaile
that
wee
obtaine
not
.
1
And
first
,
in
prayer
wee
must
respect
our
owne
neede
,
which
either
is
in
things
inwardly
and
touching
the
soule
:
which
beeing
the
more
excellent
part
,
ought
first
of
all
to
bee
considered
,
and
those
things
chiefly
to
bee
sought
,
which
appertaine
to
the
saluation
thereof
:
as
the
most
excellent
gift
of
fayth
,
repentaunce
,
loue
,
good
woorkes
,
pardon
of
sinnes
,
pacience
in
aduersitie
,
lowlinesse
in
prosperitie
,
peace
of
conscience
,
assuraunce
of
hope
,
ioy
of
the
holie
Ghost
,
and
the
like
:
whereof
our
Sauiour
Christ
aduertiseth
vs
:
first
of
all
seeke
the
kingdome
of
GOD
,
or
of
heauen
,
and
the
righteousnesse
thereof
,
and
all
other
things
shall
bee
Either
else
our
neede
is
in
things
outwarde
,
concerning
our
bodies
,
for
the
competencie
of
things
therevnto
,
it
is
also
lawfull
to
pray-Looking
therefore
vnto
our
bodily
neede
,
for
the
supplie
of
that
our
want
,
wee
may
pray
without
offence
to
God
.
Solomon
the
wise
man
respecting
this
ende
,
prayed
neither
for
much
2
As
the
supplie
of
our
owne
wants
is
one
ende
in
prayer
respected
:
so
also
may
wee
pray
for
temporall
things
,
that
our
brethren
may
by
vs
bee
sustained
.
Wherefore
,
when
I
desire
a
competent
state
of
liuing
,
not
onely
to
mainetaine
my selfe
,
and
mine
owne
familie
:
but
that
I
also
may
haue
whereby
to
releeue
my
needie
neighbour
,
I
pray
not
amisse
.
For
if
it
be
a
blessed
thing
,
rather
to
giue
,
then
to
receyue
,
as
Saint
Paul
S.
Aug.
epist
.
64.
Chrysost.
10.
ho.
Tim.
1.
of
the
wicked
:
I
hold
it
tollerable
,
both
in
the
temporaltie
and
also
in
the
cleargie
.
3
Finally
,
in
our
prayers
,
wee
must
set
the
glorie
of
GOD
before
our
eyes
:
seeking
his
glorie
in
all
things
:
alwayes
bearing
in
minde
Saint
Pauls
most
But
if
we
respect
other
and
worldly
ends
,
our
praiers
shal
be
voide
and
without
effects
:
when
then
we
pray
with
the
mother
of
Zebedeus
children
,
that
either
our selues
or
children
may
sit
at
the
right
or
left
hand
of
Christ
,
respecting
our
owne
ambition
,
&
not
,
either
our
owne
need
,
Simon
Magus
did
;
thereby
Iames
Chapter
.
4.
verses
4.
5.
6.
Sermon
18.
Verse
4.
Ye
adulterers
and
adulteresses
,
know
you
not
,
that
the
amitie
of
the
world
is
enmitie
with
God
?
whosoeuer
therfore
wil
be
a
friend
of
the
world
,
maketh
himselfe
the
enemie
of
God
.
5.
Do
you
thinke
that
the
Scripture
saith
in
vaine
,
the
spirite
that
dwelleth
in
vs
lusteth
after
enuie
?
6.
But
the
Scripture
offereth
more
grace
,
and
therefore
saith
;
God
resisteth
the
prowde
,
and
giueth
grace
to
the
humble
.
Thing
in
the
first
parte
.
WHich
wordes
contayne
the
last
and
fifth
thing
in
the
first
part
of
this
chapter
:
which
is
a
sharpe
and
bitter
reproofe
of
wicked
men
,
for
following
the
vayne
and
filthie
desires
of
the
world
.
-
These
three
verses
containing
the
fifth
and
last
member
of
the
first
parte
of
this
cbapter
:
note
vnto
vs
three
things
,
namely
-
1.
The
reproofe
it selfe
,
in
part
of
the
4.
verse
:
ye
adulterers
and
adulteresses
know
you
not
that
the
friendship
of
the
worlde
,
is
enmitie
with
God
?
-
2.
The
reason
of
the
reproofe
:
in
the
rest
of
4.
verse
:
because
hee
that
professeth
friendship
to
the
world
,
professeth
enmitie
to
Godward
.
-
3.
The
preuenting
of
an
obiection
.
vers
.
5.
6.
1.
Of
these
three
,
the
first
is
the
reproofe
it selfe
:
wherein
S.
Iames
sharpely
rebuketh
men
for
the
lustes
parte
of
the
first
member
.
and
desires
in
them
,
which
in
these
wordes
is
contained
:
Ye
adulterers
and
adulteresses
,
know
ye
not
,
that
the
amitie
of
the
world
is
enmitie
with
God
?
which
speach
argueth
,
that
the
Apostle
was
much
moued
and
sore
troubled
at
the
iniquitie
and
great
wickednesse
of
these
men
,
that
he
should
fall
into
such
sharpe
and
bitter
speaches
;
ye
adulterers
and
adulteresses
.
By
adulterers
and
adulteresses
here
,
the
Apostle
meaneth
not
suche
as
defile
their
bodies
with
straunge
lustes
;
and
ioyne
themselues
in
carnall
copulation
with
such
as
they
should
not
:
as
a
woman
or
woman
kinde
to
haue
the
vse
of
any
bodie
but
of
a
lawfull
husbande
:
or
a
man
,
to
knowe
any
woman
in
like
manner
,
but
his
lawfull
wife
onely
:
but
here
by
adulterers
and
adulteresses
according
to
the
manner
of
holy
Scripture
,
he
meaneth
all
such
,
as
preferre
externall
and
outward
thinges
,
as
riches
,
honour
,
dignitie
,
and
worldly
pleasure
whatsoeuer
,
to
and
before
the
loue
of
God
,
and
his
only
sonne
our
Sauiour
Iesus
Christ
:
and
so
leauing
God
and
Christ
Iesus
,
to
whome
onely
they
should
cleaue
,
as
a
chaste
spouse
to
their
deare
husbande
:
ioyne
themselues
to
the
Mammon
of
iniquitie
,
and
other
worldly
louers
,
preferring
things
temporall
,
to
things
eternall
:
things
earthly
,
to
things
celestiall
:
things
momentanie
,
to
things
perpetuall
:
and
therewith
runne
a
whoring
after
their
owne
inuentions
.
After
which
sence
the
princely
Prophete
speaketh
:
Lo
,
they
that
withdraw
themselues
from
thee
,
So
our
holy
and
most
blessed
Sauiour
calleth
the
Which
name
in
this
behalfe
we
worthily
deserue
;
because
God
hath
coupled
vs
vnto
himselfe
in
honorable
wedlocke
,
as
it
were
:
wherfore
he
saith
to
his
church
:
I
will
The
case
thus
standing
then
with
vs
:
to
set
our
affections
vpon
earthly
thinges
:
to
force
and
bende
all
our
loue
to
worldly
wealth
,
riches
and
honour
;
is
nothing
els
but
the
losse
of
our
faith
to
God
,
the
breach
of
the
knot
&
bond
of
loue
to
him
,
the
violating
of
matrimoniall
chastitie
toward
the
almighty
,
whereby
we
become
adulterers
and
adulteresses
against
the
Lord
.
The
impure
&
wicked
persons
of
this
world
,
whose
onely
care
is
the
encrease
of
their
wealth
and
honour
,
are
therfore
adulterers
and
adulteresses
against
God
:
and
by
the
Apostle
here
so
termed
;
ye
adulterers
and
adulteresses
.
Almighty
God
hath
sent
his
onely
sonne
,
of
his
vnspeakable
loue
,
to
ioyne
vs
vnto
himselfe
in
heauenly
mariage
by
an
inuiolable
coniunction
:
by
him
are
we
purged
from
all
iniquitie
,
to
be
a
pure
spouse
vnto
him
,
immaculate
Wherefore
as
they
which
haue
giuen
their
faith
mutually
,
and
plighted
their
trouth
each
to
each
other
,
and
haue
so
knit
the
knot
of
matrimonie
,
and
are
ioyned
in
honourable
mariage
together
:
leauing
their
owne
louers
,
ioyne
themselues
in
straunge
loue
,
are
adulterers
and
adulteresses
,
and
so
both
called
and
counted
:
euen
so
they
,
which
by
solemne
protestation
haue
in
baptisme
betrouthed
themselues
to
GOD
,
leauing
him
,
and
giuing
themselues
to
the
straunge
loue
of
the
worlde
,
and
worldly
thinges
:
commit
adulterie
agaynst
GOD
:
and
by
Saint
Iames
are
called
adultresses
and
adulterers
;
Ye
adulterers
,
and
adultresses
,
know
you
not
,
that
the
amitie
of
the
world
,
is
enmitie
with
God
?
Thus
to
loue
the
world
immoderately
,
as
doe
the
wicked
,
is
to
hate
God
;
to
professe
friendshippe
thereto
,
is
to
proclaime
warre
against
God
;
to
geue
our selues
inordinately
to
worldly
things
,
is
to
play
the
adulterers
,
and
adultresses
against
the
Lord
:
for
which
thing
,
here
men
are
sharply
reprooued
;
Yee
adulterers
,
and
adulteresses
,
know
you
not
,
that
the
amitie
of
the
worlde
,
is
enmitie
with
God
?
2
The
reproofe
premised
,
the
reason
followed
,
why
the
lustes
and
desires
of
worldly
thinges
should
be
auoyded
,
and
cannot
bee
followed
without
adulterie
against
God
:
and
the
reason
is
from
contraries
;
the
loue
of
God
,
and
of
the
world
,
are
contraries
:
therfore
they
cannot
agree
together
,
neither
consist
in
one
and
the
same
person
.
For
if
we
loue
the
world
,
we
must
needes
hate
God
:
and
if
we
loue
God
,
we
must
hate
the
world
:
we
cannot
loue
both
at
once
,
and
together
:
for
the
amitie
of
the
world
,
is
enmitie
with
God
:
and
he
that
maketh
himselfe
a
friend
of
the
worlde
,
professeth
(
as
it
were
)
open
hatred
against
God
.
The
loue
of
the
world
is
,
for
men
to
make
them selues
seruants
and
slaues
to
worldly
desires
,
and
corruptions
.
The
loue
of
God
is
,
to
preferre
him
before
all
things
,
and
wholly
to
dedicate
our selues
to
his
seruice
,
in
holines
&
And
as
a
wise
husband
cannot
abide
his
Spouse
wantonly
to
sport
and
play
with
an
adulterer
:
neither
wil
he
part
stakes
in
matrimoniall
and
secrete
dueties
of
mariage
,
with
any
other
:
so
neither
will
God
,
and
our
Sauiour
Christ
,
suffer
vs
his
spouse
,
to
dallie
and
sport
with
Sathan
,
and
this
present
world
:
wherby
we
runne
a
whoring
from
him
.
O
then
you
adultresses
,
and
adulterers
,
who
are
tickled
with
the
inticements
,
choaked
with
the
cares
,
rauished
with
the
loue
of
worldly
lustes
:
know
you
not
that
the
loue
of
this
world
is
enmitie
with
God
:
and
that
in
louing
the
world
,
you
growe
in
hatred
with
God
?
So
that
you
cannot
loue
the
world
,
but
you
must
leaue
god
,
&
committe
adulterie
and
fornication
against
him
.
How
contrarie
these
two
loues
be
;
and
how
impossible
it
is
for
vs
,
to
loue
both
God
and
this
world
at
once
,
and
together
:
it
may
appeare
by
our
Sauiour
himselfe
,
And
this
reason
of
the
holy
Apostle
,
holdeth
not
only
in
the
propounded
matter
of
ambitious
and
couetous
desires
,
which
men
cannot
loue
,
and
loue
God
also
;
but
it
holdeth
in
all
worldly
wickednes
,
and
loue
of
earthlie
things
whatsoeuer
:
which
men
cannot
possibly
loue
,
and
loue
God
together
.
For
then
might
a
man
be
holy
,
and
wicked
;
godly
,
&
vnrighteous
all
together
;
for
they
which
loue
the
world
,
are
wicked
and
vnrighteous
;
as
the
worlde
That
wee
cannot
possiblie
geue
entertainment
to
God
,
and
to
the
world
together
,
and
at
once
loue
them
1
In
the
repugnancie
of
their
nature
.
GOD
is
by
his
nature
pure
,
holy
,
vndefiled
,
without
contagion
of
2
As
their
natures
are
contrarie
,
so
are
their
precepts
contrarie
:
for
other
things
by
God
,
other
thinges
by
the
world
are
inioined
:
wherein
the
contrarietie
betwixt
them
appeareth
.
God
commaundeth
mercie
,
liberalitie
,
pitie
,
compassion
:
the
world
perswadeth
crueltie
,
mercilesnes
,
couetousnes
,
hardnes
of
heart
,
violence
,
iniurie
,
and
oppression
.
God
commaundeth
holines
,
sanctification
,
to
be
fruitfull
in
all
good
works
,
to
his
glorie
:
and
to
encrease
therein
to
ripenes
,
and
a
full
measure
in
Iesus
Christ
.
But
the
world
moueth
vs
to
filthie
conuersation
,
to
defile
our selues
with
carnall
lustes
,
and
all
vngodlines
:
to
wearie
&
waste
our selues
with
all
fleshly
pleasure
,
that
wee
may
be
vncleane
in
soule
and
in
body
.
God
commandeth
vs
not
to
lie
,
but
speake
the
trueth
one
to
another
;
not
to
backbite
,
not
to
slaunder
,
not
to
deceaue
,
not
to
circumuent
or
defraud
one
another
:
not
to
sweare
vainly
,
not
to
curse
bitterly
,
and
infinite
the
like
:
but
the
worlde
would
haue
vs
to
lie
,
counterfette
,
slaunder
,
deceaue
,
circumuent
,
sweare
,
curse
,
banne
,
and
geue
ouer
all
the
powers
of
our
mindes
,
and
partes
of
our
bodies
,
to
committe
iniquitie
.
vpon
Matth.
Seeing
one
commaundeth
thee
(
saith
Chrysostome
)
to
geue
of
thine
owne
goods
:
the
other
violently
to
take
the
goods
of
others
:
one
to
embrace
chastitie
,
the
other
to
follow
intemperancie
:
the
one
to
loue
sobernes
,
the
other
to
delight
in
gluttonie
:
how
is
it
possible
we
shoulde
obey
these
precepts
,
being
so
contrary
:
&
so
seem
to
loue
them
both
together
?
3
As
their
precepts
are
contrarie
,
so
are
the
qualities
of
them
which
loue
the
one
and
the
other
,
contrary
.
For
other
things
please
God
;
other
things
the
world
.
Other
qualities
are
required
in
such
as
loue
God
;
other
things
and
qualities
in
them
that
loue
the
world
.
The
louers
of
God
must
be
ledde
by
the
spirite
of
God
,
&
walke
in
the
spirite
of
God
,
and
bring
foorth
the
fruites
therof
:
as
loue
,
ioy
,
peace
,
long
suffering
,
gentlenes
,
goodnes
,
faith
,
meeknes
,
temperance
,
and
such
like
:
they
must
be
indued
with
mercie
,
humblenes
of
minde
,
kindnes
,
forgeuing
one
The
louers
of
God
are
pure
,
vnrebukeable
,
blamelesse
before
him
in
loue
,
seruing
him
in
spirit
&
in
trueth
.
But
the
seruants
of
the
world
,
are
corrupt
,
deceitfull
from
the
wombe
,
defiled
with
sinne
,
flattering
God
with
their
mouth
,
and
dissembling
with
him
in
their
double
toung
.
The
seruants
of
God
,
and
such
as
loue
him
,
are
sober
and
temperate
:
but
the
louers
of
the
world
,
make
their
bellie
their
God
:
whose
end
is
damnation
,
whose
glorie
is
to
their
shame
,
being
earthly
minded
.
Seeing
therfore
the
4
Finally
,
the
very
loue
it selfe
is
in
qualitie
contrarie
:
for
the
loue
of
God
is
pure
,
chaste
,
and
holy
,
spirituall
:
but
the
loue
of
the
world
is
impure
,
vncleane
,
prophane
,
and
sensuall
:
wherefore
no
man
canne
loue
god
,
and
the
world
.
Yea
rather
,
they
which
endeuour
to
become
friends
of
the
world
,
make
themselues
therby
the
enemies
of
god
.
Wherefore
(
my
deare
brethren
.
beloued
in
Iesus
Christ
)
if
we
be
the
elect
of
god
,
chosen
by
him
out
of
the
world
,
to
loue
him
,
and
serue
him
,
in
such
holines
as
is
acceptable
vnto
his
diuine
maiestie
:
If
we
be
the
professed
Souldiers
of
Christ
,
to
fight
vnder
his
displaied
banner
,
against
Sathan
and
the
world
:
shall
we
(
as
backsliders
from
god
,
traitors
vnto
Christ
,
enemies
of
our
owne
saluation
,
prophaners
of
our
Christian
profession
)
geue
our selues
to
the
loue
of
the
world
,
and
committe
fornication
against
god
?
Cleaue
thereunto
in
league
and
bonde
of
friendshippe
,
and
so
become
enemies
vnto
the
Lorde
our
god
almightie
?
Let
vaine
,
wicked
,
ambitious
and
contentious
persons
;
let
greene
flourishing
youth
,
who
thinke
to
loue
god
and
the
world
also
:
herence
learne
,
that
they
cannot
loue
both
,
and
that
in
making
friendship
with
the
world
,
they
fall
at
variance
with
God
.
It
is
God
that
speaketh
in
his
Apostle
:
it
is
the
spirit
of
truth
,
which
informeth
vs
:
it
is
Christ
in
his
minister
,
that
openeth
his
mouth
and
assureth
vs
:
that
whosoeuer
will
be
a
friend
of
the
world
,
maketh
himselfe
the
enemie
of
God
.
Seeing
then
there
is
such
contrarietie
betwixt
the
loue
of
God
,
and
of
the
world
,
as
who
so
making
friendship
with
the
world
,
procureth
hatred
with
God
:
it
is
meete
therefore
that
all
professed
Christians
,
should
addresse
themselues
to
the
renouncing
of
worldly
loue
,
and
seeke
to
holde
fast
the
knotte
of
Gods
loue
without
wauering
,
that
we
may
remaine
his
friends
for
euer
.
The
case
therefore
thus
standing
with
men
,
that
who
so
seeketh
the
friendship
of
the
world
,
therby
professeth
hatred
against
God
;
it
appeareth
manifestly
,
that
many
men
and
women
which
professe
christian
religion
,
are
notwithstanding
enemies
vnto
God
.
For
whosoeuer
maketh
himselfe
the
friende
of
this
worlde
,
thereby
professeth
himselfe
,
or
at
least
maketh
himselfe
in
deed
the
enemie
of
God
;
and
most
men
and
women
seeke
dayly
the
friendship
of
this
world
;
as
the
couetous
,
prowde
,
wanton
persons
:
ambitious
men
,
adulterers
,
fornicatours
,
vncleane
persons
:
vserers
,
extortioners
,
oppressours
,
dronkards
,
surfetters
,
liers
,
blasphemers
,
slaunderers
,
and
the
rest
3.
The
last
and
thirde
thing
in
this
fourth
braunch
of
the
first
part
of
this
Chapter
,
is
a
preuenting
of
an
obiection
in
the
fifth
and
sixt
verses
contained
.
They
might
haue
sayde
to
Saint
Iames
:
O
blessed
Apostle
,
howe
is
it
that
thou
in
heighest
against
these
desires
so
sharpely
,
as
to
repute
them
for
wicked
adulterers
and
adultresses
,
which
seeke
and
followe
after
them
?
are
not
these
such
as
nature
hath
engraffed
?
Being
therefore
naturall
,
they
ought
not
with
such
sharpenesse
,
such
bitternesse
,
such
vehemenice
to
be
reproued
.
Hereunto
the
Apostle
answereth
:
doe
you
thinke
that
the
Scripture
sayeth
in
vaine
:
The
spirite
that
dwelleth
in
vs
,
lusteth
after
enuie
?
But
the
Scripture
offereth
more
grace
:
and
therefore
sayth
;
God
resisteth
the
proud
,
but
giueth
grace
vnto
the
humble
.
As
who
shoulde
say
.
True
it
is
,
that
we
are
giuen
to
these
vices
naturally
,
and
the
Scripture
confirmeth
the
same
:
yet
doth
not
this
excuse
vs
,
but
rather
howe
much
more
vehemently
wee
are
by
corruption
of
nature
,
caried
away
with
these
things
:
so
much
more
diligently
must
wee
beware
of
them
.
Neither
shall
our
labour
therein
be
in
vaine
,
but
shall
receyue
a
full
rewarde
:
in
as
much
as
GOD
resisteth
the
proude
,
ambicious
,
couetous
,
which
hunt
after
these
desires
,
and
leaue
him
:
and
also
ministreth
grace
,
sendeth
helpe
,
giueth
ayde
to
such
as
are
humble
,
and
in
true
lowlinesse
of
minde
,
cleaue
inseparably
to
him
.
Let
vs
a
little
vnfolde
and
rippe
open
the
wordes
,
where
he
sayeth
;
Thinke
you
that
the
Scripture
sayeth
in
vaine
?
What
meaneth
the
Apostle
here
by
the
worde
,
Scripture
?
Surely
hee
may
thereby
meane
and
vnderstande
some
place
either
of
the
olde
,
or
of
the
newe
Testament
,
though
the
place
bee
not
manifest
,
neither
this
sentence
verbatim
,
worde
for
worde
,
as
it
lyeth
here
,
there
to
bee
founde
:
so
that
this
meaning
may
bee
well
gathered
out
of
any
place
,
as
no
doubt
it
might
.
Albeit
then
this
Scripture
it selfe
can
no
where
be
found
in
holy
Scripture
:
yet
seeing
it
may
therhence
be
gathered
,
it
is
inough
:
and
therefore
he
calleth
it
Scripture
.
The
Apostles
had
this
libertie
,
not
only
to
giue
out
the
plaine
place
of
any
Prophet
,
or
of
Christ
himselfe
,
for
Scripture
:
but
also
that
which
might
bee
gathered
out
of
such
places
,
they
haue
in
their
writings
tendered
for
Scripture
In
like
maner
,
in
the
Epistle
to
the
same
Church
and
congregation
,
faith
Saint
Paul
,
(
after
many
exhortations
This
place
may
be
gathered
out
of
diuerse
testimonies
of
Scriptures
.
For
it
may
be
gathered
out
of
Moises
,
his
booke
of
Genesis
:
where
it
is
thus
written
,
that
God
sawe
that
the
wickednesse
of
the
earth
,
or
man
vpon
the
earth
,
was
great
,
and
the
imaginations
of
his
heart
onely
Nowe
hee
sayeth
,
that
the
Scripture
sayeth
,
that
the
spirite
which
dwelleth
in
vs
,
lusteth
after
enuie
.
By
the
Spirite
,
here
the
corrupt
affection
,
and
heart
of
man
is
vnderstoode
:
the
crooked
,
crabbed
,
and
corrupt
disposition
of
nature
:
the
fancie
,
the
inclination
of
Some
by
spirite
here
vnderstande
the
Spirit
of
God
,
and
reade
the
whole
sentence
interrogatiuely
thinke
you
that
the
Scripture
sayeth
in
vaine
:
the
spirite
that
dwelleth
in
you
,
lusteth
after
enuie
?
Making
this
the
meaning
:
dooth
the
Scripture
teach
,
that
Gods
spirite
moueth
vs
to
enuie
,
debate
,
lust
,
and
such
like
?
No
,
it
is
not
Gods
Spirit
that
moueth
men
therunto
:
wherwith
we
are
not
guided
when
we
are
quarrellous
and
contentious
.
But
how
,
those
words
then
,
thinke
you
that
the
Scripture
saith
in
vaine
:
may
be
vnderstood
,
I
see
not
.
Therefore
I
retaine
the
former
sence
as
môst
naturall
.
The
other
part
of
this
answere
,
is
:
but
the
Scripture
offereth
more
grace
,
and
therefore
saith
:
God
resisteth
the
proude
:
but
giueth
grace
to
the
humble
.
Whereas
naturally
wee
are
giuen
to
euill
,
and
lust
after
enuie
:
the
Scripture
offereth
more
grace
,
and
giueth
vs
better
counsell
then
to
giue
our selues
to
these
quarrels
,
and
to
be
caried
away
with
such
desires
:
therefore
it
sayth
,
God
resisteth
the
proude
:
but
giueth
grace
to
the
humble
.
By
the
Scripture
here
,
hee
vnderstandeth
euident
testimonies
:
for
this
thing
,
is
in
sundrie
places
recited
.
By
the
proude
,
hee
vnderstandeth
such
as
in
following
their
owne
desires
and
lusts
,
rebell
agaynst
God
.
By
the
humble
,
he
meaneth
such
as
in
meekenesse
of
spirite
and
humilitie
of
minde
,
submit
themselues
to
God
with
reuerence
,
and
endeuour
to
suppresse
their
euill
affections
in
themselues
:
whose
endeuour
God
fauoureth
and
furthereth
:
giuing
his
grace
vnto
them
,
which
is
farre
better
then
all
worldly
riches
,
wealth
,
honour
whatsoeuer
:
or
delights
and
pleasures
most
precious
among
the
sonnes
of
men
.
This
saying
:
God
resisteth
the
proude
,
but
giueth
grace
vnto
the
humble
:
eyther
in
the
verie
same
woordes
:
or
in
woordes
of
the
same
sense
,
is
often
repeated
:
and
it
consisteth
of
two
members
:
1
That
God
resisteth
the
proude
.
2
That
he
giueth
grace
to
the
humble
.
For
the
first
,
God
resisteth
the
proude
:
Dauid
the
princely
Prophet
auoucheth
the
same
:
God
sayth
he
wil
Now
how
,
and
by
what
meanes
doth
God
resist
the
1
He
resisteth
them
by
punishing
them
for
their
pride
against
him
,
as
he
did
the
builders
of
the
Turret
of
Babel
,
whose
toppe
should
haue
reached
to
heauen
;
if
So
Jsai
the
prophet
speaking
against
the
proude
Babilonians
,
Thus
God
resisted
the
pride
of
Antiochus
,
who
in
the
hautinesse
of
his
harte
,
had
threatned
to
make
Hierusalem
a
common
buriall
place
for
the
Iewes
:
but
immediatly
Herode
Agrippa
,
who
making
on
oration
to
the
people
,
whereat
they
cried
,
it
is
the
voice
of
2.
Sometimes
he
resisteth
the
proude
,
by
hindring
their
purposes
,
by
some
meane
vnlooked
for
.
As
when
the
proude
king
of
Assiriah
had
intended
the
destruction
of
Hierusalem
,
god
resisted
him
,
first
in
raysing
vp
Tirrhaka
the
king
of
the
Blackemores
to
fight
against
him
,
for
3.
God
also
resisteth
the
proude
,
when
hee
turneth
their
deuises
vpon
their
owne
neckes
:
and
maketh
them
fall
into
the
mischiefe
and
snares
which
they
haue
prepared
for
others
.
When
Haman
in
intollerable
pride
had
When
the
proude
princes
of
the
prouinces
of
Babylon
,
had
diuised
and
determined
the
death
of
Daniel
,
When
Cush
one
of
Saules
kinsmen
had
falsly
accused
Againe
witnessing
that
the
wicked
enterprises
of
4.
Moreouer
GOD
resisteth
the
proude
,
by
confounding
their
councels
,
enterprises
and
deuises
:
as
appeareth
5.
Neyther
thus
onely
are
the
proude
resisted
,
but
also
God
resisteth
the
proude
by
remouing
and
taking
away
from
them
,
the
things
whereof
they
haue
bin
proude
:
as
he
threatened
the
damsels
of
Israell
,
to
take
away
all
Nabuchodonosor
,
Senecherib
,
Antiochus
,
Pompey
,
Alexander
,
&
the
like
:
whom
God
resisted
,
partly
by
taking
away
life
:
partly
by
remouing
their
power
wherin
they
trusted
from
them
.
Which
thing
Job
insinuateth
;
when
6.
God
resisteth
the
proude
also
,
when
he
turneth
their
ambition
and
vaine
glory
into
ignomie
and
shame
:
It
is
verified
,
lib.
2.
ca.
9.
v.
5.
6.
7.
&c.
Isai
14.
11
,
as
is
apparent
by
the
priestes
,
which
seeing
the
office
of
the
priests
to
be
in
contempt
,
would
haue
chaunged
their
estate
by
their
names
:
and
so
called
themselues
by
straunge
names
:
who
seeking
their
writing
in
the
Geneologie
by
the
names
they
pretended
,
found
them
not
,
and
therefore
were
depriued
of
their
offices
.
Thus
such
as
do
ambitiously
seeke
honour
and
glorie
;
by
the
iuste
iudgement
of
God
lose
both
their
offices
oftentimes
,
and
also
their
estimation
with
men
:
and
7
Finally
,
God
resisteth
the
proud
,
in
destroying
their
remembrance
,
and
cutting
off
their
posteritie
from
the
earth
,
for
their
pride
and
wickednes
.
Thereof
the
holy
When
proud
persons
,
therefore
,
think
to
make
their
names
immortall
,
and
seeke
to
make
their
houses
and
habitations
to
continue
for
euer
,
and
call
their
landes
also
Now
as
God
resisteth
the
proud
,
so
he
geueth
grace
vnto
the
humble
:
which
is
the
other
member
of
this
sentence
of
the
Apostle
.
Such
as
forsaking
all
worldly
things
,
addict
themselues
wholly
vnto
him
,
to
serue
and
worship
him
in
humilite
:
who
cast
the
crowne
of
their
owne
wit
,
riches
,
wealth
,
glorie
,
at
the
feete
of
God
,
and
prefer
him
before
all
creatures
:
These
doeth
God
helpe
;
these
hee
furthereth
;
to
them
he
geueth
increase
,
and
greater
measure
of
his
grace
;
as
to
those
only
,
whom
he
looketh
vnto
:
As
by
his
Prophet
Isai
he
recordeth
;
To
whom
shoulde
Whereunto
holy
Iob
agreeth
;
The
Lord
setteth
vp
on
high
those
that
are
lowe
:
that
the
sorowfull
may
be
exalted
This
thing
is
manifest
in
Moses
,
who
being
of
an
humble
spirite
,
and
walking
lowly
before
the
Lord
,
receaued
grace
many
waies
from
God
.
Dauid
being
humble
in
spirite
,
was
therefore
taken
from
the
flock
of
sheepe
,
to
rule
the
people
of
the
Lord
.
Elizabeth
the
mother
of
Iohn
B.
and
Anna
the
mother
of
Samuel
,
Marie
the
virgin
,
&
mother
of
Christ
,
seruing
God
in
their
humilitie
,
receaued
grace
,
and
plentifull
fauour
from
the
hands
of
God
.
Finally
,
the
Lord
encreaseth
his
blessings
;
multiplieth
his
graces
,
enlargeth
his
promises
,
extendeth
his
fauourable
countenance
to
those
,
which
setting
aparte
all
worldlie
things
:
cleaue
immoueablie
vnto
him
;
according
to
this
place
of
the
Apostle
;
God
resisteth
the
proud
,
but
geueth
grace
to
the
humble
.
Almightie
God
therefore
hath
his
two
hands
outstretched
:
the
one
,
wherewith
as
with
a
mallet
,
or
hammer
,
he
bruiseth
,
and
beateth
downe
the
proud
:
the
other
,
wherwith
he
poureth
out
his
plentifull
graces
vpon
the
humble
:
the
one
,
wherewith
he
resisteth
,
and
withstandeth
those
,
who
through
loue
of
worldly
things
,
rebell
against
him
:
the
other
,
wherwith
he
fauorably
entreteth
,
&
greatly
enlargeth
such
,
as
renouncing
worldly
vanities
,
cleaue
vnto
him
in
humilitie
of
their
mindes
.
Seing
then
this
is
true
,
let
vs
cast
downe
our
proud
lookes
,
and
hornes
,
which
are
set
vp
on
high
:
and
let
vs
with
all
humble
reuerence
cleaue
vnto
the
Lord
,
that
he
may
increase
his
heauenly
graces
in
vs
:
for
he
resisteth
the
proud
,
but
giueth
grace
vnto
the
humble
.
And
this
I
take
to
be
the
plaine
meaning
of
the
Apostle
in
these
two
verses
.
Notwithstanding
,
if
any
be
of
an
other
opinion
,
I
contend
not
:
Euery
one
may
abound
in
his
owne
sence
to
edification
.
For
some
expound
it
,
as
I
haue
saide
,
thus
;
Thinke
you
that
the
Scripture
saith
in
vaine
;
the
Spirite
that
dwelleth
in
you
,
lusteth
after
enuie
?
doe
you
thinke
that
the
Scripture
teacheth
,
that
wee
are
stirred
vp
to
enuie
by
Gods
spirite
?
is
his
spirit
a
spirit
of
enuie
,
of
quarrelling
,
of
contention
?
The
spirite
of
God
which
dwelleth
in
you
,
and
whereby
you
are
sealed
vp
to
the
day
of
redemption
,
Some
others
expound
it
in
this
wise
;
Think
you
that
the
Scripture
saith
in
vaine
,
The
spirite
that
dwelleth
in
you
lusteth
after
enuie
?
Thinke
you
that
the
Scripture
saith
in
vaine
,
That
Gods
spirite
in
you
is
iealous
;
that
it
enuyeth
that
you
should
loue
any
other
;
that
you
should
geue
your selues
to
the
loue
of
the
world
?
Nay
,
the
Scripture
saith
not
that
in
vaine
:
For
the
Spirite
of
God
is
a
ielous
Spirite
,
and
taketh
in
euill
parte
,
that
you
shoulde
forsake
him
,
to
loue
the
world
:
he
enuieth
,
that
any
part
of
your
loue
should
be
deriued
from
him
,
to
creatures
:
seing-you
are
commanded
to
loue
him
,
with
all
your
harts
,
strength
,
power
,
might
,
and
all
that
is
in
you
.
And
if
you
say
,
it
is
hard
not
at
all
to
desire
worldlie
things
,
and
cleaue
wholly
to
God
;
I
denie
it
not
:
yet
God
geueth
more
grace
vnto
you
,
whereby
you
shal
be
able
to
doe
this
.
They
which
thus
expound
it
,
(
as
many
doe
,
)
leaue
out
this
whole
sentence
;
God
resisteth
the
proude
,
and
geueth
grace
to
the
humble
.
These
being
the
common
expositions
,
and
fathered
vpon
the
best
Authours
:
thereof
,
that
which
most
agreeth
with
the
circumstance
of
the
place
,
(
as
me
thinketh
the
first
doeth
)
let
it
runne
for
the
most
currante
.
And
thus
much
touching
these
verses
,
&
the
first
part
of
this
Chapter
.
Now
let
vs
pray
,
&c.
Iames
Chap.
4.
verses
7.
8.
Sermon
19.
Verse
7
Submitte
your selues
to
God
,
resist
the
deuill
,
and
hee
will
flye
from
you
.
8
Drawe
neere
to
God
,
and
he
wil
drawe
neere
to
you
:
cleanse
your
hands
,
ye
sinners
,
and
purge
your
heartes
,
yee
double
minded
.
These
wordes
conteine
the
second
thing
in
this
Chapter
,
touching
our
duetie
to
God
.
Which
consisteth
of
2.
things
.
-
1.
Submission
to
god
:
wherein
three
things
are
noted
.
Namely
:
-
1
What
be
commaundeth
:
to
submit
our selues
to
God
.
-
2.
The
contrarie
:
to
resiste
the
deuill
.
-
3.
The
reason
why
:
that
hee
might
flie
from
vs
.
-
2.
Approching
&
drawing
nere
to
God
:
wherein
three
thinges
are
to
be
considered
.
Namely
,
-
1.
What
he
commaundeth
:
to
drawe
neere
to
God
.
-
2.
What
he
promiseth
to
such
as
doe
so
:
that
god
wil
draw
neere
to
them
.
-
3.
How
it
is
done
.
-
1.
By
cleansing
of
hands
.
-
2.
By
purging
of
hearts
.
THe
holy
Apostle
James
,
hauing
now
ended
the
first
part
of
the
Chapter
,
concerning
contention
,
which
in
the
ende
of
the
former
he
had
spoaken
of
;
and
set
downe
the
causes
of
contentions
:
the
lustes
and
desires
of
men
,
fighting
in
their
members
:
and
rendered
the
reasons
and
causes
why
mens
desires
are
oftentimes
without
effect
:
and
finally
,
answered
the
obiection
,
which
might
haue
concerning
that
matter
,
beene
made
against
him
:
In
the
second
place
hee
commeth
to
our
duetie
to
God
warde
:
which
thing
the
Apostle
opposeth
to
the
other
vices
before
mencioned
:
shewing
that
as
in
contention
,
enuie
,
ambitious
and
fleshly
desires
men
follow
the
suggestions
of
Satan
:
so
ought
they
nowe
to
obey
God
,
and
resist
Satan
the
generall
enemie
of
all
mankinde
:
and
that
with
sure
and
certaine
hope
of
victorie
:
and
finally
to
draw
neere
vnto
God
in
integritie
,
innocencie
,
and
puritie
of
their
life
.
Whereunto
these
two
verses
serue
.
Now
our
dutie
to
God
is
here
set
downe
in
two
thinges
,
in
submitting
our selues
to
God
,
and
drawing
Concerning
submission
to
God
;
therin
three
things
are
to
be
noted
.
1.
what
is
inioyned
.
2.
the
contrarie
.
3.
the
reason
.
1.
The
thing
inioyned
is
submission
to
God
:
then
which
nothing
is
or
can
be
more
acceptable
or
pleasant
vnto
him
:
nothing
more
commendable
among
men
.
For
what
doth
God
better
accept
of
,
then
of
our
holy
obedience
vnto
him
?
this
is
more
acceptable
to
God
,
then
sacrifice
,
this
is
more
pleasant
then
the
fatte
of
rammes
.
This
God
witnesseth
by
Ose
his
Prophet
,
that
he
had
maried
the
Saints
vnto
himselfe
,
in
the
words
which
he
vttered
vnto
his
chosen
people
;
I
haue
maried
thee
vnto
my
Laying
therefore
aside
all
enuie
,
malice
,
contention
,
wrath
,
indignation
,
fighting
,
quarrelling
:
Whereunto
wee
are
mooued
by
the
contentious
spirite
of
Satan
:
wee
must
in
all
humilitie
of
our
mindes
submit
our selues
vnto
God
,
as
the
Apostle
exhorteth
:
Submit
your selues
to
God
.
Men
submit
themselues
vnto
God
,
diuerse
wayes
.
1
In
How
are
men
subiect
to
God
.
1
obediently
and
reuerently
yeelding
themselues
to
his
worde
and
will
,
in
hearing
what
he
commaundeth
:
and
carefully
perfourming
,
what
hee
inioyneth
.
For
as
the
sonne
is
subiect
to
his
father
:
and
the
seruant
submitteth
himselfe
to
his
maister
,
then
when
the
sonne
heareth
and
obeyeth
the
will
of
his
father
,
and
the
seruant
of
his
maister
:
euen
so
the
Saints
of
God
are
subiect
to
God
,
and
submit
themselues
to
him
,
when
they
obey
the
will
and
comaundement
of
God
:
which
thing
vndone
,
wee
submit
not
our selues
to
him
,
but
rebell
against
him
.
Wherefore
as
all
the
Prephets
,
so
Isai
chiefly
,
in
Almightie
God
in
like
manner
,
measureth
our
submission
If
then
our
submission
to
God
shewe
it selfe
in
the
obedience
to
his
will
and
worde
:
then
neither
idolatours
,
neither
cursed
couetous
persons
,
neither
filthie
fornicatours
,
neither
pestilent
vsurers
,
neither
blasphemous
swearers
,
neither
bitter
backebiters
,
neither
cruell
extorcioners
,
neither
violent
oppressours
,
neither
proude
Peacockes
,
neither
bloudie
murtherers
,
neither
shamefull
lyers
,
neither
beastly
drunkards
,
neither
deceitfull
dealers
:
neither
any
such
like
,
of
the
rabblement
and
route
of
the
wicked
,
submit
themselues
to
God
:
but
rather
therein
rebell
against
him
.
2
As
by
obeying
his
will
,
men
submit
themselues
vnto
God
:
so
by
yeelding
themselues
to
Gods
pleasure
to
doe
with
them
after
his
will
:
men
submit
themselues
vnto
him
.
Thus
the
three
children
,
yeeldinng
themselues
to
the
pleasure
of
God
,
either
to
deliuer
them
,
or
not
to
deliuer
them
from
the
fierie
fornace
:
submitted
themselues
Our
Sauiour
Christ
was
subiect
,
and
submitted
him selfe
to
God
:
when
he
yeelded
himselfe
applyable
to
the
3
Neyther
thus
onely
submit
men
themselues
vn-God
,
but
also
when
they
beare
with
pacience
the
crosse
which
the
Lorde
layeth
vpon
them
,
then
submitte
men
themselues
to
God
.
Thus
the
holy
Prophets
afflicted
of
the
princes
and
people
:
thus
our
Sauiour
Christ
reuyled
,
slaundered
,
falsely
accused
,
cruelly
executed
by
the
Iewes
:
thus
holy
Iob
:
spoyled
of
the
Ismaelites
,
or
Sabeans
,
robbed
of
the
Caldeans
,
tempted
of
Satan
,
vprayded
of
his
wife
,
condemned
of
his
friendes
:
the
Apostles
suffering
manifolde
iniuries
of
the
aduersaries
of
the
gospell
:
Finally
,
the
holy
martyrs
,
and
all
Gods
Saints
suffering
with
pacience
manifolde
afflictions
,
and
bearing
willingly
the
crosse
imposed
and
layde
vppon
them
:
thereby
submitted
themselues
vnto
God
:
Whereunto
the
Apostle
here
exhorteth
:
Submit
your selues
vnto
god
,
which
is
the
thing
which
the
Apostle
commaundeth
:
and
the
first
thing
in
the
first
point
of
our
duetie
obserued
.
2
The
next
thing
in
this
first
part
of
duetie
is
the
contrarie
:
wee
must
submit
our selues
to
God
:
but
we
must
resist
the
diuell
:
which
thing
the
holy
Apostle
Saint
Peter
in
like
manner
commendeth
vnto
vs
:
bee
sober
Wherefore
,
both
to
auoyde
manie
mischiefes
and
miseries
in
our
common
and
temporall
life
:
and
also
to
flie
the
daunger
of
future
calamitie
,
and
euerlasting
damnation
to
come
:
wee
must
euermore
remember
the
exhortation
which
is
giuen
vs
,
and
holde
fast
the
admonition
of
the
Apostle
:
Resist
the
diuell
.
Who
beeing
the
auncient
enemie
of
mankinde
,
seeketh
by
all
meanes
to
drawe
vs
from
the
loue
and
embracing
of
GOD
,
and
to
couple
vs
in
loue
and
league
with
himselfe
:
therefore
ought
we
to
oppose
our selues
vnto
him
as
to
our
mortall
enemie
,
&
withstand
all
carnall
lustes
;
all
fleshly
desires
,
all
wordly
prouokements
as
the
instruments
of
Satan
:
that
hauing
peace
with
men
without
contention
:
and
performing
reuerent
obedience
to
God
,
without
rebellion
;
we
may
rise
vp
against
the
deuill
;
and
in
all
things
resist
him
,
as
we
are
exhorted
.
Now
satan
the
deuill
is
sundry
wise
resisted
of
men
.
de
lib.
ar.
bitrio
.
S.
Basil
in
psal.
32.
this
effect
vnto
faith
,
that
it
vanquished
,
ouercommeth
and
resisteth
the
deuill
.
S.
Basill
vpon
Psalm
.
32.
What
man
is
able
to
wage
warre
with
the
deuill
,
vnles
he
flie
to
the
helpe
of
the
Captaine
of
the
hoste
?
therehence
therefore
through
our
faith
in
him
,
wee
wounde
and
thrust
through
our
enemie
.
When
●atan
then
assaulteth
with
any
temptation
,
there
is
no
way
better
to
resist
him
,
then
by
trusting
perfectly
in
the
grace
of
God
,
which
is
2.
As
we
resist
him
by
faith
,
so
also
we
resist
him
by
prayer
:
when
in
our
manifolde
temptations
we
flie
by
prayer
vnto
God
for
succour
,
against
the
deuill
our
auncient
enemie
:
when
in
the
midst
of
the
greatest
assaultes
of
satan
,
we
runne
for
strength
vnto
God
,
who
is
the
defence
;
the
protectour
,
shielde
and
deliuerie
of
his
people
:
and
by
whom
all
they
which
trust
in
him
,
do
not
onely
treade
downe
men
their
enemies
,
but
satan
himselfe
,
the
aduersarie
of
all
the
sonnes
of
God
,
by
which
meanes
the
assaultes
of
satan
are
expelled
.
This
way
of
resisting
the
Saint
Paul
setting
downe
the
partes
of
our
spirituall
3.
Moreouer
the
saincts
resist
the
deuill
,
when
they
See
Cyprian
fol.
246.
earnestly
giue
themselues
ouer
to
the
studie
of
vertue
,
and
practise
of
godlinesse
,
seruing
the
Lorde
in
righteousnesse
and
true
holinesse
of
life
.
Hereby
all
entrie
,
to
satan
,
is
shut
vp
;
hereby
all
holes
of
our
hearts
are
stopped
,
so
that
he
cannot
inuade
vs
.
Wherefore
it
is
called
by
Paul
a
breste
plate
,
which
he
exhorteth
all
men
in
the
encountring
For
as
a
breste
plate
defendeth
the
heart
,
the
liuer
,
the
intrels
and
vitall
partes
of
man
:
which
beyng
wounded
,
man
falleth
downe
and
perished
:
so
doth
sinceritie
,
vprightnes
,
and
holinesse
of
life
,
keepe
the
mind
,
the
hart
,
the
conscience
from
inuasion
of
satan
;
so
that
his
firie
darte
cannot
wound
vs
with
infidelitie
,
wante
of
conscience
,
coldnesse
of
religion
,
wickednesse
of
life
,
corruption
in
conuersation
,
or
any
the
like
iniquitie
,
wherewith
man
stroken
is
greatly
endaungered
.
Wherefore
as
bodily
souldiours
,
by
their
breste
plates
of
iron
,
steele
or
such
like
defensed
,
boldly
and
with
courage
withstande
and
resist
their
bodily
enemies
:
euen
so
do
the
spirituall
souldiours
,
who
fight
vnder
the
displayed
banner
of
Iesus
Christ
,
armed
with
this
breste
plate
of
righteousnesse
,
with
inuincible
courage
and
fortitude
resist
satan
the
deuill
,
the
spirituall
enemie
of
mankinde
.
Seeing
then
wee
haue
not
to
fight
onely
with
flesh
Now
as
satan
by
sincerity
and
integrity
of
life
is
withstood
&
resisted
:
so
by
loosenes
and
licenciousnes
of
the
flesh
,
by
lewdenes
of
our
life
,
by
iniquitie
and
vngodlines
,
he
is
animated
,
fleshed
,
&
enboldned
daily
to
tempt
and
to
assault
vs
;
foreseeing
in
vs
,
an
inclination
to
any
wickednes
,
thereof
he
bloweth
the
bellowes
and
kindleth
the
flame
,
thereunto
he
prouoketh
,
stirreth
vs
vp
,
and
daily
pricketh
forwarde
,
till
he
haue
cast
vs
downe
headlong
into
the
bottomlesse
pitte
of
finall
perdition
:
thus
all
couetous
,
lecherous
,
luxurious
,
wanton
,
proude
,
and
4.
