The
Pilgrims
iourney
towards
Heauen
.
AS
GOD
hath
created
all
things
for
his
owne
sake
,
and
man
beeing
head
of
all
,
is
made
Lord
and
Ruler
of
them
,
and
so
consequently
they
to
serue
him
,
hee
(
I
say
)
is
to
consider
and
to
counsell
with
God
and
his
owne
conscience
,
why
and
wherefore
,
and
to
what
end
he
was
created
,
and
sent
hither
into
his
world
,
what
to
doe
,
and
wherein
to
bestow
his
dayes
,
&c
then
shall
hee
finde
,
that
for
no
other
cause
,
matter
or
end
,
but
onely
to
serue
God
with
true
faith
and
obedience
in
this
life
,
and
by
that
seruice
to
enioy
heauen
,
and
euerlasting
saluation
in
the
life
to
come
,
this
was
the
consideration
of
our
redeeming
,
fore told
by
Zacharie
,
before
we
were
redeemed
,
that
beeing
deliuered
from
the
hands
of
our
enemies
,
should
serue
God
in
holynesse
and
righteousnesse
,
all
the
dayes
of
our
liues
.
Of
this
consideration
,
do
ensue
two
consequents
to
be
obserued
,
whereof
the
first
is
,
that
seeing
our
end
and
finall
cause
of
beeing
in
this
world
,
is
to
serue
God
,
and
so
to
worke
our
saluation
with
feare
and
trembling
,
and
whatsoeuer
thing
wee
doe
,
or
bestow
our
time
in
,
which
either
is
contrary
,
or
not
profitable
to
this
,
that
is
,
to
serue
God
,
it
is
vanity
and
lost
labour
,
and
will
turne
vs
in
time
to
griefe
and
repentance
,
for
that
is
not
the
matter
for
which
wee
came
into
the
world
,
nor
whereof
wee
shall
be
demanded
any
accompt
of
.
Secondly
,
seeing
that
our
businesse
and
affaires
in
this
world
,
is
to
serue
our
maker
with
true
faith
and
repentance
,
and
so
to
saue
our
owne
soules
,
and
that
all
other
earthly
creatures
are
but
here
to
serue
our
vses
,
and
to
that
end
onely
are
they
sent
of
God
:
We
should
therefore
bee
indifferent
to
all
these
creatures
,
as
to
riches
or
pouerty
,
to
health
or
sicknesse
,
to
honour
or
contempt
,
&c.
And
wee
should
defire
but
so
much
or
little
of
them
as
were
best
for
vs
toward
the
attainment
of
our
said
end
and
but
pretended
:
for
whosoeuer
desireth
,
seeketh
,
or
vseth
these
creatures
more
then
for
this
,
runneth
from
the
end
for
which
he
came
hither
.
And
for
that
the
most
part
of
all
that
are
in
this
world
,
not
onely
Infidels
,
but
also
Christians
doe
runne
amisse
in
this
point
,
and
doe
not
take
care
of
that
affaire
and
businesse
for
which
alone
they
were
created
,
and
placed
here
in
this
world
.
Hence
it
is
that
Christ
and
his
holy
Saints
,
both
before
the
appearing
in
the
flesh
,
and
after
,
haue
spoken
so
hardly
and
seuerely
of
the
very
small
number
that
shall
bee
saued
,
euen
among
Christians
,
and
haue
vttered
certaine
speeches
which
seeme
very
rigorous
to
flesh
and
bloud
,
and
to
such
as
are
most
touched
therein
,
as
among
other
things
,
that
a
greedy
louer
of
this
world
cannot
bee
saued
.
1.
Iohn
.
29.
verse
.
and
those
that
greedily
desire
to
bee
rich
,
fall
into
many
temptations
,
and
noysome
lusts
,
which
draw
them
into
destruction
and
perdition
,
and
that
such
rich
men
doe
enter
as
hardly
into
heauen
,
as
a
Cammell
through
a
Needles
eye
,
and
the
reason
of
which
manner
of
speach
doth
stand
in
this
,
that
a
rich
worldling
,
attending
with
his
industry
and
care
to
heape
vp
riches
,
(
as
the
fashion
is
)
cannot
attend
to
that
for
which
hee
came
into
this
world
,
and
so
consequently
can
neuer
attaine
heauen
,
except
God
worke
a
myracle
,
and
therby
cause
him
to
spend
out
his
riches
to
the
benefit
of
his
soule
,
and
by
grace
to
call
him
vnto
the
Gospell
(
as
often
hee
doth
)
and
so
doe
make
lesse
the
Cammell
in
such
sort
as
hee
may
passe
the
Needles
eye
,
whereof
wee
haue
an
example
in
the
Gospell
by
Zacheus
,
who
beeing
a
very
rich
man
,
and
a
great
sinner
,
presently
vppon
the
calling
of
Christ
,
hee
beeing
in
a
Figge
Tree
,
and
so
entring
into
his
house
,
but
much
more
as
appeareth
into
his
heart
,
whereby
hee
receiued
faith
,
and
vpon
the
same
did
resolue
himselfe
to
change
his
former
life
,
touching
riches
,
and
at
one
blow
to
begin
withall
,
gaue
away
halfe
of
his
goods
vnto
the
poore
,
and
for
the
rest
,
made
a
Proclamation
,
that
whosoeuer
had
any
wrong
at
his
hands
,
hee
should
come
and
receiue
foure
times
recompence
for
it
,
and
so
by
this
conuersion
hee
was
made
fitte
to
enter
into
the
kingdome
of
God
,
for
those
things
which
are
vnpossible
to
men
,
are
possible
with
God
.
Further
,
let
vs
consider
and
behold
the
great
multitude
of
all
sorts
of
people
vpon
earth
,
and
see
what
their
traffique
and
conuersations
are
,
and
whether
they
seeke
after
those
things
,
for
the
which
they
came
into
this
world
,
for
few
of
them
that
seeke
,
you
shall
finde
thousands
,
who
spend
their
time
in
seeking
after
vanities
,
as
worldly
honour
,
glory
,
riches
,
and
all
fleshly
and
carnall
comforts
,
and
contentments
,
which
are
nothing
but
vanities
,
and
the
capitall
enimies
of
our
soules
.
O
yee
sonnes
of
men
,
saith
Dauid
,
Psal
.
4.
Why
loue
yee
vanity
,
and
seeke
after
lyes
.
Also
will
you
haue
the
lamentation
of
such
vnfortunate
men
as
thus
vainely
and
foolishly
haue
spent
their
golden
dayes
.
These
are
their
owne
words
recorded
by
Scripture
.
Wisd.
5.7
.
in
the
end
of
their
liues
saying
,
Wee
haue
wearied
our selues
in
the
way
of
wickednesse
,
and
distruction
,
yea
wee
haue
gone
through
tedious
deserts
,
but
as
for
the
way
of
the
Lord
,
wee
haue
not
regarded
it
:
what
good
hath
pride
brought
vs
,
or
what
profit
hath
the
pompe
of
riches
brought
vs
.
All
these
are
passed
away
like
a
shadow
,
and
as
a
Post
that
passeth
by
,
and
wee
are
consumed
in
our
owne
iniquities
:
This
is
the
lamentable
complaint
of
such
men
as
runne
amisse
,
and
followed
a
wrong
course
in
their
actions
of
this
life
,
these
are
they
which
pursued
riches
,
honour
,
pompe
,
and
such
like
vanities
,
and
forgat
that
great
and
weighty
businesse
,
for
which
they
were
sent
,
these
are
they
who
were
esteemed
happy
men
in
this
world
,
and
thought
to
run
to
a
most
fortunate
course
,
in
that
they
heaped
vp
much
riches
together
,
and
aduanced
themselues
,
and
their
posterity
,
and
families
,
to
great
dignities
,
and
so
become
gorgious
,
glorious
,
and
dreadfull
to
others
,
and
finally
obteined
whatsoeuer
their
lust
and
concupiscence
desired
,
this
made
them
seeme
blessed
to
the
worldly
thoughts
,
and
the
way
they
ranne
to
be
most
prosperous
and
happy
,
but
the
Scriptures
of
God
are
wholy
and
manifest
against
such
,
and
thundreth
many
woes
and
curses
against
them
,
for
why
hath
God
giuen
reason
and
vnderstanding
vnto
men
,
but
to
serue
him
,
and
praise
him
vpon
earth
.
Therefore
so
soone
as
wee
come
to
yeares
of
discretion
,
and
begin
to
vnderstand
,
wee
should
then
begin
a
new
life
,
and
serue
him
,
whom
all
creatures
doe
serue
with
vs
,
or
else
our
vnderstanding
is
vaine
.
Now
therefore
because
the
militant
Church
here
vpon
earth
are
but
Pilgrims
and
strangers
,
not
hauing
here
in
this
worldly
wildernesse
,
any
certaine
place
of
abode
,
but
trauaileth
for
one
eternall
in
heauen
,
and
hauing
dayly
many
enemies
to
encounter
withall
,
therefore
it
standeth
euery
child
of
God
vpon
,
and
those
that
loue
their
owne
saluation
,
to
haue
a
due
regarde
,
and
a
true
examination
of
their
liues
and
conuersations
,
least
they
bee
drawne
away
from
their
true
seruice
and
obedience
which
they
owe
vnto
their
God
and
Creator
,
and
so
follow
the
intisements
of
their
enemies
,
to
bee
drawne
away
from
God
.
Now
that
wee
may
the
better
voyde
the
danger
of
our
enemies
,
wee
are
to
distinguish
truly
betweene
spirituall
carefulnesse
,
and
worldly
carefulnesse
,
and
how
can
wee
haue
a
truer
Iudge
for
the
triall
thereof
,
then
our
Sauiour
Christ
himselfe
,
who
hath
deciphred
it
in
the
story
of
Martha
and
Mary
.
For
when
our
Sauiour
Christ
entered
into
the
Village
where
Martha
and
Mary
dwelt
,
and
so
into
the
house
,
then
they
shewing
their
thankfull
mindes
to
Christ
againe
,
the
one
by
receiuing
him
into
her
house
,
and
the
other
by
enterteining
him
into
her
heart
,
as
he
was
God
hee
was
receiued
of
Mary
,
and
as
hee
was
man
,
hee
was
receiued
of
Martha
,
but
Mary
made
choise
of
the
better
part
,
and
was
preferred
before
her
sister
,
and
although
the
care
of
Martha
in
entertaining
of
Christ
is
not
to
bee
misliked
:
yet
Maryes
diligence
in
hearing
his
doctrine
,
is
of
purpose
preferred
,
to
teach
vs
,
that
it
is
much
better
with
Mary
to
study
in
the
word
,
and
so
first
to
seeke
the
kingdome
of
God
,
then
with
Martha
to
labour
in
the
world
,
and
so
to
neglect
that
heauenly
kingdome
,
and
yet
notwithstanding
such
is
the
corruption
of
this
rusty
age
,
that
our
greatest
care
is
to
prouide
for
this
present
life
,
as
the
riche
man
in
Luke
the
twelfth
,
inlarged
his
Barnes
wherein
to
put
his
store
for
many
yeares
,
but
wee
neuer
,
or
very
late
,
remember
to
prouide
for
the
life
to
come
,
like
that
other
rich
man
in
Luke
16.
that
neuer
thought
of
heauen
till
hee
was
tormented
in
hell
.
These
sisters
were
godly
women
,
and
both
earnest
fauourers
of
Iesus
Christ
,
and
yet
in
the
manner
of
their
deuotion
,
there
is
such
difference
that
the
wordly
affection
of
the
one
,
may
in
some
sort
be
misliked
in
respect
of
the
godly
exercise
and
practise
of
the
other
.
Martha
is
fore
incombered
with
much
seruing
,
but
Mary
is
at
tentiue
to
heare
the
word
of
God
:
for
if
it
be
a
matter
of
cost
or
trouble
,
if
they
cannot
heare
the
word
preached
without
some
hinderance
to
their
worldly
businesse
,
and
some
extraordinary
charge
to
their
pursse
,
then
like
the
Gadarinites
they
are
content
to
take
their
leaue
of
Christ
and
his
word
,
and
had
rather
loose
that
heauenly
pearle
,
then
they
would
part
from
their
worldly
pelfe
,
but
let
Christians
learne
first
to
seeke
the
kingdome
of
God
,
and
his
righteousnesse
,
and
then
to
prouide
for
the
things
of
this
life
.
Now
while
Mary
was
carefull
for
the
food
of
the
soule
,
Martha
was
curious
to
prouide
food
for
the
body
,
her
greatest
care
was
to
entertaine
Christ
,
and
to
make
him
good
cheere
,
to
testisie
her
thankfull
minde
vnto
him
,
that
had
raised
her
brother
Lazarus
from
death
to
life
,
therefore
hee
was
worthy
to
bee
well
entertained
.
It
was
well
done
therefore
of
Martha
,
to
shew
her
thankfull
minde
vnto
Christ
,
but
it
was
not
well
done
at
that
time
,
to
shew
her selfe
thankfull
in
that
manner
,
for
shee
was
to
heare
the
word
,
for
at
that
time
Christ
preached
the
word
,
it
was
then
no
time
for
her
to
spend
in
other
affaires
,
and
to
neglect
the
greatest
affaire
,
which
is
the
meanes
of
our
saluation
,
there
is
a
time
wherein
wee
ought
to
labour
in
our
vocation
,
and
a
time
wherein
wee
ought
to
heare
the
word
.
And
as
wee
may
not
vtterly
neglect
our
lawfull
callings
to
follow
Sermons
,
so
must
wee
not
bestow
the
Sabaoth
which
is
consecrated
to
the
seruice
of
God
,
in
following
the
workes
of
our
vocation
.
All
things
haue
their
appointed
time
(
saith
the
Wise
man
)
Eccle.
3.
and
euery
thing
is
seemely
in
his
conuenient
season
,
but
when
things
are
done
preposterously
,
and
out
of
order
there
followeth
confusion
.
Although
Martha
did
not
heare
Christ
,
yet
shee
did
labour
for
Christ
:
many
in
these
dayes
will
neither
labour
for
Christ
,
nor
heare
Christ
,
but
as
the
Israelites
were
weary
of
their
iorney
in
the
wildernesse
,
and
loathed
that
heauenly
Manna
,
so
these
men
are
weary
of
euery
godly
exercise
,
and
are
cloyed
with
the
word
of
God
.
Yet
behold
how
our
Sauiour
Christ
reprooueth
Martha
,
and
excuseth
Mary
,
for
when
Martha
complained
of
her
sister
to
Christ
,
that
shee
would
not
helpe
her
,
and
seeming
after
a
sort
to
blame
our
Sauiour
for
winking
at
it
,
requiring
him
to
see
the
matter
amended
,
but
Christ
reprooueth
Marthas
curiositie
,
and
then
excuseth
,
yea
commendeth
Maryes
care
,
saying
vnto
her
,
Martha
,
Martha
,
thou
carest
and
art
troubled
about
many
things
,
but
one
thing
is
needfull
.
Mary
hath
chosen
the
better
part
,
which
shall
not
bee
taken
from
her
,
one
thing
is
necessary
saith
Christ
,
and
what
is
that
one
thing
,
euen
to
heare
the
word
of
God
preached
,
which
is
the
power
of
God
to
saluation
to
euery
one
that
beleeueth
.
A
man
may
better
want
all
things
,
then
that
one
needfull
thing
,
and
yet
wee
desire
all
other
things
,
and
neglect
that
one
thing
which
is
so
needfull
:
this
one
thing
hath
Mary
chosen
,
and
therefore
hath
chosen
the
better
part
.
Marthas
part
is
good
,
because
it
prouideth
for
this
life
,
but
Maries
part
is
better
,
because
it
leadeth
to
eternall
life
,
it
is
good
to
bee
occupied
about
our
calling
to
get
our
liuing
,
but
it
is
better
to
bee
occupied
in
hearing
the
word
,
which
is
able
to
saue
our
soules
:
As
the
head
and
the
foote
are
both
needfull
in
the
body
,
so
Mary
and
Martha
are
both
needfull
in
a
common-wealth
,
therefore
God
hath
giuen
two
vocations
vnto
man
,
the
one
earthly
,
by
his
labour
,
as
hee
sayd
vnto
Adam
,
Thou
shalt
eate
thy
bread
with
sweat
of
thy
browes
:
the
other
is
heauenly
,
as
is
written
,
Thou
shalt
serue
the
Lord
thy
God
in
holynesse
and
righteousnesse
,
all
the
dayes
of
thy
life
,
so
there
is
an
actiue
life
which
consisteth
in
the
practising
of
the
affaires
of
this
life
,
wherein
man
sheweth
himselfe
to
bee
like
himselfe
:
and
there
is
a
contemplatiue
life
which
consisteth
in
the
meditation
of
diuine
and
heauenly
things
,
wherein
man
sheweth
himselfe
to
bee
like
the
Angells
:
for
they
which
labour
in
their
temporall
vocation
,
doe
liue
like
men
,
but
they
which
labour
in
spirituall
matters
,
liue
like
Angels
;
when
these
heare
the
word
,
then
GOD
speaketh
vnto
them
,
and
when
they
pray
,
they
speake
vnto
God
,
so
that
there
is
a
continuall
conference
betweene
GOD
and
them
,
because
they
are
continually
exercised
in
hearing
and
praying
.
As
for
all
other
things
,
whether
they
bee
honors
,
promotions
,
pleasures
,
riches
,
and
what
not
,
they
serue
onely
for
maintenance
of
this
present
life
,
which
is
so
short
,
and
subiect
to
mutability
,
but
the
word
of
God
,
is
the
food
of
the
soule
,
the
bread
of
life
,
that
immortall
seed
which
bringeth
forth
vnto
eternall
life
:
Let
the
word
of
God
therefore
be
precious
vnto
vs
alwayes
,
because
it
is
so
permanent
.
Againe
the
spirituall
minds
are
heauenly
and
looke
vp
,
because
their
minds
are
aboue
,
where
their
treasure
is
,
but
the
carnall
minds
are
earthly
,
and
looke
downe
like
beasts
,
because
their
treasure
i●
below
.
As
the
Serpent
grouels
vpon
the
earth
,
so
doth
the
Serpents
seed
,
and
hath
not
so
much
as
the
countenance
of
grace
.
Therefore
as
God
hath
giuen
these
vocations
vnto
euery
true
Pilgrim
,
to
bee
exercised
therein
,
during
this
present
life
,
the
one
for
himselfe
,
the
other
for
God
;
And
for
that
wee
may
the
better
,
as
it
were
,
beare
an
euen
hand
in
the
practising
and
exercising
of
them
as
God
may
be
pleased
,
and
wee
comforted
:
Let
vs
therefore
take
those
directions
for
the
same
,
as
God
hath
appointed
by
his
word
,
otherwise
wee
should
not
be
able
to
walke
aright
,
but
wander
cleane
out
of
the
right
way
:
For
if
we
doe
not
aske
councell
at
Gods
word
,
but
trust
in
flesh
and
bloud
,
wee
are
sure
to
runneawry
,
for
as
the
difference
is
betweene
the
body
,
and
the
soule
,
the
one
mortall
,
to
liue
but
a
short
time
,
the
other
immortall
to
liue
for
euer
,
euen
so
must
our
exercise
and
reuerent
care
bee
in
our
seruice
towards
them
both
.
Now
for
the
bodily
estate
,
the
Apostle
saith
.
If
wee
haue
food
and
raiment
,
let
vs
be
therewith
content
.
1.
Tim.
6.
and
Salomon
beeing
both
wise
and
rich
,
prayed
for
a
competent
liuing
,
saying
,
Lord
giue
mee
neither
pouerty
nor
riches
,
onely
grant
mee
a
necessary
liuing
,
Pro.
30.8
.
Againe
,
the
Apostle
exhorteth
vs
to
haue
our
conuersation
without
couetousnesse
,
beeing
content
with
such
things
as
wee
haue
,
besides
many
other
like
places
for
the
same
purpose
.
Now
the
worldly
man
hath
no
contentment
,
but
a
continuall
desire
of
worldly
riches
,
which
is
but
a
false
treasure
to
trust
vpon
,
but
Saint
Paul
sheweth
vnto
vs
a
riches
which
euery
true
Christian
ought
to
couet
and
desire
,
saying
,
Godlinesse
is
great
gaine
,
if
a
man
be
content
with
that
hee
hath
.
1.
Tim.
6.
Out
of
these
words
issue
many
profitable
lessons
and
instructions
for
all
true
Christians
to
obserue
and
follow
,
for
a
Christian
shall
finde
little
ioy
in
riches
but
shall
finde
great
ioy
in
the
holy
Ghost
,
they
shall
finde
little
peace
in
the
world
,
but
shall
finde
great
peace
in
conscience
.
Now
,
when
the
Apostle
had
found
out
the
disease
of
couetousnesse
,
hee
like
a
skilfull
Physition
,
goeth
about
to
pick
out
the
greedy
worme
,
which
maketh
men
so
hungry
for
wealth
,
and
then
setteth
such
a
glasse
before
them
,
which
hee
calleth
contentation
,
that
will
make
a
shilling
seeme
as
great
as
a
pound
,
and
a
cottage
seeme
as
faire
as
a
Pallace
,
&c.
that
hee
which
hath
but
twenty
pounds
,
shall
be
as
merry
as
he
which
hath
an
hundred
pounds
.
If
wee
heare
and
vnderstand
them
with
the
same
spirit
that
Saint
Paule
writ
them
,
then
will
they
so
worke
vpon
our
hearts
,
that
euery
man
shall
goe
away
contented
with
that
hee
hath
,
like
Zacheus
which
before
hee
had
seene
Christ
,
knew
nothing
but
to
scrape
,
but
as
soone
as
hee
had
heard
Christ
,
all
his
minde
was
set
vpon
giuing
.
This
was
the
first
day
that
Zacheus
seemed
rich
to
himselfe
,
when
riches
seemed
dung
vnto
him
,
and
godlinesse
seemed
riches
,
for
when
wee
contemne
riches
,
then
shall
wee
seeme
riche
,
because
no
man
hath
enough
but
hee
which
is
contented
,
for
wee
shall
be
couetous
vntill
wee
become
religious
.
