A
SINNERS
INDITEMENT
.
Hosea
.
4.
vese
.
1
,
2
,
3.
1.
Heare
the
word
of
the
Lord
ye
children
of
Israel
,
for
the
Lord
hath
a
Controuersie
with
the
Inhabitants
of
the
Land
,
because
there
is
no
truth
,
nor
mercie
,
nor
knowledge
of
God
in
the
Land
.
2.
By
Swearing
,
and
Lying
,
and
Killing
,
and
Stealing
,
and
Whoaring
,
they
breake
out
,
and
Blood
toucheth
Blood
.
3.
Therefore
shall
the
Land
mourne
,
and
euery
one
that
dwels
therein
shall
be
cut
off
,
with
the
Beastes
of
the
Field
,
and
with
the
Foules
of
the
Heauen
:
and
also
the
Fishes
of
the
Sea
,
shall
be
taken
away
.
THe
Lord
by
the
Ministerie
and
seruice
of
the
Prophet
Hosea
,
laboured
the
space
of
Threescore
and
ten
yeares
,
to
draw
the
people
to
repentance
;
but
they
notwithstanding
grew
worse
and
worse
,
so
that
neither
Mercies
,
nor
Iudgments
,
threatnings
,
nor
promises
,
could
winne
them
,
nor
worke
vpon
them
:
Therefore
the
Prophet
Hosea
giueth
them
ouer
,
and
leaueth
them
to
Gods
Iudgements
.
Of
this
Scripture
there
are
foure
parts
.
-
1.
First
,
an
Inditement
or
Citation
of
the
people
to
appeare
before
the
Lord
:
Heare
the
Word
.
&c.
-
2.
The
matter
of
the
Inditement
or
Citation
,
in
these
words
:
The
Lord
hath
a
Controuersie
.
&c.
-
3.
The
cause
of
the
Controuersie
:
Sinne
.
-
4.
Iudgement
against
them
:
Therefore
the
Land
shall
mourne
.
&c.
In
the
Inditement
,
or
Citation
.
-
1.
He
stirreth
vp
the
people
to
attention
:
Heare
.
-
2.
Hee
setteth
downe
three
Reasons
wherefore
they
should
be
attentiue
.
-
1.
Because
it
is
the
Word
of
the
Lord
,
that
they
should
heare
.
-
2.
Because
they
were
the
people
of
Israel
,
that
should
heare
it
.
-
3.
Because
the
Word
belonged
vnto
them
.
In
the
matter
of
the
Inditement
hee
sheweth
,
-
1.
Who
is
the
Plaintiffe
,
viz.
The
Lord
.
-
2.
Who
are
the
Defendants
:
The
Inhabitants
of
the
Land
.
The
cause
of
the
Inditement
or
Controuersie
,
is
Sinne
:
which
is
of
two
sorts
;
-
1.
Sinnes
of
Omission
,
for
duties
omitted
.
-
2.
Sinnes
of
Commission
,
for
wickednesse
committed
.
Their
Sinnes
are
amplified
by
a
metaphore
of
breaking
out
,
as
a
violent
streame
.
Lastly
,
in
the
third
verse
hee
proceedes
to
Iudgement
,
which
is
first
set
downe
against
the
people
,
in
these
words
:
The
Land
shall
mourne
,
and
euery
one
that
dwelles
therein
shall
be
cut
off
.
Secondly
,
more
amply
extending
to
the
dumbe
creatures
,
in
these
words
:
With
the
Beasts
of
the
field
,
&c.
Let
vs
first
consider
of
the
coherence
of
the
scripture
with
that
which
went
before
.
In
the
last
verse
of
the
former
chapter
,
the
Lord
by
his
Prophet
speaketh
comfortable
things
vnto
them
;
now
in
these
words
,
he
threatneth
them
.
The
Ministers
of
the
word
may
hence
learne
of
the
Prophet
Hosea
,
To
mingle
Promises
with
Threatnings
,
and
Mercy
with
Iudgement
:
Esay
.
8.
21.
22.
the
Lord
threatneth
the
pleople
with
Iudgments
,
but
he
comforteth
them
with
the
promise
of
the
Messiah
.
Christ
denounceth
Eay
.
9.
Curses
,
Woe
to
thee
Corazin
;
Woe
Math
.
11.
21.
28.
to
thee
Bethsaida
:
but
verse
28.
hee
giueth
comfort
;
Come
vnto
mee
all
yee
that
trauaile
and
be
heauie
loaden
,
and
I
will
refresh
you
:
yea
,
the
very
names
of
some
of
Christes
Apostles
,
doe
teach
thus
much
.
Some
are
called
Boanerges
,
Sonnes
of
Thunder
:
but
Barnabas
was
the
sonne
of
Comfort
.
My
song
Mark
.
3.
17.
Psal
.
101.
1.
(
saith
Dauid
)
shall
be
of
Mercie
and
Iudgement
.
The
reason
hereof
is
this
,
because
Mercie
without
Iudgement
,
leads
men
to
presumption
;
and
Iudgement
without
Mercie
,
driues
men
to
desperation
:
therefore
Promises
and
Threatnings
in
a
Cristian
proportion
,
according
to
the
occasion
,
should
be
mingled
togeather
.
This
should
teach
the
Ministers
to
be
discreete
,
and
to
preach
Mercy
to
whom
Mercy
appertaineth
;
and
Iudgements
to
them
that
are
hardned
.
We
should
(
as
good
Stewards
)
giue
euery
one
that
portion
which
is
fit
for
him
:
When
wee
see
sinne
abound
,
and
the
hand
of
God
stretched
foorth
to
punish
the
people
,
wee
should
not
then
preach
Peace
vnto
them
,
but
tell
them
,
and
tell
them
againe
,
that
The
Lord
hath
a
controuersie
with
them
;
and
Except
they
repent
,
they
shall
all
perish
.
Secondly
,
whereas
the
Ministers
ought
to
preach
to
the
people
both
Iudgements
and
Mercy
,
they
also
(
the
people
I
meane
)
should
vse
Wisedome
in
applying
them
both
,
to
themselues
.
The
impenitent
sinner
,
may
not
promise
the
Mercy
of
God
to
himselfe
which
he
hath
nothing
to
doe
withall
;
neither
should
the
penitent
sinner
trouble
himselfe
with
Gods
Iudgements
.
If
thou
doest
truely
repent
thee
of
thy
sinnes
,
then
Gods
Mercy
belongeth
to
thee
,
thou
mayest
say
truely
,
thou
hast
nothing
to
doe
with
Gods
Iudgements
:
But
if
thou
hearest
the
Iudgements
of
God
pronounced
against
those
sinnes
whereof
thou
art
guiltie
,
and
doest
not
apply
those
Iudgements
to
thy selfe
,
but
departest
in
thy
sinnes
,
and
blessest
thy selfe
in
them
with
an
hardned
heart
,
the
promise
of
Gods
Mercy
belongs
not
to
thee
;
It
is
the
Deut
.
29.
18
Childrens
Bread
,
It
is
not
for
such
Swine
and
Math
15
26
Dogs
as
thou
art
.
Thirdly
,
euery
one
may
heere
examine
himselfe
,
what
good
either
the
Promises
or
Threatnings
of
God
(
so
often
denounced
by
the
Ministers
for
sinne
)
haue
done
,
or
what
they
haue
preuayled
with
vs
?
Are
we
not
(
for
the
most
part
)
like
the
people
of
Israel
,
whom
neither
the
Promises
nor
Threatnings
of
God
could
moue
to
repentance
and
amendment
?
And
though
the
Lord
afflict
vs
from
top
to
toe
with
new
afflictions
,
as
with
Plague
,
Pestilence
,
strange
Sicknesses
,
and
vnseasonable
Weather
;
yet
we
fall
away
daily
,
and
grow
worse
&
worse
.
We
are
those
Fooles
whom
Salomon
speaketh
of
:
Though
the
Lord
doe
bray
vs
(
as
it
were
in
a
Morter
)
with
Pro
.
27.
22.
one
Affliction
after
another
,
yet
are
we
sowedded
to
Wickednesse
,
that
leaue
it
we
cannot
.
Let
vs
euery
one
then
search
his
owne
Conscience
,
and
see
what
good
these
Afflictions
haue
wrought
vpon
vs.
Happily
,
some
may
promise
amendment
of
life
,
like
Pharao
,
while
Gods
hand
was
heauy
vpon
him
;
but
when
the
storme
is
ouerblowen
,
then
they
fall
againe
to
their
old
by
as
,
as
bad
as
euer
they
were
.
What
then
should
the
Lord
doe
with
such
a
people
as
we
are
,
whom
neither
his
Mercies
,
nor
Iudgements
,
can
worke
vpon
?
What
should
a
Carpender
doe
with
a
peece
of
Wood
that
will
serue
to
no
vse
in
the
building
,
but
cast
it
into
the
fire
?
The
Law
of
God
by
Moses
was
,
that
,
If
any
man
had
a
Deut
.
21.
18.
Sonne
that
were
stubborne
and
disobedient
,
which
would
not
harken
vnto
the
voyce
of
his
Father
,
nor
the
voyce
of
his
Mother
;
and
though
they
chastened
him
,
he
would
not
obey
them
,
then
his
Father
and
Mother
should
take
him
,
and
bring
him
out
vnto
the
Elders
of
his
Citie
,
and
vnto
the
Gate
of
the
place
where
he
dwelt
,
and
should
say
to
the
Elders
of
his
Citie
,
This
our
Sonne
is
stubborne
and
disobedient
,
and
hee
will
not
obey
our
admonition
:
hee
is
a
Royotor
,
and
a
Drunkard
.
Then
all
the
men
of
his
Citie
shall
stone
him
with
Stones
vnto
death
.
The
Lord
God
is
our
Father
,
we
are
his
Children
;
if
wee
be
stubborne
against
our
heauenly
Father
,
so
as
neither
his
Mercies
nor
Iudgements
deliuered
by
his
Ministers
,
are
of
vs
regarded
,
what
shall
the
Lord
doe
with
vs
,
but
cast
vs
off
to
destruction
?
Fourthly
,
they
are
heere
reprooued
which
can
be
contented
to
heare
Gods
Promises
,
but
not
his
Iudgements
.
Felix
could
not
abide
to
heare
of
Iudgement
.
Act.
24.
26.
Balthaser
seeing
Gods
Iudgements
,
could
Dan
.
5.
6.
not
hold
a
ioynt
of
him
still
.
And
this
is
that
which
maketh
the
Ministers
of
the
Gospell
often
to
be
hated
amongst
bad
men
;
Oh
(
say
they
)
he
hath
nothing
but
Iudgements
in
his
mouth
.
So
was
the
Prophet
Micha
hated
of
wicked
King
Ahab
:
I
hate
him
,
I
neuer
heard
good
from
him
.
Ahab
1.
Kin
.
22.
8.
was
a
bad
man
,
and
therefore
the
Prophet
of
God
could
not
prophesie
good
of
him
.
We
are
hated
of
bad
men
,
because
we
rip
vp
their
sinnes
.
Shall
we
see
God
haue
a
controuersie
with
you
for
your
sinnes
,
and
we
flatter
you
in
your
sinnes
?
Rather
acknowledge
it
a
blessing
of
God
,
that
you
haue
such
Ministers
as
can
and
dare
tell
you
that
the
Lord
hath
a
Controuersie
with
you
.
And
thus
much
concerning
the
coherence
of
this
Scripture
,
with
that
which
went
before
in
the
last
verse
of
the
former
Chapter
.
Heare
the
Word
of
the
Lord
.
The
Prophet
stirreth
them
vp
to
heare
the
Word
.
When
we
come
to
teach
,
we
should
stirre
vp
the
people
to
attention
.
As
God
in
giuing
the
Law
obserued
this
stile
:
Heare
the
Word
of
the
Lord
.
So
did
also
the
Prophets
.
Heare
Deut
.
5.
1.
the
Word
of
the
Lord
.
Hearken
to
the
Law
of
Esay
.
1.
10.
Iere
.
13.
25.
our
God
.
Heare
,
and
giue
eare
,
be
not
proud
;
for
the
Lord
hath
spoken
it
.
And
Christ
saith
,
He
that
hath
eares
to
heare
,
let
him
heare
.
Let
him
Math
.
13.
9.
that
hath
an
eare
,
heare
what
the
Spirit
speaketh
Apo.
2.
29.
to
the
Churches
.
The
Ministers
should
stirre
vp
the
people
to
attention
:
First
,
for
their
owne
good
,
and
secondly
for
the
good
of
the
people
.
It
is
a
chearefull
thing
to
see
the
people
attentiue
.
When
Christ
preached
,
The
eyes
of
all
that
were
in
the
Sinagogue
,
were
Luke
4.
20.
fastned
on
him
.
But
when
the
Minister
seeth
the
hearers
not
attentiue
,
it
is
a
cooling
to
his
spirit
.
When
the
people
would
not
heare
the
Prophet
Esay
,
he
speaks
to
Heauen
and
Earth
.
Secondly
,
we
should
stirre
Esay
12.
vp
the
people
to
attention
for
their
owne
good
,
because
they
shal
reape
no
prophet
,
vnlesse
they
be
attentiue
.
Dull
we
are
and
drowsie
by
nature
,
and
therefore
had
need
to
be
stirred
vp
to
attention
.
Let
vs
then
make
Conscience
to
heare
the
Word
of
the
Lord
attentiuely
.
If
you
feele
dulnesse
,
stirre
vp
your selues
.
Be
swift
to
heare
.
God
hath
giuen
vs
eares
not
to
the
end
that
wee
should
take
delight
to
heare
filthy
thinges
,
nor
to
heare
pick-thankes
,
and
make-bates
,
which
for
a
peece
of
Bread
and
Cheese
,
or
a
pot
of
Beere
to
carry
lyes
&
tales
to
set
variance
among
neighbours
;
but
that
wee
should
incline
our
eares
to
heare
what
the
Lord
speaketh
to
vs
by
his
Ministers
,
whether
Promises
,
or
Threatnings
:
neither
is
it
enough
to
lend
him
our
eares
,
but
we
must
heare
with
attention
,
feare
,
reuerence
,
and
care
to
practise
that
which
we
heare
.
The
first
reason
wherefore
the
Prophet
stirreth
them
vp
to
attention
is
,
because
it
is
the
word
of
the
Lord
which
he
would
haue
them
to
heare
.
We
should
heare
the
Word
of
the
Lord
attentiuely
,
because
it
is
the
Word
of
the
Lord
,
for
the
Words
sake
,
Not
as
the
Word
of
Men
,
but
as
it
is
in
deed
the
1.
Thes
.
2.
13.
Word
of
God
.
Wee
speake
from
God
;
God
speaketh
to
his
Church
by
his
Ministers
:
Hee
spake
by
the
mouth
of
his
holy
Prophets
.
Luk
.
1.
70.
And
his
Apostles
:
It
is
not
yee
that
speake
(
saith
Christ
)
but
the
spirit
of
your
Father
Mat
.
10.
20.
which
speaketh
in
you
.
Though
the
tongue
of
a
mortall
man
wagge
,
the
matter
is
from
Gods
owne
mouth
:
and
though
sinfull
mans
lippes
mooue
,
yet
it
is
the
Word
of
the
liuing
God
.
Wee
must
heare
the
Word
with
attention
,
for
the
Words
sake
;
Because
it
is
the
Word
of
the
Lord
.
This
serueth
to
reprooue
Gall
.
1.
10.
them
which
heare
the
Word
,
not
for
the
words
sake
,
because
it
is
the
word
of
the
Lord
,
but
for
his
sake
that
spake
it
.
If
they
like
of
the
Preacher
,
why
then
they
like
of
the
Sermon
,
then
he
spake
well
.
If
he
be
a
Kinsman
,
a
Friend
,
a
man
of
Authoritie
,
or
a
Stranger
,
he
beareth
away
(
for
the
most
part
)
the
applause
of
the
people
:
But
if
they
affect
not
the
Preacher
,
then
they
like
not
of
his
Sermons
.
If
he
be
a
poore
man
,
then
he
is
of
lesse
account
;
hee
is
but
a
poore
man
,
no
matter
what
hee
speaks
.
But
Gods
children
should
not
respect
the
man
that
speaketh
,
but
heare
him
with
reuerence
,
and
accept
the
Word
for
the
Wordes
sake
,
because
it
is
the
Word
of
the
Lord
.
The
second
reason
wherefore
he
stirreth
them
vp
to
heare
the
Word
of
the
Lord
is
,
because
they
were
the
Children
of
Israel
.
We
should
heare
the
Word
of
the
Lord
with
attention
,
and
obedience
,
because
we
are
the
Inheritaunce
of
God
.
Heare
my
Doctrine
,
O
my
people
.
Wee
are
of
Psal
78.
1.
God
;
hee
that
knoweth
God
,
heareth
vs
:
hee
1.
Ioh
.
4.
6.
that
is
not
of
God
,
heareth
vs
not
.
The
Prophet
then
calling
them
the
Children
of
Israel
,
putteth
them
in
minde
as
Christ
doth
the
Jewes
.
If
you
were
Abrahams
children
,
Ioh
.
8.
39.
ye
would
doe
the
workes
of
Abraham
.
Ioh
.
8.
39.
This
,
&
such
like
high
titles
to
be
called
,
The
children
of
Israel
,
Abrahams
children
,
children
of
God
,
Christans
&c.
should
incourage
vs
to
heare
the
word
attentiuely
,
to
beleiue
it
,
and
yeild
obedience
to
it
.
Hence
they
are
iustly
to
be
reproued
,
which
would
be
called
the
people
of
God
,
Gods
children
,
Christians
&c.
And
yet
make
no
conscience
to
heare
the
word
of
the
Lord
,
much
lesse
to
practise
it
in
their
life
,
and
conuersation
;
If
thou
haue
no
care
to
heare
the
word
of
God
with
attention
,
and
to
make
practise
of
it
in
the
course
of
thy
life
,
thou
art
not
of
God
:
He
that
is
of
God
,
heareth
Gods
words
:
ye
therefore
heare
them
not
,
because
ye
Ioh
.
8.
47.
are
not
of
God
.
I
am
of
God
therfore
I
will
heare
Gods
word
,
and
will
labour
to
liue
according
to
his
word
.
I
am
a
Christian
,
therefore
I
will
frame
my selfe
to
liue
the
life
of
a
christian
,
and
follow
the
steps
of
my
Maister
Christ
,
of
whom
I
am
called
a
Christian
.
We
should
heare
the
word
of
the
Lord
with
attention
,
and
obedience
,
because
wee
are
Christians
.
Thirdly
,
that
he
might
the
better
perswade
them
to
attention
,
he
tels
them
,
it
belongs
to
them
:
The
iudgement
,
the
quarrell
,
the
Inditment
is
against
you
,
therefore
looke
you
to
it
,
ye
Children
of
Israell
.
When
the
Lord
by
his
Prophets
or
ministers
doth
deliuer
his
word
to
the
people
,
what
is
spoken
before
them
,
is
spoken
to
them
,
whether
comfort
or
threatnings
.
What
the
Minister
speakes
before
the
people
,
is
spoken
to
the
people
,
and
ment
of
them
.
This
is
prooued
by
the
end
of
sending
the
Prophets
:
the
Lord
send
them
not
to
smite
the
Ayer
,
but
the
Heart
,
not
to
speake
to
the
absent
,
but
to
the
present
.
They
that
heare
the
word
of
God
should
apply
it
to
their
consciences
,
for
their
amendment
,
euery
one
saying
to
himselfe
,
this
is
spoken
of
me
,
this
is
ment
of
me
;
now
the
spirit
of
God
knockes
at
the
doore
of
my
heart
,
if
now
I
open
and
receaue
such
a
blessed
guest
,
happy
am
I
that
euer
I
was
borne
:
but
if
now
I
omit
this
oportunite
,
who
can
tel
whether
the
like
occasion
will
euer
be
offered
to
me
againe
.
But
the
common
sort
of
people
cannot
abide
this
;
Nay
if
they
doe
but
coniecture
that
what
is
spoken
toucheth
them
,
then
they
spight
and
enuie
the
speaker
,
or
else
post
it
ouer
as
spoken
to
others
;
notwithstanding
Gods
children
doe
vnbowell
their
hearts
,
and
possesse
their
souls
with
euery
sentence
that
the
minister
speaketh
;
they
haue
a
feelling
of
their
sinnes
,
&
therfore
perswade
themselues
that
Gods
iudgments
belong
to
them
,
as
did
Dauid
,
when
the
Angell
streched
out
his
hand
towards
Ierusalem
to
destroye
it
,
Dauid
sayd
,
It
is
I
that
haue
2.
Sam
.
24.
17.
sinned
,
it
is
I
that
haue
done
wickedly
.
We
must
not
post
ouer
Gods
iudgments
as
done
to
others
,
we
must
account
the
sin
reprehended
to
be
ours
,
&
Gods
iudgements
to
belong
to
vs
,
our
sinnes
haue
deserued
worse
,
if
iudgement
should
be
extended
.
Secondly
,
as
you
must
apply
what
is
spoken
to
your selues
for
your
amendment
:
so
wee
that
are
the
ministers
of
the
word
,
may
heere
learne
of
the
Prophet
Hosea
not
to
balke
the
people
with
whom
wee
haue
to
deale
,
nor
to
flatter
them
in
their
sins
,
but
to
speake
to
their
consciences
as
the
prophet
here
doth
,
Heare
the
word
of
the
Lord
yee
children
of
Israell
.
We
must
apply
our
words
to
the
people
that
stand
before
vs
,
that
they
may
know
it
belongs
to
them
.
While
Nathan
spake
by
parables
,
Dauid
vnderstood
him
not
,
till
it
was
applyed
to
his
Conscience
.
Except
we
make
application
of
our
Doctrine
,
and
the
people
take
it
as
spoken
to
their
good
,
we
may
aswel
speake
to
the
Pillars
of
the
Church
,
as
to
the
people
in
the
Church
:
for
as
a
Plaster
lapt
vp
in
a
Box
and
put
into
a
mans
Pocket
,
healeth
not
his
so
are
,
vnlesse
it
be
applyed
to
it
:
so
the
Word
of
God
cureth
not
the
Maladies
of
our
Soules
,
except
it
be
clapt
close
to
the
corrupted
Conscience
.
And
thus
much
concerning
the
Inditement
.
Now
followeth
the
matter
of
the
Inditement
.
The
Lord
hath
a
Controuersie
with
the
Inhabitants
of
the
Land
.
Two
things
herein
I
note
(
as
is
aforesayd
.
)
-
1
Who
is
the
Plaintiffe
,
viz.
The
Lord
.
-
2
Who
are
the
Defendants
.
The
Inhabitants
of
the
land
.
The
Prophet
had
cryed
out
against
their
sinnes
many
yeares
,
and
could
doe
no
good
:
hee
saw
they
were
vncurable
and
therefore
hee
puts
the
matter
into
Gods
hands
.
When
the
people
are
so
hardned
in
their
sinnes
that
the
Preachers
of
the
word
can
doe
no
good
on
them
,
they
may
spend
their
voyce
,
their
bodies
,
their
wittes
,
and
all
in
vaine
:
then
the
Lord
will
plead
his
owne
cause
.
When
Noah
could
doe
no
good
among
the
people
,
God
then
tooke
the
matter
into
his
owne
hand
.
My
spirit
(
sayth
he
)
Gen.
6.
3.
shall
not
alway
striue
with
man
,
because
he
is
but
flesh
.
Lot
laboured
in
the
Lords
businesse
among
the
Sodomites
,
in
calling
them
to
repentance
,
but
when
Lot
could
doe
no
good
,
God
pleaded
his
owne
cause
among
them
,
with
Fire
and
Brimstone
.
God
in
mercy
hath
called
vs
many
yeeres
to
repentance
by
his
Ministers
,
but
(
alas
)
you
see
many
are
so
hardned
in
their
sinnes
,
that
wee
can
doe
no
good
with
them
,
and
therefore
the
Lord
beginneth
to
take
the
matter
into
his
owne
hand
;
and
to
plead
his
owne
cause
,
by
plague
and
pestilence
,
and
by
sending
such
vnseasonable
weather
amongst
vs.
This
serueth
to
terrifie
the
contemners
of
the
word
,
who
hauing
so
long
despised
the
voyce
of
Gods
Ministers
,
are
to
looke
for
nothing
but
the
thundring
voyce
of
God
from
heauen
,
and
the
heauy
sound
of
his
Iudgements
.
The
Lord
hath
a
controuersie
with
the
Inhabitants
of
the
Land
.
God
is
the
plantiffe
,
hee
will
trie
an
action
with
the
Inhabitants
of
the
Land
,
and
he
will
proceed
in
Iudgement
with
good
aduise
.
God
punisheth
not
but
with
diligent
search
of
the
matter
.
I
will
goe
downe
now
Gen.
18.
21.
and
see
whether
they
haue
done
altogeather
according
to
that
cry
which
is
come
vnto
mee
;
if
not
,
that
I
may
know
.
What
needs
all
this
?
what
needs
God
to
goe
downe
and
see
?
God
fulfils
all
things
.
This
is
spoken
to
our
capacity
,
he
proceeds
to
Iudgment
iustly
,
he
hath
cause
to
doe
it
,
he
is
iust
in
all
his
wayes
,
and
holy
in
all
his
workes
,
yea
,
he
is
Iustice
it selfe
.
He
is
iust
in
executing
vengeance
on
the
vniust
,
he
spared
not
the
Angels
,
nor
his
owne
people
the
Iewes
,
nor
Ierusalem
his
owne
Citty
,
hee
hath
not
spared
his
dearest
children
,
as
Dauid
,
and
others
,
but
as
they
fell
,
so
they
felt
the
heauy
hand
of
his
Iudgements
against
them
.
When
God
is
Plaintiffe
,
and
hath
a
Controuersie
with
any
people
,
hee
proceeds
in
Iudgement
with
such
Iustice
,
that
the
very
Consciences
of
the
Defendants
cannot
but
confesse
that
they
are
iustly
punished
.
God
is
not
like
the
vnmercifull
Rich
men
of
this
World
,
who
when
they
are
Plaintiffes
,
and
haue
a
Controuersie
with
any
inferior
to
themselues
in
wealth
and
power
,
for
the
most
part
,
they
labour
to
weary
them
out
with
vniust
sutes
,
so
as
the
poore
man
must
either
loose
his
right
,
or
spend
that
portion
that
God
hath
giuen
him
,
in
maintaining
his
right
,
to
the
vtter
vndoing
,
and
impouerishing
of
himselfe
his
wife
and
children
for
euer
.
God
proceedes
against
the
Wicked
iustly
.
When
men
haue
greatest
mercies
&
blessings
bestowed
on
them
,
&
abuse
them
,
God
in
iustice
,
executes
greatest
punishments
on
them
.
The
Serpent
was
the
most
wise
and
subtile
Beast
;
but
when
hee
abused
his
Wisedome
,
hee
was
accursed
Gen.
3.
1.
aboue
all
other
Beastes
.
The
place
of
Sodom
was
a
fruitefull
Valley
,
compared
to
the
Garden
Eden
;
but
when
they
abused
Gen.
13.
10.
the
blessings
of
God
,
where
before
it
was
a
most
pleasant
place
,
and
fruitfull
,
God
sent
such
punishment
vpon
them
,
that
it
became
a
place
most
odious
,
no
Beast
,
Foule
,
nor
Fish
is
able
to
abide
in
it
.
Ierusalem
was
the
place
of
Gods
worship
,
and
the
Iewes
Gods
people
:
But
when
they
abused
Gods
blessings
,
they
were
destroyed
,
and
their
Temple
made
a
heape
of
Stones
.
Diues
abused
Gods
guifts
in
delicate
Fare
;
but
at
last
,
hee
would
haue
been
glad
of
A
drop
of
Water
Luk
.
16.
24.
to
coole
his
tongue
.
The
prodigall
Sonne
,
who
want
only
wasted
his
Childes
part
with
Drunkennesse
,
Rioting
,
&
Whoredome
,
(
like
our
English
Spend-thriftes
)
was
in
the
end
glad
to
be
a
Swine-heard
,
Luk
.
15.
16.
and
fare
as
the
Swine
fed
.
This
serueth
for
our
instruction
.
God
hath
dealt
more
mercifully
with
vs
,
then
with
any
Nation
vnder
heauen
;
we
haue
had
health
,
peace
,
and
plenty
:
but
wee
haue
abused
them
all
,
and
therefore
it
is
a
iust
thing
with
God
,
to
proceed
as
Plaintiffe
against
vs
:
neither
doth
he
vs
any
wrong
,
if
he
turne
our
Health
into
Sicknesse
,
our
Peace
into
Warre
,
and
our
Plenty
into
Want
;
our
sinnes
haue
iusty
deserued
it
.
I
report
mee
to
your
owne
knowledge
,
how
plentifully
God
hath
blessed
vs
with
the
Fruites
of
the
Earth
from
yeare
to
yeare
;
so
that
the
Vallies
stand
so
thicke
with
Corne
,
that
they
laugh
and
sing
,
as
Dauid
speakes
.
But
Psal
.
65.
14.
(
alas
)
how
doe
wee
abuse
,
and
imbezell
those
rich
blessings
of
God
?
And
therefore
God
may
in
iustice
deale
with
vs
,
as
hee
did
with
the
Noble
man
in
the
famine
of
Samaria
;
Who
2.
Reg
.
7.
2.
when
Elisha
prophesied
that
within
foure
and
twenty
howes
,
their
Famine
should
be
relieued
with
Plenty
;
He
answered
:
Though
the
Lord
would
make
Windowes
in
the
Heauen
,
could
this
thing
come
to
passe
?
Elisha
replied
:
Behold
,
thou
shalt
see
it
with
thine
eyes
,
but
thou
shalt
not
eate
thereof
.