Satan
is
besides
this
,
resisted
of
the
saints
,
when
we
oppose
the
law
and
commandement
,
the
will
and
the
Now
then
as
our
maister
&
head
captaine
Christ
resisted
the
deuill
in
his
owne
person
:
by
the
same
meanes
must
we
also
resist
him
,
when
either
by
himself
,
or
by
his
ministers
we
shal
be
assaulted
to
wickednes
.
Wherfore
if
he
tempt
vs
to
malice
,
hatred
,
enuie
,
oppression
,
iniury
;
let
vs
draw
the
sword
of
the
spirite
against
him
,
and
say
,
it
is
written
,
thou
shalt
loue
thy
neighbour
as
thy selfe
▪
5
To
conclude
,
this
our
enemie
is
resisted
by
the
aide
of
Gods
spirite
,
and
by
the
presence
of
his
power
,
whereby
we
subdue
our
enemies
:
therefore
are
we
exhorted
to
be
strong
in
the
Lord
,
&
in
the
power
of
his
might
:
therefore
is
the
spirite
of
power
,
the
spirite
of
might
,
the
By
these
or
the
like
waies
,
ought
al
the
saints
of
god
to
oppose
themselues
to
Sathan
,
and
resist
the
deuill
,
as
they
are
admonished
:
thus
should
Adam
and
Euah
;
thus
should
the
men
of
the
first
world
;
thus
should
the
Sodomites
;
thus
should
the
Israelites
;
thus
should
Dauid
;
thus
should
Salomon
;
thus
should
the
Iewes
;
thus
should
Judas
haue
resisted
,
when
by
satan
they
were
solicited
,
and
stirred
vp
to
wickednes
:
thus
finally
,
must
all
Gods
seruants
resist
him
,
if
they
will
perfourme
true
submission
vnto
God
.
Very
well
therefore
admonisheth
S.
Cyprian
,
fol.
196.
de
zelo
&
liuore
.
3
The
precept
,
and
the
contrarie
being
thus
sette
downe
,
the
thirde
thing
in
this
former
part
of
duetie
,
is
the
reason
of
the
contrarie
:
why
wee
shoulde
oppose
our selues
vnto
Sathan
,
and
set
our selues
to
resist
him
.
Which
reason
is
drawen
from
hope
of
victorie
:
if
we
thus
,
and
by
al
meanes
resist
him
,
then
he
flieth
from
vs
;
then
is
he
put
to
flight
,
repelled
,
and
put
back
.
Resist
the
deuill
,
and
hee
will
flie
from
you
:
that
they
may
put
Sathan
to
flight
,
and
triumph
victoriouslie
ouer
him
,
men
ought
by
all
meanes
to
resist
him
.
Sathan
,
the
deuill
,
is
of
a
dastardlie
and
cowardlie
nature
;
fierce
and
furious
against
the
fearefull
:
but
flieth
away
from
such
as
withstand
and
resist
him
.
Saint
Barnard
But
how
is
this
true
,
that
if
we
resist
the
deuill
,
hee
flieth
from
vs
,
when
daily
experience
teacheth
the
contrarie
?
See
we
not
that
where
he
is
withstood
,
yet
not
long
after
he
renueth
his
battle
,
and
giueth
a
new
attempt
and
assault
against
vs
?
I
answere
;
that
albeit
the
deuill
be
infatigable
,
and
neuer
wearied
:
albeit
in
one
battle
put
to
flight
,
hee
renue
his
assaults
,
and
prepare
new
temptations
for
vs
;
yet
so
often
as
he
tempteth
and
setteth
vpon
vs
,
if
wee
thus
resiste
him
,
he
shal
flie
from
vs
:
and
we
in
al
temptations
shall
haue
the
vpper
,
and
better
hand
of
him
.
He
is
therfore
like
a
malicious
&
professed
enemie
,
who
oftentimes
put
to
the
soile
,
and
ouercome
;
driuen
See
Luk.
4.
13
out
of
the
field
,
and
put
to
flight
:
yet
,
so
long
as
he
liueth
,
he
is
alwaies
rising
and
resisting
:
daiely
preparing
newe
force
,
to
geue
a
fresh
battle
:
Euen
so
Sathan
,
bearing
a
tyrannous
hatred
,
and
malicious
minde
against
the
sonnes
of
God
,
by
whom
(
through
Gods
resisting
grace
)
repelled
,
and
driuen
back
often
,
yet
euer
&
anon
renueth
his
battle
,
and
geueth
new
assaults
vnto
vs
.
Neitheir
is
his
subtiltie
altogether
vnlike
the
order
of
Players
;
who
hauing
for
a
time
spoken
,
for
a
time
again
voyde
the
Stage
,
&
goe
out
:
disguize
themselues
,
&
change
their
apparel
,
&
so
at
length
come
in
again
,
as
if
they
were
others
:
so
satan
somtimes
leaueth
the
stage
of
temptations
,
and
departeth
from
vs
for
a
season
:
in
the
meane
time
hee
Finally
,
as
the
beast
Camelion
turneth
it selfe
into
all
As
our
obedience
to
God
standeth
in
submitting
of
our selues
to
him
:
so
also
it
standeth
in
our
drawing
nee●
vnto
him
in
like
manner
:
whereof
Saint
Iames
saith
;
draw
part
of
our
duetie
to
God
.
neere
to
God
,
and
he
wil
drawe
neere
to
you
:
cleanse
your
hands
ye
sinners
,
and
purge
your
heartes
ye
double
minded
.
In
which
words
3.
thinges
are
to
be
noted
.
1
What
he
commandeth
.
2
What
he
promiseth
.
3.
How
we
shal
performe
the
thing
he
enioyneth
.
1
Touching
the
commandement
,
and
the
precept
enioyned
,
it
is
;
drawe
neer
to
God
.
That
we
are
commanded
to
drawe
neere
vnto
God
,
doeth
it
not
insinuate
vnto
vs
,
that
naturally
we
are
estranged
&
alienated
from
god
?
which
is
by
sinne
,
originally
drawen
from
Adam
,
and
actually
Saint
Paul
intreating
of
this
naturall
seperation
from
God
,
writeth
in
this
wise
;
Wherefore
remember
that
yee
Which
exhortation
is
very
necessarie
to
all
men
,
in
as
much
as
all
men
dailie
fall
away
from
God
.
For
if
men
dailie
seperate
themselues
,
&
sequester
themselues
,
falling
away
,
and
making
a
diuorce
from
God
:
some
by
horrible
idolatrie
in
religion
;
some
by
shamefull
corruption
in
conuersation
;
some
by
impenitencie
of
their
hearts
;
some
by
adulterie
in
their
liues
;
some
pu●t
vp
in
minde
;
some
burning
and
boyling
in
hatefull
malice
towardes
their
brethren
;
some
by
blasphemie
against
God
;
some
by
iniquitie
against
men
;
some
by
slaunder
of
their
tongue
;
some
by
lies
of
their
lippes
;
some
by
cruell
oppression
;
some
by
cut
sed
couetousnes
;
some
by
one
wickednes
,
some
by
another
:
is
it
not
needfull
that
we
be
taught
to
lay
aside
these
things
,
and
renue
a
league
with
God
?
Which
thing
,
(
as
a
part
of
christian
duetie
)
the
Apostle
here
perswadeth
vs
;
drawe
neere
therefore
(
saith
he
)
to
God
.
2
To
which
short
precept
is
set
downe
a
like
promise
:
drawe
neare
to
God
,
and
hee
will
drawe
neare
to
you
.
Which
promise
is
as
a
reason
to
moue
vs
to
drawe
neare
to
God
.
Wherein
the
louing
kindnesse
of
God
,
and
his
merciful
affection
to
mankind
appeareth
who
hath
no
delight
in
vnreconcilable
hatred
:
neither
pleasure
in
the
death
&
destruction
of
men
,
which
by
withdrawing
themselues
from
God
,
they
purchase
:
but
would
rather
they
Where
Saint
Iames
promiseth
,
that
God
will
drawe
neere
to
vs
,
if
wee
drawe
neere
vnto
him
:
wee
must
not
thinke
,
that
our
drawing
neere
vnto
God
,
is
the
first
mouing
cause
,
to
prouoke
and
stirre
vp
God
to
drawe
neere
vnto
vs
,
as
preuenting
him
,
and
mouing
him
first
to
loue
,
and
then
his
grace
shoulde
followe
vs
:
For
it
is
apparant
by
manifest
testimonies
of
God
,
that
Gods
grace
God
may
be
sayd
to
drawe
neare
vnto
man
diuerse
Moses
,
Abraham
,
Isaac
,
Iacob
,
and
others
,
both
Patriarches
,
and
Prophets
hee
drewe
neare
,
when
hee
made
his
Maiestie
knowne
vnto
them
.
Exod.
33
,
verse
23
24.
ver.
1.
Exod.
3.
2
,
2
He
draweth
neare
also
vnto
man
,
by
the
reuelation
of
his
will
,
which
thing
publishing
and
opening
vnto
men
,
thereby
he
draweth
neare
vnto
them
,
as
of
all
Nations
he
drewe
nearest
thus
to
Israell
his
people
,
to
whom
he
gaue
his
lawe
and
statutes
,
whereby
he
became
familiar
vnto
them
.
3
By
the
graces
of
his
spirite
,
which
imparting
vnto
men
,
he
draweth
neere
thereby
vnto
them
.
Wherefore
Christ
speaking
of
the
sending
of
his
spirite
vnto
his
disciples
,
4
God
draweth
neare
to
men
,
by
powring
out
his
temporall
benefites
vppon
them
,
health
,
wealth
,
honour
:
and
sending
them
deliueraunce
out
of
their
trouble
:
Thus
he
drewe
neare
to
Israell
,
whereof
Moises
speaketh
:
What
nation
is
so
great
,
whome
the
gods
come
s
Psal.
119.
151
34.
13.
46.
1.
so
neare
vnto
them
,
as
the
Lorde
our
God
is
neare
vs
in
all
that
we
call
vnto
him
for
?
Thus
he
drew
neare
to
Moises
,
Israel
,
Dauid
,
Hezekiah
,
and
the
like
.
5
God
draweth
neare
vnto
man
,
in
offering
his
mercie
,
shewing
his
fauour
,
assisting
with
his
helpe
,
multiplying
his
louing
kindnesse
vnto
them
.
6
God
finally
draweth
neare
vnto
vs
,
in
a
spirituall
vnion
with
man
,
through
the
incarnation
of
Iesus
Christ
,
whereby
God
is
vnited
vnto
vs
,
and
wee
to
him
,
in
the
vnion
of
the
two
natures
in
the
person
of
Iesus
Christ
:
by
which
meane
God
dwelleth
among
vs
,
and
is
Where
then
the
Apostle
sayth
,
drawe
neare
to
God
,
and
he
will
drawe
neare
to
you
:
he
speaketh
chiefly
of
3
These
things
thus
set
downe
,
in
the
last
place
,
we
are
taught
howe
wee
should
drawe
neare
to
God
:
which
the
Apostle
expresseth
in
these
wordes
:
Clense
your
To
enlarge
this
circumstance
a
little
,
we
may
consider
,
that
as
God
by
many
wayes
draweth
neare
vnto
vs
:
so
we
by
no
lesse
draw
neare
vnto
him
.
1
Men
draw
neare
to
God
by
outward
profession
,
though
it
be
not
alwayes
in
sinceritie
of
heart
:
thus
did
the
people
of
Israel
in
outwarde
profession
,
and
with
their
mouthes
drawe
neare
to
God
,
which
as
a
token
2
Men
also
drawe
neare
to
God
by
fayth
in
Iesus
Christ
,
whereby
they
haue
enteraunce
vnto
God
.
Of
which
kinde
the
holy
Apostle
Saint
Paul
speaketh
:
being
iustified
by
faith
,
wee
haue
peace
with
God
,
through
This
in
another
place
is
also
mencioned
,
where
to
the
Church
of
Ephesus
he
auoucheth
,
that
by
faith
both
Iewe
and
Gentile
haue
accesse
and
entraunce
to
the
father
by
one
Spirite
.
A
little
after
in
like
manner
sayeth
Saint
Paul
:
by
our
Lorde
Iesus
Christ
haue
wee
boldnesse
,
and
entraunce
with
confidence
by
faith
in
him
.
By
fayth
in
the
mediation
of
Christ
we
come
boldly
Finally
,
shewing
the
verie
high
way
which
leadeth
vnto
God
,
and
whereby
wee
draw
neare
and
come
vnto
him
,
hee
maketh
that
to
bee
faith
:
whereby
the
holy
fathers
haue
approched
and
drawne
neare
vnto
him
:
whereof
hee
thus
concludeth
:
withour
fayth
,
it
is
impossible
to
please
God
.
For
hee
which
commeth
to
3
Men
drawe
neare
to
God
also
by
prayer
,
wherby
we
ascend
,
as
it
were
to
heauen
,
and
approch
neare
to
the
presence
of
God
,
which
is
,
as
it
were
,
a
paire
of
wings
to
carie
vs
to
him
:
whereby
,
as
by
a
key
,
saith
Saint
Augustine
,
Serm.
de
tempo
.
Ecclus.
35.
15
the
doore
of
heauen
is
opened
:
and
our
praier
ascendeth
to
him
,
&
the
mercie
of
God
descendeth
to
vs
.
Thus
the
Patriarchs
had
their
passage
and
entraunce
to
God
.
Thus
the
Prophet
Moises
in
the
departing
out
of
Aegypt
,
and
in
the
encountering
in
battle
with
the
Amalakites
,
drew
neare
to
God
.
Thus
Iosua
drew
neare
to
him
,
when
4
Neither
do
men
draw
neare
to
god
by
praier
only
,
Marie
Magdalen
,
running
away
from
god
by
loose
life
,
drewe
neare
vnto
him
,
by
repentaunce
.
When
the
prodigall
childe
by
his
doting
follie
had
forsaken
his
father
:
yet
by
confession
5.
Men
are
said
more
ouer
to
drawe
neare
to
God
,
when
they
seeke
to
his
holy
arke
,
when
they
runne
to
his
6.
By
reposing
all
trust
and
confidence
in
God
,
and
cleauing
constantly
vnto
him
:
wherof
Psal.
73.
28.
7.
Of
none
of
all
these
the
Apostle
here
seemeth
to
speak
properly
,
but
of
an
other
drawing
neare
,
which
is
by
puritie
&
sincerenes
of
life
:
wherof
chiefly
in
this
place
he
speaketh
:
which
he
commendeth
vnto
vs
in
these
words
:
cleanse
your
hands
your
sinners
;
and
purge
your
harts
you
double
minded
.
Which
I
take
not
for
a
new
precept
,
but
with
Bede
&
others
,
as
the
meane
&
manner
of
performing
Let
vs
then
consider
the
place
.
1.
In
calling
them
sinners
,
If
this
holy
Apostle
,
did
so
earnestly
call
vpon
them
for
reformation
of
their
liues
,
which
were
double
minded
:
what
shall
wee
do
to
such
as
are
triple
,
quadruple
;
three
minded
,
foure
minded
,
yea
of
hundreth
minds
?
what
voice
shall
we
sounde
,
what
speach
shall
we
vtter
;
what
mouth
shall
we
open
against
such
?
Who
with
the
Camelion
can
turne
themselues
into
all
shapes
:
who
are
now
hote
,
now
colde
in
religion
:
now
professours
,
now
Romanish
Catholikes
;
now
thus
,
now
otherwise
minded
and
affected
,
to
bleare
the
eyes
of
the
simple
;
is
it
not
high
time
,
that
we
call
out
a
lowde
to
them
to
be
cleansed
,
and
with
open
mouth
crie
to
them
to
be
purged
?
3.
The
wordes
bearing
this
signification
,
the
matter
followeth
:
that
men
in
puritie
&
sinceritie
of
their
liues
,
draw
neare
vnto
God
;
which
consisteth
in
two
things
.
1.
In
cleansing
of
their
hands
;
2.
In
purging
of
their
hartes
before
God
.
Cleansing
of
the
handes
,
noteth
the
redresse
and
reformation
But
least
we
should
thinke
it
enough
outwardly
to
be
clensed
as
hypocrites
do
;
albeit
out
harts
remayne
full
of
all
corruption
and
filthines
:
therefore
to
the
cleansing
of
the
handes
,
which
containeth
the
reformation
of
our
outward
life
;
the
Apostle
ioyneth
the
purging
of
their
hearts
;
as
an
inward
reformation
,
in
all
such
as
by
puritie
Which
thing
he
doth
most
necessarily
.
For
the
heart
Saint
Paul
seeing
that
true
innocencie
and
puritie
Now
that
S.
Iames
exhorteth
men
to
cleanse
their
hands
and
purge
their
heartes
:
as
other
Scriptures
also
speake
;
we
may
not
take
him
,
as
if
this
cleansing
and
purging
were
in
our selues
,
or
of
our selues
;
for
there
is
no
Why
do
the
Prophets
then
will
vs
to
do
these
things
?
Why
doth
Saint
James
here
will
sinners
to
cleanse
their
handes
,
and
double
minded
persons
to
purge
their
heartes
?
Surely
,
to
teach
vs
,
that
when
God
by
his
Spirite
goeth
about
to
reforme
vs
,
we
must
not
drawe
backward
;
but
in
all
things
geue
token
of
true
repentance
;
continually
shewe
foorth
the
fruites
of
the
spirite
in
the
whole
course
,
but
especially
,
in
the
reformation
of
our
liues
.
And
this
is
the
meane
or
maner
how
we
may
draw
neere
vnto
God
,
euen
by
cleansing
our
hands
,
and
purging
our
hearts
before
him
.
These
things
being
so
:
if
then
we
submit
our selues
to
God
;
if
we
resist
the
deuill
;
if
we
drawe
neere
to
God
in
puritie
of
our
liues
;
if
with
open
eyes
we
embrace
light
,
&
flie
darkenes
:
then
shal
the
sunne
of
righteousnes
shine
in
our
heartes
:
then
shall
Christ
Iesus
dwell
in
our
mindes
;
then
shall
God
himselfe
draw
neere
in
louing
fauour
vnto
vs
,
and
ouershadowe
vs
with
the
presence
a●
;
brightnes
of
his
countenance
:
then
shall
we
be
one
in
t●●
God
,
and
God
with
vs
:
then
shall
hee
dwell
&
re●●
affli●●
with
vs
Iames
Chap.
4.
verses
9.
10.
Sermon
20.
Verse
9
Suffer
afflictions
,
and
sorrowe
ye
,
and
weepe
:
let
your
laughter
be
turned
into
mourning
,
and
your
ioy
into
heauines
.
10
Caste
downe
your selues
before
the
Lord
,
and
he
will
lift
you
vp
.
THese
wordes
conteine
the
thirde
part
and
place
of
this
4.
Chapter
,
which
is
,
touching
-
Namely
:
-
1.
In
chastising
our selues
throgh
repentance
and
mortification
of
life
:
wherein
are
two
things
to
be
obserued
of
vs
.
-
1.
What
he
commaundeth
:
To
suffer
affliction
.
-
2
How
it
is
to
be
done
.
-
1.
Sorrowing
.
-
2.
Weeping
.
-
3.
Turning
laughter
into
mourning
.
-
4.
Ioy
into
heauines
.
-
2.
In
casting
downe
,
and
prostrating
our selues
before
the
Lord
:
wherein
two
things
are
to
be
noted
.
-
1.
What
hee
commaundeth
.
To
prostrate
our selues
before
God
.
-
2.
Why
?
That
God
may
exalt
vs
.
Now
concerning
this
place
,
it
is
the
doctrine
of
humiliation
,
and
humbling
our selues
before
God
,
for
the
iniquities
and
sinnes
,
by
vs
,
dayly
against
him
committed
.
Wherein
the
Apostle
opposeth
to
the
former
vices
in
man
,
things
contrarie
:
to
their
wantonnes
and
pleasures
,
the
afflicting
and
humiliating
of
themselues
;
to
their
pride
and
arrogancie
,
Christian
modestie
;
to
their
carnal
delights
,
lasciuious
and
lewde
mirth
,
he
setteth
down
vnfained
sorow
and
griefe
,
whereby
their
repentance
might
be
shewed
:
whereunto
these
two
verses
serue
;
Suffer
affliction
,
sorrowe
and
weepe
,
&c.
wherin
two
things
are
to
be
considered
.
1.
The
chastising
of
our selues
.
2.
And
our
casting
downe
our selues
before
God
.
1
Touching
the
chastising
of
our selues
,
therin
two
things
may
bee
obserued
:
1.
what
hee
commaundeth
.
2
how
the
same
is
to
be
perfourmed
.
The
precept
;
Suffer
afflictions
:
which
is
not
an
exhortation
to
patience
in
trouble
;
wherof
afterward
,
c.
5.
7.
but
to
chastise
and
afflict
our selues
by
true
repentance
,
and
mortification
of
our
liues
:
suffer
affliction
,
be
you
afflicted
,
afflict
your selues
by
true
repentance
before
the
Lord
.
Which
exhortation
is
right
necessarie
:
because
the
whole
life
of
worldly
&
carnally
minded
men
,
whose
happines
is
in
pleasure
,
lust
,
delights
of
the
flesh
:
is
altogether
spent
in
riot
,
wantonnes
,
banquetting
,
iollitie
,
laughter
,
mi●th
,
and
wicked
reioising
:
wherin
men
drowned
,
forget
&
neglect
their
duetie
vnto
God
:
neither
remember
they
the
iudgements
of
god
,
and
his
heauie
wrath
,
which
therfore
hangeth
ouer
them
:
as
the
storie
of
the
first
world
,
in
the
daies
of
Noe
,
declareth
:
Wherein
they
were
geuen
to
eating
,
to
drinking
,
to
riotousnes
,
to
wantonnes
,
and
all
Which
negligence
,
rising
from
the
plentie
and
prosperitie
of
worldly
thinges
,
almighty
GOD
foreseeing
,
gaue
charge
thereof
vnto
Israel
his
people
,
that
when
they
came
into
the
land
of
Canaan
,
where
they
shoulde
Which
when
our
Apostle
Saint
James
had
considered
,
as
hauing
care
of
our
soules
health
,
exhorting
vs
to
true
humiliation
,
and
chastising
of
our selues
,
saith
;
Suffer
affliction
,
or
be
chastised
,
and
sorowe
,
and
weepe
,
that
therby
our
repentance
,
which
is
to
saluation
,
not
to
be
repented
of
,
might
be
witnessed
.
Will
we
liue
for
euer
?
then
They
which
haue
their
pleasure
in
this
world
,
shall
surely
haue
their
paine
in
the
world
to
come
;
as
Abraham
witnessed
to
the
rich
glutton
in
the
Gospell
:
they
which
are
here
full
,
shall
there
want
:
they
which
here
laugh
,
shall
The
afflictions
which
here
we
are
exhorted
to
suffer
,
This
affliction
holy
Dauid
suffered
,
thus
did
he
chastise
himselfe
,
thus
was
he
afflicted
before
the
Lord
:
when
he
washed
his
couch
with
his
teares
in
the
night
season
,
Daniel
,
the
holy
Saint
and
man
of
God
,
in
like
manner
Thus
haue
the
Saints
of
God
done
,
thus
must
all
they
doe
which
feare
God
,
by
true
repentance
of
their
heartes
,
and
true
mortification
of
their
liues
,
chastise
themselues
:
which
is
the
suffering
of
affliction
,
which
the
Apostle
here
teacheth
;
Suffer
afflictions
.
This
place
nothing
fauoureth
their
heresie
,
which
holde
that
they
ought
to
beate
themselues
with
scourges
:
Alphonsus
de
Castro
lib.
2.
cont.
heresis
.
Whose
heresie
hath
patronage
,
neither
in
the
olde
,
nor
in
the
newe
testament
:
neither
of
man
nor
woman
,
in
all
the
whole
Scripture
commended
.
Neither
must
it
foster
the
foolish
opinion
of
wicked
Iesuites
,
and
popish
persons
,
who
for
vaine-glorie
:
for
opinion
of
desert
and
merite
at
the
hand
of
God
,
at
certaine
times
scourge
and
beate
themselues
in
like
maner
.
But
of
that
popish
practise
,
we
haue
no
example
,
either
of
holy
Patriarch
,
Prince
or
Prophet
:
either
of
blessed
Apostle
,
Euangelist
,
or
Martyr
:
neither
of
man
,
woman
,
or
saint
whatsoeuer
,
in
Scripture
mentioned
;
neither
any
commaundement
,
counsell
or
exhortation
,
either
in
the
olde
or
in
the
new
testament
,
neither
from
God
,
Christ
,
the
Prophets
or
Apostles
of
Iesus
Christ
:
neither
finde
we
any
iote
,
title
,
sillable
,
in
all
the
worde
of
God
:
therefore
is
that
practise
,
as
drawen
from
heretiques
,
condemned
and
disallowed
.
Here
the
chastising
of
our selues
,
&
the
suffering
of
affliction
by
the
Apostle
specified
,
is
the
vnfained
repentaunce
of
our
hearts
for
sinnes
committed
:
&
our
true
humiliation
before
God
for
the
same
:
which
S.
Iames
here
commendeth
vnto
vs
,
suffer
affliction
.
2.
The
way
whereby
this
our
humbling
and
chastising
of
our selues
is
performed
,
is
also
here
expressed
,
and
it
is
in
foure
thinges
:
which
are
as
signes
and
tokens
of
the
true
chastening
of
our selues
before
God
.
1
Men
shewe
their
chastising
in
their
sorrowe
and
heauines
of
heart
,
which
is
not
the
least
token
of
afflicting
This
sorrowing
,
and
heauines
of
our
heartes
,
is
that
contrite
spirite
,
that
humbled
and
broken
heart
,
which
This
is
that
inward
grife
of
the
Saints
which
in
their
hearts
they
conceiue
for
their
sinnes
committed
agaynst
God
,
and
thereby
shewe
their
afflicting
and
chastising
of
themselues
before
him
.
Thus
holy
Dauid
by
vnfeyned
sorrowe
for
his
sinnes
committed
,
shewed
himselfe
humbled
and
afflicted
before
God
:
as
both
in
the
storie
,
and
in
his
Psalme
of
lamentable
repentance
is
affirmed
.
Manasses
Marie
Magdalen
chastising
and
afflicting
herselfe
for
sinne
,
by
repentance
,
gaue
manifest
token
thereof
in
the
great
sorrowe
which
she
shewed
herselfe
to
haue
conceyued
euen
in
the
presence
of
Iesus
Christ
.
Saint
Peter
hauing
denied
his
maister
,
shewed
himselfe
to
haue
bene
And
this
sorow
bewraieth
it selfe
,
partly
in
hanging
downe
of
the
heade
:
in
the
casting
downe
of
the
countenance
:
partly
in
outwart
behauiour
and
gesture
of
the
bodie
:
partly
in
our
speeches
and
words
,
which
are
the
witnesses
of
our
affections
,
and
giue
testimonie
of
our
heartie
sorrowe
.
And
this
is
the
first
thing
wherein
the
chastising
and
afflicting
our selues
appeareth
.
2
As
the
chastising
and
afflicting
of
our selues
consisteth
in
sorow
and
griefe
conceiued
for
sinne
:
so
doth
it
in
like
maner
appeare
in
our
weeping
and
lamenting
for
the
same
:
when
we
powre
out
teares
before
God
in
token
of
our
vnfeigned
repentaunce
vnto
him
.
Which
thing
must
not
be
counted
altogether
effeminate
,
and
such
as
becommeth
women
onely
:
but
it
is
euen
in
the
best
men
,
and
most
holy
Saintes
of
God
,
a
thing
commendable
and
highly
to
be
praysed
,
being
ioyned
with
true
faith
in
Iesus
Christ
.
For
which
cause
Dauid
the
princely
Prophet
and
holy
man
of
God
was
not
ashamed
to
confesse
,
that
in
signe
of
his
chastising
of
himselfe
When
the
booke
of
the
lawe
of
God
was
founde
,
and
brought
to
Iosiah
,
the
godly
and
vertuous
prince
:
and
he
thereby
had
perceyued
howe
greatly
the
people
Herehence
then
we
see
what
the
true
vse
of
weeping
is
:
and
for
what
cause
we
may
weepe
lawfully
:
to
vtter
the
sorrow
of
our
hearts
:
to
testifie
our
true
repentance
to
God
:
to
witnesse
our
afflicting
of
our selues
for
our
sinnes
agaynst
God
committed
,
we
are
exhorted
Let
vs
therefore
looke
hereinto
with
wakefull
and
watchfull
eyes
:
let
vs
recorde
and
recounte
with
our selues
,
what
dueties
and
good
things
we
haue
omitted
,
which
wee
shoulde
haue
done
,
either
to
God
or
man
,
either
to
our selues
or
others
:
to
our
owne
charge
,
or
to
straungers
:
to
our
friends
,
or
to
our
enemies
:
let
vs
call
to
minde
what
euill
we
haue
done
,
whereby
God
hath
beene
dishonoured
,
our
neighbours
iniuried
,
our selues
defiled
,
other
by
our
euill
example
allured
to
wickednesse
.
How
we
haue
dishonoured
God
,
by
blasphemie
:
oppressed
our
neighbours
by
iniurie
,
vsurie
,
extortion
,
deceite
,
and
couetousnesse
:
howe
wee
haue
defiled
our selues
with
fornications
,
adulteries
,
wantonnesse
,
and
fleshly
vncleannes
:
with
drunkennesse
,
surfetting
,
or
the
like
enormities
:
how
we
haue
drawne
on
others
to
like
sinne
,
by
sight
,
by
perswasion
,
by
action
,
by
motion
:
shall
it
not
make
vs
to
vtter
our
repentance
by
weeping
?
If
we
forget
not
,
that
we
haue
omitted
our
dutie
of
praier
and
inuocation
to
god
,
and
the
performance
of
humble
seruice
vnto
him
:
that
we
haue
omitted
the
ministring
to
the
necessitie
of
the
Saints
,
and
the
helpe
we
should
haue
shewed
to
the
needie
brethren
:
that
wee
haue
omitted
many
good
opportunities
which
haue
beene
offered
for
the
encrease
of
our
vertue
,
fayeth
,
pacience
,
mercie
and
such
like
:
that
wee
haue
neglected
the
carefull
visiting
of
the
poore
destitute
,
which
liue
in
our
streetes
and
complaine
,
and
perish
before
our
eyes
for
lacke
of
reliefe
:
that
wee
haue
omitted
many
exercises
of
prayer
,
of
preaching
,
of
reading
and
meditating
in
the
lawe
of
God
:
that
we
haue
omitted
the
doing
of
manie
things
,
which
appertaine
vnto
godlinesse
and
true
sanctification
,
and
committed
much
wickednes
,
priuately
,
publikely
,
openly
,
secretely
,
in
our
soules
,
in
our
bodies
:
at
home
and
abroade
,
agaynst
God
and
men
:
in
our
conuersation
,
in
our
communication
:
haue
wee
not
iust
cause
to
chastise
and
afflict
our selues
by
weeping
?
When
wee
heare
of
our
cruell
dealings
,
our
intollerable
pride
:
our
silthinesse
of
the
flesh
,
our
riotousnesse
of
life
:
our
great
falsehoode
,
lying
,
deceyte
,
vnderminding
one
of
another
:
our
enuie
,
hatred
,
malice
,
slaunder
,
reproch
,
backebytings
,
and
all
iniquitie
,
which
nowe
reigneth
in
our
whole
life
:
mercifull
God
,
what
fountaines
,
what
welles
of
teares
shoulde
it
cause
in
vs
?
Wherefore
if
Democritus
the
Philosopher
,
wept
continually
,
When
our
goods
are
taken
by
pirates
:
our
wealth
consumed
by
shipwracke
:
our
houses
burnt
with
fire
:
our
landes
taken
from
vs
by
violent
oppression
:
our
riches
wasted
by
pestilent
vsurie
:
our
libertie
restrained
by
cruell
persecution
:
our
children
miscarie
suddenly
:
our
friendes
die
from
vs
dayly
:
and
one
misfortune
fall
on
the
heeles
of
another
:
what
crying
,
what
wringing
3.
A
thirde
way
of
afflicting
our selues
,
is
by
turning
our
laughter
into
mourning
:
our
wanton
laughing
,
which
proceedeth
from
the
dissolutenes
of
our
minds
,
must
bee
turned
into
mourning
.
Here
by
laughter
is
vnderstoode
that
lasciuious
and
wanton
mirth
,
and
giggling
which
is
rife
among
fooles
and
vaine
persons
,
and
which
they
take
vp
vpon
euerie
vaine
occasion
in
the
world
,
whereby
their
follie
appeareth
,
as
Sirach
witnesseth
:
who
And
here
vnder
laughter
and
mirth
,
are
vnderstood
also
all
those
delicates
and
delightes
,
all
those
merry
conceyts
and
pleasant
pastimes
,
all
those
iollities
&
sportings
wherein
men
take
pleasure
,
and
so
become
forgetfull
of
the
iudgements
of
God
,
and
neglect
the
chastising
of
themselues
for
their
wealth
vnto
God
.
Whereunto
our
4.
Finally
,
as
our
laughter
must
be
turned
into
mourning
,
so
must
also
our
ioy
be
turned
into
heauines
:
the
ioy
which
worldly
minded
men
conceyue
of
worldly
thinges
,
the
wanton
reioycing
of
men
,
must
be
turned
into
heauinesse
,
hanging
downe
of
head
,
casting
downe
of
countenance
in
signe
of
shame
for
our
sinnes
:
the
ioy
which
we
take
in
vayne
or
wicked
things
,
must
wholy
be
lefte
of
,
and
turned
into
heauinesse
,
if
by
suffering
afflictions
and
chastising
our selues
before
God
,
we
will
shew
our selues
humbled
.
Euen
such
ioy
as
wee
conceaue
in
our
wealth
and
worldly
condition
;
such
ioy
as
of
our
dignities
&
honours
here
arise
in
our
harts
:
such
ioy
as
of
any
worldly
thing
whatsoeuer
is
gathered
;
such
mirth
and
ioy
as
eyther
wee
cause
to
our selues
,
or
counterfeit
fooles
make
vnto
vs
:
such
vaine
merimentes
as
for
wanton
recreation
men
deuise
for
their
dissolute
and
disordered
solace
&
cheering
vp
of
themselues
:
such
ioy
as
the
couetuous
man
taketh
of
his
riches
:
the
proude
man
or
woman
of
their
brauery
:
the
leacherous
and
adulterous
person
of
his
filthie
vncleannes
,
or
any
other
,
maketh
of
any
vanitie
whatsoeuer
,
must
be
turned
into
heauines
,
as
the
Apostle
exhorteth
:
that
so
wee
may
shewe
foorth
the
true
humiliation
and
chastising
of
our selues
by
repentance
,
wherevnto
the
Apostle
moueth
:
suffer
affliction
;
sorrowe
and
weepe
,
let
your
laughter
be
turned
into
mourning
,
and
your
ioy
into
heauinesse
.
Neyther
must
such
like
mirth
and
ioy
onely
be
remoued
:
but
in
the
dayes
of
our
heauinesse
,
in
the
time
of
our
repentaunce
,
in
the
affliction
of
our selues
before
God
;
euen
honest
and
lawfull
mirth
for
a
time
must
be
layd
a
parte
,
and
we
must
wholy
giue
our selues
to
mourning
:
whereunto
Saint
Iames
called
the
men
of
his
time
;
suffer
affliction
,
sorrow
,
weepe
;
let
your
laughter
be
turned
into
mourning
,
and
your
ioy
into
heanines
.
And
haue
not
we
as
great
and
as
iuste
cause
to
exhort
When
the
princely
prophet
Dauid
tooke
the
suruey
and
vewe
of
his
owne
sinnes
,
and
recounted
the
due
punishment
which
he
had
deserued
for
the
same
;
then
sorrowed
When
Isai
and
Jeremie
the
holy
Prophets
&
men
of
God
saw
,
the
sinne
of
Iuda
and
Hierusalem
,
and
the
heauy
2.
Moreouer
if
we
consider
,
how
the
malice
of
the
whole
worlde
,
and
the
hatred
of
the
greatest
princes
and
men
of
might
is
kindled
and
inflamed
against
vs
;
how
they
are
confederate
and
haue
combined
themselues
against
the
truth
of
God
,
and
against
the
Lordes
annointed
for
the
defence
of
the
same
:
who
by
secrete
conspiracies
,
and
open
attempts
of
horrible
treason
:
by
raysing
3.
When
we
consider
besides
this
,
that
the
hope
of
our
happines
,
the
state
of
our
wealth
;
the
continuance
of
the
gospell
,
the
terme
and
time
of
our
peace
,
the
prolonging
of
our
prosperitie
standeth
in
the
life
of
one
most
tender
woman
,
&
vertuous
princes
,
vnder
the
shadow
of
whose
winges
,
by
the
great
prouidence
of
God
,
we
haue
these
33.
yeares
beene
shrowded
from
many
dangers
,
and
mightily
protected
from
sundry
perils
,
at
home
and
abroade
,
by
our
enemies
,
and
our
owne
countriemen
;
by
whose
godly
zeale
,
religion
hath
bene
erected
;
the
truth
of
Gods
worde
established
,
the
glorious
gospell
of
Christ
maintained
:
though
the
Princes
of
the
world
,
haue
snuffed
and
raged
,
frette
and
fumed
,
stampt
and
starde
thereat
;
by
whose
gratious
gouernement
,
euery
man
hath
hetherto
in
peace
eaten
the
fruits
of
his
owne
orchard
,
the
grapes
of
his
owne
vine
,
the
commoditie
.
of
his
owne
land
,
without
either
hostile
inuasion
,
or
ciuile
discention
,
to
any
great
dammage
:
whose
terme
of
daies
,
cannot
be
but
the
end
of
our
prosperitie
;
whose
day
of
death
,
shal
be
the
beginning
of
our
woful
wretchednes
,
whose
rest
with
God
in
eternal
peace
,
our
entrance
into
troubles
in
this
commonwealth
:
her
yeelding
to
nature
,
(
which
the
Lord
differre
long
to
his
glory
,
&
her
endlesse
comfort
)
the
first
steppe
and
degree
as
it
were
to
our
miserable
calamitie
:
this
I
say
when
we
do
consider
,
shall
not
our
laughter
be
turned
into
mourning
,
and
our
ioy
into
heauines
?
4.
If
we
recount
that
for
two
yeares
of
late
past
1585.
&
1586.
God
hath
seuerely
punished
the
prophanation
of
his
gospell
,
the
contempt
of
his
worde
,
the
dishonour
of
his
name
,
our
counterfetting
of
religion
;
our
impietie
&
impuritie
of
our
liues
,
our
manifolde
sinnes
,
and
great
iniquities
,
which
in
euery
state
and
condition
of
men
ouerflow
and
abound
:
by
great
famine
,
by
much
penurie
,
by
extreame
dearth
:
whiche
famine
if
it
will
not
serue
to
reclaime
vs
and
call
vs
vnto
repentaunce
,
to
make
vs
thereby
to
chasten
our selues
before
God
:
then
is
it
to
be
feared
,
that
he
will
sende
of
al
famine
the
most
grieuous
,
not
a
famine
of
bodily
bread
as
now
we
haue
suffered
;
but
a
famine
of
the
bread
of
life
,
euen
of
the
worde
of
5
If
finallie
,
we
call
to
minde
the
seueritie
of
Gods
iudgementes
against
like
sinners
:
and
his
indignation
powred
out
vpon
such
people
,
as
our
consciences
doe
witnesse
we
are
,
a
great
number
of
vs
:
shall
not
this
turne
our
laughter
into
mourning
,
and
our
ioy
into
heauines
?
Wherefore
,
I
call
heauen
and
earth
to
recorde
this
day
,
euen
against
our selues
:
that
if
god
in
his
iustice
hath
not
spared
the
olde
world
,
the
hope
of
posteritie
,
but
for
their
fornications
gaue
them
ouer
to
the
rage
of
the
swelling
waters
,
to
be
drowned
:
if
hee
spared
not
the
famous
Josephus
.
de
bello
Jud.
lib.
7.
Eusebius
.
lib.
3.
to
be
destroied
in
cruell
manner
,
as
the
stories
report
vnto
vs
:
if
he
spared
not
the
noble
Corinth
,
the
worthie
Philippi
,
the
famous
Ephesus
,
the
renowmed
Constantinople
,
but
for
their
fruitlesnes
vnder
the
Gospell
,
their
securitie
,
and
confidence
in
vaine
things
,
gaue
them
ouer
to
Turkish
slauerie
:
if
hee
hath
not
spared
Fraunce
,
Flanders
,
and
other
our
neer
neighbours
round
about
vs
,
but
daily
punisheth
their
sins
,
either
with
forrain
power
,
or
ciuil
sword
;
either
with
danger
of
dreadful
pestilence
,
or
distres
of
miserable
famin
,
or
some
such
like
way
or
mean
of
punishment
:
Shall
we
in
Englande
(
whose
knowledge
rightly
considered
aboue
other
people
)
not
inferior
to
these
forenamed
in
iniquitie
,
looke
,
or
hope
to
scape
vnpunished
?
What
,
is
his
power
abated
,
is
not
his
arme
stretched
out
stil
,
is
not
he
in
like
manner
righteous
,
as
hee
hath
beene
in
former
times
?
shall
wee
remember
these
things
,
and
shall
not
our
eyes
gush
out
with
teares
?
shall
not
our
laughter
be
suddenly
turned
into
mourning
,
and
our
ioy
into
heauines
?
When
these
calamities
shal
come
vpon
vs
,
when
our
deserued
punishments
shall
ouertake
vs
;
then
shall
wee
(
will
we
,
nill
we
)
abide
the
performance
of
that
woefull
threatning
of
God
,
by
his
Prophet
;
I
wil
turne
your
feastes
into
mourning
,
and
your
songs
into
lamentation
:
I
will
But
as
for
vs
,
what
man
,
what
woman
of
many
thousands
,
followe
this
aduise
and
councell
of
the
Apostle
?
who
soroweth
,
who
lamenteth
,
who
weepeth
,
who
turneth
his
laughter
into
mourning
,
or
his
ioy
into
heauinesse
for
his
sinnes
?
Yea
,
euery
man
,
euery
woman
amongst
vs
,
flatter
them selues
in
their
owne
sinnes
,
and
there
withall
are
lulled
a
sleepe
in
the
cradle
of
securitie
.
The
Vsurer
continueth
in
his
deuouring
;
the
adulterer
,
and
adulteresse
in
their
vncleannes
;
the
proud
person
in
his
brauerie
;
the
glutton
in
his
riotousnes
;
the
extortioner
in
his
cruell
dealing
;
the
couetous
man
in
his
miserablenesse
;
the
enuyous
in
his
malice
;
the
lier
in
his
falshoode
;
the
blasphemer
in
his
vaine
swearing
:
the
slaunderer
in
his
backbiting
:
Euery
one
runneth
on
the
race
of
his
owne
desire
:
and
though
our
punishment
followe
vs
at
the
heeles
,
yet
put
we
off
the
euil
day
from
vs
,
with
the
blockish
The
wicked
face
it
out
with
all
shamelesnesse
:
the
common
strumpette
taketh
vpon
her
as
if
she
were
right
honest
:
the
secrete
and
priuie
harlotte
,
minceth
it
,
and
pranketh
it
in
al
pride
and
vanitie
:
the
adulterer
beareth
vp
head
,
as
if
he
were
right
honest
:
the
couetous
persons
,
vsurers
,
oppressours
,
extortioners
,
deceauers
,
lyers
,
and
the
rest
of
that
rabble
,
marche
on
bare-faced
,
without
all
remorse
,
and
spende
their
daies
in
prodigalitie
,
and
care
not
.
Wherefore
,
if
there
be
any
consolation
in
Christ
Iesus
;
if
there
be
any
feare
,
or
dread
of
endles
death
,
or
loue
to
long
,
and
euerlasting
life
;
if
we
haue
any
care
of
saluation
,
or
any
feare
of
vtter
condemnation
;
if
we
haue
any
desire
to
the
continuance
of
the
Gospell
amongst
vs
,
or
any
zeale
to
Gods
eternall
glorie
;
if
wee
delight
in
sweete
and
pleasant
peace
,
or
take
pleasure
in
the
prosperitie
of
our
Countrey
:
then
let
vs
in
the
feare
of
GOD
,
sorowe
and
weepe
before
our
destruction
come
vpon
vs
:
let
vs
turne
our
wanton
mirth
into
mourning
,
and
our
ioye
into
heauines
:
that
by
our
true
and
heartie
repentance
,
and
vnfeyned
mortification
before
God
:
wee
may
turne
away
the
indignation
and
wrath
,
which
wee
haue
most
iustely
from
him
deserued
.
2
As
our
humbling
our selues
before
God
,
standeth
in
thus
afflicting
of
our selues
by
repentance
:
so
also
doeth
it
in
our
casting
downe
of
our selues
before
God
:
wherein
there
are
two
things
to
be
noted
.
1
The
precept
.
2
The
reason
.
Touching
the
thing
,
thus
saith
Saint
Iames
,
Caste
downe
your selues
before
the
Lorde
.
Like
vnto
which
councell
is
that
of
Saint
Peter
;
Humble
and
prostrate
Therunto
Saint
Iames
in
this
place
exhorteth
,
and
willeth
vs
to
humble
our selues
,
by
casting
downe
,
&
prostrating
our selues
before
the
Lord
.
Thus
must
we
abate
our
proud
spirites
,
cast
down
our
loftie
and
lordly
lookes
,
couer
our
faces
for
the
shame
of
our
sinnes
against
God
committed
.
Whereunto
the
Apostle
respecteth
in
this
exhortation
:
Cast
downe
you
selues
before
God
:
thus
to
do
,
how
holy
a
sacrifice
,
how
acceptable
an
offering
,
how
pleasant
a
duetie
is
it
to
the
Lord
?
To
the
perfourmance
wherof
the
rather
to
moue
vs
,
The
Lord
exalteth
those
,
which
in
true
humilitie
of
their
hearts
,
cast
down
themselues
before
him
.
This
preached
Herunto
holy
Iob
subscribeth
;
God
setteth
vp
on
hie
And
Salomon
to
like
purpose
auoucheth
;
that
the
In
the
parable
of
the
Pharisie
and
Publicane
,
wherof
Falling
abasement
,
as
the
Grecians
say
,
is
the
companion
of
pride
:
and
the
loftie
minde
goeth
before
Now
God
exalteth
and
lifteth
vp
such
as
cast
downe
2
God
also
lifteth
vp
those
,
who
cast
downe
themselues
,
and
humble
themselues
before
him
:
by
sending
them
deliuerance
,
and
riddance
from
their
troubles
,
wherewith
3
Neither
thus
onely
,
but
God
aduaunceth
them
vp
to
great
honour
,
who
in
the
humilitie
of
their
heart
humbled
themselues
before
him
.
When
Dauid
humbled
himselfe
before
the
Lorde
,
and
counted
himselfe
vnworthie
4
Finally
,
God
lifteth
vp
those
which
prostrate
and
cast
downe
themselues
before
him
,
by
exalting
them
in
the
ende
,
to
the
glorious
kingdome
of
his
sonne
,
euen
to
the
eternall
kingdome
of
heauen
.