Therefore
he
that
will
haue
contentation
,
must
leaue
his
couetousnesse
in
pawne
for
it
,
for
what
hath
brought
vsury
,
and
simony
,
and
bribery
,
and
cruelty
,
enuie
,
strife
,
and
deceit
into
the
world
,
and
made
euery
house
an
Inne
,
and
euery
shoppe
a
market
of
othes
and
lyes
,
and
fraude
,
but
the
superfluous
loue
of
money
,
and
therefore
name
couetousnesse
,
and
thou
hast
named
then
the
mother
of
all
these
mischiefes
.
Of
them
which
seeme
to
bee
wise
,
there
bee
no
such
fooles
in
the
world
,
as
they
which
loue
money
better
then
themselues
,
but
this
is
the
iudgement
of
God
,
that
they
which
deceiue
others
,
deceiue
themselues
,
and
liue
like
Caine
which
was
a
vagabond
vpon
his
owne
land
,
so
they
are
beggers
in
the
middest
of
their
wealth
:
for
though
they
haue
vnderstanding
to
know
riches
,
and
a
minde
to
seeke
them
,
and
wit
to
finde
them
,
and
policie
to
keepe
them
,
yet
they
haue
a
false
sight
and
bleered
eye
,
that
when
their
riches
lye
before
them
,
they
seeme
poore
,
and
hee
which
hath
so
much
,
seemeth
richer
then
they
.
It
is
a
wonder
to
see
men
compassing
about
seeking
what
they
may
get
,
such
loue
is
there
betweene
men
and
money
,
that
they
which
professe
good
will
vnto
it
with
their
harts
,
will
not
take
so
much
paines
for
their
life
,
as
they
take
for
gaine
,
therefore
no
maruell
if
they
haue
no
leisure
to
sanctifie
themselues
,
which
haue
no
leisure
to
refresh
themselues
.
Our
Sauiour
Christ
knew
what
hee
spake
,
when
hee
said
:
No
man
can
serue
two
Maisters
,
meaning
God
and
the
world
,
therefore
the
Apostle
saith
,
The
loue
of
this
world
is
enmity
to
God
,
signifying
such
emulation
is
betweene
these
two
,
that
God
cannot
abide
the
world
should
haue
a
part
,
and
the
world
cannot
abide
that
God
should
haue
a
part
,
therefore
the
loue
of
the
world
must
needs
be
emnity
to
God
.
And
so
no
couetous
person
is
Gods
seruant
,
but
his
enimy
,
for
this
cause
couetousnesse
is
called
Idolatry
.
Now
the
Apostle
to
make
vs
to
loue
godlinesse
,
hee
calleth
it
by
the
name
of
great
gaine
,
heare
wee
may
see
that
God
doth
not
command
men
to
bee
godly
onely
,
because
it
maketh
for
his
glory
,
but
because
godlinesse
is
profitable
to
vs
.
Also
,
for
godlinesse
is
not
called
gaine
in
respect
of
God
,
but
in
respect
of
vs
,
it
is
gaine
to
vs
,
but
it
is
duty
to
him
,
so
it
is
not
called
a
health
in
respect
of
vs
,
because
it
is
the
health
of
our
soules
,
so
it
is
not
called
a
kingdome
in
respect
of
God
,
but
in
respect
of
vs
,
because
wee
are
intituled
to
the
kingdome
,
by
this
difference
from
the
reprobates
.
Now
put
all
the
good
things
in
the
world
together
,
and
the
goodnesse
of
all
is
found
in
godlinesse
,
to
shew
that
the
godly
are
as
well
,
as
merry
,
as
content
,
with
their
loue
towards
God
,
and
Gods
loue
towards
them
,
as
other
are
with
health
,
and
wealth
,
and
pleasure
.
Therefore
it
is
said
of
the
godly
,
The
feare
of
the
Lord
is
their
treasure
.
But
the
riches
of
the
world
are
called
earthly
,
transitory
,
snares
,
dung
,
as
though
they
were
not
worthy
to
bee
counted
riches
,
and
therfore
to
draw
the
earnest
loue
of
men
from
them
,
the
holy
Ghost
brings
them
in
with
such
names
of
disdaine
,
to
disgrace
them
with
their
louers
.
But
when
hee
comes
to
godlinesse
,
which
is
the
riches
of
the
soule
,
then
hee
calleth
it
great
riches
,
heauenly
riches
,
vnsearchable
riches
,
euerlasting
riches
,
with
all
the
names
of
pleasure
,
and
all
the
names
of
happinesse
.
The
worldly
man
hath
a
kinde
of
peace
and
ioy
,
and
riches
,
but
it
cannot
be
called
great
,
because
they
haue
not
enough
,
they
are
not
content
,
as
the
godly
are
,
therefore
godlinesse
hath
his
honour
,
to
be
called
great
gaine
.
Riches
makes
bate
,
but
godlinesse
makes
peace
,
riches
breeds
couetousnesse
,
but
godlinesse
brings
contentation
,
riches
makes
a
man
vnwilling
to
dye
,
but
godlinesse
makes
a
man
ready
to
die
,
therefore
onely
godlinesse
hath
this
honour
to
be
called
great
riches
,
such
ioy
,
such
peace
is
in
godlinesse
,
and
yet
no
man
couets
it
.
For
this
is
the
quality
of
vertue
,
it
seemeth
nothing
vnto
a
man
,
vntill
he
haue
it
,
but
when
hee
hath
found
it
,
hee
will
not
then
loose
it
againe
for
all
the
world
,
because
it
brings
him
to
be
contented
with
that
he
hath
:
Now
because
contentation
is
of
such
a
nature
,
that
it
can
please
it selfe
with
pouerty
aswell
as
riches
,
as
though
it
had
all
which
they
wanted
,
and
this
contentment
wee
owe
to
godlinesse
because
it
is
not
possible
for
a
wicked
man
to
bee
contented
,
but
the
godly
man
hath
found
that
which
all
the
world
doth
seeke
,
that
is
enough
.
It
is
sildome
seene
that
contentation
is
found
in
riches
,
therefore
the
Apostle
teacheth
vs
,
to
seeke
it
in
godlinesse
,
saying
,
Godlinesse
is
great
riches
,
and
this
riches
the
world
seldome
thinketh
of
,
but
when
Godlinesse
commeth
vnto
a
man
,
it
saith
;
Peace
be
in
this
house
,
peace
be
in
this
heart
,
peace
be
in
this
man
,
and
this
is
the
signe
whether
Godlinesse
bee
in
a
man
,
if
hee
haue
ioy
and
contentment
with
that
he
hath
:
if
he
haue
much
,
he
can
say
with
Saint
Paul
,
I
haue
learned
to
abound
,
if
he
haue
little
,
I
haue
l●arned
to
want
,
that
is
,
if
we
haue
much
as
Abraham
,
as
Lot
,
as
Iob
,
as
Iacob
,
&c.
Yet
it
cannot
corrupt
his
mind
,
for
though
the
godly
man
be
full
of
riches
,
yet
his
heart
is
not
rent
,
his
minde
is
not
troubled
,
his
countenance
is
not
changed
,
because
he
remembreth
that
these
things
were
giuen
him
to
do
good
:
such
a
commander
is
contentation
,
that
wheresoeuer
shee
setteth
foote
,
an
hundreth
blessings
waite
vpon
her
,
in
euery
disease
shee
is
a
Physitian
,
in
euery
strife
shee
is
a
Lawyer
,
in
euery
doubt
shee
is
a
Preacher
,
in
euery
griefe
shee
is
a
comforter
.
Therefore
if
wee
see
a
man
contented
with
that
hee
hath
,
it
is
a
great
signe
godlinesse
is
entered
into
him
,
for
the
heart
of
man
is
made
the
temple
of
God
,
and
nothing
can
fill
it
but
God
alone
.
Therefore
blessed
is
the
man
whom
godlinesse
doth
make
rich
saith
Salomon
,
and
bringeth
no
sorrow
of
heart
with
it
Pro.
10.22
.
these
are
the
riches
which
at
the
last
wee
must
dwell
with
,
when
all
the
rest
which
we
haue
lyed
for
,
and
sworne
for
,
and
fretted
for
,
and
broken
our
sleepe
for
,
and
lost
many
a
Sermon
for
,
will
forsake
vs
,
like
seruants
which
change
their
Maisters
,
then
godlinesse
shall
seeme
as
great
gaine
vnto
vs
,
as
it
did
to
Saint
Paul
,
and
hee
which
loued
the
world
most
,
would
giue
all
that
hee
hath
for
a
dram
of
faith
,
that
he
might
be
sure
to
goe
to
heauen
when
he
is
dead
,
though
he
went
towards
hell
so
long
as
he
liued
.
Thus
wee
may
see
the
fruites
of
godlinesse
,
and
the
fruits
of
couetousnesse
:
for
if
wee
bee
couetous
,
wee
shall
neuer
haue
enough
,
although
we
haue
too
much
,
but
if
we
bee
godly
,
wee
shall
haue
enough
,
though
wee
seemed
to
haue
nothing
:
therefore
what
counsell
is
there
to
be
taken
herein
,
but
as
our
Lord
Iesus
councelled
his
Disciples
;
Bee
not
friends
to
riches
,
but
make
you
friends
of
riches
,
and
know
this
that
if
wee
cannot
say
with
Saint
Paul
,
in
what
estate
soeuer
we
are
in
,
wee
haue
learned
therewith
to
be
content
,
that
is
whether
we
be
riche
or
poore
,
in
health
or
sicknesse
,
or
in
any
other
estate
whatsoeuer
,
if
contentation
be
not
there
,
then
godlinesse
is
not
yet
come
vnto
that
man
,
for
the
companion
of
godlinesse
is
contentation
,
which
when
shee
commeth
will
bring
vnto
vs
all
good
things
.
Thus
much
for
this
first
part
,
wherein
is
contained
the
beginning
of
our
Pilgrimage
iourney
,
beeing
strangers
here
placed
in
this
world
,
and
withall
hauing
all
other
creatures
giuen
and
made
in
subiection
for
the
vse
and
seruice
of
man
.
And
so
consequently
man
himselfe
,
while
he
remaineth
a
Pilgrim
to
ferue
God
his
Creator
,
with
true
faith
,
obedience
,
and
holynesse
of
life
all
his
dayes
,
and
that
all
earthly
things
be
made
indifferent
for
the
vse
and
seruice
of
man
,
with
a
breefe
note
how
the
most
part
of
this
world
doe
runne
contrary
in
this
point
,
and
doe
not
take
care
of
that
duty
and
businesse
for
which
alone
they
were
created
and
placed
here
in
this
world
,
and
is
also
declared
what
great
dangers
and
destructions
such
runners
away
fall
into
,
with
an
admonition
to
all
true
Christians
,
which
are
but
strangers
and
Pilgrims
in
this
world
,
and
hauing
many
enimies
to
encounter
withall
,
and
for
the
auoyding
the
dangers
of
them
,
wee
ought
to
bee
carefull
to
distinguish
truly
betweene
spirituall
and
worldly
care
,
which
is
recited
in
the
story
of
Martha
and
Mary
,
by
our
Lord
and
Sauiour
Christ
himselfe
.
Also
that
God
hath
giuen
two
vocations
vnto
men
,
the
one
heauenly
and
spirituall
for
the
soule
,
the
other
earthly
and
temporall
for
the
body
;
therefore
as
God
hath
giuen
these
vocations
to
euery
Christian
to
beexercised
therein
,
the
one
for
our selues
,
the
other
for
God
,
and
that
we
may
the
better
beare
an
euen
hand
in
the
vse
and
practising
of
them
,
as
God
may
be
glorified
,
and
we
comforted
,
we
must
embrace
and
follow
the
exhortation
of
Saint
Paul
,
where
hee
saith
.
That
Godlinesse
it
great
gaine
,
if
a
man
bee
content
with
that
hee
hath
.
1.
Tim.
6.6
.
wherein
ensueth
many
profitable
lessons
for
the
better
performing
of
these
two
duties
both
for
Gods
glory
and
our
comforts
.
The
Pilgrims
iorney
towards
Heauen
.
Part.
2.
IN
this
second
part
is
contained
a
more
carefull
and
speedy
going
forward
,
in
seeking
to
come
to
the
knowledgment
of
the
true
way
,
which
leadeth
euery
true
Pilgrim
to
his
wished
desire
that
is
,
eternall
rest
and
happinesse
,
to
raigne
with
Christ
our
Sauiour
,
and
his
Church
in
the
kindome
of
God
his
Father
,
for
euermore
:
And
in
this
part
is
set
downe
three
speciall
consequents
to
bee
obserued
and
followed
.
The
first
is
a
speedy
beginning
and
going
forward
in
Christian
religion
,
set
downe
by
Salomon
in
Eccle.
12.2
.
saying
,
Remember
thy
maker
in
the
dayes
of
thy
youth
,
or
euer
the
dayes
of
aduersitie
come
,
which
may
bee
called
the
young
mans
taxe
.
The
second
is
likewise
set
downe
in
the
Pro
23.26
.
saying
,
My
sonne
giue
mee
thy
heart
,
and
let
thy
eyes
haue
pleasure
in
my
wayes
:
which
may
be
called
the
Christian
mans
sacrifice
▪
The
third
is
the
prayer
of
Moyses
,
in
the
Psal.
90.12
.
saying
;
Teach
vs
O
Lord
to
number
our
dayes
,
that
we
apply
our
hearts
vnto
wisdome
:
and
may
fitly
be
called
the
godly
mans
request
.
In
these
three
notes
or
parts
,
are
set
downe
many
godly
and
profitable
lessons
and
instructions
to
bee
followed
of
euery
true
Christian
,
which
is
carefull
of
his
owne
saluation
and
seeketh
for
the
kingdome
of
God
,
and
the
righteousnesse
thereof
,
with
such
obedience
of
life
and
conuersation
,
as
may
be
agreeable
vnto
the
holy
word
of
our
God
.
And
for
that
God
would
not
haue
vs
to
loose
our
labour
,
but
he
would
haue
vs
seeke
and
find
,
to
aske
and
receaue
,
to
runne
and
obtaine
:
therefore
the
Apostle
saith
,
So
run
as
you
may
obtaine
.
1.
Cor.
9.
As
there
is
a
heauen
,
so
there
is
a
way
to
heauen
;
one
way
Adam
came
from
Paradice
,
and
by
a nother
way
hee
must
returne
to
Paradice
,
the
passage
is
not
so
stopt
,
but
there
is
a
way
,
though
a
straight
way
,
and
therefore
few
doe
finde
it
,
but
onely
those
which
are
like
Iacob
,
that
dreamed
and
saw
a
Ladder
which
reached
from
earth
to
heauen
,
and
the
Angels
discended
,
and
ascended
by
it
,
to
shew
that
no
man
ascended
to
heauen
,
but
by
that
Ladder
:
This
Ladder
is
Christ
,
which
saith
,
I
am
the
way
,
in
Iohn
.
14.
there
hee
biddeth
vs
to
follow
him
:
If
wee
must
follow
Christ
,
let
vs
see
how
hee
went
to
heauen
,
hee
began
betime
,
for
at
Twelue
yeares
of
age
hee
sayd
,
I
must
goe
about
my
fathers
businesse
.
Hee
made
speed
,
for
Iohn
saith
21.25
.
that
hee
spake
and
did
more
good
things
in
three
and
thirty
yeares
then
could
be
written
.
Salomon
sheweth
when
it
best
time
to
sow
the
seed
of
vertue
,
that
it
may
bring
forth
the
fruite
of
life
,
and
make
a
man
alway
ready
to
dye
.
Let
him
remember
his
Creator
in
the
dayes
of
his
youth
,
and
so
all
his
life
shall
runne
,
the
middle
like
the
beginning
,
and
the
end
like
the
middle
:
for
if
the
minde
be
planted
in
sinne
,
in
the
time
of
youth
,
sildome
any
goodnesse
buddeth
out
of
that
stock
,
for
vertue
must
haue
a
time
to
grow
,
the
seed
is
sowne
in
youth
,
which
commeth
vp
in
age
.
As
the
Arrow
is
directed
at
the
first
,
so
it
flieth
all
the
way
,
ouer
or
vnder
;
but
it
neuer
findeth
the
marke
,
vnlesse
it
be
leuelled
right
in
the
hand
.
So
they
which
make
an
euill
beginning
,
forspeake
themselues
at
the
first
,
and
wander
out
all
their
race
,
because
,
when
they
should
haue
directed
their
life
aright
,
they
wandred
cleane
contrary
way
.
Therefore
God
requiring
the
first
borne
for
his
offring
,
&
the
first
fruits
of
his
seruice
,
requiring
the
first
labours
of
his
seruants
,
because
the
best
season
to
seeke
God
in
,
is
to
seek
him
early
.
Therefore
Wisdome
saith
,
they
which
seeke
mee
early
shall
finde
,
but
to
them
which
deferre
,
shee
saith
:
yee
shall
seeke
mee
,
but
yee
shall
not
find
me
:
therefore
the
holy
Ghost
cryeth
so
often
.
This
is
the
acceptable
time
,
this
is
the
day
of
saluation
,
to
day
heare
his
voyce
,
&c.
So
hee
which
taketh
time
is
sure
,
but
hee
which
looseth
time
oftener
faileth
then
speedeth
:
for
when
golden
oportunity
is
past
,
no
time
will
fit
for
it
:
therefore
linger
not
with
Lot
,
for
if
the
Angell
had
not
snatched
him
away
,
he
had
perished
with
Sodom
for
his
delay
.
Samuell
began
to
serue
God
in
his
minority
,
and
was
made
a
Prophet
,
Timothie
began
to
read
the
Scriptures
in
his
child-hood
,
and
was
an
Euangelist
,
Daniell
beeing
in
captiuity
in
Babilon
,
and
a
yong
man
,
would
not
bee
changed
from
the
seruice
of
his
Lord
God
,
but
prayed
dayly
vnto
him
,
yea
though
hee
were
therefore
put
into
the
Lions
Den
,
yet
the
Lord
deliuered
him
from
the
Lions
,
and
brought
him
in
great
estimation
with
the
King
,
and
also
a
great
Prophet
.
Dauid
beeing
the
yongest
of
his
bretheren
,
could
not
abide
to
heare
Goliah
to
raile
of
his
God
,
tooke
in
hand
to
fight
with
him
,
and
slew
him
,
when
none
of
the
hoast
durst
.
Ioseph
beeing
the
yongest
of
his
bretheren
,
but
Beniamin
,
being
sold
by
his
bretheren
into
Egipt
,
and
there
because
he
would
not
defile
the
law
of
his
God
,
by
committing
fornication
with
his
Mistresse
,
was
wrongfully
throwne
into
prison
,
yet
the
Lord
his
God
deliuered
him
forth
,
and
brought
him
in
great
fauour
with
King
Pharao
,
and
was
made
ruler
ouer
all
his
kingdome
.
Therefore
this
doth
teach
vs
,
how
God
doth
loue
and
regard
timely
beginners
in
religion
,
&
so
to
serue
him
accordingly
,
so
that
they
which
are
yong
,
need
not
to
trye
the
snares
and
allurements
of
the
world
,
or
the
issues
and
effects
of
sinne
,
which
old
men
haue
laid
before
them
,
but
go
a
merrier
way
to
obtaine
their
wished
desire
,
that
is
this
,
saith
Salomon
,
Thou
must
remember
thy
Creator
which
did
make
thee
,
which
hath
elected
thee
,
which
hath
redeemed
thee
,
which
dayly
preserueth
thee
,
which
will
for
euer
glorifi●
thee
.
And
as
the
kinde
remembrance
of
a
friend
doth
recreate
the
minde
,
so
to
thinke
and
meditate
vpon
God
,
will
supply
thy
thoughts
,
dispell
thy
griefe
,
and
make
thee
cheerfull
.
Now
if
thou
wouldest
haue
this
ioy
,
comfort
,
and
pleasure
to
belong
vnto
thee
,
and
wouldest
escape
those
thousand
miseries
,
vexations
and
vanities
which
Salomon
by
many
weary
and
tedious
toiles
sought
to
make
naked
before
thee
,
and
yet
held
all
but
vanity
,
when
hee
had
found
the
right
way
,
Thou
must
,
saith
he
,
remember
thy
maker
in
the
dayes
of
thy
youth
,
and
then
thy
happinesse
shall
bee
as
long
as
thy
life
,
and
all
thy
thoughts
whilest
thou
remainest
on
earth
,
a
fortresse
of
the
glory
of
heauen
:
this
is
the
summe
of
Salomons
counsell
.
Salomon
findeth
man
seeking
happinesse
out
of
the
way
,
he
pittieth
to
see
him
seeke
,
and
not
find
,
to
run
,
and
not
to
obtaine
,
therefore
he
setteth
him
in
the
way
like
a
guide
sent
from
God
,
which
often
hath
straied
himselfe
before
,
and
being
now
recouered
to
the
right
way
againe
,
standeth
like
a
Marke
of
knowledge
in
the
turnings
that
lead
vnto
blind
by-wayes
,
to
direct
all
those
that
seek
for
comfort
,
that
they
may
follow
the
ready
path
that
leadeth
to
eternal
happinesse
:
Therefore
from
the
first
setting
forth
,
euen
from
the
time
of
youth
,
when
man
begineth
his
pilgrimage
course
,
Salomon
telleth
how
he
shall
therein
prepare
himselfe
to
walke
,
and
setteth
him
in
a
faire
high
way
,
wherein
is
no
turning
,
either
to
the
right
hand
or
to
the
left
,
which
he
calleth
the
Remembrance
of
God
,
as
if
he
should
say
,
Walke
with
God
,
as
Henock
did
,
&
remember
wel
he
that
shal
be
thy
Iudge
,
doth
see
all
that
thou
dost
&
heareth
thee
euery
word
,
&
thy
thought
shal
keep
thee
in
the
way
at
all
times
.
Now
Salomon
setteth
forth
the
dangers
of
delay
,
and
draweth
them
forward
as
it
were
with
two
cordes
,
that
is
,
short
time
of
their
youth
,
&
the
infinite
infirmities
of
age
,
to
shew
how
soone
our
youth
is
gone
,
which
we
thinke
neuer
will
haue
end
.