So
(
I
say
)
God
may
iustly
deale
with
vs
,
for
abusing
the
Fruites
of
the
Earth
:
Wee
see
a
plentifull
Haruest
on
the
Ground
,
but
God
may
(
for
our
sinnes
)
so
continue
this
vnseasonable
Weather
,
that
,
though
we
see
great
plenty
,
and
are
readie
to
reape
it
,
yet
except
God
in
mercie
▪
looke
vpon
vs
,
wee
shall
neither
eate
it
,
nor
inioy
it
.
GOD
may
iustly
deale
with
vs
,
as
with
the
Israelites
,
the
Lord
gaue
them
aboundaunce
of
Num
.
11.
31.
32.
Quailes
,
but
withall
he
sent
Leanenesse
into
their
Soules
;
and
while
the
Meate
was
yet
in
their
mouthes
,
the
heauie
Wrath
of
GOD
fell
vpon
them
.
So
Psal
.
78.
31.
though
God
haue
sent
aboundance
of
Corne
vpon
the
ground
,
hee
may
iustly
(
for
our
abusing
of
it
to
wantonnesse
and
excesse
)
so
curse
it
vnto
vs
,
that
it
may
neuer
doe
vs
good
;
and
it
is
an
heauie
Iudgement
of
God
,
when
(
for
our
sinne
)
hee
turneth
his
Blessinges
into
Curses
vnto
vs
:
And
executeth
Vengeance
in
those
thinges
that
should
Mal
.
2.
2.
bee
Blessinges
vnto
vs.
The
Raine
is
a
Blessing
of
GOD
,
which
hee
promiseth
to
his
Seruants
,
to
make
the
earth
Leuit.
26.
4.
fruitfull
.
Among
other
Blessinges
to
his
people
,
the
Lord
promiseth
to
open
The
Heauen
,
to
giue
them
Raine
in
due
season
:
Deut
.
28.
12.
for
without
Raine
,
the
Earth
would
be
altogeather
barren
,
and
vnfruitfull
:
But
how
heauie
a
Iudgement
is
it
,
when
God
,
because
of
sinne
,
turneth
his
Blessinges
into
Curses
,
and
destroyeth
the
Fruites
of
the
earth
,
with
immoderate
and
too
much
Raine
.
This
should
teach
vs
to
iustifie
God
in
his
iudgments
,
he
neuer
punisheth
but
iustly
,
and
our
consciences
witnesse
against
vs
,
that
we
haue
deserued
worse
:
let
vs
not
thinke
with
Iob
,
that
our
punishment
is
greater
then
our
sin
,
though
Gods
hand
in
punishing
bee
heauy
and
his
iudgments
great
and
greeuous
,
he
hath
cause
to
doe
it
,
hee
is
iust
in
all
his
wayes
,
and
holy
in
all
his
workes
.
And
seeing
God
can
turne
his
blesings
into
curses
,
as
a
iust
reward
of
our
sinne
,
let
vs
acknowledge
the
power
of
God
,
and
let
vs
hate
sinne
,
which
is
cause
of
his
Iudgements
vpon
vs.
And
if
wee
would
haue
his
heauy
hand
remooued
,
wee
must
first
remooue
our
sinnes
:
if
wee
continue
in
our
wickednesse
,
and
heape
sinne
vpon
sinne
,
Gods
hand
wil
be
stretched
out
still
,
to
heape
Iudgment
vpon
Iudgment
,
and
prosecute
his
suite
against
vs
,
till
he
haue
destroyed
vs
:
but
if
wee
would
haue
God
let
his
sute
fall
,
and
be
at
one
with
vs
,
we
must
turne
euery
one
from
his
euill
way
,
and
then
God
will
turne
his
iudgments
from
vs.
The
Lord
hath
a
controuersie
with
the
inhabitants
of
the
Land
.
If
the
Lord
haue
a
controuersie
or
quarrell
with
a
Kingdome
,
Country
,
or
people
,
Who
is
able
to
stand
in
Psal
.
90.
9.
his
sight
when
hee
is
angry
?
As
,
If
the
Lord
be
Rom.
8.
21.
on
our
side
,
who
can
be
against
vs
:
So
if
the
Lord
haue
a
controuersie
with
vs
,
what
creature
shal
be
able
to
stand
for
vs
?
Nay
,
if
God
be
against
vs
,
nothing
in
heauen
,
nor
in
earth
can
do
vs
any
good
,
but
will
be
ready
to
execute
Gods
vengeance
on
vs.
Looke
how
many
creatures
God
hath
in
heauen
,
earth
,
and
hell
,
so
many
meanes
he
hath
to
punish
vs
,
or
vtterly
to
destroy
vs
,
if
because
of
our
sinnes
he
bee
at
oddes
with
vs
,
or
haue
a
quarrell
against
vs.
He
can
as
easily
send
strange
plagues
and
diseases
among
vs
,
as
in
former
times
hee
hath
done
:
hee
can
arme
all
his
creatures
against
vs
,
Hee
is
the
Lord
of
Hostes
.
He
hath
the
Angels
in
heauen
,
men
,
and
all
creatures
on
the
earth
,
and
all
the
diuels
in
hell
,
at
his
Ecclsias
.
39.
29.
beck
to
punish
and
destroy
.
He
hath
the
Sunne
,
Moone
,
Starres
,
Fire
,
Water
,
Ayre
,
Earth
,
to
take
vengeance
on
vs
for
our
sinnes
.
In
Noah
his
time
,
the
droppes
Gen.
7.
17.
of
Raine
were
Gods
Armie
,
to
destroy
the
first
World
.
Fire
was
his
Host
to
destroy
Sodom
and
Gomorrah
.
Haile-stones
,
Gen.
19.
24.
Iob
38.
22.
23.
Ios
.
10.
11.
and
Snow
.
Frogges
,
Flies
,
Lice
,
and
all
creatures
are
Gods
army
,
and
when
God
sends
them
foorth
to
punish
,
though
in
their
kind
they
be
as
weake
as
Water
(
as
wee
say
in
the
Prouerbe
)
yet
God
can
make
them
strong
,
and
able
to
destroy
whole
Countries
and
Kingdomes
.
God
hauing
a
Controuersie
with
Pharao
,
and
the
Egiptians
:
Exo
.
8.
6.
16.
He
sent
not
out
Legions
of
Angels
against
them
,
neither
did
hee
leauy
an
Army
of
Footmen
and
Horsemen
against
them
;
but
he
sent
out
an
Host
of
Flies
,
Frogs
,
&
other
his
weakest
creatures
,
and
these
were
confessed
to
be
the
Finger
of
God
,
and
were
able
to
bring
downe
all
the
pride
of
Pharaoh
,
Exod
.
8.
19.
and
the
Egiptians
.
When
God
had
a
controuersie
with
the
Philistins
,
because
they
1.
Sam
.
6.
5.
had
destroyed
the
people
,
taken
away
the
Arke
of
God
,
and
blessed
their
Idols
for
the
victory
,
the
Lord
sent
a
multitude
of
Mice
to
destroy
their
Land
.
So
also
,
when
the
Lord
had
a
quarrell
with
King
Herod
,
because
he
stretched
out
his
hand
to
vex
certaine
of
the
Church
,
had
killed
Iames
,
and
put
Peter
in
prison
,
God
sent
an
Angell
to
smite
him
;
He
was
eaten
with
Act.
12.
1
,
2
,
3.
Wormes
,
and
gaue
vp
the
ghost
.
I
read
of
one
Hatto
,
sometimes
Bishop
of
Mentz
in
Germany
,
who
in
time
of
dearth
,
hauing
great
store
of
Corne
,
would
not
bring
it
foorth
for
the
reliefe
of
the
people
,
but
suffered
the
Rattes
to
eate
it
;
wherefore
God
in
his
vengeance
,
raised
vp
such
a
multitude
of
Rats
about
him
,
that
they
made
him
to
flee
from
house
to
house
,
to
saue
his
life
;
and
at
last
,
hauing
a
strong
Tower
in
the
middest
of
the
great
Riuer
Rhene
,
which
yet
remaineth
to
this
day
,
hee
fledde
thither
,
as
to
his
Ultimum
refugium
;
But
the
Rattes
,
like
Gods
valiant
Armie
,
swamme
after
him
thyther
also
,
and
there
deuoured
him
:
and
therefore
it
is
called
the
Rattes
Tower
to
this
day
.
Let
vs
take
heed
how
we
prouoke
God
to
wrath
,
or
cause
him
to
be
at
variance
with
vs
because
of
our
sinnes
,
seeing
he
hath
all
Creatures
at
his
becke
to
punish
vs
;
and
can
arme
the
weakest
of
them
with
strength
,
to
execute
his
wrath
vpon
vs
;
he
can
scatter
vs
as
Chaffe
before
the
winde
,
he
can
tread
vs
vnder
foote
,
as
Clay
in
the
Streetes
:
hee
can
make
the
smalest
Vermine
to
be
our
destruction
,
and
the
least
Dust
to
be
our
death
.
The
murther
of
Habel
lay
so
heauy
vpon
the
conscience
of
Kain
,
that
it
Gen.
4.
14.
made
him
stand
in
feare
of
euery
Creature
that
met
him
,
or
ouertooke
him
:
If
then
wee
would
be
at
peace
with
the
Creatures
,
and
find
that
peace
in
our selues
which
passeth
all
vnderstanding
,
we
must
first
labour
to
be
at
peace
with
God
,
let
him
haue
no
controuersie
with
vs
,
for
sinne
;
and
then
wee
need
not
to
stand
in
feare
of
the
Creatures
:
If
God
be
on
our
side
,
who
can
be
against
vs
?
He
will
make
the
Stones
of
the
field
to
be
at
a
league
with
vs
,
and
the
Beasts
of
the
field
to
be
Iob
5.
23.
at
peace
with
vs.
The
Lord
hath
a
Controuersie
with
the
Inhabitants
of
the
Land
.
The
people
had
long
abused
the
patience
,
and
long
suffering
of
God
;
and
after
many
admonitions
and
warninges
giuen
,
would
not
be
reclaymed
,
and
therefore
the
Lord
now
lets
them
vnderstand
by
the
Prophet
,
that
he
will
beare
with
them
no
longer
,
but
will
try
an
action
with
thē
himselfe
.
It
is
the
manner
of
God
,
to
threaten
and
giue
warning
,
before
he
punish
,
that
men
may
haue
time
to
aduise
themselues
to
repent
,
or
else
to
stand
vnexcusable
before
God
:
for
though
Gods
Bow
be
alwayes
bent
,
and
his
Arrowes
ready
within
his
quiuer
to
shoot
;
yet
seldome
smites
he
,
but
first
giueth
warning
peeces
of
his
wrath
.
God
gaue
warning
to
the
wicked
world
,
in
the
dayes
of
Gen.
6.
9.
Noah
,
an
hundred
and
twenty
yeares
before
hee
executed
vengeance
on
them
.
God
bare
with
the
abhomination
of
Canaan
,
Gen.
15.
13.
foure
hundred
yeare
.
God
suffered
the
Israelits
in
their
sinnes
,
fourty
yeares
.
Vertues
were
wrought
in
Corazin
and
Psal
.
95.
10.
Bethsaida
before
the
Woe
fell
on
them
.
Hee
that
had
the
Figtree
in
his
Vineyard
,
Math
.
11.
21.
came
yeere
by
yeare
,
the
space
of
three
yeares
,
&
sought
fruite
theron
,
and
found
none
;
then
he
said
,
Cut
it
downe
,
Luk
.
13.
6.
7.
8
9.
why
keepeth
it
the
ground
barren
,
but
vpon
intreaty
he
suffered
it
to
grow
the
fourth
yeare
,
and
he
caused
it
to
be
digged
and
manured
,
still
expecting
fruite
.
Let
vs
take
heede
we
abuse
not
the
long
suffering
of
God
;
hath
the
Lord
pleaded
his
cause
from
heauen
amongst
vs
,
by
giuing
vs
warning
of
his
wrath
?
Hath
he
testified
it
by
dearth
,
feareful
thundrings
from
Heauen
,
vnseasonable
Weather
,
Plague
and
Pestilence
in
blood
.
Doth
he
yet
send
vs
warning
peeces
of
his
wrath
,
and
correct
vs
in
mercie
?
Let
vs
not
abuse
his
long-suffering
any
longer
,
let
his
mercifull
patience
lead
vs
to
repentaunce
,
and
not
harden
vs
in
our
sinnes
.
Hee
is
slow
to
wrath
,
hee
Rom.
2.
4.
would
not
the
death
of
sinners
,
but
rather
that
they
should
repent
and
liue
.
Hee
laboureth
to
wooe
vs
,
and
winne
vs
to
repentance
:
Why
will
yee
die
,
O
yee
house
of
Israel
,
seeing
I
haue
no
pleasure
in
the
death
Ezec
.
33.
11.
of
him
that
dieth
,
(
saith
the
Lord
.
)
Let
vs
not
then
(
I
say
againe
)
abuse
his
long
suffering
any
further
,
because
we
know
not
whether
he
will
yet
giue
vs
the
space
of
one
yeare
,
one
moneth
,
or
so
much
as
one
day
more
for
Repentance
.
Examine
thy selfe
,
in
the
feare
of
God
,
I
aduise
thee
.
Hast
thou
liued
an
euill
life
?
Haue
thy
sinnes
set
God
at
variance
with
thee
,
and
caused
him
to
enter
sute
against
thee
?
Hath
God
notwithstanding
forborne
and
suffered
thee
many
yeares
in
thy
sinnes
?
thinke
not
therfore
that
God
regards
not
thy
sinnes
because
he
doth
not
presently
punish
thee
;
he
is
slow
to
wrath
,
and
prone
to
mercy
.
How
many
old
hipocrits
,
old
whore-mongers
and
whores
,
old
drunkards
,
vsurers
,
blasphemous
swearers
,
&c.
are
at
this
day
in
this
Christian
world
growing
old
in
sin
,
as
they
wax
aged
in
yeares
,
whom
God
hath
forborne
,
and
suffered
a
long
time
in
their
abhominations
.
God
dealeth
not
alwayes
with
whore-mongers
,
as
with
Zimri
and
Cozbie
;
Whom
he
destroyed
,
euen
as
they
were
committing
Num
.
25.
8.
their
filthynesse
.
Nor
with
hipocrits
,
as
with
Ananias
and
Saphira
,
vpon
whom
hee
inflicted
sodaine
destruction
:
and
Act.
5.
9.
therefore
let
no
limme
of
Sathan
thinke
thus
with
himselfe
,
so
many
yeeres
haue
I
liued
an
adulterer
,
a
drunkard
,
a
vsurer
,
a
contemner
of
Gods
word
,
&c.
Many
a
time
haue
I
receiued
the
Sacrament
of
Christ
his
precious
body
&
bloud
without
preparation
,
without
due
examination
of
my selfe
,
or
makeing
any
difference
of
the
Lords
body
;
yet
I
liue
,
and
I
see
God
prospereth
mee
,
as
well
as
many
others
,
that
make
the
matter
a
great
deale
more
goodly
then
my selfe
,
&c.
But
I
say
to
thee
(
and
not
I
,
but
the
Lord
)
Be
not
deceiued
,
God
is
not
mocked
:
whatsoeuer
a
Gal.
6.
7.
mansoweth
,
that
shall
he
also
reape
.
God
is
not
alwayes
a
word
and
a
blow
,
but
for
the
most
part
,
he
suffereth
the
wicked
to
treasure
vp
sinne
,
as
vsurers
vse
to
coffer
vp
their
Gold
and
Siluer
,
till
their
bagge
of
their
Iniquity
be
sealed
vp
,
till
their
sinnes
cry
for
vengeance
in
the
eares
of
Iob
.
24.
17.
God
,
as
the
sinnes
of
Sodom
and
Babilon
.
God
long
forbare
the
world
in
Noah
his
Gen.
18.
20.
time
;
but
at
last
,
hee
paied
them
home
with
a
witnesse
.
Hee
suffered
the
Iewes
many
yeares
in
their
sinnes
;
but
at
last
,
Apo.
18.
5.
he
made
an
hand
with
them
.
Let
no
man
then
(
I
say
againe
)
secure
himselfe
in
sinne
,
because
God
deferreth
his
punishments
.
Quod
differtur
non
aufertur
.
When
all
is
done
,
a
day
will
come
that
will
pay
for
all
,
&
as
it
is
in
the
common
prouerbe
,
The
pitcher
goeth
so
long
to
the
water
,
that
it
commeth
broken
home
at
last
.
Though
Adam
for
a
time
hid
himselfe
Gen.
3.
9.
among
the
Trees
of
the
Garden
,
yet
at
length
God
brought
him
to
light
.
And
though
he
suffered
Sodom
for
a
season
,
to
runne
on
in
their
beastlinesse
of
sin
,
at
last
his
heauy
wrath
fell
on
them
.
Gen.
19.
24.
And
howsoeuer
God
suffer
bad
men
to
goe
on
in
their
wickednesse
,
and
to
spend
their
dayes
in
pleasure
and
vanitie
;
in
the
end
,
a
day
of
reckoning
will
come
:
and
the
longer
God
forbeareth
,
the
greater
shall
the
blow
of
his
vengeance
be
,
when
it
fals
.
God
hath
suffered
vs
long
in
our
sinnes
;
and
in
his
mercie
,
giuen
vs
many
forewarninges
of
his
wrath
;
as
by
dearth
,
vnseasonable
Weather
,
Plagues
and
Pestilences
,
&c.
Let
vs
no
longer
abuse
his
patience
,
but
cast
downe
our selues
,
in
true
humiliation
before
him
,
&
turne
euery
one
of
vs
from
that
wickednesse
that
wee
haue
in
our
hands
,
before
the
decree
passe
out
against
vs.
And
let
vs
acknowledge
Gods
great
mercy
in
forewarning
and
forbearing
of
sinners
:
though
man
for
whom
God
hath
done
so
much
,
be
the
most
sinful
crature
,
yet
God
is
mercifull
,
he
warneth
vs
before
he
punish
vs
;
he
vseth
many
meanes
of
mercy
,
to
win
vs
to
himselfe
before
he
take
vengeance
.
He
dealeth
with
vs
as
a
kind
father
doth
with
his
children
,
he
correcteth
vs
in
loue
,
to
amend
vs
,
not
to
confound
vs
,
nor
vtterly
to
destroy
vs
,
if
we
haue
grace
to
take
any
warnings
:
And
as
there
is
a
distance
betweene
seed
time
&
haruest
,
so
God
deferreth
his
fearefull
Iudgements
,
till
our
sinnes
be
ripe
,
and
readie
for
the
sith
of
destruction
:
yea
,
&
though
sometimes
hee
shew
euident
tokens
of
his
wrath
,
as
now
by
Plague
,
and
vnseasonable
Weather
;
yet
,
in
his
mercie
,
he
powreth
not
out
on
vs
the
whole
vials
of
his
vengeance
,
but
in
his
wrath
,
Apo.
16.
1
,
2
,
3
,
4
,
8
,
10
,
12.
Psal
.
78
,
8.
remembreth
mercy
.
The
Lord
hath
a
Controuersie
with
the
Inbitants
of
the
Land
.
With
whom
hath
the
Lord
this
controuersie
?
with
the
Inhabitants
of
the
Land
.
The
whole
Inhabitants
of
the
land
were
the
defendants
;
yea
such
defendants
,
that
being
accused
,
had
neuer
a
word
to
speake
for
them selues
.
See
the
corrupt
and
guilty
state
of
the
Church
sometimes
;
Sinne
had
ouerspread
the
Land
like
a
leprosie
,
or
as
a
spreading
canker
.
So
in
Noah
his
time
Gen.
6
,
12.
their
sinnes
were
generall
.
All
flesh
had
corrupted
his
way
vpon
the
earth
.
In
Sodom
Gen
18.
and
Gomorrah
there
was
no
righteous
man
to
be
found
,
for
whose
sake
the
Lord
might
spare
the
those
Cities
.
In
Ieremy
his
time
,
there
was
none
to
be
found
in
Ierusalem
that
executed
Iudgment
,
or
sought
Iere
.
5.
1.
for
the
truth
.
Dauid
cried
out
in
his
time
.
Helpe
Lord
for
there
is
not
one
godly
man
left
,
Psal
.
12.
1.
for
the
faithfull
are
minished
from
among
the
Children
of
men
.
The
Prophet
Micha
complaineth
,
That
there
was
none
righteous
,
all
lay
in
waite
for
bloud
,
euery
one
hunted
his
Micha
.
7.
2.
3
4.
5.
brother
with
a
nette
.
4.
The
best
of
them
was
but
as
a
brier
,
and
the
most
righteous
of
them
,
sharper
then
a
thorne
hedge
.
5.
No
man
could
trust
his
friend
nor
a
counseller
,
nor
her
that
lay
in
his
bosome
.
6.
The
sonne
reuiled
the
father
,
the
daughter
rose
vp
against
her
mother
,
the
daughter
in
law
against
her
mother
in
law
,
and
a
mans
enemies
were
the
men
of
his
owne
house
.
Let
vs
looke
among
our selues
,
and
suruey
our
estate
,
and
see
if
the
iniquitie
of
our
times
doe
not
deserue
the
Iudgements
of
God
:
and
therefore
the
Lord
may
as
iustly
proceed
against
vs
,
as
against
Israel
.
Haue
not
al
fortes
of
people
among
vs
peruerted
their
wayes
?
Nay
,
looke
into
those
places
where
Gods
word
is
most
plentifully
preached
,
and
you
shal
find
many
Adulterers
,
Whores
,
Blasphemers
,
Drunkards
,
Contemners
of
the
Word
,
&c.
It
is
an
hard
thing
to
finde
a
sound
Israelits
,
in
whom
there
is
Ioh
.
1.
47.
no
guile
.
Let
vs
therefore
bewayle
the
wickednesse
of
this
age
,
and
seeing
wee
liue
among
the
multitude
of
the
wicked
,
wee
must
take
heed
wee
be
not
infected
by
them
,
but
labour
to
do
good
among
them
.
With
the
Inhabitants
of
the
Land
.
The
controuersie
or
quarrell
that
the
Lord
hath
,
is
with
his
one
Church
,
&
chosen
.
There
is
no
people
,
nor
person
so
deere
to
God
,
but
he
will
punish
them
,
if
they
sinne
against
him
.
The
Lord
wil
begin
at
his
sanctuary
to
execute
Iudgment
.
Loe
,
Ezec
.
9.
6.
Ier
.
25.
29.
I
beginne
to
plague
the
Cittie
,
where
my
name
is
called
vpon
.
Iudgment
must
beginne
at
the
1.
Pet
.
4.
17.
house
of
God
.
Let
vs
not
flatter
our selues
then
and
say
,
we
are
Gods
inheritance
,
we
are
Gods
people
,
he
will
not
deale
so
hardly
with
vs.
But
the
more
thou
art
in
the
fauour
of
God
,
the
greater
shal
be
thy
punishment
,
if
thou
sinne
against
him
.
Though
thou
were
as
neere
and
deere
to
God
,
as
the
signet
on
his
finger
,
or
the
apple
of
his
eye
:
Yet
if
there
be
no
remedy
,
if
thou
wilt
not
bee
reclaimed
from
thy
sinnes
,
hee
will
try
an
action
with
thee
,
he
will
either
pull
thee
off
,
or
put
thee
out
.
Though
Ierusalem
be
Gods
Ier
.
22.
24.
owne
Cittie
,
and
Syon
his
beloued
,
and
pleasing
spouse
,
yet
if
she
play
the
Harlot
,
and
will
not
be
reclamed
,
hee
will
make
her
a
spectalce
of
his
vengeance
.
If
God
then
spared
not
his
owne
people
the
Iewes
,
when
they
despised
his
Prophets
and
set
his
corrections
at
naught
,
what
may
wee
looke
for
,
after
so
many
warnings
,
and
so
long
abuse
of
his
mercies
,
but
that
hee
will
execute
further
Iudgments
vpon
vs
,
vnlesse
we
repent
.
Because
there
is
no
Truth
,
nor
mercy
,
nor
knowledge
of
God
in
the
Land
.
The
third
thing
to
be
considered
of
,
it
the
cause
of
the
controuersie
,
which
is
,
the
sins
of
the
people
,
&
(
as
is
aboue
said
)
they
are
here
noted
to
be
of
two
sorts
.
-
1.
Sinnes
of
Omission
.
-
2.
Sinnes
of
Commission
.
The
quarrell
was
not
onely
for
sinnes
committed
,
but
also
for
duties
omitted
.
God
will
not
onely
take
vengeance
for
doing
that
hee
forbiddeth
,
but
also
for
leauing
vndone
that
he
commaundeth
to
be
done
.
As
there
are
two
parts
of
Gods
mercy
towards
vs
,
namely
bounty
in
bestowing
good
things
on
vs
;
and
fauour
in
with-holding
euill
from
vs
:
so
our
seruice
towards
God
standeth
its
two
things
;
that
is
,
in
leauing
euill
,
and
cleauing
to
good
.
If
wee
would
haue
God
to
doe
good
to
vs
,
wee
must
also
doe
good
to
others
:
and
if
we
would
not
haue
him
to
lay
euill
vpon
vs
,
we
must
not
doe
euill
our selues
,
nay
,
wee
must
not
onely
cease
to
doe
euill
,
but
also
learne
to
doe
well
;
for
these
two
,
the
good
action
(
I
meane
)
of
leauing
euill
,
and
the
godly
motion
of
doeing
good
,
issuing
from
a
true
fayth
,
not
to
merit
,
but
to
performe
duetie
,
are
as
two
wings
to
a
sinner
,
wherewith
hee
may
slie
vp
to
heauen
,
for
as
a
Bird
cannot
flie
with
one
wing
,
nor
a
man
goe
with
one
legge
,
no
more
can
a
sinner
come
to
heauen
by
the
one
action
of
leauing
euill
,
vnlesse
he
be
furthered
also
by
that
other
of
doing
good
.
The
barren
Fig-tree
did
not
beare
Mat
.
21.
19.
bad
fruit
,
and
yet
it
was
accursed
.
Euery
tree
(
saith
Christ
)
that
bringeth
not
foorth
Luk
.
3.
9.
good
fruit
,
shal
be
hewen
downe
and
cast
into
the
fire
.
As
good
no
fruit
,
as
bad
furit
;
for
bad
fruit
,
is
no
fruit
of
fayth
:
And
therefore
it
is
not
said
that
the
Priest
&
the
Leuite
did
any
hurt
to
the
wounded
man
,
but
Luk
.
10.
32.
33.
that
they
did
him
no
good
;
which
was
a
kind
of
hurting
him
.
In
the
generall
Iudgement
sentence
of
condemnation
shall
not
passe
vpon
the
reprobate
because
they
tooke
ought
away
from
the
poore
,
but
because
they
omitted
duties
of
charity
,
which
they
should
haue
performed
vnto
them
,
which
equalled
taking
away
from
them
.
Christ
the
Iudge
shal
not
then
say
to
thē
on
his
left
hand
,
Depart
yee
cursed
into
euerlasting
fire
&c.
For
I
was
hungry
,
because
you
tooke
from
mee
that
I
should
eat
;
but
when
I
was
hungry
,
you
gaue
me
no
meate
:
which
in
a
sort
,
is
taking
away
of
meate
:
Neither
shall
hee
say
,
I
was
naked
because
you
Mat
.
25.
22
▪
23.
robbed
me
of
my
garments
;
but
I
was
naked
,
and
you
clothed
me
not
:
shewing
that
to
be
able
,
and
not
willing
to
cloth
the
poore
,
may
bee
termed
a
robbing
of
them
.
The
rich
Glutton
was
not
condemned
because
hee
tooke
any
thing
away
from
poore
Lazarus
,
but
because
he
gaue
him
nothing
in
his
need
.
And
the
Prophet
heere
,
telles
the
people
of
Israel
,
Luk
.
16.
21.
that
the
Lord
hath
a
Controuersie
with
them
,
not
onely
because
they
brake
out
by
Swearing
,
Lying
,
Killing
,
Stealing
,
Whoring
,
and
doing
that
which
God
forbade
to
be
done
;
but
also
because
they
fayled
in
those
duties
which
God
required
:
There
was
no
truth
,
mercy
,
nor
knowledge
of
God
in
the
Land
.
The
reason
is
,
because
God
did
not
onely
create
vs
to
glorifie
him
by
abstaining
from
euill
,
but
by
doing
good
also
.
Christ
died
,
and
rose
againe
for
vs
,
not
onely
that
wee
should
die
to
sinne
;
but
also
that
wee
should
liue
againe
vnto
righteousnesse
:
for
what
is
it
the
better
,
if
we
die
to
sin
,
if
we
stay
there
,
and
rise
not
againe
to
righteousnesse
of
life
?
The
vse
hereof
should
teach
vs
to
endeauour
not
onely
to
cleanse
our selues
from
all
filthynesse
of
the
flesh
and
spirit
,
but
also
to
grow
vp
vnto
full
holinesse
in
the
feare
2.
Cor
.
7.
1.
of
God
That
wee
should
not
onely
cease
to
doe
euill
,
hut
also
learne
to
doe
well
.
Not
only
put
Esay
.
1.
16.
17.
off
the
old
man
with
his
workes
,
but
also
put
on
the
new
man
,
which
after
God
is
created
in
righteousnesse
and
true
holynesse
.
Ephe
.
4.
22.
23.
24.
Col.
3.
9.
10.
Secondly
,
this
serueth
to
reproue
the
proud
Pharises
of
our
time
,
which
boast
themselues
of
their
vpright
dealing
and
lyuing
,
as
thus
:
I
thanke
God
,
I
am
no
prophaner
of
the
Saboth
,
no
adulterer
,
no
whore
,
I
am
no
theefe
,
murtherer
,
drunkard
;
I
neuer
did
harme
to
any
&
e
.