Which
our
Sauiour
Christ
promiseth
to
such
as
are
truely
humble
:
Blessed
Now
the
Lord
for
his
mercie
giue
vs
this
grace
,
that
we
may
in
all
things
humble
our selues
,
and
prostrate
our selues
before
him
,
and
be
by
him
exalted
.
And
the
God
of
peace
,
which
brought
againe
from
the
dead
our
Lorde
Iesus
Christ
,
the
greate
shepheard
of
the
sheepe
,
by
the
bloud
of
the
euerlasting
couenaunt
,
make
vs
perfect
in
all
good
workes
,
to
doe
his
will
:
working
in
vs
that
which
is
pleasant
in
his
sight
,
through
Iesus
Christ
,
to
whom
bee
praise
for
euer
and
euer
.
Amen
.
Iames
Chap.
4.
verses
11.
12.
Sermon
21.
verse
11.
Speake
not
euill
one
of
another
,
brethren
:
he
that
speaketh
euill
of
his
brother
,
or
he
that
condemneth
his
brother
,
speaketh
euill
of
the
law
,
and
condemneth
the
law
:
and
if
thou
condemnest
the
law
,
thou
art
not
an
obseruer
of
the
law
,
but
a
Iudge
.
12
There
is
one
lawe
giuer
,
which
is
able
to
saue
,
and
to
destroy
:
who
art
thou
that
iudgest
another
man
?
-
These
two
verses
containe
the
condemning
of
the
first
euil
of
pride
,
which
is
euill
speach
:
wherein
ther
are
2.
things
obserued
:
namely
-
1
The
thing
and
euill
which
hee
condemneth
:
reproch
,
slaunder
,
euill
speach
against
our
brethren
.
-
2
Why
men
should
not
so
doe
.
The
reasons
are
foure
.
-
1
Who
so
speaketh
euil
of
his
brother
,
or
condemneth
his
brother
,
speaketh
euil
of
the
law
,
and
condemneth
it
:
So
From
violating
the
law
.
-
2
Christians
must
obserue
and
keepe
the
lawe
and
not
iudge
it
.
From
the
dutie
of
the
Saints
.
-
3
To
iudge
and
speake
euil
of
our
brother
,
is
to
vsurpe
the
office
of
god
.
From
vsurping
that
office
which
concerneth
not
vs
.
-
4
We
our selues
are
fraile
by
condition
:
therfore
ought
we
no●
to
condemne
and
speake
euill
of
others
.
From
the
frailnes
of
our
owne
state
.
1
Of
these
two
,
the
first
is
the
thing
it selfe
,
which
he
condemneth
:
whereof
hee
giueth
this
precept
negatiuely
:
speake
not
euill
,
saith
he
,
one
of
another
,
brethren
.
In
which
precept
negatiue
,
all
slaunder
,
all
rash
iudgement
,
all
reproch
,
all
obloquie
,
all
vile
and
backbiting
speach
,
proceeding
from
malicious
,
hatefull
,
proude
,
and
peruerse
iudgement
,
is
condemned
:
whether
it
bee
open
or
secret
,
whether
before
thy
face
or
behinde
thy
backe
:
whether
publikely
or
priuately
it
be
done
:
to
our selues
or
others
,
for
the
discrediting
,
defaming
,
and
impeaching
the
estimation
and
good
report
of
the
brethren
.
Which
euill
and
mischiefe
for
the
most
part
commeth
and
riseth
of
pride
,
when
insolent
and
arrogant
persons
:
when
the
high
minded
and
proude
men
of
the
earth
,
desire
that
all
men
should
daunce
to
their
pipe
,
and
liue
according
to
their
willes
:
which
thing
if
it
bee
not
done
to
their
contentation
,
then
breake
they
and
brust
out
into
euill
speach
:
then
fall
they
to
rash
iudgement
:
then
condemne
they
euery
thing
,
and
euerie
person
which
pleaseth
them
not
:
wherewithall
the
Apostle
to
meete
,
and
to
represse
so
great
a
mischiefe
in
the
life
and
societie
of
men
,
giueth
out
this
precept
and
exhortation
:
Speake
not
euill
one
of
another
,
brethren
.
This
euill
how
great
it
is
,
and
how
largely
spredde
abroade
in
the
liues
and
manners
of
men
,
who
is
so
blinde
that
seeth
not
?
Who
is
so
ignorant
that
knoweth
not
?
Who
is
so
wilfull
that
confesseth
not
?
Is
not
this
the
custome
and
common
course
of
all
men
,
to
reuile
,
to
speake
euill
of
,
to
iudge
at
their
owne
pleasure
,
whatsoeuer
,
and
whosoeuer
they
mislike
,
and
is
not
according
to
their
fancies
?
Then
which
there
is
not
a
greater
,
or
more
manifold
mischiefe
in
the
life
of
man
.
Against
theft
,
robberie
,
spoiling
,
and
taking
away
of
our
goodes
,
wee
all
with
one
voice
crie
out
:
against
the
taking
away
of
our
good
name
,
against
the
impeaching
of
our
honestie
:
against
the
impairing
of
our
estimation
and
lawfull
credite
,
shall
wee
not
cry
out
?
If
a
good
name
bee
to
bee
chosen
before
great
riches
,
and
This
thing
is
quite
contrary
to
the
law
of
loue
;
this
is
altogether
repugnant
to
the
lawe
of
charitie
;
this
is
a
manifest
breach
of
the
second
table
of
Gods
holy
commaundements
;
therefore
in
the
sacred
worde
and
diuine
law
of
God
,
not
once
,
but
often
;
not
in
the
olde
testament
alone
,
but
in
the
new
in
like
manner
,
worthily
condemned
.
What
,
that
God
in
the
ordering
of
the
common-wealth
What
,
that
Saint
Paul
by
the
same
spirite
moued
,
Wherfore
,
whether
it
be
openly
&
to
the
faces
of
men
done
;
as
reprochfull
&
taunting
speaches
,
or
whether
it
be
priuily
&
secretly
done
;
as
backbiting
&
slaunder
;
tending
to
the
diffamation
,
discredite
,
and
hurting
of
his
name
of
whom
men
speake
,
it
is
generally
&
indifferently
condemned
.
The
originall
of
this
euill
is
from
satan
,
&
the
petigree
of
euill
speach
is
to
be
fetched
&
deriued
from
the
deuill
;
the
great
dragon
,
the
old
serpent
.
For
which
cause
as
This
enemie
of
God
and
man
,
with
like
malice
set
This
is
he
that
begitteth
all
slaunderous
&
reprochfull
persons
;
all
euill
speakers
and
backbiters
of
their
brethren
:
he
it
is
who
rayseth
these
motions
in
our
heartes
,
and
bloweth
the
flame
of
these
affections
in
the
mindes
of
the
wicked
,
in
whose
steps
who
so
treadeth
,
whose
example
who
so
followeth
:
whose
practise
who
so
expresseth
,
whose
suggestion
,
who
so
obeyeth
,
therein
may
not
be
reputed
as
the
seruant
of
Christ
,
but
the
slaue
of
satan
;
not
the
childe
of
God
,
but
the
sonne
of
the
deuill
;
not
the
heire
of
life
,
but
the
firebrande
of
hell
;
there
to
suffer
torments
with
their
ghostly
father
,
the
slaunderer
of
the
brethren
for
euer
:
vnlesse
they
heartely
repent
themselues
of
the
sinne
,
and
leaue
the
iniquitie
wherunto
they
are
giuen
.
This
is
that
poison
of
Aspis
the
venemous
serpent
,
James
v.
8.
How
great
then
is
the
sinne
,
which
God
condemneth
;
Dauid
excludeth
from
the
tabernacle
of
God
:
our
Sauiour
counteth
for
cruell
murther
:
Saint
Paul
shutteth
out
from
the
presence
of
God
&
in
his
kingdome
:
S.
Peter
reproueth
,
and
which
worketh
so
great
euill
to
the
children
of
men
?
The
common
causes
for
which
men
speake
euill
2.
As
desire
to
be
auenged
pricketh
men
forward
to
this
mischiefe
,
so
also
desire
of
gaine
moueth
men
therevnto
:
for
we
see
sometimes
,
that
the
bringing
of
others
by
slaunder
into
contempt
,
may
breed
our
commoditie
;
wherewith
all
we
moued
,
giue
ouer
our
tongues
as
weapons
&
instruments
of
slaunder
:
and
this
thing
maketh
men
not
only
to
speake
euil
of
others
,
before
priuate
persons
,
but
also
in
the
presence
of
princes
.
Doeg
might
seeme
to
haue
In
Princes
courtes
nothing
is
more
common
,
or
customable
,
then
for
men
(
cleer
from
false
surmised
crimes
,
and
voide
of
all
deserued
spotte
of
false
suspicion
)
to
be
assailed
and
assaulted
,
with
reproachfull
slaunder
of
the
wicked
:
wherein
they
seeke
neither
the
glorie
of
god
,
neither
the
peace
of
their
countrey
,
neither
the
welfare
of
Princes
,
neither
the
happie
estate
of
Commonwealthes
:
but
onely
their
owne
priuate
profitte
and
commoditie
,
which
they
endeuour
to
enlarge
&
increase
,
by
the
discrediting
,
diffaming
,
backbiting
,
and
slaundering
of
others
.
Neither
is
this
true
in
great
personages
,
in
Princes
,
and
Peeres
of
Common-wealthes
,
before
whom
the
innocent
,
oftentimes
for
gaine
,
are
accused
of
the
wicked
;
but
also
in
our
priuate
and
ciuile
life
,
it
is
a
practise
moste
generall
,
for
our
owne
gaine
,
priuate
lucre
and
commoditie
,
to
accuse
,
condemne
,
speake
euill
of
other
men
,
and
to
slaunder
one
another
.
3
Neither
for
these
causes
onely
doe
we
speake
euil
of
our
brethren
;
but
also
,
stirred
vp
by
enuie
,
for
the
graces
and
benefites
of
God
,
poured
in
plentifull
maner
vpon
our
neighbours
wherat
we
being
moued
through
enuie
,
we
speake
euil
of
them
,
as
vnworthie
those
graces
and
benefites
receaued
:
and
therfore
it
commeth
oftentimes
to
passe
,
that
the
wicked
moued
with
enuie
,
for
the
blessings
of
God
vpon
his
children
,
speake
euil
of
them
.
When
the
malicious
and
malignant
people
of
this
worlde
,
see
the
Saints
of
GOD
to
flourish
in
vertue
,
to
increase
in
grace
,
to
excell
in
faith
,
to
be
zealous
in
religion
,
constant
in
profession
,
of
good
hope
in
all
afflictions
,
aduanced
to
honour
,
enriched
with
worldly
wealth
,
or
any
such
way
,
either
inwardly
,
or
outwardly
blessed
by
God
:
they
enuying
them
for
the
same
,
slaunder
them
,
taunte
them
,
and
speake
euill
of
them
in
most
wicked
and
vngodly
manner
.
The
princes
of
the
prouinces
of
Babilon
seeing
the
vertue
,
honour
and
glorie
,
of
Daniel
,
whereunto
hee
was
aduanced
by
God
,
through
Darius
the
King
of
Babilon
;
enuying
his
state
:
forged
and
framed
an
accusation
4
Finallie
,
&
that
which
properly
concerneth
this
place
,
our
euill
speaking
proceedeth
of
pride
:
and
therefore
,
as
a
mischiefe
and
effect
of
pride
,
it
is
here
condemned
.
The
pride
which
of
our selues
we
haue
conceaued
,
maketh
vs
to
mislike
whatsoeuer
is
not
according
to
our
pleasures
,
and
mislike
moueth
vs
to
speake
euill
of
other
men
,
who
walke
not
,
liue
not
,
doe
not
all
thinges
to
our
liking
.
For
as
the
Ape
and
Rauen
thinke
their
owne
young
ones
fairest
,
and
best
fauoured
:
yet
is
there
not
a
more
deformed
thing
among
beastes
,
then
the
Ape
:
neither
a
fouler
among
the
birdes
,
then
the
young
Rauen
:
So
men
like
their
owne
doings
,
be
they
neuer
so
bad
,
and
condemne
all
others
in
comparison
of
themselues
.
The
Our
Apostle
here
making
pride
the
cause
of
this
euill
,
and
insinuating
,
that
the
proud
and
arrogant
persons
of
the
world
,
will
proudely
condemne
,
and
slanderously
speake
of
all
those
,
who
liue
not
after
their
pleasures
:
condemneth
it
as
the
effect
of
pride
:
neither
is
there
,
finally
,
any
thing
that
more
moueth
men
to
speak
euil
one
of
another
,
then
pride
doeth
:
So
that
the
proud
person
hardly
euer
speaketh
well
of
any
,
but
that
he
only
may
be
in
estimation
,
account
,
and
credite
,
he
speaketh
euill
of
al
others
.
These
and
the
like
causes
may
be
alleadged
of
this
euil
,
and
mischiefe
,
which
S.
Iames
worthely
condemneth
;
Speake
not
euill
one
of
another
,
brethren
.
This
mischiefe
is
manifolde
:
and
sundrie
waies
are
men
saide
to
speake
euill
one
of
another
.
1
When
men
misreport
of
vs
,
and
charge
vs
with
that
which
is
not
true
,
then
speake
they
euil
of
vs
.
In
this
kinde
was
Dauid
euil
spoaken
of
,
as
in
the
Psalme
he
witnesseth
;
Cruell
witnesses
rose
vp
against
me
;
they
asked
me
things
Thus
Doeg
the
Edomite
,
(
the
chiefe
of
Sauls
Heardmen
)
spoke
euill
of
Dauid
,
and
Achimelech
the
Priest
of
Nob
,
affirming
that
they
tooke
councell
together
against
Thus
we
speake
euill
one
of
another
,
when
to
defame
and
discredite
one
another
,
we
forge
,
we
faine
,
we
frame
and
deuise
false
things
against
our
brethren
,
to
bring
them
into
hatred
,
that
we
only
might
be
accounted
of
.
Wherein
wee
play
the
partes
of
malicious
persons
,
who
bedaube
and
bedashe
with
dirte
,
the
faces
of
other
folke
,
that
we
might
seeme
the
fairer
:
and
soyle
,
slurrie
,
&
file
the
garmentes
of
our
neighboures
,
that
ours
might
seeme
the
gayer
and
gallanter
.
Thus
by
false
reports
,
and
slaunderous
speeches
:
thus
by
reproachfull
contumelie
,
and
backbiting
,
men
defile
the
name
,
fame
,
and
credit
of
men
,
and
impeach
their
estimation
,
that
themselues
may
appeare
and
seeme
the
wiser
,
iuster
,
honester
,
&
worthier
in
all
things
.
And
thus
by
reporting
false
thinges
of
our
brethren
,
to
discredite
them
,
we
speake
euill
of
them
.
2
Neither
thus
onely
speake
men
euill
one
of
another
,
but
also
when
they
amplifie
,
exaggerate
,
aggrauate
,
and
make
the
infirmities
and
faults
of
men
farre
greater
,
by
their
reports
,
then
indeede
they
be
,
to
make
them
odious
in
the
sight
of
men
:
as
when
our
neighbour
is
something
choloricke
and
hastie
;
to
report
him
to
bee
so
madde
,
furious
,
and
headstrong
,
that
none
can
abide
it
.
If
a
man
onely
salute
a
woman
by
the
way
,
to
say
,
hee
talked
with
her
of
adulterie
.
If
our
btother
smite
in
anger
,
to
say
,
he
would
haue
slaine
and
murthered
.
When
by
our
report
,
we
make
the
infirmities
of
men
greater
,
and
farre
more
hainous
then
they
be
indeede
:
this
is
euill
speaking
,
and
worthely
to
be
condemned
.
And
it
is
vsuall
among
men
now
,
to
discredite
,
and
make
other
folke
odious
in
the
sight
and
hearing
of
others
,
to
amplifie
their
faultes
,
and
make
them
farre
greater
then
they
are
indeede
:
this
is
also
slaunder
,
this
is
euill
speach
against
our
neighbour
.
Thus
doe
eloquent
Sycophants
:
thus
doe
rethoricall
slaunderers
:
thus
doe
backebiting
whisperers
:
thus
doe
false
accusers
of
their
neighbours
,
who
make
euery
thing
worse
then
it
is
in
deede
:
and
by
reporting
,
increase
their
crimes
:
this
ought
also
to
be
auoyded
of
the
Saints
of
God
,
who
ought
not
(
so
much
as
in
this
wise
)
to
speake
euill
of
their
brethren
.
3
Besides
this
,
men
speake
euill
of
their
breathren
,
when
they
blase
abroade
the
secrete
sinnes
and
infirmities
of
their
brethren
,
when
they
shoulde
haue
couered
them
in
loue
,
onely
to
discredite
,
and
defame
the
offenders
.
Salomon
making
the
detecting
and
reuealing
of
the
c.
v.
1
.
secreate
sinnes
of
their
brethren
,
a
parte
and
branch
of
euill
speach
and
slaunder
,
saith
,
that
hee
that
goeth
about
as
a
slanderer
,
discouereth
a
secrete
:
but
hee
that
is
of
a
faithfull
heart
,
concealeth
a
matter
.
Wherence
it
appeareth
,
that
to
detect
,
open
,
and
make
knowen
the
secrete
sinnes
of
our
brethren
,
(
which
in
loue
wee
should
couer
)
is
the
point
of
a
backbiter
,
and
slaunderer
,
and
one
that
speaketh
euill
of
his
neighbour
,
to
discouer
secret
sinnes
,
when
he
needeth
not
:
to
publish
priuie
infirmities
,
when
he
should
hide
them
through
loue
:
to
blaze
abroade
the
vnknowen
offences
of
men
,
when
he
is
not
thereunto
in
any
wise
enforced
,
and
that
to
the
ende
hee
may
thereby
diffame
them
,
and
discredite
them
among
men
:
What
els
,
4
Againe
,
men
sinne
by
speaking
euill
of
their
brethren
,
when
they
depraue
the
good
deedes
,
and
well
doings
of
them
,
when
they
extenuate
and
make
lesse
,
then
in
deede
they
be
,
the
good
qualities
in
men
,
or
call
their
vertues
by
the
names
of
the
vices
neer
thereunto
.
In
this
manner
,
men
sinne
when
of
the
good
deedes
of
men
they
say
,
they
were
done
to
euil
end
,
vpon
euill
intent
,
by
vnlawfull
meanes
,
not
in
sinceritie
,
and
loue
to
vertue
,
but
in
colourable
manner
,
and
in
fraudulent
and
deceitfull
hypocrisie
.
Thus
did
Sathan
by
deprauing
the
seruice
of
God
in
Job
,
speake
euill
of
him
to
God
:
when
he
saide
,
that
Iob
serued
God
for
gaine
,
not
sincerly
.
Thus
the
discontented
Not
thus
only
,
but
also
when
men
excel
in
learning
,
be
singulare
for
vertue
,
renowmed
for
faith
,
or
any
such
gifte
and
grace
of
Gods
spirites
.
To
deminish
and
extenuate
these
things
and
make
them
by
our
enuious
reportes
,
far
lesse
then
in
deede
they
are
:
what
is
this
then
but
euil
speache
here
condemned
?
wherefore
as
to
exaggerate
and
amplifie
the
vices
,
so
to
extenuate
the
vertues
and
good
gifts
in
the
Saints
,
is
slaunder
,
and
euill
speach
also
.
5
Moreouer
men
speake
euill
,
though
they
speake
that
which
is
true
,
touching
the
sinnes
and
infirmities
of
their
brethren
:
when
they
speake
those
things
not
for
loue
of
the
truth
,
but
for
the
slaundering
of
the
person
,
which
hath
offended
.
For
as
that
Iudge
,
which
pronounceth
sentence
of
iudgement
and
condemnation
agaynst
Basil
reg●l●●
Monacho
.
cap.
33.
a
malefactour
:
yet
not
for
loue
of
iustice
,
but
for
an
olde
grudge
agaynst
the
man
,
is
therein
no
iust
iudge
,
but
a
murtherer
before
God
:
albeit
he
do
that
which
iustice
prescribeth
,
and
requireth
also
:
euen
so
when
men
report
euen
true
things
of
their
brethren
,
not
for
hatred
of
the
sinne
,
and
loue
they
beare
to
the
truth
:
but
for
the
malice
they
haue
to
the
men
,
and
to
the
ende
thereby
they
may
discredite
them
:
are
not
therein
to
be
counted
tellers
of
a
trueth
,
but
rather
bitter
backebiters
,
slaunderers
,
and
euill
speakers
,
though
they
report
no
more
then
is
true
,
because
they
doe
it
not
for
the
loue
of
the
trueth
,
but
to
the
slaunder
and
defaming
of
the
persons
of
their
brethren
.
6
Finally
,
this
euill
is
committed
,
when
in
the
pride
of
our
heartes
wee
woulde
haue
all
men
liue
according
to
our
pleasure
and
will
:
which
when
they
doe
not
,
wee
arrogantly
condemne
them
:
we
slaunderously
reporte
of
them
:
wee
maliciously
censure
them
:
wee
rashly
iudge
them
:
in
which
sense
,
and
of
which
kinde
our
Apostle
chiefly
here
speaketh
.
To
condemne
those
which
daunce
not
after
our
Pype
:
to
speake
euill
of
such
as
will
not
bee
ledde
at
our
pleasures
,
to
reporte
otherwise
then
well
of
such
as
will
not
liue
,
and
doe
in
all
thinges
as
wee
woulde
haue
them
:
this
is
the
mischiefe
of
pride
by
the
Apostle
principally
intended
,
and
spoken
agaynst
in
this
part
of
Scripture
.
This
mischiefe
hath
beene
in
all
times
:
and
men
there
haue
bene
alwayes
,
who
through
the
pride
of
their
hearts
,
woulde
haue
brought
the
whole
worlde
to
liue
at
their
pleasure
:
and
to
come
to
their
call
and
lure
,
in
the
which
their
conceiued
imagination
,
if
any
resisted
,
withstoode
,
and
refused
:
they
censured
,
they
iudged
,
they
spoke
euill
of
,
and
condemned
them
.
Were
there
not
(
thinke
you
)
in
the
time
of
the
prophets
,
men
puffed
vp
with
this
pride
of
spirite
,
who
condemned
arrogantly
,
censured
foolishly
:
slaundered
wrongfully
the
holy
Prophets
and
people
of
God
,
for
that
they
would
not
liue
after
their
pleasures
?
Did
not
the
proude
Wherefore
let
mee
exhort
all
such
in
the
feare
of
God
:
to
examine
their
owne
affections
,
to
enter
into
the
closet
of
their
owne
thoughts
,
to
cast
downe
their
presumptuous
and
peremptorie
iudgements
:
to
leaue
the
stealing
away
of
the
hearts
of
the
people
from
their
ordinarie
Pastours
,
by
mislyking
of
their
lawfull
and
tollerable
doings
:
and
let
me
in
the
bowels
of
Iesus
Christ
beseech
them
,
and
by
the
mercies
of
God
entreate
them
:
that
when
things
are
not
to
their
mindes
:
yea
,
if
there
be
blemishes
,
spottes
and
wrinckles
in
the
face
of
the
Church
,
(
as
there
shal
be
to
the
ende
)
:
that
with
pacience
they
woulde
beare
them
,
as
becommeth
Saintes
:
with
prayer
they
would
seeke
to
redresse
them
:
that
they
speake
not
euill
against
such
as
in
opinions
varie
from
them
:
that
they
powre
not
out
the
poyson
,
venome
and
rancour
of
their
hearts
,
by
condemning
their
brethren
:
that
they
teare
not
in
sunder
,
the
vnseamed
coate
of
Iesus
Christ
by
their
bitter
contending
,
with
backbiting
and
discrediting
of
their
fellowe
labourers
,
and
worke
fellowes
in
the
Lordes
haruest
:
but
that
they
take
singular
heede
,
and
haue
speciall
care
to
abandon
and
abolish
this
mischiefe
of
pride
,
and
to
holde
fast
this
exhortation
of
the
Apostle
:
Speake
not
euil
one
of
another
brethren
.
Reasons
of
the
precept
.
1
And
this
euill
hee
disswadeth
,
by
foure
reasons
,
1
From
the
violating
of
Gods
lawe
:
which
is
broken
and
violated
of
vs
,
when
in
the
pride
of
our
minde
we
condemne
and
speake
euill
of
our
brethren
:
thereof
Saint
James
speaketh
in
this
wise
:
hee
that
speaketh
euill
of
his
brother
,
or
condemneth
his
brother
,
speaketh
euill
of
the
lawe
,
and
condemneth
the
law
.
Thus
when
we
speake
euill
of
our
brethren
and
condemne
them
,
because
they
walke
not
after
our
willes
,
neither
liue
according
to
our
pleasures
:
we
are
not
onely
iniurious
to
our
brethren
,
but
we
are
iniurious
to
the
law
of
God
,
wherof
we
speake
euill
,
and
which
wee
condemne
in
speaking
euill
,
and
condemning
our
brethren
:
to
speake
euill
of
the
law
,
and
to
condemne
it
,
is
a
great
sinne
,
and
great
euil
.
Therefore
,
must
wee
not
speake
euill
or
condemne
our
brethren
:
because
thereby
the
lawe
is
euill
spoken
of
,
and
condemned
by
vs
.
How
doth
the
law
sustaine
iniurie
,
in
thus
iniurying
Gods
lawe
teacheth
vs
not
to
condemne
,
not
to
speake
euil
of
the
brethren
.
When
notwithstanding
this
lawe
,
we
doe
and
will
speake
euill
and
condemne
our
brethren
:
then
wee
speake
euill
of
the
lawe
,
and
condemne
it
in
effect
:
because
wee
will
not
bee
brideled
thereby
:
when
wee
will
not
bee
restrayned
from
proude
and
arrogant
condemning
,
nor
withhelde
from
speaking
euill
of
our
brethren
by
this
lawe
of
God
.
When
we
violate
and
breake
this
lawe
,
and
doe
contrarie
therevnto
,
our
deedes
speake
euen
as
it
were
of
the
lawe
:
that
it
is
not
worthie
,
that
it
is
not
good
inough
to
bee
the
bridle
and
rule
of
our
life
.
When
this
law
saith
:
thou
shalt
not
slaunder
or
speake
euill
of
thy
neighbour
:
Wherein
it
fareth
with
the
lawe
of
God
,
as
it
often
fareth
with
the
positiue
lawes
of
Princes
.
For
when
positiue
and
ciuill
lawes
and
statutes
are
made
by
Princes
in
their
common
wealthes
,
for
the
gouernment
and
ordering
of
the
manners
of
men
:
and
men
infringe
,
breake
,
and
violate
them
:
neither
will
resour
me
their
manners
according
to
the
prescript
thereof
:
doe
not
they
thereby
shew
,
that
they
like
not
such
lawes
:
that
those
lawes
are
not
worthie
to
be
the
bridle
of
their
liues
:
and
thus
in
effect
speake
euill
and
condemne
them
?
euen
so
when
Almightie
God
hath
established
a
lawe
:
that
no
man
shall
speake
euill
of
his
brother
,
nor
rashly
condemne
him
at
his
pleasure
:
when
obstinately
and
stubbornly
we
withstand
this
,
and
will
not
be
restrained
and
brideled
from
speaking
euill
of
,
and
condemning
our
brethren
:
what
doe
we
else
,
but
in
effect
speake
euill
of
it
,
and
condemne
it
,
as
not
worthy
to
be
our
teacher
and
informer
?
And
thus
by
speaking
euill
of
our
brother
,
and
condemning
him
:
we
speake
euill
of
that
lawe
,
and
condemne
it
,
which
saith
;
Thou
shalt
not
speake
euill
of
,
or
condemne
thy
brother
.
Now
who
so
speaketh
euil
,
and
condemneth
any
law
,
speaketh
euill
and
condemneth
him
,
whose
law
it
is
:
proud
and
wicked
men
speaking
euill
of
the
law
of
God
,
and
condemning
it
speake
thereby
euill
of
God
,
and
condemne
him
,
by
whose
finger
this
law
was
written
:
and
to
finde
fault
with
the
wisedome
of
God
,
and
to
speake
euill
of
his
eternall
spirite
,
and
the
vnsearchable
councels
of
his
heart
:
to
take
vpon
vs
to
controul
and
correct
his
lawes
,
statutes
,
and
ordinances
:
what
intollerable
impietie
:
what
desperate
iniquitie
,
what
singular
vngodlinesse
were
it
?
How
great
is
the
wickednes
then
of
men
,
who
by
speaking
euill
of
,
and
condemning
their
brethren
,
speake
euil
of
,
and
condemne
the
law
:
whereby
they
speake
euill
also
and
condemne
God
himselfe
,
by
whose
finger
it
was
written
?
This
the
Apostle
considering
,
draweth
his
argument
from
the
breach
of
Gods
lawe
,
and
the
iniurie
thereunto
done
,
when
we
speake
euill
of
the
brethren
,
and
dissuadeth
vs
there
from
,
by
this
argument
;
in
speaking
euil
of
the
brethren
and
condemning
them
,
we
speake
euill
of
the
lawe
and
condemne
it
;
therefore
must
we
not
speake
euill
of
the
brethren
;
for
he
that
speaketh
euill
of
his
brother
,
and
he
that
condemneth
his
brother
,
speaketh
euill
of
the
lawe
and
condemneth
the
lawe
.
Which
reason
of
the
Apostle
holdeth
not
onely
in
this
perticular
,
whereunto
it
is
applied
,
but
it
is
generally
true
in
the
whole
lawe
of
God
,
and
euery
parte
and
member
thereof
,
that
when
we
breake
it
,
eyther
in
whole
,
or
in
parte
,
thereby
we
speake
euill
and
condemne
it
,
eyther
in
whole
or
in
parte
likewise
.
1.
When
the
law
therefore
saith
:
Thou
shalt
haue
no
other
God
but
one
;
notwithstanding
,
to
make
many
Gods
,
as
the
idols
of
the
Heathen
:
the
workes
of
our
owne
hands
,
the
righteousnes
which
our selues
haue
wrought
:
the
Saints
in
heauen
,
as
many
we
do
:
to
make
our
gold
our
God
,
as
the
couetous
;
to
make
our
bellies
our
Gods
,
as
the
Epicures
:
to
make
our
backes
our
Gods
,
as
prowde
persons
doe
;
this
is
to
speake
euill
of
the
lawe
and
condemne
it
.
2.
When
the
lawe
saith
:
Thou
shalt
not
make
to
thy selfe
any
grauen
image
,
of
any
likenes
whatsoeuer
to
worship
it
:
notwithstanding
to
make
the
image
of
the
father
,
sonne
,
or
holy
ghost
,
to
expresse
the
diuine
maiestie
,
&
thereby
to
worship
God
;
to
make
the
image
of
Marie
,
Peter
,
John
,
Iames
,
Paul
,
or
any
other
man
or
woman
,
&
in
our
temples
to
erect
them
,
&
do
worship
vnto
them
,
is
to
speak
euill
of
the
law
&
to
condemne
it
.
3.
When
the
law
saith
:
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vaine
;
notwithstanding
this
,
to
name
God
vnreuerently
;
to
professe
him
counterfetly
;
to
cal
vpon
him
deceitfully
,
to
sweare
by
him
falsly
,
or
vainely
,
is
to
speake
euill
of
the
lawe
and
to
condemne
it
.
4.
When
the
law
saith
:
Remember
to
keepe
holy
the
Saboth
day
;
yet
not
regarding
that
law
,
to
profane
the
Lordes
day
,
in
banquetting
,
in
surfetting
:
in
dicing
,
in
dauncing
,
in
enterluding
,
in
play
following
,
in
bearbaiting
,
&
bulbaiting
,
in
going
&
gadding
abroad
,
in
sleeping
,
in
idlenesse
,
in
other
lewdenesse
or
loosenes
whatsoeuer
:
what
is
this
but
to
speake
euill
of
the
lawe
and
condemne
it
?
5.
When
the
lawe
saith
:
Honour
thy
father
and
mother
;
notwithstanding
this
,
to
denie
dutie
to
our
parents
,
in
not
reuerencing
them
as
becommeth
vs
:
is
not
relieuing
them
in
extreame
age
&
pouertie
:
to
be
disobedient
to
the
fathers
of
our
countries
,
princes
and
magistrates
:
to
neglect
our
spirituall
fathers
,
our
ministers
and
pastours
,
which
begitte
vs
daily
through
the
ministerie
A
second
reason
,
why
we
should
not
speake
euill
of
,
How
men
are
saide
to
do
the
law
,
See
.
S.
Iames
ch.
1.
v.
22.
The
meaning
of
this
place
is
,
that
we
are
ordained
to
be
doers
of
the
law
,
and
by
God
willed
to
labour
to
fulfill
it
;
therfore
it
standeth
vs
vpon
thereunto
to
tende
:
therein
to
labour
and
trauell
:
and
not
by
arrogantly
iudging
of
our
brethren
,
rashly
to
iudge
of
the
law
.
Men
become
the
iudges
of
the
law
,
when
by
obstinately
transgressing
of
the
law
,
they
seeme
superiours
and
aboue
the
law
,
as
such
as
will
not
be
subiect
therunto
:
and
not
,
by
doing
it
,
seeme
inferiours
,
as
they
which
will
be
ruled
thereby
:
then
,
when
we
speake
euill
of
our
brethren
,
which
the
law
forbiddeth
,
in
rising
vp
&
resisting
against
this
law
,
we
seeme
to
be
aboue
the
law
,
as
such
as
will
not
be
restrained
thereby
.
To
iudge
the
law
,
&
not
to
do
it
,
is
great
sinne
.
Therfore
must
we
rather
in
not
speaking
euill
The
law
is
by
God
ordained
to
be
the
line
and
leuell
of
our
life
:
the
guyde
of
our
feete
,
the
gouernour
of
our
pathes
:
therefore
the
princely
Prophete
Dauid
3.
A
third
reason
,
why
men
may
not
proudly
condemne
,
That
God
is
the
onely
Law
geuer
and
iudge
,
which
is
able
to
saue
,
and
to
destroy
:
and
that
no
man
ought
to
take
vpon
him
to
set
lawes
of
life
and
death
to
mens
consciences
,
and
restraine
them
to
their
pleasures
,
it
appeareth
.
For
in
the
holy
mountain
,
with
great
feare
and
terror
,
with
sights
and
soundes
from
aboue
,
almightie
God
This
is
that
law
,
which
onely
geueth
definitiue
sentence
,
and
iudgement
peremptorie
vpon
all
men
.
In
the
whole
course
of
the
lawe
and
Prophets
,
it
is
witnessed
,
that
the
lawes
of
life
and
death
,
which
presse
the
hearts
and
consciences
of
men
,
are
only
the
Lordes
:
and
that
he
onely
according
thereunto
iudgeth
:
so
that
men
may
not
take
vpon
them
to
drawe
all
others
after
their
tailes
,
and
leade
them
at
their
pleasures
:
which
when
they
refuse
,
them
also
to
speake
euil
of
them
,
&
iudge
them
.
The
holy
Prophet
Isai
subscribeth
hereunto
;
The
Lord
is
our
Who
being
the
onlie
geuer
of
the
lawe
,
can
thereby
either
saue
or
destroye
:
condemne
,
or
iustifie
,
pardon
or
punish
:
wherefore
this
must
men
leaue
to
him
alone
,
which
if
they
do
not
,
but
wil
condemne
their
brethren
after
their
wills
,
then
challenge
they
to
themselues
the
right
of
God
:
then
thrust
they
him
from
his
heauenly
throne
of
iudgement
:
therin
endeuour
they
,
as
it
were
to
rise
vp
in
his
rome
,
and
giue
that
sentence
,
which
only
belongeth
vnto
him
:
then
which
arrogancie
and
pride
,
what
can
be
greater
?
It
is
the
Lord
that
searcheth
the
hearts
and
raines
:
it
is
he
,
who
perceth
into
the
cogitations
of
men
,
and
seeth
that
they
are
but
vaine
:
he
knoweth
only
who
are
his
,
and
he
alone
can
tel
when
and
whom
to
saue
or
condemne
to
discharge
or
destroye
:
this
prorogatiue
we
take
from
God
,
of
this
priuiledge
we
spoile
him
,
of
this
preferment
of
iudging
and
condemning
,
of
making
and
setting
lawes
of
life
and
death
to
the
consciences
of
men
,
we
then
bereue
God
:
when
we
in
the
pride
of
our
hearts
speake
euil
and
condemne
our
brethren
,
when
they
displease
vs
and
our
humours
.
Thus
men
challenge
to
themselues
that
which
is
Gods
and
Christs
only
:
thus
take
they
sentence
of
iudgement
out
of
the
mouth
of
God
:
and
take
the
power
of
geuing
lawes
to
the
Church
,
out
of
his
hands
:
how
great
is
this
blasphemous
presumption
,
how
hainous
is
this
extreame
vngodlynes
?
For
as
it
is
not
only
doting
and
foule
follie
,
but
horrible
impietie
,
and
wickednes
in
the
highest
degree
,
for
men
to
take
vppon
them
to
repele
the
eternall
lawes
of
God
,
geuen
by
him
to
the
Church
and
all
posteritie
for
euermore
:
So
is
it
likewise
no
lesse
vngratiousnesse
,
an
louer
bolde
and
presumptious
rashnes
,
●o
make
other
lawes
contrarie
to
his
,
as
if
we
would
teach
him
wisdome
:
and
thereby
to
iudge
our
brethren
.
Christ
is
our
king
,
hee
onely
is
the
head
ouer
his
Church
,
therefore
,
as
vnto
the
king
,
and
chiefe
head
of
his
Church
,
it
belongeth
of
right
to
geue
lawes
to
the
saints
.
Was
it
euer
heard
among
earthly
Princes
,
that
loyall
subiects
either
could
,
or
would
,
either
repell
,
or
change
the
lawes
of
their
Princes
?
or
doe
they
at
any
time
take
vpon
them
to
make
lawes
of
their
owne
heads
,
without
their
Princes
,
in
their
owne
kingdomes
?
or
can
there
be
greater
treason
and
rebellion
,
then
to
endeuour
to
seeke
such
lewde
libertie
?
doe
the
Princes
and
Peeres
of
Common-weales
,
call
Parlements
,
set
downe
lawes
,
without
the
authoritie
of
their
Kinges
and
Emperours
?
were
not
this
great
conspiracie
?
and
shall
men
take
vpon
them
in
the
church
,
which
is
the
royal
seat
of
Christ
,
and
the
very
septer
of
his
kingdom
,
to
establish
lawes
without
his
licence
?
were
there
euer
lawes
proclaimed
in
any
kingdom
,
but
in
the
name
of
that
king
which
there
raigneth
?
&
shall
men
proclaim
lawes
of
their
own
deuising
,
in
christs
kingdom
,
vnder
any
other
name
,
or
authoritie
,
then
by
the
name
&
authoritie
of
Iesus
Christ
?
wherefore
,
we
deny
Christs
soueraintie
ouer
vs
,
when
without
him
we
will
make
lawes
to
others
:
and
we
refuse
God
to
be
our
law
geuer
,
when
besides
his
lawes
,
we
will
proclaime
lawes
to
binde
our
brethren
.
Which
thing
,
as
grosse
sollie
,
and
great
impietie
,
the
Apostle
condemneth
:
testifying
,
that
God
only
is
our
law-geuer
,
and
iudge
;
in
whose
power
it
is
to
saue
and
destroy
:
and
therefore
men
ought
not
to
challenge
that
to
themselues
,
in
any
wise
.
Of
this
euill
how
many
are
now
giltie
?
is
not
euery
one
readie
to
prescribe
lawes
of
the
liues
of
their
brethren
,
and
sisters
?
If
we
see
any
,
either
in
the
habite
of
apparrell
,
or
in
the
talke
of
the
tongue
,
or
in
the
gesture
of
the
bodie
,
either
in
the
course
of
his
Common
life
,
or
in
the
religion
,
and
worshippe
he
perfourmed
to
God
,
or
any
other
thing
,
which
walketh
not
according
to
our
pleasures
,
and
agreeth
not
in
all
things
to
our
life
and
ruie
:
how
soone
speake
we
euill
of
him
?
how
proudly
doe
wee
iudge
him
?
how
peremptorilie
doe
wee
condemne
him
?
Thus
one
man
dealeth
with
another
:
one
woman
thus
iudgeth
another
:
thus
the
people
condemne
the
pastors
;
the
pastors
the
people
:
thus
the
Cleargie
speake
euill
of
the
Temporaltie
;
and
they
of
the
Cleargie
:
thus
one
preacher
of
another
;
one
laie
man
of
another
:
and
almost
euery
one
of
his
neighbour
.
Is
not
this
to
vsurpe
that
which
belongeth
vnto
god
?
is
not
this
to
take
the
scepter
of
iudgement
out
of
the
hande
of
Iesus
Christ
?
This
is
reprooued
by
Saint
Paul
,
who
art
thou
that
condemnest
another
mans
seruant
?
he
standeth
,
or
falleth
,
to
his
owne
master
:
what
hast
thou
to
The
fourth
,
and
last
reason
,
why
we
should
not
speake
By
which
speach
,
men
are
not
onely
admonished
of
their
infirmities
;
Who
art
thou
?
art
thou
singular
&
alone
,
in
whom
there
is
no
imperfection
?
Art
thou
exempted
from
the
common
condition
of
all
men
,
in
whose
life
there
is
neither
spotte
nor
wrinckle
,
nor
any
blemishe
of
sinne
?
but
also
tolde
and
taught
their
vnworthinesse
,
how
farre
they
are
from
that
preferment
and
preheminence
,
to
iudge
of
their
brethren
;
Who
art
thou
,
that
iudgest
an
other
man
?
so
that
by
a
iust
derison
,
and
a
bitter
taunt
,
the
Apostle
sheweth
both
their
infirmitie
of
condition
,
&
vnworthines
to
so
great
a
thing
,
which
take
vpon
them
to
iudge
their
brethren
.
Wherein
he
rightly
alludeth
to
the
common
speach
of
men
;
who
seeing
a
proud
person
,
taking
too
much
vpon
him
,
and
arrogating
great
matters
vnto
himselfe
,
to
teach
him
his
grosse
follie
,
and
to
tell
him
of
his
vnworthinesse
,
say
in
this
wise
vnto
him
;
Alas
good
Sir
,
who
are
you
?
what
,
are
you
better
then
your
fellowes
?
is
there
none
so
good
as
you
?
So
the
Apostle
,
to
beate
down
their
pride
,
by
the
consideration
of
naturall
infirmitie
:
and
to
abate
their
loftie
stomaches
,
through
view
of
their
owne
vnworthines
,
to
bee
in
that
place
ouer
their
brethren
,
which
they
proudely
challenge
,
and
take
to
themselues
,
breaketh
out
,
and
saith
;
Who
art
thou
,
that
iudgest
another
man
?
There
is
no
better
bridle
to
the
headie
,
and
hastie
iudging
of
other
men
,
then
to
be
pluckt
backe
with
the
raines
and
bitte
of
our
owne
frailtie
,
and
view
of
our
own
infirmities
:
which
thing
greatly
abateth
our
pride
,
asswageth
our
hatred
,
cooleth
our
courage
,
and
tempereth
the
hastines
of
our
iudgements
against
our
brethren
.
When
the
Peacocke
beholdeth
his
taile
,
beset
with
such
varietie
of
beautifull
colours
:
then
hee
swelleth
in
pride
,
contemning
,
and
condemning
all
other
birdes
in
comparison
of
himselfe
:
but
when
he
looketh
vppon
his
blacke
feete
,
and
veweth
the
deformitie
thereof
,
his
comb
is
something
cutte
,
and
his
courage
abated
:
So
when
wee
lifte
vp
our
eyes
to
the
graces
and
giftes
of
God
bestowed
vpon
vs
:
then
we
waxe
proud
and
insolent
:
but
when
wee
caste
our
eyes
downe
vpon
the
manifolde
infirmities
whereunto
we
are
subiect
:
then
is
our
pride
abated
,
&
our
insolency
of
spirite
diminished
,
and
we
made
more
moderate
,
and
temperate
,
in
iudging
of
our
christian
brethren
.
See
.
14.
15.
Sermons
vpon
3.
Iames
,
verse
2.
What
man
is
without
his
fault
?
what
person
without
his
blemish
and
infirmitie
?
If
all
men
be
subiect
to
like
infirmities
;
if
they
all
be
made
of
the
same
fraile
and
brittle
moulde
;
if
they
all
carrie
about
them
the
same
weakenes
of
condition
;
and
are
compassed
about
with
like
infirmities
;
why
should
they
then
speake
euill
,
and
rashly
iudge
their
brethren
?
When
the
Scribes
and
pharisies
were
too
hasty
and
A
Physicion
,
full
of
foule
diseases
,
without
regarde
thereof
,
dealing
roughly
with
his
pacients
,
may
worthely
heare
with
shame
;
Physicion
,
heale
thy selfe
.
A
man
too
If
we
looke
well
about
vs
we
shall
find
something
in
our selues
worthie
to
be
condemned
:
let
vs
not
therefore
rashly
condemne
our
brethren
:
least
with
confusion
of
face
:
hanging
downe
of
lookes
and
countenaunce
,
casting
downe
of
eyes
and
head
for
shame
,
wee
heare
the
taunt
of
the
apostle
:
who
art
thou
that
iudgest
another
man
?
For
the
day
will
come
,
when
euen
they
that
thus
proudly
condemne
other
men
,
shall
themselues
with
all
Nowe
let
vs
pray
to
God
for
the
aide
of
his
spirite
,
that
it
may
abate
all
pride
in
our
hearts
,
wherby
we
swel
one
against
another
:
and
teach
vs
to
leaue
all
iudgement
vnto
God
,
and
Iesus
Christ
,
to
whom
to
iudge
al
,
apperteyneth
:
that
we
acknowledging
our
owne
infirmities
,
may
be
moderate
in
iudging
of
our
brethren
,
that
so
God
may
in
all
things
be
glorified
through
Iesus
Christ
our
Lord
:
to
whom
,
with
,
&c.
Iames
Chap.
4.
verses
13.
14.
15.
16.
17.
Sermon
22.
Verse
13.
Go
to
now
,
yee
that
say
,
to
day
or
to
morrow
we
will
go
into
such
a
citie
,
and
continue
there
a
yeare
:
and
by
and
sell
,
and
get
gaine
.
14
Yet
we
cannot
tell
what
shal
be
to
morow
.
For
what
is
your
life
?
is
it
not
euen
a
vapour
,
which
appeareth
for
a
little
time
,
and
afterwarde
vanisheth
away
?
15
For
that
ye
ought
to
say
:
if
the
Lorde
will
,
and
if
we
liue
we
will
do
this
or
that
.
16
But
now
you
reioice
in
your
boastings
:
all
such
reioycing
is
euill
.
17
Therefore
to
him
that
knoweth
howe
to
do
well
,
and
doth
it
not
,
to
him
it
is
sinne
.
euil
of
pride
THis
is
the
seconde
euill
and
mischiefe
of
pride
:
euen
the
vaine
confidence
that
men
haue
in
themselues
:
when
presuming
of
themselues
,
and
the
certaintie
of
their
liues
and
states
:
they
determine
long
before
of
these
and
these
matters
:
as
if
it
were
in
their
owne
powers
to
doe
what
they
lust
:
and
all
things
did
not
rather
depend
and
hang
vpon
the
will
,
pleasure
,
and
prouidence
of
God
.
This
other
mischiefe
of
pride
,
the
Apostle
in
these
wordes
condemneth
.
Go
to
now
,
ye
that
say
,
&c.