Salomon
doth
not
reckon
it
by
yeares
,
but
by
dayes
.
In
the
dayes
of
thy
youth
,
so
the
Scripture
numbers
our
life
by
dayes
and
houres
,
and
minutes
,
to
teach
vs
to
make
carefull
vse
of
all
our
time
,
and
euery
day
thinke
vpon
our
end
:
yet
least
they
should
poste
ouer
the
remembrance
vntill
age
come
,
which
is
the
generall
day
,
that
all
for
the
most
part
set
to
repent
in
:
therefore
after
this
verse
,
Salomon
bringeth
in
the
old
man
,
deafe
,
blind
,
and
lame
,
and
stammering
for
the
yong
man
to
behold
,
as
if
hee
should
say
:
Looke
my
sonne
,
is
this
man
fit
to
learne
,
which
cannot
heare
,
nor
see
,
nor
speake
,
nor
goe
?
Therefore
remember
thy
Creator
in
the
dayes
of
thy
youth
,
before
this
doting
age
come
vpon
thee
:
this
then
is
the
leuell
of
your
message
,
to
hasten
forward
them
which
trauell
towards
heauen
,
because
there
is
great
space
betweene
God
and
vs
,
and
much
a
doo
to
aspire
the
top
of
the
Mount
of
Sion
,
but
more
a
doo
to
aspire
the
top
of
the
mount
of
heauen
.
This
is
the
preferment
of
our
sinnes
,
if
they
haue
beene
our
companions
in
youth
,
in
age
they
will
be
our
counsellers
and
Maisters
too
:
therefore
the
best
season
to
seeke
God
in
,
is
to
seeke
him
early
,
before
the
floods
of
wrath
arise
,
and
the
heape
of
sinnes
stand
vp
like
a
rampired
wall
betweene
God
and
vs
.
Therefore
saith
our
Sauiour
Christ
,
If
you
seeke
the
kingdome
of
God
first
,
al
other
things
shal
be
cast
vpon
you
:
he
saith
not
seeke
the
world
first
,
that
heauen
shall
be
cast
vppon
you
,
he
that
doth
belieue
this
would
first
seeke
heauen
:
And
wee
say
first
,
let
mee
bury
my
father
,
first
let
mee
bid
my
friends
farwell
,
and
so
many
things
come
first
,
so
long
in
burying
our
fathers
,
so
long
in
bidding
our
friends
farwell
,
that
is
to
say
,
the
riches
,
honors
and
pleasures
of
this
world
,
that
there
is
left
no
time
to
seeke
the
kingdome
,
but
follow
mee
,
is
turned
to
follow
vs
.
Christ
must
followe
our
sinnes
,
and
come
after
our
pleasures
,
or
else
he
shall
not
be
serued
at
all
,
therefore
I
can
not
say
to
you
as
Christ
:
seeke
first
the
kingdome
of
heauen
,
for
then
you
should
haue
sought
it
long
ago
,
but
now
it
must
be
said
,
which
the
Apostle
saith
.
Redeeme
the
time
and
at
last
seeke
the
kingdome
of
heauen
,
for
it
is
to
bee
feared
,
that
as
little
flyes
,
when
many
came
together
,
plagued
and
destroyed
the
Egiptians
,
so
shorte
howers
but
many
in
sinne
and
securitie
will
steale
away
our
whole
life
and
deceaue
our
repentance
.
There
bee
not
many
Lots
,
but
many
linger
like
Lot
,
loth
to
depart
,
vntill
wee
fee
the
fire
come
;
there
bee
not
many
Simions
,
but
many
as
old
as
Simion
,
which
neuer
yet
imbraced
Christ
in
their
hearts
,
they
thought
to
repent
before
they
were
so
old
,
yet
now
they
dote
for
age
,
they
are
not
old
enough
to
repent
:
Woe
to
the
security
,
woe
to
the
stubburnesse
,
woe
to
the
drowsinesse
of
this
age
.
Consider
this
,
yee
which
might
haue
knowne
a
thousand
things
more
then
yee
doe
,
if
you
had
begone
when
Salomon
taught
you
,
for
God
will
not
alwayes
knock
at
the
doore
of
your
hearts
.
Christ
will
not
alwayes
clock
like
a
Henne
to
gather
her
Chickins
,
Iohn
will
not
alway
crye
,
Repent
,
for
the
day
of
the
Lord
is
at
hand
,
but
mercy
is
in
the
foreward
,
and
Iudgement
in
the
reereward
,
yet
Wisdome
cryeth
in
the
streetes
.
Let
euery
Ioseph
store
vp
before
the
famine
come
,
for
hee
which
promiseth
thee
pardon
when
thou
returnest
,
doth
not
promise
that
to
morrow
thou
shalt
returne
,
Repentance
is
a
gift
,
and
a
gift
must
bee
taken
when
it
is
offered
,
for
the
time
past
is
gone
,
and
thou
canst
not
call
that
to
repent
in
,
the
time
to
come
is
vncertaine
,
and
thou
canst
not
assure
that
to
repent
in
,
the
present
time
is
onely
thine
,
and
thou
mayest
repent
in
that
,
but
a
non
that
will
bee
gone
too
.
Therefore
as
Samuel
began
to
serue
God
in
his
minority
,
as
Timothy
read
the
Scriptures
in
his
child-hood
,
so
whether
thou
bee
old
or
yong
,
thy
repentance
cannot
come
too
soone
,
because
thy
sinne
is
gone
before
.
And
if
thou
lackest
a
Spurre
to
make
thee
runne
,
see
how
euery
day
runneth
away
with
thy
life
,
youth
commeth
vpon
child-hood
,
age
commeth
vpon
youth
,
death
commeth
vpon
age
,
with
such
a
swift
saile
,
that
if
all
our
minutes
were
spent
in
mortifying
our selues
,
yet
our
glasse
would
not
bee
runne
out
,
before
we
had
purged
halfe
our
corruptions
.
All
these
examples
and
sentences
,
and
prouerbes
,
&
reasons
,
do
cry
with
Salomon
,
Remember
thy
Creator
in
the
dayes
of
thy
youth
.
Now
it
followeth
in
this
second
note
or
part
to
be
obserued
,
for
the
better
performance
of
this
our
Christian
duty
,
wee
must
yeeld
vnto
GOD
that
sacrifice
which
hee
requireth
,
and
penned
by
Salomon
22.26
.
vnder
the
name
of
Wisdome
,
and
directed
vnto
her
sonnes
,
for
the
children
of
God
are
called
the
children
of
Wisdome
,
therefore
Wisdome
entreateth
her
sonnes
,
that
they
would
giue
her
their
hearts
.
This
Wisdome
is
GOD
,
wee
by
adoption
are
his
sonnes
,
and
our
heart
is
that
which
Christ
calleth
spirit
and
truth
without
hypocrisie
,
Giue
me
thy
heart
saith
God
:
Dauid
as
though
hee
were
at
a
stand
and
sorrowed
that
hee
could
not
doe
enough
for
God
,
broke
forth
to
himselfe
:
What
shall
I
giue
vnto
the
Lord
for
all
that
he
hath
giuen
me
:
Psal.
116.
the
Lord
as
it
were
hearing
these
sighes
of
his
seruants
,
which
care
and
study
what
they
may
doe
to
please
him
,
comes
in
their
suspence
,
and
like
a
friend
,
which
desireth
nothing
but
good
will
,
answers
from
heauen
,
My
sonne
giue
me
thy
hart
,
vnder
which
sute
he
taxeth
them
besides
,
which
are
suters
alwayes
to
him
,
and
looke
still
to
receiue
more
benefits
,
and
yet
neuer
cast
in
their
mindes
what
they
shall
giue
:
therefore
their
tribute
is
set
downe
by
equall
measure
,
euery
man
must
homage
his
heart
,
which
is
euen
the
continent
of
all
,
and
gouernour
of
mans
house
,
which
sits
on
the
bench
like
a
Iudge
to
giue
the
charge
,
and
teacheth
the
toung
to
speake
,
the
hand
to
worke
,
the
feete
to
walke
,
the
eare
to
attend
,
the
eye
to
obserue
,
the
minde
to
choose
,
the
flesh
to
obey
:
This
heart
we
must
present
to
God
,
like
a
burnt
sacrifice
,
wherein
all
is
offered
together
.
A
wise
toung
,
a
diligent
hand
,
a
warie
foote
,
a
watchfull
eare
,
a
humble
minde
,
an
obedient
flesh
,
put
all
together
and
it
is
but
thy
heart
.
My
sonne
,
saith
God
,
giue
me
thy
heart
.
This
mite
God
will
haue
,
for
all
his
benefits
,
which
wee
may
best
affoord
him
,
but
thy
almes
to
the
poore
,
thy
counsell
to
the
simple
,
thine
inheritance
to
thy
children
,
thy
trauell
in
thy
vocation
,
but
thy
heart
vnto
God
,
hee
which
is
a
spirit
,
requireth
the
spirit
,
and
delighteth
to
dwell
in
the
hearts
of
men
.
God
here
plants
himselfe
as
in
a
Castle
which
is
alwayes
besieged
,
with
the
world
,
the
flesh
,
and
the
Diuell
,
if
thy
enimy
get
a
thought
,
or
a
word
,
or
a
worke
,
yet
hee
hath
but
raised
the
walls
,
but
and
if
hee
take
the
heart
,
then
the
fortresse
is
left
,
&
for
that
time
all
our
thoughts
,
words
,
and
workes
are
in
captiuity
vnto
him
.
Therefore
giue
God
thy
heart
,
that
hee
may
keepe
it
,
not
a
peece
of
thy
heart
,
nor
a
roome
in
thy
heart
,
but
thy
whole
heart
,
in
the
6.
of
Deut.
hee
asketh
all
thy
heart
,
all
thy
soule
,
all
thy
strength
,
there
hee
requireth
all
,
least
wee
should
keepe
a
thought
behind
.
Yet
is
thy
heart
but
a
vaine
heart
,
a
barren
heart
,
a
sinfull
heart
,
vntill
thou
giue
it
vnto
GOD
,
and
then
it
is
the
temple
of
the
Holy
Ghost
,
and
the
Image
of
God
,
so
changed
,
and
formed
,
and
fined
,
that
God
calls
it
a
new
heart
.
So
the
heart
is
all
and
cheefe
in
request
,
because
if
there
bee
any
goodnesse
,
it
lieth
in
the
heart
,
and
hee
which
giueth
the
heart
giueth
all
,
for
out
of
the
aboundance
of
the
heart
the
mouth
speaketh
,
the
eye
looketh
,
the
eare
listeneth
,
the
foote
walketh
to
doe
good
or
euill
.
Wee
see
Dauid
is
called
a
man
after
Gods
owne
heart
,
but
because
when
God
said
,
Giue
me
thy
heart
,
his
spirit
answered
like
an
Eccho
,
I
giue
thee
my
heart
,
goe
my
heart
vnto
thy
maker
,
thy
bridgroome
hath
sent
for
thee
,
put
on
thy
wedding
garment
,
for
the
king
himselfe
will
marry
thee
.
Therefore
let
al
suiters
haue
their
answers
,
that
the
heart
is
married
already
,
and
say
God
hath
my
heart
,
and
he
shal
haue
it
,
but
take
heed
that
thy
heart
doe
not
deceiue
thee
and
say
it
is
Gods
,
when
it
is
the
worlds
,
but
by
this
thou
shalt
know
whether
thou
hast
giuen
it
to
God
or
no
,
if
it
bee
gone
,
and
set
forward
to
God
,
althy
members
will
follow
after
it
,
the
tongue
wil
praise
him
,
the
foote
will
follow
him
,
the
eare
will
atend
him
,
the
eye
will
watch
him
,
the
hand
wil
serue
him
,
nothing
wil
stay
after
the
heart
,
but
euery
one
goeth
like
hand-maides
after
their
mistris
.
This
Christ
verifyed
saying
,
Make
cleane
within
all
&
shal
be
cleane
,
Saint
Paul
teacheth
vs
to
make
melody
to
the
Lord
in
our
hearts
Ephes.
5.
shewing
that
there
is
a
comfort
of
al
the
members
,
when
the
heart
is
in
tune
,
and
that
it
sounds
like
a
melodie
in
the
eares
of
GOD
,
and
makes
vs
reioyce
while
wee
serue
him
,
wee
haue
an
ensample
hereof
in
Christ
which
said
it
was
meate
and
drinke
for
him
to
doe
his
Fathers
businesse
.
Therefore
Salomon
picketh
out
the
heart
for
God
,
speaking
as
though
hee
would
set
out
the
pleasants
and
farest
,
and
easiest
way
to
serue
him
,
without
any
grudging
,
or
toile
or
wearinesse
,
touch
but
the
first
linke
and
all
the
rest
will
follow
,
so
set
the
heart
a
going
and
it
is
like
the
poise
of
a
Clocke
which
turnes
all
the
Wheeles
one
way
,
such
an
oile
is
vpon
the
heart
which
makes
all
nimble
and
corant
about
it
,
therefore
it
is
almost
as
easie
to
speake
wel
and
doe
wel
,
as
it
is
to
thinke
wel
,
if
the
heart
indite
a
good
matter
,
no
maruel
then
though
the
tongue
bee
the
penne
of
a
ready
writer
,
but
and
if
the
heart
bee
dull
,
all
is
then
like
a
left
hand
,
so
vnapt
and
vntoward
that
it
cannot
turne
it selfe
to
any
good
.
The
life
and
conuersation
of
a
man
testifieth
what
is
in
the
heart
,
and
the
tongue
wil
hardly
keepe
secret
what
is
therein
.
Our
Sauiour
Christ
verifieth
this
when
hee
saith
,
either
make
the
tree
good
,
and
his
fruite
good
,
or
else
make
the
tree
euil
,
and
his
fruite
euill
,
for
the
tree
is
knowne
by
his
fruite
,
for
a
good
man
out
of
the
good
treasure
of
the
heart
bringeth
forth
good
things
,
and
an
euill
man
out
of
the
euill
treasure
bringeth
forth
euill
things
.
Therefore
the
tongue
will
not
praise
,
because
the
heart
doth
not
loue
,
the
care
doth
not
heare
,
because
the
heart
doth
not
minde
,
the
hand
doth
not
giue
,
because
the
heart
doth
not
pitty
,
the
foot
will
not
goe
because
the
heart
doth
not
stirre
;
so
that
all
stay
vpon
the
heart
,
thus
to
shew
that
hee
deserueth
all
,
euen
the
Lord
our
God
which
bringeth
all
.
Againe
,
God
requireth
the
heart
,
shewing
that
the
things
of
this
world
are
not
worthy
of
it
:
no
not
a
thought
,
for
if
the
heart
bee
the
temple
of
God
,
hee
which
giueth
it
to
any
thing
else
,
committeth
sacriledge
,
and
breaketh
that
Commandent
,
Giue
vnto
God
,
that
which
is
Gods
.
Math.
22.
Againe
,
that
all
should
so
consent
with
the
heart
,
that
wee
should
speake
,
as
if
our
heart
did
speake
;
pray
as
if
our
heart
did
pray
,
heare
as
if
our
heart
did
heare
;
giue
,
as
if
our
heart
did
giue
;
remit
,
as
if
our
heart
did
remit
,
&c.
As
the
Apostle
saith
;
Doe
all
things
hartily
,
Colos.
3.23
.
Which
if
wee
could
doe
nothing
that
wee
doe
,
should
any
way
trouble
vs
,
because
nothing
is
troublesome
,
but
that
which
goeth
against
the
heart
.
God
will
not
haue
vs
to
speake
to
him
,
nor
come
to
him
for
any
thing
,
vnlesse
wee
bring
our
hearts
vnto
him
,
for
the
tongue
without
the
heart
,
is
a
flattering
tongue
,
the
eye
without
the
heart
,
is
a
wicked
eye
,
the
eare
without
the
heart
,
is
a
vaine
eare
;
the
hand
without
the
heart
,
is
a
false
hand
,
hee
which
gaue
but
a
mite
,
and
bringeth
his
heart
,
bringeth
more
then
he
which
offereth
a
Talent
.
God
delighteth
himselfe
in
giuing
,
and
therefore
hee
loueth
a
cheerefull
giuer
,
but
hee
cannot
giue
cheerfully
,
which
giueth
not
his
heart
,
for
hee
which
giueth
God
his
lippes
,
insteed
of
his
heart
,
teacheth
God
to
giue
him
stones
in
steed
of
bread
,
that
is
a
shadow
of
comfort
,
for
comfort
it selfe
.
Of
all
the
suters
that
come
vnto
vs
,
it
seemeth
there
is
none
which
hath
any
title
to
claime
the
heart
,
but
God
,
which
challengeth
it
by
the
name
of
a
Sonne
.
As
if
hee
should
say
,
thou
shalt
giue
it
to
thy
Father
,
which
gaue
it
to
thee
:
art
thou
my
sonne
?
my
sonnes
giue
me
their
hearts
,
and
by
this
they
know
that
I
am
their
father
,
if
I
dwell
in
their
hearts
:
for
the
heart
is
the
temple
of
God
:
therefore
if
thou
be
his
sonne
,
thou
wilt
giue
him
thy
heart
,
because
thy
Father
desireth
it
,
thy
Maker
desireth
it
,
thy
Redeemer
desireth
it
,
thy
Sauiour
desireth
it
,
thy
Lord
and
King
,
and
thy
Maister
desireth
it
,
which
hath
giuen
his
sonne
for
a
ransome
,
his
spirit
for
a
pledge
,
his
word
for
a
guide
,
the
world
for
a
walke
,
and
reserueth
a
kingdome
for
thine
inheritance
.
Now
if
wee
would
consider
the
right
way
,
whereby
we
may
giue
our
hearts
vnto
God
,
the
counsell
of
him
whoe
speaketh
nothing
but
the
very
truth
,
and
he
himselfe
is
the
truth
that
is
our
Lord
and
sauiour
Iesus
Christ
which
saith
,
where
your
treasure
is
there
will
be
your
hearts
also
,
therefore
let
our
conuersation
be
in
heauen
,
and
vpon
heauenly
thinges
,
that
wee
may
thereby
make
our
trasure
there
,
and
so
wee
shall
haue
our
heartes
there
placed
,
where
our
enemies
cannot
take
it
from
vs
,
thus
much
for
this
note
as
hath
beene
said
,
now
it
followeth
in
the
next
.
Now
if
wee
haue
not
remembred
our
Lord
and
Creator
in
the
daies
of
our
youth
,
and
withall
haue
not
giuen
our
hearts
vnto
him
,
whereby
we
might
become
religious
,
and
to
increase
in
vs
renewed
hearts
and
mindes
for
the
better
vnderstanding
and
finding
out
the
right
path-way
which
leadeth
vnto
eternall
happinesse
,
therefore
I
say
if
wee
haue
not
prepared
our selues
and
done
this
already
,
as
hath
beene
declared
in
this
second
part
,
it
is
then
now
high
time
to
begin
to
remember
God
,
and
to
giue
our
hearts
vnto
him
in
age
,
or
else
to
forget
him
for
euermore
,
for
the
gray-head
which
looketh
euery
day
for
his
last
Sabaoth
,
when
hee
shall
rest
in
the
graue
,
had
neede
to
pray
twice
asmuch
,
heare
twice
as
much
,
do
twice
as
much
to
prepare
sacrifice
of
his
body
and
soule
ready
,
and
acceptable
vnto
GOD
,
because
the
night
is
at
hand
when
he
cannot
pray
,
nor
heare
,
nor
repent
any
more
:
It
is
said
,
the
Diuell
is
very
busie
,
because
his
time
is
short
,
but
an
ould
mans
is
shorter
,
therefore
if
youth
had
neede
of
legges
,
age
had
neede
of
winges
,
therefore
in
the
next
consequence
it
is
further
to
bee
obserued
what
further
duties
wee
are
to
proceede
in
as
followeth
.
Moyses
in
the
90.
Psalme
.
vers.
12
saith
,
teach
vs
to
number
our
daies
that
we
may
apply
our
hearts
vnto
wisdome
,
this
Psalme
was
compiled
by
Moyses
as
may
appeare
by
the
title
;
At
what
time
the
spies
returned
from
the
land
of
Canaan
,
and
God
for
the
murmuring
of
them
pronounced
that
all
which
were
aboue
twenty
yeares
ould
should
die
in
the
wildernesse
except
Caleb
and
Iosua
:
that
encouraged
their
bretheren
to
goe
into
Canaan
.
Now
when
Moyses
heard
the
sentence
of
death
pronounced
against
him-selfe
and
all
the
Iewes
which
came
out
of
Egypt
,
except
onely
two
:
That
all
should
die
before
they
came
to
the
land
which
they
sought
for
,
he
prayeth
thus
for
himselfe
and
the
rest
.
Teach
vs
O
LORD
to
number
our
daies
that
wee
may
giue
our
hearts
vnto
wisdome
,
that
is
,
seeing
wee
must
needs
dye
,
and
that
our
dayes
are
short
,
teach
vs
therefore
to
thinke
vpon
death
,
that
wee
may
dye
in
thy
feare
O
Lord
,
and
so
to
liue
againe
for
euermore
:
this
sheweth
vs
,
that
the
consideration
of
our
mortality
,
will
make
vs
apply
our
hearts
to
godlinesse
,
therefore
Moyses
thinking
of
his
death
,
runneth
to
wisdome
as
a
remedy
against
death
.
Therefore
wee
must
come
to
some
Schoolemaister
,
which
is
like
Saint
Iohn
Baptist
:
what
shall
wee
doe
,
that
wee
may
growe
in
knowledge
,
as
wee
grow
in
yeares
?
Teach
mee
(
saith
Moyses
)
to
number
my
dayes
,
that
I
may
apply
my
heart
to
wisdome
;
whereby
Moyses
telleth
vs
,
that
this
was
one
of
his
helps
,
which
made
him
profit
in
the
knowledge
of
God
.
To
remember
his
daies
:
as
a
man
which
hath
a
set
time
for
his
taxe
listneth
to
the
clock
,
&
counteth
his
houres
.
So
wee
haue
a
set
time
to
serue
God
,
worke
while
it
is
day
,
Iohn
.