Therefore
,
they
thinke
,
God
is
beholden
to
them
;
But
thou
must
not
onely
abstaine
from
euill
,
but
also
do
good
:
&
as
the
Eagle
casteth
her
bill
,
and
renueth
her
youth
,
&
the
Snake
strippeth
off
her
Skin
,
and
becommeth-smooth
;
so
must
thou
cast
off
the
old
rags
of
Adams
corruption
,
and
put
on
the
roabes
of
righteousnesse
,
euen
that
wedding
garment
,
the
Innocency
of
Christ
,
without
which
none
shal
be
admitted
to
the
mariage
feast
.
Examine
thy selfe
then
,
not
onely
what
sinnes
thou
hast
not
done
,
but
also
what
good
thou
hast
done
;
It
is
not
enough
that
thou
hast
not
prophaned
the
Saboth
day
,
but
also
that
thou
hast
sanctified
it
.
Brag
not
thy selfe
that
hast
not
oppressed
the
poore
,
not
taken
any
thing
from
them
,
but
tell
me
also
what
good
thou
hast
done
to
them
?
If
we
1.
Cor
.
6.
20.
could
see
the
proud
and
prodigal
leaue
off
their
prid
and
prodigality
,
and
giue
of
their
superfluity
to
the
poore
:
if
we
could
see
whore-masters
leaue
off
their
filthy
kinde
of
liuing
,
and
now
glorifie
God
in
their
soules
&
bodies
,
which
are
Luk
.
19.
8.
Gods
.
If
we
could
find
couetous
misers
and
vsurers
like
to
Zacheus
,
liberall
in
giuing
&
ready
in
restoring
their
il
gotted
goods
remoouing
their
fences
,
turning
downe
their
incroched
furrowes
,
which
Iob
.
31.
38.
cry
and
complaine
against
them
,
and
emptying
(
to
good
vses
)
their
Houses
and
Coffers
of
their
cursed
Wealth
wickedly
gotten
,
&c.
then
wee
needed
not
doubt
,
but
God
would
let
his
sute
fall
,
the
Controuersie
would
cease
,
and
wee
should
be
reconciled
to
the
Lord
.
Because
there
is
no
trueth
,
&c.
Moreouer
here
obserue
;
he
accuseth
them
first
with
the
sinnes
of
the
second
Table
,
and
then
of
the
first
.
Where
we
may
see
how
the
Lord
dealeth
with
Hipocrites
;
he
doth
not
first
charge
them
with
sinnes
of
the
first
Table
,
but
of
the
second
.
Hipocrites
will
be
very
forward
in
outward
shew
of
the
workes
of
the
first
Table
,
and
often
frequent
publike
Assemblies
,
without
care
of
their
carriage
or
conuersation
,
like
Sathan
in
shew
of
an
Angell
of
light
.
The
Lord
was
euen
aweary
of
the
outward
sacrifices
,
seruises
,
&
prayers
of
the
Iewes
:
and
why
?
Because
their
hands
were
full
of
Blood
.
Esa
.
1.
5.
They
made
a
goodly
outward
shew
:
Wherfore
haue
wee
fasted
(
say
they
)
and
thou
seest
it
Esay
.
58.
3
,
4.
5.
not
?
The
Lord
reiecteth
their
outward
seruice
,
because
it
was
but
in
hipocrisie
.
There
is
none
that
make
so
faire
an
outward
shew
of
Gods
worship
&
seruice
,
as
Hipocrits
doe
:
They
are
like
gilded
Pots
,
full
of
poyson
;
like
the
apples
of
Sodom
,
touch
them
,
&
they
turne
to
dust
;
like
Strumpets
,
which
in
shew
seeme
honest
:
Kains
sacrifice
in
outward
Gen.
4.
3.
4.
appearance
was
like
Habels
.
The
harlot
will
also
offer
her
peace
offerings
and
Pro
.
7.
14.
vowes
.
Iesabel
will
haue
her
fast
.
1.
Kin
.
21.
9
and
so
will
the
Pharises
.
Ananias
&
Saphira
Math
.
6.
16.
Math
.
9.
14.
will
offer
to
the
Church
in
shew
.
Act
5.
2.
Many
will
not
sticke
to
be
circumcised
,
with
the
Sychemits
to
get
Dina
:
Gen.
34.
24.
But
you
must
know
that
it
is
not
the
painting
of
a
filthy
sepulcher
that
make
it
sweet
,
nor
the
proud
decking
of
a
strumpet
that
makes
her
an
honest
woman
,
nor
the
beauty
of
a
Peacock
,
that
proueth
him
to
be
the
best
Bird
.
Deceiue
not
your selues
then
,
the
same
God
that
requireth
the
duties
of
the
first
Table
,
would
not
haue
the
duties
of
the
second
vndone
.
As
we
should
be
forward
in
the
worship
and
seruice
of
God
,
so
also
wee
must
bee
carefull
to
deale
vprightly
with
men
.
Your
comming
to
Church
to
holy
exercises
,
is
abhomination
before
God
,
if
it
be
but
in
shew
to
seeme
holy
:
It
is
not
the
lifting
vp
of
your
eyes
,
nor
holding
vp
of
your
hands
,
will
serue
the
turne
,
vnlesse
hand
and
heart
goe
togeather
.
None
so
cerimonious
as
Hipocrites
,
none
will
seeme
more
holy
then
they
:
but
let
vs
see
that
our
life
and
conuersation
before
men
,
expresse
that
which
in
word
&
outward
shew
we
professe
;
let
profession
&
practise
goe
hand
in
hand
;
those
whom
God
hath
ioyned
togeather
,
let
no
man
put
asunder
.
Because
there
is
no
Truth
.
Strange
,
there
was
no
Truth
among
them
.
This
is
an
hard
accusation
:
What
,
no
Truth
?
No
doubt
but
there
was
some
Truth
;
but
Falsehood
was
so
general
,
that
there
seemed
to
be
no
Truth
.
Esay
complained
in
his
time
,
That
no
man
contended
for
Truth
;
and
that
Truth
was
fallen
in
the
street
.
Esay
59.
4.
14.
Ieremy
likewise
in
his
time
;
That
Truth
was
perished
and
cleane
gone
.
Ier
.
7.
18.
Christ
himselfe
sayth
:
When
the
Sonne
of
man
commeth
,
shall
hee
finde
Fayth
on
the
earth
?
Luk
.
18.
8.
Neuer
lesse
Truth
,
nor
true
dealing
among
men
in
any
age
;
vniust
dealing
and
cosonag
not
more
current
among
Turkes
and
Infidels
,
then
now
among
Christians
.
He
is
accounted
but
a
foole
that
cannot
deale
cunningly
and
craftily
to
deceiue
others
.
Yea
some
are
grone
so
impudent
,
that
they
are
not
ashamed
to
say
.
That
hee
which
will
not
hold
with
the
Hare
,
and
runne
with
Hound
;
hee
that
cannot
carry
two
Faces
vnder
one
Hood
and
play
the
Ambo-dexter
,
is
not
fit
to
liue
in
this
world
among
men
:
but
I
say
,
hee
is
fitter
to
dwell
with
the
Diuels
in
Hell
.
The
sinnes
of
the
Iewes
were
neuer
more
red-ripe
then
ours
;
we
liue
as
if
we
should
neuer
die
,
nor
come
to
appeare
before
the
Iudgement
seate
of
Iesus
Christ
the
iust
Iudge
,
to
giue
an
account
.
Truth
is
a
part
of
the
Image
of
God
,
and
False-hood
is
a
part
of
the
Image
of
the
Diuell
:
wee
are
members
one
of
an
other
;
Let
no
man
deceiue
his
Brother
,
because
God
is
the
auenger
of
all
such
.
1.
Thes
.
4.
6.
If
a
man
could
doe
it
so
cunningly
,
that
it
could
not
be
seene
,
yet
God
will
punish
it
.
Seeing
then
,
that
Truth
is
a
part
of
the
Image
of
God
,
he
cannot
be
a
good
Christian
that
hath
not
Truth
in
wordes
and
deedes
.
Wee
are
called
to
the
hope
of
eternall
life
by
the
word
of
Truth
.
How
miserable
a
thing
is
it
then
,
when
there
is
no
truth
among
men
?
Is
it
not
with
vs
as
it
was
in
Dauids
time
?
The
faythfull
are
minished
from
among
the
Children
of
men
(
for
the
most
part
,
)
They
flatter
with
their
tongues
,
and
dissemble
in
their
double
harts
.
Psa
.
12.
1.
2.
Is
it
not
amongst
vs
,
as
it
was
with
the
Iewes
in
Ieremies
time
?
May
not
a
man
runne
vp
and
downe
,
Iere
.
5.
1.
and
search
the
streetes
of
euery
Cittie
and
Towne
,
yea
through
the
whole
Land
,
&
finde
but
a
few
men
that
seeke
the
Truth
:
But
,
Vers
.
27.
As
a
Cage
is
full
of
Birdes
,
so
a
man
shall
finde
many
houses
stoared
vers
.
27.
with
that
is
gotten
by
decept
,
and
craftie
trickes
,
without
Truth
or
conscience
,
so
as
we
may
iustly
cry
out
and
complaine
with
the
same
Ieremy
:
They
be
all
Adulterers
,
&
an
assembly
of
rebels
.
3.
And
they
bend
Iere
.
9.
2
,
3
,
4
,
5.
their
tongues
like
their
Bowes
for
lyes
:
but
they
haue
no
courage
for
the
Truth
vpon
the
earth
,
for
they
proceed
from
euill
to
worse
,
and
they
haue
not
knowne
mee
,
saith
the
Lord
.
4.
Let
euery
one
take
heed
to
his
neighbour
,
and
trust
thou
not
in
any
Brother
:
for
euery
Brother
will
vse
decept
,
and
euery
friend
will
deale
deceiptfully
.
5.
And
euery
one
will
deceiue
his
friend
,
and
will
not
speake
the
Truth
,
for
they
haue
taught
their
tongues
to
speake
lies
,
and
take
great
Paines
to
doe
wickedly
.
Want
of
Truth
is
such
,
that
it
is
a
vsuall
thing
to
say
,
Wee
know
not
whom
wee
may
trust
.
Whereas
in
times
past
words
were
sufficient
,
a
man
might
trust
his
neighbour
,
vpon
his
word
,
now
bonds
will
not
serue
.
Truth
is
a
faire
Flower
,
(
but
now
a
dayes
)
it
groweth
in
the
garden
of
few
mens
hearts
;
and
therefore
seldome
seene
sprouting
out
,
either
in
their
words
or
deeds
.
What
is
become
of
that
ancient
Truth
and
faithfulnesse
of
subiects
towards
their
Prince
?
If
it
were
as
it
ought
to
bee
,
we
should
not
bee
acquainted
with
so
many
damnable
and
dangerous
treasons
and
conspiracies
against
Christian
Princes
.
If
there
were
that
Truth
betweene
husband
and
wife
,
as
should
bee
,
the
deuill
would
not
dance
at
so
many
weddings
as
he
doth
,
where
hands
are
ioyned
,
and
not
hearts
:
Neither
should
we
heare
of
so
many
poysonings
,
murthers
,
adulteries
,
and
disagrements
betweene
man
&
wife
,
as
are
daylie
put
in
practise
.
Is
not
that
quandam
Truth
of
seruants
towardst
their
Maisters
,
quite
banished
,
and
worne
out
,
so
that
wee
can
neither
finde
trustinesse
in
their
laboures
,
nor
truth
in
their
dealings
.
Truth
is
Rara
auis
in
terris
,
nigroque
simillima
cygno
,
and
therefore
one
sayd
well
,
Multis
annis
iam
peractis
nulla
fides
est
in
factis
,
mel
in
ore
,
verba
lactis
,
fel
in
corde
,
fraus
in
factis
:
Many
yeeres
past
and
gone
,
faith
in
deeds
there
is
none
,
hony
in
mouth
,
words
sweet
,
gall
in
heart
,
deceipt
in
deed
.
If
therefore
the
Lord
had
a
controuersie
with
the
Inhabitants
of
the
Land
of
Israell
,
because
there
was
no
Truth
among
them
:
much
more
may
he
haue
with
vs
whose
state
is
so
bad
,
and
yet
haue
had
the
light
of
the
Gospell
so
long
amongst
vs.
Nor
Mercie
.
The
next
thing
whereof
they
are
indicted
,
is
want
of
Mercy
,
a
fruit
also
of
the
second
Table
.
Mercy
among
men
,
is
an
inward
affection
of
the
heart
,
taking
part
with
thy
brother
,
and
hauing
a
fellow-feeling
of
his
misery
,
as
if
it
were
thine
owne
:
Such
was
the
mercy
of
Christ
towards
the
people
,
for
that
he
had
suffered
hunger
himselfe
:
I
haue
compassion
(
saith
hee
)
on
the
multitude
,
because
they
haue
now
continued
with
me
three
dayes
,
&
haue
nothing
to
eate
.
Mar.
8.
2
This
mercy
in
man
,
towards
man
,
is
an
excellent
thing
,
there
is
no
sacrifice
nor
seruice
acceptable
to
GOD
without
it
;
wee
need
not
to
goe
by-wayes
,
nor
offer
sacrifices
in
vaine
.
He
hath
shewed
thee
(
O
man
)
what
is
good
,
and
what
the
Lord
requireth
of
thee
;
surely
,
to
doe
Iustly
,
and
to
loue
Merey
,
and
to
humble
thy selfe
to
walke
with
God
:
Micha
.
6.
8.
It
is
required
of
a
Christian
,
not
onely
to
bee
mercifull
,
but
also
to
loue
mercy
.
Now
therefore
as
the
Eph.
4.
31.
elect
of
God
(
saith
the
Apostle
)
holy
and
beloued
,
put
on
bowels
of
mercy
,
Col.
3.
12.
Mercy
should
bee
in
the
bowels
,
it
should
proceed
from
a
feeling
of
the
miseries
of
others
.
There
were
some
that
shut
vp
their
bowels
of
mercy
.
So
that
1.
Ioh
.
3.
17.
neither
any
thing
could
enter
in
,
to
mooue
them
to
mercy
,
nor
goe
forth
,
to
doe
good
to
others
.
There
are
some
whose
bowels
are
cruelty
,
Pro
.
12.
10.
and
some
againe
,
that
haue
no
bowels
of
Mercy
.
Phil
.
2.
1.
But
they
that
are
Gods
Children
follow
the
counsell
of
the
Apostle
:
put
on
the
bowels
of
Mercie
.
In
Mercie
,
there
are
two
things
.
-
1.
To
see
the
miserie
of
others
.
-
2.
To
take
compassion
.
A
child
of
God
will
see
with
his
eyes
,
and
pitty
with
his
heart
.
Diues
saw
the
Misery
of
Lazarus
,
Luk
16.
20.
but
shewed
no
Mercy
.
The
Priest
and
the
Leuite
saw
the
Miserie
of
the
wounded
man
,
and
passed
by
,
and
shewed
no
Mercie
:
but
that
good
Samaritane
did
Luk
.
10.
31
,
32
,
33
,
34.
not
onely
see
him
lie
wounded
,
but
hee
also
went
to
him
,
hee
poured
Wine
and
Oyle
into
his
Woundes
,
set
him
on
his
owne
Beast
,
brought
him
to
a
common
Inne
,
and
made
prouision
for
him
,
(
at
his
owne
charges
:
)
heere
was
true
Mercy
.
There
be
many
things
may
moue
vs
to
Mercifulnesse
:
first
,
because
in
shewing
mercy
,
we
imitate
God
:
Bee
mercifull
(
saith
Christ
)
as
your
Father
in
heauen
is
mercifull
.
Luk
.
6.
36.
And
so
shall
you
be
the
childred
of
your
Father
that
is
in
heauen
.
Math
.
5.
45.
If
we
call
God
our
Father
,
and
professe
our selues
to
be
his
children
,
then
let
vs
be
mercifull
as
hee
is
;
wee
can
no
way
so
neerely
represent
God
,
as
in
being
mercifull
:
a
mercifull
man
is
the
best
image
of
God
,
and
a
child
of
God
in
deed
.
Wee
say
,
that
Child
is
most
like
his
Father
,
which
doth
neerest
represent
him
in
Face
and
countenance
:
Now
,
mercy
in
the
Scriptures
,
is
called
the
Face
or
Countenance
of
God
:
God
be
mercifull
vnto
vs
,
and
blesse
vs
,
and
shew
vs
the
light
of
his
Countenance
,
and
be
Mercifull
vnto
vs.
Psal
.
67.
1.
So
they
that
are
most
inclined
to
Mercy
,
are
most
like
to
God
,
and
no
doubt
,
but
they
are
Gods
children
.
Such
a
mercifull
man
,
such
a
child
of
God
was
Tobias
,
who
sent
out
his
sonne
to
fetch
in
the
poore
,
which
remembred
God
,
to
eate
with
him
,
and
tarried
for
their
comming
.
Tobi
.
2.
2.
Such
a
mercifull
man
was
Iob
,
Hee
deliuered
the
poore
that
cried
,
and
the
fatherlesse
,
and
him
that
had
none
to
helpe
him
,
Iob
.
29.
12.
13.
15.
The
blessing
of
him
that
was
ready
to
perish
came
vpon
him
,
and
he
caused
the
Widdowes
heart
to
reioyce
.
Verse
13.
Hee
was
the
eyes
to
the
blind
,
and
feet
to
the
lame
,
Verse
,
15.
He
was
a
father
to
the
poore
,
Vers
.
16.
He
restrained
not
the
poore
of
their
desire
,
neither
caused
hee
the
eyes
of
the
Widdow
to
faile
.
Iob
.
31.
16.
18
,
19.
20
32
He
did
not
eate
his
morsels
alone
,
but
the
fatherlesse
also
did
eate
thereof
;
he
would
not
see
any
perish
for
want
of
cloathing
,
or
any
poore
without
couering
,
the
loynes
of
the
naked
blessed
him
,
because
hee
was
couered
with
the
fleece
of
his
sheepe
.
Hee
suffered
not
the
stranger
to
lodge
in
the
street
,
but
opened
his
doores
to
him
that
went
by
the
way
.
Verse
32.
But
now
pittifull
Iob
,
and
mercifull
Tobias
are
dead
and
gone
,
who
imitated
God
,
and
bare
the
Image
of
God
,
in
beeing
mercifull
,
and
no
doubt
were
Gods
Children
,
and
many
an
vnmercifull
Nabal
is
start
vp
in
their
steed
,
who
thinke
all
too
little
to
themselues
,
and
euery
little
too
much
for
the
poore
.
2
A
second
thing
that
should
moue
vs
hereunto
is
,
because
that
when
wee
execute
the
workes
of
mercie
we
become
Gods
instruments
,
and
it
is
an
Mat
.
24.
45.
excellent
thing
to
be
the
Instrument
of
God
,
to
doe
good
to
others
.
God
hath
Luk
12.
42.
put
the
rich
men
of
this
world
,
in
trust
with
the
wealth
of
this
world
,
not
to
the
end
that
they
should
either
be
in
loue
with
it
,
or
abuse
it
to
prodigality
,
but
that
they
should
,
as
Gods
Instruments
,
distribute
to
the
necessity
of
the
Saints
.
3
A
third
motiue
to
mercifulnesse
is
,
because
what
wee
doe
to
the
poore
,
Christ
doth
acknowledge
it
to
bee
done
to
himselfe
.
If
thou
giue
but
a
morsell
of
Bread
,
or
a
Cuppe
of
water
:
If
thou
giue
but
the
meanest
almes
,
Mat
.
25.
40.
Christ
doth
acknowledge
it
done
to
himselfe
.
If
wee
would
consider
that
in
feeding
the
poore
,
wee
seed
Christ
;
in
cloathing
them
,
we
cloath
Christ
;
in
lodging
them
,
wee
lodge
Christ
,
&c.
how
cheerefully
then
would
men
doe
it
?
4.
Fourthly
,
the
consideration
of
Gods
mercy
towards
vs
,
should
mooue
vs
to
bee
mercifull
to
others
.
God
1.
Reg
.
8.
5●
sheweth
mercie
on
vs
that
are
his
enemies
,
to
the
end
wee
should
bee
mercifull
to
his
friends
:
Christ
reprooued
Mat
.
18.
33.
the
vnmercifull
seruant
,
Oughtest
not
thou
also
to
haue
had
compassion
on
thy
fellow
,
euen
as
I
had
pitty
on
thee
?
If
wee
would
consider
that
God
is
often
mercifull
to
vs
,
when
in
Iustice
he
might
take
vengeance
on
vs
,
or
vtterly
destroy
vs
,
it
would
cut
off
all
cruelty
,
and
mooue
vs
to
bee
mercifull
to
our
bretheren
,
and
thinke
this
,
God
hath
beene
mercifull
to
me
in
may
things
,
why
should
not
I
also
bee
mecifull
to
my
poore
neighbour
?
5
Fiftly
,
because
the
practise
of
mercy
is
a
token
of
true
Religion
,
Pure
Religion
and
vndefiled
before
God
euen
the
Iam
.
1.
27.
Father
is
this
,
to
visite
the
Fatherlesse
,
and
Widowes
in
their
aduersity
,
and
to
keepe
himselfe
vnspotted
of
the
world
.
If
thou
wilt
try
thine
hart
whether
thou
be
truly
religious
,
see
how
thou
art
affected
with
the
lustes
of
concupiscence
,
and
whether
thou
haue
a
care
to
cherish
the
poore
,
Widowes
,
and
fatherlesse
,
and
to
releeue
the
needy
members
of
Christ
;
who
so
hath
these
practises
,
is
truely
religious
.
6
The
sixth
and
last
motiue
which
may
moue
vs
to
mercifulnesse
,
is
,
the
promises
made
to
the
mercifull
,
which
are
often
set
downe
in
the
Scriptures
,
by
way
of
comparison
.
Sometimes
Mercy
is
compared
to
a
seed
time
,
or
sowing
,
He
that
soweth
sparingly
,
shal
reape
sparingly
:
and
hee
that
soweth
liberally
,
shall
reape
also
liberally
.
Also
he
that
findeth
2.
Cor
.
9.
10.
seed
to
the
sower
will
minister
likewise
bread
for
food
,
and
multiply
your
seed
,
and
increase
the
fruites
of
year
beneuolence
.
10.
Remember
when
thou
giuest
to
the
poore
,
then
thou
sowest
spirituall
seed
;
&
that
he
which
giueth
seed
to
the
sower
&
causeth
it
to
increase
,
which
otherwayes
,
might
lie
,
and
rotte
vnder
the
clods
,
hee
will
also
increase
what
thou
hast
,
with
a
blessing
:
And
as
that
seed
which
is
cast
into
the
groud
,
may
seeme
to
bee
cast
away
,
were
not
Gods
blessing
vpon
it
,
so
though
what
thou
giuest
to
the
poore
,
may
seeme
to
bee
lost
,
yet
God
will
restore
it
againe
with
aduantage
.
It
is
also
compared
to
a
sacrifice
.
To
doe
good
,
and
to
distribute
,
forget
not
,
Heb
.
13.
16.
for
with
such
sacrifice
God
is
well
pleased
.
As
God
smelled
the
sweet
sauour
of
Noah
his
sacrifice
.
So
if
thou
offer
Gen.
8.
21.
this
sacrifice
of
Mercy
,
it
will
yeeld
a
sweete
odour
vnto
God
,
and
God
will
accept
it
.
It
is
wonderfull
how
vnmercifull
and
hard
hearted
men
are
this
way
,
and
how
lauish
and
liberall
where
they
should
not
;
when
Aaron
had
yeelded
to
make
a
golden
Celfe
,
the
people
were
ready
not
onely
to
giue
their
superfluous
things
,
but
also
their
necessarie
lewels
,
as
their
Eareringes
:
So
ready
and
liberall
were
they
Exod
.
32.
3.
also
in
times
past
,
to
set
vp
Idols
,
and
guilded
Images
,
at
their
great
charges
,
and
to
goe
many
miles
to
offer
vnto
them
:
Shall
not
their
liberalitie
in
things
not
commanded
,
but
vtterly
forbidden
,
condemne
our
foolishnesse
,
which
spend
so
much
in
pride
&
superfluous
pampering
of
our
paunches
?
We
care
not
what
we
giue
&
lash
out
to
those
Idols
the
Backe
&
the
Belly
;
but
our
hearts
are
grieued
to
giue
a
little
to
Iesus
Christ
,
in
his
members
.
If
men
would
cut
them selues
shorter
this
way
,
and
content
themselues
with
necessary
Food
and
Rayment
,
then
should
they
1.
Tim
.
6.
8.
see
Gods
blessings
vpon
this
spirituall
sowing
.
He
that
hath
Mercy
vpon
the
poore
(
saith
Pro
.
19.
17.
Salomon
)
lendeth
vnto
the
Lord
,
and
the
Lord
will
recompence
him
that
which
he
hath
giuen
.
This
is
a
godly
kind
of
Vsurie
,
and
would
God
this
Vsurie
,
might
eate
vp
our
other
Vsurie
,
as
in
Pharaoh
his
Dreame
,
the
leane
Kine
did
the
fatte
.
Gen.
41
4.
As
hee
that
lendes
vpon
Vsurie
looketh
for
gaine
:
so
hee
that
is
Mercifull
to
the
poore
,
may
expect
a
Spirituall
gaine
,
and
a
plentifull
Haruest
.
Mer●cy
is
also
compared
to
Watering
.
The
liberall
person
shall
haue
plentie
,
and
he
that
Watereth
shall
also
haue
raine
.
If
Pro
.
11.
25.
we
drop
but
one
drop
of
Mercy
vpon
our
poore
brethren
,
God
will
open
the
Windowes
of
heauen
vpon
vs
,
and
water
and
refresh
vs
with
many
blessings
.
It
is
promised
to
the
Mercifull
,
That
their
light
shall
breake
foorth
as
the
morning
,
Esa
.
58.
8
9
,
10
,
11.
12.
and
their
health
shall
grow
speedily
;
their
righteousnesse
shall
goe
before
them
,
and
the
glory
of
the
Lord
shall
imbrace
them
.
9.
Then
they
shall
call
,
and
the
Lord
shall
answere
,
they
shall
cry
,
and
hee
shall
say
,
heere
I
am
.
10.
Their
light
shall
spring
out
in
the
darkenesse
,
and
their
darkenesse
shall
be
as
the
noone
day
.
11.
The
Lord
will
guide
them
continually
,
and
satisfie
their
soule
in
drought
,
and
make
fatte
their
bones
,
they
shall
be
like
a
watered
garden
,
and
like
a
spring
of
Water
,
whose
waters
fayle
not
.
&c.
They
shall
haue
graces
outward
and
inward
.
Hee
that
withdraweth
the
Corne
Pro
.
11.
26.
(
saith
Salomon
the
people
will
curse
him
,
but
blessing
shal
be
vpon
the
head
of
him
,
that
giueth
food
.
And
Hee
that
giueth
to
the
Pro
.
28.
27.
poore
,
shall
not
lacke
.
If
thou
shew
Mercie
to
the
poore
,
maymed
,
lame
,
and
blind
,
thou
shalt
be
blessed
,
and
God
will
reward
thee
.
And
our
Sauiour
pronounceth
the
Mercifull
,
Luk
.
14
14.
Math
.
5.
7.
blessed
:
for
they
shall
obtaine
Mercie
.
These
Promises
of
God
made
to
the
Mercifull
thus
then
considered
,
I
say
to
thee
in
a
word
,
as
the
Prophet
Malachit
speaketh
in
an
other
matter
:
Bee
thou
Mercifull
to
thy
poore
Neighbour
,
sow
that
spirituall
Seed
,
offer
that
sweete
Sacrifice
;
Water
and
refresh
the
hungry
soule
:
yea
,
Cast
thy
Bread
vpon
the
Ecclesi
.
11.
1.
face
of
the
Waters
.
And
then
proue
the
Lord
therewith
,
if
he
will
not
open
the
Windowes
Mall
.
3.
10.
of
Heauen
vnto
thee
,
and
poure
thee
out
a
blessing
without
measure
,
and
approoue
himselfe
a
true
God
in
his
promises
.
And
seeing
Mercie
is
such
an
excellent
thing
,
it
serueth
to
condemne
the
crueltie
,
and
vnmercifulnesse
of
many
in
our
time
,
which
carry
rauening
affections
;
and
therefore
are
compared
Pro
.
28.
15.
to
cruell
Beastes
,
as
to
hungry
Lyons
,
Beares
,
and
Wolues
,
because
they
haue
Zeph
.
3.
3.
no
more
Mercy
then
rauening
Lyons
,
Beares
,
and
Wolues
,
in
the
euening
,
so
greedy
,
that
they
leaue
not
the
bones
till
the
morning
.
It
is
lamentable
to
see
how
the
Rich
oppresse
the
Poore
,
and
approoue
themselues
to
haue
no
more
Mercie
then
Beastes
:
But
let
all
such
vnmercifull
wretches
consider
with
feare
and
trembling
,
in
what
miserable
state
they
stand
.
First
,
their
Prayers
are
abhominable
:
Though
thou
make
many
Prayers
(
saith
the
Esay
.
1.
15.
Lord
)
I
will
not
heare
you
,
because
your
hands
Zach.
7.
13.
are
full
of
blood
.
God
reiecteth
,
and
will
not
heare
the
Prayers
of
the
Vnmercifull
:
Esa
.
59.
2.
3.
so
long
as
they
haue
bloody
fingers
,
their
Prayers
are
abhominable
;
They
haue
not
the
spirit
of
Prayer
,
which
eate
Psal
.
14.
4.
vp
the
people
of
God
▪
as
a
man
would
eate
Bread
.
How
horrible
and
fearefull
a
Iudgement
is
it
,
to
haue
the
doores
of
Gods
Graces
shut
vp
against
vs
,
and
the
the
Walles
of
his
Fauour
and
Mercie
locked
vp
from
vs
,
that
wee
cannot
draw
the
Water
of
life
:
Wee
haue
none
other
Messenger
to
God
▪
but
our
Prayers
:
but
Vnmercifulnesse
,
maketh
our
Prayers
to
returne
voyde
;
which
is
an
heauie
Iudgement
.