-
In
which
wordes
fiue
things
are
to
be
considered
,
and
noted
of
vs
.
Namely
-
1
What
he
condemneth
:
the
vaine
confidence
of
man
,
in
determining
that
before
,
which
is
not
in
himselfe
to
compasse
.
ver.
13.
-
2
Why
wee
should
not
do
so
,
two
reasons
there
are
alledged
.
verse
14.
-
1
Because
times
alter
things
,
and
are
vncertaine
.
-
2
Because
our
life
is
vnsure
,
that
thereof
we
can
promise
nothing
.
-
3
A
correcting
of
the
euill
,
and
thing
here
reproued
.
ver.
15.
-
4
The
repeating
thereof
againe
.
verse
16.
-
5
The
conclusion
.
verse
17.
1
Nowe
of
these
fiue
,
the
first
is
the
reprehending
of
the
euill
and
sinne
it selfe
:
Go
to
nowe
ye
that
say
:
to
day
or
to
morrow
will
we
go
into
such
a
citie
,
and
continue
there
a
yeare
,
and
by
and
sel
,
and
get
gaine
:
in
which
place
the
Apostle
reporteth
and
referreth
the
wordes
of
the
proude
Marchants
and
occupiers
of
the
worlde
,
or
generally
of
any
the
like
,
who
in
the
insolencie
or
arrogancie
of
their
hearts
,
and
vaine
confidence
in
themselues
,
leauing
the
reuerende
account
they
should
make
of
the
diuine
prouidence
of
God
,
whereby
all
thinges
onely
are
directed
,
too
much
trusting
in
themselues
,
say
,
to
day
,
or
to
morrowe
will
we
goe
into
such
a
citie
,
and
continue
there
a
yeare
,
and
by
and
sell
,
and
occupie
:
Thus
in
a
vaine
confidence
determine
they
of
future
businesse
,
and
things
to
come
,
which
is
great
pride
and
presumption
.
For
who
can
appoint
before
hand
such
matters
,
seeing
the
euent
of
the
things
,
the
state
of
their
owne
life
,
the
power
to
compasse
our
determinations
,
is
not
in
our
owne
selues
,
and
owne
handes
,
but
wholy
dependeth
vpon
the
will
of
God
,
and
his
diuine
prouidence
.
Let
all
such
as
presume
too
much
in
vaine
confidence
of
themselues
,
&
say
with
him
in
the
Gospel
:
soule
rest
,
eate
,
drinke
,
be
merrie
,
for
thou
hast
much
goods
reposed
and
laid
vp
for
thee
,
for
many
yeares
:
beware
least
Are
there
not
many
in
our
times
likewise
culpable
of
the
like
pride
and
vanitie
?
Say
not
princes
this
will
we
doe
the
next
yeare
,
and
the
yeare
following
,
and
who
shall
hinder
vs
?
Say
not
captaines
,
we
will
beseege
such
a
Citie
,
and
such
a
time
will
inuade
such
a
towne
,
and
what
shall
let
vs
?
Say
not
our
marchaunts
among
themselues
,
wee
will
shortly
go
to
Turkie
;
to
Barbarie
;
to
Venice
;
to
Constantinople
;
to
Hambrough
;
Norenbrough
;
to
Fraunce
;
to
Flaunders
;
to
Spaine
;
to
the
East
Countreys
,
and
there
will
wee
occupie
thus
long
;
and
haue
our
factours
and
agents
in
this
place
,
and
that
place
of
the
worlde
?
Say
not
Gentlemen
,
and
rich
Citizens
;
at
such
a
time
wee
will
ride
downe
into
the
Countrey
,
and
there
continue
so
manie
weekes
,
so
manie
dayes
:
wee
will
then
returne
and
spende
the
winter
in
the
Citie
?
Say
not
all
men
and
women
almost
in
the
confidence
of
their
owne
states
;
this
will
wee
doe
;
and
that
will
wee
doe
:
not
looking
to
the
will
and
prouidence
of
God
,
but
determine
their
matters
long
before
in
the
vanitie
and
pride
of
their
owne
mindes
?
This
is
the
vaine
confidence
which
men
conceyue
of
themselues
,
reprooued
by
the
Apostle
,
Go
to
nowe
,
you
that
say
,
to
day
or
to
morrow
will
we
go
into
such
a
Citie
:
and
there
continue
a
yeare
:
and
by
and
sell
,
and
occupie
and
gaine
.
2
This
speach
and
vaine
considence
the
Apostle
These
euents
are
vncertaine
,
neyther
knowe
wee
what
to
morrow
will
bring
vnto
vs
:
what
vanitie
then
is
it
to
determine
of
things
long
before
,
seeing
that
one
night
may
so
easily
alter
all
,
and
turne
things
vp
side
downe
?
The
Sodomites
were
suddenly
consumed
:
the
men
of
the
first
worlde
,
well
ouer
2
Now
as
we
ought
not
thus
to
determine
of
things
to
come
,
because
the
time
is
vncertaine
,
and
the
euent
of
things
doubtfull
:
so
neither
ought
we
thus
to
determine
;
because
our
life
is
fraile
,
brittle
,
vnstable
,
and
of
all
things
most
vncertaine
.
For
which
cause
it
may
be
compared
And
touching
the
shortnesse
of
mans
life
,
and
the
vncertaintie
of
our
worldly
condition
,
it
is
a
large
fielde
to
walke
in
:
it
is
a
moste
ample
scope
;
it
is
a
thing
whereof
many
haue
spoken
many
thinges
:
this
the
holy
Scripture
preacheth
,
thereof
the
men
of
God
haue
witnessed
;
to
that
,
experience
of
all
men
and
women
which
haue
bene
in
former
age
,
subscribeth
.
Holy
Job
falling
into
the
consideration
of
the
mortalitie
Isai
the
Prophet
of
God
,
describing
the
vncertaintie
The
very
Heathen
and
naturall
men
,
by
the
onely
light
of
nature
,
haue
seene
no
lesse
,
and
haue
confessed
the
same
:
painted
out
the
frailtie
of
our
nature
,
and
the
shortnesse
of
our
life
in
a
diuerse
manner
.
Some
haue
called
man
a
bubble
,
which
riseth
and
falleth
suddenly
.
Pindarus
the
Poet
termeth
a
man
,
a
thing
of
one
dayes
Another
of
the
Poetes
calleth
man
a
breath
and
shadow
only
,
then
which
nothing
more
subiect
to
corruption
Adam
,
Cain
,
Abel
,
Noe
?
where
are
the
patriarks
,
Abraham
,
Isaac
,
Jacob
,
Ioseph
,
&
the
rest
?
where
are
the
Prophets
,
Moses
,
Elias
,
Nathan
,
Michea
,
Isai
,
Ieremie
.
Ezechiel
,
Daniel
,
&
others
?
Where
are
the
kings
,
Saul
,
Dauid
,
Salomon
,
Jereboam
,
Rehoboam
,
Achab
,
Jehozaphat
,
Hezechiah
,
Iosiah
,
Iehoram
,
Ieconiah
,
and
all
the
princes
of
Iuda
&
Israell
?
Where
are
the
Apostles
and
Martyrs
?
Where
are
all
the
men
of
might
,
and
such
as
for
vertue
haue
bene
renowmed
?
where
are
all
men
,
women
,
rich
,
poore
,
yoong
,
old
,
learned
,
ignorant
,
wise
,
foolish
,
high
,
low
,
base
,
honorable
,
princes
and
people
which
haue
gone
before
vs
?
is
it
not
manifest
in
them
all
,
that
this
our
earthly
life
,
is
no
better
then
a
vapour
?
the
consideration
whereof
should
keepe
vs
from
presumpteous
determining
of
things
to
come
.
Let
vs
therefore
oppose
our
miserable
state
and
wretched
condition
to
this
vaine
confidence
,
that
thereby
our
pryde
may
be
abated
,
for
which
things
sake
it
is
here
set
downe
by
the
Apostle
,
as
a
reason
to
dissuade
vs
from
our
vaine
confidence
.
Seeing
therefore
that
the
euents
of
times
are
doubtfull
,
and
our
life
a
thing
vncertaine
,
it
were
meere
madnesse
for
vs
thus
to
presume
of
our selues
,
and
in
the
vaine
confidence
of
our
heartes
to
determine
of
thinges
to
come
,
long
before
;
which
thing
here
is
condemned
by
the
Apostle
;
and
dissuaded
by
this
double
reason
:
Goe
to
now
you
that
say
,
to
day
or
to
morrow
will
wee
go
into
such
a
citie
,
and
continue
there
a
yeare
;
and
bie
and
sell
,
and
gaine
;
yet
ye
can
not
tell
what
shal
be
to
morow
:
for
what
is
your
life
?
it
is
euen
a
vapour
,
which
appeareth
for
a
time
,
and
afterward
vanisheth
away
.
3.
The
thing
condemned
and
the
reasons
,
why
,
deliuered
:
in
the
third
place
followeth
a
correcting
of
the
euill
:
in
stead
of
saying
,
to
day
and
to
morow
we
wil
go
to
such
a
citie
:
let
vs
say
,
if
the
Lord
will
,
and
if
we
liue
,
we
will
do
this
or
that
;
thus
correcteth
he
the
euill
:
for
yee
ought
to
say
,
saith
he
,
if
the
Lord
will
,
&
if
we
liue
,
we
will
do
this
or
that
.
It
is
a
speciall
point
of
godlinesse
,
in
all
things
that
are
to
be
done
,
first
to
make
honourable
mention
of
the
Lords
will
and
pleasure
:
and
euermore
to
recount
and
record
our
owne
frailnesse
:
and
in
all
things
to
say
,
if
the
Lord
wil
,
and
if
we
liue
,
we
wil
do
this
or
that
.
Our
whole
life
relieth
vpon
him
:
in
him
it
is
onely
to
direct
all
our
waye
,
:
without
his
leaue
can
wee
doe
nothing
,
lette
vs
therefore
referre
all
things
to
his
will
,
and
say
as
wee
are
taught
by
the
Apostle
;
if
the
Lord
will
,
and
if
we
liue
,
we
will
do
this
or
that
.
The
whole
course
of
mans
life
is
ruled
by
God
,
the
heart
of
man
,
saith
Salomon
purposeth
his
way
,
but
the
Lord
When
Paul
tooke
his
leaue
of
the
Ephesians
,
readie
Now
(
as
Gods
wil
)
must
first
be
preferred
to
all
our
actions
:
So
also
,
hauing
respect
to
our
mortalitie
,
&
fraile
condition
,
subiect
to
speedie
death
,
wee
also
adde
;
If
wee
liue
:
which
is
requisite
to
our
determinations
,
seeing
our
life
is
so
vncertaine
.
The
Apostle
therefore
,
to
correcte
this
greate
euill
and
mischiefe
of
pride
:
whereby
men
in
vaine
confidence
,
promise
to
themselues
many
matters
,
and
determine
long
before
of
things
vncertaine
:
in
that
they
say
;
To
day
,
or
to
morrow
we
will
goe
into
such
a
citie
,
and
continue
there
a
yeare
,
and
by
,
and
sell
,
&
gaine
:
teacheth
vs
in
stead
thereof
to
say
;
if
the
Lord
will
,
and
if
we
liue
,
we
wil
doe
this
,
or
that
.
This
,
euen
reason
it selfe
(
beside
the
word
of
GOD
)
teacheth
vs
:
for
is
it
not
reason
that
we
should
say
,
by
his
leaue
we
will
doe
this
,
or
that
,
from
whom
wee
haue
our
life
,
our
mouing
,
and
being
?
and
this
we
haue
from
God
:
is
it
not
reason
that
we
should
yeelde
our selues
vnder
his
will
?
Wherefore
Socrates
(
taught
by
naturall
reason
this
doctrine
)
willeth
Alcibiades
in
all
thinges
to
say
;
If
God
4
Haue
not
our
age
hatched
many
such
birdes
,
as
say
not
only
not
,
if
God
will
,
we
will
do
this
,
or
that
,
but
will
he
nill
he
,
we
will
do
it
.
Haue
we
not
such
as
determine
things
long
before
,
against
religion
,
iustice
,
equitie
,
honestie
or
Godlines
?
haue
wee
not
many
proude
and
wilfull
persons
,
which
in
their
purposes
,
counsels
,
determinations
,
actions
,
neuer
care
for
the
will
of
God
,
nor
regard
whether
hee
will
or
will
not
,
such
things
as
they
determine
?
But
let
all
such
as
feare
God
bee
aduised
by
the
Apostle
,
and
correcte
the
vanitie
of
their
pride
,
and
say
in
all
things
,
if
the
Lorde
will
,
and
if
we
liue
,
wee
will
doe
this
or
that
,
as
heere
wee
are
exhorted
.
Yet
is
it
not
the
purpose
of
the
holie
Ghoste
heere
to
condemne
all
for
proude
and
wicked
,
who
at
all
times
and
in
all
things
vse
not
thus
to
say
,
if
the
Lorde
will
and
if
wee
liue
,
we
will
do
this
or
that
.
For
the
very
Saints
of
God
,
trusting
perfectly
vppon
the
grace
of
God
brought
4
The
Apostle
hauing
thus
reproued
the
sinne
,
and
corrected
this
euil
among
men
,
in
the
fourth
place
he
repeateth
the
same
vice
and
mischiefe
,
with
reprehension
,
although
in
other
words
,
yet
to
like
purpose
:
and
therefore
saith
;
You
reioyce
in
your
boasting
,
all
such
reioycing
is
euill
:
you
doe
not
onely
conceaue
such
vaine
confidence
in
your
heartes
,
but
you
also
vtter
it
in
your
wordes
:
neither
doe
you
only
vtter
it
in
wordes
,
and
in
your
speaches
,
but
also
you
boast
of
your
sayings
:
you
reioyce
in
your
boastings
:
all
such
reioycing
is
euill
.
In
presuming
thus
of
your selues
,
in
the
vaine
confidence
of
your
owne
heartes
,
in
the
lewde
libertie
of
your
tongues
,
wherby
you
derogate
from
Gods
prouidence
,
and
arrogate
to
your selues
:
you
reioyce
,
but
all
such
reioycing
is
euill
.
And
in
that
he
saith
not
;
all
reioycing
is
euill
,
but
,
all
such
reioycing
is
euill
,
it
is
apparant
,
that
he
condemneth
not
all
reioycing
,
but
onely
vaine
reioycing
,
conceaued
of
the
trust
and
confidence
we
haue
in
worldly
thinges
.
For
otherwise
God
permitted
,
yea
willed
and
commaunded
The
Prophet
Dauid
often
exhorteth
to
reioicing
,
therfore
he
aduiseth
the
people
to
sing
ioyfully
vnto
the
Lord
Whose
example
the
elect
vessell
of
God
Saint
Paul
imitating
,
aduiseth
the
elect
seruants
of
Christ
,
in
their
What
that
the
Prophet
willeth
,
that
neither
the
wise
man
To
reioyce
therefore
in
the
aide
and
helpe
of
Gods
spirite
,
and
in
the
presence
of
his
power
:
to
reioyce
in
his
gifts
and
graces
,
either
vpon
our
soules
or
bodies
plentitifully
poured
,
moderately
to
reioice
in
our
publicke
peace
,
and
priuate
quietnes
,
in
our
obedient
wiues
,
and
tractable
children
:
in
our
trustie
seruants
,
and
faithfull
friendes
:
or
the
like
tokens
of
Gods
fauour
towardes
vs
:
so
that
all
confidence
be
wholy
reposed
in
him
,
that
is
the
authour
and
fountaine
of
all
graces
,
and
goodnes
,
is
not
forbidden
:
the
mirth
of
their
hearts
proceading
from
a
good
conscience
in
the
holy
Ghost
,
the
ioy
of
their
mindes
lightened
by
assurance
of
the
mercies
of
God
,
in
Iesus
Christ
:
the
affection
of
reioycing
stirred
vp
,
&
raysed
in
the
inward
parts
of
man
,
through
duetifull
vew
,
and
thankfull
remembrance
of
the
blessings
of
God
towardes
vs
,
as
tokens
of
his
loue
,
is
not
condemned
by
S.
Iames
,
nor
heere
forbidden
the
Saints
of
God
.
Which
the
very
circumstance
of
the
place
doeth
teach
vs
,
for
inueying
against
the
vaine
confidence
of
proud
persons
,
who
without
regard
had
to
the
will
of
God
,
and
the
shortnesse
of
their
owne
liues
,
say
within
themselues
,
and
sometimes
vtter
their
speaches
vnto
other
;
To
morrow
we
will
goe
to
such
a
Citie
,
and
there
continue
a
yeare
,
and
by
,
and
sell
,
and
gaine
;
he
inferreth
this
speach
,
now
you
reioyce
in
your
boasting
,
all
such
reioycing
is
euill
:
Not
all
reioycing
then
,
but
reioycing
in
our
owne
vaine
confidence
,
&
foolish
boasting
,
is
here
condemned
:
all
such
boasting
,
all
such
reioycing
is
euil
.
The
Saints
of
God
are
not
herence
,
neither
by
any
the
like
place
,
interdicted
mirth
and
reioicing
altogether
that
they
should
be
as
stockes
or
blockes
,
voide
of
al
affection
or
reioycing
:
but
as
they
are
subiect
to
mourning
:
so
are
they
capable
of
mirth
,
so
are
they
lightened
with
ioy
;
as
they
are
touched
with
sorrow
.
&
pressed
with
heuines
:
so
are
they
partakers
of
reioycing
in
moderate
measure
of
their
affections
,
and
it
is
not
forbidden
;
then
not
all
reioycing
but
vaine
reioycing
in
themselues
,
and
in
the
confidence
they
repose
in
things
vncertaine
,
is
here
therefore
condemned
.
Now
you
reioyce
in
your
boasting
,
all
this
reioycingis
euill
.
5
These
things
then
thus
disposed
and
ordered
by
S.
Iames
,
he
finally
and
fiftly
concludeth
this
treatise
:
therefore
to
him
that
knoweth
how
to
doe
well
,
and
doeth
it
not
,
to
him
it
is
sinne
.
Which
conclusion
seemeth
to
be
added
,
to
preuent
&
turne
away
an
obiection
,
which
these
proud
persons
might
haue
made
:
They
might
haue
said
vnto
him
;
we
know
this
well
inough
,
you
need
not
tel
vs
,
that
Gods
will
ought
to
be
preferred
before
all
things
,
as
the
rule
of
all
our
actions
:
we
knowe
that
in
all
our
determinations
,
wee
must
haue
regard
to
his
pleasure
,
&
the
shortnes
of
our
life
:
we
know
men
should
rather
say
,
if
the
Lord
will
,
and
if
we
liue
,
wee
will
doe
this
,
or
that
.
All
this
we
know
alreadie
,
you
neede
not
tell
vs
this
tale
.
Hereunto
S.
Iames
answereth
,
by
preuenting
their
obiection
;
If
you
know
it
,
and
doe
it
not
,
you
haue
the
greater
sinne
:
if
you
know
it
,
and
yet
doe
the
contrarie
,
your
sinne
is
lesse
excusable
,
and
your selues
subiect
to
greater
condemnation
:
for
to
him
that
knoweth
to
do
wel
,
&
doth
it
not
,
to
him
it
is
sinne
,
it
is
sinne
with
aduauntage
,
it
is
greater
sinne
.
Knowledge
of
Gods
word
,
without
performance
of
his
will
,
maketh
our
sinnes
greater
before
the
Lord
:
and
the
more
we
know
touching
our
duetie
,
and
the
lesse
wee
do
,
maketh
our
negligence
mo●e
hainous
in
his
presence
.
Our
Sauiour
Christ
therfore
telleth
the
Iewes
,
that
therefore
their
sinnes
remained
as
testimonies
of
their
wilfulnes
,
Now
this
axiome
and
conclusion
of
S.
James
,
is
resolute
,
and
true
in
euery
point
and
part
of
dutie
,
which
is
either
to
be
done
to
god
,
or
performed
to
man
:
if
we
know
we
must
worship
but
one
God
,
and
doe
it
not
:
to
vs
that
know
it
,
it
is
greater
sinne
:
if
we
know
we
must
not
make
grauen
images
,
to
worship
and
adore
them
:
then
if
we
do
not
obey
it
,
we
haue
the
greater
sinne
:
if
we
know
to
take
the
Lords
name
in
vaine
,
to
prophane
his
Sabboth
,
not
to
honour
our
parents
,
to
commit
murther
,
to
steale
,
to
commit
adulterie
,
to
beare
false
recorde
or
witnesse
against
our
brother
,
to
couet
or
desire
the
wife
,
seruant
,
or
goods
of
our
neighbour
,
to
be
sinne
,
and
yet
we
do
it
:
if
we
know
that
to
obey
these
lawes
is
good
:
and
yet
we
wil
not
obey
them
:
to
vs
it
is
sinne
.
If
we
know
how
to
cleanse
our
hands
,
and
purge
our
hearts
:
if
wee
knowe
how
to
refraine
our
lips
,
and
keep
our
tongues
from
lying
,
slander
,
blasphemie
,
reproch
,
cursing
and
bitternes
:
if
we
know
how
to
minister
to
the
necessitie
of
the
poore
,
to
comfort
the
feeble
minded
,
to
beare
with
the
weake
:
if
we
know
how
to
restraine
our
feete
from
euery
wicked
way
,
and
to
keepe
our
vessels
and
bodies
in
holinesse
and
honour
,
This
concerneth
the
soueraigne
and
the
subiect
:
the
pastour
and
the
people
:
the
father
and
the
child
:
the
wife
and
the
husband
:
the
maister
and
the
seruant
:
the
captaine
and
the
souldier
:
the
iudge
and
the
officer
:
the
marchant
and
the
occupier
:
the
handie
crafts
man
,
and
the
labourer
:
one
man
and
another
:
euery
man
and
woman
in
particular
,
and
generally
all
,
that
if
they
know
their
dutie
,
what
,
and
how
to
do
well
,
and
do
it
not
:
then
are
they
compassed
and
helde
with
the
greater
sinne
.
This
must
stirre
vp
all
men
&
women
of
our
time
,
in
whom
knowledge
aboundeth
:
to
al
careful
obedience
to
Gods
worde
.
God
be
merciful
therefore
vnto
our
iniquities
,
and
pardon
our
offences
:
and
graunt
vnto
vs
a
greater
measure
of
his
spirit
,
dayly
to
illuminate
our
hearts
more
and
more
:
that
as
therby
we
be
led
into
all
truth
of
his
word
,
so
we
may
also
be
brought
to
the
performance
of
his
will
:
that
all
vaine
confidence
and
pride
being
abolished
out
of
our
hearts
,
and
our
knowledge
ioyned
with
pure
obedience
:
God
in
all
things
may
be
glorified
through
Iesus
Christ
our
Lord
.
Amen
.
The
Analysis
or
resolution
of
the
fifth
Chapter
of
S.
Iames.
-
The
fifth
chapter
of
S.
James
contayneth
4.
things
.
namely
:
-
1
A
bitter
reproofe
&
sharpe
commination
against
prophane
rich
men
,
from
1.
verse
,
to
7.
therin
are
2.
things
.
-
1
The
denouncing
of
extreame
destruction
and
calamitie
agaynst
them
.
verse
1.
2.
3.
-
2
The
reckening
vp
and
numbring
of
their
sinnes
,
for
which
so
great
destruction
is
denounced
:
and
the
sinnes
here
mencioned
are
three
.
-
1
The
detaining
of
the
wages
of
their
labourers
.
verse
4.
-
2
Their
sensualitie
,
consisting
in
three
things
.
-
1
Pleasure
.
-
2
Wantonnesse
.
-
3
Banquetting
and
riotousnesse
.
-
3
Their
crueltie
against
the
poore
iust
men
,
consisting
in
two
things
,
in
-
1
Condemning
them
.
-
2
Slaying
them
,
not
resisting
them
.
-
2
An
exhortation
to
pacience
.
7.
v.
to
12.
therein
are
4.
things
noted
:
namely
,
-
1
The
propounding
of
the
exhortation
,
that
Christians
should
wait
Christs
comming
with
pacient
minds
.
v.
7.
-
2
A
similitude
thereunto
tending
:
in
which
three
things
are
noted
.
-
1
The
similitude
it selfe
,
part
of
7.
v.
-
2
The
application
of
the
similitude
,
first
part.
8.
verse
.
-
3
The
reason
in
the
later
part.
8.
ver.
-
3
The
contrarie
.
verse
9.
-
4
Reasons
moouing
to
pacience
,
which
are
foure
.
-
1
From
example
of
the
prophets
in
general
.
verse
10.
-
2
From
reward
of
pacience
.
v.
11.
first
part
.
-
3
From
example
of
Iob
,
and
the
issue
and
euent
of
his
temptation
.
-
4
From
the
nature
of
god
:
last
words
.
11.
v.
-
3
An
inuectiue
against
swearing
.
ver.
12.
Therein
are
three
things
to
be
noted
of
vs
:
-
1
The
condemning
of
the
sinne
.
-
2
The
correcting
thereof
.
-
3
The
reason
,
from
punishment
.
-
4
A
counsell
how
to
behaue
our selues
touching
the
infirmities
of
our
brethren
:
or
in
our
owne
afflictions
,
and
that
two
wayes
.
-
1
Outwardly
,
and
that
two
wayes
.
-
1
Generally
,
what
remedie
is
best
against
afflictions
:
praier
,
which
helpeth
in
sorow
&
in
mirth
.
v.
13.
-
2
Particularly
in
sicknes
,
therin
are
two
remedies
:
namely
-
1.
Prayer
of
the
Elders
.
ver.
14.
15.
-
2
Mutuall
confession
with
prayer
.
v.
16.
17.
18.
-
2
Inwardly
,
therein
are
two
things
also
.
-
1
The
trauell
of
the
Saints
in
conuerting
the
brethren
.
verse
19.
-
2
Their
reward
.
verse
20.
THE
FIFTH
CHAP.
OF
S.
IAMES
,
THE
FIRST
SECOND
AND
THIRD
VERSES
.
THE
XXIII
.
SERMON
.
BEfore
wee
come
to
these
wordes
of
the
Apostle
,
let
vs
briefely
againe
note
the
summe
of
this
chapter
:
which
may
verie
conueniently
bee
diuided
into
foure
partes
or
members
.
1
Containeth
a
sharpe
and
bitter
reproofe
of
wicked
and
prophane
rich
men
,
agaynst
whome
hee
denounceth
extreame
destruction
and
calamitie
:
for
the
iniquities
and
sinnes
whereunto
they
were
giuen
.
Which
beginning
at
the
first
verse
,
endeth
in
the
sixt
.
In
the
which
there
are
(
as
you
see
)
two
peculiar
braunches
:
the
denouncing
of
their
destruction
,
and
the
sinnes
wherfore
that
destruction
is
denounced
:
which
are
three
.
●
Their
detaining
o●
their
workemens
wages
.
2
Their
sensualitie
of
life
.
3
Their
crueltie
.
2
Part
of
this
Chapter
is
rouching
pacience
,
from
the
seuenth
verse
to
the
ende
of
the
eleuenth
verse
.
●herein
the
Apostle
noteth
foure
things
.
1
The
exhor●ation
.
2
A
similitude
thereunto
tending
.
3
The
●andling
of
the
place
of
pacience
,
by
noting
the
con●●arie
.
4
Reasons
of
the
exhortation
,
why
wee
shoulde
be
pacient
.
1
From
example
of
the
Prophets
generally
.
2
From
reword
of
our
pacience
.
3
From
example
of
Iob
▪
4
From
the
nature
of
God
.
3
An
inuectiue
against
swearing
,
is
the
third
member
of
this
place
:
and
therein
hee
noteth
three
things
.
1
The
condemning
of
the
sinne
and
euill
.
2
The
correcting
of
the
same
.
3
The
reason
why
men
shoulde
not
sweare
vainely
,
because
of
the
punishment
ensuing
.
From
the
daunger
and
hurt
which
commeth
and
foloweth
therof
,
the
Apostle
disswadeth
from
swearing
,
and
this
is
contained
in
the
12.
verse
.
4
Part
of
this
Chapter
is
,
howe
wee
shoulde
behaue
our selues
in
our
owne
afflictions
:
and
howe
in
the
infirmityes
of
the
brethren
:
and
both
in
outwarde
afflictions
either
generally
,
or
particularly
:
and
also
in
inwarde
infirmities
:
in
curing
the
diseases
of
the
mindes
of
our
brethren
,
and
the
errours
of
their
liues
:
wherein
are
set
downe
two
things
:
the
labour
and
trauaile
in
that
behalfe
,
and
the
reward
thereof
.
Nowe
these
things
beeing
briefly
repeated
:
the
first
generall
member
hath
also
two
speciall
and
particular
braunches
.
1
Is
the
denouncing
of
extreeme
destruction
and
calamitie
vppon
the
prophane
couetous
rich
men
of
this
worlde
.
2
And
the
other
,
the
reckening
vp
,
and
naming
of
those
sinnes
,
for
which
the
destruction
and
calamitie
is
denounced
.
The
first
of
these
two
is
contained
in
these
three
verses
.
Verse
1.
Goe
to
nowe
,
yee
rich
menne
:
weepe
,
and
howle
for
your
miseries
that
shall
come
vpon
you
.
2
Your
riches
are
corrupt
,
and
your
garments
are
motheaten
.
3
Your
golde
and
siluer
is
cankred
,
and
the
rust
of
them
shall
bee
a
witnesse
against
you
,
and
shall
eate
your
flesh
,
as
it
were
fire
.
Yee
haue
heaped
vp
treasure
for
the
last
dayes
.
-
In
which
three
verses
there
maie
fiue
thinges
bee
noted
of
vs
.
-
1
The
denouncing
of
calamitie
Go
to
.
-
2
The
persons
against
whom
hee
denounceth
:
the
rich
men
.
-
3
What
he
denounceth
:
their
miserable
and
comfortlesse
lamentation
,
and
sorrow
they
should
sustaine
.
-
4
Wherefore
?
for
their
miseries
to
come
.
-
5
Where
in
their
miseries
consist
:
in
the
losse
of
such
things
●s
wherein
was
their
chiefe
treasure
,
comfort
,
and
confidence
.
To
come
therefore
to
the
particulars
:
the
first
Parte
of
the
Chapter
.
thing
and
parte
in
this
Chapter
,
is
a
sharpe
and
bitter
reproofe
of
the
prophane
rich
men
of
this
world
,
who
abusing
their
wealth
and
riches
,
are
drunken
and
drowned
in
voluptuousnesse
,
and
vaine
confidence
:
whose
doting
follie
,
and
foolish
trust
,
the
Apostle
derideth
:
agaynst
whome
for
the
same
he
denounceth
destruction
and
extreeme
calamitie
.
So
that
in
the
first
part
and
place
,
there
are
two
things
to
bee
weighed
.
1
The
denouncing
of
extreeme
calamitie
and
destruction
agaynst
the
wicked
.
2
The
sinnes
for
which
this
destruction
is
denounced
.
1
The
first
of
these
,
in
these
three
first
verses
contained
,
ministreth
these
circumstaunces
to
our
considerations
.
1.
A
denouncing
of
destruction
and
calamitie
:
2.
The
persons
against
whome
it
is
denounced
.
3.
What
he
denounceth
,
their
miserable
and
comfortlesse
troubles
and
lamentation
.
4.
Wherefore
?
for
their
future
miseries
and
wretchednesse
to
come
.
5.
Wherein
their
miserie
consisteth
,
in
the
remouing
and
losse
of
those
thinges
,
wherein
their
hope
,
their
happinesse
,
their
chiefe
treasure
,
their
onely
comforte
and
confidence
consisted
.
1.
Concerning
the
first
of
these
,
which
is
denouncing
of
calamity
and
destruction
,
&
the
foretelling
men
the
wofull
miseries
wherof
they
should
tast
,
in
these
words
is
it
contained
;
Go
to
now
ye
rich
men
:
go
to
.
To
denounce
vengeance
against
wicked
men
,
is
vsuall
in
the
whole
course
of
the
scriptures
of
god
:
though
some
times
vnder
diuerse
former
:
but
most
commonly
vnder
the
worde
wo
;
whereby
all
miserie
,
calamitie
,
wretchednes
,
&
infelicitie
whatsoeuer
,
is
vnderstood
:
in
which
forme
many
of
the
prophets
,
our
Sauiour
himselfe
,
the
blessed
Apostles
haue
denounced
destruction
&
vnhappines
against
the
wicked
.
This
commination
&
threatning
of
extreame
calamitie
,
Pharao
Necho
king
of
the
Egiptians
,
he
in
this
wise
denounceth
their
destruction
:
woe
be
vnto
Nebo
for
it
is
wasted
:
Keriathaim
is
confounded
and
taken
:
Misgab
is
confounded
and
afrayed
.
The
prophet
Isai
foretelling
Amos
denounceth
many
plagues
against
many
people
Abacuc
foreshewing
the
punishmentes
of
GOD
,
which
should
light
vpon
the
heades
of
couetous
,
cruell
From
whom
if
we
discend
and
come
to
Christ
in
the
gospell
,
shall
wee
not
see
,
that
by
like
speach
he
denounceth
like
destruction
against
the
wicked
?
Doth
not
Christ
Doth
not
Saint
Paul
shewing
what
miserie
,
calamitie
,
Doth
not
Iude
vnder
a
wo
,
denounce
all
miserie
Jude
v.
11.
vpon
the
wicked
?
wo
vnto
them
:
for
they
haue
followed
the
way
of
Cain
,
and
are
caste
away
by
the
deceate
of
Balams
wages
,
and
perish
in
the
gaine
saying
of
Core
?
Doth
Our
Apostle
,
according
to
the
vse
and
manner
of
the
Prophets
,
our
Sauiour
,
&
the
Apostles
:
in
this
place
,
albeit
in
another
forme
of
speach
,
yet
to
like
purpose
denounceth
against
the
wicked
,
extreame
destruction
and
calamitie
;
Go
to
nowe
yee
rich
men
:
weepe
and
howle
for
the
miseries
that
shall
come
vppon
you
.
So
then
if
wee
runne
ouer
the
bookes
of
the
Scripture
;
if
wee
peruse
the
workes
of
the
Prophetes
:
if
wee
caste
our
eies
vppon
the
practise
of
Christ
,
or
looke
vnto
the
examples
of
the
Apostles
,
wee
shall
see
and
finde
,
that
in
all
times
,
destruction
,
calamitie
,
and
miserie
hath
beene
denounced
against
menne
.
According
whereunto
hee
foretelleth
in
this
place
their
destruction
to
the
prophane
men
of
the
worlde
,
and
saith
;
Go
to
yee
rich
men
,
weepe
,
and
howle
,
&c.
This
being
the
denouncing
of
calamitie
,
in
the
second
place
the
persons
are
to
be
considered
against
whom
he
thus
denounceth
,
who
by
the
Apostle
are
specified
:
goe
to
now
,
you
rich
men
.
The
rich
men
then
of
the
world
,
are
they
against
whom
the
Apostle
threatneth
:
what
shal
we
say
?
are
all
rich
men
vnder
this
denouncement
and
commination
?
shall
they
all
weepe
and
howle
for
their
miseries
which
should
come
vpon
them
?
was
Abraham
the
Wherefore
as
when
Christ
had
tolde
his
disciples
,
Manifest
it
is
by
the
circumstance
of
the
place
,
that
his
drifte
is
onely
to
condemne
prophane
and
wicked
rich
men
,
who
abuse
their
riches
and
wealth
,
to
all
impietie
,
iniquitie
,
and
vngodlines
:
whose
life
is
puffed
vp
with
pride
:
whose
heart
is
oppressed
with
crueltie
:
who
wallowe
and
welter
in
vncleannes
of
the
flesh
:
who
altogether
flowe
in
pleasure
.
These
are
they
whom
the
Apostle
calleth
to
weeping
and
howling
:
these
are
they
,
against
whom
this
destruction
is
denounced
:
who
exceeding
in
aboundance
of
all
things
:
liuing
at
ease
,
and
in
all
securitie
;
geuing
themselues
ouer
to
all
vanitie
;
in
the
middest
of
all
their
iollitie
;
haue
iuster
cause
of
mourning
,
then
of
mirth
;
of
sorrowe
,
then
of
ioye
;
of
weeping
,
then
of
laughter
;
of
howling
,
then
of
reioycing
:
for
that
riches
in
wicked
persons
,
are
the
occasion
of
manifolde
mischiefes
:
they
gender
vaine
hope
;
they
nourish
wicked
confidence
;
they
hatch
fraude
and
deceate
;
they
cause
oppression
,
extortion
,
wrongful
dealing
,
voluptuousnesse
,
intemperancie
,
and
pride
:
the
mother
of
all
wickednes
:
Which
when
they
consider
,
they
haue
cause
to
lament
;
seeing
that
so
sharpe
a
sentence
,
so
straite
a
iudgement
,
so
bitter
a
commination
,
is
geuen
out
against
them
;
goe
to
now
ye
rich
men
.
Against
like
prophane
couetous
rich
men
,
the
like
threatnings
are
gone
out
by
others
.
Isai
the
Prophet
denounceth
vengeance
and
calamitie
vpon
those
cruel
and
The
Prophet
Abacuk
,
in
like
manner
,
crieth
out
against
couetous
rich
men
:
who
by
briberie
and
corruptition
;
The
Apostle
Saint
Iames
therefore
,
in
deciphering
their
miserable
and
wretched
state
to
come
,
and
their
future
calamities
whereof
they
shoulde
taste
,
when
they
should
drinke
vp
the
dregges
of
the
iudgement
of
God
prepared
for
them
,
exhorteth
them
to
weepe
:
&
how
?
not
thereby
to
preuent
by
repentance
the
miseries
to
come
:
but
as
without
all
hope
,
and
as
plunged
ouer
head
and
eares
in
all
dispaire
,
with
all
horror
,
and
terror
of
minde
,
to
look
daylie
for
these
miseries
,
which
should
not
be
preuented
,
nor
auoided
of
them
.
4
This
thing
these
prophane
persons
must
doe
,
because
of
the
miseries
which
they
shall
suffer
,
and
the
eternall
punishments
,
whereof
in
fine
they
shal
be
partakers
.
For
though
in
this
world
they
reioyce
,
solace
,
and
repaste
themselues
,
and
take
their
pleasure
vpon
earth
;
as
the
rich
chuffe
and
carle
did
,
in
the
Gospell
:
who
was
costly
apparrelled
,
and
fared
deliciouslie
euery
day
:
yet
shall
they
be
assured
hereafter
to
taste
of
all
miserie
,
and
torments
For
seeing
these
are
thrust
cleane
out
of
the
fauour
of
God
;
seeing
they
are
excluded
from
the
kingdome
of
Christ
;
the
inheritance
of
God
,
the
felowship
of
the
saints
:
seeing
they
heare
in
their
owne
consciences
the
dreadful
sentence
of
eternall
condemnation
pronounced
against
them
;
seeing
they
haue
so
bitter
and
sharpe
a
iudgement
geuen
of
them
,
and
so
heauie
destruction
threatened
by
the
Spirite
of
God
,
in
the
mouth
of
the
Apostle
;
seeing
they
are
concluded
in
that
number
,
which
at
the
lefte
hand
of
Christ
,
shall
haue
their
deserued
rewarde
to
goe
Aiax
,
Oedipus
,
Hercules
,
or
the
like
,
among
the
heathen
.
By
which
the
Apostle
teacheth
the
woefull
euent
,
and
vnhappie
ende
of
the
wicked
:
which
,
howsoeuer
they
passe
their
daies
here
,
(
where
sometimes
they
taste
of
the
cup
of
Gods
wrath
,
)
yet
shal
they
in
fine
receaue
the
iust
,
&
full
reward
,
and
measure
of
their
wickednes
:
Whereunto
the
Apostle
had
respect
in
this
place
,
when
hee
willeth
them
to
weep
and
howle
for
their
miseries
to
come
.
5
Whose
miseries
being
generally
touched
,
as
the
cause
of
their
comfortlesse
lamentation
:
so
in
the
laste
place
it
is
shewed
,
wherin
this
their
miserie
consisteth
.
In
this
especially
,
that
the
thinges
wherein
they
so
greatly
trusted
,
are
vaine
and
vncertaine
,
and
shall
testifie
against
them
,
in
the
day
of
their
punnishment
:
And
for
as
much
as
by
their
vaine
trust
and
confidence
in
these
thinges
,
Cause
of
their
weeping
and
the
first
point
of
their
miserie
.
they
heape
and
hoorde
vp
for
themselues
,
treasure
of
the
wrath
of
God
,
against
the
last
day
.
1
And
first
,
the
things
wherein
they
trusted
are
vncertaine
:
which
appeareth
,
both
in
generall
,
and
in
particular
also
.
In
generall
,
riches
are
vncertaine
,
vaine
,
and
transitorie
:
subiect
to
manifolde
corruptions
:
which
this
Apostle
teaching
,
telleth
the
prophane
,
and
wicked
rich
men
of
the
world
,
that
their
riches
are
corrupt
.
Doeth
not
the
holy
Scripture
often
foretell
vs
of
the
corruption
,
vanitie
,
and
vncertaintie
of
riches
?
Is
it
not
an
argument
oftentimes
beaten
vpon
in
the
word
of
trueth
?
Are
they
not
(
for
great
vncertainnes
)
to
be
compared
vnto
an
Ecle
,
which
wringeth
,
slideth
,
and
slippeth
out
of
the
hand
,
before
we
be
aware
thereof
?
Are
they
not
like
a
birde
,
which
now
we
haue
in
hand
;
but
our
hand
being
opened
,
she
flieth
from
vs
,
and
wee
cannot
recouer
her
?
And
Solomon
in
his
book
of
wisdom
maketh
the
wicked
Though
Cresus
King
of
Lydia
were
of
infinite
riches
,
so
that
it
grewe
into
a
prouerbe
,
richer
then
Cresus
:
yet
came
his
riches
,
and
all
his
glorious
pompe
vnto
corruption
:
when
waging
warre
agaynst
Cyrus
the
king
of
Persia
,
hee
was
ouercome
,
taken
and
subdued
.
Though
Xerxes
were
neuer
so
rich
,
that
he
conducted
an
infinite
armie
of
1000000.
men
agaynst
Greece
:
and
with
his
shippes
made
a
bridge
ouer
the
sea
Hellespont
:
and
through
his
riches
waxed
so
proude
,
that
he
thought
not
onely
,
that
al
men
shoulde
obey
him
,
but
commaunded
the
Sea
also
,
to
be
quiet
and
calme
,
and
the
mountaines
to
giue
place
vnto
him
:
yet
was
his
state
subiect
to
corruption
,
when
his
armie
was
discomfited
by
the
nauie
of
the
Grecians
,
on
the
Sea
by
the
Isle
Salamine
:
insomuch
as
himselfe
,
for
the
securitie
of
his
owne
person
,
was
forced
to
escape
vnknowen
,
in
a
fishers
boate
:
and
so
with
great
dishonour
,
and
losse
of
infinite
preparation
,
men
and
riches
,
returned
.
Though
manie
men
in
our
memorie
,
and
the
memorie
of
our
forefathers
,
haue
in
their
times
flourished
in
wealth
:
yet
their
riches
haue
corrupted
:
and
themselues
oftentimes
haue
beene
thereof
suddenly
bereft
,
or
else
their
heires
haue
not
enioyed
the
riches
of
their
fathers
:
whereby
it
appeareth
in
plaine
euidence
,
howe
subiect
to
corruption
our
riches
bee
:
that
the
Apostle
might
rightly
say
,
that
their
riches
were
corrupt
:
and
therefore
they
trusting
to
a
thing
vncertaine
,
and
subiect
vnto
vanitie
,
and
for
loue
thereof
leauing
the
Lorde
,
who
for
that
contempt
bringeth
destruction
vpon
them
,
they
ought
to
weepe
and
howle
for
that
poynt
and
part
of
their
misetie
.
Seeing
then
in
generall
,
that
riches
are
things
vncertaine
,
and
shall
in
fine
vanish
away
and
come
to
nothing
:
seeing
they
are
of
no
continuance
,
but
subiect
to
alteration
,
chaunge
and
corruption
:
seeing
the
time
shall
come
wherein
they
shall
perish
from
you
:
and
when
you
2
As
riches
ingenerall
ar
vncertaine
and
subiect
to
corruption
,
so
neither
are
the
partes
of
riches
more
sure
:
but
euerie
thing
vnder
heauen
whereof
a
man
maketh
his
account
,
as
of
riches
,
is
subiect
to
vanitie
and
corruption
:
and
the
chiefest
partes
of
riches
,
are
gaye
cloathing
,
and
costly
apparell
:
Siluer
,
gold
,
and
the
like
:
which
all
are
subiect
to
corruption
.
1
Touching
gay
garments
,
costly
clothing
,
fine
apparell
:
Let
rich
men
make
neuer
so
great
account
of
their
manifolde
and
costly
suites
of
apparell
:
of
their
gay
garments
and
fine
cloathing
:
yet
all
this
is
but
vanitie
,
and
subiect
vnto
the
moth
,
(
of
wormes
,
or
flies
)
,
not
the
greatest
.
By
which
meane
,
because
garments
and
apparell
commonly
are
consumed
,
therefore
the
Apostle
telleth
the
prophane
riche
men
of
the
worlde
,
that
if
their
treasure
and
riches
bee
in
costly
apparell
,
their
hope
is
vaine
:
for
that
apparell
is
subiect
to
moth-eating
:
your
garments
are
moth-eaten
.
Our
Sauiour
Christ
setting
downe
the
common
And
if
any
man
shoulde
here
say
,
all
garments
are
not
consumed
and
eaten
with
moth
:
for
wee
can
keepe
our
fine
apparell
from
that
well
inough
,
that
they
shall
not
thus
perish
:
thereunto
bee
it
answered
,
that
yet
our
apparell
is
thereunto
subiect
:
and
that
oftentimes
it
thus
commeth
to
passe
,
or
by
like
wayes
that
our
garments
are
consumed
.
The
Apostle
hauing
regarde
to
that
way
of
their
consuming
which
is
most
vsuall
,
and
commeth
most
naturally
of
themselues
:
as
the
moth
groweth
of
apparell
it selfe
,
which
it
also
consumeth
:
telleth
the
rich
men
,
that
as
their
riches
generally
are
subiect
to
corruption
:
euen
so
particularly
their
gay
and
gallant
garments
,
their
curious
and
costly
apparell
,
is
also
subiect
to
moth-eating
:
your
garments
are
moth-eaten
.
If
there
bee
no
greater
stay
nor
certaintie
in
riches
,
and
specially
in
apparell
then
this
:
if
they
bee
so
subiect
to
alteration
and
corruption
,
that
the
vile
moth
is
able
to
consume
them
:
what
doting
follie
,
what
extreame
madnesse
is
it
for
men
to
waxe
proude
of
things
,
so
vaine
,
or
put
any
truste
in
such
vncertainenesse
?
Wherefore
seeing
you
riche
men
of
the
earth
,
waxe
proude
of
these
things
:
seeing
you
make
these
a
chiefe
part
and
portion
of
your
wealth
and
riches
:
seeing
you
haue
no
small
confidence
herein
:
in
as
much
as
they
are
subiect
to
worme-eating
,
and
are
consumed
with
the
moth
:
this
part
of
your
confidence
,
ioy
,
and
comfort
,
remooued
:
Weepe
and
howle
for
your
miseries
to
come
.
For
your
riches
are
corrupt
,
and
your
garments
are
moth-eaten
.