9.4
.
saith
Christ
:
what
hee
doth
meane
by
this
day
,
the
Apostle
sheweth
vs
,
saying
:
This
is
the
day
of
saluation
,
that
is
,
This
life
is
the
day
wherein
wee
should
worke
our
saluation
:
this
is
a
long
taxe
,
therefore
wee
had
need
to
remember
our
dayes
,
and
loose
not
a
minuit
,
least
we
be
be-nighted
before
our
work
be
done
.
As
God
hath
numbered
our
dayes
,
so
we
must
learne
to
remember
our
dayes
,
or
else
it
seemes
we
cannot
apply
our
hearts
to
wisdom
,
that
is
,
vnlesse
wee
thinke
vpon
death
,
wee
cannot
fashion
our selues
to
a
godly
life
,
though
we
were
aswell
instructed
as
Moyses
was
.
This
we
find
dayly
in
our selues
,
that
the
forgetfulnes
of
death
,
maketh
vs
to
apply
our
hearts
vnto
folly
,
and
pleasure
,
and
all
voluptuousnesse
,
that
contrary
to
his
aduice
,
worke
your
saluation
,
we
worke
our
damnation
:
therefore
this
is
the
fruite
which
commeth
to
a
man
,
by
numbring
or
remembring
his
dayes
,
God
teacheth
man
to
apply
his
heart
to
wisdome
,
and
that
is
his
lesson
which
he
giueth
for
that
purpose
,
Remember
thy
dayes
,
that
is
,
thinke
that
wisdom
is
a
long
study
,
and
that
thou
hast
but
a
short
time
to
get
it
,
and
this
will
make
thee
get
ground
of
vertue
.
Therefore
,
fiue
things
are
to
be
noted
in
these
words
;
first
,
that
death
is
the
heauen
of
euery
man
,
whether
hee
sit
in
the
throne
,
or
kept
in
a
cottage
,
at
last
hee
must
knock
at
deaths
doore
:
The
second
is
;
That
mans
life
is
decreed
,
and
his
bounds
appointed
,
which
he
cannot
passe
.
Thirdly
,
that
our
dayes
are
few
,
as
though
wee
were
sent
into
this
world
,
but
to
see
it
.
Fourthly
,
the
aptnesse
of
man
to
forget
death
,
rather
then
any
thing
else
.
Lastly
,
to
remember
,
how
short
a
time
wee
haue
to
liue
,
will
make
vs
to
apply
our
hearts
to
that
which
is
good
.
For
the
first
poynt
is
,
that
as
euery
man
had
a
day
to
come
into
this
world
,
so
hee
shall
haue
a
day
to
goe
out
of
this
world
,
we
are
not
lodged
in
a
Castle
,
but
in
an
Inne
,
where
we
are
but
guests
,
&
therfore
S.
Peter
calleth
vs
Pilgrims
and
strangers
,
we
are
not
citizens
of
the
Earth
,
but
citizens
of
Heauen
.
And
therfore
the
Apostle
saith
,
We
haue
here
no
abiding
citty
,
but
we
looke
for
one
to
come
as
Christ
saith
,
My
Kingdome
is
not
of
this
world
,
so
we
may
say
,
my
dwelling
is
not
of
this
world
,
but
the
soule
soreth
vp-ward
whence
it
came
,
and
the
body
stoopeth
downeward
whence
it
came
,
euery
man
is
but
a
tennant
at
will
,
and
there
is
nothing
sure
but
death
.
In
Paradice
we
might
liue
or
die
,
euery
thing
and
euery
day
suffers
some
eclips
and
nothing
standeth
at
a
stay
,
but
our
Creator
calleth
to
another
,
let
vs
leaue
this
world
,
our
fathers
summoned
vs
,
and
we
shall
summon
our
children
to
the
graue
.
So
in
an
houre
wee
are
,
and
are
not
,
wee
may
well
bee
called
earthen
vessells
,
for
we
are
soone
changed
,
what
doe
we
learne
when
we
thinke
of
this
but
that
which
Moses
saith
,
to
apply
our
harts
vnto
wisdome
?
The
second
note
is
that
the
time
of
man
is
set
&
his
bounds
apointed
,
which
he
cannot
passe
,
to
this
Iob
beareth
witnesse
saying
.
Are
not
his
daies
determined
,
thou
hast
appointed
his
bounds
which
he
cannot
passe
.
Againe
Ieremy
saith
,
they
could
not
stand
,
because
the
day
of
their
destruction
was
come
.
As
there
is
a
day
of
distruction
and
a
day
of
death
,
so
there
is
a
day
of
birth
,
a
day
of
mariage
,
a
day
of
honour
,
a
day
of
deliuerance
,
according
to
that
the
determination
is
made
,
that
is
GOD
hath
determined
all
things
.
As
God
appointed
a
time
when
his
Son
should
come
into
the
world
,
and
he
came
at
the
same
time
,
as
the
Prophets
and
Euangelists
accord
.
So
he
hath
appointed
a
time
when
all
blessings
shall
come
vnto
vs
,
and
they
come
at
the
same
time
.
It
may
bee
some
will
say
,
if
any
time
bee
set
,
thus
long
I
shall
liue
and
I
cannot
passe
,
then
will
I
take
no
Phisicke
,
you
may
aswell
say
I
will
take
no
meate
:
God
hath
not
ordained
the
end
without
the
meanes
,
but
the
meanes
aswell
as
the
end
.
If
he
hath
appointed
one
to
die
in
his
youth
he
hath
appointed
meanes
to
shorten
his
life
,
or
if
he
haue
appointed
one
to
liue
long
,
he
hath
appointed
also
some
meanes
to
preserue
him
.
The
third
note
is
that
our
life
is
but
short
,
the
Rauen
,
the
Phenix
,
the
Hart.
Lion
,
and
the
Elephant
fulfill
their
hundreds
,
but
Man
dyeth
when
he
thinketh
yet
his
sun
riseth
before
his
eyes
bee
satisfied
with
seeing
,
or
his
eare
with
hearing
,
or
his
heart
with
lusting
,
then
death
knocks
at
his
dore
,
and
wil
not
giue
him
leaue
to
meditate
an
excuse
before
he
come
to
iudgment
.
This
was
the
Arithmetick
of
holy
men
in
former
times
,
to
reckon
their
dayes
,
so
that
their
time
might
seeme
short
,
to
make
them
apply
their
hearts
vnto
wisdome
.
As
thus
,
first
they
did
deductt
the
time
,
which
is
past
,
for
the
time
which
is
past
is
nothing
,
then
they
did
deduct
the
time
to
come
.
The
time
to
come
is
vncertaine
,
for
no
man
can
say
that
he
shall
liue
any
time
:
Now
when
the
time
past
and
the
time
to
come
is
set
aside
,
there
is
then
nothing
left
but
the
present
time
,
and
is
but
a
moment
which
is
not
so
much
in
respect
of
eternity
as
a
little
moat
to
the
whole
world
.
Thus
wee
may
see
what
an
Epitome
mans
life
is
come
to
,
Dauid
numbred
his
dayes
by
measure
,
My
dayes
saith
he
are
like
a
span
long
,
Iob
sayth
:
Man
(
which
is
borne
of
a
woman
)
hath
but
a
short
time
to
liue
.
Our
fathers
(
marueling
to
see
how
suddenly
men
are
,
and
are
not
,
comparing
life
to
a
dreame
in
the
night
,
to
a
bubble
in
the
water
,
to
an
arrow
which
neuer
resteth
,
til
his
fall
.
This
is
our
life
,
for
while
we
enioy
it
we
loose
it
as
Iacob
sayd
,
that
his
dayes
had
bene
few
,
so
we
may
say
that
our
dayes
shall
be
few
.
For
as
some
came
into
the
vineyard
in
the
morning
,
and
some
at
noone
,
and
some
at
night
for
there
must
be
some
goe
out
of
this
worldly
wildernesse
in
the
morning
,
some
at
noone
,
and
some
at
night
,
some
mans
life
hath
nothing
but
a
morning
,
some
hath
a
morning
and
a
night
,
he
which
liueth
longest
:
liueth
al
toe
day
:
so
that
a
glorious
life
,
may
be
compared
to
a
glorious
day
,
and
a
sorrowfull
life
to
a
bloody
day
,
and
a
long
life
to
a
Summers
day
,
and
a
short
life
to
a
Winters
day
.
Now
why
hath
God
appoynted
such
a
short
time
to
mankind
in
this
world
,
surely
least
hee
should
deferre
to
doe
good
,
as
his
manner
is
,
for
though
his
life
be
so
short
,
yet
he
thinketh
it
to
long
to
repent
,
for
we
deferre
til
that
week
which
we
thinke
wil
be
our
last
:
Consider
this
all
which
trauell
toward
heauen
,
had
wee
not
need
to
make
hast
,
which
must
goe
such
a
long
iourney
,
in
such
a
short
space
,
how
can
he
chuse
which
remembreth
that
euery
day
runneth
away
,
with
his
life
.
The
fourth
poynt
is
our
aptnesse
to
forget
death
,
rather
then
any
thing
els
,
and
therefore
Moyses
prayeth
the
Lord
to
teach
him
to
remember
his
dayes
,
as
though
they
were
stil
slipping
out
of
his
mind
:
For
when
Moses
prayeth
the
Lord
to
teach
him
to
remember
his
dayes
,
he
signifieth
that
hee
very
faine
would
remember
them
,
but
still
his
minde
did
turne
from
them
,
and
that
hee
could
not
thinke
vpon
them
longer
then
hee
thought
on
the
Lord
which
taught
him
to
remember
them
.
Such
is
the
rebelious
nature
of
ours
,
we
cannot
remember
that
which
wee
should
,
because
we
are
apt
to
remember
so
many
things
which
we
should
forget
.
How
often
doth
the
Scripture
call
death
to
our
remembrance
,
and
yet
wee
read
how
many
put
the
day
of
death
from
them
,
and
would
not
remember
it
.
Salomon
bids
vs
remember
that
we
shall
come
to
iudgement
,
yea
wee
say
in
our
hearts
,
there
is
no
death
,
or
at
least
death
will
not
come
before
we
be
old
.
There
is
a
kinde
of
men
which
cannot
abide
to
heare
of
death
,
they
are
sicke
with
the
name
of
it
,
the
reason
is
,
death
prophsied
no
good
to
the
wicked
,
but
euil
,
for
which
they
cannot
abide
it
,
for
death
commeth
to
the
wicked
like
a
Iailor
,
which
commeth
alwaies
to
haile
them
to
prison
,
therfore
their
care
is
not
to
remember
death
,
that
thereby
they
might
apply
their
hearts
vnto
wisdom
,
and
so
loose
their
pleasures
,
before
their
time
,
for
he
which
doth
not
purpose
yet
to
leaue
his
sin
would
not
be
troubled
with
any
thought
that
might
make
him
take
his
pleasure
fearefully
,
for
the
deuil
doth
neuer
teach
a
man
to
remember
his
death
because
he
gaineth
by
the
forgetfulnes
of
death
,
but
the
Lord
our
God
which
would
haue
vs
to
apply
our
hearts
vnto
wisdom
,
it
is
he
which
teacheth
vs
to
remember
our
daies
.
The
last
point
,
that
to
remember
how
short
a
time
wee
haue
to
liue
will
make
vs
apply
our
hearts
to
that
which
is
good
,
two
things
are
to
be
noted
in
these
words
,
first
that
if
we
wil
find
wisdome
we
must
apply
our
hearts
to
seeke
her
;
the
second
that
remembrance
of
death
makes
vs
to
apply
our
hearts
vnto
it
:
touching
the
first
,
Moyses
found
some
fault
with
himselfe
,
for
for
al
that
he
heard
,
and
did
see
and
obserued
,
and
was
compted
wise
yet
he
was
new
to
begin
to
apply
his
heart
to
learne
wisdome
,
so
vnsaciable
and
couetous
(
as
I
may
say
)
are
the
seruants
of
God
,
for
the
more
wisdome
,
faith
and
zeale
they
haue
,
the
more
they
defer
.
Therefore
the
way
to
get
wisdome
is
to
apply
our
hearts
vnto
it
,
for
from
that
day
which
a
man
beginnes
to
apply
his
heart
vnto
wisdome
hee
learneth
more
in
a
month
after
then
hee
did
in
a
yeere
before
,
euen
as
wee
may
see
the
wicked
,
because
they
apply
their
hearts
to
wickednesse
,
how
fast
they
proceed
,
how
easily
&
how
quickly
they
become
perfect
swearers
,
expert
drunckerds
,
cunning
deceiuers
.
So
if
you
would
apply
your
harts
as
throughly
to
knowledge
and
goodnes
,
you
might
then
become
like
the
Apostle
,
which
teacheth
you
,
therefore
when
Salomon
sheweth
men
the
way
how
to
come
by
wisdome
,
he
speaketh
often
of
the
heart
:
As
giue
thy
heart
to
wisdome
,
Let
wisdome
enter
into
thine
heart
,
get
wisedome
,
keep
wisdome
,
embrace
wisdome
.
Thus
we
haue
learned
how
to
apply
our
harts
to
knowlede
,
that
it
may
doe
vs
good
,
that
we
may
say
with
the
Virgin
Mary
,
My
heart
doth
magnifie
the
Lord
,
and
then
the
heart
will
apply
it
to
the
eare
,
and
the
tongue
(
as
Chrict
saith
)
out
of
the
aboundance
of
the
heart
,
the
mouth
speaketh
.
The
second
note
to
be
obserued
is
,
that
remembrance
of
death
maketh
vs
to
apply
our
hearts
to
wisedome
:
as
many
benefits
come
vnto
vs
by
death
,
so
many
benefits
come
vnto
vs
by
the
remembrance
of
death
.
And
this
is
one
that
maketh
a
man
to
apyly
his
heart
vnto
wisdome
,
for
when
he
considereth
that
he
hath
but
a
short
time
to
liue
,
he
is
carefull
to
spend
it
wel
,
like
Moses
,
of
whom
it
is
written
,
that
when
he
considered
hee
had
but
a
short
season
to
liue
,
hee
chose
rather
to
suffer
affliction
with
the
children
of
God
then
to
enioy
the
pleasures
of
sinne
for
a
season
.
This
wisdome
the
fathers
called
the
wisdome
of
the
crosse
,
which
we
call
the
best
wisdome
,
because
it
is
dearest
bought
,
it
is
hard
to
thinke
of
a
short
life
,
and
to
thinke
euill
,
or
to
thinke
of
a
long
li●e
and
thinke
well
.
Therefore
when
Ieremy
had
numbred
all
the
calamities
and
sinnes
of
the
Iewes
at
the
last
he
imputed
all
to
this
,
she
remembred
not
her
end
Lam.
1.9
.
So
it
may
be
iudged
why
natural
men
care
for
nothing
but
their
pompe
,
why
great
men
care
for
nothing
but
their
honour
and
dignity
,
why
couetous
worldlings
care
for
nothing
but
their
gaine
,
why
voluptuous
Epicures
care
for
nothing
but
their
pleasures
,
that
it
may
be
said
with
Ieremie
they
remembred
not
their
endes
.
Seeing
then
that
so
much
fruit
groweth
of
one
stalke
,
which
is
the
numbring
of
our
dayes
.
Let
vs
therefore
consider
what
an
haruest
we
haue
lost
,
which
happily
before
this
day
haue
neuer
prayed
with
Moses
that
the
Lord
would
teach
vs
to
remember
our
dayes
,
but
also
how
many
dayes
haue
we
spent
and
yet
neuer
thought
why
any
dayes
were
giuen
vs
.
It
may
be
that
thou
hast
but
twenty
yeares
to
serue
God
,
wilt
thou
not
liue
twenty
yeares
like
a
Christian
,
that
thou
maist
liue
many
thousand
yeares
like
an
Angel
?
It
may
bee
that
thou
hast
but
tenne
yeares
to
serue
God
,
wilt
thou
not
serue
ten
for
Heauen
,
which
wouldst
serue
twenty
yeares
for
a
farme
?
If
thou
be
a
man
,
halfe
thy
time
is
spent
already
,
if
thou
be
an
old
man
,
then
thou
art
drawing
to
thine
Inne
,
and
thy
race
is
but
a
breath
for
this
cause
God
would
not
haue
men
know
when
they
should
dye
because
they
should
make
ready
at
all
times
,
hauing
no
more
certainty
of
one
hower
then
an
other
.
Thus
you
see
that
death
is
the
last
vpon
earth
and
that
the
time
of
man
is
set
,
and
that
his
race
is
short
,
and
that
he
thinkes
not
on
it
,
and
that
if
he
did
remember
it
,
it
would
make
him
apply
his
mind
to
good
as
he
doth
to
euill
.
And
thus
I
end
as
I
began
,
the
Lord
our
God
teach
vs
to
remember
our
dayes
,
that
we
may
apply
our
heartes
vnto
Wisedome
.
Amen
,
Amen
.
The
Pilgrims
iourney
towards
Heauen
.
These
two
parts
going
before
are
chapters
of
preparatiues
,
wherein
euery
Christian
ought
to
prepare
himselfe
,
to
become
truly
religious
,
that
he
may
learne
to
know
the
way
to
walke
before
God
:
whereby
he
may
attaine
to
eternall
happinesse
,
which
way
is
manifestly
declared
vnto
vs
by
the
word
of
God
.
And
for
asmuch
as
there
can
be
no
sound
Deuine
or
learned
Gramarian
,
but
he
must
first
come
to
it
by
degrees
in
learning
,
as
appeareth
in
schooles
of
learning
,
so
is
it
with
the
Church
of
God
,
for
our
Sauiour
Christ
sayth
plainely
that
None
can
come
vnto
him
,
but
he
must
be
drawn
of
the
father
,
Iohn
.
6.44
.
aleadging
the
scriptures
how
we
are
drawne
,
saying
:
it
is
written
in
the
prophets
:
And
they
shall
all
be
taught
of
God
,
euery
man
therefore
that
hath
heard
and
learned
of
the
father
commeth
vnto
me
.
Isaie
.
54
13.
Iere
:
31.33
.
Therefore
we
are
to
apply
our selues
to
those
meanes
which
God
hath
ordained
for
that
purpose
,
that
is
the
preaching
of
his
word
and
meditations
thereof
,
for
the
holy
Ghost
is
giuen
for
the
working
of
the
same
in
euery
Christian
;
therefore
it
is
written
in
the
Book
called
Eccl.
6
33.
saying
,
My
son
,
if
thou
wilt
take
heed
thou
shalt
be
taught
,
and
if
thou
wilt
apply
thy
mind
thou
shalt
bee
wise
,
if
thou
wilt
bow
downe
thine
eare
thou
shalt
receiue
doctrine
,
and
if
thou
delight
in
hearing
thou
shalt
be
wit●y
.
Againe
Salomon
saith
:
O
giue
eare
vnto
good
counsel
and
be
content
to
be
reformed
,
that
thou
mayest
be
wise
in
thy
latter
dayes
.
Pro.
It
is
also
written
in
the
22.
of
the
Pro.
saying
:
Bow
downe
thine
earer
and
heare
the
wordes
of
the
Wise
,
apply
thy
mind
vnto
my
doctrine
,
for
it
is
a
pleasant
thing
if
thou
keepe
them
in
thine
hart
,
and
order
them
in
thy
lippes
,
that
thou
maist
put
thy
trust
in
the
Lord
.
Therefore
sayth
the
Prophet
Dauid
:
The
mouth
of
the
righteous
wil
speake
of
wisdome
,
and
his
tongue
wil
talk
of
iudgement
,
for
the
law
of
his
God
is
in
his
heart
,
&
his
lips
shall
not
slide
Psa.
37.
Therefore
sayth
Salomon
:
get
wisedome
and
get
vnderstang
,
forsake
her
not
,
and
she
shal
preserue
thee
,
loue
her
,
and
she
shall
keepe
thee
,
for
the
cheefe
poynt
of
Wisdome
,
is
to
possesse
wisdome
and
before
all
thy
gooods
get
vnderstanding
,
make
much
of
her
,
and
she
wil
promote
thee
,
yea
if
thou
embrace
her
,
she
shal
bring
thee
vnto
honor
,
she
shall
beautifie
thy
head
with
manifold
graces
and
garnish
thee
with
a
Crowne
of
glory
.
Pro.
4.5.6.7
.
Whosoeuer
therefore
findeth
Wisdome
findeth
life
,
and
shal
obtaine
fauour
of
the
Lord
.
Pro.
8.
Now
this
Wisdome
,
is
called
the
wisdome
of
the
word
of
God
,
which
proceedeth
from
God
himselfe
,
and
all
to
teach
vs
to
walke
in
holy
obedience
and
conuersation
,
all
our
dayes
,
and
therein
to
find
saluation
,
and
eternall
happines
.
For
in
matters
concerning
the
trueth
of
our
walking
we
must
profes
with
Dauid
:
Thy
word
is
a
Lanthorne
vnto
my
feet
,
and
a
light
vnto
my
pathes
,
for
whatsoeuer
therefore
doth
not
fully
consent
with
the
word
of
God
in
matters
of
truth
,
and
saluation
,
mast
euer
be
suspected
.
For
the
wisedome
of
man
when
it
wandreth
without
the
pales
of
holy
scriptures
,
is
meere
foolishnes
,
which
wil
euer
be
confounded
,
and
brought
to
nought
.
1.
Cor.
1.
Therefore
wee
must
attribute
nothing
vnto
naturall
reason
,
when
it
is
not
grounded
by
,
some
consequent
vppon
the
word
of
God
.
So
that
we
are
there
by
aught
that
God
hath
ordayned
the
meanes
,
so
wee
must
prepare
our selues
to
these
meanes
whereby
wee
are
made
religious
and
so
become
capable
to
receiue
those
graces
which
come
thereby
.
In
this
third
part
is
the
way
it selfe
,
which
is
the
principall
.
NOw
it
followeth
in
this
third
part
,
which
is
the
principall
,
because
it
concerneth
the
way
it selfe
,
which
bringeth
to
eternall
happinesse
.