If
then
there
be
any
among
you
,
that
carry
an
Vnmercifull
affection
,
first
let
the
oppressed
▪
goe
free
.
Wash
your
bloody
and
vnmercifull
Esay
58.
6.
Esay
.
1.
16.
hands
,
else
,
neuer
offer
your
Prayers
vnto
God
.
How
dare
you
come
to
Christ
by
Prayer
,
while
you
deale
Vnmercifully
with
him
in
his
poore
members
?
For
as
they
that
feed
the
Poore
,
feed
Christ
;
so
they
that
deale
Vnmercifully
with
the
poore
,
doe
wrong
to
Christ
:
and
hee
,
That
stoppeth
his
eares
at
the
crie
of
Pro
.
21.
13.
the
Poore
,
shall
also
crie
himselfe
,
and
not
be
heard
.
As
then
thou
wouldest
haue
God
to
accept
of
,
and
to
heare
thy
Prayers
,
when
thou
criest
to
him
in
thy
greatest
need
:
so
see
that
thou
also
open
thine
eares
,
thine
heart
and
hand
too
,
at
the
cry
and
complaint
of
thy
distressed
poore
Neighbour
.
Secondly
,
Vnmercifulnesse
maketh
a
wise
man
madde
.
If
a
man
haue
neuer
so
many
good
guiftes
,
if
he
haue
once
an
Eccle
.
7.
9.
Vnmercifull
and
rauening
minde
,
all
his
Wisedome
,
Learning
,
and
other
good
guiftes
are
buried
and
lost
.
Therefore
euery
Vnmercifull
man
is
an
Atheist
,
They
are
resolued
there
is
no
God
:
For
,
if
they
thought
there
were
either
Psal
.
14.
1.
God
,
or
Diuell
,
Heauen
,
or
Hell
,
they
would
not
deale
so
Vnmercifully
with
others
as
they
doe
.
These
are
they
whom
Salomon
speaketh
of
:
There
is
a
generation
,
whose
teeth
are
swordes
.
Hee
Pro
30.
14.
compareth
them
to
beastes
,
as
if
they
had
teeth
like
swords
or
kniues
.
It
is
true
then
,
that
vnmercifull
men
banish
God
out
of
their
hearts
,
and
therfore
they
are
carried
with
the
spirit
of
madnesse
,
and
cruelty
,
God
is
not
in
all
their
thoughts
,
neither
are
they
perswaded
that
vnmercifulnesse
is
a
sinne
.
Thirdly
,
the
vnmercifull
man
prouoketh
God
to
take
vengeance
on
him
by
temporall
punishments
,
and
Iudgements
in
this
life
:
The
bloudy
and
deceiptfull
Psal
.
55.
23.
man
,
shall
not
liue
out
halfe
his
dayes
:
God
will
auenge
them
that
are
vnmercifully
delt
withall
;
and
that
quickly
.
Thou
shalt
Luk
.
18.
8.
not
(
saith
the
Lord
)
doe
iniurie
to
a
stranger
,
neither
oppresse
him
,
for
yee
were
strangers
in
the
Land
of
Egipt
.
Yee
shall
not
trouble
Exod
.
22.
21
,
22.
23
,
24.
any
Widow
,
nor
fatherlesse
Child
,
if
thou
vex
or
trouble
such
,
and
so
hee
call
and
cry
vnto
me
,
I
will
surely
heare
his
cry
.
Then
shall
my
wrath
bee
kindled
,
and
I
will
kill
you
with
the
sword
,
and
your
wiues
shal
be
Widdowes
,
and
your
Children
fatherlesse
.
It
is
too
common
a
thing
to
see
strangers
,
fatherlesse
Children
,
&
Widowes
vnmercifully
delt
withall
.
Strangers
(
for
the
most
part
)
are
strangely
looked
on
;
and
as
for
Orphans
,
let
a
man
die
,
and
commit
his
children
(
with
sufficient
portions
)
to
the
protection
of
his
brother
or
neerest
kinsman
,
for
the
most
part
,
they
will
vnckle
,
and
Couzin
the
poore
Orphans
of
that
their
father
left
them
,
and
often
vse
them
worse
then
seruants
.
Is
it
not
a
Iust
thing
with
God
,
to
arrainge
such
before
his
Iudgement
seate
,
and
plead
and
proue
against
them
,
that
they
haue
no
Mercy
;
and
therefore
shall
finde
as
little
Mercy
at
Gods
hands
?
And
is
the
state
of
Widdowes
any
better
,
for
the
most
part
;
are
they
not
also
subiect
to
wronges
,
and
vnmercifull
dealing
?
But
let
them
comfort
themselues
,
God
hath
promised
to
bee
a
Father
to
the
Fatherlesse
,
defendeth
the
cause
of
the
Widowes
,
and
looketh
Psal
.
68.
5.
Psa
.
146.
9.
Mal
.
3.
5.
Ecclesi
.
35.
15.
Deut
.
27.
19
vpon
the
wrongs
done
to
them
,
and
will
reuenge
them
.
Doth
not
(
saith
Syrach
)
the
teares
runne
downe
the
Widowes
Cheekes
,
and
her
cry
is
against
him
that
caused
them
:
for
from
her
Cheeks
doe
they
goe
vp
into
heauen
,
&
the
Lord
which
heareth
them
,
doth
accept
them
.
The
Israelits
being
vnmercifully
delt
withall
by
the
Egiptians
,
cryed
in
their
Exod
.
2
,
23.
24.
Exod
.
15.
25
misery
,
and
God
heard
them
,
tooke
the
matter
into
his
owne
hand
,
and
reuenged
them
.
Dauid
delt
vnmercifully
with
his
subiect
and
seruant
Vrias
;
but
God
would
not
suffer
him
to
escape
vnpunished
:
Though
Dauid
was
a
King
,
Urias
a
subiect
;
Dauid
aliue
,
Vrias
dead
;
yet
God
auenged
the
wrong
done
to
2.
Sam
.
12.
him
,
euen
vpon
the
King
himselfe
.
Then
God
will
not
suffer
the
Vnmercifull
1.
Thes
.
4.
6
man
to
escape
,
The
Lord
is
the
auenger
of
all
such
.
The
poore
committeth
himselfe
vnto
Psal
.
10.
14.
thee
(
saith
Dauid
,
)
for
thou
art
the
helper
of
the
friendlesse
.
Though
the
poore
neither
curse
,
nor
cry
vengeance
against
them
that
deale
Vnmercifully
with
them
;
yet
God
will
stand
for
them
.
Now
for
the
oppression
of
the
needie
,
and
because
of
the
sighes
of
the
Psal
.
12
5.
poore
,
I
will
vp
(
sayth
the
Lord
,
)
and
will
set
at
libertie
him
whom
the
wicked
hath
snared
;
yea
rather
then
Gods
Iustice
in
this
poynt
should
sayle
,
The
Stones
and
timber
in
the
house
of
vnmerciful
men
,
shal
cry
for
vengeance
against
them
,
and
bring
a
Hab.
2.
11.
12.
Iudgement
vpon
them
.
There
is
a
woe
pronounced
against
such
,
God
hath
a
Micha
.
2.
1.
2.
3.
Plague
,
and
a
vengeance
for
them
,
which
shall
sticke
close
to
them
;
the
Lands
and
Goods
which
they
haue
gotten
by
vnmercifull
dealing
,
shall
be
accursed
vnto
them
in
the
end
:
Yea
,
the
Furrowes
of
their
Land
,
shal
be
accursed
vnto
Iob
.
31.
38.
them
.
Ahab
and
Iezabell
dealt
vnmercifully
2
King
21.
9.
10.
13.
with
Naboth
,
cozoned
him
of
his
Land
,
&
his
life
too
:
But
Gods
vengeance
slept
not
long
,
they
had
small
ioy
of
their
bloody
purchase
;
the
wrath
of
Iohn
.
33.
36.
God
aboad
on
them
.
And
as
when
a
mercifull
man
doth
cloath
the
naked
,
Iob
.
31.
20.
though
he
be
vnthankefull
,
yet
his
loynes
that
were
naked
,
and
now
cloathed
,
will
blesse
him
that
cloathed
them
.
So
when
vnmercifull
men
take
that
away
from
the
Poore
,
which
should
cloath
their
Backes
,
or
fill
their
Bellies
,
though
they
take
it
patiently
;
yet
their
hungry
Bellies
,
and
naked
Backes
,
will
plead
Vengeance
,
&
God
will
reuenge
the
wrong
done
to
them
.
If
then
thou
wouldest
not
haue
Gods
heauie
Iudgements
to
fall
vpon
thee
:
bee
not
an
vnmercifull
dealer
,
because
the
Lord
is
the
auenger
of
all
such
.
Fourthly
,
as
vnmercifull
men
shall
not
escape
the
Iudgements
of
God
in
this
life
;
so
at
last
,
death
commeth
:
and
when
an
vnmercifull
man
dieth
,
his
state
shal
be
like
to
Iehoiakim
,
the
sonne
of
Iosia
,
King
of
Judah
,
the
people
will
Iere
.
22.
18.
19.
not
mourne
for
him
,
Alas
brother
,
Or
(
ah
)
what
a
losse
hath
the
Country
of
him
,
but
hee
shall
haue
the
buriall
of
an
Asse
.
As
their
dead
Asses
were
cast
out
of
Ierusalem
,
least
they
should
infect
the
ayre
,
with
their
smell
;
so
vnmercifull
vsurers
were
in
times
past
,
denied
the
honor
of
Christian
buriall
.
Lastly
,
these
are
but
small
matters
,
but
vnlesse
vnmercifull
men
repent
,
they
shal
be
shut
out
of
Gods
Kingdome
;
Thus
saith
the
Lord
,
yee
eate
with
the
Bloud
,
and
lift
vp
your
eyes
towardes
your
Ezec
.
33.
25
1.
Cor
.
6.
10.
Idoles
,
and
shead
Bloud
:
shall
yee
then
possesse
the
Land
?
And
the
Apostle
Iames
saith
,
There
shal
be
Judgement
mercilesse
,
to
him
Iam
2.
13.
that
sheweth
no
mercy
.
If
at
the
Iudgement
day
they
shal
be
shut
out
of
heauen
,
which
haue
not
giuen
to
the
needy
,
what
Iudgements
remaine
for
those
that
haue
dealt
vnmercifully
with
them
?
Math
.
25.
shall
they
enter
in
?
no
,
they
shall
be
sure
to
be
shut
out
.
And
God
will
not
leaue
them
so
:
What
,
not
in
Hell
?
Yes
,
for
Hell
shal
be
their
possession
:
but
that
is
not
all
,
for
God
will
curse
them
also
in
their
posterity
.
The
curse
of
God
Iob
.
27.
13.
14.
wil
so
consume
them
,
&
their
posterity
,
that
nothing
shall
remaine
but
the
tokens
of
Gods
vengeance
.
These
are
no
inuented
shar-babs
,
the
Lord
hath
sworne
by
the
excellency
of
Iacob
,
That
Amos
.
8.
7.
8
he
will
neuer
forget
,
but
punish
all
oppressors
and
vnmercifull
dealers
.
Seeing
then
that
vnmercifulnesse
brings
such
heauy
Iudgements
of
God
with
it
,
if
euer
wee
looke
to
escape
his
rod
and
punishments
,
and
to
be
reconciled
vnto
him
,
let
vs
after
the
counsel
of
the
Prophet
,
Wash
,
and
make
our selues
Esay
.
1.
16.
17
cleane
from
that
bloudy
sinne
of
vnmercifulnesse
,
and
then
the
Lord
will
speake
comfortably
to
our
consciences
,
and
tell
vs
,
Though
our
sins
were
as
Crimsin
,
they
shal
be
made
white
as
Snow
,
&
though
Esay
1
18.
they
were
red
like
Scarlet
,
they
shal
be
as
Well
.
And
heere
wee
may
also
iurney
our
estate
,
and
let
our
owne
consciences
answere
for
vs
,
whether
the
Lord
may
not
as
iustly
charge
some
of
vs
with
this
sinne
of
vnmercifulnesse
,
as
euer
he
did
the
people
of
Israel
.
What
Mercy
with
some
vnmercifull
Land-lords
,
who
turne
housing
into
grasing
,
&
make
more
account
of
their
beasts
then
of
their
bretheren
.
So
that
,
as
the
Poet
Ouid
writ
concerning
Troy
,
after
the
destruction
of
it
,
Estque
seges
vbi
Troia
fuit
,
Now
growes
Corne
where
Troy
stood
:
So
in
many
places
,
passengers
,
may
point
with
their
fingers
and
say
,
In
this
pasture
of
groud
stood
such
a
towne
,
and
there
another
;
and
now
Cattle
feed
,
where
sometimes
christians
dwelt
.
Such
vnmerciful
landlords
deale
with
their
Tenaunts
as
Vinteners
doe
with
their
vessels
,
who
draw
them
till
they
bee
empty
,
and
then
tumble
them
out
a
doores
.
Is
this
brotherly
compassion
?
Is
this
to
haue
a
fellow-feeling
of
the
miseries
of
others
?
Is
this
to
doe
to
others
,
as
wee
would
they
should
doe
vnto
vs
?
What
Mercy
with
vnmercifull
Vsurers
,
but
cruelty
vnder
a
colour
of
Kindnesse
?
They
are
the
Diuels
Alcumists
,
they
can
change
other
mens
goods
into
their
owne
.
The
Lord
expresly
forbiddeth
Vsurie
in
his
Law
,
and
shall
wee
make
no
conscience
to
vse
it
?
If
thou
lend
Money
to
my
people
,
(
saith
the
Lord
)
Exo
.
22.
25.
that
is
,
to
the
poore
with
thee
,
thou
shalt
not
be
an
Usurer
vnto
him
;
thou
shalt
not
oppresse
him
with
Usurie
.
And
againe
.
If
thy
brother
be
impouerished
,
or
fallen
into
decay
,
&c.
thou
shalt
take
no
Usury
of
him
,
nor
Leui
.
25.
35.
36.
vantage
;
but
thou
shalt
feare
thy
God
,
that
thy
brother
may
liue
with
thee
.
And
in
Deutronomie
:
Thou
shalt
not
giue
to
Vsury
,
Deu
23.
19.
to
thy
brother
;
as
vsury
of
Money
,
vsury
of
Meate
vsury
of
any
thing
that
is
put
to
vsury
.
If
God
forbad
Vsury
among
the
Jewes
,
because
they
were
brethren
;
much
more
among
vs
Christians
,
because
wee
are
brethren
in
Christ
.
And
if
the
breach
of
Gods
Commaundements
bring
with
it
destruction
both
of
body
and
soule
;
then
Vsurie
,
which
God
expresly
forbids
in
his
Law
,
deserueth
destruction
both
of
body
and
soule
.
Dauid
asketh
the
question
,
Lord
,
who
shall
dwell
in
thy
Tabernacle
,
and
who
shall
rest
vpon
thy
holy
Psal
.
15.
1.
5.
Mountaine
?
and
maketh
answere
,
verse
5.
He
that
giueth
not
his
money
to
Vsury
.
&c.
If
hee
that
giueth
not
his
Money
to
Vsurie
,
shall
dwell
in
the
Lords
Tabernacle
,
and
rest
in
his
holy
Mountaine
;
then
it
must
needes
follow
,
that
hee
which
giueth
his
Money
to
Vsury
,
shall
be
shut
out
of
Gods
Tabernacle
,
and
not
rest
in
his
holy
Mountaine
.
And
if
hee
That
hath
not
giuen
foorth
vpon
Vsurie
,
neither
hath
taken
any
increase
,
shall
liue
Ezec
.
18.
8
,
9
,
13.
with
the
Lord
for
euer
;
then
hee
that
hath
giuen
foorth
vpon
Vsurie
,
and
taken
increase
,
shall
not
liue
.
vers
.
13
,
but
die
,
his
blood
shall
Deut
.
15.
8.
Math
.
5.
42.
Luk
.
6.
35.
Psal
.
37.
26.
be
vpon
him
.
Our
Sauiour
Christ
commaunds
vs
to
lend
,
looking
for
nothing
againe
.
A
good
man
(
saith
Dauid
)
is
euer
Mercifull
,
and
lendeth
.
Mercy
and
Lending
should
goe
togeather
:
wee
must
lend
to
others
to
better
their
estate
,
not
to
better
our selues
,
and
begger
our
brethren
.
As
the
law
of
Diuorce
was
permitted
in
Moses
his
time
,
because
of
the
hardnesse
of
their
heartes
;
so
is
Vsurie
suffered
,
but
not
alowed
by
the
Lawes
of
our
Land
,
because
of
the
hardnesse
of
mens
heartes
,
to
set
a
bond
,
or
meere
to
mens
couetousnesse
,
because
there
is
no
Mercie
among
them
.
And
as
there
is
no
Mercy
with
this
vnmercifull
brood
,
in
forcing
men
to
repay
more
then
the
principall
which
they
borrowed
;
so
if
the
borrower
vpon
extremitie
breake
day
with
them
,
he
had
as
good
be
halfe
hanged
,
then
will
they
play
vpon
him
with
their
crueltie
;
then
shall
he
be
sure
to
be
sued
vpon
forfeytures
,
no
remedie
but
either
pay
,
or
to
Prison
;
they
will
either
haue
his
Coyne
,
or
his
Carkaise
.
How
dare
such
vnmercifull
wretches
looke
vp
towards
Heauen
,
hope
to
be
saued
by
the
death
of
Christ
,
or
cry
to
God
for
mercy
in
their
miserie
,
while
they
suffer
their
owne
flesh
and
blood
,
their
brethren
and
sisters
in
the
Lord
,
to
lie
in
Prison
,
for
not
payment
of
a
litle
plefe
;
which
at
the
day
of
Iudgement
Iames
.
5.
3.
shall
witnesse
against
them
,
and
condemne
them
for
euer
:
yea
,
the
very
Stones
of
the
Prison
,
shall
cry
vengeance
against
them
,
for
their
crueltie
:
It
is
lawfull
indeed
for
euery
man
to
Haba
.
2
11.
demaund
his
owne
;
but
to
doe
it
in
Mercie
,
not
with
extremitie
,
as
that
Seruant
who
tooke
his
fellow
Seruant
by
the
throat
,
saying
,
Pay
that
thou
owest
.
Mat
.
18.
28.
30.
And
as
the
Iewes
,
who
pressed
downe
their
debters
.
Gods
Children
must
Esa
.
58.
6.
shew
mercy
euen
in
asking
their
owne
:
we
may
not
hunt
with
rauening
affections
,
but
vse
Mercy
towards
all
,
&
haue
patience
with
our
needy
Brethren
,
though
it
be
to
our
hinderance
.
Lastly
,
to
kint
vp
all
in
a
word
,
many
poore
people
liue
in
misery
,
but
where
is
our
mercie
that
wee
shew
vnto
them
?
Paul
commendeth
the
liberality
of
the
Churches
of
Macedonia
,
how
that
to
their
2.
Gor
.
8.
3.
power
,
yea
and
beyond
their
power
they
were
willing
,
such
bowels
of
Mercie
had
they
toweards
their
poore
bretheren
,
that
wanted
.
In
the
primitiue
Church
they
sold
their
Lands
for
the
reliefe
of
the
poore
.
Act
4
34
35
And
the
Church
purposed
to
send
releife
to
Act.
11.
29.
the
bretheren
which
dwelt
at
Iudea
,
euen
vnrequired
thereunto
,
But
now
the
Fathers
of
the
Primitiue
Church
are
dead
,
and
Mercifull
compassion
is
dead
,
and
gone
with
them
:
They
relieued
the
poore
to
their
power
,
yea
,
and
beyond
their
power
,
but
now
for
the
most
part
,
among
the
Countrey
people
,
they
that
are
most
power-full
are
least
pitifull
;
and
they
that
haue
most
money
,
haue
least
mercie
.
They
sold
their
Lands
,
and
gaue
the
money
to
the
poore
,
but
in
this
sinfull
age
,
some
buy
Lands
,
and
begger
the
poore
;
they
willingly
releeued
their
bretheren
,
though
not
required
therevnto
,
but
(
alas
)
how
hardly
are
men
now
drawen
to
distribute
to
the
necissitie
of
the
Saints
,
yea
,
euen
they
that
haue
great
aboundance
of
wealth
,
giue
what
they
giue
so
grudgingly
,
and
nigardly
,
that
the
poore
finde
little
comfort
:
What
wringing
,
oppressing
,
and
beggering
of
the
poore
members
of
Christ
is
,
that
in
many
places
which
should
be
relieued
,
notwithstanding
the
Word
of
God
condemning
all
Vnmercifulnesse
;
and
good
Lawes
,
and
Statutes
enacted
to
the
contrary
.
If
then
the
Lord
had
a
quarrell
with
the
Children
of
Israel
,
and
threatned
Iudgements
against
them
,
because
they
were
vnmercifull
,
then
will
he
not
spare
vs
now
in
this
Iron
age
of
the
world
,
when
most
men
haue
euen
shut
vp
their
bowels
of
mercie
.
Nor
knowledge
of
God
in
the
Land
.
They
were
Israelites
,
how
hapned
it
1.
Ioh
.
3.
17.
then
that
they
wanted
the
knowledge
of
God
?
The
Lord
chose
them
to
be
his
owne
Exod
.
6.
7.
people
,
Hee
fedde
them
with
Manna
in
the
Exo
.
16.
15.
Exo
.
19
4.
Deut
.
32.
11.
Gen.
17.
9.
Deut
.
11.
20.
Exo
.
13.
2.
12.
wildernesse
,
He
carried
them
on
Eagles
wings
out
of
all
daunger
.
They
had
the
Sacrament
of
Circumcision
.
They
were
commanded
to
haue
the
Law
of
God
written
vpon
their
housepostes
.
Whether
it
were
of
their
Children
,
or
Beastes
,
the
first
borne
was
conscrated
to
God
.
They
had
the
Prophets
of
God
to
teach
them
&c.
but
though
they
had
neuer
so
many
meanes
to
know
God
,
and
had
the
word
of
God
among
them
,
yet
the
Lord
heere
ceargeth
them
by
his
Prophet
that
there
was
no
knowledge
of
God
in
the
Land
.
This
is
the
ground
of
all
Religion
to
know
God
.
It
were
better
to
bee
a
beast
then
a
man
,
and
not
know
God
:
a
beast
is
in
better
case
then
hee
,
when
the
beast
dyeth
,
there
is
an
end
;
but
the
Soule
of
man
shall
liue
or
die
for
euer
.
This
is
the
wel-spring
of
all
doctrine
.
It
is
wonderfull
that
the
knowledge
of
God
is
not
plentifull
,
seeing
there
is
so
much
teaching
.
Nor
knowledge
of
God
in
the
Land
.
This
striketh
at
the
root
,
that
there
is
no
knowledge
of
God
in
the
Land
.
The
wicked
indeed
haue
a
naked
and
bare
knowledge
,
or
lite
apprehension
of
the
knowledge
of
God
,
and
descending
into
the
Heart
,
but
swimming
in
the
Braine
like
that
euill
Seruant
,
That
knew
his
Maisters
will
,
and
prepared
not
him
Luk
.
12.
47.
selfe
,
neither
did
according
to
his
will
.
Yea
,
the
very
Diuels
know
there
is
a
God
,
Mar.
1.
24.
24.
Luk
.
4.
41.
Luk
8.
28.
Act.
19.
15.
that
there
shal
be
a
resurrection
,
and
a
Iudgement
.
But
there
is
an
other
knowledge
of
God
,
which
carrieth
the
minde
with
a
full
sway
to
serue
God
:
this
is
an
holy
and
sanctified
knowledge
,
discending
into
the
Heart
:
of
this
knowledge
of
God
,
the
Prophet
heere
speaketh
:
As
also
Esay
prophesying
of
Christ
,
sayth
;
By
his
Knowledge
,
shall
my
righteous
Seruant
Esa
.
53.
11.
iustifie
many
:
for
hee
shall
beare
their
iniquities
.
Iohn
Babtist
Was
sent
to
giue
knowledge
of
this
Saluation
.
And
S.
Iohn
Luk
.
1.
77.
1.
Ioh
.
2.
3.
sayth
.
Hereby
wee
are
sure
that
wee
know
him
,
if
wee
keepe
his
Commaundementes
.
Where
this
knowledge
of
God
is
,
it
bringeth
foorth
holy
obedience
to
the
Lawes
of
God
;
not
absolute
,
but
a
care
to
doe
them
:
our
endeauour
must
be
to
please
God
,
and
how
soeuer
wee
be
other-wayes
weake
,
wee
shall
finde
it
as
a
meane
to
purge
vs
from
the
corruption
of
our
nature
,
and
to
hold
vs
backe
from
sinne
.
They
that
haue
this
knowledge
,
are
not
vnfruitfull
in
good
Workes
,
it
worketh
to
their
conuersion
.
If
then
thou
wilt
know
whether
thou
haue
this
sanctified
knowledge
of
God
,
it
shall
appeare
if
thou
be
fruitefull
in
good
workes
,
if
thou
haue
not
an
especiall
care
to
keepe
Gods
Commandementes
,
all
thy
knowledge
is
sinne
before
God
.
The
Israelites
had
the
knowledge
of
God
;
but
God
tels
them
,
they
are
like
the
Oxe
and
Asse
.
The
Oxe
knoweth
his
Esay
1.
3.
owner
,
and
the
Asse
his
Maisters
Crib
;
But
Israel
hath
not
knowen
:
my
people
hath
not
vnderstood
:
and
the
reason
was
,
because
they
were
loaden
with
iniquitie
.
vers
.
4.
And
accusing
them
of
sinne
by
the
Prophet
Ieremie
.
They
haue
not
knowne
mee
Iere
.
9.
3.
(
saith
the
Lord
.
)
And
Dauid
saith
,
They
erred
in
their
heartes
,
because
they
knew
not
Psal
.
95.
10
his
wayes
.
So
in
like
manner
the
Prophet
Hoseas
heere
summoning
the
people
of
Israel
to
appeare
before
the
Lord
for
their
sinnes
,
chargeth
them
that
they
wanted
the
knowledge
of
God
.
They
were
accused
to
haue
no
knowledge
of
God
,
because
they
had
not
a
sanctified
knowledge
,
working
in
them
a
care
,
and
conscience
to
keepe
Gods
Commandements
.
And
I
pray
God
this
sinne
be
not
found
among
vs.
I
feare
mee
it
may
so
.
Some
want
the
key
of
Knowledge
,
and
therefore
they
cannot
open
the
Chest
of
God
,
and
deliuer
Manna
;
some
are
idle
,
and
will
not
:
and
where
the
meane
is
vsed
,
it
is
wonderfull
to
see
how
the
Diuell
seekes
to
pull
it
away
,
and
to
keepe
men
in
ignoraunce
.
Vpon
the
Sabaoth
dayes
,
which
are
Gods
great
market
dayes
for
the
Soule
,
when
Aarons
golden
Belles
ring
,
and
when
God
calleth
the
people
to
the
Welles
of
the
Water
of
life
,
It
is
wonderfull
to
see
how
Satan
drawes
them
away
,
after
the
pleasures
and
profites
of
this
World
;
and
laboureth
nothing
more
,
then
to
smother
Religion
,
and
the
knowledge
of
GOD
:
One
day
of
seauen
is
ordayned
of
God
,
as
the
Lords
great
schooling
day
,
if
the
Diuell
can
steale
that
day
,
let
him
take
all
.
It
is
the
worke
of
Satan
to
catch
the
Word
out
of
our
hearts
.
Math
.
13.
19
And
seeing
that
where
the
knowledge
of
God
is
wanting
,
all
vices
doe
abound
:
let
vs
labour
to
haue
an
effectuall
knowledge
of
God
,
lest
it
be
truely
sayd
of
vs
,
There
is
no
knowledge
of
God
amongst
vs.
And
when
wee
see
or
heare
the
wicked
boasting
,
and
prating
of
God
,
and
of
his
Mercies
and
Promises
made
in
his
Sonne
Christ
Iesus
,
let
vs
be
bould
to
tell
them
(
as
heere
the
Prophet
doth
the
Children
of
Israel
)
that
they
haue
no
Knowledge
of
God
.
This
should
teach
vs
to
adde
Practise
to
Knowledge
.
To
conclude
this
part
,
let
vs
present
our selues
euery
one
of
vs
at
the
barre
of
Gods
Iudgment
seate
,
as
a
people
indited
and
arrained
vpon
these
seuerall
Inditements
,
viz.
want
of
Truth
,
want
of
Mercy
,
and
the
Knowledge
of
God
,
and
let
our
owne
consciences
giue
euidence
,
and
sit
as
Iudges
too
,
and
wee
shal
be
found
guilty
in
all
;
and
therefore
no
remedy
but
speedily
sue
for
pardon
to
the
chiefe
Iudge
Christ
Iesus
,
who
is
mercifull
to
all
that
truely
turne
to
him
.
And
thus
much
concerning
their
sinnes
of
omission
.
It
followeth
,
By
Swearing
,
and
Lying
,
and
Killing
,
and
vers
.
2.
Stealing
,
and
Whoring
,
they
breake
out
,
and
bloud
toucheth
Blould
.
These
words
are
a
proofe
of
the
former
accusation
,
wherein
the
Prophet
proceeds
to
chrge
the
children
of
Israell
with
sinnes
of
Commission
:
and
first
,
with
swearing
.
Swearing
is
of
two
sorts
,
lawfull
and
vnlawfull
.
Againe
,
a
lawfull
Oath
is
of
Swearing
.
two
sorts
,
Promissorium
and
Assertorium
.