2
Another
chiefe
part
of
riches
,
wherein
greater
Besides
this
,
which
all
mens
eyes
at
one
time
or
another
doe
see
:
doeth
not
the
dayly
vse
of
man
,
the
often
vsing
,
the
much
handling
,
the
often
deliuering
of
money
from
man
to
man
,
shew
that
money
,
golde
,
or
siluer
is
subiect
to
corruption
:
in
as
much
as
by
these
daylie
vses
it
weareth
?
Money
of
long
time
vsed
,
which
hath
passed
through
the
handes
of
infinite
men
,
thereby
waxeth
thinner
,
and
by
little
and
little
consumeth
.
Plate
in
our
Chests
:
in
processe
and
continuance
of
time
,
gathereth
moysture
,
aire
,
and
dust
,
or
some
such
soile
:
the
cause
of
rust
or
canker
:
oftentimes
beeing
neuer
so
curiously
and
carefully
kept
:
yet
at
length
euen
as
out
of
it selfe
,
the
canker
and
rust
riseth
and
groweth
.
So
that
the
Apostle
may
truely
say
thereof
,
as
oftenest
commeth
to
passe
,
and
whereunto
naturally
these
things
are
inclined
:
that
their
golde
and
siluer
is
cankerd
:
and
thus
the
chiefest
and
most
speciall
treasures
of
men
,
and
the
greatest
matter
of
their
wealth
and
riches
by
these
means
are
consumed
,
and
come
to
nothing
:
for
which
cause
they
haue
to
weepe
and
howle
for
the
miseries
which
should
come
vpon
them
.
Wherefore
as
the
drunkerd
and
surfetter
weepeth
and
howleth
without
hope
or
comfort
,
when
the
occasion
of
his
excesse
,
as
wine
and
delicate
meates
are
taken
away
from
him
:
and
as
the
proude
man
consumeth
away
when
the
matter
whereof
he
is
proude
,
is
remoued
:
and
the
ambicious
person
languisheth
with
sorrow
,
pineth
away
with
griefe
,
falleth
away
with
heauinesse
of
heart
,
when
the
hope
of
his
honour
is
gone
and
perished
:
euen
so
ought
the
prophane
and
wicked
riche
men
of
this
worlde
:
seeing
their
riches
,
as
apparell
,
golde
and
siluer
,
is
subiect
to
corruption
,
wherein
they
so
much
reioyced
,
and
delighted
:
seeing
the
things
wherein
they
trusted
,
and
reposed
the
whole
hope
of
their
happinesse
,
are
and
shall
bee
vtterly
and
altogether
remooued
,
come
to
nothing
and
be
consumed
:
weepe
and
howle
,
as
men
without
hope
:
for
these
miseries
which
thus
shall
come
vpon
them
:
whereunto
the
Apostle
in
this
denouncing
and
threatning
of
them
their
destruction
,
calleth
them
:
Goe
to
nowe
yee
rich
men
,
weepe
and
howle
for
the
miseries
which
shall
come
vppon
you
:
your
riches
are
corrupt
:
your
garments
are
moth-eaten
:
your
golde
and
siluer
is
cankerd
.
And
albeit
this
bee
true
in
manie
couetous
men
:
yet
some
couetous
men
keepe
the
rust
from
their
golde
by
their
flying
vsurie
,
whereby
they
gaul
their
brethren
,
a
common
trade
among
manie
.
For
which
sinne
would
God
either
some
Lycurgus
woulde
thrust
from
the
gates
of
Lacedemon
:
or
some
seuere
Cato
,
woulde
expell
from
Cycilia
:
or
some
Agis
woulde
banish
them
the
common
wealth
of
Sparta
:
or
some
worthy
Emperour
,
put
them
out
from
all
Christian
regions
.
2.
As
the
corruptible
state
and
transitorie
condition
Cause
of
their
howling
,
and
another
parte
of
their
miserie
.
of
these
things
,
wherein
the
rich
men
repose
their
trust
,
is
one
chiefe
cause
why
they
should
weepe
and
howle
:
and
the
first
parte
and
point
of
their
misery
:
so
the
next
and
second
thing
which
encreaseth
their
miserie
is
,
that
the
very
●ust
of
their
golde
and
siluer
shall
rise
vp
and
beare
witnesse
agaynst
them
,
and
consume
their
flesh
as
it
were
fire
.
When
much
golde
and
siluer
shal
be
heaped
&
hourded
vp
by
prophane
couetous
men
,
and
through
their
insaciable
desire
,
shal
lie
vntil
it
ruste
or
canker
,
or
be
any
way
consumed
:
the
very
consuming
,
the
very
canker
and
rust
it selfe
,
shall
rise
vp
and
witnesse
against
them
.
Thus
the
Apostle
giueth
a
person
to
a
thing
without
life
;
and
maketh
the
very
ruste
of
the
rich
mans
riches
,
to
rise
vp
to
condemne
him
.
Like
is
that
of
Abacuc
:
who
witnesseth
To
keep
those
things
to
priuate
vse
which
should
be
conferred
in
publike
:
to
holde
that
in
our
handes
and
keepe
it
in
our
cofers
,
which
being
put
to
vse
,
might
profit
many
:
to
lay
that
long
by
vs
,
to
no
end
,
which
might
be
imployed
to
the
comfort
of
our
brethren
;
to
let
that
consume
,
rotte
,
canker
and
ruste
for
lacke
of
vse
,
which
is
ordained
for
common
vse
of
men
;
shal
be
a
sufficient
witnesse
in
the
day
of
the
Lord
to
condemne
vs
.
For
rich
men
to
keepe
their
garments
till
they
be
rotten
or
motheaten
:
their
gold
&
siluer
till
they
ruste
or
canker
:
this
very
keeking
of
them
till
they
perish
:
this
consuming
,
this
rust
this
canker
shal
condemne
them
,
euen
their
own
consciences
shal
condemne
them
in
the
great
day
of
the
Lord
,
that
they
kept
these
things
from
the
vse
of
men
,
til
they
were
consumed
:
&
the
corruption
,
consumption
,
and
spoile
of
these
things
shall
shew
their
insaciable
couetousnes
:
their
infinite
desire
of
riches
;
and
declare
their
vngodlinesse
.
Wherfore
as
when
we
keepe
our
bread
in
our
binnes
and
cubberds
vntill
it
moulde
,
rather
then
giue
it
and
breake
it
vnto
the
needy
;
or
when
we
suffer
our
drinke
to
sowre
on
our
handes
,
rather
then
giue
and
drawe
it
out
to
the
thirstie
;
or
when
our
garments
rotte
for
wante
of
wearing
,
and
are
motheaten
,
wherewith
we
should
cloath
the
naked
:
it
doth
testifie
our
couetousnesse
,
our
crueltie
,
our
hardnesse
of
heart
towardes
the
needy
and
distressed
members
of
Iesus
Christ
:
and
the
very
withholding
of
these
things
from
the
poore
,
shall
rise
vp
in
iudgement
,
as
it
were
,
and
condemne
vs
of
insatiable
desire
of
riches
;
when
the
remembraunce
thereof
shall
presse
our
consciences
:
euen
so
the
canker
and
ruste
of
our
gold
&
siluer
in
our
cofers
,
wherewith
the
Christian
captiues
should
haue
bene
redeemed
:
the
distressed
relieued
;
the
naked
clothed
:
the
hungrie
fedde
,
and
the
poore
succoured
:
shall
shew
our
immeasurable
couetousnesse
,
and
beare
witnesse
vnto
our
consciences
in
the
day
of
the
Lorde
;
and
thus
are
these
things
said
to
beare
witnesse
against
the
rich
men
of
the
world
.
And
wherefore
shall
these
witnesse
thus
against
wicked
rich
men
?
because
these
blessings
and
riches
are
giuen
men
,
thereby
,
after
their
owne
state
moderately
considered
,
to
helpe
and
soccour
others
.
Wherefore
the
Scripture
maketh
not
rich
men
,
lords
ouer
their
riches
,
to
keepe
them
Neyther
that
onely
,
but
forasmuch
as
what
redoundeth
vnto
vs
,
aboue
necessarie
reliefe
of
our selues
and
families
:
and
a
godly
moderate
,
(
not
vnsaciable
and
endlesse
care
)
of
prouiding
honestly
for
our
houses
,
wiues
,
S.
Augustine
.
Homil.
to
the
People
of
Antioch
.
34.
when
he
counteth
him
slayne
,
whom
we
haue
not
fedde
,
being
able
.
And
Saint
Chrysostom
telleth
the
rich
among
the
people
of
Antioch
,
in
that
his
assertion
which
there
he
holdeth
,
that
whatsoeuer
is
aboue
our
necessary
maintenaunce
,
is
not
ours
,
but
the
goods
of
the
poore
:
and
to
retaine
this
thus
from
them
,
crieth
alowde
in
the
eares
of
the
Lorde
,
as
a
shamefull
sinne
and
extreame
oppression
and
crueltie
against
the
brethren
:
the
ruste
,
the
canker
,
the
consuming
of
such
thinges
shall
stande
as
it
were
as
witnesses
to
condemne
vs
in
the
day
of
iudgement
,
and
accuse
vs
as
guilty
of
their
deaths
,
from
whom
these
things
haue
bene
by
vs
thus
detained
.
In
as
much
therfore
as
the
rich
are
not
lords
of
their
riches
,
but
the
stewards
of
God
,
to
imploy
them
to
the
glory
and
pleasure
of
their
master
:
&
the
ouerplus
of
their
riches
none
of
theirs
,
but
the
poores
,
whom
they
slay
and
murther
,
asmuch
as
in
them
lieth
,
when
they
detaine
it
:
therefore
,
when
they
suffer
the
poore
to
perish
;
the
naked
to
sterue
;
the
needie
to
die
for
want
of
necessary
succour
:
when
in
the
meane
time
,
their
garmentes
are
moth-eaten
,
&
their
gold
&
siluer
cankered
,
the
consumption
,
canker
and
corruption
of
these
things
shall
stande
vp
in
iudgement
against
them
,
and
witnes
of
their
vnsatiable
coueteousnes
,
extreame
crueltie
,
hardnesse
of
hart
,
immoderate
desire
of
riches
,
and
the
great
impietie
and
vngodlinesse
which
lurketh
in
them
,
for
which
they
shal
be
condemned
.
Neyther
do
these
onely
witnesse
against
vs
,
but
also
they
eate
vp
our
flesh
as
it
were
fire
:
because
that
couetuous
desires
pine
men
,
&
greedy
gaping
after
riches
consume
them
.
Wherehence
it
commeth
to
passe
that
Sirach
For
as
fire
deuoureth
,
consumeth
,
and
licketh
vp
all
thinges
that
it
toucheth
:
so
insaciable
and
greedie
desire
of
riches
;
consumeth
and
eateth
vp
the
fleshe
of
the
couetuous
;
and
causeth
,
that
finally
they
shal
be
deuoured
of
hellish
torments
.
So
that
both
here
and
there
,
their
owne
consciences
shall
feede
and
gnaw
vpon
them
,
and
the
recordation
and
remembraunce
of
these
corruptible
vanities
,
wherein
they
onely
trusted
;
shall
as
it
were
continually
eate
them
vp
and
consume
them
.
And
this
is
no
small
parte
of
their
miserie
,
and
finall
destruction
which
he
denounceth
against
them
,
for
the
which
in
despayre
and
without
hope
,
they
must
weepe
&
howle
as
they
are
foretolde
by
the
holy
and
blessed
Apostle
.
The
third
and
last
thing
wherin
their
miserable
destruction
,
Thing
wherin
their
destruction
&
calamitie
standeth
.
and
finall
calamitie
consisteth
,
is
that
they
haue
heaped
vp
treasure
for
the
last
dayes
.
These
are
the
treasures
of
the
wicked
,
which
shall
not
helpe
,
but
hurte
them
in
the
daie
of
the
Lord
.
For
thus
prophane
rich
men
hourd
and
heape
vp
treasure
of
Gods
iuste
wrath
,
heauy
displeasure
,
and
deserued
indignation
against
themselues
,
in
Some
expound
these
wordes
otherwise
:
you
haue
heaped
vp
treasure
against
the
latter
day
:
that
is
,
in
these
latter
daies
:
wherein
you
should
watch
and
pray
continually
,
that
you
might
be
thought
worthy
to
escape
the
Couetousnes
ought
alwaies
and
at
all
times
to
be
auoided
,
as
the
roote
and
mother
of
all
wickednesse
:
but
Some
hereof
make
this
sence
:
Goe
to
now
you
rich
men
,
you
thinke
to
heape
vp
riches
enough
to
serue
you
vnto
the
last
day
,
and
to
the
very
ende
of
the
world
:
and
therein
shewe
your
extreame
couetousnes
and
vngodlines
.
For
what
a
sinne
is
this
,
that
men
shoulde
thinke
themselues
able
,
by
themselues
,
to
heape
and
boarde
vp
enough
to
serue
vnto
the
last
dayes
,
and
to
the
end
of
the
world
?
But
to
augment
and
increase
their
miserie
,
and
to
paint
out
their
destruction
in
more
liuely
,
and
in
more
fresh
colours
;
the
Apostle
may
seeme
to
haue
meant
of
the
heaping
vp
of
the
treasures
of
Gods
vengeance
,
and
iudgements
against
them
in
the
latter
daies
,
in
the
day
of
iudgement
.
And
these
are
the
particular
circumstances
,
which
out
of
this
place
(
in
my
iudgement
)
may
bee
gathered
:
whereof
thus
saith
our
Apostle
;
Go
to
now
you
rich
men
,
weepe
,
and
howle
,
for
the
miseries
which
shall
come
vpon
you
:
your
riches
are
corrupt
,
your
garments
are
moath-eaten
,
your
siluer
and
golde
is
cankred
,
and
the
rust
therof
witnesseth
against
you
,
and
shall
eate
your
flesh
,
as
it
were
fire
:
ye
haue
heaped
vp
treasure
for
the
last
dayes
.
God
for
his
mercies
sake
,
graunt
vnto
vs
such
grace
,
from
his
holy
Spirite
,
that
wee
thereby
first
seeking
the
kingdome
of
heauen
,
and
the
righteousnes
thereof
;
may
(
according
to
his
mercifull
promise
)
obtaine
all
other
things
necessarie
for
this
present
life
:
and
that
we
throgh
his
speciall
grace
,
(
being
risen
in
all
fruites
of
righteousnes
,
and
workes
of
true
sanctification
,
with
Christ
)
may
seeke
the
things
which
are
aboue
,
where
Christ
sitteth
at
the
right
hand
of
God
:
and
effectually
setting
our
affections
vpon
heauenly
things
,
and
not
vpon
thinges
vpon
the
earth
,
may
also
so
put
our
trust
and
confidence
in
the
Lord
,
that
if
riches
increase
and
multiplie
vnto
vs
by
his
goodnes
,
yet
we
may
not
set
our
hearts
vpon
them
:
but
that
euen
in
this
life
,
we
may
with
all
our
might
&
maine
,
lay
vp
for
our selues
treasures
in
heauen
:
where
neither
rust
nor
moath
doeth
corrupt
;
and
where
theeues
breake
not
in
and
steale
least
that
we
setting
our
affections
(
with
prophane
persons
)
vpon
vncertaine
riches
,
thereby
wee
treasure
and
heape
vp
for
our selues
,
treasure
of
Gods
iust
iudgements
,
and
wrathfull
displeasure
,
and
so
be
subiect
to
this
sharpe
commination
,
and
threatening
of
finall
destruction
:
From
which
he
deliuer
vs
,
that
suffered
bitter
death
vpon
the
crosse
,
for
vs
:
euen
Iesus
Christ
our
Sauiour
:
To
whom
,
with
the
father
,
&
the
holy
ghost
,
be
praise
in
the
great
congregation
of
the
saints
,
now
and
for
euermore
,
Amen
.
Iames
Chapter
.
5.
verses
4.
5.
6.
Sermon
24.
Verse
4
Behold
,
the
hire
of
the
Labourers
,
which
haue
reaped
your
fieldes
,
which
is
of
you
kept
back
by
fraud
,
crieth
:
and
the
cries
of
them
which
haue
reaped
,
are
entred
into
the
eares
of
the
Lorde
of
hostes
.
5
Ye
haue
liued
in
pleasure
on
the
earth
,
&
in
wantonnes
:
yee
haue
nourished
your
hearts
as
in
the
day
of
slaughter
.
6
You
haue
condemned
&
killed
the
iust
:
and
he
hath
not
resisted
you
.
IN
these
wordes
are
reckoned
vp
the
sinnes
and
euils
of
prophane
rich
men
:
for
which
,
this
so
dreadful
a
destruction
is
denounced
against
them
:
And
it
is
the
second
branch
of
the
first
part
of
this
Chap.
in
particular
-
The
euils
and
sinnes
of
the
wicked
rich
men
,
for
which
their
calamitie
is
threatened
,
are
three
.
-
1.
Their
iniurious
and
fraudulent
detaining
of
the
wages
of
their
Reapers
,
and
haruest
seruants
.
-
2.
Their
sensua
litie
:
which
stand●eh
in
these
.
3.
-
1.
Pleasure
.
-
2.
Wantonnes
.
-
3.
Banquetting
,
and
riotousnes
.
-
3.
Their
crueltie
which
in
two
thinges
appeareth
.
In
-
1
Condemning
the
righteous
.
-
2
Slaying
them
,
when
as
they
resist
not
.
1
The
first
sinne
and
euill
condemned
in
these
wicked
rich
Sinne
in
the
wicked
.
men
,
with
whom
,
and
against
whom
,
Saint
Iames
dealeth
,
and
for
which
,
so
sharpe
a
sentence
of
so
iust
condemnation
,
is
geuen
out
against
them
:
is
,
their
fraudulent
detaining
of
their
hirelinges
wages
:
whereof
hee
geueth
speciall
example
in
their
haruest
labourers
,
such
as
reaped
their
fieldes
:
who
helping
them
to
get
and
gather
in
their
graine
and
corne
into
their
barnes
,
and
bringing
in
the
increase
of
their
land
,
for
them
,
whereon
they
liued
:
Yet
for
so
needefull
and
necessarie
;
so
painefull
and
profitable
a
worke
,
they
were
vnrewarded
,
and
their
wages
deteined
by
fraud
from
them
:
no
doubt
an
extream
point
of
euill
dealing
.
And
vnder
this
particular
example
,
the
holy
Ghost
conteyneth
all
iniurious
dealing
with
their
seruants
,
either
in
this
kinde
,
or
in
any
other
kinde
whatsoeuer
.
The
greatnesse
of
their
sinne
the
Apostle
amplifieth
in
most
effectual
manner
;
Behold
(
saith
he
)
the
hire
of
the
labourers
,
which
haue
reaped
your
fieldes
,
which
is
by
you
kept
back
by
fraud
,
crieth
,
and
the
cries
of
them
which
haue
reaped
,
are
entred
into
the
eares
of
the
Lorde
of
hostes
.
1.
Saith
he
,
beholde
:
Of
which
speach
there
are
diuers
vses
.
Sometimes
it
is
vsed
in
cases
of
ioy
and
reioycing
:
as
,
when
Christ
the
Prince
of
peace
and
eternall
Sometimes
it
is
vsed
for
a
greater
euidence
,
&
certaintie
of
a
thing
.
Saint
Iude
citing
the
wordes
of
Enoch
,
the
seuenth
from
Adam
,
for
a
great
euidence
,
and
certaintie
Iude
v.
14
of
the
Lords
comming
to
iudge
the
worlde
,
vseth
this
phrase
of
speach
;
Behold
,
the
Lord
commeth
with
thousands
of
his
Saints
,
to
geue
iudgement
against
all
men
,
and
to
rebuke
all
the
vngodly
among
them
,
of
all
their
wicked
deedes
,
which
they
haue
vngodly
committed
,
and
of
all
their
cruel
speaches
,
which
wicked
sinners
haue
spoaken
against
him
.
In
like
manner
,
in
this
place
to
assure
Sometimes
it
is
vsed
to
moue
attention
vnto
a
thing
spoken
:
and
this
is
familiar
in
the
Prophetes
,
in
our
Sauiour
,
and
the
apostles
also
,
sometimes
to
this
purpose
vsed
.
The
Prophet
Nahum
prophecying
of
the
peace
which
And
Abacuk
prophecying
of
the
strange
plagues
&
Sometimes
it
is
vsed
in
strange
and
wonderfull
things
,
which
rarely
are
heard
or
seene
:
as
Jsai
,
intreating
2
The
hire
of
those
laubourers
which
reaped
their
fieldes
was
detained
:
this
amplifieth
their
wickednes
.
To
detame
the
wages
of
any
labourour
,
who
by
the
toyle
and
moyle
of
his
bodie
,
and
in
the
sweate
of
his
face
,
eateth
his
breade
,
connot
be
but
agreat
sinne
:
but
to
denie
them
their
wages
,
by
whom
our
fieldes
are
reaped
,
our
corne
and
graine
got
and
gathered
in
to
our
garners
;
the
fruites
of
our
Landes
safly
brought
into
our
barnes
and
houses
:
whereof
we
,
our
wiues
,
children
,
and
famylies
doe
liue
,
the
surplus
whereof
,
wee
turne
to
the
encreasing
of
our
riches
:
is
no
doute
a
greuious
and
most
haynous
sinne
before
God
:
therefore
the
Apostle
leauing
other
seruants
,
whom
no
dout
they
defrauded
in
like
manner
:
rehearseth
those
,
in
whose
iniurie
their
iniquitie
most
manyfestly
appeareth
.
Wherefore
he
saith
,
beholde
the
hire
of
your
labourers
,
which
haue
reaped
your
fieldes
,
whose
wages
by
you
is
helde
backe
through
fraude
,
crieth
.
3
The
wages
of
their
hired
seruantes
was
by
fraude
kept
backe
:
to
detaine
and
holde
backe
the
wages
of
the
hierling
and
seruante
,
which
for
his
lyuing
worketh
with
men
,
is
an
euill
and
sinne
by
the
lawe
and
worde
of
God
forbidden
.
Whereof
the
Lorde
by
his
seruante
Moyses
admonished
For
he
is
poore
,
and
therewith
sustaineth
his
life
,
least
This
holy
Job
knewe
to
bee
a
most
grieuous
sinne
:
And
this
sinne
of
fraudulent
detaining
and
withholding
4
Or
,
finally
by
changing
the
wages
of
the
seruant
and
workman
,
to
their
hurt
and
damage
.
In
which
Laban
may
be
condemned
as
fraudulently
detaining
the
wages
4
To
conclude
,
this
sinne
is
mightily
amplified
,
in
that
the
crie
thereof
is
saide
to
ascende
and
come
to
the
eares
of
the
Lord
of
hostes
.
Which
speach
is
vsed
in
haynous
and
horrible
sinnes
.
For
albeit
there
bee
no
sinne
,
so
little
or
small
,
in
the
opinion
or
estimation
of
man
,
but
that
it
commeth
before
the
Lorde
,
and
entreth
into
his
eares
:
whose
eares
heare
,
and
whose
eyes
see
,
all
the
workes
of
men
,
neither
is
their
anie
sinne
kept
from
his
knowledge
:
yet
to
note
the
horrour
and
haynousnesse
of
some
sinnes
aboue
others
:
the
holie
Ghost
in
the
sacred
Scripture
sayeth
of
such
,
that
they
crie
vnto
the
Lorde
.
Wherefore
Moises
to
shewe
the
great
and
grieuous
sinne
of
Cain
,
in
murthering
his
louing
and
naturall
Wherehence
we
are
taught
,
and
may
well
learne
,
that
albeit
men
themselues
by
vs
oppressed
,
doe
not
alwayes
powre
out
the
bitternesse
of
their
hearts
,
neither
alwayes
ring
in
the
eares
of
the
Lorde
,
agaynst
them
by
whome
they
are
oppressed
:
yet
the
verie
iniquities
and
sinnes
of
the
wicked
themselues
,
crie
out
day
and
night
in
the
eares
of
the
Lorde
,
against
them
for
vengeance
.
Thus
And
assuredly
,
as
all
sinnes
at
all
times
haue
cried
out
for
vengeance
from
the
Lorde
,
who
hath
heard
them
,
and
in
iust
measure
punished
them
:
so
the
haynous
and
horrible
sinnes
of
our
age
,
crye
out
in
like
manner
for
vengeaunce
:
our
shamelesse
adulteries
,
whereof
our
countrie
is
full
:
our
cruell
hatred
,
whereby
we
murther
one
another
in
our
heartes
:
our
intollerable
pride
,
in
flaunting
ruffes
,
in
coloured
starchings
;
in
newe
cuts
and
iagges
,
in
periwigges
,
and
french
frilles
;
in
the
deuill
and
all
,
which
our
vanitie
and
the
iniquitie
of
our
times
haue
deuised
;
our
suttle
and
fraudulent
dealings
;
our
voluntarie
bankerouting
;
our
great
oppression
and
extortion
,
whereby
the
faces
of
the
poore
are
pitifully
grinded
;
our
vsurie
which
hath
succeeded
and
gotte
in
the
place
of
noble
marchaundizing
,
whereby
we
eate
vp
one
another
:
our
manifolde
,
open
and
secrete
,
publike
and
priuate
offences
,
daily
and
hourely
in
moste
wicked
manner
committed
,
crie
out
in
the
eares
of
the
Lorde
of
hostes
:
and
vnlesse
wee
seeke
speedy
redresse
,
through
vnfained
repentaunce
vnto
GOD
,
wee
shall
feele
the
smarte
and
griefe
thereof
:
subiect
to
the
like
destruction
here
mentioned
by
the
Apostle
,
sith
wee
are
guiltie
of
the
like
,
or
the
same
iniquities
,
against
which
it
is
iustly
denounced
.
Here
God
is
called
the
Lord
of
hostes
,
which
attribute
The
droppes
of
raine
from
heauen
were
his
hoste
,
to
fight
against
,
and
destroy
the
men
of
the
first
world
.
Fire
c.
v.
6.
&
8.
&
9.
10.
11.
14
:
2.
c.
v.
2.
4.
7.
8
:
ch.
3.
v.
1.
5.
7.
10.
11.
14.
17
:
c.
4.
v.
1.
3.
And
innumerable
the
like
places
in
holy
Scriptures
.
Whereunto
our
Apostle
according
to
the
phrase
of
Scripture
respecting
,
to
note
the
power
of
God
,
and
his
hablenes
to
bring
destruction
vpon
the
prophane
rich
men
of
the
world
,
for
detaining
&
holding
backe
the
wages
of
the
hireling
,
affirmeth
that
the
voice
of
the
detained
wages
crieth
,
and
is
gone
vp
into
the
eares
of
the
Lord
of
hosts
.
Which
place
containeth
no
small
comfort
vnto
the
poore
afflicted
saints
of
God
;
in
that
the
Lord
is
called
the
Lord
of
hostes
,
who
being
mighty
in
power
,
&
hauing
all
the
creatures
in
heauen
&
earth
at
a
bay
,
and
vseth
them
at
his
will
as
his
hoste
&
armie
,
protesteth
&
professeth
himselfe
to
be
the
protectour
and
defence
of
his
seruaunts
.
S.
Iames
therfore
partly
for
the
terrour
of
the
wicked
,
who
in
due
time
shall
feele
the
waight
of
his
reuenging
hand
;
and
partly
for
the
comforte
of
his
afflicted
seruaunts
,
whose
wages
wicked
men
holde
backe
by
fraude
;
calleth
almighty
God
the
Lord
of
hostes
;
as
hauing
a
power
alwaies
prepared
,
and
an
armie
euermore
in
a
readinesse
,
to
fight
against
his
enemies
.
Now
if
the
cries
of
their
detained
wages
which
worke
in
our
bodily
and
earthly
haruest
,
be
entred
into
the
eares
of
the
Lord
of
hostes
,
which
of
wicked
persons
is
helde
backe
by
fraude
:
and
therefore
heare
so
heauie
a
sentence
of
endlesse
destruction
against
them
:
how
much
more
fearefull
iudgement
shal
be
pronounced
against
them
:
vnder
how
wofull
&
wretched
condition
are
they
,
who
by
fraude
,
or
by
force
detaine
,
withhold
and
keepe
backe
the
hyre
and
wages
of
them
that
labour
in
the
heauenly
This
men
care
not
for
in
these
daies
:
who
do
not
only
withhold
from
the
ministers
and
preachers
of
the
word
of
God
,
which
labour
in
the
spiritual
haruest
of
the
Lord
,
those
wages
&
that
hire
,
which
by
them
is
due
vnto
them
;
but
also
endeuour
by
all
meanes
to
take
that
hire
from
them
,
which
many
yeares
past
,
for
this
end
hath
beene
giuen
:
that
there
being
no
hire
,
no
reward
,
no
wages
,
or
at
the
least
very
little
proposed
,
they
might
discourage
all
from
labouring
in
the
Lords
vineyard
;
&
might
bring
in
barbarisme
&
darke
ignorance
into
the
church
of
Christ
.
And
I
would
to
God
they
did
not
tempt
this
matter
,
who
would
otherwise
seeme
most
zealous
to
Gods
glorie
;
and
as
it
were
chiefe
men
in
the
Church
of
Christ
.
God
for
Christes
sake
graunt
that
the
venim
of
this
poyson
sinke
not
into
the
heartes
of
princes
and
men
in
authoritie
:
for
then
shall
there
be
nothing
to
be
looked
for
,
but
desolation
,
miserie
,
wretchednes
,
extreame
contempt
,
and
vtter
subuertion
of
the
glorious
gospell
:
which
euill
be
farre
from
vs
and
our
posteritie
,
now
and
for
euer
Amen
.
The
first
euill
then
in
this
place
condemned
,
and
for
which
this
sentence
of
iudgement
is
gone
out
against
the
prophane
riche
men
of
the
worlde
,
is
their
fraudulent
detaining
and
withholding
of
their
labourers
wages
,
the
crie
whereof
entred
into
the
eares
of
the
Lorde
of
hosts
.
This
seconde
euill
and
sinne
for
which
the
Apostle
Euill
or
sinne
in
the
wicked
.
threateneth
their
destruction
to
the
wicked
,
is
their
sensualitie
and
carnall
life
:
which
consisteth
briefly
in
three
things
.
1.
Pleasure
.
2.
Wantonnesse
.
3.
Riotousnes
and
excessiue
banquetting
:
you
haue
liued
in
pleasure
on
the
earth
,
and
in
wantonnesse
;
you
haue
nourished
your
harts
as
in
a
day
of
slaughter
.
Pleasure
heere
signifieth
the
deliciousnesse
of
men
in
this
life
,
whereunto
they
giue
themselues
,
that
they
faring
deliciously
euerie
daie
,
may
spende
their
time
and
life
in
pleasure
like
Epicures
:
by
the
which
,
they
are
not
onely
condemned
as
iniurious
vnto
others
,
but
also
are
accused
as
mispending
that
which
they
detaine
from
their
workemen
,
vpon
their
owne
pleasure
and
delights
.
Such
pleasure
the
men
of
the
first
world
gaue
themselues
vnto
;
such
was
the
pleasure
and
delicacie
of
the
Sodomites
;
2.
Their
sensualitie
also
sheweth
it selfe
in
the
wantonnes
of
their
liues
;
wherby
carnal
vncleanes
is
vnderstood
;
as
S.
Paul
to
the
Romanes
:
walke
honestly
as
in
the
day
Salomon
the
wise
man
,
searching
and
seeking
out
the
Seeing
therefore
,
this
wantonnes
is
the
effect
(
as
it
were
)
of
pleasure
,
of
dronkennes
,
and
deliciousnes
of
life
:
therefore
in
the
second
place
it
is
added
,
to
shew
the
sensualitie
of
the
wicked
,
here
condemned
.
To
which
their
wantonnes
,
as
they
are
too
prone
by
naturall
inclination
,
so
haue
they
many
prickes
and
prouokements
:
as
,
filthie
songes
and
sonnets
,
which
by
their
eares
,
passe
on
to
their
hearts
:
laughter
,
merimentes
,
iesting
,
which
are
not
comely
:
immodest
and
vnchast
musicke
,
whereby
the
adulterous
heartes
of
men
and
women
are
set
on
fire
and
inflamed
:
dalliance
,
toying
,
iesture
not
conuenient
,
filthie
speach
and
talke
,
the
verie
instrument
of
this
wickednes
:
whereby
chastytie
is
assaulted
,
continencie
inuaded
,
honistie
corrupted
,
&
al
filthynes
determined
.
To
this
wantonnes
rich
men
giuing
them selues
,
and
thereby
caried
headlong
to
all
manner
vngodlines
,
are
therefore
in
this
place
reproued
;
and
it
is
set
downe
as
the
second
thing
wherein
the
sensuallytie
of
prophane
persons
consisteth
,
which
is
the
seconde
sinne
for
which
destrution
and
finall
callamitie
is
threatened
againste
them
.
3
Of
their
sensualytie
the
laste
and
third
branch
is
,
that
they
nourished
their
heartes
as
in
the
day
of
slaughter
.
Whereby
their
continual
studie
to
banquet
and
make
merie
is
noted
,
that
their
whole
life
might
be
as
it
were
a
continual
day
of
feasting
:
by
which
they
grew
as
fatte
as
porke
or
brawne
,
for
satan
the
deuill
to
feade
on
,
in
the
day
of
iudgmente
,
The
Hebrues
call
the
daies
of
feasting
,
the
daies
of
slaughter
.
Because
at
great
feastes
,
there
is
great
killyng
,
great
slaughter
.
Calues
from
the
stalle
,
sheepe
from
the
folde
,
oxen
from
the
pasture
,
kyddes
from
the
goates
,
lambes
from
the
ewes
,
deere
from
the
forreste
,
bucke
from
the
chase
,
fish
from
the
sea
,
foule
from
the
fenne
,
birdes
from
the
aire
,
capons
from
the
coope
,
fesant
from
the
woode
,
partrige
from
the
couie
,
rabbet
from
the
warrant
,
and
infinite
the
like
are
then
slayne
to
bee
deuoured
▪
so
that
the
daies
of
feasting
may
welbe
called
the
dayes
of
slaughter
.
The
prophet
Isay
speaking
of
the
day
of
Israels
destruction
by
Nabuchodonosour
King
of
Babilon
,
wherein
Albeit
,
there
be
some
couetous
rich
men
,
so
farre
from
pampering
vp
themselues
in
this
manner
,
as
that
they
cannot
affoorde
themselues
a
good
dinner
or
supper
once
in
a
quarter
,
and
that
for
very
miserablenes
,
and
insaciable
couetousnes
of
their
mindes
:
which
thing
is
one
of
the
vexations
vnder
the
sunne
,
spoken
of
by
king
Salomon
,
The
third
sinne
and
euill
,
for
which
these
men
are
Euil
,
or
sinne
in
the
couetous
men
.
subiect
to
this
iudgement
,
is
their
crueltie
,
which
in
these
two
things
appeareth
.
1
That
they
condemne
the
righteous
men
.
2
That
they
condemne
them
not
only
,
but
also
slay
them
,
when
they
make
no
resistance
.
The
wicked
men
of
this
world
condemne
the
righteous
at
their
pleasures
;
they
geue
what
sentence
they
lust
against
the
iust
and
godly
men
:
they
iudge
the
innocent
at
their
willes
,
if
in
all
thinges
they
doe
not
please
them
:
which
is
great
crueltie
,
and
a
thing
abhominable
before
God
.
For
he
that
absolueth
the
wicked
in
iudgement
,
and
Neither
do
these
only
wrongfully
iudge
&
condemne
the
righteous
:
but
also
they
slay
him
,
and
hee
resisteth
them
not
,
This
is
fiercenes
,
and
intollerable
crueltie
.
Now
the
righteous
is
slaine
diuers
waies
.
1
In
heart
by
hatred
:
Hee
that
hateth
his
brother
in
his
heart
,
is
a
murtherer
(
saith
Saint
Iohn
.
)
2
In
tongue
by
slaunder
:
therefore
Christ
conteineth
it
vnder
the
nature
of
murther
,
Seeing
here
it
is
said
,
that
these
men
slay
the
righteous
,
when
he
resisteth
not
:
it
may
be
enquired
,
whether
righteous
and
iust
men
(
wrongfully
oppressed
)
may
resist
at
all
,
or
no.
Our
Sauiour
Christ
instructing
his
how
to
behaue
What
shall
we
say
then
?
Is
it
not
lawfull
at
all
to
resist
iniuries
,
but
shall
wee
suffer
our selues
to
be
spoyled
,
robbed
,
iniuried
,
smitten
,
and
murthered
,
without
resisting
?
by
notwithstanding
them
,
shal
we
flesh
them
,
animate
them
,
encourage
them
to
further
mischiefe
?
Shall
we
(
as
it
were
)
pricke
them
on
forwarde
to
doe
more
violence
,
in
that
we
resist
them
not
,
nor
withstande
their
rage
and
furie
?
Hereunto
I
answere
;
though
it
be
commaunded
vs
that
we
shall
not
resist
,
and
commended
in
the
righteous
men
,
that
they
did
not
resist
their
oppressours
:
yet
it
followeth
not
,
that
the
righteous
may
not
at
all
resist
.
For
,
touching
the
commaundement
of
Christ
,
and
his
Apostle
,
it
is
apparant
,
that
they
spake
of
impatient
resisting
,
&
of
such
resisting
as
was
ioyned
with
greedie
desire
of
priuate
reuenge
:
in
which
manner
,
the
Saints
of
God
are
euery
where
forbidden
to
resist
.
In
other
respects
it
is
not
vnlawful
to
resist
:
but
ether
by
auoyding
their
oppressions
;
either
by
telling
the
wicked
of
their
iniuries
;
or
finally
,
by
repelling
force
by
force
,
when
we
cannot
haue
the
lawfull
ayde
of
Magistrates
,
it
is
lawful
to
resist
the
wicked
when
they
oppresse
vs
;
which
doctrine
may
be
warranted
out
of
the
vnfallible
word
of
trueth
.
Our
Sauiour
Christ
commaunded
his
Disciples
to
flie
from
Citie
to
Citie
,
when
they
were
persecuted
:
and
2
Neither
by
auoiding
and
shunning
their
iniuries
,
is
it
lawfull
onely
to
resist
the
wicked
:
but
also
by
telling
them
of
the
wicked
oppressions
,
and
extreame
crueltie
,
which
they
shew
towardes
their
brethren
:
though
in
the
meane
time
our
bodies
be
subiect
to
their
tirannous
outrage
and
furie
.
Our
Sauiour
Christ
therfore
,
being
caught
Saint
Augustine
writing
to
Marcellinus
,
diligently
Wherehence
it
followeth
,
when
by
bearing
and
suffering
of
men
,
we
make
them
woorse
rather
,
then
by
our
pacience
,
winne
and
gaine
them
:
then
is
it
our
dutie
,
in
minde
to
prepare
our selues
still
to
beare
:
but
in
our
outwarde
action
,
speach
and
behauiour
,
to
do
that
which
may
moste
profite
the
oppressour
,
and
withholde
the
enemie
from
further
iniurie
:
and
in
this
wise
also
is
it
permitted
the
Saintes
of
GOD
,
to
make
resistaunce
:
not
repugnant
to
this
,
or
anie
like
place
of
holy
Scripture
.
3
Finally
,
there
are
times
and
seasons
,
when
by
repelling
force
by
force
,
it
is
lawfull
to
resist
also
.
When
Christians
are
so
narrowly
besteed
,
and
so
straitly
beset
with
their
enemies
,
as
that
they
cannot
haue
the
ayde
of
ciuill
powers
and
lawfull
magistrates
of
the
common
wealth
:
but
must
either
resist
by
force
,
or
bee
in
daunger
of
the
losse
of
their
liues
and
goods
,
without
all
recouerie
or
recompence
:
in
such
a
case
to
resist
I
holde
it
lawfull
altogether
:
so
that
it
bee
done
in
a
moderate
defence
of
our selues
,
without
priuate
malice
,
or
desire
of
shedding
of
blood
.
If
a
man
in
a
house
be
beset
with
wicked
persons
,
so
that
he
can
not
haue
aide
of
ciuill
power
for
the
present
instant
,
neither
hath
hope
of
recouering
the
damage
which
he
may
sustaine
,
either
of
goodes
or
of
life
:
to
resist
with
all
strength
,
power
,
and
courage
,
and
to
fight
for
our
goodes
,
liues
,
and
bodily
safegarde
,
is
not
forbidden
.
If
in
the
high
way
we
bee
inwrapped
in
daunger
,
where
no
Magistrates
are
to
succour
:
wee
are
as
extraordinarie
Magistrates
to
our selues
to
withstande
force
by
force
,
violence
,
by
violence
,
might
by
might
.
Which
properly
is
not
violence
or
iniurie
,
but
lawfull
defence
,
which
nature
it selfe
hath
imprinted
and
impressed
in
the
hearts
of
men
.
Thereof
the
heathen
Oratour
Tullie
speaketh
:
it
is
,
And
our
blessed
Sauiour
Christ
permitted
his
Disciples
Nowe
as
in
some
cases
it
is
lawfull
to
make
priuate
resistance
to
priuate
men
,
howsoeuer
blockish
Anabaptists
chatte
,
chirpe
,
or
chatter
to
the
contrarie
:
so
may
it
be
demaunded
,
whether
it
may
stand
with
a
righteous
and
iust
mans
dutie
,
to
make
publike
resistance
by
warre
,
and
publike
reuengement
.
I
answere
that
these
places
doe
not
forbidde
lawful
warres
.
Which
to
bee
a
thing
lawfull
in
the
Saintes
of
God
,
it
may
manie
wayes
appeare
euidently
:
the
olde
and
the
newe
Testament
confirmeth
it
:
the
examples
of
renowmed
men
highly
euen
therefore
commended
,
approue
it
.
Saint
Augustine
wryteth
that
the
Manichies
for
this
Contra
Faust
.
Manich.
lib.
22.
cap.
73.
cause
found
fault
with
Moises
,
because
he
was
a
man
of
warre
:
and
such
a
prince
,
as
armed
the
people
of
God
agaynst
manie
Nations
,
and
slue
mightie
princes
,
and
shed
much
bloud
.
The
like
fault
the
Anabaptists
finde
nowe
with
Christians
,
whose
opinions
,
as
they
are
not
soundly
grounded
vpon
the
worde
of
God
,
nor
the
examples
of
the
Saints
:
so
neither
is
there
any
substanciall
1
And
first
of
all
,
it
may
appeare
that
some
warres
be
lawfull
,
in
that
Almightie
God
himselfe
,
teacheth
To
like
purpose
in
another
place
:
Through
thee
,
2
Neither
doe
these
places
onely
shewe
it
to
bee
lawfull
in
the
former
times
vnder
the
lawe
and
Prophets
,
in
the
time
of
the
olde
Testament
:
but
also
the
new
Testament
confirmeth
the
same
,
to
bee
as
lawfull
vnder
the
Gospell
.
When
Iohn
Baptist
preached
,
and
infourmed
all
Whereupon
Saint
Augustine
thus
concludeth
,
whom
he
willeth
to
be
content
with
their
wages
,
he
willeth
not
Marcellino
.
Mat.
8.
to
leaue
their
warfare
.
When
our
Sauiour
was
besought
to
heale
the
Centurions
seruaunt
,
which
was
a
man
of
warre
;
the
gouernour
of
a
hundreth
soldiours
:
he
neyther
disdained
his
person
,
neyther
condemned
his
calling
,
nor
denied
his
suite
,
but
commended
his
faith
without
any
more
ado
,
which
he
would
not
haue
done
,
had
the
calling
beene
vnlawfull
.
Saint
Peter
by
God
was
sent
to
another
Centurion
The
author
to
the
Hebrewes
commending
the
most
holy
men
and
Saints
of
God
,
as
for
other
many
excellent
3.
Tributes
are
certaine
contributions
made
by
the
people
,
and
giuen
to
the
Prince
to
defend
them
by
warre
if
occasion
serued
,
whereof
beyng
demaundeth
his
iudgement
,
whether
it
were
lawfull
to
giue
it
or
no
:
our
Sauiour
4.
The
learned
auncient
fathers
found
no
such
matter
in
warres
but
commended
them
as
things
most
lawfull
.
Saint
Cyprian
in
his
Epistles
saith
of
warre
:
When
Lib.
epist.
2.
priuate
men
shedde
bloud
,
it
is
sinne
and
a
great
faulte
:
but
when
it
is
publikely
done
,
it
is
a
vertue
:
wherein
he
counteth
priuate
reuenge
and
thereby
shedding
of
mans
bloud
,
haynous
murther
:
but
waging
lawfull
warres
,
he
reputeth
as
a
singular
vertue
.
Saint
Augustine
in
sundry
places
,
as
in
his
Epistles
to
to
Bonifa
.
a
warrier
.
others
;
and
also
in
that
which
he
writeth
to
Bonifacius
a
warrier
;
sheweth
that
as
the
Gospell
hath
not
taken
away
the
lawfull
vse
of
meate
and
drinke
,
mariage
,
riches
and
such
like
:
so
neyther
hath
it
taken
away
the
vse
of
lawfull
warres
,
without
which
no
common-wealth
can
bee
preserued
:
the
lawfulnesse
whereof
the
examples
of
Abraham
,
Moses
,
Josuah
,
Dauid
,
the
godly
Centurions
in
the
gospell
,
and
infinite
the
like
,
shew
most
euidently
.
5.
Conditions
in
warres
required
,
that
they
may
be
lawfull
:
though
there
might
many
be
assigned
:
yet
I
suppose
that
these
be
the
chiefest
.
1.
That
no
warres
be
vndertaken
but
by
the
authoritie
of
the
King
,
Prince
,
Emperour
,
or
other
chiefe
officer
and
gouernour
in
the
common-wealth
:
so
that
warres
without
his
appointment
,
are
not
lawful
warres
,
but
vprores
,
rebellions
and
ciuill
seditions
,
vtterly
condemned
.
Thus
Core
,
Dathan
,
and
Abiram
rising
vp
against
Moses
.
Absolon
Salomon
,
Basha
,
Zimrie
,
Shallum
,
and
2.
Warres
also
must
be
waged
and
vndertaken
for
defence
of
religion
;
of
publike
peace
;
of
the
state
of
the
countrie
,
and
the
safetie
of
the
common-wealth
and
people
committed
vnto
princes
:
for
the
suppressing
of
wicked
malefactours
,
and
the
lawfull
defence
of
loyall
subiectes
.
Saint
Augustine
therefore
writeth
thus
to
Boniface
Augustine
to
Bonif.
48.
Epist.
the
warrier
:
all
thinges
are
quiet
and
husht
,
when
warres
are
waged
:
for
they
are
not
vndertaken
of
desire
to
rule
,
or
for
crueltie
,
but
for
studie
of
peace
,
that
the
godly
may
be
supported
,
and
the
wicked
punished
:
which
endes
euen
the
very
Heathen
respected
.
For
Homer
bringeth
in
Hector
exhorting
his
souldiers
Abraham
,
Moses
,
Iosua
,
the
godly
iudges
,
Samuel
,
Dauid
,
and
the
rest
in
their
warres
haue
respected
:
and
for
this
cause
do
we
also
pray
for
princes
and
magistrates
,
that
by
their
power
and
prouident
care
,
we
may
lead
our
liues
in
3.
Lastly
,
warres
may
not
rashly
,
but
aduisedly
bee
vndertaken
,
with
deliberation
and
counsell
;
thereunto
And
these
things
in
generall
,
as
they
may
stop
the
mouthes
of
the
Anabaptistes
,
so
are
their
reasons
in
perticular
answered
by
Peter
Martyr
,
vpon
Genes.
fol.