And
therefore
there
is
none
can
attaine
to
finde
this
way
,
and
walke
in
it
,
but
the
renued
,
and
the
regenerate
man
:
For
Saint
Paul
saith
plainely
,
That
the
naturall
man
knoweth
not
the
things
of
the
spirit
of
God
,
neither
can
vnderstand
them
,
because
they
are
spiritually
discerned
.
1.
Cor.
2.14
.
Therefore
saith
the
Apostle
in
the
12.
to
the
Romans
;
Be
yee
changed
in
the
renuing
of
your
minds
,
that
yee
may
prooue
what
the
good
will
of
God
is
,
acceptable
and
perfect
.
When
Paul
had
forbidden
the
Romans
to
fashion
themselues
vnto
the
world
,
hee
sheweth
them
another
fashion
,
which
hee
calls
the
renuing
of
the
minde
,
this
fashion
is
called
the
wedding
garment
which
euery
man
must
weare
that
comes
to
the
banquet
of
the
King
:
So
Paul
here
calleth
them
to
the
old
fashion
againe
,
which
was
vsed
in
Adams
time
,
that
is
,
in
the
image
and
fashion
wherein
we
were
created
at
the
first
.
Now
the
reason
followeth
,
what
benefit
the
renued
minde
hath
,
that
is
,
yee
may
prooue
what
the
will
of
God
is
.
As
if
he
should
say
,
this
is
the
fruit
of
your
regeneration
,
when
your
minds
are
renued
,
you
shall
know
many
things
which
are
hid
from
you
,
for
you
shall
bee
able
to
iudge
doctrins
,
who
preach
truth
,
&
who
preach
error
.
And
you
shall
vnderstand
the
will
of
God
,
what
hee
would
haue
you
to
do
,
and
what
hee
would
haue
you
to
flie
:
for
this
new
knowledge
wil
not
abide
but
in
new
minds
,
the
mind
renued
knoweth
God
,
so
that
this
scripture
may
be
called
the
path
to
knowledge
,
or
the
way
to
sound
the
minde
of
God
.
It
may
be
said
,
why
doth
nor
the
word
of
God
teach
vs
the
will
of
God
?
yes
,
but
no
man
doth
vnderstand
this
word
,
but
he
which
hath
a
new
minde
:
for
as
the
Sunne
is
not
discerned
by
any
light
,
but
by
his
own
light
,
so
no
spirit
can
interpret
the
scriptures
,
but
by
the
same
spirit
which
writ
it
,
which
is
called
the
holy
spirit
,
because
it
is
holy
,
&
makes
vs
holy
,
&
is
the
especiall
mean
of
our
regeneration
and
new
birth
,
whereby
we
may
prooue
what
the
will
of
God
is
.
It
is
said
in
Eccl.
2.26
.
To
a
man
that
is
good
in
his
sight
,
God
giueth
wisdom
&
knowledge
:
therfore
though
you
haue
seene
cunning
.
Lawiers
by
much
reading
,
&
expert
Phisitions
by
long
study
,
yet
you
could
neuer
see
a
perfect
found
&
iudicial
diuine
without
holinesse
.
Salomon
saith
,
the
knowledge
of
good
things
is
vnderstanding
.
Prou.
9.
So
none
but
they
which
are
holy
haue
this
understanding
,
he
which
cannot
say
with
Dauid
.
My
heart
meditateth
a
good
matter
,
cannot
follow
with
Dauid
,
My
tongue
is
the
Pen
of
a
ready
writer
:
he
which
bids
vs
not
to
cast
Pearles
before
Swine
,
doth
stay
his
owne
hand
from
casting
knowledge
to
the
vngodly
.
For
when
wee
will
learne
Diuinity
,
wee
must
goe
aside
from
the
world
,
and
sequester
our
sinnes
,
and
lift
vp
our
minds
aboue
the
earth
,
or
else
it
will
not
stay
with
vs
:
There
is
an
Herbenger
which
goeth
alway
before
the
knowledge
of
God
to
prepare
the
way
.
And
this
is
loue
,
the
bonde
of
perfection
.
They
which
haue
loue
(
saith
Iohn
)
know
God
.
1.4
but
they
which
haue
not
loue
,
know
not
God
,
though
they
haue
neuer
so
much
knowledge
besides
:
for
hee
that
cannot
say
with
Saint
Paul
,
I
haue
the
spirit
of
Christ
,
cannot
say
with
him
,
I
haue
knowledge
.
Holy
men
were
alwayes
interpreters
of
Gods
word
,
because
a
godly
minde
,
easilest
pearceth
into
Gods
meaning
,
according
to
that
in
Math.
5.6
.
The
pure
in
heart
shall
see
God
.
And
that
in
Iohn
.
7.17
.
If
any
man
will
doe
Gods
will
hee
shall
vnderstand
the
doctrine
,
whether
it
be
of
God
or
no.
And
in
the
Psal.
19.
They
which
keepe
thy
precepts
haue
a
good
vnderstanding
.
And
that
in
the
1.
Cor.
2.15
.
The
spirituall
man
vnderstandeth
all
things
;
And
therefore
the
feare
of
the
Lord
is
not
onely
called
the
beginning
of
wisdome
.
But
in
the
Prou.
2.5
.
it
is
taken
for
Wisdom
it selfe
.
As
when
Christ
taught
in
the
Temple
,
they
asked
,
how
knoweth
this
man
the
Scriptures
?
saying
,
hee
neuer
learned
them
.
So
it
is
a
wonder
,
what
learning
some
men
haue
,
which
haue
no
learning
like
Prisilla
and
Aquilla
,
poore
Tent-makers
,
which
were
able
to
schoole
Apollos
,
that
great
Clarke
,
a
man
renowned
for
his
learning
.
What
can
bee
said
to
this
?
but
as
Christ
sayd
,
Father
so
it
pleaseth
thee
:
so
the
holy
and
righteous
men
,
cannot
giue
any
reason
,
why
they
conceiue
the
words
of
God
so
easily
,
and
the
wicked
doe
conceiue
them
so
hardly
,
but
that
Gods
brings
the
meaning
suddenly
into
their
hearts
.
As
it
is
said
in
Luke
.
24.25
.
That
Christ
opened
the
vnderstanding
,
and
made
them
vnderstand
the
Scriptures
.
So
we
read
in
the
Pro.
1.23
.
Wisdom
promiseth
to
the
righteous
;
If
yee
will
turne
at
my
correction
,
I
will
powre
out
my
hear
vnto
you
,
and
make
you
vnderstand
my
words
.
There
is
a
kinde
of
familiarity
betweene
God
and
the
righteous
,
that
hee
makes
them
of
his
counsell
,
as
Salomon
saith
,
Prou.
3.32
.
his
secrets
are
with
the
righteous
.
And
Dauid
in
the
Psal.
25.
His
secrets
are
with
the
righteous
.
And
Dauid
in
the
Psal.
25.
his
secrets
are
reuealed
vnto
them
that
feare
the
Lord
.
For
as
the
windowes
of
the
temple
were
large
within
and
narrow
without
,
so
they
which
are
within
the
Church
haue
greater
light
then
they
which
are
without
:
For
the
spirituall
man
(
saith
Paul
)
searcheth
the
deepe
things
of
God
,
but
the
naturall
man
perceiueth
not
the
things
of
God
.
Thou
hast
reueiled
these
things
to
babes
,
saith
Christ
,
but
thou
hast
hid
them
from
the
wise
of
the
world
:
My
sheepe
heare
my
voyce
,
the
reason
of
this
Paul
setteth
downe
in
a
word
,
saying
,
The
wicked
cannot
vnderstand
heauenly
things
,
because
they
are
spiritually
discerned
1.
Cor.
2.14
.
Therefore
how
should
hee
discerne
them
that
hath
not
the
spirit
:
for
this
cause
Wisdome
is
not
said
to
be
iustified
of
any
,
but
of
her
owne
children
Math.
11.9
.
Neither
doth
Christ
say
,
that
any
sheepe
heare
his
voyce
,
but
his
owne
sheep
,
they
follow
their
Shepheatd
,
they
heare
his
voyce
,
they
vnderstand
his
law
,
they
iudge
of
his
iudgments
,
they
haue
the
measure
of
his
word
.
All
is
open
and
plaine
,
and
manifest
vnto
them
,
they
search
deeper
,
and
iudge
righter
,
and
know
soonest
.
And
though
they
haue
no
learning
,
yet
they
haue
better
iudgement
then
the
learned
.
Therefore
bee
renued
that
yee
may
know
the
good
,
and
perfect
,
and
acceptable
will
of
God
,
which
must
make
vs
good
and
perfect
,
and
acceptable
our selues
:
Because
we
will
not
renue
our
minds
therefore
we
are
ignorant
of
so
many
things
,
which
we
should
know
.
And
vntill
wee
be
willing
with
diligence
to
follow
the
word
of
God
,
and
to
make
it
a
Lanthorne
,
&c.
wee
shall
neuer
throughly
vnderstand
it
.
O
what
a
benefit
had
Salomon
lost
,
if
he
had
lost
his
wisdom
which
God
gaue
him
?
euen
as
great
a
benefit
doest
thou
loose
,
if
thou
loose
the
knowledge
of
Gods
will
.
Wilt
thou
know
what
this
renuing
is
?
It
is
the
repairing
of
the
Image
of
God
,
vntill
wee
be
like
Adam
when
hee
dwelt
in
Paradice
.
As
there
is
a
whole
old
man
,
so
there
must
bee
a
whole
new
man
.
The
old
man
must
change
properties
with
the
new
man
,
that
is
,
wisdome
for
wisdome
,
loue
for
loue
,
feare
for
feare
,
his
worldly
wisdome
,
for
heauenly
wisdome
,
his
carnall
loue
for
spirituall
loue
,
hsi
seruile
feare
for
Christian
feare
,
his
idle
thoughts
for
holy
thoughts
,
his
vaine
words
for
wholsome
words
,
his
fleshly
workes
for
sanctified
workes
.
Thus
much
of
our
regeneration
and
new
birth
,
which
may
bee
called
the
Christian
mans
practise
,
because
it
concerneth
euery
Christian
to
seeke
for
that
foode
which
belongeth
to
the
renued
man
,
according
to
the
saying
of
Saint
Peter
1.2.2
.
As
new
borne
babes
desire
the
sincere
Milke
of
the
word
,
that
yee
may
grow
thereby
.
The
nourishment
and
food
for
there
generate
man
.
9.
NOw
followeth
to
bee
obserued
,
for
the
benefit
and
duty
of
the
renued
man
,
that
hee
may
proceed
and
grow
on
,
and
dayly
increase
more
and
more
in
faith
and
feare
of
Iesus
Christ
,
whereby
wee
receiue
all
our
growth
and
increase
in
God
.
And
therefore
hee
hath
giuen
vs
speciall
meanes
,
that
is
the
meditation
and
liuely
preaching
of
the
word
of
truth
.
Therefore
the
Apostle
by
a
figuratiue
and
borrowed
speach
,
earnestly
presseth
them
to
thrist
,
and
to
long
for
the
word
of
God
,
euen
for
the
foood
of
their
soules
:
for
there
are
two
births
mentioned
in
the
Scriptures
,
the
one
fleshly
,
and
naturally
by
propagation
from
the
first
Adam
,
whereby
original
,
and
our
birth
sinne
,
as
it
were
a
Serpents
poyson
passeth
and
transfuseth
it selfe
into
vs
:
the
other
is
heauenly
and
spirituall
by
renouation
from
the
second
Adam
,
which
is
Christ
,
whereby
grace
and
holinesse
is
deriued
and
brought
vnto
vs
.
In
this
latter
and
better
birth
,
God
is
our
father
to
beget
vs
,
the
Church
his
spouse
our
Mother
to
conceiue
vs
,
the
seed
whereby
wee
are
bred
and
borne
againe
,
is
the
word
of
God
,
the
Nurse
to
feed
and
cherish
vs
are
the
Ministers
of
the
Gospell
,
and
the
food
whereby
wee
are
nourished
and
held
in
life
,
is
the
Milke
of
the
word
.
Therefore
in
as
much
as
children
,
which
are
new
borne
,
cannot
increase
in
growth
and
stature
,
but
must
needs
dye
and
come
to
dissolution
,
vnlesse
they
bee
continually
fed
and
nourished
with
wholsome
food
.
It
behooueth
therfore
all
the
faithfull
and
godly
,
who
are
quickned
and
reuiued
in
the
life
of
God
,
as
new
borne
babes
,
to
desire
the
sincere
Milke
of
the
word
,
that
they
may
grow
by
it
.
Let
vs
now
therefore
come
to
the
perticuler
parts
,
which
issue
and
spring
from
the
seuerall
branches
of
this
scripture
.
First
here
is
noted
a
preparation
,
if
wee
will
be
bettered
,
and
increase
by
the
word
,
we
must
be
as
new
borne
babes
.
Secondly
,
our
affection
and
duty
when
we
are
new
borne
,
we
must
desire
.
Thirdly
,
the
matter
and
obiect
of
our
desire
,
is
the
Milke
of
the
word
.
Fourthly
,
the
quality
of
the
milke
,
that
must
be
sincere
,
lastly
the
vse
and
end
for
which
we
desire
it
,
that
wee
may
grow
thereby
.
Now
for
the
first
poynt
,
we
must
be
as
new
borne
babes
:
for
Children
we
know
are
principally
commended
for
simplicity
,
and
harmlesnes
.
And
therefore
all
those
which
will
profit
in
the
schoole
of
Christ
,
and
receiue
light
and
comfort
,
by
the
preaching
and
meditation
of
the
word
,
are
heere
taught
to
become
as
babes
,
to
lay
aside
all
maliciousnes
,
and
to
bring
holy
,
and
sanctified
heartes
to
the
hearing
of
it
.
For
we
are
neuer
fit
to
heare
and
learne
of
Christ
til
we
be
reformed
,
and
newly
renewed
and
changed
againe
,
for
the
secrets
of
the
Lord
,
as
Dauid
sayth
,
is
with
them
that
feare
him
,
Psal.
25.14
God
wil
not
admit
no
sinfull
soules
into
his
secrets
,
for
wisedome
wil
not
rest
in
the
defiled
soule
,
nor
in
a
body
that
is
subiect
to
sin
:
Therefore
if
we
wil
haue
the
Lord
to
blesse
our
hearing
,
and
reading
we
must
wash
and
rence
out
the
dregges
of
sinne
,
that
are
frozen
in
vs
,
that
is
,
wee
must
purge
the
leuen
of
maliciousnes
that
soureth
our
soules
,
we
must
cast
vp
our
couetousnesse
and
pride
,
and
our
flothfulnes
,
and
for
this
is
the
cause
why
there
are
so
many
sinfull
,
and
non
proficient
hearers
of
the
word
because
there
are
so
many
sinful
hearers
.
Wherfore
to
shut
vp
this
poynt
,
we
must
be
as
babes
because
Christ
reueileth
knowledge
and
wisedome
to
none
but
to
babes
.
And
yet
we
must
not
be
babes
only
,
but
new
borne
babes
,
which
haue
new
soules
,
a
new
life
,
new
members
,
new
affections
imparted
vnto
them
:
for
we
must
be
changed
and
new
fashioned
in
euery
part
.
And
therefore
they
which
are
implanted
into
Christ
,
are
called
new
Creatures
,
because
neither
the
old
heart
,
nor
the
old
man
,
nor
the
old
eare
,
nor
the
old
eye
,
wil
serue
the
turne
:
but
all
must
be
changed
,
and
new
framed
againe
,
for
whatsoeuer
is
borne
of
the
flesh
is
flesh
,
If
we
wil
haue
it
spirit
,
that
is
,
fit
for
Gods
worship
,
who
is
a
spirit
,
and
wil
be
worshipped
in
spirit
and
truth
,
we
must
be
borne
againe
of
the
spirit
,
the
sence
heereof
made
the
prophet
Dauid
crye
out
create
in
me
a
cleane
heart
O
God
,
and
renew
a
right
spirit
in
me
.
So
let
vs
neuer
rest
seasoning
our
soules
,
til
all
bee
sanctified
,
for
then
we
are
fit
to
vnderstand
euery
part
of
Gods
will
,
when
wee
bee
in
euery
part
new
borne
againe
Wee
may
see
the
Apostle
maketh
no
other
accompt
of
the
vnregenerat
then
of
a
dead
man
,
and
therefore
that
they
must
be
quickned
and
new
borne
againe
,
before
they
can
practise
or
performe
any
vitall
action
in
the
life
of
God
.
Christ
is
resembled
to
a
vine
,
and
wee
to
the
branckes
,
for
that
al
iuyce
and
sap
whereby
the
branches
spring
,
and
liue
,
issueth
&
ariseth
from
the
roote
of
the
vine
:
So
all
graces
and
goodnes
,
that
is
in
vs
droppeth
and
distilleth
from
the
riches
of
the
person
of
Iesus
Christ
,
so
vntil
God
blesse
our
hearts
they
be
wicked
and
fruitlesse
.
Therfore
as
an
vncleane
fountaine
cannot
send
forth
sweet
water
,
nor
a
bad
tree
bring
forth
good
fruit
,
no
more
can
the
corrupt
and
wicked
heart
of
the
vnregenerate
,
bud
and
bring
forth
any
good
and
vertuous
actions
.
Thus
much
of
our
condition
and
preparation
whereby
wee
haue
learned
with
how
holy
,
and
with
how
sanctified
affections
we
ought
to
repayre
the
hearing
of
the
word
of
God
.
Now
it
followeth
our
duty
and
affections
when
we
are
new
borne
,
we
must
not
be
children
in
wauering
,
and
inconstancie
,
because
the
Apostle
sayth
,
that
God
hath
furnished
his
church
with
pastors
,
and
teachers
,
that
we
be
noe
more
children
wauering
,
and
carried
about
with
euery
wind
of
doctrine
,
nor
we
must
not
bee
children
in
vnderstanding
and
knowledge
,
because
the
same
Apostle
sayth
:
Brethren
be
not
children
in
vnderstanding
&
knowledge
,
because
the
same
Apostle
saith
.
Brethreren
,
bee
not
children
in
vnderstanding
,
but
in
maliciousnesse
be
children
,
but
in
vnderstanding
be
of
a
ripe
age
.
For
when
we
come
to
heare
the
word
of
God
,
euery
man
must
reach
and
stretch
out
his
heart
;
to
receiue
it
,
for
then
indeed
the
word
worketh
most
effectually
in
vs
,
when
our
hearts
before
are
kindled
and
inflamed
with
desire
of
it
.
So
when
wee
waxe
warme
in
the
spirit
,
and
conceaue
a
desire
and
a
thirst
of
the
word
,
it
is
an
vndoubted
token
that
we
are
borne
againe
,
and
that
there
is
breath
and
a
soule
in
vs
,
and
that
wee
are
not
vtterly
dead
in
the
life
of
grace
:
Therfore
we
must
desire
and
imbrace
the
word
,
because
our
faith
is
not
able
to
sustaine
and
support
it selfe
,
vnlesse
it
be
presently
fed
and
nourished
with
the
food
of
life
.
Now
we
come
to
the
matter
and
obiect
which
we
must
desire
,
namely
,
the
food
and
nourishment
in
Christ
our
Lord
,
which
is
here
called
the
Milke
of
the
word
.
By
this
our
Sauiour
recalleth
vs
from
all
our
dainties
.
Labour
not
(
saith
hee
)
for
the
meat
which
perisheth
,
but
for
the
meat
which
endureth
for
euer
,
for
the
word
is
euerlasting
food
,
and
immortall
seed
,
because
it
makes
vs
immortall
,
and
to
last
for
euer
.
The
word
of
God
hath
many
titles
and
names
giuen
for
the
benefit
and
nourishment
of
all
true
Christians
:
it
is
called
a
lanthorne
to
direct
vs
,
a
medicine
to
heale
vs
,
a
guide
to
conduct
vs
,
a
bit
to
restraine
vs
,
a
sword
to
defend
vs
,
water
to
wash
vs
,
fire
to
inflame
vs
,
sault
to
season
vs
,
milke
to
nourish
vs
,
and
a
key
to
vnlocke
heauen
gates
vnto
vs
.
It
is
the
word
of
saluation
,
because
it
saueth
euery
faithfull
soule
from
damnation
,
it
is
called
the
word
of
life
,
because
it
reuiueth
the
spirit
,
it
is
called
the
word
of
reconciliation
,
because
it
is
like
a
golden
chaine
to
linke
God
and
the
faithfull
together
.
And
in
regard
hereof
it
is
called
a
Iewel
of
inestimable
price
,
as
if
all
the
treasures
in
this
world
were
not
sufficient
to
buy
it
.
The
Prophet
Dauid
saith
,
it
is
more
to
bee
esteemed
then
gold
yea
then
much
fine
gold
,
and
it
is
sweeter
for
comfort
then
hony
,
and
the
hony
combe
.
Psal.
19.
Againe
in
the
119
Psal.
O
how
sweete
are
thy
words
vnto
my
throate
,
yea
more
sweeter
then
hony
vnto
my
mouth
.
Likewise
Sallomon
his
sonne
setteth
forth
the
great
benefit
and
comfort
that
commeth
by
the
word
of
God
,
vnder
the
title
of
wisdom
,
saying
,
Blessed
are
they
that
finde
wisdome
,
and
get
the
vnderstanding
thereof
,
for
the
marchandise
thereof
is
better
then
the
Marchandise
of
siluer
,
and
the
gaine
thereof
is
better
then
gold
,
shee
is
more
worth
then
precious
stones
,
yea
and
all
things
that
thou
canst
desire
,
are
not
to
bee
compared
vntò
her
,
in
her
right
hand
is
long
life
,
and
in
her
left
hand
riches
and
honour
,
her
waies
are
pleasant
,
and
all
her
pathes
are
peaceable
,
shee
is
the
tree
of
life
,
to
them
that
lay
hold
on
her
,
and
blessed
is
hee
that
entertoyneth
her
.
Pro.
3.13.14
.
Therefore
seeing
the
word
is
so
precious
,
and
so
beneficial
vnto
euery
faithful
Christian
:
let
vs
most
earnestly
long
and
languish
for
the
milke
therefore
:
The
word
is
resembled
to
milke
in
three
respects
,
first
,
because
it
is
the
onely
food
of
the
faithful
,
as
milke
is
the
onely
proper
food
for
babes
:
secondly
,
because
it
is
not
hard
and
intricate
,
but
plaine
and
easie
to
bee
conceiued
:
thirdly
,
because
it
is
sweete
and
comfortable
to
the
soule
.