By
the
one
,
we
promise
to
doe
something
hereafter
;
By
the
other
,
wee
affirme
or
deny
a
thing
to
bee
so
,
or
not
so
:
but
I
will
not
stand
vpon
these
distinctions
.
A
lawfull
Oath
is
a
solemne
and
earnest
affirmation
or
negation
of
a
thing
lawfull
and
honest
,
by
the
name
of
God
,
whereby
we
desire
him
who
is
the
onely
searcher
of
the
heart
,
to
be
a
witnesse
to
the
truth
,
and
a
puinsher
of
them
that
sweare
falsely
.
A
lawfull
Oath
should
haue
three
companions
,
Truth
,
Iudgement
and
Iere
.
4.
2.
Righteousnesse
▪
this
is
proued
.
Thou
shalt
sweare
,
the
Lord
liueth
,
in
Truth
,
in
Iudgement
and
in
Righteousnesse
.
As
Truth
should
be
the
ground
of
all
our
speach
;
so
specially
,
when
wee
take
the
God
of
Truth
to
witnesse
,
wee
should
be
carefull
to
speake
nothing
but
the
simple
Truth
.
Wee
cannot
sweare
lawfully
,
unlesse
we
sweare
truely
,
our
heart
and
tongue
must
goe
togeather
;
and
wee
must
be
assured
we
sweare
nothing
but
the
truth
:
And
therefore
Saint
Chrisostome
that
golden
mouthed
Father
said
well
.
Omnis
qui
iurat
,
ad
hoc
iurat
,
vt
quod
verum
est
loquatur
.
Whosoeuer
sweareth
,
sweareth
to
this
end
,
that
what
he
speaketh
,
be
truth
.
The
tongue
and
minde
must
sweare
togeather
.
Wee
may
not
equiuocate
with
the
double
hearted
Papistes
,
whom
GOD
hateth
,
who
sweare
one
thing
,
and
thinke
another
;
who
haue
one
heart
for
the
Prince
,
another
for
the
Pope
,
like
Iacobs
Sonnes
,
when
they
talked
deceitfully
with
the
Sichemites
:
Gen.
34.
13.
but
heart
and
tongue
must
ioyne
Heb
.
6.
16.
Gen.
21.
23.
24.
Gen.
26
31.
Gen.
31.
44.
Exod
.
22.
8.
Numb
5
19
Deut.
21.
●
.
togeather
in
one
truth
.
Secondly
,
he
that
sweareth
lawfully
,
should
sweare
in
Iudgement
.
When
wee
are
called
before
a
lawfull
Iudge
or
Magistrate
,
to
testifie
a
truth
,
which
may
not
otherwayes
be
found
out
but
Iudg
.
11
9.
10
2.
Sam
.
5.
3.
2.
Kin
.
11.
4.
2.
Chro
.
15.
14.
2.
Chro
.
34.
31.
by
oath
;
or
for
any
other
lawfull
cause
:
Then
we
should
sweare
with
good
discretion
and
aduisement
;
not
lightly
,
not
rashly
,
nor
doubtfully
,
but
with
due
consideration
,
and
certaine
knowledge
of
euery
particular
that
wee
speake
of
and
that
in
matters
of
great
importance
and
necessitie
.
A
third
companion
of
a
lawfull
Oath
is
Righteousnesse
.
It
must
be
agreeable
to
right
and
equitie
,
and
according
to
Iustice
,
which
giueth
both
to
God
and
man
his
due
:
It
must
neither
be
against
the
loue
of
God
,
nor
our
Neighbour
.
It
must
not
be
an
hired
Oath
,
so
to
sell
a
mans
soule
to
Sathan
for
Money
;
neither
for
feare
,
sauour
,
friendship
,
nor
flatterie
;
not
to
doe
thy
Friend
a
pleasure
,
and
hurt
thy
Foe
,
but
in
a
godly
zeale
of
the
righteousnesse
of
the
cause
,
and
with
a
desire
that
God
may
be
glorified
in
the
truth
.
But
there
is
an
other
kind
of
Oath
,
which
is
contrary
to
that
trueth
which
should
be
in
Gods
children
,
and
which
the
Prophet
in
this
place
condemneth
in
the
children
of
Israell
:
and
that
is
vnlawfull
Swearing
,
as
when
men
sweare
.
-
1
By
Creatures
.
-
2
Of
Custome
.
-
3
Falsely
.
None
should
be
taken
to
witnesse
a
Truth
,
but
onely
God
the
Authour
of
Truth
:
God
made
the
Creatures
to
serue
Mans
vse
;
not
that
wee
should
Sweare
by
them
,
and
giue
that
honour
to
them
,
that
is
due
to
God
,
and
so
make
our selues
Idolaters
.
And
the
reasons
are
:
First
,
because
God
commaundeth
it
as
a
part
of
his
worship
.
Thou
shalt
feare
the
Lord
thy
Deut
.
6.
13.
God
,
and
serue
him
,
and
shalt
sweare
by
his
name
.
Esay
the
Prophet
hauing
spoken
of
the
happy
estate
of
the
Church
,
and
the
miserie
of
the
wicked
,
sayth
,
Hee
that
shall
blesse
in
the
earth
,
shall
blesse
himselfe
Esa
65.
16.
Psal
.
63.
11.
Math
.
4.
10.
in
the
true
God
:
and
he
that
sweareth
in
the
earth
,
shall
sweare
by
the
true
God
.
Secondly
,
because
it
is
a
part
of
the
Inuocation
of
God
.
I
call
God
(
saith
the
Rom.
1.
9
2.
Cor
.
1.
23.
Apostle
)
a
record
to
my
soule
.
Thirdly
,
seeing
God
is
called
a
witnesse
to
the
conscience
,
wee
must
onely
sweare
by
him
that
searcheth
and
tryeth
the
heart
.
Fourthly
,
because
God
in
his
Word
expresly
forbids
to
sweare
by
Creatures
,
and
complaineth
that
the
Iewes
had
forsaken
him
,
And
swore
by
them
that
Iere
5.
7.
are
no
Gods
.
Our
Sauiour
Christ
forbids
to
sweare
By
Heauen
,
for
it
is
the
Throne
of
God
;
nor
by
the
Earth
,
for
it
is
his
Footestole
▪
Math
.
5.
34.
neither
by
Jerusalem
for
it
is
the
Citie
of
the
great
King
;
neither
by
thine
Head
,
because
thou
canst
not
make
one
haire
white
or
blacke
.
And
the
Apostle
Saint
Iames
saith
,
Before
all
things
my
brethren
,
Sweare
not
neither
Iam
.
5.
12.
by
Heauen
,
nor
by
Earth
,
nor
by
any
other
Oath
.
Fiftly
,
because
this
kind
of
Swearing
brings
downe
the
Iudgements
of
God
vpon
them
that
vse
it
.
They
that
sweare
Amos
8.
14.
by
the
sinne
of
Samaria
,
that
is
,
by
Idols
,
and
say
,
thy
God
,
O
Dan
liueth
,
they
shall
fall
,
and
neuer
rise
vp
againe
.
And
by
the
Prophet
Zophany
,
The
Lord
threatneth
to
cut
Zeph
.
1.
5.
off
them
that
sweare
by
the
Lord
,
and
by
Malcham
.
This
serueth
to
reproue
the
Papists
,
and
other
prophane
Wretches
,
who
sweare
by
them
that
are
no
Gods
;
or
ioyne
God
with
idols
;
as
,
by
God
and
the
World
,
God
and
the
Virgin
Mary
,
God
and
Fayth
,
and
therefore
forsake
the
Lord
.
Is
the
Virgin
Saint
Mary
,
a
God
?
Is
that
patched
Idoll
the
Masse
,
a
God
?
Is
your
Fayth
,
Truth
,
Fire
,
Light
,
Bread
,
&c.
so
many
Gods
?
Such
Swearers
doe
forsake
the
true
God
of
Heauen
,
and
make
Creatures
their
gods
.
When
the
Romans
sware
by
the
fortune
of
Caesar
,
they
made
Caesar
their
God
.
When
Nabuchadnezar
sware
by
his
Throane
and
Kingdome
,
hee
made
his
Iudi
.
1.
12.
Throane
and
Kingdome
his
God
.
Polycarpus
to
saue
his
life
,
would
not
sweare
by
the
good
lucke
of
Caesar
:
and
shall
we
sweare
by
those
that
are
no
gods
?
A
second
kind
of
vnlawfull
swearing
is
,
when
men
sweare
of
custome
,
and
in
their
ordinarie
talke
garnish
their
Wordes
with
gracelesse
and
needlesse
Oathes
,
whereby
they
doe
dishonour
God
:
This
the
Lord
forbiddeth
.
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
Exod
.
20.
7.
vaine
,
for
the
Lord
will
not
hold
him
guiltlesse
that
taketh
his
name
in
vaine
.
And
the
holy
Ghost
saith
,
Accustome
not
thy
mouth
ta
Swearing
,
for
in
it
there
are
Ecclesia
.
23.
9
,
10
,
11.
many
falles
;
neither
take
vp
for
a
custome
the
naming
of
the
Holy
one
:
for
thou
shalt
not
be
vnpunished
for
such
thinges
.
verse
.
10.
For
as
a
Seruant
which
is
oft
punished
,
can
not
be
without
some
scarre
:
so
hee
that
Sweareth
Ecclesi
,
27.
14.
and
nameth
God
(
in
vaine
)
continually
,
shall
not
be
faultlesse
.
A
man
that
vseth
much
Swearing
,
shall
be
filled
with
wickednesse
,
and
the
Plague
shall
not
depart
from
his
house
.
Our
Sauiour
Christ
likewise
saith
,
Let
your
communication
be
yea
,
yea
;
Math
.
5.
27.
nay
,
nay
:
for
whatsoeuer
is
more
then
these
,
commeth
of
euill
.
And
the
Apostle
Saint
Iames
saith
,
Let
your
yea
,
be
yea
;
and
your
Iam
.
5.
12.
nay
,
nay
,
least
you
fall
into
condemnation
.
Thus
you
see
,
that
Swearing
vpon
custome
in
our
ordinarie
talke
and
communication
,
is
a
sinne
that
God
will
punish
;
it
leaueth
a
Brand
,
and
a
Marke
of
Gods
vengeance
behinde
it
:
the
Plagues
and
Iudgements
of
God
shall
cleaue
to
him
,
and
adide
in
his
house
that
vseth
it
:
The
practise
of
it
(
as
our
Sauiour
Christ
saith
)
is
of
euill
,
that
is
,
of
the
Diuell
,
because
hee
is
the
Authour
of
it
:
and
(
as
Saint
Iames
saith
)
the
end
of
it
is
damnation
,
Notwithstanding
the
corruption
of
our
times
are
such
,
that
few
men
make
conscience
of
it
,
euery
Roague
taketh
the
sacred
name
of
God
into
his
mouth
,
&
maketh
it
an
occupation
to
begge
by
:
euery
Pedler
and
Petty-chapman
,
burnisheth
his
bad
Wares
,
with
the
glorious
name
of
GOD
;
and
hee
is
accounted
a
chapman
not
worth
a
Chippe
,
that
will
not
sweare
,
to
deceiue
those
that
deale
with
him
:
neuer
was
ordinarie
and
idle
Swearing
more
in
request
amongst
the
Iewes
,
then
now
among
vs
Christians
.
The
last
and
highest
degree
of
Swearing
is
Periurie
,
or
swearing
falsely
.
Some
make
a
difference
betweene
them
,
as
Periurie
in
that
which
is
to
come
;
and
forswearing
in
falsely
affirming
,
or
denying
a
thing
to
be
so
,
or
not
so
;
neuerthelesse
the
one
is
often
taken
for
the
other
.
This
Periurie
or
false
Swearing
,
is
an
horrible
sinne
:
the
Lord
hath
expresly
forbidden
it
in
his
Law
.
You
shall
not
(
saith
hee
)
Sweare
by
my
name
falsly
neither
Leui
.
19.
12.
shalt
thou
defile
the
name
of
thy
God
.
I
am
the
Lord
.
The
flying
Booke
of
Gods
Curses
shall
enter
into
the
house
of
him
that
falsely
Sweareth
by
my
name
(
saith
the
Lord
,
)
and
it
shall
remaine
in
the
middest
of
his
house
,
and
shall
consume
it
,
with
the
timber
thereof
,
and
the
stones
thereof
.
By
his
Prophet
Ieremie
Zach.
5.
2.
3.
4.
Iere
.
5.
2.
hee
reproueth
the
Iewes
for
this
sinne
.
Yea
,
the
Lord
Hateth
and
abhorreth
them
that
gweare
falsely
.
Zach.
8.
17.
And
least
we
should
thinke
that
God
would
so
haue
done
with
them
,
he
saith
,
They
shall
not
dwell
in
his
Tabernacle
,
nor
Psal
.
15.
2.
rest
in
his
holy
Mountaine
.
They
shal
be
excluded
out
of
the
holy
Cittie
;
And
from
the
Tree
of
Life
;
and
they
shall
haue
Apo.
21.
8.
their
part
in
the
Lake
which
burneth
with
fire
and
brimstone
:
which
is
the
second
death
.
Apo.
22
15.
How
dangerous
and
damnable
a
sinne
Periurie
or
false-Swearing
is
,
it
may
appeare
by
many
Reasons
;
especially
because
they
sinne
,
-
1.
Against
God
.
-
2.
Against
them selues
.
-
3.
Against
their
neighbours
.
First
,
they
sinne
against
God
,
because
when
they
speake
against
the
Trueth
,
they
speake
against
God
,
and
take
part
with
the
Diuell
:
and
therefore
God
hateth
Pro
.
6.
16.
17.
19.
them
.
Secondly
,
because
they
doe
not
onely
turne
the
Trueth
of
God
into
a
Lie
,
but
also
make
God
a
party
in
their
sinne
,
&
take
the
name
of
the
God
of
Truth
,
to
witnesse
a
lye
.
And
thirdly
,
because
they
commit
high
treason
against
God
;
for
as
when
an
earthly
King
committeth
the
great
Seale
of
his
Kingdome
to
the
custodie
of
some
one
man
;
If
hee
to
whom
the
same
is
committed
,
should
therewith
seale
Letters
of
Treason
,
hee
might
iustly
bee
condemned
for
a
Traytour
:
So
,
seeing
the
glorious
Name
of
God
is
committed
to
vs
,
as
a
Seale
,
to
testifie
and
confirme
the
Trueth
;
as
if
any
man
abuse
that
blessed
Seale
of
the
sacred
Heb
.
6.
16.
Name
of
the
King
of
Heauen
,
to
confirme
a
Lie
withall
,
hee
committeth
high
Treason
against
the
Maiestie
of
God
.
2.
Secondly
,
Periurie
,
or
False-swearing
,
is
an
horrible
sinne
:
because
Forsworne
wretches
do
sinne
against
themselues
.
First
,
in
that
they
doe
giue
themselues
vp
to
Satan
,
by
their
Periurie
,
they
renounce
God
,
and
all
the
sweete
Promises
conteyned
in
the
Booke
of
God
,
whereupon
they
lay
their
hand
,
and
bring
downe
vpon
their
owne
heads
,
all
the
fearefull
woes
and
curses
contained
in
the
same
Booke
;
when
a
false-swearer
reacheth
out
his
hand
to
the
Booke
,
hee
giueth
it
to
the
Diuell
;
kissing
the
Booke
,
he
kisseth
the
Diuell
;
when
hee
bringeth
meate
or
drinke
to
his
mouth
with
that
hand
,
hee
feedeth
himselfe
with
the
hand
of
the
Diuell
;
nay
,
rather
he
remaineth
a
Diuell
in
carnate
,
then
a
man
.
Secondly
,
they
doe
sinne
against
themselues
,
because
they
make
themselues
worse
then
Sathan
;
For
though
hee
be
a
lier
,
and
the
father
of
lies
,
yet
wee
doe
Iohn
.
8.
44.
not
read
,
that
hee
durst
euer
presume
to
seale
his
lies
with
the
name
of
God
:
But
the
filthy
for-sworne
Catife
is
one
degree
beyonde
the
Diuell
,
for
hee
is
both
a
lyer
,
and
also
dare
without
reuerence
,
feare
,
or
trembling
,
take
Gods
name
into
his
mouth
,
to
confirme
a
lye
withall
;
which
Sathan
neuer
durst
doe
.
Iam
2.
19.
There
is
no
infirnall
Diuell
that
euer
cast
himselfe
into
condemnation
for
Money
;
but
some
Periured
persons
there
are
,
who
readily
cast
Soule
and
Body
into
destruction
for
a
little
Pelfe
and
Drosse
of
this
world
;
Which
one
day
shall
witnesse
against
them
.
Iam
.
5.
3.
Thirdly
,
it
is
a
dangerous
and
damnable
sinne
,
because
for-sworne
persons
sinne
also
against
their
neighbours
;
whom
they
hurt
or
offend
by
their
Periurie
.
First
,
if
it
be
in
the
publique
place
of
Iustice
,
hee
sinneth
against
the
Iudge
,
in
causing
him
,
by
his
Periurie
,
to
giue
vnrighteous
sentence
;
Iudgement
is
peruerted
thereby
,
and
a
bad
cause
passeth
for
good
.
Secondly
,
hee
sinneth
against
the
Iurie
,
in
causing
them
to
giue
vp
a
false
verdict
.
Yea
,
in
a
word
,
his
Periurie
sometimes
preuayleth
so
farre
against
his
Neighbour
,
that
thereby
hee
carrieth
away
Lands
and
Goods
wrongfully
;
and
sometimes
putteth
a
true
mans
Necke
into
the
Halter
,
and
casteth
downe
his
owne
soule
into
Hell
.
This
sinne
is
further
aggrauated
also
,
by
consideration
of
the
matter
;
If
it
be
in
a
matter
for
the
glory
of
God
,
the
saluation
of
mens
Soules
,
the
life
of
Man
,
or
his
state
of
liuing
,
or
the
publique
good
of
the
Church
or
Commonwealth
;
hee
that
sweareth
falsey
in
such
2.
Sam
.
21.
2.
Ios
.
9.
18.
things
,
his
sinne
is
most
horrible
.
Lastly
,
this
sinne
is
increased
,
when
Periured
persons
doe
not
onely
take
Gods
name
to
witnesse
a
Lye
,
but
also
curse
themselues
,
if
it
be
not
true
which
they
affirme
,
whereas
in
their
owne
conscience
they
know
it
to
be
a
Lie
.
They
will
curse
themselues
to
Hell
,
&
protest
they
will
forsake
God
,
if
it
be
not
so
as
they
say
;
they
will
desire
God
to
confound
them
,
and
pray
God
they
may
neuer
come
to
Heauen
if
it
be
not
thus
,
and
thus
;
with
many
such
like
detestable
imprecations
,
as
would
make
a
good
mans
heart
quake
to
heare
them
Such
beastly
people
doe
prouoke
God
to
his
face
to
take
vengeance
on
them
:
and
if
the
Lord
in
his
Iustice
,
should
take
them
at
their
wordes
,
how
miserable
were
their
state
?
Let
vs
then
(
beloued
)
vse
the
Name
of
God
reuerently
;
and
when
wee
are
called
to
take
a
lawfull
Oath
,
let
vs
doe
it
in
Trueth
,
Iudgement
,
and
Righteousnesse
:
let
vs
not
accustome
our selues
to
sweare
by
Creatures
,
nor
to
take
Gods
Name
into
our
mouthes
in
our
ordinarie
talke
:
and
be
it
farre
from
vs
that
wee
should
presume
to
seale
a
Lye
with
the
blessed
Name
of
God
,
and
so
sinne
against
his
sacred
Maiestie
,
against
our selues
,
and
our
soules
,
and
against
our
neighbours
,
and
make
our selues
as
guilty
of
swearing
,
in
the
highest
degree
,
as
euer
did
the
Children
of
Israel
,
&
so
bring
Gods
fearefull
Iudgements
vpon
our
heads
.
(
And
Lying
:
)
Next
to
Swearing
,
hee
Lying
.
chargeth
them
with
Lying
,
and
thereby
prooueth
,
that
there
is
no
trueth
among
them
:
Because
Swearing
and
Lying
for
the
most
part
are
Inmates
,
and
dwell
both
vnder
one
roofe
,
and
walke
Math
.
26.
70.
72.
hand
in
hand
,
like
the
Thiefe
and
the
Receiuer
:
or
as
the
Vsurer
and
the
Broker
,
(
for
take
a
Swearer
,
and
hee
is
commonly
a
Lyer
:
)
therefore
the
Prophet
heere
placeth
them
next
togeather
.
A
Lye
,
is
a
voluntarie
speaking
of
that
which
is
vntrue
,
with
a
purpose
to
deceiue
.
S.
Augustine
maketh
mention
of
eight
kinds
of
Lyes
:
but
others
contract
them
into
three
sorts
.
-
1
A
Merry
-
Lie
,
-
Sport
,
for
Gaine
,
Spight
,
-
Delight
.
to
Profit
.
Hurt
.
-
2
An
Officious
-
3
A
Malicions
A
Merry
or
Iesting
Lye
;
when
a
man
of
purpose
telles
a
Lie
,
to
delight
,
and
make
them
sport
that
heare
him
.
Some
goe
about
to
cleare
this
kind
of
lying
not
to
be
sinne
.
But
our
Sauiour
Christ
saith
,
That
of
euerie
idle
word
that
men
shall
speake
,
they
shall
giue
account
Math
.
12.
36
at
the
day
of
Iudgement
.
If
wee
must
giue
account
for
euery
Idle
word
,
before
that
great
Iudge
Iesus
Christ
;
then
much
more
of
Idle
Lyes
.
And
if
the
Apostle
Saint
Paul
would
not
haue
vs
so
much
as
speake
Of
any
filthinesse
,
nor
foolish
talking
,
nor
iesting
,
which
are
thinges
Ephe
.
5
,
4.
not
comely
;
but
rather
giuing
of
thankes
.
Then
why
should
Christians
turne
Fooles
,
to
make
others
sport
,
or
deuise
iesting
Lyes
,
to
make
men
laugh
,
But
rather
take
heede
that
their
speech
be
alwayes
Col.
4.
6.
gratious
,
and
powdred
with
salt
,
and
such
as
is
good
to
the
vse
of
edifying
,
and
that
it
may
minister
(
not
gaine
)
but
grace
vnto
the
hearers
.
The
second
is
an
officious
Lie
,
when
a
man
tels
a
Lie
for
duties
sake
,
thereby
to
gaine
good
to
others
,
by
deliuering
them
from
death
or
danger
,
or
procuring
profite
to
themselues
.
So
the
Mid-wiues
of
Egipt
,
by
a
Lie
,
saued
the
Children
of
the
Hebrewes
aliue
,
Exod
.
1.
19.
Rahab
by
her
Lie
preserued
the
Spies
Iosh
.
5.
of
Gods
people
.
And
Michal
by
telling
a
Lie
,
saued
her
Husband
Dauids
1.
Sam
.
19.
14.
17.
life
.
Though
some
Writers
,
as
Origen
,
and
Hierom
,
and
others
,
seeke
shiftes
to
excuse
this
kind
of
Lying
in
good
men
,
yet
they
are
deceiued
;
for
euery
Lie
is
sinne
:
yea
,
though
a
man
would
pretend
to
make
a
Lie
for
the
glory
of
God
,
or
the
safeguard
of
a
mans
life
;
yet
wee
may
not
doe
euill
,
that
good
Rom.
3.
8.
may
come
of
it
.
And
therefore
Saint
Augustine
saith
concerning
the
Midwiues
Lie
,
made
for
the
preseruation
of
the
liues
of
the
young
Children
of
the
Ebrewes
,
That
their
feare
of
God
,
tender
care
,
and
carefull
compassion
,
mercifully
to
spare
the
Infants
,
pleased
God
;
but
their
Lie
pleased
not
God
.
And
if
(
as
the
same
Father
saith
)
it
bee
not
lawfull
to
Lie
,
though
it
could
be
to
the
prayse
of
God
;
much
lesse
then
for
the
sauing
of
a
mans
life
.
Iob
therefore
reprooued
a
Lie
in
his
Friendes
,
though
it
tended
to
defende
the
Lord
:
Will
you
speake
Wickedly
(
saith
Iob
.
13.
7.
hee
)
for
Gods
defence
,
and
talke
deceitfully
for
his
cause
?
To
say
then
that
some
Lies
are
good
,
is
as
much
to
say
,
some
Sinnes
are
good
.
Gods
Law
is
Truth
,
&
whatsoeuer
is
contrarie
to
the
Truth
,
is
contrarie
to
Gods
Law
:
But
euerie
Lie
is
contrarie
to
the
Trueth
,
therefore
euery
Lie
is
contrarie
to
Gods
Law
.
True
it
is
that
one
sinne
is
worse
then
another
;
so
is
one
Lie
worse
then
another
:
but
euery
Lie
is
sinne
.
God
and
Satan
are
two
contraries
;
so
are
Trueth
and
Lying
:
Truth
is
from
God
,
and
Lying
is
from
the
Diuell
.
Though
God
can
doe
all
things
;
yet
hee
cannot
Lie
,
because
it
is
contrary
to
his
nature
:
but
Tit
.
1.
2.
when
Satan
lyeth
,
hee
speaketh
of
his
Heb
6.
8.
Ioh
8.
44.
owne
.
Let
no
man
then
iustifie
that
which
God
condemneth
;
but
let
all
those
that
loue
the
GOD
of
Truth
,
and
hate
the
Diuell
,
loue
Truth
,
and
loath
all
manner
of
Lies
.
Againe
,
as
some
goe
about
to
make
good
this
kind
of
Lying
,
which
tendes
to
the
preseruation
of
life
,
and
to
gaine
good
to
others
:
So
there
is
some
amongst
vs
,
that
say
,
it
is
no
sinne
to
Lie
for
aduantage
,
thereby
to
bring
profite
to
themselues
,
or
keepe
togeather
that
which
they
haue
,
alleadging
the
example
of
Iacob
,
who
by
his
Mothers
Gen.
27.
19.
counsell
,
made
a
lye
to
his
Father
Izhak
,
thereby
to
gaine
his
Blessing
.
They
might
as
well
say
that
Adulterie
and
Murther
are
no
sinnes
,
because
Dauid
a
man
after
GODS
owne
heart
,
committed
them
both
.
Wee
must
liue
by
Lawes
,
not
by
Examples
:
The
falles
of
Gods
Children
are
mentioned
in
the
Booke
of
life
,
for
our
comfort
and
instruction
;
not
for
our
Imitation
:
Wee
are
to
follow
the
Saintes
no
farther
,
then
they
follow
the
Lord
.
So
also
Gehazei
made
a
Lie
to
Naaman
the
Syrian
,
thereby
to
make
a
gaine
to
2.
King
.
5.
22.
27.
himselfe
:
but
it
proued
a
madde
kinde
of
gaine
;
for
hee
gained
the
Leprosie
to
himselfe
and
his
posteritie
.
Such
there
bee
many
now
adayes
,
who
make
no
conscience
to
Lie
for
aduantage
;
yea
,
if
they
haue
a
Child
or
a
Seruant
that
can
Lie
,
to
gaine
them
a
Groat
,
oh
,
that
is
a
Child
alone
,
that
is
a
Seruant
alone
:
But
they
doe
little
consider
that
such
gaine
gotten
by
Lying
,
brings
a
curse
vpon
all
that
a
man
hath
.
Ananias
and
Saphira
Lied
for
aduantage
,
thereby
purposing
to
saue
to
Act.
5.
3.
8.
themselues
halfe
the
price
of
their
land
;
but
they
payde
deare
for
their
Lying
,
they
made
but
a
sory
match
of
it
.
But
though
Ananias
and
Saphira
were
manie
hundred
yeares
agoe
stricken
dead
by
Gods
iust
Iudgement
,
for
this
kind
of
Lying
,
yet
there
is
still
some
of
their
brood
amongst
vs.
Let
a
Poore
man
make
his
moane
to
the
Rich
for
maintenance
or
reliefe
,
their
answere
(
for
the
most
part
)
is
readier
then
their
Almes
,
GOD
helpe
thee
,
I
haue
it
not
for
thee
;
and
so
looking
vp
their
Charitie
,
they
make
no
conscience
to
belie
the
Lord
,
who
hath
giuen
them
enough
both
for
themselues
,
and
the
Poore
.
Were
it
not
a
iust
thing
with
God
,
to
part
such
Peasants
and
their
Pelfe
,
by
some
sodaine
Iudgement
or
other
.
Take
heed
then
,
learne
not
thy
tongue
to
Lie
for
aduantage
,
though
thereby
thou
couldest
gaine
,
or
saue
a
Kingdome
to
thy selfe
.
Euery
Lie
is
sinne
,
and
the
reward
of
sinne
is
death
.
And
,
Rom.
6.
23.
Mat
.
16.
26.
What
shall
it
profit
a
man
to
winne
all
the
World
,
and
to
loose
his
owne
Soule
.
The
third
and
worst
kind
of
Lying
,
is
a
malicious
or
pernitious
Lie
,
proceeding
from
a
corrupt
minde
,
and
tending
to
the
hurt
of
others
.
So
Potiphar
Gen.
39.
14.
15.
17.
18.
his
wife
be-lyed
Ioseph
.
Such
a
Lie
the
false-witnesses
testified
against
Naboth
,
1.
Kin
.
21.
13.
which
cost
him
his
Land
,
and
his
Life
too
.
So
the
two
Elders
be-lied
Susanna
,
Dan
.
13.
36.
37.
38.
and
set
her
hard
for
her
life
.
Such
a
Lie
also
Haman
told
against
Mordocai
and
Ester
.
3.
8.
the
Iewes
.
And
the
Pharisies
against
Christ
.
No
man
was
euer
so
impudent
,
Math
9.
3.
Mat
12
,
24.
as
to
goe
about
to
excuse
,
much
lesse
to
defende
this
kinde
of
Lying
.