56.
vpon
1.
Samuel
,
fol.
190.
And
by
Caluin
against
them
in
his
little
worke
so
titled
:
against
the
Anabaptists
,
fol.
56.
as
the
booke
is
in
Octauo
.
Finally
,
it
may
here
be
enquireth
,
whether
righteous
men
may
not
resist
the
rage
,
violence
,
and
force
of
men
by
aide
of
law
.
I
answere
,
they
may
:
Paul
withstood
the
rage
of
his
And
these
are
the
three
euils
and
great
sinnes
for
which
the
Apostle
denounceth
their
destruction
against
the
wicked
:
their
fraudulent
detayning
their
labourers
wages
:
their
sensualitie
of
life
,
and
their
crueltie
:
and
thus
is
the
first
member
,
with
the
true
perticular
branches
therof
,
ended
.
Now
let
vs
pray
:
O
eternall
and
most
mighty
God
,
the
onely
righteous
iudge
of
all
the
world
,
who
hatest
all
oppression
,
crueltie
,
and
vnmercifulnesse
among
men
,
and
delightest
rather
in
iustice
,
equitie
,
and
vnfayned
righteousnesse
:
sende
downe
thy
heauenly
spirite
into
our
heartes
,
powre
downe
thy
holy
Ghost
into
our
mindes
,
that
we
alwaies
carefull
of
vpright
dealing
,
true
innocencie
,
brotherly
charitie
;
may
flie
all
deceitfull
detayning
,
all
cruell
oppression
,
all
wrongfull
iniurying
of
our
neighbours
:
and
embrace
,
mercy
,
pitie
,
compassion
towardes
the
poore
distressed
:
that
we
being
alwaies
farre
from
withholding
the
right
from
others
by
deceit
;
from
afflicting
the
brethren
through
violence
;
from
murthering
the
righteous
by
vnmercifulnesse
;
may
thereby
auoide
the
dreadfull
sentence
of
endlesse
condemnation
against
the
wicked
rich
men
of
the
world
denounced
;
and
euermore
remaine
in
thy
louing
fauour
,
and
be
partakers
of
the
inheritance
of
the
Saints
in
light
,
through
Iesus
Christ
our
onely
Sauiour
.
Amen
.
Iames
Chap.
5.
verses
7.
8.
9.
10.
11.
Sermon
25.
Verse
7
Be
patient
therefore
brethren
,
vnto
the
comming
of
the
Lord
:
beholde
,
the
husbandman
watcheth
for
the
precious
fruite
of
the
earth
,
and
hath
long
patience
for
it
,
vntill
he
receaue
the
former
,
and
the
later
raine
.
8
Be
ye
therfore
patient
also
,
&
settle
your
mindes
:
for
the
comming
of
the
Lorde
draweth
neere
.
9
Grudge
not
,
my
brethren
,
one
against
another
,
least
ye
be
condemned
:
beholde
the
iudge
standeth
before
the
dore
.
10
Take
,
my
brethren
,
the
Prophets
for
an
example
of
suffering
aduersitie
,
and
of
long
patience
:
which
haue
spoken
vnto
vs
in
the
name
of
the
Lord
.
11
Beholde
,
we
count
them
blessed
which
endure
:
yee
haue
heard
of
the
patience
of
Iob
,
and
haue
knowen
what
end
the
Lord
made
.
For
the
Lord
is
very
pitifull
and
mercifull
.
THese
wordes
are
an
exhortation
to
patience
:
Place
of
the
Chapter
,
Being
the
second
place
and
parte
of
this
Chapter
.
Which
place
being
resolued
into
the
partes
and
particulars
therin
,
conteineth
foure
speciall
members
,
-
Namely
.
-
1.
The
exhortation
to
patience
.
-
2.
A
similitude
,
whereby
patience
is
taught
vs
:
therein
are
three
things
.
-
1.
The
similitude
-
2.
The
application
.
-
3.
The
reason
.
-
3.
The
handling
of
patience
,
by
the
contrary
,
which
is
grudging
▪
-
1.
The
thing
.
-
2.
The
reason
.
-
4
The
reasons
why
we
should
be
patient
:
and
they
are
foure
.
-
1.
From
example
of
the
prophets
in
generall
.
-
2.
From
the
rewarde
of
patience
.
-
3.
From
example
of
Iob.
-
4.
From
the
nature
of
God
,
who
is
mercifull
,
and
pitifull
.
1
Touching
the
first
,
it
is
the
exhortation
,
which
S.
Iames
very
fitly
and
conueniently
setteth
downe
:
for
in
the
former
place
hauing
entreated
of
the
crueltie
,
&
iniuries
which
by
the
prophane
men
,
and
couetous
wicked
riche
persons
,
the
poore
suffer
:
least
therewithall
they
should
be
pressed
downe
to
the
ground
:
The
Apostle
,
against
these
,
and
all
other
iniuries
,
troubles
,
and
afflictions
,
incident
to
this
life
:
comforteth
them
;
exhorting
them
patiently
to
beare
the
crosse
imposed
,
and
to
suffer
with
quietnes
,
the
manifolde
troubles
of
this
life
:
earnestly
expecting
in
their
mindes
the
comming
of
the
Lord
Iesus
Christ
,
who
shal
plentifully
auenge
their
iniuries
vpon
the
heads
of
their
oppressors
:
for
which
cause
they
ought
to
be
patient
vnto
the
comming
of
the
Lord
.
This
vertue
of
patience
,
is
a
most
excellent
ornament
in
the
life
of
a
Christian
;
neither
is
there
any
other
thing
more
seemely
,
or
more
answerable
to
the
condition
of
the
professours
of
the
Gospell
of
Christ
Iesus
,
then
with
inuincible
courage
and
constancie
,
to
beare
and
sufferre
the
manifolde
afflictions
,
whereunto
we
are
subiect
,
whensoeuer
the
times
be
;
what
manner
so
euer
the
meanes
be
;
what
kinde
so
euer
we
suffer
in
.
For
which
cause
,
the
exhortations
in
the
holy
and
sacred
worde
of
God
,
thereunto
apperteyning
,
are
sundrie
and
manifolde
.
Which
to
passe
ouer
,
and
(
as
it
were
)
onely
to
geue
a
taste
thereof
by
the
way
:
What
saith
Saint
Paul
touching
The
holy
and
blessed
Apostle
Saint
Peter
,
describing
These
,
and
infinite
other
the
like
places
wee
haue
,
generally
mouing
vs
to
this
excellent
and
commendable
vertue
,
patience
.
Particularly
the
Apostle
in
this
place
exhorteth
to
patience
,
which
is
,
in
bearing
and
suffering
the
iniuries
and
cruell
oppressions
of
prophane
rich
men
:
by
whose
tyrannie
and
cruell
dealing
,
they
were
marueylouslie
afflicted
,
which
they
ought
with
all
patience
to
beare
,
looking
and
wayting
for
the
comming
of
the
Lorde
Iesus
Christ
,
to
auenge
their
causes
,
and
quarrelles
against
the
wicked
.
Our
holy
and
blessed
Sauiour
Christ
,
in
particular
exhorteth
vnto
patience
:
which
in
the
bearing
of
violence
Wherein
we
are
taught
,
that
seeing
we
must
stay
our selues
,
and
settle
our
hearts
,
and
with
patience
runne
the
race
of
afflictions
,
vntill
the
comming
of
Christ
:
therfore
,
both
the
reward
of
their
patience
,
and
other
vertues
of
the
Saints
,
and
also
the
punishment
of
their
aduersaries
and
oppressours
,
are
reserued
till
the
day
of
Christ
,
till
his
comming
in
glorious
maiestie
,
to
iudge
the
quick
and
the
dead
,
and
to
geue
sentence
against
all
men
.
Wherefore
,
albeit
the
Saintes
of
God
haue
some
small
and
little
feeling
of
their
future
ioyes
,
and
glorie
to
come
:
as
in
the
meditating
vpon
heauenly
thinges
,
in
the
setled
peace
and
quietnes
of
our
consciences
with
God
;
The
consideration
hereof
is
comfortable
,
and
the
knowledge
therof
most
profitable
to
the
Saints
:
wherfore
we
may
note
this
in
particular
a
little
.
And
first
for
the
glorie
of
the
Saints
,
and
their
deliuerance
,
it
is
in
perfect
measure
to
be
looked
for
,
only
at
the
appearing
of
Iesus
Christ
in
glorious
maiestie
.
Our
Sauiour
Iesus
Christ
to
that
purpose
foretelling
his
Apostles
of
his
comming
to
iudgement
,
and
the
signes
which
Saint
Iohn
therefore
saith
,
now
are
wee
the
sonnes
of
God
,
but
yet
it
is
not
made
manifest
what
we
shal
be
:
&
we
knowe
that
when
he
shall
appeare
,
we
shal
be
like
vn
to
him
,
for
we
shall
see
him
as
he
is
.
Thus
the
glorie
of
Gods
Saintes
,
in
perfect
beutie
shall
not
appeare
before
Iesus
Christ
be
reueiled
againe
from
heauen
.
The
holy
Apostle
and
electe
vessell
of
Christ
,
Saint
Paul
,
looked
for
his
glorious
And
as
the
glory
of
Gods
Saints
is
reueiled
only
in
the
day
of
Christs
appearing
:
so
also
the
full
measure
of
the
punishment
of
the
wicked
,
is
there
vnto
reserued
,
that
as
God
suffereth
them
to
fulfill
the
measure
of
their
iniquitie
here
,
so
also
they
should
in
that
day
receaue
the
perfecte
measure
of
their
punishment
,
whereunto
they
are
saide
to
be
reserued
.
The
holie
patriarcke
Iob
,
preaching
of
the
eternal
tormentes
and
punishments
of
the
wicked
,
S.
Iude
in
his
Epistle
generall
painting
out
in
flourishing
Iude
ver.
13.
14.
15.
2
Pet.
2.
4.
&
1.
3.
c.
v.
7.
and
liuely
colours
the
vngodly
of
his
time
,
and
the
great
impietie
whereunto
they
were
giuen
:
noting
their
punishment
,
which
in
full
and
perfect
measure
shoulde
fall
vpon
them
and
bee
powred
out
also
in
the
day
of
the
Lordes
appearing
,
affirmeth
that
they
are
reserued
for
the
blackenesse
of
darkenesse
for
euer
.
Lactantius
As
the
Scriptures
alledged
speake
seuerally
of
each
:
so
sometimes
ioyntly
of
both
.
For
Daniel
the
Prophet
entreating
Cor.
c.
5.
wee
shall
all
appeare
before
his
tribunall
seate
,
euerie
one
to
receyue
according
to
that
which
hee
hath
done
in
his
bodie
,
be
it
good
,
be
it
euill
.
So
then
it
appeareth
most
manifestly
,
that
neither
reward
is
giuen
the
Saints
,
nor
punishment
rendered
the
wicked
in
full
and
perfect
measure
,
before
the
day
and
comming
of
the
Lord
Iesus
:
which
thing
Saint
James
to
perswade
vs
,
willeth
the
afflicted
Saints
of
God
to
be
pacient
till
the
comming
of
the
Lord
.
Before
which
time
,
neither
Abel
,
nor
Noah
,
nor
Enoch
:
neither
Abraham
,
Isaac
,
nor
Iacob
:
neither
Ioseph
nor
Iob
,
nor
any
of
the
Patriarkes
:
neither
Elias
,
nor
Isai
:
Michai
nor
Ieremie
:
Daniel
nor
Amos
:
neither
any
of
the
Prophets
.
Neither
Dauid
nor
Asa
,
nor
Hezechiah
,
nor
Iosiah
,
:
neither
any
one
of
the
Princes
:
neither
Peter
nor
Paul
:
Iohn
nor
Iames
,
nor
any
of
the
Apostles
.
Neither
Matthewe
,
Luke
,
Marke
,
nor
Iohn
,
nor
anie
of
the
Euangelists
:
neither
Steuen
,
nor
Policarpe
,
nor
Ignatius
,
nor
any
of
the
holy
martyrs
,
haue
receyued
the
fulnesse
of
their
glorie
,
but
shall
at
the
day
of
iudgement
haue
the
consummation
of
their
blessednesse
.
Neither
Cain
nor
Ismael
,
Esau
,
Saul
,
nor
Pharaoh
,
Ahab
,
nor
Iudas
,
nor
Pilate
,
nor
any
of
the
rabble
of
that
wicked
route
,
haue
their
full
punishment
:
but
it
is
reserued
vntill
the
comming
of
the
Lorde
:
when
,
as
the
soules
and
bodies
of
the
righteous
shall
bee
cladde
with
immortalitie
and
glorie
:
so
also
the
bodies
and
soules
of
the
wicked
,
shall
bee
cast
into
eternall
torment
.
Thus
Saint
Iames
partly
to
bee
a
comfort
to
the
godly
,
and
partly
for
a
terrour
to
the
wicked
,
exhorteth
the
Saints
to
bee
pacient
vnto
the
comming
of
the
Lord
.
2
The
exhortation
thus
set
downe
,
the
next
and
second
thing
in
this
discourse
of
pacience
,
is
the
similitude
,
which
the
Apostle
vseth
to
shew
them
how
they
ought
to
be
pacient
.
And
it
seemeth
to
bee
added
to
preuent
that
which
the
poore
afflicted
might
haue
obiected
:
we
(
might
they
say
)
haue
beene
pacient
a
long
while
,
and
waited
for
deliuerance
from
our
oppressions
and
miseries
:
yet
see
we
no
remedie
:
we
finde
no
ende
of
our
troubles
:
it
seemeth
that
the
Lord
deferreth
his
comming
to
auenge
vs
of
the
prophane
rich
men
,
which
grieuously
do
afflict
vs
:
what
shall
we
nowe
do
then
?
You
must
(
saith
James
)
immitate
and
followe
the
wise
and
skilfull
husband
man
,
who
endureth
all
weathers
:
paciently
abideth
the
appointed
seasons
:
is
not
discouraged
by
any
meanes
:
who
casting
the
seede
into
the
ground
,
thinketh
not
long
for
haruest
,
but
wayteth
the
appoynted
time
therevnto
:
in
the
meane
time
endureth
manie
thinges
paciently
.
So
must
you
,
O
my
brethren
,
waite
the
Lordes
leysure
,
in
paciencie
of
your
mindes
:
who
hath
prefixed
and
prefined
the
day
of
your
deliuerance
from
these
oppressions
of
your
enemies
:
vntill
which
time
you
must
rest
your selues
contented
.
And
this
is
the
summe
of
the
Apostles
similitude
,
wherein
there
are
three
things
to
be
noted
.
1
The
similitude
.
2
The
application
.
3
The
reason
annexed
.
1
The
similitude
:
beholde
the
husband
man
wayteth
for
the
precious
fruites
of
the
earth
,
and
hath
long
pacience
for
it
,
vntill
he
receiue
the
former
and
the
later
The
fruites
of
the
earth
are
here
called
precious
,
because
they
are
the
meanes
of
our
nourishment
,
and
the
instrument
of
the
preseruation
of
our
life
.
For
without
corne
and
graine
,
our
life
is
not
,
ne
yet
can
bee
maintayned
:
and
therefore
are
they
in
deede
precious
.
This
precious
fruite
the
husbande-man
committeth
to
the
grounde
,
where
hee
leaueth
it
,
and
letteth
it
alone
for
a
season
,
paciently
wayting
for
the
time
of
the
haruest
,
and
hath
long
pacience
:
for
from
seede
time
to
haruest
,
time
hee
wayteth
for
the
encrease
of
his
labour
:
and
in
the
meane
time
many
stormie
tempests
,
manie
glowmie
dayes
,
many
rainie
showers
,
many
alterations
of
weather
,
are
inflicted
.
Hee
hath
long
pacience
till
hee
receyue
the
former
The
latter
raine
,
is
that
which
falleth
immediately
before
haruest
,
which
maketh
the
corne
swell
and
yeeld
,
encrease
and
growe
greater
and
weightier
in
measure
.
Both
these
the
husband-man
paciently
wayteth
for
.
If
raine
fall
not
betwixt
Michaelmasse
and
Alhalonride
,
which
is
the
seade
time
&
so
after
:
yet
he
resteth
himselfe
contented
.
If
the
Sommer
be
drie
and
no
hope
of
raine
to
make
the
corne
swell
,
flower
and
yeelde
,
yet
he
will
not
be
discouraged
,
but
waiteth
the
appointed
time
with
long
pacience
.
This
hee
speaketh
of
the
husband-man
,
not
that
there
is
none
of
them
which
murmure
&
are
discontent
for
some
there
bee
which
are
offended
at
lacke
:
and
others
are
grieued
with
plentie
:
so
that
euen
among
them
there
is
sometime
murmuring
:
but
because
the
greater
part
of
them
are
in
these
thinges
pacient
,
and
knowe
that
they
muste
,
will
they
,
nill
they
,
abyde
the
appointed
season
:
therefore
hee
sayeth
,
the
husband-man
hath
long
pacience
,
till
hee
receiue
the
earely
and
later
raine
.
Some
referre
this
former
and
latter
raine
,
to
the
lande
of
promise
:
the
lande
of
Canaan
:
which
they
report
to
bring
foorth
twise
yearely
:
In
March
first
,
and
then
againe
in
September
.
And
then
they
take
the
former
raine
,
for
that
which
rypeneth
the
former
croppe
:
the
latter
,
for
that
raine
which
falleth
something
before
September
,
whereby
the
latter
haruest
is
ripened
.
But
it
seemeth
that
the
Apostle
meaneth
generally
of
al
husband-men
,
who
with
pacience
tary
their
appointed
times
,
&
so
with
long
looking
for
,
at
length
receiue
the
encrease
of
their
labours
.
By
the
earely
and
latter
raine
,
the
seasonable
times
of
the
yeare
are
ment
,
which
Moises
promised
vnto
Israel
And
happily
the
Prophets
in
like
speaches
had
like
relation
and
respect
.
For
the
Prophete
Osee
expressing
And
Ioel
also
noting
vnto
the
people
the
seasonable
2.
In
the
similitude
the
second
thing
is
,
the
application
:
be
ye
therfore
patient
also
,
&
settle
your
mindes
.
As
the
husband
man
from
seede
time
to
haruest
is
patient
;
and
settleth
his
heart
,
and
then
looketh
for
the
fruite
of
his
labour
:
so
must
we
also
settle
our
hearts
,
and
beare
the
tediousnes
of
our
times
,
and
the
hardnesse
of
afflictions
;
stedfastly
&
constantly
looking
for
the
fruite
of
immortalitie
and
glorie
,
in
the
haruest
of
the
worlde
,
and
the
day
of
the
appearing
of
Iesus
Christ
.
And
if
the
husbandman
haue
long
patience
for
temporall
fruites
and
commodities
,
not
being
discouraged
,
disquieted
,
discomforted
,
for
tediousnes
of
labour
,
continuance
of
time
,
and
length
of
daies
,
from
seede
time
to
haruest
:
shall
not
christians
looking
for
immortall
fruite
of
their
patience
,
settle
their
hearts
,
so
that
neither
multitude
of
troubles
,
nor
waight
of
miseries
,
nor
grieuousnes
of
oppressions
,
nor
number
of
iniuries
,
shal
be
able
to
dawnte
and
disquiet
them
?
be
yee
therefore
patient
,
and
settle
your
hearts
saith
the
Apostle
.
And
in
the
manifold
afflictions
of
this
life
,
the
harts
2.
As
by
the
promises
of
our
deliuerance
our
hearts
or
settled
through
patience
in
our
oppression
:
so
also
ought
they
to
be
settled
in
the
experience
we
haue
of
the
power
of
God
in
the
deliuerance
of
the
righteous
.
If
we
looke
to
others
,
or
our selues
,
we
shall
finde
experience
&
triall
of
this
truth
;
whereby
our
heartes
ought
in
all
our
miseries
to
be
settled
.
Hath
not
God
deliuered
Moses
and
See
Psalm
61.
v.
4.
63.
v.
7.
91.
4.
vs
is
it
,
whom
at
one
time
or
another
God
hath
not
deliuered
,
eyther
from
peril
by
lande
or
by
sea
;
at
home
or
abroade
;
eyther
from
oppression
and
iniuries
of
open
enemies
,
or
daungers
of
counterfaite
friendes
:
either
from
griefe
of
minde
,
of
sickenesse
of
bodie
:
eyther
from
spoyle
of
goods
,
or
perill
of
life
by
the
wicked
?
Seeing
therefore
we
haue
this
triall
and
experience
of
Gods
helpe
in
our
oppressions
:
shall
we
not
therein
be
patient
and
settle
our
hearts
?
3.
Neither
thus
onely
are
our
hearts
settled
in
our
miseries
,
but
also
when
we
cast
our
eies
vpon
the
crowne
of
glory
which
we
shall
receaue
;
&
the
glorious
hope
whereof
we
shal
be
pertakers
,
if
we
endure
with
patience
;
we
should
settle
and
quiet
our
mindes
in
our
miseries
.
Thus
Paul
exhorting
the
Romanes
to
settle
their
hearts
,
and
in
their
4.
Finally
our
hearts
in
afflictions
are
settled
,
when
we
record
and
recount
often
the
fearefull
iudgements
of
God
,
vpon
them
which
haue
afflicted
and
cruelly
persequuted
his
Church
and
Saints
in
all
times
.
This
might
easily
asswage
and
mitigate
all
griefe
and
sorowe
of
out
hearts
.
Cain
for
persequuting
and
murthering
Abell
;
was
Iudas
Maccabe
;
but
also
when
he
purposed
to
haue
made
Hierusalem
a
common
sepulchre
for
the
Iewes
,
he
was
stroken
with
a
grieuous
and
incurable
disease
of
his
bowels
,
and
scrawling
of
wormes
in
his
bodie
;
and
such
a
filthie
stincke
,
as
that
no
man
could
abide
it
,
so
that
he
was
forced
to
wander
in
the
mountaines
and
so
ended
his
daies
in
miserie
.
Haman
afflicted
Mardecay
Herod
called
the
great
,
persecuting
our
sauiour
Christ
in
the
infants
of
Bethlem
&
the
coast
therof
,
Ioseph
.
lib.
17
c.
9.
Antiquis
.
1.
lib.
c.
8.
9
writeth
,
and
Eusebius
recordeth
in
his
Ecclesiasticall
historie
.
Herod
called
Antipas
,
the
sonne
of
Herod
the
great
,
caused
Iohn
to
be
beheaded
in
prison
,
at
the
request
of
Herodias
,
for
that
he
had
said
;
It
was
not
lawfull
for
him
to
haue
his
brother
Philips
wife
:
For
which
thing
Herod
was
punished
of
God
.
His
father
in
lawe
Aretas
,
the
king
of
Arabia
,
ouercame
and
slewe
his
armie
,
and
he
fled
to
Lugden
in
Fraunce
,
whether
his
incestuous
harlotte
folowed
him
,
where
in
miserable
banishment
,
he
and
she
both
perished
.
What
punishments
the
cruell
Iewes
suffered
,
for
lib.
c.
20.
Antiq.
De
bello
Iudaico
.
persecuting
Christ
and
his
Apostles
,
it
is
at
large
in
seuen
bookes
shewed
by
Josephus
,
who
shewed
the
great
&
miserable
warre
,
the
Romane
Captaines
Titus
and
Vaspasian
had
against
Ierusalem
,
and
the
wonderfull
distresse
the
Iewes
were
driuen
vnto
thereby
,
as
is
apparant
:
and
our
Sauiour
before
had
threatened
.
Herod
Agrippa
,
as
he
imitated
Nero
the
Emperour
persecuted
Paul
and
Peter
,
and
the
Saintes
,
but
he
fell
by
his
owne
handes
,
and
became
his
owne
butcher
.
Domitian
the
persecuting
Emperour
,
was
slaine
of
his
Subiects
,
and
buried
without
honour
.
Like
punishment
befell
like
persecutours
.
Finally
,
many
who
haue
afflicted
priuate
men
,
haue
beene
themselues
also
greeuously
afflicted
,
and
punished
by
God
:
whose
iust
reward
if
wee
did
consider
,
it
shoulde
cause
vs
in
our
afflictions
to
be
patient
,
and
to
settle
our
mindes
as
we
are
here
exhorted
,
partly
therefore
by
the
promises
of
our
deliuerance
,
and
partly
by
the
experience
and
trial
of
the
power
of
God
in
that
behalfe
:
partely
by
the
hope
we
haue
of
our
glorious
reward
if
we
continue
patient
:
and
finally
that
almighty
God
doth
seuerely
punish
the
wicked
,
who
haue
persecuted
his
Church
or
any
member
thereof
,
in
our
afflictions
our
hartes
must
be
quietted
and
setled
,
according
to
the
doctrine
of
the
Apostle
:
be
yee
therefore
patient
also
,
and
settle
your
hearts
.
3
The
third
and
laste
thing
in
the
similitude
,
is
the
Which
reason
,
if
it
might
perswade
men
in
the
time
of
the
Apostles
,
to
be
patient
,
and
to
endure
the
time
of
their
triall
,
because
the
comming
of
the
Lorde
for
their
full
deliuerance
,
drewe
neere
:
how
much
more
effectuall
is
it
,
to
moue
vs
to
endure
the
time
of
our
trial
,
seeing
the
time
of
Christes
comming
is
so
much
shortened
?
And
if
the
comming
of
the
Lord
in
the
apostles
time
was
nie
,
how
much
more
ought
euerie
one
of
vs
,
to
prepare
our selues
to
be
in
a
readines
to
enter
in
with
our
bridegroome
Christ
:
and
look
continually
for
his
appearance
?
For
if
Saint
Paul
could
truely
say
of
himselfe
,
and
This
day
many
forgette
:
and
not
a
fewe
thinke
it
to
be
yet
for
a
long
time
and
season
to
come
:
wherfore
they
liue
in
all
carelesse
securitie
,
and
wallowe
and
welter
in
all
iniquitie
.
But
that
cannot
be
possiblie
farre
off
,
the
signes
&
tokens
whereof
,
altogether
are
finished
:
for
whether
we
Or
whether
we
looke
to
earthquakes
and
rumors
of
warres
,
are
they
not
finished
?
hath
not
GOD
,
not
long
since
,
shaken
the
earth
;
and
doeth
not
the
flagge
of
defiance
stande
out
almost
in
euerie
Countrey
?
are
not
our
neighboures
vp
in
armes
rounde
about
vs
;
and
is
there
not
preparations
for
warres
almost
in
euery
land
&
kingdome
?
Or
whether
we
cast
our
eyes
vpon
false
Prophetes
and
deceauers
:
impostors
and
seducers
of
the
people
:
is
it
not
clearer
then
the
sunne
at
noone
daie
,
that
the
worlde
swarmeth
with
such
?
The
secte
of
the
Libertines
,
and
Anabaptistes
reuiued
:
Papistes
,
Iesuites
,
Seminaries
,
and
Schismatickes
,
multiplied
:
the
foule
familie
of
loose
and
licentious
loue
,
encreased
:
diuerse
grosse
and
new-fangled
opinions
,
crept
out
of
the
professours
themselues
,
of
the
glorious
gospell
:
and
infinite
other
like
Spirites
of
errors
,
Or
whether
we
look
to
the
working
of
the
misterie
of
iniquitie
,
whereby
there
shal
be
a
falling
away
,
and
defection
from
the
faith
:
which
begunne
to
worke
in
the
Apostles
time
,
worketh
now
,
and
so
shall
continuallie
to
the
ende
:
is
it
not
apparant
,
how
great
a
fall
there
is
from
the
faith
?
euen
of
the
countreyes
where
the
gospell
was
first
,
and
most
purely
preached
,
how
many
haue
reuolted
,
and
fallen
to
barbarous
idolatrie
?
Ierusalem
,
Constantinople
,
Ephesus
,
Corinth
,
and
innumerable
the
like
places
,
cities
,
townes
,
and
countreies
?
how
great
a
parte
of
Jud.
v.
10.
heresies
:
by
whom
the
way
of
God
is
euill
spoken
of
?
How
many
haue
risen
,
euen
as
it
were
,
out
of
the
bowels
and
bosome
of
the
Church
,
which
speake
peruerse
things
,
to
bring
Disciples
after
them
:
which
haue
al
made
a
defection
from
the
faith
?
Thus
the
man
of
sinne
,
by
This
comming
,
in
the
eternall
purpose
and
councell
of
God
,
draweth
neere
:
in
whose
power
are
all
thinges
:
who
ruleth
times
and
seasons
at
his
pleasure
:
before
whom
all
times
are
present
,
to
whom
a
thousand
yeares
are
as
3
In
this
treatise
of
patience
,
the
third
thing
is
the
handling
of
the
place
by
the
contrarie
;
you
must
be
patient
,
and
not
murmure
,
which
is
proper
to
worldlings
and
wicked
men
:
who
in
their
miseries
,
afflictions
,
and
troubles
,
through
impatiencie
,
breake
out
into
murmuring
.
In
the
setting
down
of
this
contrarie
there
are
two
things
to
be
obserued
.
1
The
contrarie
it selfe
,
murmuring
.
2
The
reason
.
Wee
must
be
patient
,
and
not
murmure
,
for
the
Lorde
is
at
hande
to
rewarde
vs
in
free
mercie
,
if
we
be
patient
:
or
to
punish
vs
in
seuere
iustice
,
if
we
murmure
in
our
afflictions
.
Murmuring
is
not
here
generally
taken
for
euery
grudging
and
groyning
,
either
against
God
or
man
:
as
Or
finally
,
it
is
that
grudging
which
is
in
our
afflictions
,
whereby
we
are
discontent
that
wee
should
sigh
so
long
vnder
our
afflictions
,
and
the
wicked
which
afflicte
vs
,
should
so
long
scape
vnpunished
:
and
through
impatiencie
,
complaine
hereof
to
God
.
This
ought
not
to
be
in
the
Saints
of
God
,
who
ought
to
bee
renowmed
for
their
vnspeakeable
pacience
.
Whose
bounden
duetie
it
is
to
pray
euen
for
their
enemies
:
to
wish
well
to
them
which
haue
done
them
iniurie
;
to
blesse
them
that
curse
And
if
this
moderation
and
equitie
of
our
minds
,
be
to
be
shewed
towards
our
enemies
,
for
whose
iniuries
and
oppressions
we
ought
not
to
murmure
,
or
impaciently
to
complaine
against
them
,
vnto
god
:
how
much
lesse
ought
we
then
to
grudge
or
murmure
one
against
another
?
How
much
lesse
becommeth
it
the
Saints
to
grudge
and
murmure
one
against
another
for
the
dayly
offences
which
are
giuen
?
For
who
is
he
that
can
liue
so
vprightly
,
but
that
in
one
thing
or
another
,
at
one
time
or
another
,
hee
shall
giue
offence
:
If
euerie
one
giue
some
offence
vnto
another
:
shall
we
complaine
to
God
in
the
bitternesse
of
our
heart
:
shall
we
desire
reuenge
from
God
against
them
?
and
shall
we
not
all
then
perish
?
for
no
man
liueth
without
some
offence
giuing
.
We
therefore
in
these
small
offences
asking
iudgement
from
God
,
and
reuenge
agaynst
others
:
desire
the
same
agaynst
our selues
,
in
as
much
as
we
in
the
like
offende
our
brethren
,
and
so
shall
we
all
be
condemned
.
This
grudging
and
muttering
proceedeth
from
impaciencie
,
argueth
discontentment
of
the
mind
,
causeth
mutuall
complaining
vnto
God
,
and
desireth
reuenge
against
such
as
haue
done
vs
iniurie
.
Which
thing
is
farre
from
the
excellencie
and
dignitie
of
a
Christian
.
Finally
,
it
bringeth
condemnation
vpon
vs
:
who
haue
lost
pacience
:
according
to
the
denouncing
of
the
scripture
:
wo
be
vnto
them
that
haue
lost
pacience
:
thereby
falling
from
dutie
to
men
:
from
charitie
to
the
brethren
,
from
obedience
to
God
,
from
trust
in
his
diuine
prouidence
,
from
sincere
imbracing
of
the
Gospell
of
Christ
,
which
prescribeth
vnto
vs
pacience
,
and
so
we
incurre
iust
and
deserued
condemnation
:
for
which
cause
the
holy
Apostle
in
this
place
doth
not
onely
recommend
vnto
the
Saints
the
excellent
vertue
of
pacience
,
but
also
disswadeth
murmuring
,
therunto
contrarie
:
grudge
not
one
against
a●
other
,
brethren
,
least
ye
be
condemned
.
The
reason
why
we
should
not
murmure
one
agaynst
another
,
is
drawne
from
the
presence
of
the
Lord
:
who
is
at
hande
as
a
iust
iudge
,
to
auenge
vs
of
our
enemies
,
and
to
crowne
vs
for
our
pacience
,
or
punish
our
murmuring
.
The
Lorde
our
God
beholdeth
our
iniuries
with
open
eie
,
and
seeth
our
oppression
by
the
wicked
:
he
is
prest
and
at
hand
to
rescue
and
deliuer
vs
,
as
it
shall
seeme
best
to
his
diuine
maiestie
:
he
marketh
all
our
behauiour
vnder
the
crosse
:
let
vs
not
therefore
be
impacient
,
neither
murmure
,
but
therein
shewe
all
Christian
moderation
as
becommeth
Saints
.
The
Lord
is
at
hand
,
the
iudge
standeth
before
the
2
As
he
is
at
hand
and
at
the
doore
to
see
our
miseries
:
so
also
is
he
at
the
doore
to
deliuer
vs
from
our
enemies
,
rescue
vs
from
our
oppressours
.
Moises
telleth
Israel
,
3
The
Iudge
standeth
at
the
doore
to
beholde
our
behauiour
vnder
the
crosse
,
and
to
see
howe
we
take
these
afflictions
which
he
suffereth
according
to
his
good
will
,
to
be
laide
vpon
our
loynes
.
He
is
at
hand
to
view
whether
through
impacience
we
bite
the
lippe
,
hang
downe
the
heade
,
wring
the
handes
,
stampe
with
the
foote
,
stare
with
the
eyes
,
murmure
with
our
mouthes
,
or
any
wise
frette
,
fume
,
or
rage
agaynst
God
:
or
whether
in
the
moderation
and
quietnesse
of
our
mindes
,
wee
in
inuincible
fortitude
,
manhoode
,
and
courage
,
doe
beare
the
oppressions
of
the
wicked
,
that
either
hee
may
punish
our
impaciencie
,
our
crowne
,
our
constancie
,
with
immortalitie
,
and
glorie
.
This
consideration
might
teach
vs
carefully
therein
to
behaue
our selues
.
For
as
the
eye
of
the
mistres
keepeth
the
maiden
:
the
eye
of
the
parents
the
childe
:
the
eye
of
the
maister
his
seruant
,
in
awe
,
and
in
order
:
euen
so
the
presence
of
the
Lorde
,
and
his
watching
and
wakefull
eye
,
keepeth
vs
in
our
afflictions
in
godly
moderation
,
that
therein
we
breake
not
out
into
rages
through
our
impaciencie
.
4
Finally
,
the
Lord
is
at
hand
,
and
the
iudge
at
the
doore
,
to
execute
his
iust
iudgements
vppon
them
that
wrongfully
afflict
his
seruants
:
and
powre
out
the
vessels
and
vials
of
his
wrath
agaynst
them
that
trouble
his
chosen
.
So
that
albeit
our
persecutours
and
aduersaries
for
a
time
rage
,
&
exercise
their
tyranny
vpon
vs
,
yet
they
shall
not
endure
and
continue
alwayes
,
neyther
shall
they
scape
scotfree
:
neyther
shall
they
auoyde
the
reuenging
hand
of
God
,
which
in
it
due
time
shall
light
vpon
them
in
full
weight
,
and
presse
them
to
powder
,
in
his
sore
indignation
:
who
suffereth
not
the
rodde
of
the
wicked
alwayes
to
bee
vpon
the
righteous
:
but
by
executing
vengeaunce
vppon
their
aduersaries
,
giueth
peace
vnto
Israel
:
whereunto
hee
is
readie
:
for
as
a
Iudge
hee
is
at
hande
to
reuenge
the
righteous
,
and
to
punish
also
the
wicked
and
cruell
oppressours
of
his
people
.
This
place
of
Saint
Iames
may
easily
teach
vs
,
that
the
cause
of
all
impaciencie
,
and
desire
of
reuenge
agaynst
our
aduersaries
:
and
all
muttering
and
murmuring
in
our
afflictions
,
proceedeth
and
groweth
from
this
wicked
stocke
,
roote
,
heade
,
or
fountaine
:
euen
from
the
ignoraunce
of
the
power
and
presence
of
God
.
For
were
we
throughly
perswaded
that
God
almightie
seeth
our
miseries
:
is
able
to
deliuer
vs
:
beholdeth
our
behauiour
vnder
the
crosse
:
and
will
in
due
time
auenge
our
cause
vpon
our
enemies
:
were
we
fullie
assured
that
we
are
not
left
to
the
rashnesse
and
temeritie
of
foolish
fortune
and
blinde
chaunce
,
which
thinges
Christians
doe
not
acknowledge
:
neither
subiect
to
the
willes
,
pleasures
,
crueltie
,
and
tyrannie
of
men
:
but
according
to
the
good
purpose
of
our
God
:
who
numbreth
euen
euery
heare
of
1
From
the
example
of
the
Prophets
which
haue
spoken
vnto
vs
in
the
name
of
the
Lord
.
Which
reason
may
thus
be
formed
:
that
which
the
holy
Prophets
of
God
haue
suffered
,
that
wee
by
their
example
ought
to
suffer
in
like
manner
:
but
the
Prophets
of
God
haue
suffered
aduersitie
,
and
haue
had
pacience
:
we
ought
therefore
to
suffer
in
like
manner
,
and
in
all
our
troubles
to
haue
pacience
.
To
reason
from
example
of
other
,
and
thereby
to
moue
to
pacience
,
is
most
vsuall
in
holy
Scripture
.
Christ
The
examples
of
Gods
saints
in
generall
,
who
haue
bene
subiect
to
manifold
afflictions
,
&
therin
haue
quit
themselues
patient
,
are
many
:
And
leauing
Abels
suffering
by
Cain
his
brother
:
Abraham
his
patience
in
the
iniuries
he
suffered
,
by
the
Egiptians
,
Philistins
&
princes
of
the
east
:
Isaac
his
patience
in
respect
of
the
iniuries
of
Ismael
,
and
the
Philistins
:
Jacob
touching
the
oppressions
,
attempts
,
and
deuises
of
Esau
:
Joseph
,
by
the
patriarks
his
brethren
;
and
infinite
the
like
:
the
Apostle
generally
propoundeth
vnto
vs
,
the
example
of
the
prophets
which
haue
spoken
vnto
men
in
the
name
of
the
Lord
.
Which
thing
if
we
shall
particularly
vnfold
:
let
vs
begin
with
Moses
,
the
great
Prophete
,
which
spoke
in
the
name
of
the
Lorde
to
Pharao
and
the
Egyptians
,
to
Israel
and
the
Iewish
people
,
Hananie
:
Amos
abused
by
Amasiah
:
Zacharie
slaine
by
Ioash
the
king
:
Daniel
cast
into
the
denne
of
Lions
:
with
what
inuincible
courage
&
constancie
,
with
what
patience
&
long
suffering
,
they
haue
endured
contempt
of
the
people
;
persequution
by
the
princes
,
famine
&
hunger
of
the
land
;
restraint
and
imprisonment
by
false
suggestion
of
the
wicked
,
reprochfull
taunts
and
vile
speaches
,
cruell
torments
&
bitter
threatenings
,
bloubie
woundes
and
vndeserued
death
:
the
holy
Scriptures
and
sacred
stories
plentifully
do
teach
vs
.
If
such
men
therfote
,
of
such
pietie
and
godlines
,
of
such
eminencie
&
excellencie
,
of
such
renowme
for
vertue
,
so
dere
&
so
greatly
beloued
of
God
,
which
haue
spoken
vnto
men
in
the
name
of
the
Lord
,
haue
bene
partakers
of
like
calamities
;
haue
bene
companions
of
like
sufferings
,
and
therein
haue
shewed
themselues
patient
:
shall
not
we
,
farre
inferiour
vnto
them
in
all
degrees
,
be
content
to
suffer
with
patience
,
that
which
they
haue
suffered
before
vs
?
when
then
we
are
subiect
to
the
iniuries
,
oppressions
,
afflictings
of
men
;
when
we
are
vnder
the
cruelties
,
persequutions
and
furiousnes
of
the
wicked
;
let
vs
cast
our
eies
vpon
the
sufferings
of
the
prophets
&
their
patience
:
let
vs
holde
fast
the
counsell
of
this
Apostle
,
that
we
take
the
holy
Prophets
for
ensample
of
suffering
aduersitie
&
long
patience
;
and
by
their
example
learne
to
addresse
our selues
in
all
our
afflictions
thereunto
:
that
we
being
compassed
about
with
so
many
examples
of
the
prophets
,
may
without
murmuring
,
and
sinister
affection
,
runne
on
with
ioy
the
race
that
is
set
before
vs
,
that
finally
with
them
we
may
possesse
our
soules
in
patience
:
whereby
the
Apostle
stirreth
vs
vp
in
this
place
and
first
reason
.
2.
Another
reason
is
drawen
from
the
acknowledged
and
confessed
reward
of
patience
:
we
,
saith
the
Apostle
,
count
them
happie
which
endure
.
If
we
our selues
make
this
accompt
,
&
acknowledge
that
they
are
happie
which
suffer
aduersitie
patiently
,
shall
not
wee
endeuour
to
attaine
vnto
that
,
which
our
owne
consciences
acknowledge
to
bring
felicitie
and
happinesse
?
That
they
are
blessed
which
endure
,
and
suffer
aduersitie
wrongfully
,
it
hath
bene
sufficiently
shewed
.
1.
Iames.
v.
12.
Greater
reward
to
vertue
none
can
be
giuen
,
then
felicitie
&
happines
:
&
hereunto
all
men
tende
;
hereafter
they
striue
,
that
they
might
be
happie
;
though
not
all
a
right
:
this
happines
is
promised
to
the
patience
of
Gods
saints
,
wherefore
we
ought
to
giue
all
diligence
,
in
all
our
afflictions
to
behaue
our selues
patiently
,
that
we
may
be
partakers
of
this
happinesse
.
And
so
much
the
more
earnestly
we
ought
to
striue
there
after
,
because
the
reward
is
knowen
and
confessed
of
vs
,
and
we
our selues
counte
them
happie
which
endure
:
therefore
the
full
persuasion
of
this
so
excellent
a
reward
,
ought
to
stirre
vp
out
dull
affections
to
the
performaunce
of
patience
.
What
induraunce
receiueth
this
blessed
rewarde
,
we
may
easely
coniecture
,
not
suffering
and
induring
for
euery
thing
:
but
when
we
suffer
and
indure
for
the
truth
sake
;
for
the
profession
of
the
gospell
;
for
righteousnesse
,
then
are
men
happie
:
for
not
the
suffering
,
but
the
cause
maketh
martyrdome
,
as
S.
Augustine
auoucheth
to
Dulcitius
.
Neyther
the
induring
,
but
the
cause
&
quarrell
Thus
the
Patriarks
,
thus
the
Prophets
,
thus
the
Apostles
,
thus
the
holy
Martyrs
are
counted
blessed
,
for
they
haue
endured
.
Thus
also
such
as
suffer
losse
of
goods
,
sicknes
of
body
,
anguish
of
mind
,
slaunder
of
name
,
death
of
friendes
,
restraint
of
libertie
,
oppressions
of
men
,
or
other
crosse
or
affliction
whatsoeuer
,
if
therein
they
endure
patiently
,
shall
also
be
blessed
.
If
happinesse
be
promised
as
the
reward
of
our
patience
;
and
so
accompted
with
men
;
what
reason
of
greater
force
;
what
persuasion
of
more
waight
,
what
argument
of
sounder
substaunce
may
be
made
,
to
persuade
to
patience
,
then
the
reward
of
patience
,
euen
eternall
happines
?
Behold
saith
Iames
,
we
count
them
happie
which
endure
.
3
The
thirde
reason
is
drawen
from
the
example
of
Iob.
Ye
haue
heard
of
the
patience
of
Iob
:
and
you
know
what
end
the
Lord
made
.
What
the
sufferings
and
trials
of
Job
were
;
what
he
suffered
in
his
children
,
in
his
goods
,
in
his
body
,
by
his
wife
,
by
his
friends
,
the
storie
teacheth
vs
:
and
it
was
wonderfull
.
It
had
bene
a
great
matter
to
haue
lost
at
one
time
by
the
Sabeans
500.
yoke
or
oxen
,
and
as
many
shee
asses
,
with
the
death
of
his
seruaunts
:
but
at
the
same
time
and
immediatly
to
heare
tidings
,
that
fire
from
heauen
had
burnt
vp
7000.
sheepe
,
and
all
his
seruaunts
&
sheapheards
which
kept
them
,
encreased
his
triall
mightily
,
and
wonderfully
proued
his
patience
.
It
had
bene
a
great
crosse
thus
to
haue
bene
bereft
and
robbed
of
his
riches
and
substaunce
:
but
together
,
to
haue
his
children
all
at
one
clap
to
be
slaine
with
the
fal
of
their
owne
brothers
house
,
when
they
were
making
merie
,
and
so
suddenly
to
be
oppressed
with
stones
and
timber
without
all
rescue
,
helpe
,
or
succour
,
what
a
straunge
triall
was
this
?
It
had
bene
much
thus
to
haue
lost
both
his
riches
&
his
children
together
:
but
afterward
to
be
stroken
with
botch
and
boyle
from
top
to
toe
,
that
all
men
abhorred
him
:
what
encrease
of
his
crosse
,
what
waight
of
his
affliction
was
this
?
The
losse
of
goods
,
the
death
of
children
,
the
disease
of
body
was
great
;
but
for
his
owne
wife
,
who
should
haue
bene
his
confort
,
to
be
his
corsie
:
which
should
haue
bene
a
help
,
to
become
a
hindrance
;
who
should
haue
encouraged
him
;
to
prick
him
on
to
curse
God
,
that
he
might
die
:
what
sea
of
sorow
could
be
greater
?
and
finally
to
make
vp
the
ful
measure
of
al
affliction
;
for
his
deare
friends
to
checke
him
&
charge
him
as
an
hypocrite
:
what
anguish
of
mind
might
hereunto
be
compared
?
in
one
day
,
of
rich
to
become
poore
;
of
wealthy
to
become
destitute
:
of
full
,
to
bee
emtie
;
of
plentifull
,
to
become
needy
;
of
a
father
of
many
children
,
in
one
houre
to
become
childlesse
altogether
:
of
whole
,
to
become
fore
:
of
reuerenced
,
to
be
contemned
;
to
be
reproched
of
his
wife
,
to
be
slaundered
of
his
familiar
friends
,
to
be
abhorred
of
all
men
:
what
calamitie
like
vnto
this
?
one
miserie
to
follow
at
the
taile
of
an
other
,
one
affliction
to
follow
another
at
the
heeles
,
as
water
followeth
water
in
the
conduits
&
water
pipes
:
one
But
thou
wilt
say
;
how
may
he
be
thought
a
worthie
example
of
patience
,
who
shewed
so
many
signes
of
impatiencie
?
he
cursed
the
day
of
his
birth
,
he
wished
he
had
perished
in
the
wombe
of
his
mother
:
and
vttered
I
answeare
,
that
as
his
trials
were
wonderfull
,
so
had
he
diuers
and
sundrie
conflictes
in
himselfe
:
wherein
hee
shewed
the
great
weakenesse
and
infirmitie
of
nature
.