For
the
first
our
Sauiour
Christ
sendeth
vs
to
search
the
Scriptures
,
because
by
them
we
haue
eternall
life
.
And
therefore
it
is
the
food
whereby
our
soules
must
liue
.
If
wee
would
duly
consider
,
that
we
cannot
be
nourished
vnto
eternall
life
,
but
by
the
word
of
God●
,
wee
would
rather
wish
our
bodies
might
be
without
soules
,
then
that
wee
should
want
knowledge
and
comfort
of
the
word
.
The
second
point
that
the
doctrine
of
the
Gospel
is
plaine
,
when
the
wise
man
saith
,
All
the
words
of
his
mouth
are
plaine
and
easie
to
them
that
will
vnderstand
.
Againe
,
the
testimony
of
the
Lord
is
sure
,
and
giueth
light
to
the
simple
.
If
the
Gospell
bee
hid
(
saith
the
Apostle
,
)
it
is
hid
vnto
them
that
perish
:
So
that
if
the
word
of
GOD
bee
a
Lanthorne
vnto
our
feete
,
and
a
light
vnto
our
pathes
:
then
it
is
euident
that
the
word
hath
no
darkenesse
in
it
.
The
third
point
that
the
Gospell
is
the
onely
comfort
and
consolation
of
a
faithfull
soule
,
the
Prophet
Ieremy
saith
.
Thy
words
were
found
by
mee
,
and
I
did
eate
them
,
and
thy
word
was
vnto
mee
reioycing
,
and
the
ioy
of
my
heart
,
thy
testimonies
haue
I
taken
for
an
heritage
for
euer
,
for
they
are
the
ioy
of
my
heart
.
In
all
the
story
of
the
Actes
,
wee
see
ioy
and
comfort
to
haue
followed
the
word
,
so
all
true
Pilgrims
may
haue
great
matter
of
ioy
and
comfort
when
they
heare
the
word
preached
,
which
shall
carry
them
to
heauen
:
So
that
if
the
wicked
did
seele
the
calme
of
conscience
,
the
ioy
of
heart
,
the
consolation
of
spirit
,
and
the
exceeding
and
euerlasting
comfort
in
God
,
which
the
faithfull
possesse
and
enioy
,
by
hearing
and
reading
the
word
;
they
would
then
more
gladly
indeuoure
themselues
to
heare
and
read
the
word
with
more
diligence
then
they
doe
.
Now
it
is
to
bee
considered
,
the
end
of
our
hearing
,
that
is
,
that
wee
may
grow
in
grace
,
and
increase
in
the
faith
of
righteousnesse
:
for
the
faithfull
are
called
the
trees
of
righteousnesse
,
because
they
must
alwayes
spring
:
liuing
stones
because
they
must
growe
in
the
Lords
building
,
good
seruants
,
which
must
trade
and
traffique
the
Lords
Talents
to
increase
,
fruitfull
branches
,
which
must
bee
purged
and
pruned
by
the
hand
of
the
heauenly
husbandman
.
Therefore
wee
must
not
alwayes
bee
children
,
but
grow
vp
and
encrease
,
and
profit
more
and
more
:
for
wee
must
neuer
rest
walking
,
till
wee
come
to
God
,
if
wee
haue
faith
,
wee
must
proceed
from
faith
to
faith
,
if
we
haue
loue
,
we
must
encrease
and
abide
in
loue
,
if
wee
haue
zeale
,
we
must
endeuour
to
bee
consumed
with
zeale
,
if
wee
bee
liberall
to
the
Saints
distressed
,
wee
must
double
our
liberalitie
,
and
that
with
cheerfulnesse
,
if
wee
read
the
Scriptures
,
wee
must
goe
on
,
and
continue
in
prayer
:
so
wee
must
still
increase
,
till
wee
come
to
perfection
.
Let
vs
bee
ledde
forward
vnto
perfection
.
Hebrew
.
6.1
.
As
God
hath
ordained
a
heauen
for
all
true
Pilgrims
,
so
hath
hee
appointed
a
way
to
come
to
it
,
which
way
hee
that
misseth
,
shall
neuer
come
to
the
end
of
his
race
,
for
there
bee
many
wrong
wayes
,
as
there
is
many
errors
,
but
there
is
but
one
right
way
,
as
there
is
but
one
truth
.
Iohn
Baptist
is
said
,
not
to
prepare
the
wayes
of
the
Lord
,
but
the
way
,
shewing
that
there
is
but
one
right
way
to
life
.
So
that
the
right
way
to
heauen
is
by
the
word
of
God
,
which
came
from
heauen
,
as
Saint
Peter
affirmeth
,
saying
;
All
Scriptures
are
giuen
by
inspiration
of
God
,
and
is
profitable
to
doctrine
,
to
reprocue
,
to
correction
,
to
instruction
,
which
is
in
righteousnesse
,
that
the
man
of
God
may
bee
perfectly
instructed
vnto
all
good
workes
2.
Tim.
3.16
.
And
againe
,
it
is
said
,
The
Scriptures
came
not
by
man
,
neither
by
the
will
of
man
but
holy
men
of
God
spake
as
they
were
mooued
by
the
holy
Ghost
.
And
therefore
this
word
of
truth
must
alwaies
goe
before
vs
,
like
the
fierie
pillar
,
to
shew
vs
,
when
wee
are
in
the
way
,
and
when
wee
are
not
,
or
else
the
broad
way
would
seeme
the
best
way
.
Therefore
all
they
which
care
not
for
the
word
,
goe
like
blind
men
to
hell
for
heauen
:
for
the
Papist
deuiseth
many
wayes
to
come
to
heauen
,
not
beeing
grounded
vpon
the
word
of
God
,
therefore
they
are
blind
leaders
of
the
blind
.
Therefore
the
Apostle
doth
warne
vs
to
examine
our selues
whether
wee
bee
in
the
faith
,
that
is
,
in
the
true
faith
:
therefore
it
is
not
enough
to
beleeue
,
but
wee
must
care
how
to
beleeue
.
It
is
not
enough
to
pray
,
but
wee
must
care
how
wee
pray
.
It
is
not
enough
to
heare
,
but
wee
must
care
how
wee
heare
.
It
is
not
enough
to
worke
,
but
wee
must
care
how
wee
worke
,
for
wee
cannot
doe
good
,
vnlesse
wee
doe
it
well
.
Now
wee
come
to
the
knowledge
of
the
perfect
truth
,
which
leadeth
all
true
Christians
vnto
eternall
happinesse
.
THerefore
GOD
hath
prepared
the
right
way
,
wherein
euery
true
Christian
may
learne
to
trauell
towards
Heauen
,
and
to
walke
truly
,
and
euermore
to
know
the
true
way
from
the
false
,
and
is
manifestly
and
truly
declared
by
the
word
of
God
.
And
therefore
Saint
Paul
hath
layd
downe
the
true
foundation
of
this
way
,
which
is
Iesus
Christ
alone
,
and
as
hee
himselfe
testifeth
,
saying
;
I
am
the
w●y
the
truth
,
and
the
life
,
that
is
,
the
true
way
to
euerlasting
life
.
Iohn
.
14.
Therfore
learne
Christ
,
and
learne
the
true
and
petfect
way
to
heauen
,
for
to
learne
Christ
truly
is
as
much
as
is
needfull
to
be
learned
in
all
the
whole
scriptures
,
for
all
the
scriptures
runne
vppon
Christ
,
and
Christ
is
vnto
the
faithfull
al
in
al
for
our
saluation
,
and
that
no
man
(
sayth
the
Apostle
,
can
lay
any
other
foundation
that
can
stand
,
he
exhorteth
therefore
to
take
heed
how
hee
buildeth
,
for
the
iudgement
of
the
scriptures
shall
trye
euery
mans
worke
,
that
is
euery
mans
preaching
,
euery
mans
fayth
,
euery
mans
life
:
And
if
any
man
build
vppon
this
foundation
,
layd
by
Paul
.
I
meane
Iesus
Christ
,
buildeth
surely
to
stand
fast
for
euer
,
because
he
is
Alpha
and
Omega
,
the
beginning
and
the
end
of
our
saluation
:
therefore
he
is
figured
in
the
law
,
fortold
in
the
Prophets
,
and
fulfilled
in
the
Gospel
,
some
places
poynt
to
his
diulnity
,
some
to
his
humanity
,
some
to
his
kingdome
,
some
to
his
priesthood
,
some
to
his
prophesie
,
soem
to
his
conception
,
some
to
his
birth
,
some
to
his
life
,
some
to
his
miracles
,
some
to
his
passion
,
some
to
his
resurrection
,
some
to
his
ascention
,
some
to
his
glorification
.
All
poynt
to
our
Sauiour
,
therefore
learne
Christ
and
learne
all
that
wee
may
the
better
learne
,
we
must
be
taught
how
we
should
heare
;
how
we
should
pray
,
how
we
should
loue
,
how
we
should
beleeue
,
and
how
we
should
follow
Christ
,
that
we
may
know
when
we
haue
learned
him
:
therefore
the
Apostle
in
the
13.
to
the
Rom.
sayth
,
put
ye
on
the
Lord
Iesus
Christ
,
as
though
this
word
did
containe
al
our
duties
vnto
Christ
,
to
put
him
on
which
seemes
to
be
the
leuel
of
this
phrase
,
if
you
mark
how
it
commeth
in
,
for
before
S.
Paul
sayth
,
Cast
away
the
works
of
darknesse
,
and
put
on
the
armour
of
light
,
then
he
nameth
the
workes
which
he
should
put
off
,
that
is
,
Gluttony
,
Drunkennesse
,
Strife
,
Enuy
,
Chambering
,
wantonnesse
:
After
he
nameth
the
armour
of
light
,
which
hee
should
put
on
,
and
calleth
it
by
the
name
of
the
giuer
,
the
Lord
Iesus
Christ
,
he
doth
not
apply
vertue
against
vice
as
one
would
thinke
when
he
had
sayd
cast
off
Gluttony
,
he
should
haue
sayd
,
put
on
sobriety
.
Also
when
he
said
cast
off
wantonnes
,
he
should
haue
sayd
put
on
continency
,
when
he
sayd
,
cast
off
enuie
,
he
should
haue
sayd
,
put
on
loue
,
but
in
stead
of
al
vertues
he
commendeth
the
ensample
of
Christ
,
for
euery
vertue
,
and
opposeth
it
against
euery
vice
:
for
his
ensample
wil
teach
him
what
he
should
doe
,
and
what
he
should
fly
better
then
all
the
precepts
in
the
world
:
Therfore
studdy
what
this
meaneth
.
To
put
on
Christ
this
phrase
is
read
in
none
but
S.
Paul
which
hath
written
most
of
iustification
by
Christ
,
and
therefore
hee
vseth
all
fitte
phrases
,
to
expresse
how
wee
should
apply
Christ
vnto
vs
.
And
in
no
termes
hee
hath
shewed
it
more
liuely
then
in
this
phrase
,
for
it
signifyeth
that
Christ
doth
couer
vs
like
a
Garment
,
and
defend
vs
safely
like
an
armour
,
hee
hideth
our
vnrighteousnesse
with
his
righteousnesse
,
hee
couereth
our
disobedience
with
his
obedience
,
hee
shadoweth
our
death
with
his
death
,
that
the
wrath
of
God
cannot
finde
vs
,
iudgement
cannot
spye
vs
,
the
curse
cannot
see
vs
,
but
Christ
is
not
our
head
and
saue-gard
,
vnlesse
wee
bee
his
members
.
Christ
is
not
our
Garment
,
vnlesse
wee
put
him
on
:
As
Christ
did
put
on
our
Garment
,
when
hee
clothed
himselfe
with
our
flesh
,
and
tooke
our
infirmities
,
and
bare
our
curse
.
So
wee
must
put
on
his
Garment
,
that
is
,
his
righteousnesse
,
his
merits
,
and
his
death
,
which
is
as
strange
a
vesture
to
vs
,
as
our
flesh
was
to
him
:
And
much
a
doe
wee
haue
to
put
it
on
,
and
when
it
is
on
,
there
is
great
cunning
to
weare
it
,
cleanly
and
comely
,
from
foyling
and
renting
it
,
least
such
a
precious
Garment
bee
not
taken
from
vs
againe
.
Therefore
many
seeme
to
weare
this
Garment
which
should
bee
thrust
from
the
banket
,
because
they
weare
it
not
as
those
which
will
say
,
when
the
Lord
shall
come
to
Iudgement
;
Wee
haue
seene
thee
in
our
streetes
,
wee
haue
heard
thee
in
our
Synagogues
,
and
Prophecied
in
thy
name
,
wee
haue
cast
out
Diuils
in
thy
name
:
Then
CHRIST
will
say
vnto
them
,
I
know
yee
not
,
there
is
their
reward
,
you
weare
not
my
liuery
,
you
beare
not
my
cognizance
,
for
all
your
shewes
,
therefore
depart
from
mee
,
so
hee
put
them
off
,
because
they
had
not
put
him
on
,
for
they
had
no
faith
to
apply
his
merits
,
his
mercies
,
his
death
and
his
righteousnesse
vnto
themselues
,
without
which
no
man
can
put
on
CHRIST
,
nor
weare
him
,
for
faith
is
the
hand
which
putteth
him
on
,
saith
first
taketh
his
righteousnesse
,
and
couereth
her
vnrighteousnesse
,
then
shee
taketh
his
obedience
,
and
couereth
her
disobedience
;
then
shee
taketh
his
patience
and
couereth
her
impatience
,
and
so
taketh
one
vertue
after
another
,
and
tricketh
her selfe
vntill
she
haue
put
on
IESVS
CHRIST
,
that
is
,
vntill
shee
appeare
in
the
sight
of
Almighty
GOD
like
IESVS
CHRIST
,
cloathed
with
his
merites
and
graces
,
that
GOD
hath
no
power
to
be
angry
with
her
because
shee
commeth
so
like
his
sonne
.
This
is
to
put
on
Iesus
Christ
,
and
this
is
the
wedding
Garment
,
without
the
which
no
man
can
feast
with
the
Lord
,
this
garment
is
called
an
armour
because
it
defendeth
vs
from
all
the
assaults
of
the
deuill
,
the
flesh
,
and
the
world
:
this
garment
is
called
a
light
,
because
it
is
the
beauty
and
glory
of
them
which
weare
it
,
this
garment
is
called
a
kingdome
,
because
none
but
Kings
do
weare
it
,
that
is
they
which
are
inthroned
into
the
kingdome
of
Christ
and
made
kinges
ouer
the
world
,
the
flesh
,
and
the
diuill
.
This
Garment
Saint
Paul
hath
sent
vnto
vs
,
to
goe
before
the
king
of
Heauen
and
earth
:
A
holy
garment
,
a
royall
garment
,
an
immaculate
Garment
,
an
euerlasting
Garment
,
whereof
euery
hemme
is
peace
of
conscience
,
euery
pleat
is
ioy
in
the
holy
Ghost
,
euery
stitch
is
the
remedy
of
some
sinne
,
and
saueth
them
which
weare
it
.
Thus
if
wee
put
on
Christ
,
wee
are
clothed
with
his
obedience
,
whereby
our
wickednesse
is
couered
,
wee
are
clothed
with
his
merites
,
whereby
our
sinnes
are
forgiuen
,
wee
are
clothed
with
his
holy
spirit
whereby
our
heartes
are
mollified
,
sanctified
,
and
renewed
,
til
we
resemble
Christ
himselfe
.
This
is
the
Apostles
meaning
to
put
on
CHRIST
,
so
that
to
put
on
CHRIST
is
to
put
on
the
new
man
with
all
his
vertues
vntill
we
bee
renewed
to
the
Image
of
CHRIST
,
which
is
like
a
new
man
amongst
men
,
they
which
labour
to
be
righteous
,
and
yet
beleeue
that
CHRISTS
righteousnesse
shall
saue
them
,
and
haue
put
on
CHRIST
truely
,
as
Saint
Paul
would
haue
them
,
and
then
wee
shall
heare
the
voyce
:
Thy
sinnes
are
forgiuen
,
and
then
wee
shall
haue
that
blessing
thy
sinnes
are
couered
.
Hee
doth
not
put
on
CHRIST
but
putteth
off
CHRIST
,
and
putteth
on
Beliall
,
which
fashioneth
himselfe
to
God
and
to
the
world
;
for
as
Christs
coate
was
without
seame
,
soe
,
they
must
bee
without
stayne
that
weare
it
,
therefore
when
we
haue
put
on
this
garment
we
must
wash
our selues
,
and
pick
our
wayes
,
and
chuse
our
worke
,
that
is
we
must
not
thinke
as
we
did
,
nor
speake
as
wee
did
,
but
remember
that
we
haue
changed
our
maister
and
to
serue
him
with
whom
wee
are
bound
.
Now
to
learne
further
how
wee
may
apply
Christ
vnto
vs
,
the
text
wil
catechise
it
in
three
names
,
that
is
,
Lord
,
Iesus
,
Christ
,
the
Apostle
seemeth
to
spell
out
the
way
vnto
vs
how
we
should
weare
this
garment
.
First
we
must
put
him
on
as
Lord
,
then
wee
must
put
him
on
as
Iesus
;
lastly
we
must
put
him
on
as
Christ
.
First
as
Lord
,
that
is
our
ruler
to
command
vs
,
our
tutor
to
gouerne
vs
,
and
our
Maister
to
direct
vs
,
we
must
be
no
mans
seruant
but
his
,
we
must
also
put
him
on
as
Iesus
,
that
is
our
Sauiour
in
whom
we
trust
,
our
protector
on
whom
we
depend
,
our
redeemer
on
whom
we
beleeue
,
we
must
not
looke
for
our
saluation
from
Angells
,
nor
Saintes
,
nor
any
thing
besides
him
,
for
the
name
of
Iesus
signifieth
a
Sauiour
,
and
is
giuen
to
none
but
to
him
,
for
he
is
the
only
Sauiour
;
therefore
when
hee
is
called
our
saluation
,
it
implyeth
that
there
is
no
sauiour
besides
him
.
Also
wee
must
put
him
on
as
Christ
,
that
is
a
king
to
rule
,
a
Prophet
to
teach
,
a
priest
to
pray
and
sacrifice
and
to
pacifie
the
wrath
of
God
for
vs
.
For
the
name
of
Christ
doth
signifie
that
he
was
anointed
a
King
,
a
Priest
,
and
a
Prophet
for
man
.
A
King
to
rule
him
,
a
Priest
to
sacrifice
for
him
,
a
Prophet
to
teach
him
;
So
then
wee
put
on
Christ
as
Lord
,
which
worshippeth
none
but
him
,
we
put
on
Christ
as
Iesus
which
beleeueth
in
none
but
him
,
we
put
on
Christ
as
Christ
which
heareth
none
but
him
,
beleeueth
in
none
but
him
,
furthermore
when
wee
put
Christ
first
on
,
is
when
we
are
baptised
,
then
we
are
sealed
and
consecrated
to
his
seruice
.
For
so
soone
as
we
came
into
the
world
we
vowed
to
renounce
the
world
,
the
flesh
,
and
the
Deuill
,
and
to
serue
God
,
we
haue
put
on
Christ
againe
,
when
we
are
called
and
sanctified
,
that
is
,
when
wee
cast
off
the
old
man
,
which
is
corrupt
with
the
lusts
of
the
flesh
,
and
the
pride
of
this
life
,
with
the
cares
of
this
world
,
and
put
on
the
new
man
which
is
regenerate
,
in
righteousnes
and
holines
to
the
Image
of
Christ
.
We
put
on
Christ
againe
when
wee
receiue
his
holy
sacrament
,
and
are
partakers
of
his
body
and
blood
,
that
is
,
the
merites
of
his
obedience
and
passion
by
fayth
,
then
Christ
is
become
ours
and
dwelleth
in
vs
,
and
feedeth
vs
with
his
grace
to
eternall
life
.
Now
when
wee
haue
put
on
Christ
,
in
these
three
sortes
,
which
is
our
garment
for
this
world
,
after
we
shal
put
on
Christ
in
heauen
,
and
bee
clothed
with
his
glory
,
and
that
shall
bee
our
last
vesture
,
which
shall
neuer
weare
out
.
Thus
hath
it
beene
set
downe
what
is
meant
by
putting
on
Christ
,
to
clothe
our selues
with
his
righteousnesse
and
holynesse
,
that
is
,
to
beleeue
that
his
righteousnesse
shall
supply
our
vnrighteousnesse
,
and
his
sufferings
,
shall
stand
for
our
sufferings
,
because
hee
came
to
fulfill
the
law
,
and
beare
the
crosse
,
and
satisfie
his
Father
for
vs
,
that
all
which
beleeue
in
him
,
might
not
dye
,
but
haue
life
euerlasting
.
And
that
wee
may
the
better
,
and
with
more
strength
,
bee
able
to
walke
in
this
our
right
path
and
way
towards
heauen
,
wee
must
pray
vnto
our
mercifull
God
,
and
with
all
our
diligence
seeke
vnto
the
meanes
for
the
obtayning
the
Iewell
of
our
saluation
,
that
is
,
a
liuely
iustifying
faith
,
according
to
the
faith
of
Gods
elect
,
which
faith
is
not
mans
opinion
and
conceit
,
as
when
they
heare
the
story
of
the
Gospell
,
and
withall
there
followeth
no
good
workes
,
nor
amendment
of
life
,
though
they
heare
,
yea
and
speake
many
things
of
faith
,
but
a
right
faith
is
the
gift
of
God
,
as
the
Apostle
saith
,
and
commeth
from
him
,
and
wrought
by
the
holy
Ghost
in
vs
,
and
changeth
vs
,
turneth
vs
into
a
new
nature
,
and
begetteth
vs
a
new
in
God
,
as
we
may
read
in
the
first
of
Iohn
,
and
killeth
the
old
man
,
and
maketh
vs
altogether
new
in
heart
,
minde
,
and
will
,
and
in
all
our
affections
and
powers
of
the
soule
,
and
bringeth
the
Holy
Ghost
with
her
:
this
faith
is
a
liuely
thing
,
mightie
in
working
,
valiant
and
strong
,
euer
dooing
,
euer
fruitfull
,
so
that
it
is
vnpossble
that
hee
which
is
endued
therewith
,
should
not
liue
a
godly
and
an
holy
life
,
and
alwayes
bring
forth
fruites
of
good
workes
.