Whether
then
it
bee
a
merry
,
an
officious
,
or
malicious
Lie
,
though
you
turne
the
fayrest
side
of
it
outward
,
and
make
the
best
of
it
,
yet
if
it
be
a
Lie
,
it
is
sinne
,
and
the
worke
of
Satan
,
and
that
for
these
reasons
.
First
,
because
God
forbids
all
kindes
of
Lies
without
distinction
.
Thou
shalt
Leui
.
19
16.
not
(
saith
the
Lord
)
walke
about
with
Tales
among
thy
people
,
&c.
I
am
the
Lord
.
Use
Eccles
.
7.
13.
not
to
make
any
manner
of
Lie
,
for
the
custome
thereof
is
not
good
.
Dauid
saith
,
That
God
shall
destroy
them
that
speake
Lies
.
Psal
.
5.
6.
Our
Sauiour
Christ
sayth
(
without
making
difference
of
Lyes
)
That
Satan
Ioh
.
8.
44.
is
a
Lyer
,
and
the
Father
thereof
.
The
Apostle
Paul
would
haue
vs
cast
off
Lying
,
And
speake
trueth
euery
man
to
his
Neighbours
:
for
wee
are
members
one
of
Col.
3.
9.
another
.
And
againe
,
Lie
not
one
to
another
,
seeing
that
you
haue
put
off
the
Old
man
with
his
Workes
:
Who
will
not
make
conscience
of
Murther
,
because
God
forbids
it
?
And
seeing
God
commaundeth
to
speake
Truth
,
and
forbids
all
Lying
,
thou
shouldest
not
Lie
,
if
thou
couldest
gaine
an
house-full
of
Gold
by
it
;
because
God
forbids
it
.
Secondly
,
because
God
and
good
men
hate
and
abhorre
it
,
and
therefore
it
is
twice
repeated
among
those
sinnes
which
God
hateth
.
And
againe
,
The
Lying
lippes
are
abhomination
to
the
Lord
.
Prou.
6.
16.
19.
Prou
12.
22.
And
therefore
the
holy
Ghost
preferreth
a
Thiefe
,
before
a
Lyer
:
a
Thiefe
is
better
then
a
man
that
is
accustomed
to
lye
:
But
they
both
shall
haue
destruction
Pro
.
20.
24.
to
heritage
.
And
as
God
abhorreth
all
Lying
,
so
good
men
also
hate
it
.
A
righteous
man
(
saith
Salomon
)
hateth
Lying
wordes
:
Pro
.
13.
5.
Eccle
.
25.
2.
but
the
wicked
causeth
slaunder
,
and
shame
.
Dauid
would
not
suffer
a
Lier
to
dwell
in
his
House
,
nor
tarrie
in
his
sight
.
There
shall
no
Deceitfull
person
(
saith
hee
)
dwell
within
mine
House
;
Hee
that
telleth
Psal
.
101.
7.
Lies
shall
not
remaine
in
my
sight
.
And
therefore
as
Salomon
prayed
against
Lying
,
so
let
all
Gods
Children
doe
the
Pro
.
30.
8.
like
.
Thirdly
,
because
Lying
hurteth
them
that
vse
it
,
It
maketh
good
men
wearie
of
their
companie
:
It
impayreth
Iere
.
9.
2.
3.
a
mans
credite
,
because
hee
that
accustometh
his
tongue
to
Lie
,
shall
not
bee
beleeued
at
all
:
And
therefore
Demetrius
being
asked
what
a
Lyer
gayneth
by
Lying
?
he
answered
,
That
hee
shall
not
be
Eccle
.
10.
23.
25.
beleeued
when
hee
speaketh
trueth
.
A
Lie
is
a
wicked
shame
in
a
man
.
And
againe
,
The
conditions
of
Liers
are
vnhonest
,
and
Eccle
41.
17.
their
shame
is
euer
with
them
.
verse
25.
And
therefore
Gods
Children
should
be
ashamed
of
lying
.
The
very
care
of
a
mans
credite
should
make
him
to
leaue
it
.
Fourthly
,
because
it
brings
temporall
Iudgements
with
it
.
A
False
witnesse
Pro
.
19.
5.
(
saith
Salomon
)
shall
not
be
vnpunished
;
and
hee
that
speaketh
Lies
,
shall
not
escape
.
The
Gibeonites
for
making
a
Lie
to
Iosuah
,
Ios
.
9.
6.
23.
were
accursed
,
and
made
slaues
to
the
Israelites
.
Gehazi
for
making
a
Lie
to
2.
Kin
.
5.
22.
Elisha
,
was
punished
with
Leprosie
.
Haman
for
his
Lie
was
hanged
.
Ananias
Ester
.
7.
10.
Act.
5.
5.
10.
and
Saphira
for
their
lying
,
felt
the
heauie
hand
of
Gods
vengeance
by
sodaine
destruction
.
By
the
Prophet
Micheas
the
Lord
threatneth
destruction
against
the
people
for
their
crueltie
,
and
lying
.
Hee
will
make
them
sicke
in
smiting
Micha
.
6.
12.
13.
them
,
and
desolate
.
&c.
And
heere
he
telleth
the
children
of
Israel
,
that
the
Lord
hath
a
controuersie
with
them
,
And
that
their
Land
shall
mourne
,
&c.
for
lying
,
and
other
their
sinnes
.
Fiftly
,
if
this
sinne
of
Lying
bee
not
repented
of
in
this
life
,
it
bringeth
at
last
,
eternall
destruction
both
of
body
and
soule
;
For
the
Fearefull
,
and
Vnbeleeuing
,
and
the
Abhominable
,
&
Murtherers
,
and
Whore-mongers
,
and
Sorcerers
,
and
Idolaters
,
Apo.
21.
8.
27.
and
all
Lyers
,
shall
haue
their
part
in
the
Lake
which
burneth
with
Fire
and
Brimstone
;
which
is
the
second
death
.
And
they
shall
not
enter
into
the
holy
and
heauenly
Ierusalem
;
but
they
shall
be
shut
out
with
Dogges
,
Enchanters
,
Whore-mongers
,
Murtherers
,
Apo.
22.
15.
and
Idolaters
.
God
will
destroy
them
that
speake
Lyes
.
And
the
Apostle
sayth
,
Psal
.
5.
6.
That
the
Law
is
not
giuen
vnto
a
righteous
man
,
but
vnto
the
lawlesse
,
and
disobedient
,
1.
Tim
.
1.
9.
10.
to
the
vngodly
,
and
the
sinner
,
to
the
vnholy
,
and
to
the
prophane
,
to
murtherers
of
Fathers
and
mothers
,
to
manslayers
,
to
whoremongers
,
to
buggerers
,
manstealers
,
to
lyers
,
to
the
periured
&c.
It
must
needs
be
a
great
offence
,
that
causeth
a
Father
to
disinherite
his
Sonne
:
but
such
a
sinne
is
liing
,
that
it
seperateth
them
that
vse
it
,
from
the
presence
and
fauour
of
the
God
of
Truth
,
depriueth
them
of
his
Kingdome
,
and
maketh
them
slaues
to
Satan
.
Lastly
,
because
it
is
a
diuelish
sinne
,
both
in
respect
of
the
beginning
,
the
practise
,
and
end
of
it
.
First
,
because
Satan
told
the
first
Lie
.
And
when
hee
speaketh
a
Lie
,
hee
speaketh
of
Gen.
3.
4.
Ioh
.
8.
44.
his
owne
.
Secondly
,
because
they
that
vse
it
,
are
of
the
Diuell
:
for
as
Peter
was
knowne
to
bee
of
Galilee
,
because
his
speach
was
as
the
Galileans
;
so
Liers
are
knowne
to
bee
of
the
Diuell
,
because
their
speach
is
alike
.
Thirdly
,
because
all
Lies
shall
be
punished
with
the
Diuell
(
as
you
haue
heard
)
vnlesse
they
repent
:
Let
all
Gods
Children
then
cast
away
lying
,
because
God
forbids
it
,
God
and
good
men
hate
and
abhorre
it
,
it
hurteth
them
that
vse
it
:
it
brings
Iudgements
temporall
and
eternall
,
and
is
a
diuelish
sinne
,
both
in
respect
of
the
beginning
,
practise
,
and
end
of
it
.
(
And
Killing
.
)
This
sheweth
more
particularly
,
that
there
was
no
mercy
Killing
.
among
them
;
but
crueltie
,
and
Killing
.
Killing
,
is
also
of
two
sorts
:
Lawfull
,
and
vnlawfull
.
The
Magistrate
may
lawfully
Kill
,
or
put
to
death
malefactors
;
because
he
beareth
not
the
Sword
for
naught
:
Rom.
13.
4.
For
hee
is
the
Minister
of
God
,
to
take
vengeance
on
him
that
doeth
euill
.
The
Lord
also
in
his
Law
approueth
,
and
commandeth
this
,
Whosoeuer
Killeth
any
Leuit.
20.
9.
10.
Leui
.
24.
17.
Deut
.
19.
16.
17.
Deut
.
22.
22.
Psal
.
101.
8.
person
,
the
Iudge
shall
slea
the
Murtherer
,
through
Witnesses
.
I
will
(
saith
Dauid
)
destroy
all
the
wicked
in
the
land
.
Where
wee
may
see
Dauids
authoritie
,
as
hee
was
a
King
,
hee
voweth
to
God
,
as
a
thing
acceptable
to
him
,
to
destroy
,
and
roote
out
all
the
Wicked
:
and
therefore
hee
also
charged
his
sonne
Salomon
,
to
put
1.
King
.
2.
5
,
6.
28.
31.
32
,
Ioab
the
Murtherer
to
death
:
Which
may
serue
as
a
warrant
to
Magistrates
,
(
notwithstanding
the
commandement
)
to
punish
Malefactours
with
death
.
Besides
this
,
the
Commaundement
was
giuen
to
man
;
but
the
Magistrates
2
Chro
.
19.
6.
killing
,
it
is
not
mans
killing
,
it
is
Gods
action
,
God
putteth
the
Sword
into
his
hand
:
hee
executes
not
the
Iudgements
Rom.
13.
of
man
,
but
of
the
Lord
,
and
he
is
Gods
minister
applying
himselfe
for
the
same
thing
.
They
are
then
greatly
deceiued
,
who
thinke
it
not
lawfull
to
put
any
man
to
death
,
for
any
cause
,
but
would
haue
all
Mercie
,
and
no
Iustice
.
Let
Salomon
answeare
them
in
a
word
.
Hee
that
iustifieth
the
wicked
,
and
hee
that
condemneth
Pro
.
17.
8.
the
iust
,
euen
they
both
are
abhomination
to
the
Lord
.
So
Saul
,
and
Achab
,
by
their
foolish
pittie
,
prouoked
God
to
1.
Sam
.
15.
3.
9
11.
18.
1.
Kin
.
20.
42.
wrath
,
in
sparing
of
those
,
whom
God
would
haue
put
to
death
.
But
there
is
also
an
vnlawfull
kinde
of
Killing
,
which
the
Prophet
in
this
place
,
condemneth
in
the
Children
of
Israel
,
which
is
practised
specially
in
three
things
;
Heart
.
Tongue
,
&
Hand
:
Psal
.
142
2.
3.
4.
against
all
which
,
Dauid
prayeth
.
Killing
of
the
Heart
,
is
the
fountaine
:
the
Tongue
,
and
Hand
,
are
instruments
.
The
Lord
saw
that
the
imaginations
of
mans
Gen.
8.
12.
Heart
〈◇〉
euill
.
And
our
Sauiour
Christ
saith
,
That
those
things
which
proceed
out
of
the
Mouth
,
come
from
the
Heart
;
and
Math
.
15.
18.
19.
they
defile
the
man
:
For
out
of
the
Heart
,
commeth
euill
thoughts
,
murther
,
adulteries
,
&c.
It
is
a
bloody
Heart
,
that
maketh
a
bloody
Man
.
Saul
was
a
murtherer
in
Heart
and
Will
,
when
hee
hunted
after
1.
Sam
.
18.
11.
1
Sam
.
19.
2.
&
20.
31.
33.
Dauid
,
and
carried
a
bloody
minde
against
him
.
So
was
Haman
a
murtherer
in
Heart
,
though
not
in
effect
.
And
the
Ester
3.
6.
Mat
26.
3
4.
Mar.
14.
1.
Luk
.
2.
2.
Ioh
.
8.
59.
Iewes
were
murtherers
,
when
they
went
about
to
kill
Christ
.
When
a
man
carrieth
a
killing
affection
,
then
he
is
a
murtherer
,
and
a
right
limme
of
the
Diuell
.
The
bloody-minded
Seminaries
that
are
sent
ouer
into
England
,
and
our
late
Gun-powder
traytors
,
and
the
rest
of
that
damnable
and
Popish
brood
,
who
haue
from
time
to
time
,
plotted
most
inhumane
and
bloody
attempts
against
the
Lords
annoynted
,
and
the
state
of
this
Realme
,
though
the
Lord
of
his
meere
mercie
towardes
vs
(
his
Name
be
therefore
euer
blessed
)
hath
frustrated
their
filthy
and
inhumane
attemptes
,
and
brought
the
Wheele
vpon
themselues
;
yet
are
they
accursed
Murtherers
before
God
:
their
blood
bee
vpon
themselues
.
Secondly
,
the
Tongue
is
an
instrument
wherewith
the
Heart
killeth
;
and
it
hath
also
many
weapons
to
kill
withall
,
especially
sixe
.
-
1.
Counsell
.
-
2.
Commaundement
.
-
3.
False
witnesse
.
-
4.
Silence
.
-
5.
Slander
.
-
6.
Backbyting
.
St.
Iames
describeth
the
properties
of
a
Killing
tongue
.
It
is
Fire
,
yea
a
Iam
.
3.
6
,
7
,
8
,
9
,
10.
world
of
Wickednesse
,
it
defileth
the
whole
body
,
and
setteth
on
fire
the
course
of
Nature
:
and
is
set
on
fire
of
Hell
.
7.
For
the
whole
nature
of
Beastes
,
and
of
Birdes
,
and
of
creeping
things
,
and
things
of
the
Sea
,
is
tamed
,
and
hath
been
tamed
of
the
nature
of
man
.
8.
But
the
Tongue
can
no
man
tame
,
it
is
an
vnruly
euill
,
full
of
deadly
poyson
.
&c.
Therefore
,
though
the
Heathens
know
not
God
,
yet
they
know
this
well
enough
,
and
therefore
Esope
beeing
sent
by
his
Maister
to
the
Market
to
buy
the
best
and
worst
Meate
,
hee
bought
all
Tongues
;
affirming
that
no
flesh
was
better
then
a
good
Tongue
,
and
none
worse
then
a
badde
Tongue
:
It
is
a
killing
and
destroying
weapon
,
and
cutteth
deceitfully
like
a
sharpe
Psal
.
52.
2.
4
Rasor
.
The
double
Tongue
(
saith
the
sonne
of
Syrach
)
hath
destroyed
many
that
were
at
peace
;
it
hath
disquieted
many
,
and
driuen
Eccles
.
28.
13.
to
22.
them
from
nation
to
nation
;
strong
Cities
hath
it
broken
downe
,
and
ouerthrowne
the
houses
of
great
men
.
The
stroke
of
the
Rodde
maketh
markes
in
the
flesh
;
but
the
stroke
of
the
Tongue
breaketh
the
bones
.
17.
The
tongue
hath
sinne
more
then
the
Sword
.
28.
The
death
thereof
is
an
euill
death
,
Hell
were
better
then
such
one
.
A
killing
Tongue
is
compared
to
a
Serpents
tongue
.
It
is
compared
to
an
Arrow
,
and
a
sharpe
Psal
.
140.
3.
Sword
:
Nay
,
it
is
worse
then
any
sharpe
Iere
.
9.
8.
Iob
.
5.
15.
Psal
64.
3.
Psal
.
59.
7.
Psal
.
120.
4.
Sword
,
or
Arrow
;
for
the
Sword
,
and
Arrow
,
onely
wound
,
or
kill
the
Body
;
but
a
badde
Tongue
also
hurteth
or
killeth
a
mans
estimation
and
good
name
.
A
man
may
beare
off
,
or
flie
from
the
stroke
of
the
Sword
,
or
shot
of
the
Arrow
;
but
there
is
no
way
to
escape
a
klling
Tongue
.
The
woundes
which
the
Sword
,
or
Arrow
giueth
,
may
bee
healed
;
but
no
Salue
can
cure
the
wounds
of
a
badde
Tongue
.
The
Sword
or
Arrow
kill
,
or
hurt
none
,
but
those
that
are
at
hand
,
or
not
farre
off
:
but
a
murthering
Tongue
,
woundeth
and
killeth
those
often
,
that
are
many
miles
distant
.
Seeing
then
that
the
Tongue
is
such
a
perilous
weapon
,
that
there
is
no
medling
with
it
,
let
vs
onely
pray
against
it
,
as
Dauid
did
.
Heare
my
voyce
(
O
God
)
in
my
prayer
,
preserue
my
life
from
Psa
.
64.
1.
2.
3
Iob
.
5.
21.
feare
of
the
enemie
.
Hide
mee
from
the
conspiracie
of
the
Wicked
,
and
from
the
rage
of
the
workers
of
Iniquitie
,
which
haue
what
their
Tongue
like
a
Sword
,
and
shot
foorth
their
Arrowes
bitter
words
.
Thirdly
,
the
Hand
is
also
an
instrument
wherewith
the
Heart
killeth
,
sometimes
by
the
ministerie
of
an
other
.
So
Dauid
killed
Urias
.
So
Ahab
2.
Sam
11.
6.
14
15.
1.
Kin
.
21.
7.
10.
and
Iezabel
killed
Naboth
.
So
Herod
killed
all
the
male
Children
that
were
in
Beth-lem
,
and
in
all
the
coastes
thereof
;
which
is
to
bee
considered
of
such
bad
men
,
as
when
they
cause
others
to
commit
Murther
,
thinke
themselues
innocent
:
but
let
all
such
know
,
that
they
are
Murtherers
,
though
they
vse
others
as
their
instruments
.
Sometimes
also
the
Hand
killeth
by
withholding
or
taking
away
things
nenessarie
from
them
that
haue
need
:
For
hee
that
withholdeth
or
taketh
away
the
meanes
whereby
life
is
preserued
,
hee
is
a
Murtherer
.
And
therefore
the
Lord
in
the
Law
,
saith
,
Thou
shalt
not
oppresse
an
Hired
seruant
,
that
is
needy
and
poore
,
&c.
But
thou
Math
.
2.
16.
Deut
.
24.
14.
15.
shalt
giue
him
his
Hire
for
his
day
,
neither
shall
the
Sunne
goe
downe
vpon
it
,
for
hee
is
poore
,
and
therewith
sustayneth
his
life
,
least
hee
cry
against
thee
vnto
the
Lord
,
&c.
And
hence
it
is
,
that
the
Lord
by
his
Prophet
Esay
chargeth
the
vnmercifull
Esay
1.
15.
and
oppressing
Iewes
,
that
their
Hands
are
full
of
Blood
.
And
Iesus
the
sonne
of
Syrach
saith
,
Who
so
bringeth
an
Offering
of
Eccles
.
34
,
21.
22.
23.
the
goods
of
the
Poore
,
doth
as
one
that
sacrificeth
the
Sonne
before
the
Fathers
eyes
.
21.
The
Bread
of
the
needfull
,
is
the
life
of
the
Poore
;
hee
that
defrawdeth
him
thereof
,
is
a
Murtherer
.
22.
Hee
that
taketh
away
his
Neighbours
Liuing
slayeth
him
:
and
hee
that
defrawdeth
the
Labourer
of
his
Hire
,
is
a
Bloodshedder
.
Thus
the
greedie
cutthroates
of
the
World
kill
their
Breathren
,
by
suffering
poore
Soules
to
stand
crying
at
their
doores
,
without
comfort
;
of
whom
St.
Augustine
saith
,
Si
non
pauisti
,
occidisti
.
Others
,
by
their
immoderate
inhauncing
of
the
price
of
thinges
,
racking
Rentes
,
depopulating
of
Townes
,
and
turning
out
the
Poore
to
begge
,
and
taking
away
the
meanes
of
their
maintenaunce
,
become
guiltie
of
their
blood
.
Sometimes
also
the
Hand
Killeth
by
actuall
Murther
,
committed
vpon
the
body
of
another
.
So
Kain
killed
his
Gen.
4
8.
2.
Sam
.
3.
27
2.
Sam
.
20.
10.
brother
Habel
.
So
Ioab
killed
Abner
,
and
Amasa
.
And
lastly
,
when
a
man
layeth
violent
hands
on
himselfe
;
So
Saul
and
his
Armour
bearer
fell
vpon
their
Swords
,
and
1.
Sam
.
31.
4.
5.
2.
Sam
.
17
,
23.
Mat
.
27.
5.
killed
themselues
.
Thus
also
Ahitophel
,
and
Iudas
,
hanged
themselues
.
Hauing
thus
shewed
you
how
many
wayes
this
sinne
may
bee
committed
;
now
it
remaineth
to
shew
you
,
that
this
Capitall
sinne
(
Killing
)
is
most
horrible
and
abhominable
,
and
that
for
these
speciall
reasons
:
First
,
Because
God
forbids
it
in
his
Law
.
Yea
,
the
very
Infidels
abhorre
it
.
If
there
Exod
.
20.
13
Deut
.
5.
17.
Math
.
5.
21.
Rom.
13.
9.
Act.
28
4.
were
no
more
but
this
,
it
were
enough
to
make
any
Christian
tremble
to
conceaue
so
much
as
an
intent
to
commit
it
.
Secondly
,
because
it
is
a
crying
sinne
:
when
Kain
had
killed
his
brother
Habel
,
God
told
him
,
That
the
voyce
of
his
brothers
Blood
,
cryed
vnto
him
from
the
Earth
.
Gen.
4.
10.
Neuer
was
droppe
of
Innocent
blood
shedde
,
but
it
cryed
for
vengeance
:
and
therefore
Iob
sayth
,
That
the
Earth
can
Iob
.
16.
18.
not
couer
Blood
.
Thirdly
,
because
it
is
an
accursed
Deut
.
21
9.
sinne
.
First
,
it
bringeth
the
Curse
of
God
Gen.
4.
8.
11.
vpon
the
Murtherer
,
and
maketh
him
carry
a
guiltie
Conscience
:
as
wee
see
in
Kain
.
Secondly
,
it
bringes
a
Curse
vpon
a
2.
Sam
.
3.
29
mans
posteritie
.
Thirdly
,
the
Magistrate
is
accursed
,
2.
Sam
.
12.
10
that
leaueth
it
vnpunished
.
Fourthly
,
it
defileth
the
Earth
,
and
1.
Kin
.
2.
31.
33.
Ier
.
48.
10.
Iud.
20.
13.
44.
Gen.
4.
12.
Ioh
.
8.
44.
1.
Ioh
.
3.
12.
maketh
it
accursed
.
Fiftly
,
because
it
is
also
a
diuelish
sinne
.
It
proceedes
from
the
Diuell
,
Who
was
a
Murtherer
from
the
beginning
.
Therefore
when
thou
seest
a
Murtherer
,
thou
seest
the
very
Image
and
Picture
of
the
Diuell
.
Kain
the
Murtherer
,
was
of
the
Diuell
;
his
Murther
,
was
the
worke
of
the
Diuell
.
After
that
1.
Sam
.
16.
14.
the
Spirit
of
the
Lord
was
departed
from
Saul
,
and
an
euill
Spirit
sent
of
the
Lord
vexed
him
.
Saul
thencefoorth
hunted
Dauid
for
his
life
,
to
Kill
him
.
The
two
possessed
with
Diuels
,
were
so
fierce
,
that
no
man
might
goe
by
that
way
,
(
such
a
delight
they
had
to
Kill
men
.
)
Satan
no
sooner
entred
into
Iudas
,
but
Math
.
8.
28.
Luk
.
22.
3.
4.
Ioh
.
13.
2.
presently
he
sought
Christes
blood
,
to
haue
him
put
to
death
.
Therefore
bloodie
Papists
,
who
practise
to
kill
&
poyson
Kinges
and
Princes
,
are
of
the
Diuell
,
and
ledde
by
the
spirit
of
the
Diuell
:
Those
Popish
Frogges
whom
Anti-christ
sendeth
to
stirre
vp
hurly-burlyes
among
Princes
▪
and
hide
themselues
,
croaking
in
corners
,
to
doe
mischiefe
,
came
out
of
the
mouth
of
the
Apo.
16.
13.
14.
Dragon
,
the
Beast
,
and
false
Prophet
.
See
then
with
what
spirit
the
Seminaries
,
and
other
bloody
minded
Papistes
are
ledde
,
who
practise
nothing
but
Murthering
and
Poysoning
of
Christian
Princes
;
their
worke
is
of
the
Diuell
,
and
they
are
guided
by
his
spirit
.
The
Spirit
of
God
is
otherwise
affected
;
for
when
Dauid
might
haue
slaine
Saul
,
at
two
seuerall
times
hee
would
not
,
but
1.
Sam
.
24.
5.
6
7.
1.
Sam
.
26.
8.
11.
sayd
,
The
Lord
keepe
mee
from
doing
that
thing
to
my
Maister
▪
the
Lords
Annoynted
;
yea
,
hee
was
touched
in
heart
,
because
hee
had
cut
off
the
Lappe
which
was
on
Sauls
Carment
.
If
Dauids
heart
smote
him
,
for
touching
the
Kings
Garment
,
What
shall
become
of
them
that
would
pierce
the
Kinges
Heart
?
Neuer
did
any
Heretiques
maintaine
Treason
,
&
Murthering
of
Princes
but
the
Papists
.
Touch
not
mine
Annoynted
,
(
said
God
:
)
Psal
,
105.
15.
Nay
Kill
Gods
Annoynted
,
say
the
Papists
.
If
the
Pope
were
Peters
successor
,
1.
Pet
.
2.
13.
17.
then
would
hee
teach
the
people
to
honour
Kinges
and
Princes
,
and
submit
themselues
to
them
,
as
Peter
did
.
But
the
Pope
sendes
out
his
blood
sucking
Shauelinges
to
kill
Christian
Princes
;
and
therfore
he
is
not
Peters
successour
,
but
hee
is
of
his
Father
the
Diuell
,
who
was
a
Murtherer
from
the
beginning
.
Fiftly
,
because
God
hath
a
Controuersie
with
the
people
for
this
sinne
,
and
will
haue
account
of
all
the
innocent
blood
that
is
shedde
;
and
will
bee
auenged
on
them
that
shedde
it
.
I
will
(
saith
the
Lord
)
require
your
blood
wherein
Gen.
9.
5
6.
your
liues
are
:
at
the
handes
of
euery
Beast
will
I
require
it
,
and
at
the
hand
of
man
,
euen
at
the
hand
of
mans
brother
will
I
require
the
life
of
man
.
Who
so
sheddeth
mans
blood
,
by
man
shall
his
blood
be
shedde
;
for
in
the
image
of
God
,
hath
he
made
man
.
And
the
Lord
God
in
his
Law
commaundeth
,
That
hee
that
killeth
any
man
,
shall
be
Leui
.
24.
17.
Num
.
35.
16
17
18.
19
20.
put
to
death
.
And
also
hee
forbids
that
any
shall
sell
the
blood
of
the
Murdered
.
You
shall
not
(
saith
hee
)
take
any
recompence
for
the
life
of
the
Murtherer
,
Num
.
35.
31
which
is
worthy
to
die
,
but
hee
shall
bee
put
to
death
.
And
our
Sauiour
Christ
said
to
Peter
,
That
all
which
take
the
Sword
,
shall
Mat
.
26.
52.
perish
with
the
Sword
.
Ioab
slue
Abner
and
Amasa
,
Absolon
,
and
others
;
and
2.
Sam
3.
27
2.
Sam
.
20.
9.
10.
2.
Kin
.
2
32.
33.
1.
Kin
.
18.
4.
1.
Kin
.
21.
8
,
10
,
17.
at
last
,
by
Gods
iust
iudgement
himselfe
was
slaine
.
Iesabel
caused
the
Prophets
of
God
to
be
slaine
,
and
procured
Naboths
death
:
but
at
last
,
she
was
cast
out
at
a
Window
,
her
blood
was
sprinkled
vpon
the
Wall
,
and
vpon
the
Horses
;
and
shee
was
troden
vnder
foote
,
and
the
Dogges
eate
her
flesh
,
so
that
no
2.
Kin
.
9.
33
,
35
,
36.
more
was
found
of
her
but
the
Skull
,
and
the
Feete
,
and
the
Palmes
of
her
Hands
.
Herod
Agrippa
,
hauing
persecuted
the
Christians
,
killed
Iames
the
Act.
12.
2
,
3
,
23.
brother
of
Iohn
with
the
Sword
,
and
put
Peter
in
Prison
&c.
at
last
by
Gods
iust
iudgement
,
Hee
was
eaten
of
Wormes
,
and
gaue
vp
the
Ghost
.
And
though
the
Murtherer
sometimes
die
in
his
Bed
,
yet
,
as
Goliath
was
slaine
with
his
owne
sword
;
1.
sam
.
17.
51
so
the
Murtherers
owne
Conscience
shall
wound
him
,
and
continually
torment
him
.
Such
a
curse
fell
vpon
Kain
,
his
Conscience
after
hee
had
killed
his
brother
Habel
,
That
hee
thought
euery
one
Gen.
4.
14.
that
saw
him
,
would
sley
him
.
It
is
written
of
Herod
Antipas
,
that
after
he
had
beheaded
John
Baptist
,
hee
carried
such
an
accusing
Mat
.
14.
10.
Conscience
,
that
hee
thought
euery
Bush
was
Iohn
Baptist
.