Yet
after
many
combattes
and
conflictes
with
his
owne
reason
,
and
naturall
wisdome
:
after
diuers
striuinges
and
struglinges
against
his
owne
weakenesse
,
and
fraile
affections
,
in
fine
and
ende
,
he
submitted
his
iudgement
to
Gods
wisdome
:
he
raunged
himselfe
vnder
the
good
pleasure
of
the
almightie
,
and
became
tractable
vnto
his
will
:
So
that
hee
carried
away
(
like
a
most
triumphant
and
victorious
Captaine
)
most
glorious
victorie
,
in
all
his
temptations
,
and
is
therefore
sette
downe
as
an
example
of
singular
patience
,
to
all
posteritie
for
euermore
.
Whose
example
we
must
follow
;
whose
patience
wee
must
imitate
;
whose
vertue
we
must
imbrace
;
whereunto
we
are
referred
in
this
place
:
You
haue
heard
of
the
patience
of
Iob
;
and
you
haue
knowen
what
end
the
Lord
made
.
As
the
patience
of
Iob
was
rare
:
so
the
gracious
and
mercifull
Lord
,
gaue
and
made
a
good
ende
thereof
:
for
he
both
gaue
him
strength
to
preuaile
against
all
temptations
,
and
blessed
him
in
the
ende
,
after
his
sundrie
afflictions
.
Sathan
tempted
him
,
but
did
not
subdue
him
;
anguish
and
griefe
of
minde
assailed
him
,
but
did
not
suppresse
him
;
losse
of
goods
,
losse
of
children
,
and
all
that
euer
the
man
had
:
troubled
him
,
but
did
not
ouercome
him
;
inhumanitie
of
men
,
wickednes
of
wife
,
sorenesse
of
bodie
,
pressed
him
,
but
did
not
cast
him
downe
;
miserie
and
affliction
disquieted
him
,
yet
therein
was
hee
more
then
conquerour
,
through
the
assistance
and
help
of
God
:
who
in
all
thinges
gaue
him
good
successe
and
issue
:
and
in
the
ende
encreased
and
doubled
his
wealth
;
multiplied
his
children
,
enlarged
his
daies
,
and
blessed
By
whose
example
,
if
wee
suffer
losse
of
our
goods
,
death
of
frends
,
decay
of
wealth
,
oppressions
of
men
,
iniuries
,
and
manifold
afflictions
which
here
shal
be
offred
vs
:
then
will
the
Lord
also
look
downe
fauourablie
vpon
vs
;
then
wil
he
send
happy
successe
,
good
issue
,
blessed
end
,
to
our
afflictions
also
:
euen
in
sorrow
,
ioy
;
in
bonds
,
freedom
;
in
prison
,
libertie
;
in
sicknes
,
health
;
in
trouble
,
comfort
;
in
death
,
life
;
and
in
miserie
,
happines
,
and
true
felicitie
:
let
vs
therfore
by
his
example
learne
to
be
patient
.
4
The
last
reason
is
drawen
from
the
nature
of
god
,
who
in
punishing
vs
any
manner
of
way
,
yea
euen
by
the
oppressions
and
iniuries
of
the
wicked
,
is
therin
merciful
,
howsoeuer
he
seem
to
our
corrupt
affections
,
seuere
,
rigorous
and
hard
.
Then
seeing
,
euen
in
these
our
afflictions
,
his
mercie
appeareth
:
therin
we
ought
therfore
to
be
patient
.
The
princely
Prophet
Dauid
saith
;
that
as
a
Father
pittieth
his
children
,
euen
so
hath
the
Lord
compassion
on
Albeit
then
,
God
for
great
and
iust
cause
,
lay
affliction
vpon
our
loines
;
though
hee
cause
vs
to
passe
through
Let
vs
therefore
in
our
afflictions
respect
the
nature
of
God
,
who
bringeth
calamitie
vpon
men
,
not
alwaies
in
rigour
,
and
seueritie
of
his
iudgements
:
but
oftentimes
in
mercie
;
thereby
to
correct
enormities
in
our
nature
:
as
the
mercifull
and
pittifull
Surgeons
and
Physicions
,
doe
many
things
which
are
painfull
to
the
patient
:
thereby
to
correct
and
represse
corrupte
humors
,
and
other
infirmities
of
the
bodie
:
we
acknowledging
him
in
the
middle
of
our
afflictions
,
to
be
prone
vnto
mercie
,
might
in
all
things
shewe
our selues
patient
:
which
is
the
force
of
the
Apostles
reason
,
why
in
our
afflictions
we
should
be
patient
;
because
euen
therein
the
Lord
is
mercifull
,
and
inclined
to
pittie
;
correcting
vs
for
our
benefite
,
readie
in
our
afflictions
to
deliuer
and
rescue
vs
:
and
to
sende
vs
a
gloririous
deliuerance
out
of
all
our
miseries
,
according
to
And
thus
much
of
the
second
part
and
place
here
set
downe
by
the
Apostle
,
of
the
matter
of
patience
.
God
for
his
infinite
mercies
sake
,
graunte
vnto
vs
this
most
excellent
gift
of
patience
:
that
without
fretting
,
fuming
,
stamping
,
staring
,
grudging
,
or
murmuring
against
him
,
in
all
our
troubles
we
may
whollie
rest
and
relie
vpon
his
diuine
pleasure
:
that
after
we
haue
suffered
a
little
,
he
may
make
vs
perfect
,
confirme
,
strengthen
and
stablish
vs
.
To
whom
be
glory
,
dominion
and
maiestie
,
now
,
and
for
euermore
Amen
.
Iames
Chapter
5.
verse
12
Sermon
26.
Ver.
12
But
before
al
things
,
my
brethren
,
sweare
not
,
neither
by
heauen
,
nor
by
earth
,
nor
by
any
other
othe
:
but
let
your
yea
be
yea
,
and
your
nay
,
nay
:
least
ye
fall
into
condemnation
.
Place
of
the
Chapter
.
NOw
commeth
the
Apostle
to
the
thirde
place
in
this
chapter
handled
:
which
is
,
concerning
swearing
.
Vnto
which
he
slideth
,
&
descendeth
very
orderly
:
for
that
in
the
former
treatise
,
he
had
exhorted
the
Saints
to
patience
,
and
disswaded
al
murmuring
and
impatiencie
:
and
commonly
most
grieuous
and
horrible
othes
,
with
most
bitter
execrations
,
growe
of
our
impatiencie
:
Therefore
hauing
discoursed
thereof
,
he
addeth
in
the
next
place
,
admonition
and
councell
touching
swearing
:
willing
vs
to
detest
all
such
wickednes
,
and
to
accustome
our
tongues
to
simple
and
true
speach
.
Though
then
the
Apostle
seeme
properly
to
speake
of
such
vaine
and
wicked
othes
,
as
where
unto
men
breake
oftentimes
,
through
impatiencie
:
yet
will
I
touch
this
more
generally
,
and
hereunder
conteine
all
othes
whatsoeuer
are
rashly
and
wickedly
made
by
men
.
-
In
this
12.
verse
(
conteyning
the
third
place
,
concerning
swearing
)
three
things
are
to
be
noted
.
Namely
:
-
1.
The
condemning
of
the
thing
,
as
horrible
and
detestable
sinne
.
-
2.
The
correcting
of
that
euil
,
what
men
in
stead
of
wicked
swearing
should
doe
.
-
3.
The
reason
why
men
ought
not
to
sweare
.
1
Touching
the
first
of
these
thinges
,
thereof
thus
saith
our
Apostle
;
Aboue
all
things
,
my
brethren
,
sweare
not
.
Where
he
condemneth
othes
,
and
swearing
.
Which
place
being
falsly
applied
by
the
Anabaptists
,
for
the
condemning
of
all
othes
,
and
of
swearing
,
it
shall
not
be
impertinent
to
this
place
,
but
both
profitable
and
proper
,
to
consider
whether
all
swearing
ought
vtterly
to
be
condemned
,
or
no.
And
if
not
:
then
,
what
swearing
,
what
othes
the
Apostle
here
reproueth
.
Which
thing
,
that
it
may
the
better
appeare
,
let
vs
in
briefe
,
and
in
a
word
,
consider
what
an
othe
is
,
&
what
it
is
to
sweare
.
An
othe
,
is
the
affirming
or
denying
of
a
thing
,
The
Anabaptists
abusing
this
place
,
and
that
of
our
Sauiour
Christ
;
Sweare
not
at
all
:
condemne
all
othes
as
That
Christians
and
the
Saints
of
God
may
sweare
1
What
the
morall
lawe
of
God
permitted
,
that
is
lawfull
:
for
the
morall
lawe
is
perpetuall
,
vniuersall
and
generall
,
binding
all
men
,
comprising
all
times
,
containing
al
things
that
are
lawfull
.
This
lawe
permitteh
men
to
sweare
,
this
giueth
licence
to
the
Saints
in
some
cases
and
some
causes
to
sweare
.
Moyses
in
the
repeating
of
the
2
That
whereof
we
haue
God
himselfe
,
the
Patriarkes
,
Christ
and
Saint
Paul
for
our
example
and
warrant
,
cannot
be
altogether
vnlawfull
▪
But
the
Lord
our
God
,
a
most
holy
God
,
and
most
iust
:
the
Patriarkes
the
most
deare
seruants
of
God
:
Iesus
Christ
the
eternall
sonne
of
the
father
,
and
the
onely
true
patterne
of
all
perfection
:
the
holie
Apostle
,
the
most
elect
vessell
,
and
most
pure
seruant
of
Iesus
Christ
haue
sworne
:
how
then
are
al
othes
vnlawfull
?
how
is
all
swearing
forbidden
?
And
first
touching
God
:
is
not
hee
recorded
at
sundrie
times
to
haue
sworne
,
and
that
by
himselfe
?
When
Abraham
at
Gods
commaundement
was
readie
to
haue
The
princely
Prophet
Dauid
,
prophecying
of
the
From
God
,
to
come
to
the
example
of
the
Patriarks
.
Abraham
the
great
and
mightie
Patriarke
,
making
a
Saint
Paul
drawen
on
and
led
by
these
examples
almost
in
euery
Epistle
sweareth
:
God
is
my
record
,
whom
I
Nowe
if
they
replie
:
that
it
was
lawfull
in
the
time
of
the
lawe
,
but
not
in
the
time
of
the
Gospel
:
that
may
easily
bee
refuted
:
for
our
Sauiour
Christ
disanulled
no
3
Lastly
,
the
lawfulnes
of
an
othe
,
euen
among
Christians
herehence
appeareth
,
in
that
the
ende
of
othes
is
profitable
,
and
the
vse
necessarie
among
men
.
For
whose
vse
is
profitable
and
good
,
and
whose
ende
is
needefull
and
necessarie
:
that
must
needes
be
good
,
profitable
and
lawfull
.
Such
a
thing
is
an
othe
taken
in
the
feare
of
God
.
Some
things
are
done
in
such
secrecie
,
and
so
priuilie
,
that
they
cannot
bee
knowne
,
or
come
ro
light
,
but
onely
by
an
othe
:
then
men
are
forced
to
take
an
othe
,
and
to
witnesse
a
truth
in
the
name
of
God
:
the
knowledge
whereof
is
right
necessarie
among
men
.
So
in
the
lawe
,
when
a
man
had
laid
a
pawne
,
or
any
other
thing
vpon
trust
to
another
:
and
the
thing
were
lost
or
miscaried
vnder
Othes
then
taken
onely
in
the
name
of
God
for
matters
weightie
,
and
of
importance
:
righteous
,
iust
,
and
true
:
to
the
glorie
of
God
,
the
ending
of
controuersies
,
the
performance
of
duetie
,
the
profite
,
peace
.
and
quietnesse
of
the
Church
and
common
wealth
:
with
pure
affection
to
truth
,
equitie
and
godlinesse
:
with
hatefull
minds
to
falshood
,
iniuries
,
wickednes
,
and
oppression
:
are
lawfull
in
the
Saints
of
God
,
and
in
true
Christians
,
euen
vnder
the
Gospel
of
Iesus
Christ
.
These
things
thus
premised
and
set
downe
before
,
wherehence
it
appeareth
that
all
othes
are
not
condemned
,
neither
euerie
manner
of
swearing
forbidden
the
Saints
of
God
:
what
manner
of
swearing
doth
the
Lord
in
his
law
;
our
Sauiour
in
the
Gospell
;
and
this
Apostle
in
this
place
forbid
and
condemne
?
When
the
Lord
in
the
lawe
said
,
thou
shalt
not
take
For
seeing
that
swering
by
the
name
of
God
,
is
a
part
of
that
diuine
seruice
,
which
is
due
vnto
him
,
as
in
holy
Scripture
is
apparant
.
Exo.
20.
v.
7.
c.
23.
v.
13.
Deut.
6.
13.
v.
cap.
10.
ver.
20.
Isai.
65.
16.
Ierem.
4.
2.
5.
7.
ver.
Isai.
45.
23.
c.
48.
1.
Iere.
23.
7.
8.
verses
.
Psal.
93.
11.
v.
Therefore
woulde
hee
his
people
,
to
take
diligent
heede
and
beware
that
they
runne
not
into
anie
superstition
,
irreligiousnesse
,
or
impietie
by
vaine
and
wicked
swearing
:
which
euill
to
preuent
,
and
that
the
religion
of
an
othe
might
be
inuiolable
,
therefore
the
Lorde
in
his
lawe
commaunded
that
they
shoulde
not
take
his
name
in
vaine
,
by
rash
,
vaine
,
wicked
,
and
false
swearing
,
or
anie
other
way
whatsoeuer
.
Our
Sauiour
Christ
in
the
Gospell
teacheth
his
:
that
they
should
not
sweare
at
all
:
not
forbidding
such
vpon
Matt.
highly
dishonoured
,
when
his
religion
or
anie
poynt
thereof
is
applied
vnto
creatures
.
This
detestable
wickednesse
our
Sauiour
condemneth
,
willing
that
his
shoulde
not
sweare
at
all
.
And
worthily
doth
Christ
altogether
forbid
that
wickednesse
and
vanitie
of
swearing
,
especially
by
creatures
:
for
it
is
plaine
idolatrie
,
in
as
much
as
men
make
those
things
their
gods
,
whereby
they
sweare
.
S.
Chrysostom
writing
vpon
S.
Matthew
his
gospell
,
handling
operis
imperf.
vpon
Matth.
the
matter
of
swearing
by
creatures
,
affirmeth
truly
,
that
who
so
sweareth
by
heauen
,
yearth
,
or
what
thing
else
so
euer
:
he
therein
and
therby
maketh
that
his
God
,
whereby
he
sweareth
:
and
so
euery
one
that
sweareth
by
any
thing
else
then
by
God
,
thereby
maketh
himselfe
an
idolatour
:
because
he
applieth
the
religion
of
an
othe
to
a
creature
,
which
is
onely
due
vnto
God
the
creatour
,
and
to
no
other
.
S.
Hierom
expounding
that
place
of
Christ
,
sweare
not
at
all
,
neyther
by
heauen
&c.
subscribeth
herevnto
;
Saint
Iames
likewise
,
not
forbidding
or
condemning
all
swearing
,
but
that
swearing
which
grew
of
their
impatiencie
vnder
the
crosse
:
&
the
disorderednes
of
othes
which
was
crept
into
their
liues
and
manners
,
giueth
this
exhortation
to
the
Saints
:
But
aboue
all
things
my
brethren
,
sweare
not
,
neyther
by
heauen
,
neyther
by
earth
,
neyther
by
any
other
othe
condemning
their
vaine
othes
,
their
othes
by
creatures
,
their
needlesse
othes
in
their
priuate
communication
,
and
so
in
all
things
agreeth
with
our
Sauiour
Christ
,
who
to
his
disciples
saith
:
I
say
vnto
If
S.
Iames
and
our
Sauiour
Christ
also
,
forbad
men
to
sweare
by
heauen
,
earth
,
or
any
such
creature
,
or
other
whatsoeuer
;
&
wil
,
that
rash
othes
proceed
not
out
of
our
mouthes
:
shall
we
then
thinke
it
lawfull
in
vaine
&
vpon
euery
occasion
rashly
to
sweare
by
him
that
sitteth
vpon
the
Cherubins
,
which
walketh
vpon
the
wings
of
the
wind
,
and
rideth
vpon
the
heauens
as
an
horse
?
shall
wee
not
sweare
by
the
earth
,
&
shall
we
thinke
it
lawfull
to
sweare
by
the
most
pretious
price
of
our
redemption
,
paide
by
the
only
death
&
bloud
shedding
of
Iesus
Christ
?
shall
we
not
sweare
,
nether
by
heauen
,
nor
by
earth
,
nor
any
other
oth
;
&
shal
we
think
it
lawful
to
sweare
by
the
creatour
of
heauen
&
earth
?
shall
we
thinke
it
lawfull
to
pearce
the
sides
,
wound
the
hart
,
slay
the
soule
,
teare
&
rent
the
body
of
Iesus
Christ
by
vaine
swearing
?
All
vaine
othes
therfore
;
all
swearing
by
any
creature
,
al
swering
in
any
maner
,
otherwise
then
the
expresse
word
of
God
alloweth
,
is
condemned
.
The
vanitie
of
our
times
in
this
behalf
is
vtterly
reproued
;
whose
detestable
othes
are
:
by
this
light
,
by
the
holy
sacrament
,
by
Gods
wounds
,
by
Gods
hart
,
by
the
bloud
of
Christ
,
by
Gods
side
,
by
the
passion
of
Christ
,
by
his
death
,
by
heauen
,
by
the
Lord
,
&
a
thousand
more
,
which
a
man
is
afraide
for
very
horror
to
name
.
This
vtterly
condemneth
our
most
disordered
&
dissolute
manner
of
swearing
in
euery
childes
mouth
most
rife
and
readie
:
this
conuinceth
the
licentiousnes
of
our
age
,
whose
common
speach
and
communication
is
intermingled
&
interlaced
with
manifold
othes
&
horrible
blasphemy
:
this
altogether
reproueth
our
false
&
filthy
othes
in
our
shoppes
,
ware
houses
,
in
barganings
and
occupyings
:
this
condemneth
the
ruffenly
swearing
of
men
destitute
of
knowledge
,
voide
of
all
feare
of
God
:
who
glory
in
their
blasphemie
,
and
encourage
themselues
in
their
wickednesse
,
who
haue
their
pleasure
and
felicitie
in
their
disordered
and
dissolute
swearinges
,
in
rapping
out
othe
after
othe
,
to
the
great
dishonour
of
God
and
his
sonne
Iesus
Christ
.
2.
The
Apostle
then
reprouing
the
vaine
,
rashe
,
and
wicked
swearing
of
men
,
teacheth
how
the
faulte
may
be
corrected
,
what
remedy
against
the
euil
is
best
to
be
vsed
.
Therefore
,
saith
he
,
sweare
not
,
neither
by
heauen
nor
by
earth
,
nor
by
any
other
othe
;
but
let
your
yea
be
yea
,
and
your
nay
nay
:
that
is
vse
in
all
things
which
are
to
be
affirmed
,
a
plaine
affirmation
;
in
things
to
be
denied
,
a
flatte
negation
and
deniall
.
If
a
thing
be
so
or
so
;
say
so
it
is
:
if
it
be
not
so
;
then
say
it
is
not
so
.
This
is
to
let
our
yea
be
yea
,
and
our
nay
nay
.
The
like
correction
of
the
like
vanitie
&
wickednes
,
3.
Why
men
should
thus
correct
and
reforme
their
And
albeit
we
do
not
alwaies
see
the
exequution
of
Gods
iust
iudgements
against
such
persons
:
yet
is
it
most
sure
that
thereby
they
fall
into
condemnation
,
and
incurre
the
iuste
displeasure
of
God
:
for
which
cause
,
as
somtimes
he
punisheth
here
,
eyther
in
themselues
or
in
their
posteritie
:
either
in
their
bodies
,
or
in
their
minds
,
so
doth
he
vndoubtedly
punish
in
the
life
to
come
:
such
as
offend
in
this
point
against
the
law
of
the
highest
.
This
eternall
condemnation
,
and
the
intollerable
wrath
and
indignation
of
God
for
euer
,
if
we
will
auoide
and
shunne
:
then
must
we
hold
fast
this
exhortation
:
that
in
common
talke
,
in
familiar
and
daylie
communication
and
conference
,
in
our
ciuill
dealings
among
men
,
we
sweare
not
at
all
:
but
that
in
all
things
our
yea
be
yea
,
and
nay
be
nay
,
least
we
fall
into
condemnation
.
If
then
condemnation
be
here
threatened
against
vaine
and
wicked
swearers
;
and
all
men
,
of
all
states
and
degrees
;
of
all
sexe
and
kinde
;
men
,
women
,
young
,
olde
,
high
,
lowe
,
rich
and
poore
,
herein
haue
corrupted
their
waies
:
who
daily
slay
the
soule
,
wound
the
heart
,
pierce
the
sides
,
rent
the
body
of
Iesus
Christ
;
and
blaspheme
the
holy
name
whereby
they
are
called
:
are
not
all
then
vnder
this
condemnation
?
Let
as
many
then
as
haue
any
feare
of
God
before
their
eies
,
any
care
of
their
owne
saluation
,
any
desire
to
escape
endlesse
condemnation
,
any
remorce
of
conscience
for
their
sinne
in
this
behoofe
committed
,
any
sparcle
of
grace
,
any
feeling
of
the
Spirite
of
God
,
whereby
they
are
sealed
vp
to
the
day
of
redemption
:
Nabuchodonosour
Zedichiah
had
sworne
subiection
to
the
Though
that
periurie
be
at
the
first
couered
:
yet
at
length
punishment
commeth
without
noyse
,
secretely
.
And
Homer
in
like
manner
saith
;
Albeit
God
foorthwith
punish
not
periuries
,
yet
doeth
hee
at
length
:
whereby
most
grieuous
punishments
falle
on
the
authour
,
his
companion
,
and
children
,
which
hath
committed
them
.
Which
thing
seemeth
to
haue
beene
fulfilled
in
Philip
king
of
Macedonia
his
children
:
whom
Pausanias
recordeth
to
haue
fallen
into
so
many
miseries
,
calamities
and
troubles
,
because
he
violated
his
othes
,
and
falsified
his
promises
so
often
.
Wherfore
,
howsoeuer
either
vain
swearers
,
or
periured
persons
,
doe
here
escape
the
reuenging
hand
of
God
:
yet
shall
they
vndoubtedly
be
subiect
to
eternall
condemnation
,
vnlesse
they
both
leaue
their
wickednes
,
and
speedely
repent
themselues
of
their
sinne
,
&
embrace
the
councell
of
the
Apostle
;
who
correcteth
this
euil
;
Let
your
yea
be
yea
,
and
your
nay
nay
,
least
ye
fal
into
condemnation
.
This
reason
drawen
from
danger
,
not
temporal
only
,
but
eternal
rather
,
might
be
a
sufficient
stop
and
stay
,
to
keep
our
lips
from
this
wickednes
:
from
which
refraining
we
are
so
far
,
that
we
pretend
excuses
to
our
vanity
.
1
Some
therefore
say
,
I
am
forced
to
sweare
,
men
otherwise
will
not
beleeue
me
.
Shall
man
force
thee
to
blaspheme
,
and
shal
not
Gods
word
drawe
thee
to
obedience
?
shall
man
make
thee
to
doe
more
in
transgressing
,
then
Gods
word
in
obeying
?
Is
there
any
necessitie
to
force
thee
to
doe
that
,
which
doing
,
thou
fallest
into
condemnation
?
yea
,
is
not
thy
owne
vanitie
,
thy
inconstancie
in
thy
words
,
thy
falshood
in
thy
promises
,
thy
periurie
in
thy
othes
,
thy
often
swearing
not
vainly
only
,
but
vntruely
also
,
cause
that
no
man
giueth
thee
credit
?
if
in
al
thing●
thy
deedes
were
agreeable
to
thy
words
,
&
thy
performances
according
to
thy
promises
:
if
thou
wert
thy
words
master
,
and
neuer
protestedst
but
the
trueth
:
if
thy
tongue
were
geuen
to
simplicitie
,
and
thy
lippes
not
defiled
with
lies
:
then
shoulde
thy
worde
be
beleeued
as
well
,
yea
,
rather
better
,
then
thine
othe
:
but
because
thy
wordes
are
but
wind
,
and
in
thy
speaches
there
is
no
hold
:
because
thy
promises
are
without
perfourmance
,
&
in
thy
saying
there
is
no
faith
:
because
in
thy
tongue
there
is
no
trust
,
and
in
thy
talke
there
is
no
trueth
:
therefore
thou
swearest
,
yet
thou
art
not
beleeued
.
The
law
saith
:
He
that
is
once
presupposed
and
taken
for
an
euill
man
,
is
alwaies
so
presupposed
:
and
he
that
is
taken
once
for
faithlesse
&
vntrustie
,
is
alwaies
so
presupposed
.
Aristotle
(
as
Laertius
writeth
,
or
Demetrius
,
as
other
affirme
)
being
asked
what
2
If
we
pretend
our
custome
,
doeth
this
excuse
our
sinne
?
Nay
,
doeth
not
custome
of
doing
euill
,
aggrauate
the
wickednes
?
that
seruant
that
is
accustomed
to
rob
his
master
,
and
doeth
it
therefore
more
commonly
,
is
more
punishable
than
he
that
hath
once
done
it
,
&
so
hath
done
.
The
childe
that
by
vse
and
custome
groweth
to
be
disobedient
,
deserueth
with
more
seueritie
to
be
chastened
,
then
he
that
once
offendeth
,
and
so
leaueth
.
Euery
wickednes
how
much
more
commonly
it
is
done
,
so
much
more
hainous
is
it
.
The
man
more
accustomed
to
adulteries
,
is
the
more
filthie
whoremonger
:
the
wife
that
hath
more
vsually
prostituted
her selfe
to
others
,
is
the
more
detestable
harlot
:
the
theefe
that
by
custome
robbeth
,
deserueth
more
iustly
to
be
hanged
:
the
more
vsually
any
euill
is
committed
,
the
more
haynous
and
horrible
is
the
sinne
,
both
before
God
and
man
.
And
shall
we
think
it
our
lawfull
excuse
?
we
haue
got
a
custome
of
swearing
,
&
we
cannot
leaue
it
,
therefore
we
are
to
be
excused
.
Things
therefore
that
are
receiued
by
custome
,
being
euil
,
are
so
much
the
worse
,
how
much
more
customable
:
and
ought
with
so
much
greater
care
to
be
corrected
,
how
much
more
wee
are
therewithall
inured
.
3
Neither
can
example
of
the
multitude
helpe
vs
,
we
doe
but
as
all
other
men
doe
:
we
see
such
men
,
&
such
women
sweare
as
deepely
as
we
doe
.
This
excuseth
not
the
fact
:
this
deliuereth
not
from
punishment
.
The
more
men
sinned
in
the
sinnes
of
the
first
world
,
the
more
was
The
Apostles
of
Christ
,
Peter
,
Paul
,
and
Iude
,
do
not
diminish
the
sinne
,
but
increase
the
wickednes
of
the
seducers
Iames
Chapter
5.
verses
13.
14.
15.
16.
17.
18.
Sermon
27.
Verse
13
Is
any
afflicted
among
you
?
let
him
pray
:
Is
any
mery
?
let
him
sing
psalmes
.
14
Is
any
sick
among
you
?
let
him
call
for
the
elders
of
the
church
:
and
let
them
pray
for
him
,
and
annoint
him
with
oyle
in
the
name
of
the
Lord
.
15
And
the
prayer
of
the
faithfull
shal
saue
the
sicke
:
and
the
Lord
shall
rayse
him
vp
,
and
if
hee
hath
committed
sinnes
,
they
shal
be
forgeuen
him
.
16
Acknowledge
your
faults
one
to
another
,
&
praie
one
for
another
that
you
may
be
healed
:
for
the
praier
of
a
righteous
man
auaileth
much
,
if
it
be
feruent
.
17
Elias
was
a
man
subiect
to
like
passions
as
we
are
,
and
he
prayed
earnestly
,
that
it
might
not
raine
,
and
it
rained
not
on
the
earth
for
three
yeares
,
and
six
moneths
.
18
And
againe
he
prayed
,
and
the
heauens
gaue
raine
,
&
the
earth
brought
forth
her
fruite
.
parte
of
this
chapter
.
IN
these
wordes
,
and
the
rest
to
the
ende
of
the
Chapter
,
the
fourth
and
laste
parte
of
this
Chapter
is
conteyned
:
namely
,
touching
our
behauiour
,
both
in
our
owne
infirmities
,
and
in
the
infirmities
of
others
,
what
is
best
therein
to
bee
done
.
In
which
place
two
things
may
be
obserued
.
First
,
what
is
the
best
remedie
against
outwarde
and
bodily
afflictions
and
infirmities
:
Secondly
,
what
is
best
to
be
done
in
the
inwarde
infirmities
of
our
brethren
,
and
howe
wee
ought
therein
to
behaue
our selues
.
These
wordes
concerne
the
first
thing
,
what
is
the
best
remedie
agaynst
bodily
and
outwarde
infirmities
or
afflictions
,
and
how
therein
the
Saintes
should
behaue
themselues
.
-
These
words
therefore
shew
how
wee
shoulde
behaue
our selues
in
bodily
afflictions
&
infirmities
:
which
thing
the
Apostle
doth
-
1
Generally
:
shewing
what
is
the
best
remedie
against
all
afflictions
outwarde
and
bodily
:
namely
prayer
,
which
hath
place
both
in
sorrowe
and
in
ioy
.
-
2
Particularly
in
sicknes
what
ought
to
be
done
,
&
what
remedies
to
seeke
after
.
-
1
The
praiers
of
the
elders
with
annointing
with
oyle
in
the
name
of
the
Lord
.
-
2
Mutual
confession
with
mutuall
prayer
.
Concerning
then
the
remedie
against
bodily
and
Whereby
the
corruption
and
peruersnesse
of
our
nature
is
corrected
:
who
in
our
afflictions
,
cast
downe
the
countenancethang
downe
the
head
:
grind
the
teeth
,
and
fome
at
the
mouth
:
in
our
posperitie
and
mirth
,
are
forgetfull
of
God
the
giuer
of
all
goodnesse
and
graces
:
are
puft
vp
with
pride
:
and
swell
in
our
vaine
confidence
.
And
to
come
to
these
in
particular
:
is
any
man
among
you
afflicted
,
saith
the
Apostle
?
let
him
pray
.
Affliction
in
this
place
is
not
so
much
that
destresse
,
and
trouble
whereof
the
causes
are
apparant
and
manifest
,
against
which
,
pacience
,
from
the
seuenth
to
the
twelft
,
ver.
was
set
downe
as
a
remedie
:
as
that
trouble
whereof
the
causes
are
not
knowen
,
or
apparaunt
so
manifestly
as
the
former
:
and
yet
wee
afflicted
;
whereunto
the
Apostle
setteth
downe
prayer
as
the
best
remedie
.
Is
any
among
you
afflicted
?
let
him
pray
.
Are
wee
pinched
with
pouertie
?
are
we
distressed
with
famine
?
are
we
pressed
with
miserie
?
are
we
compassed
about
with
anie
calamitie
?
then
let
vs
pray
:
that
God
will
giue
pacience
to
beare
it
:
send
deliuerance
to
be
rid
out
of
it
:
make
a
way
,
Naturall
and
carnally
minded
men
,
in
whose
hearts
the
spirit
of
God
resteth
not
,
being
afflicted
,
distrust
,
despaire
:
frette
,
fume
:
mutter
,
and
murmure
against
God
,
&
.
Psal
.
and
our
feete
from
sliding
.
Thus
are
we
taught
by
the
spirit
of
God
in
the
Apostle
,
when
for
our
afflictions
we
bee
heauy
in
hart
,
troubled
in
mind
,
sad
in
spirit
,
to
flie
to
god
by
praier
:
Is
any
among
you
afflicted
?
let
him
pray
.
Which
is
the
thing
almightie
God
taught
his
saints
,
willing
them
in
their
troubles
to
call
vppon
him
,
from
Wherefore
whensoeuer
any
of
the
saints
be
afflicted
,
whensoeuer
they
be
tried
with
any
temptations
:
when
they
feele
any
perill
or
daunger
immenent
and
at
hand
:
whensoeuer
they
are
pressed
with
any
misfortune
,
and
cast
downe
by
any
aduersitie
:
their
onely
remedie
must
bee
praier
,
and
thereby
to
drawe
neare
vnto
God
:
of
whom
they
must
earnestly
desire
,
pacience
in
trouble
,
constancie
in
affliction
;
strength
in
miserie
;
comfort
in
destresse
;
deliuerance
in
calamitie
;
riddance
out
of
tribulation
,
as
shall
seeme
best
to
his
diuine
maiestie
.
Thus
did
the
renowmed
patriarkes
:
thus
did
the
godly
princes
:
thus
did
the
holy
prophets
:
thus
did
the
blessed
apostles
:
thus
did
the
constant
martyrs
:
thus
did
all
the
holy
men
of
God
:
thus
must
all
the
Saints
of
God
in
their
affliction
doe
:
that
they
may
practise
the
precept
of
the
Apostle
:
Is
any
among
you
afflicted
?
let
him
pray
.
As
here
we
are
exhorted
in
affliction
to
pray
:
so
doe
afflictions
mightily
stirre
vppe
the
Saintes
of
God
to
pray
:
so
that
they
which
oftentimes
greatly
forget
God
in
their
flourishing
wealth
,
in
their
abounding
prosperitie
,
in
their
plentifull
condition
,
in
their
continued
health
;
in
their
affliction
,
aduersitie
,
and
miserie
:
flie
to
him
by
praier
,
and
seeke
him
with
their
whole
hearts
.
Which
is
not
the
least
profite
redounding
vnto
the
Saintes
by
affliction
.
For
men
in
prosperitie
often
forgetfull
of
GOD
,
colde
in
zeale
,
slacke
in
prayer
,
negligent
in
duetie
;
their
loynes
weakened
and
pressed
with
a
heauie
weight
and
burthen
of
troubles
:
and
passing
through
the
fire
and
water
of
affliction
,
runne
speedily
by
prayer
to
God
for
succour
,
as
the
Scriptures
of
God
,
and
examples
of
the
Saintes
teach
vs
.
When
the
Prophete
had
denounced
calamitie
and
miserie
agaynst
In
another
place
answerable
and
correspondent
is
Iosua
,
Iudges
,
1.
Samuel
.
&c.
afflictions
moued
them
by
prayer
to
haue
recourse
to
God
:
insomuch
as
it
appeareth
,
when
by
their
prosperitie
they
were
puffed
vp
:
yet
when
they
were
eyther
smitten
with
the
sworde
of
their
enemies
,
or
pinched
with
penurie
and
want
:
or
distressed
with
famine
:
or
persecuted
by
grieuous
pestilence
from
God
:
or
any
wise
by
him
afflicted
,
then
they
by
prayer
returned
vnto
the
Lorde
.
And
this
experience
in
our
owne
selues
aboundantly
teacheth
vs
:
who
in
our
afflictions
,
if
euer
,
haue
our
recourse
by
prayer
vnto
God
.
This
is
therefore
in
all
afflictions
the
best
remedy
,
to
flie
vnto
God
by
praier
,
which
hath
place
both
in
aduersitie
,
and
in
prosperitie
,
both
in
mourning
and
in
mirth
,
both
in
sorowe
and
in
ioye
,
whereof
the
Apostle
in
this
place
assureth
vs
,
is
any
among
you
afflicted
?
let
him
pray
.
And
to
teach
vs
that
prayer
is
profitable
also
in
ioye
:
therefore
Saint
Iames
addeth
;
is
any
among
you
merie
?
Let
him
sing
.
As
in
our
afflictions
we
must
not
snoffe
,
fret
,
or
fume
;
so
in
prosperitie
must
we
not
waxe
wanton
,
riottous
,
forgetfull
of
duetie
;
nor
swell
,
or
be
pufte
vp
with
pride
and
vaine
confidence
of
our
flourishing
state
,
which
is
both
vncertaine
and
variable
:
but
we
must
sing
Psalmes
of
prayse
and
thankesgiuing
vnto
God
,
by
whose
meanes
,
and
at
whose
hands
,
we
receyue
all
good
things
:
to
him
therefore
must
we
offerre
a
sacrifice
of
prayse
,
euen
the
fruite
of
our
lippes
confessing
his
name
:
least
Now
that
the
Apostle
here
saith
,
is
any
among
you
afflicted
?
let
him
pray
:
is
any
merie
?
let
him
sing
:
herehence
some
thinke
that
men
in
affliction
may
not
sing
,
neyther
can
praie
singing
:
therefore
condemne
they
in
vs
the
singing
of
the
Lordes
prayer
:
because
Saint
Iames
,
say
they
,
willeth
if
we
be
afflicted
,
that
then
wee
should
pray
and
not
sing
:
but
if
wee
be
merie
,
then
to
sing
:
So
that
the
Apostle
seemeth
to
make
prayer
and
singing
,
opposite
and
contrarie
;
as
if
prayer
in
affliction
onely
,
and
singing
in
mirth
and
prosperitie
alone
,
were
to
bee
vsed
.
To
this
I
may
answere
in
this
wise
.
1.
That
James
doth
not
oppose
prayer
and
singing
as
so
contrarie
,
as
that
no
man
can
pray
singing
,
nor
sing
praying
:
for
wee
see
in
the
Psalmes
of
Dauid
,
which
are
both
songes
,
and
also
most
earnest
praiers
,
that
he
song
them
,
and
plaied
thereunto
with
sundrie
instrumentes
,
and
yet
at
once
prayed
thereby
most
earnestly
to
God
;
&
had
oftentimes
vnder
a
sweete
sounde
,
a
wofull
and
heauie
heart
:
as
when
he
was
persequuted
by
Saul
,
who
could
more
earnestly
haue
prayed
,
then
he
doth
in
his
fourth
Psalme
:
wherein
Who
coulde
or
can
praie
more
hartily
then
Dauid
In
like
manner
when
he
was
sore
vexed
by
the
false
reportes
of
Saules
flatterers
,
he
made
that
wofull
and
lamentable
Wherefore
let
vs
know
that
Psalmes
and
songes
are
of
two
sortes
:
there
are
some
songes
and
psalmes
full
of
lamentable
and
woful
heauines
,
which
are
song
with
heauy
and
relenting
hearts
,
as
many
of
the
psalmes
of
Dauid
were
:
some
which
are
of
ioy
&
gladnes
;
they
,
at
our
suites
in
our
troubles
;
suing
for
pardon
of
sinne
;
seeking
for
the
wonted
fauour
of
God
;
desiring
ease
and
release
in
misery
;
praying
for
riddaunce
out
of
affliction
are
vsed
:
but
these
,
are
our
Psalmes
and
songes
of
prayse
and
thankesgiuing
,
for
the
benefites
and
blessinges
wee
haue
receyued
.
Saint
James
,
in
this
place
teacheth
vs
,
when
we
are
in
great
distresse
and
extreame
anguish
of
our
hearts
for
our
affliction
,
wherewith
we
are
pressed
,
so
that
for
the
present
we
cannot
but
be
heauy
:
to
flie
to
God
by
praier
,
to
humble
our selues
thereby
before
him
,
and
of
him
onely
to
seeke
succour
and
safegard
in
all
our
miseries
:
as
the
fittest
remedie
,
and
most
commonly
in
greatest
affliction
to
be
vsed
.
Not
leauing
this
as
a
rule
in
all
afflictions
:
for
in
some
,
and
sometimes
it
is
also
lawfull
to
powre
out
our
hearts
in
psalmes
&
songes
to
the
Lord
:
but
for
asmuch
as
in
greatest
anguish
and
griefe
for
afflictions
,
our
harts
are
so
heauie
,
that
our
voices
are
vnfit
to
sing
:
the
Apostle
in
such
would
,
that
then
we
should
pray
;
is
any
among
you
afflicted
?
let
him
praie
.
In
like
manner
,
when
we
are
in
prosperitie
,
and
enioy
the
blessings
of
God
at
our
willes
,
and
in
large
manner
,
that
therefore
our
hearts
are
light
and
merie
,
in
which
case
commonly
we
giue
our selues
to
singing
:
the
Apostle
willeth
vs
that
when
in
our
mirth
we
will
sing
;
that
then
we
should
singe
Psalmes
and
songes
of
prayse
,
not
other
songes
,
vaine
,
light
,
and
wicked
,
as
worldlings
doo
,
who
in
their
mirth
sing
bawdie
ballets
and
sonnets
full
of
filthie
ribauldrie
:
not
making
this
a
rule
which
cannot
be
broken
;
for
it
is
lawfull
euen
in
prosperitie
,
in
feruent
prayer
to
mourne
,
to
lament
,
to
sigh
,
to
sobbe
before
the
Lord
.
So
then
,
as
in
affliction
he
forbiddeth
not
lamentable
,
wofull
and
sorowfull
singing
;
so
neither
in
prosperitie
and
wealth
,
in
mitth
and
reioycing
,
interdicteth
he
,
sadde
,
heauie
,
and
groning
praier
:
but
sheweth
that
where
as
in
great
affliction
,
the
wicked
either
fall
into
dispaire
,
or
breake
out
into
blasphemie
,
or
seeke
vnlawful
meanes
of
deliueraunce
:
therein
the
saints
should
be
take
themselues
to
prayer
:
and
when
in
prosperitie
,
mirth
and
reioycing
,
worldlinges
singe
filthie
songes
and
sonnets
;
the
saints
of
God
disposed
to
singe
,
should
singe
songes
of
praise
and
thankesgiuing
vnto
God
.
And
so
prayer
here
may
be
apposed
to
dispaire
,
blasphemie
,
seeking
after
euill
meanes
:
and
singing
may
be
opposed
to
the
immodest
mirth
,
the
disordered
ioye
,
the
wanton
and
filthie
reioycing
of
the
wicked
.
2.
We
may
thus
answere
:
that
Saint
James
by
praier
here
meaneth
request
or
petition
;
by
singing
,
not
the
lifting
vp
and
falling
downe
of
the
voice
and
tune
,
as
is
in
musicall
songes
;
but
a
plaine
thankes
giuing
to
God
.
For
his
benefites
and
blessings
:
&
so
toucheth
both
the
parts
of
praier
,
as
by
the
deuines
it
is
distinguished
;
whereof
one
is
petition
,
desire
,
request
,
for
that
which
is
wanting
:
whereof
here
Saint
Iames
,
if
any
among
you
be
afflicted
,
let
him
praie
:
desire
and
craue
assistaunce
,
patience
,
riddaunce
and
deliueraunce
out
of
his
affliction
:
the
other
is
thankes
giuing
,
praysing
God
for
his
blessings
,
graces
and
benefites
so
fatherly
,
fauourably
,
and
plentifully
bestowed
vpon
vs
:
wherof
Saint
Iames
in
these
words
speaketh
,
is
any
man
merie
and
ioyous
for
his
prosperitie
?
let
him
sing
:
that
is
,
giue
thankes
therefore
to
God
.
Now
if
wee
take
singing
in
that
sence
wherein
it
is
commonly
taken
,
for
the
rising
and
falling
of
the
tune
:
for
the
lifting
vp
and
depressing
of
the
voice
,
and
the
varietie
of
tunes
and
measures
in
our
singing
;
it
may
here
be
demaunded
what
singing
becommeth
the
saints
of
God
.
Touching
the
matter
of
their
songes
,
the
thinges
they
must
sing
;
must
be
the
praises
of
God
,
giuing
thanks
Concerning
the
manner
how
we
must
sing
:
though
curious
and
deuided
musike
,
in
our
priuate
houses
,
&
for
the
exercise
of
our
skill
,
for
the
attaining
to
perfection
of
that
arte
,
cannot
be
condemned
:
yet
in
our
songes
and
exercises
to
GOD
,
moste
chiefely
in
the
face
of
the
church
,
and
in
the
middle
of
the
holy
congregation
,
we
must
sing
in
most
plaine
and
modest
manner
,
and
so
as
shall
serue
beste
for
edification
;
that
wee
haue
regarde
,
not
so
much
to
the
sound
,
as
to
the
sense
of
that
which
is
songe
.
Singing
in
the
best
times
and
among
the
most
holy
men
of
God
,
hath
had
,
and
now
may
also
haue
three
ends
,
or
opportunities
when
and
wherein
it
is
lawfull
and
laudable
to
sing
.
1.
To
recreate
our
heauie
and
sorowfull
heartes
with
some
holy
and
godly
songe
and
Psalme
.
The
princely
prophet
Dauid
oftentimes
in
the
sorow
and
heauinesse
of
his
heart
,
song
to
solace
&
recreate
his
sorowfull
spirite
before
God
.
Christians
in
like
manner
,
in
the
anguish
of
their
spirites
:
the
troubles
of
their
hearts
,
the
vexations
of
their
mindes
,
the
griefes
of
their
soules
,
may
sing
for
their
godly
recreation
,
songes
and
Psalmes
vnto
God
,
that
thereby
they
may
be
lightened
,
and
comforted
.
2.
Another
ende
,
vse
and
occasion
of
singing
,
is
the
testifying
of
our
thankefulnes
vnto
God
for
his
immeasurable
mercies
,
bountifull
benefits
,
gratious
goodnes
towards
vs
.
Wherin
Miriah
the
sister
of
Moses
,
with
the
damsels
When
Barak
by
the
counsell
and
pricking
on
of
Deborah
,
had
armed
the
people
against
Sisera
the
captaine
of
Dauid
being
marueilouslie
preserued
from
his
infinite
enemies
,
and
at
the
length
by
the
mightie
power
of
When
almightie
God
had
heard
the
humble
suite
Zacharie
and
Simeon
in
like
manner
,
the
one
after
the
birth
of
Iohn
Baptist
his
sonne
:
the
other
after
he
had
receaued
3
The
third
vse
and
ende
of
singing
,
is
to
aduaunce
thereby
the
glorie
of
God
,
to
stirre
vp
men
to
zeale
to
his
worde
,
feruencie
in
praier
,
and
earnestnes
of
perfourming
all
laudable
seruice
vnto
him
.
Whereunto
the
example
of
Elizeus
may
be
referred
,
who
at
the
request
of
Iehosaphat
,
Dauid
prouoked
himselfe
by
all
meanes
forwarde
,
more
earnestly
to
pray
to
God
,
and
to
praise
him
for
his
Thus
by
all
possible
meanes
;
as
by
playing
vpon
instruments
,
and
by
singing
,
the
Prophet
stirreth
vp
himselfe
to
the
aduaunancement
of
Gods
glorie
.
And
to
this
ende
he
brought
in
sundrie
instruments
of
musick
,
diuine
kindes
of
songs
and
psalmes
,
varietie
of
tunes
and
harmonies
into
the
church
of
God
.
The
old
Hebrewes
toke
vp
and
set
downe
the
arke
of
God
with
singing
:
this
was
vsed
in
the
time
of
the
Apostles
.
Saint
Paul
saith
;
I
will
pray
in
the
Spirite
,
I
will
pray
with
the
vnderstanding
also
:
I
wil
sing
with
the
spirit
I
wil
sing
with
the
vnderstanding
also
:
wherunto
he
exhorteth
This
vse
the
beleeuing
Iewes
afterward
retained
:
as
both
Plinie
his
answere
thereof
to
Traian
the
Emperour
,
and
Tertullian
in
his
Apologetico
aboundantlie
recordeth
:
Epist
Tertul.
apolog.