Such
is
his
nature
,
for
quick
faith
in
the
heart
,
and
liuely
moouing
of
the
spirit
driueth
him
,
and
stirreth
him
therevnto
.
Faith
then
is
a
liuely
and
a
stedfast
trust
in
the
fauour
of
God
,
wherewith
we
commit
our selues
altogether
vnto
God
,
and
that
trust
is
surely
grounded
in
our
hearts
,
by
the
word
of
God
,
that
it
cannot
bee
remooued
with
any
tribulation
.
And
such
trust
wrought
by
the
holy
Ghost
,
through
faith
,
maketh
a
man
,
glad
,
lustie
,
cheerefull
,
and
true-harted
vnto
God
,
and
vnto
all
creatures
,
so
that
it
is
vnpossible
to
seperate
good
life
and
good
workes
from
this
faith
,
euen
as
it
is
impossible
to
seperate
heate
and
burning
from
the
fire
:
Therefore
take
heed
to
thy selfe
and
beware
of
thine
owne
fantasies
,
and
imagination
,
which
to
iudge
of
,
faith
and
good
workes
,
that
thou
wilt
seeme
wise
,
when
in
deed
thou
art
starke
blind
:
Pray
vnto
GOD
therefore
,
that
hee
will
in
mercy
vouchsafe
to
worke
this
true
faith
in
thine
heart
,
or
else
shalt
thou
remaine
euermore
faithlesse
.
Now
it
is
for
euery
true
Christian
to
know
and
vnderstand
that
they
are
accepted
,
iustified
,
and
at
peace
with
God
,
only
through
fayth
in
Christ
our
sauiour
,
and
that
workes
are
to
be
set
apart
,
in
the
only
poynt
,
to
bee
any
cause
of
our
iustification
with
fay●h
▪
yet
hope
and
charity
follow
the
same
saith
,
by
which
we
are
iustified
,
in
the
regenerate
that
are
the
Children
of
God
,
yet
wee
are
not
iustified
by
them
,
no
nor
by
fayth
as
of
it
owne
vertue
,
othervise
then
instrumentally
,
as
apprehending
the
righteousnes
of
Christ
,
which
is
without
vs
,
and
is
no
otherwise
ours
then
by
imputation
:
for
as
a
good
tree
hath
good
fruites
necessarily
,
so
hath
a
right
fayth
good
life
and
good
workes
,
but
then
good
workes
though
they
bee
not
seperated
from
fayth
,
yet
they
are
seperated
from
being
any
cause
of
iustification
with
fayth
;
As
the
Apostle
Saint
Paul
maketh
diuers
and
sundry
arguments
for
the
proofe
thereof
.
As
in
the
3.
to
the
Rom:
20.21.22
.
&c.
where
he
testifieth
that
by
the
workes
of
the
law
no
flesh
could
be
iustified
in
the
sight
of
God
,
for
by
the
law
commeth
the
knowledge
of
sinne
.
But
now
(
sayth
hee
)
is
the
righteousnesse
of
God
made
manifest
without
the
law
,
hauing
witnes
of
the
Law
and
the
prophets
.
To
wit
,
the
righteousnesse
of
God
,
by
the
faith
of
Iesus
Christ
,
vnto
all
,
and
vpon
all
that
beleeue
.
For
there
is
no
difference
,
for
al
haue
sinned
,
and
are
depriued
of
the
glory
of
God
.
But
are
iustified
freely
by
his
grace
,
through
the
redemption
that
is
in
Christ
Iesus
.
Whom
God
hath
set
forth
to
be
a
reconciliation
through
faith
in
his
bloud
,
to
declare
his
righteousnesse
,
by
the
forgiuenesse
of
the
sinnes
that
are
past
.
To
shew
at
this
time
his
righteousnesse
,
that
he
might
be
iust
,
and
the
iustifier
of
him
that
beleeueth
of
Iesus
Christ
.
Now
the
Apostle
when
he
had
testified
,
that
wee
are
iustified
by
grace
through
faith
,
and
not
by
workes
concludeth
by
posing
a
question
and
giuing
answer
thereunto
,
saying
,
where
then
is
thy
reioycing
?
it
is
excluded
,
by
what
law
?
of
workes
,
nay
but
by
the
law
of
faith
,
affirming
with
a
conclusion
,
wee
hold
that
a
man
is
iustified
by
saith
without
the
works
of
the
law
.
Againe
know
this
that
a
man
is
not
iustified
by
the
workes
of
the
law
,
but
by
the
faith
of
Iesus
Christ
,
and
we
haue
beleeued
in
Iesus
Christ
,
that
we
might
be
iustified
by
the
faith
of
Christ
,
and
not
by
the
workes
of
the
law
,
because
that
by
the
workes
of
the
law
no
flesh
shal
be
istified
.
Gal.
2.16
.
For
if
there
had
been
a
law
giuen
which
could
haue
giuen
life
,
surely
then
righteousnesse
should
haue
beene
by
the
law
,
but
the
Scripture
hath
concluded
all
vnder
sinne
,
that
the
promise
by
the
faith
of
Iesus
Christ
should
bee
giuen
vnto
them
that
beleeue
.
Gal.
3.21.22
.
Yee
are
abolished
from
Christ
saith
the
Apostle
,
whosoeuer
are
iustified
by
the
law
,
yee
are
fallen
from
grace
,
for
wee
through
the
spirit
waite
for
the
hope
of
righteousnesse
through
faith
.
Gal.
5.4.5
.
Againe
,
by
grace
wee
are
saued
through
faith
,
and
that
not
of
our selues
,
it
is
the
gift
of
God
,
not
of
workes
,
least
any
man
should
boast
himselfe
,
for
wee
are
his
workemanship
created
in
Christ
Iesus
,
vnto
good
workes
,
which
GOD
hath
ordeyned
,
that
wee
should
walke
in
them
.
Ephes.
2.8.9
.
The
Apostle
saith
,
that
the
promise
that
Abraham
should
bee
heire
of
the
world
,
was
not
to
Abraham
,
or
to
his
seed
through
the
law
,
but
through
the
righteousnesse
of
faith
,
for
if
they
which
are
of
the
law
bee
heires
,
then
is
faith
but
vaine
,
and
the
promise
made
of
none
effect
.
Rom.
4.13.14
.
For
if
righteousnesse
come
of
the
law
,
then
is
Christ
dead
in
vaine
.
Gal.
2.21
.
Besides
many
other
places
in
the
Scriptures
,
which
tend
to
the
same
purpose
,
as
to
the
Gal.
3.11
.
Ephes.
3.9
,
Rom.
4.5.6
,
Titus
.
3.5
,
2.
Tim.
1.9
.
Heb.
2.4
.
Now
it
followeth
,
to
bring
some
arguments
and
reasons
,
to
prooue
,
that
man
is
iustified
by
faith
onely
,
and
not
by
workes
.
The
first
is
,
that
whereby
man
shall
liue
,
for
euer
,
by
that
also
hee
shall
be
iustified
.
By
faith
in
Christ
Iesus
,
man
shall
liue
,
for
euer
,
ergo
,
by
faith
also
man
shall
be
iustified
.
For
,
as
wee
attaine
to
eternall
life
for
Christ
his
sake
,
beeing
apprehended
by
faith
:
So
,
for
his
sake
wee
are
pronounced
for
iust
,
and
absolued
from
the
guilt
and
punishment
of
eternall
death
,
therefore
these
two
propositions
are
conuertible
.
A
man
iustified
shall
liue
for
euer
,
and
a
man
liuing
for
euer
is
iustified
,
these
effects
of
iustification
is
in
the
holy
Scriptures
attributed
vnto
this
onely
cause
Faith
,
for
what
is
more
knowne
then
that
saying
;
So
GOD
loueth
the
world
,
that
hee
hath
giuen
his
onely
begotten
sonne
,
that
whosoeuer
beleeueth
in
him
,
should
not
perish
,
but
haue
eternall
life
.
It
is
sayd
by
the
Prophet
Abacuck
.
2.4
.
The
iust
man
shall
liue
by
his
faith
,
and
what
is
more
manifest
then
that
,
beeing
iustified
by
faith
,
wee
are
at
peace
with
GOD
.
Rom.
5.1
.
So
then
,
if
man
bee
iustified
by
his
faith
,
that
is
by
the
righteousnesse
of
another
,
to
wit
,
Christ
apprehended
by
faith
,
then
is
hee
not
iustified
by
his
owne
righteousnesse
.
For
man
is
saued
either
by
his
owne
righteousnesse
,
or
by
the
righteousnesse
of
another
.
But
man
is
saued
by
the
righteousnesse
of
another
,
namely
by
the
righteousnesse
of
Christ
,
as
is
declared
by
Abacuk
.
Ergo
,
man
is
not
saued
by
his
own
righteousnesse
,
wherefore
if
man
should
bee
iustifyed
by
his
workes
,
then
should
hee
also
liue
by
his
workes
.
But
by
the
testimony
of
Baruk
,
man
shall
not
liue
by
his
workes
,
but
by
faith
onely
.
For
workes
that
are
wicked
,
and
doe
nothing
else
but
prouoke
Gods
wrath
,
deserue
no
reward
or
recompence
,
much
lesse
doe
they
deserue
righteousnesse
and
eternall
life
.
But
the
workes
of
all
men
are
wicked
,
and
doe
nothing
else
but
prouoke
GODS
wrath
,
ergo
,
the
workes
of
no
man
but
CHRIST
onely
deserue
any
reward
or
recompence
,
much
lesse
doe
they
deserue
righteousnesse
and
eternall
life
.
How
Faith
doth
iustifie
,
and
how
workes
.
GOD
doth
commend
vnto
all
the
world
,
the
adioyning
of
outward
workes
to
inward
faith
.
Consonant
vnto
which
is
Paul
the
Apostle
,
when
hee
requireth
a
faith
that
worketh
by
loue
,
and
telleth
vs
,
that
aswell
with
the
mouth
wee
confesse
vnto
righteousnesse
,
as
with
the
heart
beleeue
vnto
saluation
.
Rom.
9.
Also
our
Sauiour
him-selfe
,
who
requireth
to
the
inward
acknowledging
of
him
in
the
heart
,
the
outward
profession
of
him
before
men
.
Math.
10
This
is
that
which
S.
Iames
meaneth
,
where
hee
saith
Abraham
our
father
was
iustified
by
works
,
when
hee
offered
Isaack
vpon
the
Aultar
,
seest
thou
not
(
saith
hee
)
that
the
faith
wrought
with
his
workes
,
and
through
the
workes
,
was
the
faith
made
perfect
,
&c.
that
is
,
Abraham
by
this
meanes
was
knowne
and
declared
to
be
iustified
,
and
his
faith
beeing
effectuall
and
fruitfull
by
workes
,
was
thereby
knowne
to
bee
a
true
faith
,
and
not
a
ded
faith
,
for
S.
Iames
speaketh
not
of
the
causes
of
iustification
,
but
by
what
effects
we
may
know
that
a
man
is
iustified
,
true
is
the
distinction
therefore
euen
of
Schoolemen
themselues
.
Christ
doth
iustifie
a
man
effectiue
,
effectiuely
by
working
his
iustification
,
faith
doth
iustifie
a
man
apprehensiue
by
apprehending
,
because
it
taketh
hold
of
Christ
,
who
is
our
iustifier
.
And
workes
doe
iustifie
also
,
but
declaratiue
,
declaringly
,
because
they
shew
that
a
man
is
iustified
,
as
hath
beene
said
:
so
Christ
,
faith
,
and
workes
doe
all
iustifie
,
but
diuersly
.
Also
it
is
that
Barnard
saith
,
workes
are
via
regni
,
but
not
causa
regnandi
,
that
is
the
way
to
the
kingdome
,
but
not
the
cause
of
the
raigning
there
.
And
now
wee
see
and
vnderstand
that
faith
being
the
onely
speciall
meane
for
euery
true
Christian
to
attaine
vnto
saluation
,
and
Christ
Iesus
the
speciall
cause
thereof
:
therefore
it
behooueth
euery
child
of
God
to
imbrace
the
benefit
of
the
Gospel
,
seeing
God
doth
so
mightely
vse
the
preaching
of
the
same
to
beget
faith
,
&
to
confirm
the
same
in
the
hearts
of
the
elect
,
&
so
to
bring
them
to
saluation
:
We
shold
greatly
therfore
esteem
of
the
preaching
of
the
word
,
and
haue
it
in
great
price
,
as
in
the
1.
Cor.
1.18.21.24
.
Tim.
4.16
.
2.
Tim.
3.15
.
Ioh.
5.25
.
The
grace
of
God
and
saluation
is
giuen
vnto
them
onely
that
haue
faith
and
beleeue
in
Christ
,
for
they
onely
are
iustified
:
Mark
.
16.16
.
Therefore
neither
doth
saluation
nor
the
doctrine
therefore
belong
at
all
vnto
infidels
or
vnbeleeuers
.
Ioh.
3.18
.
As
vnto
the
beleeuers
the
Gospel
is
the
power
of
God
vnto
saluation
:
so
vnto
the
vnbeleeuers
it
is
the
sauor
of
death
vnto
death
,
because
they
either
condemn
or
corrupt
it
.
2.
Cor.
2.15.16
The
promise
of
saluation
belongeth
not
onely
vnto
certaine
men
,
as
Prophets
,
Apostles
,
but
generally
vnto
all
beleeuers
.
Mark
.
16.16
.
wherefore
no
man
ought
to
dispaire
or
to
thinke
himself
exempted
,
but
repent
&
beleeue
only
.
Lu.
8.50
The
Maiesty
and
excellency
of
the
gospell
must
needs
be
great
,
seeing
in
times
past
it
was
promised
by
the
Prophets
as
a
singular
and
admirable
guift
:
&
being
thus
promised
was
commended
in
wryting
for
the
perpetuall
nourishing
of
the
hope
of
the
faithfull
.
The
Gospel
or
Euangel
by
the
very
sound
and
signification
of
the
word
,
is
discerned
from
the
law
,
the
gospell
to
speake
properly
,
is
not
a
doctrine
teaching
precepts
or
perfecter
Counsels
then
the
law
of
God
,
but
a
doctrine
bringing
from
heauen
most
ioyfull
newes
,
touching
the
sauiour
,
and
grace
of
God
in
Christ
,
towards
all
such
as
by
faith
lay
hold
on
the
Mediator
.
Hereupon
Christ
said
that
the
eies
and
eares
of
his
disciples
were
happie
,
when
they
had
heard
the
preaching
of
the
Gospell
,
and
seene
the
same
confirmed
with
miracles
,
for
that
they
saw
and
heard
those
things
which
many
Kings
and
Prophets
desired
to
see
&
heare
,
and
yet
could
not
:
But
wee
at
this
day
are
no
lesse
happy
then
the
Disciples
,
yea
we
are
much
more
happy
now
than
they
were
then
,
for
albeit
they
saw
Christ
in
the
flesh
,
and
heard
him
teach
,
yea
at
that
time
,
they
had
not
heard
that
hee
died
for
vs
,
and
that
our
sins
being
altogether
washed
away
by
his
death
,
&
that
he
had
risen
againe
from
death
,
&
ascended
into
heauen
,
and
sat
at
the
right
hand
of
God
the
father
,
all
which
are
in
the
gospel
declared
to
vs
.
By
the
bookes
of
the
new
Testament
we
bee
taught
also
,
that
Christ
afore
promised
,
which
is
God
aboue
all
things
,
most
blessed
for
euer
,
euen
he
which
was
shadowed
in
the
bookes
of
the
old
Testament
,
and
in
sacrifices
figured
,
that
he
was
sent
at
the
last
from
the
father
,
the
self
same
time
which
the
father
did
constitute
within
himself
,
at
that
time
when
all
wickednesse
abounded
in
the
world
,
&
then
he
was
sent
,
&
this
Iesus
our
Sauiour
,
being
borne
in
the
flesh
,
suffered
death
,
and
rose
again
from
the
dead
,
which
acts
of
his
,
were
not
done
by
him
in
respect
of
the
good
works
of
any
man
(
for
we
are
all
sinners
)
but
that
this
God
our
father
should
appeare
true
in
exhibiting
the
aboundant
riches
of
his
grace
which
he
promised
,
and
that
through
his
mercy
he
might
bring
vs
to
saluation
.
Wherevpon
it
is
euidently
shewed
in
the
new
Testament
,
that
Iesus
Christ
being
the
Lambe
,
the
true
sacrifice
of
the
world
,
putting
away
the
sins
of
men
,
came
into
this
world
to
purchase
grace
and
peace
for
vs
with
the
father
,
washing
vs
from
our
sinnes
in
his
blood
,
&
should
deliuer
vs
from
the
bondage
of
the
Diuill
,
whom
by
sinne
wee
did
serue
,
and
so
we
should
bee
adopted
by
him
to
be
the
sonnes
of
God
,
and
heires
with
him
of
that
most
excellent
and
euerlasting
kingdome
.
Now
that
we
should
acknowledge
this
singular
and
excellent
benefit
of
God
towards
vs
,
Almighty
God
giueth
vs
his
holy
spirit
,
the
fruit
,
&
effect
of
which
is
faith
in
God
,
&
in
his
Christ
,
for
without
the
holy
Ghost
,
by
which
we
are
instructed
&
sealed
,
neither
can
we
beleeue
that
God
the
father
sent
Messias
,
nor
yet
that
Iesus
is
Christ
:
So
no
man
,
saith
,
S.
Paul
,
can
say
that
Iesus
is
the
Lord
,
but
by
the
holy
Ghost
the
same
spirit
witnesseth
to
our
spirits
,
that
we
are
the
children
of
God
,
and
powreth
into
our
bowels
,
that
charity
which
S.
Paul
describeth
to
the
Corinthians
.
Furthermore
,
that
holy
spirit
doth
giue
vs
hope
,
which
is
a
sure
looking
for
eternall
life
,
whereof
hee
himselfe
is
the
certaine
token
and
pledge
.
Also
hee
giueth
vs
spirituall
gifts
,
of
which
Paul
writeth
to
the
Galathians
,
therefore
the
benefit
of
faith
is
not
to
be
despised
,
or
so
little
to
be
set
by
,
for
by
the
meanes
of
this
trust
and
fayth
in
Christ
which
worketh
by
charity
,
and
sheweth
it selfe
forth
by
the
works
of
harit●●y
moouing
men
therevnto
,
we
are
iustified
and
sanctified
,
that
is
to
say
,
God
the
father
of
our
Lord
Iesus
Christ
,
which
is
made
our
father
also
by
him
being
our
brother
,
doth
accompt
vs
to
be
iust
and
holy
through
his
grace
,
&
through
the
merit
of
his
sonne
Iesus
Christ
,
not
imputing
our
sinnes
to
vs
so
farre
forth
,
that
wee
should
suffer
the
paines
of
hell
for
them
.
Finally
Christ
himselfe
came
into
the
world
to
the
intent
that
we
through
him
being
sanctified
and
clensed
from
our
sinnes
,
following
his
will
in
good
workes
,
should
deny
the
things
pertaining
to
the
flesh
,
and
freely
serue
him
in
righteousnes
and
holines
all
the
dayes
of
our
liues
:
And
that
by
good
works
which
God
hath
prepared
for
vs
to
walke
in
,
we
should
shew
our selues
to
be
called
to
his
grace
and
gift
of
faith
,
which
good
workes
and
life
who
so
hath
not
doth
shew
himselfe
not
to
haue
such
a
faith
in
Christ
,
as
is
required
in
vs
.
To
Christ
must
we
come
,
and
follow
him
with
acheerefull
mind
,
that
he
may
teach
vs
,
for
he
is
our
maister
lowly
and
humble
of
heart
,
he
is
to
vs
an
example
wherby
we
must
learn
the
rule
to
liue
well
.
Moreouer
he
is
our
Bishop
and
our
high
priest
,
which
did
himselfe
offer
vp
for
vs
his
owne
blood
,
being
the
only
mediator
,
betweene
God
and
men
,
who
now
sitteth
at
the
right
hand
of
God
the
father
,
being
made
our
aduocate
,
making
intercession
for
vs
,
who
doubtles
shall
obtaine
for
vs
whatsoeuer
we
shal
desire
either
of
him
or
else
of
his
father
in
his
name
if
so
be
that
we
thus
desiring
shal
beleeue
,
that
he
wil
so
do
:
for
thus
hath
he
promised
,
therefore
let
vs
not
doubt
,
if
we
sinne
at
any
time
,
to
come
with
repentance
,
and
with
sure
trust
to
the
throane
of
his
grace
,
with
this
beleefe
,
that
wee
shal
obtaine
mercy
,
for
therefore
came
hee
into
the
world
,
that
hee
might
saue
sinners
by
his
grace
.
This
is
verily
Christ
Iesus
,
which
shall
come
at
a
certaine
time
appoynted
by
his
father
,
and
shal
sit
in
great
maiesty
to
iudge
all
men
,
and
to
render
to
euery
man
the
workes
of
his
body
,
according
to
that
he
hath
done
whether
it
bee
good
or
euill
,
And
he
shall
say
to
them
which
shall
be
on
the
right
side
,
which
in
this
world
did
looke
for
the
good
things
to
come
,
that
is
to
say
life
euerlasting
.
Come
yee
blessed
of
my
father
enioy
the
kingdome
that
hath
beeene
prepared
for
you
from
the
beginning
of
the
world
,
but
to
them
which
shall
be
on
the
left
hand
,
he
shal
say
Depart
from
me
yee
cursed
into
euerlasting
fire
prepared
for
the
Deuill
and
his
Angells
,
and
then
shal
the
end
be
,
when
Christ
hauing
vanquished
all
manner
of
enemies
,
shall
deliuer
vp
the
kingdome
to
God
the
father
.
A
breefe
Description
of
Christ
.