Nero
also
,
that
bloody
persecutour
of
Christians
,
is
said
to
haue
had
such
a
guiltie
Conscience
,
that
he
thought
that
all
the
Christians
which
hee
had
put
to
death
,
followed
him
:
and
at
last
,
when
he
had
slaine
his
deare
friend
Symmachus
,
his
accusing
Conscience
did
so
torment
him
,
that
sitting
at
meat
,
he
thought
the
eyes
of
Symmachus
looked
on
him
in
euery
Dish
;
and
so
fell
vpon
his
owne
Sword
,
and
killed
himselfe
.
Thus
you
see
how
God
will
haue
account
of
Innocent
blood-shed
,
and
wil
be
auenged
on
them
that
shed
it
.
And
sixtly
,
vnlesse
such
bloody
wretches
doe
repent
truely
while
this
time
of
grace
lastes
,
they
shall
goe
vnder
Gods
heauy
wrath
for
euer
.
Our
Sauiour
Christ
saith
,
Whosoeuer
killeth
,
shall
be
Mat
.
5.
21.
culpable
of
iudgement
.
The
Apostle
Paul
pronounceth
of
them
.
That
they
shall
not
Gal.
5.
21.
inherite
the
Kingdome
of
heauen
.
They
shall
haue
their
part
in
the
Lake
that
burneth
Gal.
5.
21.
with
Fire
and
Brimstone
.
And
they
shall
be
shut
out
of
Gods
Kingdome
,
with
Dogges
,
Apo.
21.
8.
Enchanters
,
Whoremongers
,
&c.
Apo.
22.
15.
Lastly
,
this
sinne
is
aggrauated
by
consideration
of
the
person
Killed
,
or
Murthered
.
If
it
be
a
great
sinne
to
Kill
any
Christian
;
much
more
a
Saint
,
or
Child
of
God
,
who
is
deare
to
him
;
in
whom
God
delighteth
,
and
in
whom
the
image
of
God
doth
chiefly
shine
;
and
in
whom
Christ
Iesus
is
persecuted
:
Act.
9.
4.
because
who
so
killeth
such
a
one
,
doth
(
as
it
were
)
sheath
his
Sword
in
the
heart
of
Christ
.
For
wee
are
members
of
Ephe
.
5.
30.
his
body
,
of
his
flesh
,
and
of
his
bones
.
If
hee
which
killed
Kain
,
a
wicked
man
,
Gen.
4.
15.
should
be
punished
seauen
fould
,
What
is
to
be
said
of
him
,
who
killeth
a
godly
man
?
Yea
,
What
of
those
that
haue
killed
the
Saints
,
and
Martirs
of
Iesus
Christ
?
It
is
vnpossible
but
that
their
blood
should
cry
aloud
for
vengeance
.
How
long
Lord
,
holy
,
and
true
;
dost
thou
not
Apo.
6.
9.
10.
iudge
and
auenge
our
blood
on
them
that
dwell
on
the
Earth
.
Let
the
Strumpet
of
Rome
looke
to
this
,
Who
hath
been
many
yeeres
drunken
with
the
blood
of
the
Saintes
,
Apo.
17.
6.
and
with
the
blood
of
the
Martyrs
of
Iesus
.
In
the
tenne
Persecutions
,
it
was
counted
good
sport
in
the
Romaine
Empire
to
kill
,
and
murther
Christians
in
great
multitudes
,
when
they
were
gathered
togeather
in
Prayers
.
In
that
bloody
Nero
his
time
,
they
vsed
to
make
Bonefiers
with
the
bones
of
Christians
,
whom
they
had
Murthered
:
In
which
bloody
Persecution
,
the
poore
Church
,
and
Children
of
God
,
remayned
from
the
Ascention
of
Christ
,
almost
the
space
of
foure
Hundred
yeares
,
till
that
blessed
Emperour
Constantine
the
great
,
sonne
of
Helena
an
English
woman
,
established
the
Church
of
Christ
:
At
which
time
,
that
good
Bishop
Eusebius
,
writer
of
the
Ecclesiasticall
Historie
,
obtained
Licence
,
and
Letters
of
authoritie
,
vnder
the
hand
&
seale
of
the
said
Emperour
,
to
make
search
throughout
all
the
Monarchie
of
Rome
,
of
the
number
of
all
those
that
had
suffered
in
that
time
of
Persecution
,
for
the
Fayth
and
testimonie
of
Iesus
Christ
;
and
it
was
found
(
as
Hierom
writing
to
Chromatius
and
Heliodorus
,
doth
witnesse
)
that
there
had
been
put
to
death
in
that
time
,
for
euery
day
in
the
Kalender
,
fiue
thousand
Martirs
,
except
onely
the
first
of
Ianuarie
;
which
day
was
festiually
kept
throughout
their
Romaine
Empire
,
for
the
choosing
of
their
Consuls
.
What
need
I
speake
of
the
aboundance
of
the
blood
of
the
blessed
Martirs
,
which
was
shed
in
this
land
,
by
that
drunken
Whore
of
Rome
,
while
that
Church
vsurped
supremacie
in
this
Realme
,
during
the
reigne
of
Queene
Mary
:
and
yet
doth
that
vnsatiable
monster
still
thirst
after
more
blood
.
To
end
this
part
,
let
al
Gods
children
take
heed
of
Killing
with
heart
,
tongue
,
or
hand
:
Let
the
life
of
man
be
precious
1.
Sam
26.
21.
Pro
.
24.
11.
in
our
eyes
.
And
be
it
farre
from
vs
,
that
wee
should
defile
our
hands
with
the
blood
of
any
of
Gods
children
,
least
so
we
should
be
guiltie
of
this
sinne
,
as
were
the
people
of
the
Iewes
,
who
killed
Mat
23.
37.
the
Prophets
,
&
stoned
them
which
were
sent
to
them
,
and
with
whom
the
Lord
hath
a
controuersie
for
this
,
and
other
their
sinnes
.
(
And
Stealing
)
All
manner
of
vniust
Stealing
.
coueting
,
getting
,
or
with-holding
of
that
(
which
by
the
right
of
proprietie
)
is
not
a
mans
owne
,
is
theft
.
The
Prophet
doth
not
heere
meane
onely
such
poore
and
pettie
Theeues
,
as
are
commonly
arraigned
at
euery
Sessions
,
but
such
as
steale
by
Oppression
,
Extortion
,
Vsurie
,
and
the
like
.
There
be
few
that
can
truly
say
with
Samuel
,
Behold
heere
I
am
,
beare
record
of
mee
,
before
the
1.
Sam
.
12.
3.
4.
Lord
,
and
before
his
Annoynted
;
Whose
Oxe
haue
I
taken
?
or
whose
Asse
haue
I
taken
?
or
whom
haue
I
done
wrong
to
?
or
whom
haue
I
hurt
,
or
of
whom
haue
I
receiued
any
bribe
,
to
blind
mine
eyes
therewith
,
&c.
Secondly
,
such
Captaines
as
hauing
the
conduct
or
leading
of
Souldiers
,
purse
vp
the
Princes
pay
to
their
owne
vse
,
or
else
prodigally
spend
it
,
and
so
pinch
the
poore
Souldiers
,
and
pine
them
,
that
they
are
glad
to
leape
at
a
crust
,
and
often
brought
so
low
and
weake
,
that
they
are
forced
to
vse
vnlawfull
meanes
to
get
food
,
and
shortly
become
vnfit
for
any
seruice
.
Thirdly
,
such
as
beeing
in
Office
in
the
Common-wealth
,
doe
more
respect
Bribes
,
and
their
owne
priuate
gaine
,
then
either
Law
or
Conscience
:
and
if
vnhappily
they
buy
their
Offices
,
then
is
all
Fish
that
commeth
to
Nette
with
them
,
catch
that
catch
may
:
then
must
the
poore
Countrey
people
pay
for
that
.
Fourthly
,
they
that
get
the
Goods
of
Orphants
,
or
poore
fatherlesse
Children
into
their
handes
,
and
either
defraude
them
of
the
most
part
of
it
;
or
else
driue
them
to
Law
,
and
so
cause
them
to
spende
as
much
sometimes
,
as
their
Portions
come
too
,
before
they
can
recouer
that
their
Parentes
left
them
.
Fiftly
,
Tradesmen
also
sometimes
,
play
the
Theeues
,
and
sinne
againg
the
Law
of
God
,
by
oppressing
those
that
deale
with
them
,
in
so
much
as
Caueat
Leuit.
25.
14
emptor
,
Let
the
buyer
take
heed
,
is
frequent
in
euery
mans
mouth
:
But
God
saith
not
so
,
for
Christian
charitie
requireth
that
the
seller
looke
vnto
it
,
that
hee
bee
not
both
a
Chapman
and
a
Theefe
,
but
that
he
sell
a
penny-worth
for
a
Penny
,
and
vse
a
good
Conscience
Amos
.
8.
6.
in
his
Trade
:
not
to
sell
counterfaite
Wares
for
good
;
not
to
vse
false
Deut
.
25.
13.
14.
Waights
or
Measures
,
nor
to
buy
by
one
Waight
or
Measure
,
and
sell
by
an
Leuit.
19.
36
Pro
.
11.
2
other
:
which
God
forbiddeth
,
and
is
abhominable
to
the
Lord
.
Sixtly
,
and
lastly
,
(
for
I
will
make
mention
of
no
more
)
are
all
such
as
beare
a
gallant
shew
in
the
World
,
and
gather
other
mens
Goods
into
their
hands
,
and
when
they
haue
runne
as
farre
as
their
credite
will
reach
,
then
turne
Banck-rupts
vpon
the
sodaine
,
bearing
the
world
in
hand
,
that
they
are
not
worth
a
Groate
,
when
as
they
keepe
a
great
masse
of
other
mens
Money
secretly
to
themselues
,
so
that
their
Creditours
are
glad
to
grow
to
composition
,
and
take
that
little
they
can
quietly
come
by
:
But
when
euery
mans
mouth
is
stopt
with
a
thing
of
naught
,
then
they
shift
themselues
into
some
corner
of
the
Country
where
they
are
not
knowen
,
and
there
ruffle
it
out
with
other
mens
Riches
,
liue
in
all
brauerie
,
put
that
foorth
to
Vsurie
,
which
they
haue
stolne
from
others
;
and
so
become
double
and
damnable
theeues
to
the
Common-wealth
:
whose
Iudgement
I
leaue
to
the
Lord
.
Let
vs
make
vse
of
this
,
to
our selues
;
And
let
euery
one
of
vs
that
loue
the
God
of
Truth
,
hate
all
false-getting
of
the
Goods
of
this
world
,
and
labour
in
our
seuerall
places
and
callings
to
carry
a
good
conscience
,
to
rest
satisfied
with
meum
and
tuum
,
not
to
desire
,
purloyne
,
or
with-hold
that
,
which
in
right
is
none
of
our
owne
:
And
if
any
of
vs
haue
fallen
this
way
,
let
vs
with
Zacheus
make
restitution
,
as
Gods
law
commaundeth
;
Luk
.
19.
8.
Exod
.
22.
1
,
2
,
3
,
4
,
5
,
6.
Nehe
.
5.
11
,
12
,
13.
Psal
.
67.
1.
so
shall
Gods
wrath
be
appezed
,
the
controuersie
ended
,
and
God
will
blesse
vs
,
shew
vs
the
light
of
his
countenance
,
and
be
mercifull
vnto
vs.
(
And
Whoring
.
)
Whoredome
is
a
filthy
and
abhominable
,
but
yet
a
vulgar
Whoring
.
sinne
,
a
number
of
sinnes
attend
vpon
Math
.
5.
28.
it
.
It
is
taken
for
all
vncleannesse
of
bodie
and
minde
.
I
will
onely
speake
of
it
in
act
;
which
hath
particular
degrees
.
When
it
is
committed
betweene
a
man
and
woman
both
vnmarried
,
it
is
called
Fornication
:
If
both
,
or
the
one
party
be
married
,
it
is
called
Adulterie
:
If
the
parties
bee
within
the
Degrees
forbidden
,
Leuit.
18.
it
is
Incest
:
If
forcibly
committed
it
is
a
Rape
.
And
though
one
of
these
be
more
horrible
sinne
then
another
,
yet
The
wages
of
the
least
is
death
.
And
therefore
S.
Augustine
saith
,
Omnia
peccata
Rom.
6.
23.
sunt
mortalia
,
sed
omnia
peccata
non
sunt
equalia
:
which
may
serue
to
condemne
the
errour
of
the
Papistes
,
who
hold
,
that
some
sinnes
in
their
owne
nature
are
Veniall
,
and
some
are
Mortall
:
But
the
Prophet
Ezekiel
saith
,
That
the
same
Ezec
.
18.
20.
Soule
that
sinneth
,
shall
die
.
And
Saint
Paul
telles
them
,
that
if
it
bee
a
sinne
,
(
mince
it
as
they
may
)
The
wages
of
Rom.
6.
23.
it
is
death
,
without
repentance
and
Gods
mercie
.
And
the
same
Prophet
Ezekiel
would
haue
them
know
,
That
if
the
Wicked
will
returne
from
all
his
sinnes
Ezec
.
18.
21.
27.
that
hee
hath
committed
,
and
doe
that
which
is
lawfull
and
right
,
hee
shall
saue
his
Soule
aliue
.
So
that
the
least
sinne
without
repentance
and
Gods
mercy
,
is
damnable
:
and
the
greatest
sinne
,
if
it
be
truely
repented
of
,
and
Gods
mercy
in
Christ
apprehended
by
a
liuely
Fayth
,
while
wee
beleeue
in
this
time
of
Grace
,
it
is
pardonable
.
This
sinne
of
Whoredome
is
a
filthy
and
abhominable
sinne
,
hated
of
God
,
and
all
good
men
,
and
that
for
many
reasons
.
First
,
because
it
taketh
away
the
Heart
of
a
man
,
as
sayth
this
our
Prophet
,
Whoredome
,
Wine
,
and
new
Wine
,
Hose
.
4
,
11.
take
away
the
Heart
.
As
Nebuchadnezer
had
the
Heart
of
a
Beast
;
so
when
a
Whoremonger
is
that
way
giuen
,
hee
is
carryed
headlong
with
his
beastly
affections
.
The
Heart
is
the
principall
Pro
.
23.
26.
part
of
man
in
Gods
seruice
.
And
our
Sauiour
Christ
sayth
,
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
Heart
.
And
the
Mat
.
22.
32.
Apostle
would
haue
vs
serue
God
heartily
.
If
the
Heart
be
away
,
no
seruice
Col.
3.
24.
can
be
acceptable
to
God
:
But
Whoredome
taketh
away
the
Heart
,
therefore
Whoremongers
can
performe
no
seruice
acceptable
to
God
.
Wheresoeuer
the
Body
of
the
Whoremaister
is
,
his
Heart
is
with
his
Whore
;
and
where
euer
the
Whore
bee
,
her
Heart
is
with
her
Whoremonger
.
The
Whoremonger
is
so
besotted
,
and
destitute
Pro
.
6.
32.
of
vnderstanding
,
That
hee
goeth
about
his
businesse
like
a
Foole
to
the
Stockes
.
Pro
7.
22.
It
made
Dauid
such
a
Foole
for
the
time
,
that
hee
went
about
to
couer
his
sinne
,
by
murthering
of
his
trusty
Seruant
Urias
.
Secondly
,
because
it
is
a
brutish
sin
,
it
maketh
a
man
a
beast
,
though
a
man
in
shape
,
yet
a
beast
in
behauiour
.
Math
.
7.
6.
Luk
.
13.
32.
Iere
.
5.
8.
Prou.
7.
22.
Deut
.
23.
18.
Reu
.
21.
8.
Whoremongers
are
compared
to
beasts
:
to
fed
horses
:
To
an
Oxe
led
to
the
slaughter
.
The
price
of
an
whore
and
a
dogge
is
all
one
.
By
a
dogge
he
meaneth
as
an
impudent
wretch
.
Whoremongers
are
as
dogges
,
and
whores
as
bitches
;
nay
,
worse
then
beastes
are
they
.
Thirdly
,
because
it
hath
a
lawfull
remedy
.
To
auoyd
fornication
(
saith
the
Apostle
)
let
euery
man
haue
his
wife
,
and
let
euery
woman
haue
her
owne
husband
.
They
1.
Cor
.
7.
2
,
9.
that
cannot
abstaine
,
let
them
marry
:
where
there
is
a
lawfull
remedy
,
the
sinne
is
more
grieuous
.
God
gaue
to
Adam
the
fruite
of
Gen.
2.
16.
all
the
trees
in
Paradise
,
but
one
:
hee
would
not
be
satisfied
with
that
,
but
he
would
needes
eate
of
the
fruite
of
that
one
tree
also
which
was
forbidden
,
therefore
his
sinne
was
the
greater
.
A
poore
theefe
is
pittied
that
stealeth
to
Prou.
6.
33.
satisfie
his
hunger
;
but
he
that
stealeth
and
hath
enough
of
his
owne
,
his
sinne
is
the
greater
,
and
more
to
be
punished
.
So
he
that
hath
a
lawfull
remedy
,
and
such
a
remedy
as
God
hath
ordained
for
mans
good
and
comfort
,
and
notwithstanding
runneth
a
whoring
,
his
sin
is
the
more
abhominable
,
and
deserueth
greater
punishment
.
Such
was
Dauids
sinne
,
he
had
many
wiues
and
concubines
,
and
therefore
well
prouided
that
way
,
yet
hee
tooke
another
2.
Sam
.
12.
4
6
,
7
,
8
,
9
,
13.
mans
wife
,
and
therefore
his
sinne
(
by
his
owne
confession
)
was
more
horrible
.
Fourthly
,
because
Sathan
thereby
gaineth
two
soules
at
once
,
a
theese
may
steale
alone
,
the
drunkard
may
be
drunken
alone
,
the
murtherer
,
swearer
,
&c.
may
sinne
alone
:
But
the
whoremonger
killeth
two
soules
at
a
clap
:
nay
,
sometimes
Satan
gaineth
many
soules
by
meanes
of
one
whoremonger
or
one
strumpet
.
And
therefore
Ambrose
vpon
that
,
Can
a
man
take
fire
in
his
bosome
,
and
his
cloathes
not
bee
Prou.
6.
27.
28.
burnt
?
Or
can
a
man
goe
vpon
coales
,
and
his
feet
not
bee
burnt
?
And
(
sayth
that
Father
)
how
can
a
strumpet
dwell
in
a
towne
,
and
young
men
not
be
drawne
to
whoredome
?
If
the
blood
of
Habel
cryed
for
vengeance
,
how
much
more
shall
those
soules
cry
for
vengeance
against
the
whore-monger
which
are
lost
through
his
default
?
The
whoremonger
careth
not
how
many
he
abuse
,
nay
,
the
more
,
the
more
he
reioyceth
:
and
the
strumpet
careth
not
how
many
she
leades
to
the
Deuill
,
the
more
customers
the
more
merryer
,
and
the
more
money
too
,
shee
openeth
her
quiuer
against
Eccelesiasticus
26
,
12.
euery
arrow
.
But
if
they
knew
that
all
those
soules
would
crie
,
and
pleade
vengeance
against
them
,
who
haue
sinned
by
their
meanes
,
they
would
turne
a
new
leafe
,
and
returne
to
the
Lord
,
while
time
of
grace
lasteth
.
Fiftly
,
because
whoremongers
are
the
Deuils
factors
,
Satan
is
a
tempter
,
Math
.
4.
13.
so
are
they
.
Honest
women
may
answere
them
as
Christ
did
Peter
,
when
he
went
about
to
intice
him
to
saue
himselfe
,
Get
thee
behind
mee
Satan
,
thou
art
Mat
.
16
,
23.
an
offence
vnto
mee
:
So
may
they
answere
those
members
of
Satan
,
that
tempt
them
to
whoredome
.
And
as
when
the
Diuell
shewed
Christ
all
the
Kingdomes
of
the
world
,
and
the
glory
of
them
,
and
sayd
Math
.
4.
8
▪
9.
10.
vnto
him
,
All
these
will
I
giue
thee
,
if
thou
wilt
fall
downe
and
worship
mee
:
but
Iesus
answered
,
auoid
Satan
.
So
when
whoremongers
doe
offer
vnto
women
,
gold
,
siluer
,
riches
,
or
great
preferments
,
as
the
price
of
their
honesty
,
and
soules
too
,
if
they
wil
fall
downe
to
their
filthy
lust
,
they
may
answere
the
members
as
Iesus
Christ
did
the
head
,
Auoid
Satan
,
thou
tempting
Deuill
,
get
thee
hence
.
Whosoeuer
laboureth
to
draw
others
Act.
13.
8.
10.
from
God
,
he
is
Satans
Factor
,
a
child
of
the
Deuill
,
and
an
enemie
to
righteousnesse
.
When
thou
hearest
or
seest
such
,
thou
hearest
or
seest
a
right
member
of
Satan
,
let
all
Gods
children
take
heed
of
them
.
Sixtly
,
because
the
whoremonger
sinneth
against
the
honour
of
his
owne
body
,
and
that
many
wayes
.
First
,
the
bodies
of
Christians
are
the
temples
of
the
1.
Cor
.
6.
19.
1.
Iohn
2.
17.
holy
Ghost
,
and
the
holy
Ghost
is
that
oyntment
.
As
wee
will
not
put
sweet
oyntment
into
a
stincking
boxe
:
so
God
will
not
haue
his
spirit
dwell
in
a
stincking
body
polluted
with
whoredome
.
It
banisheth
the
holy
spirit
of
God
,
and
maketh
the
body
a
den
for
deuils
.
It
is
a
great
offence
to
plucke
downe
the
Pallace
of
a
Prince
,
but
a
greater
to
defile
the
temple
of
God
,
for
If
any
man
destroy
the
temple
of
God
,
him
will
God
destroy
,
for
the
temple
of
God
is
holy
,
1.
Cor
.
3.
17.
which
wee
are
.
Secondly
,
because
our
bodies
are
the
members
of
Christ
,
but
the
whoremonger
cuts
himselfe
off
from
being
a
member
of
Christ
,
and
maketh
himselfe
a
member
of
an
harlot
.
Shall
I
take
the
1.
Cor
.
6.
15.
members
of
Christ
(
sayth
Paul
)
and
make
them
the
members
of
an
harlot
?
God
forbid
.
Wee
are
vnited
to
Christ
,
yea
,
wee
are
married
to
Christ
,
he
is
our
husband
,
we
are
his
spouse
,
we
are
one
with
him
.
Ephe
.
5.
30.
How
fearefull
a
thing
is
it
then
for
a
man
to
rend
and
dismember
himselfe
from
the
body
of
Christ
,
and
make
himselfe
a
member
of
an
harlot
?
Thirdly
,
he
sinneth
against
his
owne
Prou.
5.
11.
Prou.
3●
.
3.
Num
.
5.
22.
27.
body
,
because
he
consumeth
and
wasteth
his
body
.
Rotten
diseases
belong
to
this
sinne
.
The
French
pocks
,
and
fearefull
diseases
accompany
it
,
yea
,
Ecclus
19.
3.
rottennesse
and
wormes
shal
haue
them
to
heritage
.
Seauenthly
,
because
as
the
whoremaster
sinneth
against
his
owne
body
,
so
also
against
his
owne
outward
state
and
goods
,
for
whoredome
is
the
highway
to
pouerty
.
Hee
that
feedeth
harlots
(
saith
Salomon
)
wasteth
his
substance
.
The
Prou.
29.
3.
prodigall
sonne
hauing
spent
vp
all
among
harlots
and
bad
women
,
was
in
the
end
brought
to
such
want
,
that
he
was
glad
to
play
the
Swine-heard
,
and
to
eate
huskes
among
the
Swyne
.
And
therefore
Luk
.
5.
13.
16.
20.
Salomon
againe
sayth
,
Because
of
the
whorish
woman
,
a
man
is
brought
to
a
morsell
of
bread
,
and
a
woman
will
hunt
for
the
precious
life
of
a
man
.
Whores
are
the
deuils
Prou.
6.
26.
branches
to
hunt
a
mans
soule
to
a
morsell
of
bread
.
Whoredome
is
compared
to
fire
,
because
it
will
wast
,
consume
,
and
destroy
.
Whoredome
is
a
fire
(
sayth
Iob
)
that
shall
deuoure
to
destruction
,
and
which
will
eate
out
all
a
mans
increase
.
Iob
31.
12.
Nay
,
it
is
worse
then
fire
:
fire
consumeth
but
earthly
things
,
but
the
fire
of
whoredome
will
consume
and
burne
both
soule
and
body
,
vnlesse
it
be
quenched
with
teares
of
repentance
.
And
therfore
the
Lord
hauing
charged
them
with
Adulterie
,
sayth
,
Hee
will
melt
them
Iere
▪
9.
2
,
7.
to
destruction
.
When
a
man
or
woman
is
giuen
vp
to
whoredome
,
then
the
diuell
runnes
away
with
all
,
whores
haue
one
part
,
bawdes
another
,
and
the
secret
curse
of
God
consumeth
the
rest
.
Giue
an
harlot
as
much
as
thou
wilt
,
and
fee
her
,
and
feede
her
while
she
will
aske
,
and
she
shall
be
neuer
the
richer
,
but
thou
shalt
be
the
poorer
;
and
what
though
it
prosper
for
a
while
with
some
whores
,
yet
in
the
end
the
least
blast
of
Gods
vengeance
will
blow
all
away
.
Eightly
,
because
the
whoremonger
and
whore
sinne
against
their
own
credite
,
estimation
,
and
good
name
:
for
Prou.
6.
33.
this
sinne
robbes
a
man
of
his
good
report
,
and
brands
him
with
a
note
of
infamy
.
Ecclus
.
19.
2.
Prou.
5.
9.
Their
reproach
shall
neuer
be
put
out
.
A
mans
honour
,
which
is
his
credite
,
and
honesty
,
is
so
lost
.
Ninthly
,
because
it
brings
an
accusing
conscience
,
if
thou
knewest
but
the
tenth
part
of
the
horrour
that
Dauid
endured
and
suffered
for
his
Adulterie
,
thou
wouldest
not
for
a
thousand
worlds
commit
Adulterie
.
Tenthly
,
because
Gods
institution
concerning
Matrimony
is
so
polluted
,
the
couenant
betweene
God
and
man
made
in
Baptisme
is
broken
,
and
so
is
the
couenant
betweene
man
and
wife
.
They
are
theeues
to
God
,
because
by
whoredom
they
steale
away
from
God
their
soules
and
bodies
,
which
are
not
their
own
but
Gods
,
for
Christ
bought
them
with
a
deere
price
.
The
husband
1.
Cor
.
6.
19.
20.
steales
from
his
wife
that
body
which
is
none
of
his
owne
,
but
his
wiues
,
and
the
adultresse
stealeth
from
her
husband
that
body
which
is
not
her
owne
,
but
1.
Cor
.
7.
3.
4.
her
husbands
.
And
further
,
the
whoremonger
doth
not
onely
dishoner
her
body
with
whom
he
commits
the
sin
,
but
also
he
is
a
theefe
to
her
husband
,
in
robbing
him
of
his
owne
flesh
,
and
pulling
(
as
it
were
)
the
heart
out
of
his
body
,
in
taking
her
,
whom
he
makes
as
much
account
of
as
his
owne
heart
.
Besides
all
this
,
it
is
an
abhominable
sinne
,
because
God
forbids
it
,
and
all
the
Exo
.
20.
14.
Ephes
.
5.
3.
Gen.
39.
12.
godly
abhorre
it
.
Ioseph
chose
rather
to
indanger
his
life
,
then
to
consent
to
the
lust
of
his
filthie
mistris
.
Susanna
,
rather
then
she
would
yeeld
to
the
elders
,
and
Dan
.
13.
45.
lose
her
honestie
,
aduentured
her
body
to
the
fire
,
and
burned
she
had
beene
,
had
not
God
deliuered
her
.
But
in
this
sinfull
age
,
many
will
aduenture
their
liues
to
doe
it
,
and
so
farre
are
some
from
Iosephs
affection
,
in
fleeing
from
bad
women
,
that
they
hunt
after
them
,
till
they
cast
themselues
headlong
into
destruction
.
Yea
,
the
very
Heathens
Rom.
2
,
14
,
15.
Gen.
12.
18.
19.
Gen.
20.
25.
9.
which
knew
not
God
,
but
were
led
by
the
light
of
nature
,
did
hate
and
abhorre
adulterie
,
as
may
be
seene
in
Pharao
,
and
Abimelech
.
When
Dionisius
the
King
vnderstood
that
the
young
Prince
,
his
sonne
,
had
layen
with
a
mans
wife
,
hee
sharpely
reprooued
him
,
and
asked
him
,
if
euer
he
knew
,
or
heard
of
any
such
filthinesse
committed
by
him
?
The
Prince
answered
no
:
your
father
was
not
a
King
.
No
more
(
saith
Dionisius
)
shall
thy
sonne
be
King
,
vnlesse
thou
amend
thy
manners
.
It
is
written
that
Alexander
the
great
,
a
famous
conquerour
,
but
an
heathen
man
,
hauing
ouercome
Darius
King
of
Persia
,
could
in
no
wise
bee
perswaded
to
see
the
Queene
,
Darius
his
wife
,
who
was
reported
to
be
wonderfull
faire
,
least
he
might
haue
beene
tempted
to
lust
after
her
.
Shall
not
these
heathen
men
,
which
knew
not
God
,
rise
vp
in
iudgement
against
many
Christians
,
which
are
so
farre
from
vsing
meanes
to
auoid
this
sin
,
that
they
follow
it
with
greedines
,
and
vse
all
meanes
to
stirre
themselues
vp
to
lust
.
Lastly
,
God
will
not
onely
afflict
temporall
punishments
vpon
whoremongers
Num
.
25.
9.
Iere
.
5.
7.
8.
9.
2.
Sam
.
12.
10.