2.
ca.
who
both
auouch
of
them
,
that
they
rose
vp
early
to
sing
:
songs
and
psalmes
to
God
.
Saint
Augustine
writeth
that
Saint
Ambrose
brought
the
same
manner
into
the
Church
of
Mediolanum
,
where
Lib.
confis.
9.
c.
7.
he
was
Bishoppe
:
Whom
the
other
of
the
west
Churches
followed
:
and
affirmeth
that
in
Africa
it
was
receaued
:
to
the
ende
that
men
might
thereby
bee
the
more
stirred
vp
to
zeale
to
Gods
worde
,
feruencie
and
earnestnesse
in
praier
,
&
al
other
laudable
seruices
to
God
.
And
this
was
in
such
moderation
,
as
that
the
note
carried
not
away
,
nor
Whereof
Saint
Augustine
being
afraide
,
desired
the
vse
of
Athanasius
in
the
Church
of
Alexandria
,
who
caused
his
Reader
to
stande
and
sing
,
with
so
little
inflection
Such
like
singing
therefore
,
whether
it
bee
in
our
priuate
houses
;
or
whether
it
be
in
the
face
of
the
Congregation
,
is
commendable
.
And
this
is
the
kinde
of
singing
in
our
exercises
to
God
,
whether
they
be
priuate
,
or
publicke
,
that
may
be
iustified
.
Saint
Iames
requireth
in
our
priuate
gratulations
,
and
thanksgeuing
for
benefites
to
almightie
God
,
that
we
should
in
this
wise
sing
;
Is
any
merrie
?
let
him
sing
.
To
sing
therefore
in
the
modestie
and
moderation
of
our
affections
,
in
the
manifolde
ioyes
and
blessinges
of
this
life
,
in
token
of
our
thankefull
hearts
to
GOD
,
for
the
blessinges
and
benefits
from
him
so
plentifully
receaued
,
is
here
commended
by
the
Apostle
;
Is
any
man
mery
?
let
him
sing
.
In
the
generall
afflictions
therefore
of
our
life
;
the
best
remedie
is
praier
,
here
by
Saint
Iames
prescribed
:
whereof
there
is
vse
,
both
in
sorow
and
in
ioy
;
in
aduersitie
and
prosperitie
,
according
to
the
doctrine
here
deliuered
;
Is
any
among
you
afflicted
?
let
him
pray
:
is
any
merry
,
let
him
sing
.
Thus
are
we
here
taught
generally
,
when
we
are
either
moued
by
affliction
,
or
merrie
in
minde
,
by
occasion
of
Gods
blessings
,
what
to
doe
:
which
is
the
first
parte
of
this
treatise
.
2
As
men
in
their
afflictions
generally
are
here
The
elders
of
the
Church
must
be
our
chiefe
Physicions
:
By
Elders
here
are
vnderstoode
the
graue
,
godlie
,
wise
and
discreete
brethren
,
they
chiefly
of
the
ministerie
,
as
most
conuenient
it
shoulde
be
;
as
vnto
whom
this
excellent
gift
and
power
was
geuen
:
with
other
of
the
people
,
as
oftentimes
iust
occasion
serued
for
them
:
and
so
often
both
together
,
as
was
most
profitable
:
such
as
were
able
in
errour
to
instruct
;
in
griefe
to
comfort
;
in
sorowe
to
solace
,
and
in
sicknes
to
aduise
the
patient
.
To
them
,
not
to
sorcerers
,
inchaunters
,
witches
,
wise-women
,
or
wise
men
,
are
we
commanded
by
Saint
James
in
our
sicknes
to
flie
.
To
the
Saints
and
Elders
of
the
Church
,
in
the
Apostles
time
,
was
the
gift
of
healing
sicknes
,
and
bodilie
infirmities
geuen
,
according
as
our
Sauiour
Christ
had
promised
his
Disciples
:
whom
sending
foorth
,
Christ
encourageth
them
from
the
effect
their
preaching
shoulde
The
signe
of
this
gift
of
healing
,
was
annointing
with
oile
,
in
the
name
of
the
Lord
:
therefore
Saint
Iames
here
exhorteth
,
that
the
Elders
of
the
Church
be
sent
for
:
that
they
pray
,
that
they
annoint
the
sicke
in
the
name
of
the
Lord
.
Whilest
then
the
gift
of
healing
,
being
but
a
temporall
gift
,
to
continue
for
a
season
,
was
in
the
church
:
so
long
the
signe
thereof
,
which
was
annointing
with
oile
,
continued
:
the
gift
shortly
after
the
apostles
time
ceasing
,
the
signe
ceased
also
.
Notwithstanding
,
our
aduersaries
the
Papists
,
by
an
apish
and
eluish
imitation
of
the
Apostles
,
contrarie
to
their
meaning
,
retaine
the
signe
,
the
thing
ceasing
:
And
albeit
healing
be
taken
from
the
Church
,
yet
doe
they
anoint
still
,
which
also
they
make
a
Sacrament
,
and
call
it
extreame
vnction
:
which
they
minister
to
the
sick
,
not
in
signe
of
health
and
recouerie
,
as
the
Apostles
did
:
but
when
there
is
no
hope
of
life
in
them
,
then
annointe
they
men
and
women
,
as
a
goodly
remedie
and
helpe
against
sinne
,
satan
,
death
and
damnation
.
Whose
erronious
opinion
hath
no
sure
foundation
,
no
certaine
ground
,
no
true
establishment
in
the
Scriptures
.
And
for
those
places
which
they
vse
,
and
alleadge
for
the
same
,
they
helpe
no
whit
at
all
.
Where
they
alleadge
out
of
Marke
,
that
the
Apostles
did
annoint
with
oile
,
and
so
healed
,
it
is
true
.
Let
them
therence
reason
,
Neither
doth
this
place
any
whitte
helpe
or
profit
them
.
For
heere
annoynting
is
a
signe
of
health
and
recouerie
,
the
gifte
therof
seasing
,
the
signe
must
cease
also
,
neither
ment
James
,
that
it
should
be
vsed
as
a
salue
of
a
surgeon
:
or
as
a
medicine
of
the
physition
,
but
that
in
sickenes
they
lifting
vp
their
minds
to
God
:
and
powring
out
their
prayers
to
him
,
might
receaue
that
in
signe
,
that
as
their
bodies
by
that
externall
meane
should
bee
healed
,
so
their
souls
should
be
clenged
,
purged
,
and
purified
by
the
holy
annoynting
of
the
spirite
of
God
,
and
of
Iesus
Christ
.
So
that
the
Apostle
speaketh
not
of
their
sacramente
,
which
thing
euen
Cardinall
Caietane
their
The
Apostle
in
this
place
speaketh
according
as
the
gifte
of
healing
was
in
force
in
his
time
:
and
binding
hereby
men
thereunto
,
during
the
time
of
the
continuance
of
the
same
,
and
not
for
euer
as
the
papists
doe
.
Out
of
which
place
we
may
learne
thus
much
,
that
as
when
in
the
Apostles
time
the
gifte
of
healing
was
in
force
,
men
were
willed
to
sende
for
the
Elders
of
the
Church
,
that
they
might
pray
for
the
sicke
,
and
annoint
them
with
oile
,
that
they
might
recouer
:
So
nowe
(
the
gift
being
taken
away
)
in
our
great
and
extreame
sickenesse
,
to
send
for
the
elders
of
the
Church
,
the
Pastours
,
the
Ministers
,
the
preachers
of
the
worde
:
with
the
faithfull
brethren
:
that
by
them
we
may
be
taught
,
that
the
cause
of
our
sickenesse
is
our
sinne
:
that
they
may
informe
vs
in
the
doctrine
of
vnfained
repentance
:
that
they
may
comfort
and
counsell
vs
in
our
extremities
:
that
they
may
powre
out
praiers
vnto
God
for
the
assistance
of
his
grace
,
and
encrease
of
all
needfull
spirituall
vertues
in
vs
:
and
for
riddance
out
of
our
paines
and
sickenesse
,
as
shall
seeme
best
to
his
heauenly
wisedome
.
Which
done
,
we
may
vse
all
other
lawful
meanes
of
phisicke
,
or
the
like
for
our
recouerie
,
in
the
feare
of
God
.
But
now
is
it
quite
contrarie
with
most
men
:
for
,
as
if
sickenesse
befell
men
,
rather
by
chaunce
and
fortune
,
then
by
the
prouidence
of
God
:
and
by
naturall
causes
onely
,
and
not
as
punishments
of
sinne
,
chastisements
of
men
in
this
world
from
the
hand
of
God
,
or
as
trials
of
our
pacience
,
and
exercises
of
our
faith
:
in
their
bodily
diseases
,
they
foorthwith
flie
to
outward
remedies
:
shewing
that
they
haue
more
care
of
the
life
of
their
bodies
,
then
of
the
saluation
of
their
soules
.
They
poste
to
the
Physition
:
they
sende
in
all
haste
to
the
Apoticarie
:
they
runne
to
the
Surgeon
:
they
greedily
seeke
after
all
outwarde
meanes
:
but
their
hearts
are
not
turned
to
God
,
who
sendeth
death
,
and
giueth
life
:
who
woundeth
and
maketh
whole
:
bringeth
to
graue
,
and
lifteth
vp
againe
:
they
search
not
out
the
true
cause
of
their
sicknes
which
is
their
sin
:
But
when
Phisition
leaueth
,
hearing
ceaseth
,
speach
faileth
,
senses
are
gone
,
and
the
partie
more
then
halfe
deade
:
then
doe
most
sende
for
the
minister
,
runne
for
the
Pastour
:
seeke
to
the
preacher
,
when
he
can
not
profite
the
sicke
person
.
What
counsell
can
nowe
bee
giuen
?
what
instruction
can
nowe
be
taken
?
what
comfort
can
now
be
ministred
?
what
exhortation
can
preuaile
in
this
extremitie
?
This
ought
not
to
be
so
my
brethren
:
it
is
not
the
meaning
of
the
Apostle
,
whose
counsell
is
rather
that
in
all
our
bodily
diseases
,
we
should
flie
first
to
spirituall
and
ghostly
physitions
,
as
appeareth
.
Wherefore
in
this
place
the
Apostle
willeth
,
that
if
anie
be
sicke
,
they
should
call
for
the
elders
of
the
Church
,
that
they
might
pray
for
them
,
Whose
prayers
in
that
behalfe
of
what
force
they
be
,
the
Apostle
expresseth
:
&
the
praier
of
the
faithful
shal
saue
the
sicke
,
and
the
Lorde
shall
raise
him
vp
:
and
if
he
haue
committed
sinne
,
it
shall
be
forgiuen
him
.
Which
place
teacheth
,
that
healing
in
that
time
was
not
to
be
ascribed
and
assigned
to
the
annoiting
with
oile
:
but
to
the
praiers
of
the
Elders
flowing
from
faith
:
and
the
praier
of
the
faith
shall
saue
him
,
saieth
the
Apostle
.
The
praier
of
faith
,
proceeding
from
a
stedfast
hope
,
an
vndoubted
trust
,
an
earnest
beliefe
,
is
therfore
of
great
force
.
For
God
is
neare
at
hande
to
heare
all
such
as
call
Prayer
is
the
effectuall
instrument
,
and
meane
to
the
obtaining
of
health
,
which
to
that
effect
God
would
to
bee
vsed
.
Therefore
when
the
holy
Prophets
or
blessed
Apostles
,
restored
life
to
the
dead
,
sight
to
the
blind
,
limmes
to
the
lame
,
health
to
the
sicke
,
hearing
to
the
deafe
,
speach
to
the
dumme
,
or
the
like
:
they
haue
vsed
praier
thereunto
.
Elias
the
Prophet
,
restoring
the
sonne
of
the
widowe
of
Sareptha
being
deade
,
to
health
,
or
rather
When
Peter
restored
Tabitha
to
life
,
hee
kneeled
Which
is
the
meane
and
instrument
of
healing
,
here
by
the
Apostle
sette
downe
:
the
efficient
cause
whereof
is
God
himselfe
:
therefore
hee
sayeth
;
And
God
shall
raise
him
vppe
:
and
if
hee
hath
committed
any
sinne
,
it
shall
bee
forgiuen
him
.
Life
and
death
,
Another
effect
of
praier
is
,
that
through
the
faithfull
praiers
of
the
Saints
,
their
sinnes
are
forgiuen
the
sicke
.
If
,
saith
Saint
Iames
,
hee
hath
committed
sinne
,
it
shall
be
forgiuen
him
.
Where●●●o
Saint
Iohn
condiscendeth
:
if
any
man
see
his
brother
sinne
a
sinne
not
vnto
Nowe
where
the
Apostle
witnessed
:
that
the
sinnes
of
the
sicke
shoulde
bee
remitted
and
forgiuen
by
the
praiers
of
the
Elders
:
it
sufficiently
refuteth
the
sharpe
and
rigorous
censure
of
the
Nouatian
heretikes
,
and
their
horrible
blasphemie
:
who
denie
pardone
of
sinne
to
such
as
anie
wise
sinne
after
their
conuersion
to
the
Gospell
,
and
the
knowledge
of
the
trueth
.
Saint
Iames
affirmeth
,
that
if
anie
of
the
brethren
,
any
of
the
professed
Christians
:
anie
of
the
Church
after
the
profession
of
Gods
trueth
,
shoulde
commit
sinne
after
their
conuersion
,
and
the
Elders
prayed
for
it
:
it
should
bee
forgiuen
.
Salomon
confesseth
,
that
the
righteous
offendeth
seuen
times
a
day
,
and
is
a
gaine
restored
.
Dauid
sinned
Moreouer
that
here
the
Apostle
mencioneth
sinnes
in
mens
sickenesse
,
it
intimateth
and
giueth
vs
to
vnderstande
,
Abraham
.
Gehesie
was
plagued
with
the
leprosie
of
Naaman
the
Assirian
,
The
seconde
remedie
in
particular
affliction
,
as
Helias
&c.
In
which
words
these
things
may
be
obserued
.
1
Mutuall
confession
with
praier
is
required
.
2
To
what
ende
?
to
the
ende
we
might
be
healed
.
3
The
force
of
the
righteous
mans
praier
.
4
Howe
that
force
is
shewed
?
by
example
of
the
praier
of
Elias
.
Concerning
mutuall
confession
and
conferring
one
This
mutuall
confession
and
acknowledging
one
to
another
,
wherein
one
of
vs
hath
offended
another
,
the
sacred
word
of
God
,
&
the
holy
Scriptures
commend
vnto
vs
.
To
which
ende
our
Sauiour
Christ
exhorteth
the
Saints
,
that
when
they
come
to
offer
any
gift
vpon
the
altar
,
and
Saint
James
in
this
place
,
either
for
mutuall
comfort
which
they
might
receyue
one
of
another
by
acknowledging
their
faultes
:
or
for
mutuall
reconciliation
,
which
in
sicknesse
is
requisite
;
exhorteth
the
saints
to
acknowledge
their
faultes
one
to
another
:
which
thing
is
most
expedient
:
for
it
is
not
expedient
,
that
such
as
haue
giuen
offence
,
should
acknowledge
the
offence
done
,
thereby
to
satisfie
for
the
trespasse
committed
,
to
entertaine
peace
,
vnitie
,
loue
,
and
charitie
among
themselues
?
to
liue
and
loue
together
as
brethren
?
And
for
asmuch
as
wee
here
eyther
not
at
all
,
or
very
hardly
liue
without
offence
giuing
vnto
others
,
is
it
not
very
necessarie
for
the
saluing
vp
of
all
matters
,
that
wee
mutually
confesse
offences
,
mutually
be
reconciled
,
and
mutually
forgiue
one
the
other
?
And
this
acknowledging
of
our
offences
and
faults
,
this
confession
,
is
of
priuate
offences
done
by
one
to
another
:
which
as
at
other
times
is
needefull
,
so
in
our
sicknes
is
necessarie
:
that
we
being
in
perfect
loue
and
peace
with
all
men
:
may
eyther
thereby
finde
release
of
paine
the
sooner
,
or
els
with
more
quiet
mindes
sleepe
in
euerlasting
rest
and
quietnesse
,
when
we
shal
be
dissolued
out
of
these
our
mortall
bodies
.
This
thing
,
how
greatly
doth
it
profite
?
an
euill
minde
full
of
wrath
and
indignation
,
replenished
with
enuie
,
burning
with
mortall
hatred
,
and
boyling
with
desire
of
reuenge
:
encreaseth
our
paine
,
prolongeth
our
griefe
,
continueth
our
sicknesse
,
incenseth
almighty
God
more
sharply
against
vs
,
and
hindereth
his
louing
kindnesse
and
fauour
towards
vs
:
it
is
good
therefore
to
put
away
all
malice
,
wrath
,
anger
,
fiercenesse
,
hatred
,
out
of
our
hearts
,
and
to
acknowledge
our
faults
one
to
another
.
This
being
the
plaine
meaning
of
this
place
,
how
can
our
aduersaries
establish
their
auricular
confession
hereupon
?
this
place
by
the
very
circumstance
of
the
place
it selfe
,
doth
not
make
any
thing
for
their
purpose
.
For
first
here
is
mention
made
of
confession
of
faults
in
sicknesse
at
the
priuate
houses
of
men
sicke
and
diseased
;
that
the
sicke
person
to
the
standers
by
might
confesse
wherein
he
had
offended
them
:
and
the
standers
by
,
wherin
they
had
offended
him
;
and
not
in
the
Church
;
not
in
health
to
the
priest
,
not
in
his
eare
at
Lente
.
2.
Here
he
requireth
that
we
confesse
our
sinnes
and
faults
one
to
another
;
and
not
all
to
one
,
wherefore
this
place
bindeth
the
minister
to
acknowledge
aswell
to
the
people
,
if
in
any
thing
he
hath
offended
them
:
as
the
people
to
the
minister
,
if
they
haue
offended
him
.
The
priest
must
aswell
confesse
to
the
parish
,
as
the
parish
to
the
priest
by
this
rule
;
or
else
how
can
they
be
saide
to
confesse
one
to
another
?
if
many
confesse
vnto
me
,
and
I
confesse
vnto
none
;
how
may
it
be
said
that
we
haue
confessed
our
faultes
one
to
another
?
3.
As
wee
are
commaunded
to
confesse
our
faultes
one
to
another
,
so
must
we
pray
one
for
another
.
But
they
blush
to
say
,
that
this
appertayneth
onely
to
the
priest
;
why
should
confession
then
more
appertaine
to
the
priest
,
then
prayer
?
Wherefore
as
the
people
may
praie
one
for
another
;
and
for
the
prieste
also
:
so
the
priest
for
the
people
and
for
himselfe
also
:
that
so
it
may
be
done
mutually
.
4.
In
like
manner
,
by
this
place
the
people
are
willed
to
acknowledg
their
offences
done
against
the
priest
,
and
the
priest
his
against
them
:
and
this
is
mutuall
prayer
and
mutuall
confession
.
With
which
doctrine
the
Scripture
is
not
acquainted
:
hereof
the
Prophetes
haue
not
spoken
;
neyther
haue
ca.
de
penitent
.
the
spirite
of
God
hath
not
taught
it
,
denieth
it
to
bee
taught
in
the
Scripture
:
therefore
referreth
it
to
the
traditions
of
the
Elders
and
of
the
Church
.
Wherefore
he
saith
:
it
is
better
to
say
,
that
this
confession
is
from
the
tradition
of
the
vniuersall
church
,
then
ordained
,
eyther
by
the
authoritie
of
the
new
,
or
old
testament
.
The
reuerende
Fathers
haue
disallowed
it
as
curious
and
needlesse
.
S.
Chrysostome
thereof
saith
in
this
wise
;
vpon
the
Hebru
.
I
say
not
vnto
thee
,
that
thou
come
forth
and
shewe
thy selfe
openly
,
neither
that
thou
accuse
thy selfe
to
others
;
but
I
would
haue
thee
to
obey
the
Prophete
saying
;
reueale
thy
life
vnto
the
Lord
.
Vpon
the
51.
Psalme
thus
Homil.
vpon
Psal.
51.
saith
the
same
Father
:
Confesse
and
tell
thy
sinnes
,
that
thou
maist
blot
and
put
them
out
:
if
thou
be
ashamed
to
tell
them
any
body
,
then
tell
them
euery
day
in
thy
soule
.
I
say
not
that
thou
confesse
them
to
thy
fellow
seruaunt
,
that
he
may
cast
thee
in
the
teeth
;
tel
them
to
God
which
cureth
them
.
And
in
another
Homilie
;
let
the
inquisition
and
inquiring
out
of
thy
sinne
,
be
in
thy
hearte
and
thought
:
Saint
Augustine
not
abiding
that
proude
presumption
confes
.
c.
3.
of
men
,
sharpely
inueigheth
against
them
in
his
confessions
:
what
haue
I
to
doo
saith
he
,
with
men
,
that
they
should
heare
my
confessions
,
as
if
they
could
heale
my
sores
?
a
curious
kinde
of
men
to
know
the
liues
of
others
,
and
a
slouthfull
to
correct
their
owne
.
How
know
they
when
they
heare
of
me
,
of
my selfe
,
whether
I
This
intollerable
arrogancie
of
men
to
heare
the
confessions
of
other
mens
sinnes
,
Lysander
could
not
abide
;
wherefore
when
he
asked
counsell
in
Samothracia
Saint
James
in
this
place
speaketh
nothing
hereof
,
but
only
of
confession
of
offences
priuately
committed
,
which
either
for
mutuall
comfort
,
or
for
mutuall
reconciliation
,
ought
to
be
mutually
confessed
,
as
Erasmus
&
Bede
expound
it
.
Vnto
which
confession
,
mutual
praier
is
ioined
:
wherof
albeit
in
the
14.
&
15.
verses
he
had
spoken
,
yet
to
shew
the
excellencie
and
necessitie
thereof
,
here
repeateth
it
againe
&
requireth
it
.
Which
he
commendeth
from
the
effect
:
that
all
men
might
see
and
know
,
that
there
is
nothing
more
effectuall
and
forceble
to
the
healing
of
our
bodily
diseases
,
then
vnfained
praier
,
proceeding
from
a
liuelie
faith
,
a
pure
heart
,
and
good
conscience
to
God
.
Which
effect
of
mutuall
confession
and
praier
,
is
health
:
acknowledge
your
faults
one
to
another
,
and
pray
one
for
another
,
that
you
may
be
healed
:
our
mindes
cleere
of
malice
;
our
hearts
of
hatred
;
our
affections
of
enuie
;
our
desires
of
wrath
and
reuenge
:
our
bodies
shall
the
sooner
be
restored
to
health
by
the
Lord
.
Seeing
then
such
an
effect
followeth
mutuall
prayer
,
we
ought
to
be
councelled
by
the
holy
Ghost
,
and
aduised
by
the
Apostle
to
praie
one
for
another
;
that
wee
may
be
healed
.
But
of
this
more
hath
beene
spoken
vpon
the
14.
and
15.
verses
before
going
.
Where
Saint
Iames
exhorteth
vs
to
pray
one
for
another
,
it
no
whitte
at
all
fauoureth
the
opinion
of
Popish
persons
,
either
for
their
praiers
to
the
dead
;
or
for
the
dead
.
To
the
deceased
Saints
,
herence
are
we
not
moued
to
pray
,
as
to
mediatours
and
aduocates
for
vs
to
God
.
For
here
the
Apostle
(
as
before
)
desireth
the
liuing
saints
to
pray
one
for
another
,
that
they
may
be
healed
.
The
Lords
prayer
teacheth
,
that
men
aliue
may
pray
for
men
liuing
;
therefore
therein
we
pray
not
for
our selues
alone
,
but
for
the
whole
bodie
of
the
Church
.
One
man
may
sue
to
God
for
another
being
aliue
,
and
we
are
willed
to
seeke
for
the
praiers
of
the
liuing
Saints
,
that
they
may
be
poured
out
for
vs
to
God
.
But
to
sue
for
the
helpe
of
the
praiers
of
the
soules
,
and
spirites
of
men
and
women
deceased
:
neither
doeth
this
place
,
neither
any
other
in
the
canonical
Scriptures
of
God
,
teach
or
perswade
vs
.
And
as
we
are
not
taught
to
sue
to
the
dead
:
so
neither
are
we
taught
to
sue
for
the
dead
:
for
the
liuing
saints
must
pray
one
for
another
being
aliue
:
they
are
willed
to
praie
for
those
that
are
sicke
,
but
not
dead
.
Dauid
praied
Now
that
health
followeth
the
praiers
of
Gods
saints
,
we
must
not
take
it
,
that
as
all
they
for
whom
praier
was
made
,
were
alwaies
healed
in
the
time
of
the
Apostles
:
euen
so
also
now
:
but
that
as
in
that
time
,
it
was
the
ordinarie
meane
,
and
had
his
effect
in
all
:
euen
so
ought
it
to
be
a
meane
now
,
and
no
doubt
in
sundrie
it
shal
be
,
and
is
assuredly
very
effectuall
,
(
though
the
gift
of
healing
be
not
as
it
was
in
the
time
of
the
Apostles
;
)
for
GOD
will
heare
the
praiers
of
his
seruants
,
and
will
fulfill
their
desires
:
whose
eares
are
open
to
the
suites
of
the
righteous
,
and
will
graunt
their
requests
,
as
shall
stand
best
with
his
heauenly
wisdome
.
This
effect
oftentimes
to
followe
the
praiers
of
the
Saints
,
it
is
shewed
,
for
that
the
praiers
of
the
righteous
are
very
forcible
,
and
preuaile
much
,
if
they
be
feruent
.
Of
the
force
of
the
Saints
praiers
,
see
Sermon
2.
vpon
S.
Iames
,
leafe
19.
1.
page
,
&c.
Sermon
3.
leafe
26.
page
1.
&c.
Sermon
17.
vpon
4.
Iames
,
leafe
184.
page
1.
&c.
To
which
places
this
also
may
here
be
added
,
that
1
Touching
him
that
praieth
,
if
he
wil
haue
his
praier
heard
,
he
must
be
iust
and
righteous
:
for
it
is
here
saide
;
that
the
praier
of
the
righteous
auaileth
much
.
They
must
be
such
as
feare
God
,
and
beleeue
in
Iesus
Christ
:
such
as
are
carefull
to
serue
him
in
spirite
and
trueth
:
such
as
doe
walke
before
him
in
holines
and
righteousnesse
of
life
.
These
are
they
,
whose
praiers
auaile
much
.
For
this
cause
Saint
Paul
exhorteth
men
to
praie
to
God
lifting
vp
pure
Though
then
there
be
infinite
distance
betwixt
heauen
and
earth
,
God
and
man
:
yet
heareth
he
from
his
holie
hill
,
the
praiers
of
his
righteous
seruantes
,
poured
out
vnto
him
.
Which
Ieroboam
that
wicked
king
also
knew
:
who
hauing
his
hand
(
which
hee
thrust
out
to
haue
taken
the
All
which
teacheth
,
that
onely
their
prayers
are
of
force
with
God
for
good
,
who
are
iust
and
righteous
.
The
praier
(
saith
Saint
Iames
)
of
the
righteous
preuaileth
much
.
As
in
him
that
praieth
it
is
required
,
that
he
be
righteous
:
so
is
it
required
in
the
praier
of
the
righteous
,
that
it
be
also
feruent
,
proceeding
from
a
pure
affection
,
flowing
from
vnfeined
faith
,
kindled
by
a
burning
zeale
,
influmed
with
feruent
loue
,
continued
in
great
earnestnesse
and
constancie
:
without
which
our
praiers
obteine
little
or
nothing
at
the
hands
of
God
;
but
being
earnest
,
constant
,
and
feruent
,
they
preuaile
greatly
.
When
Moses
continued
Wherence
we
may
learne
,
that
the
wicked
are
out
of
hope
of
obteining
for
their
comfort
,
the
things
they
praie
for
:
because
it
is
said
;
that
the
praiers
of
the
righteous
auaile
much
:
not
the
praiers
of
the
wicked
:
whose
praiers
being
heard
of
God
,
tend
to
their
greater
and
iuster
condemnation
,
destruction
and
punishment
.
And
the
praiers
also
of
the
righteous
are
then
effectuall
,
when
they
are
feruent
.
Let
all
them
which
hope
to
receaue
their
petitions
at
the
hands
of
God
,
in
all
things
applie
themselues
to
righteousnesse
:
let
them
not
be
faint
hearted
,
of
a
wauering
minde
,
colde
in
asking
,
easilie
repelled
,
soone
discouraged
in
praying
:
but
let
them
be
feruent
and
constant
therein
,
if
they
look
to
be
regarded
:
for
our
Apostle
affirmeth
,
that
the
praier
of
the
righteous
auaileth
much
,
if
it
be
feruent
.
And
that
the
praier
of
the
righteous
auaileth
much
,
being
feruent
,
the
Apostle
proueth
by
the
example
of
Elias
;
at
his
praier
the
heauen
was
(
as
it
were
)
shutte
vp
for
a
time
:
and
againe
,
thereat
opened
,
Whereof
thus
saith
S.
Iames
;
Elias
was
a
man
subiect
to
like
passions
as
we
are
,
and
praied
earnestly
that
it
might
not
raine
,
and
it
rained
not
on
the
earth
for
3.
yeares
and
6.
moneths
:
&
he
praied
againe
,
and
the
heauen
gaue
raine
,
and
the
earth
brought
foorth
her
fruite
.
This
storie
touching
Elias
is
recorded
in
the
book
of
In
the
story
there
is
no
mention
of
his
praier
,
neither
for
drought
,
neither
for
raine
:
concerning
the
drought
,
this
only
is
said
;
that
Elias
tolde
Ahab
the
king
,
that
there
should
neither
raine
nor
dewe
fall
,
but
according
to
his
word
,
for
certaine
yeares
:
yet
the
Apostle
saith
he
praied
,
and
it
rained
not
for
3.
yeares
and
6.
moneths
.
Concerning
the
raine
,
he
is
said
to
haue
tolde
this
to
the
king
;
whom
he
biddeth
to
haste
,
least
the
raine
did
stay
him
:
he
is
saide
to
haue
couched
vpon
the
ground
,
&
to
haue
put
his
head
and
face
betwixt
his
knees
,
and
to
haue
commaunded
his
seruante
to
looke
to
the
sea
ward
:
but
mention
of
his
prayer
is
none
.
But
hereby
is
it
manifeste
,
that
in
both
cases
he
praied
:
when
he
saw
the
horrible
idolatrie
of
the
princes
and
people
,
and
the
bloudie
persecution
where
vnto
the
Church
and
Saintes
were
subiecte
:
for
zeale
to
Gods
glorie
,
for
care
ouer
the
church
,
he
praied
for
famine
and
drought
from
the
Lord
,
that
thereby
they
being
punished
,
might
remember
them selues
,
repente
of
the
wickednes
they
had
committed
,
and
retourne
vnfainedly
vnto
God
.
Whose
prayer
God
heard
,
and
brought
famine
&
drought
vpon
the
lande
for
three
yeares
and
sixe
monthes
.
And
afterwardes
,
either
seeing
their
repentance
,
or
hoping
for
their
amendement
,
or
touched
with
the
extremitie
whervnto
the
innocent
and
sillie
people
were
subiect
,
he
prayed
vnto
God
againe
,
and
the
Lorde
heard
him
,
and
it
rayned
,
and
the
earth
brought
fruite
.
Thus
at
his
prayer
the
heauen
was
shutte
for
a
time
,
and
opened
againe
,
whereby
it
euidently
appearerh
,
that
earnest
and
feruent
prayers
of
the
righteous
,
are
of
greate
force
.
But
leaste
any
man
should
say
,
Elias
in
deede
was
a
great
prophet
,
in
high
fouour
with
God
,
therefore
it
is
no
merueile
that
his
prayer
so
greatly
preuailed
,
but
far
vnlike
him
,
are
we
.
He
raysed
the
deade
,
he
caused
fire
to
come
downe
from
heauen
,
he
therefore
might
thus
preuaile
,
but
all
are
not
like
him
.
The
Apostle
answereth
,
not
with
standing
his
great
graces
,
yet
was
he
a
man
as
we
are
,
and
subiect
vnto
passions
,
infirmites
,
and
sinnes
,
as
other
men
are
:
yeat
God
heard
him
:
euen
so
,
though
we
be
sinners
,
yet
if
wee
serue
God
according
to
the
measure
of
his
grace
geuen
vs
,
wee
shal
be
accepted
when
we
pray
.
And
if
God
heard
the
praier
of
one
man
,
so
that
thereat
heauen
was
shut
&
opened
,
how
much
more
wil
he
heare
the
praiers
of
the
Church
,
the
societie
of
the
Saints
,
&
congregation
of
the
faithfull
:
when
in
assured
hope
,
strong
faith
,
vnfeined
loue
and
perfect
vnitie
,
they
call
vpon
him
?
And
thus
much
touching
remedies
in
bodily
diseases
and
infirmities
.
Now
let
vs
pray
,
&c.
Iames
Chap.
5.
verses
19.
20.
Sermon
.
28.
Verse
19.
Brethren
,
if
any
of
you
haue
erred
from
the
truth
,
and
some
man
hath
conuerted
him
:
20
Let
him
know
,
that
he
which
hath
conuerted
the
sinner
from
going
astray
out
of
his
way
,
shal
saue
a
soule
from
death
,
and
shall
couer
a
multitude
of
sinnes
.
AFter
the
remedies
to
bodily
diseases
set
downe
:
generally
and
particularly
:
generally
in
affliction
to
pray
:
particularly
in
sickenesse
to
sende
for
the
Elders
of
the
Church
,
that
they
might
pray
for
the
diseased
,
and
annoint
them
with
oile
in
the
name
of
the
Lord
,
(
which
in
that
time
was
in
force
,
though
not
now
:
)
and
also
that
they
should
acknowledge
their
sinnes
and
offences
priuately
committed
,
one
to
another
,
and
pray
one
for
another
,
that
they
might
bee
healed
:
The
Apostle
discendeth
to
the
remedie
of
inwarde
infirmities
and
diseases
,
in
the
errours
of
mens
-
These
two
verses
containing
this
argument
and
matter
,
haue
two
things
to
be
noted
.
namely
,
-
1
The
counsell
,
trauaile
,
and
endeuour
to
call
such
as
go
astray
,
vnto
the
way
of
truth
.
-
2
The
reward
of
them
,
and
the
benefite
,
which
by
reclayming
and
calling
from
errour
other
men
,
they
shall
receyue
,
which
thus
call
and
conuerte
their
brethren
.
Concerning
then
this
exhortation
,
touching
inward
diseases
,
and
infirmities
of
the
minde
,
it
followeth
verie
orderly
vpon
the
former
.
For
seeing
inward
diseases
as
errours
of
our
mindes
,
either
in
manners
&
life
,
or
in
opinion
and
faith
,
are
oftentimes
causes
of
our
outwarde
infirmities
and
diseases
of
the
bodie
:
and
the
Apostle
hath
before
spoken
of
bodily
infirmities
:
it
followeth
directly
,
that
hee
speake
some
thing
touching
diseases
of
the
minde
and
errours
,
howe
they
also
ought
to
bee
dealt
withall
:
which
thing
in
the
last
place
,
and
last
wordes
is
prescribed
.
Therein
two
things
obserued
:
thereof
the
firste
is
,
what
the
Saintes
ought
to
doe
when
their
brethren
erre
and
goe
astray
:
they
muste
doe
their
endeuour
,
and
giue
all
diligence
to
reclayme
,
conuert
,
and
call
home
such
as
go
out
of
the
way
,
and
erre
.
This
is
a
diuine
labour
,
this
is
a
holy
exercise
,
this
is
a
heauenly
trauaile
,
the
labour
and
trauaile
to
purchase
and
get
soules
,
and
winne
them
to
Gods
holy
trueth
:
whereunto
as
vnto
a
most
needefull
point
of
loue
the
holy
Scriptures
exhort
vs
.
Wise
Salomon
speaketh
of
this
excellent
labour
of
loue
,
when
he
saith
,
that
the
fruite
of
Iude
v.
22.
23
loue
they
should
haue
of
their
brethren
:
and
what
care
should
presse
their
hearts
for
their
conuersion
,
willeth
that
they
should
haue
compassion
vppon
some
,
putting
difference
:
and
that
they
shoulde
saue
other
with
feare
,
plucking
them
out
of
the
fire
.
Not
onely
teaching
men
this
duetie
to
seeke
the
conuersion
of
the
brethren
which
goe
astray
and
wander
:
but
also
teaching
them
howe
therein
they
shoulde
behaue
themselues
,
to
make
this
godly
choise
therein
,
that
they
seeke
to
winne
some
by
gentle
meanes
,
and
in
mercifull
compassion
:
others
by
terrour
and
godly
seueritie
:
thus
by
all
possible
meanes
must
we
seeke
the
turning
and
conuersion
of
our
brethren
.
Did
not
God
intimate
that
in
his
lawe
?
when
hee
When
God
likewise
willeth
in
his
lawe
,
that
if
wee
see
our
neighbours
beast
going
astray
:
wee
should
bring
&
ver.
5.
it
home
to
the
owner
,
and
not
cause
it
to
erre
:
Hath
he
care
ouer
brute
beastes
,
that
they
should
not
wander
?
and
would
he
not
much
rather
that
men
themselues
wandering
,
should
be
conuerted
from
their
errours
vnto
the
way
of
truth
?
Nature
it selfe
teacheth
vs
,
that
it
is
a
point
of
humanitie
to
call
the
wanderer
into
the
way
:
therefore
haue
the
heathen
made
laws
against
them
,
and
set
downe
punishments
to
such
as
refused
to
teach
and
leade
the
wandering
straunger
into
the
right
way
.
Shal●
nature
teach
vs
care
of
mens
bodyes
,
and
shall
not
grace
teach
vs
care
of
their
soules
?
Shall
wee
bring
into
the
right
way
him
that
wandereth
in
bodie
,
and
shall
wee
not
turne
them
into
the
true
path
which
leadeth
vnto
life
,
which
through
errour
wander
in
their
mindes
?
Pro●lides
they
say
,
deuised
certaine
images
or
signes
,
which
This
Apostle
hath
exhorted
Christians
in
the
former
treatise
,
by
prayer
,
confession
of
faults
,
&
the
like
,
to
seeke
to
driue
away
the
diseases
of
the
bodies
of
their
brethren
:
how
much
more
care
should
we
haue
of
driuing
away
the
diseases
of
their
mindes
?
Wherefore
,
if
we
see
any
man
or
woman
,
brother
or
sister
,
caried
either
with
vaine
opinions
into
falshood
,
or
with
wicked
life
into
corruption
:
and
so
either
erre
in
the
one
,
or
in
the
other
:
we
ought
not
bitterly
to
vpbraid
them
,
nor
sharpely
to
rebuke
them
alwayes
:
neither
reprochfully
to
checke
them
,
nor
vtterly
to
neglect
them
:
but
rather
by
all
meekenesse
and
gentle
demeanour
to
reclaime
and
conuert
them
,
that
they
may
come
to
the
knowledge
of
the
truth
,
and
so
be
saued
.
But
if
wee
suffer
and
let
them
alone
,
either
in
the
falshood
of
their
opinions
,
or
in
the
corruption
of
their
liues
,
therein
to
stande
or
fall
,
liue
or
die
,
sinke
or
swimme
:
we
shewe
our selues
carelesse
,
and
of
a
dull
spirit
:
hardened
in
heart
:
not
mollifyed
nor
softened
with
Christian
charitie
,
to
bee
touched
with
the
errours
of
our
brethren
.
It
is
the
duetie
then
of
euery
one
that
is
strong
,
to
reach
the
hand
to
the
feeble
and
weake
brethren
to
conuert
them
:
of
them
that
are
wise
,
learned
,
and
of
vnderstanding
,
to
offer
their
helpe
to
the
ignorant
,
to
bring
them
to
knowledge
:
of
them
that
are
alreadie
annointed
with
the
oyle
of
gladnesse
aboue
their
fellowes
,
to
giue
And
the
Saints
of
God
seeke
the
conuersion
of
sinners
from
their
euill
waies
,
by
sundrie
meanes
.
1.
By
instructing
them
which
are
ignorant
and
in
errour
,
that
they
may
thereby
come
to
the
knowledge
of
the
truth
:
〈◊〉
hereby
are
men
turned
away
from
their
errours
and
euill
wayes
:
as
the
wiseman
Salomon
affirmeth
;
The
instruction
of
a
wiseman
(
saith
he
)
is
as
a
well
spring
2.
We
seeke
the
conuerting
of
our
brethren
out
of
their
errours
,
when
we
brotherly
reproue
them
of
the
wickednes
they
haue
committed
,
that
thereby
they
seing
their
owne
errours
&
iniquities
:
may
thereof
repent
,
and
therefro
be
turned
.
And
this
Salomon
also
maketh
a
way
to
conuert
3.
Neither
thus
only
,
but
by
exhortation
men
conuert
sinners
from
going
astray
out
of
the
way
.
For
what
way
can
men
be
sooner
conuerted
from
errour
,
then
by
dissuading
from
vice
,
persuading
to
vertue
,
wherin
exhortation
consisteth
?
When
Isai
the
Prophet
of
God
sought
4.
We
seeke
more
ouer
the
conuersion
of
our
brethren
out
of
their
errours
,
when
we
conferre
with
them
gently
and
courteously
,
concerning
the
causes
of
their
errours
,
Wherefore
to
vnfold
such
places
as
may
seeme
to
bolster
vp
the
erring
brethren
in
falshood
of
opinion
:
and
to
remoue
such
offences
as
whereby
they
are
wrapped
in
errour
of
their
liues
by
conference
with
them
in
brotherly
manner
,
this
is
also
away
to
conuerte
them
.
5.
Finally
,
we
conuert
the
erring
and
wandring
brethren
,
by
our
good
and
godly
example
of
holy
life
.
For
men
erring
,
either
in
manners
,
or
in
opinion
,
seing
the
example
of
all
vertue
and
godlines
in
the
Saints
,
their
faith
flourishing
,
their
patience
abounding
,
their
humilitie
singular
,
And
for
asmuch
as
the
liues
and
examples
of
Gods
6.
To
conclude
,
we
seeke
the
conuersion
of
our
brethren
,
by
sharpe
chastening
out
of
the
word
of
God
.
For
where
gentle
lenitiues
will
not
serue
,
there
sharpe
corsies
must
be
vsed
;
and
when
milde
preparatiues
preuaile
nothing
,
then
must
scowring
and
searching
purgations
be
applied
.
Thus
did
the
Prophets
,
thus
did
our
Sauiour
Christ
,
thus
did
the
Apostles
seeke
their
conuersion
,
whom
by
other
means
,
they
could
not
reclaime
,
nor
bring
from
errour
.
Seeing
the
case
thus
standeth
with
vs
,
&
so
great
necessitie
constraineth
,
and
is
layed
vpon
vs
for
the
conuersion
of
our
brethren
:
then
;
wo
to
them
,
who
then
subuert
,
when
they
should
conuert
the
brethren
▪
which
hinder
,
when
they
should
helpe
their
conuersion
;
whose
saluation
God
hath
as
it
were
put
into
their
handes
.
Wo
to
the
carnall
professours
of
the
gospell
,
whose
wicked
examples
encourage
the
erring
brethren
and
persons
,
to
continue
in
their
errour
.
Wo
to
the
contentious
and
waywarde
,
vntractable
and
disobedient
of
our
time
,
who
with
their
quarrell
picking
,
and
bitter
striuings
about
things
oftentimes
friuolous
and
not
weightie
,
and
other
grieuous
debates
:
make
diuision
and
cause
schisme
in
the
church
,
wherby
the
Papistes
,
Iesuites
,
and
other
erroneous
persons
,
are
fleshed
in
their
errours
.
Wo
to
al
men
&
women
,
by
whom
the
conuersion
of
soules
shal
be
in
aniwise
hindered
;
seing
we
are
so
necessarily
inioyned
the
care
of
their
conuersion
.
This
is
the
councel
of
the
Apostle
,
this
is
the
remedie
against
inward
infirmities
,
and
diseases
of
our
minds
,
this
is
the
labour
and
trauell
of
the
Saints
of
God
,
by
al
meanes
to
seeke
the
conuersion
of
such
as
doe
wander
&
erre
out
of
the
way
.
Now
to
procure
the
saluation
of
any
one
soule
,
is
a
worke
both
more
excellent
,
&
more
difficult
,
more
harde
,
and
more
victorious
:
then
the
subduing
of
Countries
&
kingdomes
by
dint
of
sword
:
or
atchieuing
glorious
conquests
by
force
of
armes
,
ouer
our
enemies
.
This
is
a
seruice
and
sacrifice
more
pleasant
vnto
God
,
to
sacrifice
vp
one
soule
to
saluation
:
then
the
slaying
of
all
the
bulles
and
oxen
vpon
a
thousand
hilles
,
and
to
offer
them
in
sacrifice
to
God
.
2.
The
other
profit
herence
rising
,
is
the
couering
&
hiding
of
the
multitude
of
sinnes
.
The
manifolde
sinnes
of
men
conuerted
,
are
hidde
in
their
conuersion
:
so
that
he
which
conuerteth
another
:
as
hee
conuerteth
,
so
putteth
he
away
,
&
hideth
the
multitude
of
his
sinnes
,
which
is
now
rightly
conuerted
,
and
turned
to
the
knowledge
of
the
trueth
.
To
conuert
one
from
his
sinne
,
and
from
going
astray
,
from
out
of
his
way
,
is
a
special
point
of
loue
.
and
a
notable
effect
thereof
,
and
it
is
a
propertie
of
loue
also
,
to
couer
sinnes
.
Loue
(
saith
Peter
,
out
of
the
wise
Salomon
)
Which
as
it
is
referred
to
the
partie
conuerted
,
so
may
it
be
to
him
which
conuerteth
.
In
the
conuerting
of
others
,
he
saueth
his
owne
soule
,
in
discharging
so
great
a
worke
of
loue
.
And
men
thus
saue
their
soules
,
in
perfourming
And
as
they
saue
their
soules
,
so
they
hide
a
multitude
of
their
owne
sinnes
,
when
they
endeuour
the
conuersion
of
others
.
For
God
is
commonly
marueylous
merciful
to
their
sinnes
,
which
endeuour
to
winne
others
vnto
him
:
by
which
trauaile
they
purchase
great
fauour
with
the
Lorde
,
and
obteine
thereby
the
pardon
of
their
manifold
sinnes
:
wherefore
S.
Iames
saith
;
they
hide
a
multitude
of
sinnes
.
Albeit
then
this
may
stande
with
a
iust
proportion
,
and
an
analogie
of
the
Scriptures
:
yet
I
thinke
rather
,
that
the
first
ought
to
be
referred
to
him
that
is
conuerted
:
and
the
second
to
him
that
conuerteth
in
this
wise
:
let
him
knowe
,
that
hee
that
conuerteth
a
sinner
from
goeing
a
stray
out
of
his
waie
,
saueth
a
soule
from
death
,
euen
that
soule
which
he
conuerteth
:
And
hideth
a
multitude
of
sinnes
,
euen
the
multitude
of
his
owne
sinnes
,
which
almightie
God
hideth
,
forgiueth
and
couereth
for
the
exceading
loue
he
sheweth
to
his
brethren
in
their
conuersation
.
Which
sheweth
the
vnspeakeable
reward
which
shal
be
giuen
them
which
seeke
to
winne
other
vnto
God
.
Which
thing
the
holy
prophet
Daniel
long
before
had
for
FINIS
.