Ecclus
.
19.
3
Prou.
31.
3.
Prou.
6.
32.
Mal
.
3.
5.
1.
Cor
.
3.
17.
1.
Cor
.
6.
9
,
10.
Hebr
.
13
4.
Reu
.
21.
8.
&
22
,
15.
in
this
life
,
but
also
(
vnlesse
they
repent
)
there
shal
be
no
place
for
them
in
heauen
.
The
adulterer
(
saith
Salomon
)
destroyeth
his
owne
soule
.
The
Lord
will
come
neere
to
them
in
Iudgement
,
and
will
be
a
swift
witnesse
against
them
,
(
saith
the
Prophet
Malachi
.
)
God
will
destroy
them
,
saith
Paul
,
they
shall
not
inherit
the
kingdome
of
heauen
.
God
will
iudge
them
.
They
shall
haue
their
portion
in
the
lake
that
burneth
with
fire
and
brimstone
,
and
shall
be
shut
out
of
Gods
kingdome
with
dogges
,
murtherers
,
&c.
See
then
what
an
abhominable
sinne
this
is
,
and
what
whoremongers
gaine
by
their
whoredom
.
The
fairest
end
of
it
is
shame
and
repentance
,
as
in
Dauid
,
Magdalen
,
Rom.
6.
21.
and
others
,
which
thing
the
very
Heathens
well
considered
,
for
Demosthenes
the
Philosopher
(
as
Aulus
Gel
.
recordeth
Aul
.
Gel
.
noct
.
Att.
lib
.
1.
ca
,
8.
out
of
Phocion
)
hearing
of
the
fame
,
or
rather
infamy
,
of
that
notable
strumpet
Lais
of
Corinth
,
hee
went
thither
secretly
,
thinking
to
haue
the
vse
of
her
body
:
shee
asked
him
no
lesse
for
a
nights
worke
then
tenne
thousand
Tallents
,
which
is
valued
to
be
worth
of
our
coyne
a
thousand
french
Crownes
.
The
Philosopher
answered
her
,
Non
emo
tanti
poenitere
,
I
buy
not
repentance
so
deare
.
Let
euery
one
labour
to
keepe
his
vessell
in
holynesse
and
honour
;
and
let
them
which
haue
fallen
this
way
be
ashamed
of
their
follie
1.
Thes
.
4.
4.
Psal
.
78.
18.
and
filthie
former
life
,
and
fall
to
repentance
while
they
haue
time
,
least
the
Heathens
at
the
day
of
Iudgement
cry
vengeance
against
them
.
And
let
euery
one
of
vs
be
carefull
to
auoid
all
occasions
that
may
stirre
vs
vp
to
this
sinne
;
and
let
vs
not
abuse
Gods
creatures
to
lust
;
Let
vs
make
a
couenant
with
our
eyes
,
as
Iob
did
;
and
let
vs
Pro
.
7.
15
16.
Pro
.
23.
31.
33.
Rom.
13
13.
Iob
31.
1.
Pro
.
1.
6.
23.
24.
Prou.
7.
5.
Prou.
2.
16.
meditate
vpon
the
word
of
God
,
which
is
a
forcible
meane
against
this
sinne
;
it
shall
keepe
vs
from
the
bad
woman
,
which
flattereth
with
her
lips
,
forsaketh
the
husband
of
her
youth
,
and
breaketh
the
couenant
of
her
God
.
By
swearing
,
and
lying
,
and
killing
,
and
stealing
,
and
whoring
,
they
breake
out
,
and
bloud
toucheth
bloud
.
(
They
breake
out
.
)
The
Prophet
amplifieth
their
sinnes
by
a
metaphor
of
breaking
out
,
alluding
to
a
streame
of
water
,
which
hauing
gotten
a
little
issue
,
soone
becommeth
a
great
flood
,
and
rusheth
out
with
violence
.
When
men
breake
out
and
runne
headlong
into
sinne
,
commonly
they
grow
impudent
and
shamelesse
in
their
sinnes
,
then
they
sinne
before
God
,
Gen.
6.
11.
they
grow
to
such
impudency
,
that
they
care
not
though
God
and
man
see
them
;
Then
they
carrie
their
sinnes
in
their
foreheads
,
they
haue
whores
faces
,
and
Iere
.
3.
3.
will
not
be
ashamed
:
Yea
,
the
tryall
of
their
countenance
testifieth
against
them
:
they
declare
their
sinnes
as
Sodom
,
and
hide
Esay
3.
9.
them
not
.
It
is
a
miserable
thing
to
see
bad
men
breake
out
,
and
runne
headlong
into
sinne
without
shame
,
as
if
an
impudent
strumpet
should
play
the
harlot
in
her
husbands
sight
;
and
yet
men
now
adaies
are
growen
so
shamelesse
in
sinne
,
that
(
for
the
most
part
)
they
froath
out
their
owne
shame
,
and
brag
and
boast
of
their
bad
deeds
.
Who
is
ashamed
of
pride
,
whoredome
,
drunckennesse
?
&c.
Doe
not
blasphemous
swearers
,
extortioners
,
vsurers
,
&c.
seeke
to
outface
sinne
,
and
neuer
blush
at
it
?
Many
are
more
ashamed
to
doe
good
then
euill
,
and
some
are
more
abashed
at
their
base
apparell
,
then
their
bad
liues
:
yea
,
though
God
afflict
vs
from
yeare
to
yeare
with
new
iudgements
,
yet
still
wee
rush
headlong
into
sinne
,
without
shame
?
What
yeare
of
late
hath
escaped
vs
,
wherein
God
hath
not
threatned
vs
with
pestilence
,
dearth
,
or
vnseasonable
weather
,
and
yet
still
wee
breake
out
into
sinne
.
Let
vs
then
breake
off
our
course
of
sinne
betime
,
least
Gods
iudgements
breake
out
against
vs
,
and
his
decree
passe
out
vppon
vs.
Againe
,
whereas
this
people
did
breake
out
into
sinne
,
as
men
impudent
and
shamelesse
in
their
sinnes
,
it
sheweth
,
that
they
were
farre
from
true
repentance
,
for
where
shame
of
sinne
is
wanting
,
there
can
be
no
true
repentance
.
The
Lord
therefore
complained
that
the
Iewes
were
not
ashamed
,
when
they
had
committed
abhomination
.
What
Iere
.
8.
12.
profit
(
sayth
the
Apostle
to
the
Romanes
)
had
ye
of
those
things
whereof
you
Rom.
6.
21.
are
now
ashamed
?
While
Adam
and
Heuah
were
in
the
state
of
innocency
,
though
they
were
naked
,
yet
were
they
not
ashamed
,
but
sinne
brought
shame
,
and
therefore
they
hid
themselues
,
and
sowed
Gen.
3.
7.
fig-tree
leaues
together
,
and
made
themselues
breeches
.
Magdalen
was
so
ashamed
after
she
saw
the
filthinesse
of
her
sinne
,
and
what
she
had
deserued
,
that
comming
into
the
house
where
Christ
was
,
she
stood
at
his
feet
behind
him
,
weeping
,
and
began
to
wash
his
feet
with
teares
,
and
wiped
them
with
the
haires
of
her
head
;
all
which
shewed
a
shame
Luk
.
7.
38.
and
loathing
of
her
sinne
.
The
Prodigall
child
after
he
came
to
true
repentance
,
was
〈…〉
of
his
bad
course
of
life
〈…〉
to
his
father
,
〈…〉
called
his
sonne
.
Luk
.
15.
21.
And
the
〈…〉
was
so
ashamed
〈…〉
a
farre
off
,
〈…〉
,
&c.
Luk
18.
13.
They
〈…〉
ashamed
of
their
sinnes
,
are
farre
from
repentance
,
but
shame
will
bee
a
good
meane
to
bring
men
to
repentance
;
and
therefore
the
Apostle
requireth
the
Thessalonians
2.
Thes
.
3.
14.
1.
Cor
.
5.
9
,
10
,
11.
Math
,
18.
17.
to
excommunicate
the
obstinate
,
and
haue
no
company
with
them
,
that
they
may
be
ashamed
.
Yea
,
saith
Christ
,
let
him
be
to
thee
as
a
heathen
man
,
and
a
Publicane
,
which
may
serue
to
reprooue
those
who
haue
familiarity
with
blasphemous
swearers
,
common
drunkards
,
knowen
Adulterers
,
obstinate
Papists
,
or
excommunicated
persons
;
such
further
Satans
worke
,
and
hearten
bad
men
in
their
sinnes
,
whereas
if
men
would
auoid
their
company
,
they
would
grow
ashamed
of
themselues
,
and
be
brought
to
repentance
.
Further
,
where
the
Prophet
sayth
,
That
they
breake
out
into
sinne
.
It
appeareth
that
they
were
not
onely
impudent
,
but
also
hardned
in
their
sinnes
.
Of
this
hardnesse
of
heart
the
Apostle
warneth
the
Hebrewes
;
Take
heed
,
least
Heb
.
3.
12.
there
be
in
any
of
you
an
euill
heart
.
It
is
a
fearefull
thing
to
be
brought
to
hardnesse
of
heart
.
Hee
that
hardeneth
his
heart
(
sayth
Salomon
)
shall
fall
into
Pro
.
28.
14.
euill
.
So
Zedekia
hardened
his
necke
,
and
made
his
heart
obstinate
,
that
hee
might
not
returne
to
the
Lord
God
of
Israel
.
2.
Chro
.
36.
13.
He
that
breaketh
out
into
sinne
with
an
hardned
heart
,
seeth
not
in
what
a
desperate
state
hee
stands
.
As
when
a
sick
man
feeleth
not
that
he
is
sicke
,
or
a
man
wounded
to
death
,
will
not
bee
perswaded
that
he
is
hurt
:
so
desperate
is
hee
and
vncureable
,
that
breakes
out
into
sinne
with
an
hardned
heart
,
and
hath
no
feeling
of
his
sinne
:
for
when
the
heart
is
once
growne
hard
,
then
the
working
of
Gods
spirit
is
taken
away
.
Againe
,
his
state
is
desperate
,
that
breakes
out
into
sinne
with
an
hardned
heart
,
because
nothing
can
stay
him
:
As
it
is
an
hard
thing
to
stop
a
violent
streame
of
water
,
forcibly
breaking
out
;
so
difficult
a
thing
is
it
,
to
stay
him
that
with
an
hardned
heart
rusheth
out
headlong
into
sinne
.
When
Dauids
heart
was
hardned
a
while
in
sinne
,
and
himselfe
brake
out
into
a
bad
course
of
life
,
(
though
God
crossed
him
many
2.
Sam
.
11.
waies
to
haue
stayed
him
)
yet
on
hee
goes
,
nothing
would
worke
vppon
him
,
till
he
had
added
murther
to
his
adulterie
,
and
so
blood
touched
blood
.
When
Balaam
had
once
taken
a
bad
way
,
nothing
could
hinder
him
(
though
Num
.
22.
God
vsed
wonderfull
meanes
)
still
forward
goeth
he
with
his
wickednes
.
And
when
Iudas
his
heart
was
hardned
against
Mat
.
26.
48.
Mar.
14.
11.
Christ
,
there
was
no
stay
with
him
,
he
waked
when
others
slept
,
because
he
would
effect
his
intented
treason
.
It
is
much
adoe
(
saith
one
)
to
stay
him
that
rideth
on
the
Deuill
;
so
headlong
runne
they
that
breake
out
into
sinne
with
hardned
hearts
.
Let
euery
one
take
heed
how
hee
thus
breakes
out
into
sinne
:
the
ground
that
is
hard
,
will
not
suffer
the
purest
seed
to
grow
in
it
;
neither
will
an
hard
heart
suffer
the
celestiall
seede
of
the
word
to
take
roote
in
it
,
nor
the
spirit
of
God
to
worke
vpon
it
.
And
therefore
when
thou
commest
to
heare
the
word
of
God
,
which
is
the
power
of
God
to
saluation
to
euery
one
that
beleeueth
,
bring
Rom.
1.
16.
with
thee
a
melting
heart
,
for
if
thine
heart
be
hardned
,
the
word
(
which
is
the
ordinary
meanes
of
thy
conuersion
and
saluation
)
will
not
worke
vpon
thee
,
nay
,
thou
hearest
it
to
thy
condemnation
.
And
when
thou
feelest
any
heate
,
or
sparke
of
Gods
spirit
,
then
presently
blow
at
it
,
and
vse
all
good
meanes
,
that
thine
adamant
heart
may
be
pearced
with
the
word
,
and
operation
of
the
spirit
.
(
They
breake
out
)
Lastly
,
where
the
Prophet
chargeth
this
people
that
they
breake
out
by
swearing
,
lying
,
killing
,
stealing
,
whoring
,
&c.
I
doe
further
note
,
that
there
are
degrees
in
sinne
,
and
when
a
man
is
once
entred
into
a
bad
course
,
hee
euer
breakes
out
to
Iere
.
9.
3.
worse
and
worse
,
vnlesse
God
stay
him
.
As
a
spring
sends
out
but
a
small
streame
at
first
,
but
the
further
it
runneth
,
the
more
small
brookes
ioyne
with
it
,
till
it
become
a
great
Riuer
:
So
the
longer
a
bad
man
runneth
on
in
sinne
,
the
more
sinnes
he
heapes
vp
together
,
and
therefore
Salomon
sayth
,
The
beginning
of
strife
is
as
one
that
openeth
the
Prou.
17
14.
Ecclus
3.
2●
.
Psal
.
1.
1.
waters
,
&c.
Dauid
makes
mention
of
three
steps
of
sinne
,
walking
,
standing
,
and
sitting
downe
in
sinne
.
When
a
man
is
resolued
to
sit
him
downe
,
and
rest
in
sinne
,
then
he
maketh
but
a
iest
of
Gods
threats
.
The
wicked
and
Atheists
count
three
sorts
of
people
happy
,
The
proud
(
say
they
)
are
blessed
,
they
that
worke
wickednesse
,
are
set
vp
,
and
they
Mal
.
3.
15.
that
tempt
God
,
yea
,
they
are
deliuered
.
See
how
Kain
brake
out
into
sinne
,
and
blood
touched
blood
.
First
,
Hee
was
angrie
at
his
brothers
sacrifice
,
then
hee
hated
him
,
then
hee
killed
him
,
then
hee
was
so
blockish
,
that
hee
thought
God
sawe
not
his
sinne
,
and
Gen.
4.
5
,
8.
therefore
made
a
lye
to
God
,
and
lastly
,
he
despaired
of
Gods
mercie
.
Sinne
will
grow
to
a
streame
,
if
it
be
not
resisted
in
time
.
The
floods
of
wickednesse
(
sayd
Dauid
)
made
mee
afrayd
.
Sinne
is
like
Psal
.
18.
4.
the
spaune
of
a
Fish
,
it
will
increase
to
a
multitude
.
As
one
deepe
calleth
another
,
Psal
.
42.
9.
so
one
sinne
brings
on
another
:
and
as
one
disease
of
the
body
(
if
it
be
not
in
time
cured
)
brings
in
a
many
moe
,
so
doth
one
disease
of
the
soule
:
and
as
hee
that
hath
the
dropsie
,
when
he
hath
drunke
is
the
dryer
;
so
when
a
man
hath
entred
into
a
bad
course
of
life
,
for
the
most
part
,
hee
breakes
out
with
more
violence
,
into
sinne
.
Dauid
was
a
man
beloued
of
God
,
hee
rose
euery
night
at
mid-night
to
Psal
.
119.
62.
Psal
.
55.
18.
praier
,
but
how
did
he
breake
out
from
one
sinne
to
other
,
because
he
did
not
resist
the
first
motions
of
sinne
?
First
he
saw
Bethsheba
washing
her selfe
,
then
hee
lusted
after
her
,
then
hee
lay
with
2.
Sam
.
11.
2.
4.
her
,
then
hee
vsed
many
bad
and
sinfull
meanes
whereby
to
hide
his
sinne
;
and
lastly
,
hee
caused
Urias
to
be
slaine
.
The
like
wee
see
in
Peter
a
notable
Apostle
of
Christ
Iesus
,
ready
to
answere
at
euery
turne
;
First
,
at
the
demaund
Math
.
26.
70.
72.
74.
of
the
silly
wench
hee
denyed
his
Master
Christ
;
then
hee
sware
hee
knew
him
not
;
and
lastly
,
hee
cursed
himselfe
,
and
sware
,
he
knew
not
the
man
.
If
God
had
giuen
Kain
grace
to
haue
resisted
sinne
at
first
,
he
had
not
growen
to
that
extremity
of
sinne
.
If
Dauid
had
withstood
Sathans
temptations
,
when
hee
saw
Bethsheba
washing
her
,
he
had
neuer
broken
out
to
that
height
of
sinne
,
as
he
did
.
And
if
Peter
had
stopt
sinne
at
first
when
it
brake
out
by
simple
denyall
,
he
had
neuer
runne
headlong
to
swearing
and
cursing
.
If
such
excellent
men
as
Dauid
and
Peter
went
so
farre
,
because
they
resisted
not
sinne
at
first
,
let
all
Gods
children
take
heed
of
Sathans
subtilty
,
and
withstand
the
first
motions
of
sinne
,
and
cut
it
downe
while
it
is
sprouting
;
for
if
sinne
and
Satan
get
the
least
entertainment
,
they
will
till
thee
on
from
bad
to
worse
,
till
there
bee
no
remedy
:
Mat
.
12.
45.
and
as
one
deuill
brought
in
seauen
,
so
one
sinne
will
bring
in
many
.
As
he
that
runneth
downe
a
hill
can
hardly
stay
himselfe
till
he
come
to
the
bottome
;
so
hee
that
beginneth
a
bad
course
of
life
,
can
hardly
stay
his
affections
till
hee
come
to
the
extreamity
of
sinne
.
It
is
a
fearefull
thing
to
goe
on
from
sinne
to
sinne
,
so
as
bloud
touch
bloud
,
and
one
sinne
follow
in
the
neck
of
another
,
and
therefore
wee
should
abstaine
from
all
appearance
of
euill
.
And
as
1.
Thes
.
5.
22.
wee
are
carefull
not
onely
to
auoyd
the
pestilence
,
but
also
not
to
come
neere
the
clothes
that
are
infected
with
it
;
so
let
vs
not
onely
labour
to
smother
wicked
motions
at
first
,
but
also
euen
hate
the
very
garment
spotted
with
the
Iudg
,
23.
flesh
.
Dauid
and
Peter
being
admonished
,
straight
wayes
repented
:
so
let
vs
destroy
sinne
while
it
is
young
,
least
if
it
take
head
,
it
destroy
vs.
And
as
he
was
blessed
that
tooke
the
children
of
the
Babilonians
,
and
dashed
Psal
.
137.
9.
them
against
the
stones
,
so
shalt
thou
be
blessed
,
if
thou
takest
thy
sinnes
while
they
are
yong
,
and
killest
them
,
as
it
were
in
the
cradle
,
and
destroyest
them
.
But
woe
to
thee
,
if
thou
suffer
thy
sinnes
to
domineere
,
to
growe
to
an
head
,
and
to
breake
out
,
like
a
violent
streame
,
till
one
blood-giltines
touch
another
,
and
then
is
thy
state
more
dangerous
,
because
greeuous
sinnes
must
haue
great
repentance
.
(
And
blood
toucheth
blood
.
)
Blood
is
Esay
1.
15.
Deut
.
17.
8.
not
onely
taken
in
the
Scriptures
for
murther
,
but
also
for
great
and
grosse
sinnes
.
In
all
ages
of
the
world
sinne
hath
abounded
,
I
need
not
to
set
down
particulers
thereof
,
let
all
the
bookes
of
the
Bible
testifie
the
trueth
of
this
proposition
.
And
let
vs
looke
to
our selues
,
in
this
yron
age
of
the
world
,
and
see
if
all
sorts
of
people
doe
not
also
now
breake
out
into
sinne
?
Hath
not
all
flesh
now
corrupted
his
way
vpon
earth
,
as
in
Noah
his
time
?
Is
it
not
with
vs
,
as
in
Dauids
time
?
Do
not
Psal
.
12.
2.
most
men
flatter
with
their
lippes
,
and
dissemble
in
their
double
hearts
.
May
we
not
truely
say
,
That
deceipt
and
guile
goe
not
Psal
.
55
,
11.
out
of
our
streetes
.
Are
not
Ioabs
daggers
,
and
Iudas
his
kisses
commonly
put
in
practise
among
vs
?
and
therefore
let
vs
consider
how
the
Prophet
in
the
next
verse
,
denounceth
Gods
iudgements
against
them
,
and
tells
them
,
that
the
land
shall
mourne
.
Therefore
shall
the
Land
mourne
,
and
Verse
3.
euery
one
that
dwelleth
therein
shall
bee
cut
off
,
with
the
beastes
of
the
field
,
and
with
the
foules
of
the
heauen
,
and
also
the
fishes
of
the
Sea
shall
be
taken
away
.
THis
verse
containeth
the
fourth
part
of
my
former
diuision
,
namely
,
the
temporall
iudgements
of
God
against
this
people
for
their
sinnes
.
(
Therefore
(
saith
he
)
shall
the
Land
mourne
,
&c.
As
the
land
is
sayd
to
reioyce
,
when
God
blessed
it
with
plenty
;
Esay
30.
23.
Ioel
2.
21.
Psal
.
65.
14.
and
the
vallies
are
sayd
to
laugh
and
sing
,
when
they
stand
thick
with
corne
,
so
heere
it
is
sayd
,
The
Land
shall
mourne
,
when
God
shall
curse
it
with
barrennesse
,
for
mans
sinne
;
and
so
also
the
Prophet
Esay
sayth
,
The
earth
lamenteth
,
and
fadeth
away
.
A
fruitefull
Esay
22.
4.
Land
(
saith
Dauid
)
hee
maketh
barren
for
Iere
.
12.
4.
Lam
.
1.
4.
Psal
.
107.
34.
the
wickednesse
of
them
that
dwell
therein
.
If
the
earth
were
Gold
(
as
one
sayth
)
the
grasse
Pearles
,
the
trees
Siluer
,
and
the
fields
full
of
corne
and
cattell
,
yet
will
not
God
spare
any
of
them
for
mans
sinne
.
The
earth
hath
comely
Closes
,
fruitefull
Fieldes
,
Vineyards
,
Zeph
.
1.
13.
17.
Orchards
,
Gardens
,
Cities
,
Towers
,
Townes
,
and
stately
buildings
,
God
will
destroy
them
,
and
make
them
desolate
for
mans
sinne
.
Not
onely
is
man
punished
for
sinne
,
but
also
the
Lande
,
and
other
vnreasonable
and
vnsensible
creatures
:
the
Land
carrieth
the
curse
of
bryers
,
Gen.
4.
12.
Gen.
6.
13.
thornes
,
and
thistles
,
for
mans
sinne
.
And
as
sinne
increaseth
,
so
Gods
curse
vppon
the
earth
,
and
all
that
is
therein
likewise
increaseth
.
In
Noah
his
time
,
for
mans
sinne
,
the
Land
mourned
,
and
all
that
dwelt
therein
were
cut
off
(
except
onely
eight
persons
)
with
the
beastes
of
the
field
,
foules
of
the
aire
,
and
liuing
things
on
the
earth
were
destroyed
,
nothing
reserued
,
but
what
was
in
the
Arke
.
In
Pharao
his
time
,
the
waters
were
turned
Gen.
7.
4.
into
blood
;
the
earth
was
poysoned
with
Frogges
,
infected
with
Flies
,
the
Cattell
Exod
.
7.
19.
20.
Exod
.
8.
6.
14.
21.
Exod
.
9.
3.
19.
21.
dyed
with
murraine
,
the
trees
,
and
hearbs
are
smitten
with
haile
,
their
barly
and
flaxe
that
should
feed
and
cloath
them
,
were
destroyed
for
their
sinnes
.
When
Saul
was
commanded
to
destroy
Amaleck
,
he
was
charged
not
only
2.
Sam
.
15.
3.
to
kill
man
,
but
also
sheepe
,
oxen
,
and
euery
liuing
thing
,
man
,
and
beastes
,
foules
,
and
fishes
,
trees
,
and
fruites
Zeph
.
1.
3.
Iere
.
7.
20.
Ioel
.
1.
18.
of
the
earth
were
punished
for
mans
sinne
.
And
heere
wee
see
,
when
the
sinnes
of
Israel
were
red
ripe
,
and
the
bags
of
their
iniquitie
sealed
vp
,
then
must
the
poore
harmelesse
creatures
also
smart
for
it
.
Sinne
maketh
God
to
cut
downe
all
:
As
an
earthly
King
doth
not
onely
punish
a
rebell
with
death
,
but
also
taketh
away
his
Land
;
so
doth
God
also
punish
man
for
sinne
,
in
his
commodities
.
See
how
odious
sinne
is
before
God
;
Thou
seest
pestilence
,
and
plagues
among
men
,
so
as
the
very
stones
in
many
Cities
and
Townes
,
where
God
hath
shot
his
arrowes
for
sinne
,
haue
seemed
to
mourne
and
lament
their
solitarinesse
,
beeing
growen
ouer
with
grasse
,
as
the
plaine
field
,
knowe
it
is
for
thy
sinne
.
Thou
seest
murraines
of
Cattle
,
rots
of
Sheepe
,
vnseasonable
weather
,
destroying
the
Corne
,
and
increase
of
the
earth
,
thy
sinnes
are
the
cause
of
it
.
Then
mayest
thou
say
with
Dauid
,
It
s
I
that
haue
sinned
,
2.
Sam
.
24.
17.
yea
I
haue
done
wickedly
;
but
these
sheepe
what
haue
they
done
?
And
lastly
,
whereas
the
Lord
threatneth
,
that
the
Land
of
Iudea
should
mourne
,
and
all
things
therein
should
be
destroyed
,
because
there
was
no
mercie
,
nor
truth
,
nor
knowledge
of
God
in
the
Land
:
but
by
swearing
,
lying
,
killing
,
stealing
,
and
whoring
,
they
breake
out
,
and
blood
touched
blood
.
Let
vs
looke
into
our selues
,
was
there
euer
more
want
of
mercie
among
the
Iewes
,
then
among
vs
?
Is
not
charity
key-cold
,
and
euen
frozen
amongst
vs
?
Are
not
swearing
,
killing
,
lying
,
stealing
,
and
whoring
too
rife
?
Are
not
the
holy
things
of
the
Lord
prophaned
among
vs
?
Is
not
the
Lords
Supper
receiued
of
many
without
care
of
examining
themselues
,
or
any
conscience
of
making
difference
of
the
Lords
body
?
Is
not
the
blessed
word
,
by
some
made
a
cloake
to
couer
their
sinnes
?
And
,
to
lap
vp
all
in
a
word
,
are
not
our
sinnes
ready
to
pull
downe
Gods
vengeance
vppon
our
heads
?
Let
vs
then
humble
our selues
by
hearty
repentance
,
and
breake
off
the
course
of
sinne
betimes
,
and
then
God
will
remooue
his
iudgements
.
Let
vs
turne
from
our
sinnes
,
and
Zach.
1.
3.
Ezek
.
18.
3.
32.
God
in
mercy
will
turne
to
vs.
God
would
not
the
death
of
sinners
;
yea
,
he
expostulateth
with
vs
,
or
rather
wooes
vs
to
himselfe
,
Why
will
ye
die
,
O
ye
house
of
Israel
?
But
except
we
leaue
off
sinning
,
let
vs
bee
sure
God
will
not
leaue
punishing
:
If
we
continue
in
sinning
,
Gods
hand
will
be
still
stretched
out
against
vs
,
and
as
our
sinnes
increase
,
so
will
he
send
new
iudgements
vpon
vs.
Let
vs
then
make
an
end
of
sinning
,
and
God
will
haue
done
with
afflicting
.
Sinne
is
like
a
surfeit
,
it
must
needs
be
remooued
,
before
any
medecine
can
preuaile
.
If
you
amend
and
redresse
your
waies
,
and
your
workes
(
saith
the
Lord
)
then
will
I
let
you
dwell
in
this
land
;
Either
Iere
.
7.
5.
7.
repent
,
or
no
fauour
with
GOD
.
Wee
must
acquaint
our selues
with
GOD
,
be
at
peace
with
him
,
receaue
his
words
,
lay
them
vp
in
our
hearts
,
and
returne
to
the
Almighty
,
and
then
the
Lord
will
deale
mercifully
Iob
22.
21.
22
,
23.
with
vs.
When
the
weather
is
vnseasonable
,
it
is
a
common
thing
amongst
countrey
people
,
to
be
inquisitiue
to
know
,
When
changeth
the
Moone
?
But
rather
aske
,
When
changest
thou
thy
heart
?
The
right
way
to
appease
Gods
wrath
,
is
to
cast
out
the
Gibeonites
:
and
if
we
would
haue
Gods
wrath
turned
away
,
we
must
Iudg
.
20.
12
,
13.
cast
out
our
sinnes
.
Entertaine
the
counsell
of
Daniel
,
Breake
off
your
sinnes
Dan
.
4.
24.
by
righteousnes
,
and
your
iniquities
by
mercie
towards
the
poore
.
If
we
doe
this
,
God
will
be
our
Sunne
and
shield
,
he
will
giue
vs
Psalm
.
84.
9.
11.
grace
,
and
glory
,
he
will
with-hold
no
good
thing
from
vs
,
nor
suffer
euill
things
to
hurt
vs
,
and
then
the
controuersie
or
quarrell
which
the
Lord
hath
with
vs
(
for
sinne
)
will
be
soone
ended
.
Then
will
the
Lord
blesse
vs
,
shew
vs
the
light
of
his
countenance
,
and
be
mercifull
vnto
vs
;
which
God
for
his
mercie
sake
in
Christ
Iesus
graunt
.
Amen
.
Trin-vni
Deo
glorin
.
FINIS
.