CHrist
is
described
first
by
his
person
,
secondly
by
his
office
.
In
his
person
wee
are
to
note
first
,
that
Iesus
Christ
is
true
God
,
secondly
that
he
is
true
man
,
thirdly
,
that
the
person
of
Christ
is
but
one
,
in
which
there
is
,
to
wit
,
the
deuine
and
the
humane
natures
.
He
is
prooued
to
be
God
,
because
hee
is
the
sonne
of
God
and
because
his
deuine
maiesty
is
declared
by
vndoubted
testimonies
,
first
,
by
his
might
and
power
in
working
miracles
,
secondly
,
by
his
essentiall
sanctity
,
and
thirdly
,
his
resurrection
from
the
dead
,
because
hee
quickned
and
gaue
life
vnto
himselfe
.
The
office
of
Christ
is
heere
breefely
touched
,
first
,
because
hee
is
Iesus
,
that
is
the
sauiour
of
his
people
.
Mat.
2.21
.
secondly
because
he
is
,
Christ
,
that
is
anoynted
with
the
fulnesse
of
the
spirit
aboue
measure
,
Esay
61.1
.
Psal.
45.7
.
Iohn
3.34
.
Acts
20.38
.
to
be
a
Prophet
a
Priest
and
a
King
.
and
so
our
Lord
,
not
only
by
reason
of
our
creation
,
but
especially
because
he
bought
vs
with
his
blood
,
and
purchased
vs
for
peculiar
people
and
Church
for
himselfe
.
The
Apostle
Paul
in
the
first
to
the
Cor.
1
30.
saith
,
that
Christ
is
made
of
God
the
father
righteousnes
vnto
vs
;
and
that
is
to
be
considered
,
in
two
poyntes
first
is
in
discharging
vs
of
our
sinnes
,
and
the
punishments
due
for
the
same
,
the
second
is
in
presenting
ve
blamelesse
before
his
heauenly
father
in
such
perfect
obedience
as
the
law
cannot
reprooue
,
or
iustly
charge
with
any
want
of
obedience
,
according
as
the
Apostle
sayth
,
that
Christ
is
the
end
,
of
the
law
,
for
righteousnesse
to
all
that
beleeue
.
That
is
,
Christ
hath
fulfilled
the
whole
law
,
and
therefore
as
many
as
haue
true
fayth
in
him
are
compted
righteous
before
God
as
if
they
had
fulfilled
the
law
themselues
.
And
also
discharged
the
punishments
which
were
due
for
our
sinnes
,
and
so
thereby
wee
are
receiued
vnto
grace
,
and
accepted
before
God
as
righteous
in
Christ
.
The
Prophet
declareth
plainely
of
Christs
obedience
,
saying
;
Hee
hath
onely
taken
on
him
our
infirmities
,
and
borne
our
paines
,
and
was
wounded
for
our
offences
,
and
smitten
for
our
wickednesse
,
for
the
paine
of
our
punishments
was
layde
vpon
him
,
and
with
his
stripes
are
wee
healed
.
Esa.
53.2.3
.
Likewise
Saint
Peter
affirming
,
that
Christ
his
owne
selfe
bare
our
sinnes
in
his
body
,
on
the
tree
,
that
wee
beeing
deliuered
from
sinne
,
should
liue
vnto
righteousnesse
,
by
whose
stripes
wee
are
healed
.
1.
Pet.
2.24
.
All
this
is
performed
in
Christ
for
vs
,
who
hath
satisfied
in
his
sufferings
for
our
sinnes
,
and
wrought
our
full
discharge
,
in
that
hee
perfectly
kept
the
whole
law
,
and
euery
commandement
thereof
,
in
the
behalfe
of
vs
that
bee
his
,
for
hee
beeing
God
and
aboue
the
law
,
as
Lord
and
giuer
thereof
,
needed
not
to
haue
beecome
a
subiect
therevnto
for
himselfe
:
therefore
it
appeareth
plainly
,
that
hee
went
vnder
that
obedience
in
o●●
names
,
and
for
vs
,
and
that
the
same
obedience
of
his
is
auaileable
for
vs
that
bee
his
,
as
it
is
written
,
that
as
by
one
man
his
disobedience
,
many
were
made
sinners
,
so
by
the
obedience
of
one
,
(
which
is
Christ
)
shall
many
also
be
made
righteous
.
The
tree
must
bee
good
before
the
fruite
bee
good
,
and
therefore
wee
our selues
must
bee
made
righteous
before
any
good
fruits
of
righteousnesse
proceed
by
faith
,
as
righteous
in
Christ
,
whoe
is
made
of
God
the
Father
our
righteousnesse
,
before
the
Lord
will
take
in
good
part
any
thing
that
shall
proceede
from
vs
.
For
the
Apostle
prooueth
plainely
,
that
our
good
workes
,
and
holynesse
of
life
,
going
before
,
doe
not
iustifie
vs
,
or
make
vs
righteous
.
For
it
is
written
,
that
God
which
is
rich
in
mercy
,
for
his
great
loue
wherewith
hee
loued
vs
,
euen
when
wee
were
dead
in
sinnes
,
hath
quickened
vs
,
together
with
Christ
,
by
whose
grace
we
are
saued
.
Ephes.
Therefore
no
workes
then
those
went
before
to
quicken
vs
,
seeing
it
is
sayd
,
that
when
wee
were
dead
in
sinnes
,
not
onely
sinnes
,
but
dead
in
sinne
.
God
hath
quickened
vs
:
This
prooueth
plainly
,
that
our
good
workes
and
holynesse
of
life
did
not
procure
righteousnesse
to
bee
in
vs
,
when
the
matter
is
cleare
that
wee
are
dead
in
sinnes
,
when
he
in
mercy
quickned
vs
.
So
that
wee
ate
not
to
looke
for
any
righteousnesse
to
bee
in
vs
,
but
onely
in
and
by
Christ
,
whoe
is
made
of
GOD
the
Father
righteousnes
vnto
vs
,
according
as
the
Apostle
●aith
to
the
Cor.
that
Christ
is
made
sinne
for
vs
which
knew
no
sinne
,
that
we
might
be
made
the
righteousnes
of
God
in
him
,
it
is
not
that
Christ
did
sinne
,
for
in
him
was
no
sinne
at
all
.
But
by
way
of
imputation
,
that
is
,
our
sinnes
being
imputed
vnto
him
and
he
take
them
vppon
him
,
whereby
his
righteousnes
was
imputed
vnto
vs
,
that
we
might
be
made
&
accepted
righteous
before
God
in
him
.
We
must
therefore
bee
grafted
into
Christ
and
then
draw
power
from
him
to
bring
forth
fruit
that
shall
be
pleasing
vnto
him
,
and
acceptable
in
his
fight
,
according
as
our
Sauiour
Christ
sayth
,
As
the
branch
cannot
beare
fruit
of
it selfe
,
except
it
abide
in
the
Vine
,
noe
more
can
yee
,
except
yee
abide
in
Me.
Thus
is
Christ
made
our
Redeemer
,
Deliuerer
,
Reconciler
,
Mediator
,
Intercessor
,
Aduocate
,
Hope
,
Comfort
,
Protector
,
Defendor
,
Strength
,
Health
,
Satisfaction
,
and
Saluation
,
his
blood-shedding
,
his
death
,
and
all
that
euer
he
did
is
ours
,
and
doth
euery
true
faithfull
Christian
as
good
seruice
,
as
though
they
had
done
it
themselues
,
so
that
Christ
hath
left
nothing
vndone
that
might
pertaine
to
our
saluation
.
Thus
haue
wee
found
the
hidden
treasure
which
hee
that
findeth
it
truely
,
will
sell
all
that
euer
he
hath
,
or
euer
he
would
loose
it
,
as
Paul
,
saith
in
the
16.
to
the
Rom.
25.
verse
.
The
Path
of
a
Christian
to
walke
in
.
NOW
it
followeth
in
this
fourth
part
,
to
learne
and
know
how
all
true
Christians
should
walke
in
the
truth
of
this
way
,
for
as
Christ
is
the
onely
way
it selfe
,
so
is
hee
also
the
truth
,
whereby
wee
must
walke
,
for
all
the
wayes
of
God
are
truth
and
mercy
both
,
for
who
so
doth
feare
the
Lord
,
him
will
hee
teach
,
and
direct
such
with
his
spirit
to
follow
the
right
way
.
Psal.
25.12
.
Wherefore
receaue
the
truth
,
loue
the
truth
,
and
beleeue
the
truth
,
otherwayes
if
thou
refuse
the
bread
of
life
,
and
digge
vnto
thy selfe
a
Cesterne
that
will
hold
no
water
:
then
shalt
thou
lead
thy
dayes
in
wilfulnesse
,
and
dye
in
sinne
,
thy
bloud
shall
bee
vpon
thine
owne
head
,
and
thou
shalt
not
see
the
glory
of
God
,
death
and
damnation
shall
bee
thy
portion
,
because
thou
hadst
pleasure
in
wickednesse
,
and
didst
not
giue
thy
heart
to
receiue
,
loue
,
and
beleeue
the
truth
.
To
this
end
the
Apostle
exhorteth
the
Thessalouians
,
saying
.
Wee
beseech
you
bretheren
,
&
exhort
you
in
the
Lord
Iesus
,
that
yee
increase
more
and
more
,
as
yee
haue
receiued
of
vs
,
how
yee
ought
to
walke
and
to
please
God
.
That
is
,
as
the
Apostle
should
say
,
wee
command
you
not
,
nor
vse
any
force
,
but
intreat
you
with
all
patience
and
meeknesse
,
that
you
will
haue
a
regard
,
and
loue
your
owne
soules
,
and
thinke
and
doe
those
things
which
may
please
God
:
you
are
they
to
whom
the
promise
was
made
,
God
hath
called
you
out
of
darknesse
into
his
maruelous
light
,
hee
hath
not
dealt
so
with
euery
nation
,
neither
haue
they
knowne
his
iudgments
.
Wee
come
not
to
you
in
our
owne
name
,
saith
the
Apostle
,
We
haue
charge
to
preach
the
Gospell
to
all
nations
,
therefore
wee
speake
vnto
you
in
the
name
of
our
Lord
Iesus
Christ
,
wee
shew
you
the
way
that
you
may
walke
in
it
,
wee
declare
vnto
you
the
will
of
God
,
that
you
may
be
saued
.
Wee
haue
opened
vnto
you
the
whole
treasure
of
Gods
mercy
,
wee
haue
led
you
to
the
throane
of
grace
,
and
made
you
see
the
Lambe
of
God
,
that
taketh
away
the
sinnes
of
the
world
,
wee
haue
preached
vnto
you
the
remission
and
forgiuenesse
of
your
sinnes
through
his
name
,
if
you
beleeue
you
shall
bee
saued
,
if
any
man
preach
vnto
you
otherwise
then
tha●
you
haue
receaued
let
him
bee
accursed
.
It
is
not
enough
that
yee
beleeue
,
yee
must
also
walke
and
liue
accordingly
to
knowledge
,
this
is
the
will
of
God
,
for
wee
are
his
workemanship
created
in
Christ
Iesus
to
good
workes
,
which
God
hath
ordained
that
wee
should
walke
in
them
Ephe.
2.
For
the
grace
of
God
hath
appeared
that
bringeth
saluation
vnto
all
men
,
and
teacheth
vs
that
wee
should
liue
soberly
,
and
righteously
,
and
godly
,
in
this
life
,
looking
for
the
blessed
hope
and
appearing
of
the
glory
of
the
mighty
God
,
and
of
our
Sauiour
Iesus
Christ
:
Titus
2.
In
this
sort
,
saith
the
Apostle
,
hath
our
teaching
been
among
you
,
that
you
might
shew
forth
your
faith
by
your
workes
,
for
it
auaileth
you
nothing
to
say
you
haue
faith
if
you
haue
no
workes
,
because
the
faith
that
hath
no
workes
is
dead
:
thus
wee
are
taught
by
the
workes
of
our
Lord
Iesus
,
hee
saith
not
euery
one
that
saith
,
vnto
me
Lord
,
Lord
,
shal
enter
into
the
kingdome
of
heauen
,
but
he
that
doth
my
Fathers
wil
that
is
in
heauen
.
Againe
euery
tree
that
bringeth
not
forth
good
fruit
is
hewen
downe
and
cast
into
the
fire
.
Thus
hath
our
Lord
God
commanded
vs
to
be
like
our
Father
which
is
in
heauen
,
to
let
our
light
so
shine
before
men
that
they
may
see
our
good
works
,
thus
the
Apostle
taught
,
thus
the
Church
of
God
this
day
teacheth
,
it
requireth
faith
as
the
instrument
and
meanes
to
apply
the
merits
and
passion
of
Iesus
Christ
for
our
saluation
,
and
good
workes
,
as
fruites
,
and
witnesses
of
our
faith
.
Whosoeuer
learneth
aright
and
beleeueth
the
Gospel
as
he
ought
,
groweth
,
and
goeth
forward
from
vertue
to
vertue
,
if
he
were
ignorant
before
,
he
commeth
thereby
to
knowledge
,
if
he
were
weake
,
he
groweth
in
strength
,
if
hee
were
wicked
,
hee
turneth
vnto
godlinesse
.
For
as
we
haue
beene
taught
that
wee
are
saued
by
faith
in
Christ
,
without
the
works
of
the
law
,
which
doctrine
,
though
it
be
most
true
,
&
most
soundly
proued
and
flatly
concluded
Ro.
3.16
.
yet
being
vnderstood
a
misse
as
Pauls
writings
sometimes
are
2.
Pet.
3.28
.
it
hath
beene
the
decay
of
all
good
deeds
and
brought
in
Epicurisme
,
&
al
vngodlinesse
:
it
is
true
in
deed
,
that
eternal
life
is
the
gift
of
God
through
Iesus
Christ
Ro
6.23
.
yet
this
gift
is
bestowed
only
vpon
those
for
whom
it
is
prepared
Math:
20.23
.
&
which
haue
exercised
themselues
in
the
workes
of
mercy
.
Math:
25.35
.
for
in
respect
of
God
our
election
standeth
sure
,
&
certaine
from
al
eternity
,
for
it
hath
his
seale
,
The
Lord
knoweth
them
are
his
.
2.
Tim:
2.19
.
and
I
know
whom
I
haue
chosen
.
Ioh.
13.18
.
but
in
respect
of
our selues
it
is
vncertaine
,
and
therfore
we
must
striue
to
make
our
calling
&
election
sure
by
good
works
,
albeit
it
is
sure
in
it self
,
for
asmuch
as
God
cannot
change
,
yet
wee
must
confirme
it
in
our selues
by
the
fruits
of
the
spirit
knowing
that
the
purpose
of
God
,
electeth
leth
,
sanctifieth
,
and
iustifieth
vs
,
these
are
the
wayes
to
come
to
heauen
,
though
they
bee
not
the
cause
for
Christ
is
the
only
cause
,
therefore
we
must
keepe
the
way
if
euer
wee
meane
to
come
to
heauen
.
For
as
we
are
ordained
to
the
end
,
so
are
we
ordained
to
the
meanes
which
bring
vs
to
the
end
:
If
God
hath
predestinated
any
to
eternall
life
he
hath
also
predestinated
them
to
the
means
whereby
they
must
attaine
eternall
life
,
that
is
faith
and
a
good
conseience
.
For
the
end
of
Gods
law
is
loue
,
which
cannot
be
without
a
good
conscience
,
neither
a
good
conscience
without
faith
,
nor
fayth
withou
the
word
of
God
:
therefore
it
is
certaine
that
whosoeuer
is
to
be
saued
shal
at
one
time
or
other
,
before
they
depart
out
of
this
life
bee
called
truely
to
beleeue
,
and
shal
endeauour
by
all
meanes
as
Paul
did
to
keepe
a
good
conscience
towards
God
and
man
Acts
24.16
.
For
that
which
is
spoken
of
Christ
in
special
in
40.
Psal.
thou
hast
loed
righteousnes
and
hated
iniquity
,
must
be
verrified
,
and
in
some
measure
accomplished
in
al
the
members
of
Christ
,
they
must
loue
righteousnes
and
hate
iniquity
,
&
this
is
the
difference
that
the
Apostle
putteth
betweene
the
children
of
God
&
the
children
of
the
Deuil
,
that
the
children
of
God
both
loue
&
do
righteousnesse
,
and
the
children
of
the
deuill
loue
sinne
,
and
doe
it
1.
Iohn
3.6.7
.
Let
no
man
therefore
thinke
that
he
is
predestinated
to
saluation
,
vnlesse
he
feele
,
and
find
in
himselfe
the
effects
,
and
fruits
of
predestination
,
for
those
whom
God
hath
predestinated
,
them
also
in
his
good
time
he
calleth
.
Ro:
8.29.30
.
not
vnto
vncleannesse
,
but
vnto
holinesse
.
1.
Thes.
4.7
.
and
whom
he
hath
called
,
them
also
hee
iustifieth
,
and
indueth
,
with
the
grace
of
sanctification
Ro.
6.
and
whom
he
iustifieth
,
them
also
he
glorifieth
,
Ro.
8
if
any
be
ingrafted
into
Christ
by
a
liuely
fayth
,
hee
cannot
but
bring
forth
the
fruit
of
god
life
.
Iohn
15.
And
whosoeuer
doth
not
bring
forth
such
fruit
,
it
is
a
certaine
note
that
he
is
not
yet
grafted
into
Christ
.
None
can
say
that
they
are
grafted
in
Christ
and
shall
be
saued
by
him
,
but
only
those
in
whom
the
new
worke
of
regeneration
is
wrought
,
and
doe
by
the
inward
work
of
the
spirit
feele
Christ
to
be
theirs
,
for
it
is
the
sanctifiing
spirit
that
giueth
feeling
in
this
point
.
For
as
the
Vine
branch
cannot
liue
and
bring
forth
fruit
,
except
it
abide
in
the
Vine
,
no
more
can
we
except
we
abide
in
Christ
,
and
be
truely
grafted
in
him
by
a
liuely
fayth
,
none
can
haue
any
benefit
by
him
,
but
they
only
which
dwell
in
him
,
none
can
liue
by
Christ
,
but
they
which
are
changed
into
Christ
,
none
are
partakers
of
his
body
,
but
they
only
which
are
in
his
body
,
none
can
be
saued
by
Christ
crucified
,
but
they
which
are
crucified
with
Christ
,
none
can
liue
with
him
being
dead
but
those
which
die
with
him
being
aliue
.
Therfore
let
vs
roote
downward
in
mortification
,
that
we
may
shoote
vpward
in
sanctification
.
Let
vs
dye
to
sinne
,
that
we
may
liue
to
righteousnes
.
Let
vs
dye
while
we
are
aliue
that
wee
may
liue
when
we
are
dead
.
Let
vs
not
therefore
flatter
nor
deceiue
our selues
,
as
though
we
had
true
fayth
,
when
wee
haue
not
the
true
fruites
of
fayth
:
for
as
the
sun
cannot
be
without
light
,
nor
the
fire
without
heat
,
no
more
can
a
sauing
faith
bee
without
good
workes
,
which
are
the
fruites
and
effects
thereof
.
The
penitent
theef
had
but
a
short
time
of
repentance
:
yet
in
that
short
time
,
he
wanted
no
good
works
to
declare
his
fayth
by
Luk.
23.40.41
.
for
no
sooner
was
it
giuen
him
to
beleeue
in
Christ
but
that
presently
he
maketh
answer
on
the
behalfe
of
Christ
,
and
cleareth
him
of
all
amisse
,
herebuketh
his
fellow
for
his
incredulity
,
he
confesseth
the
greatnesse
of
their
sinne
,
and
their
iust
punishment
for
the
same
,
he
acknowledgeth
Christ
to
be
the
Lord
,
and
calleth
vppon
him
.
Therefore
it
is
not
enough
for
vs
to
say
we
haue
faith
,
the
diuills
haue
a
kinde
of
faith
,
Iames
2.19
.
nor
it
is
not
enough
for
vs
to
come
to
the
Church
onely
,
and
to
call
vpon
the
Lord
:
for
to
say
Lord
,
Lord
,
wil
not
serue
thy
turne
:
Math.
7.21
.
nor
it
is
not
enough
for
the
preacher
to
preach
vnto
vs
,
for
vnto
some
that
haue
preached
in
the
name
of
Christ
,
it
shal
be
saide
at
the
last
day
,
Depart
I
know
you
not
,
it
is
not
enough
for
vs
to
be
onely
hearers
of
the
word
,
for
then
we
deceiue
our selues
Ia.
1.22
.
but
you
that
say
you
haue
faith
must
shew
it
by
your
deedes
.
Ia.
2.17
.
And
you
that
come
to
call
vppon
the
Lord
must
depart
from
iniquity
,
2.
Tim.
2
,
19.
And
they
that
preach
vnto
vs
must
practise
that
themselues
which
they
preach
,
and
be
an
example
of
holy
life
for
vs
to
follow
.
1.
Pet
5.3
.
and
we
that
are
hearers
of
the
word
,
must
be
doers
of
the
same
:
and
then
we
shall
be
iustified
.
Ro.
2.13
.
There
are
10.
special
notes
to
be
required
of
al
those
that
shal
be
able
to
walke
in
this
holy
&
heauenvly
way
,
which
leadeth
to
eternal
saluation
.
1.
The
first
is
he
must
be
a
new
creature
2.
Cor.
5.17
.
Ro.
12.2
.
2
Secondly
he
must
haue
fayth
according
to
Gods
elect
,
&
therby
we
are
at
peace
with
God
.
3
Thirdly
he
must
not
liue
after
the
lust
of
men
but
after
the
will
of
God
.
1
,
Pet.
4.2
.
4.
Fourthly
hee
must
walke
as
Christ
hath
walked
Ioh.
2.6
.
5.
Fiftly
he
must
not
walke
after
the
flesh
but
after
the
spirit
.
Rom.
8.1
.
6.
Sixthly
he
must
be
zealous
of
good
works
.
Titus
2.14
.
7.
Seuenthly
hee
must
die
to
sinne
,
and
liue
to
righteousnesse
.
Rom.
6.14
.
8.
Eightly
hee
must
bee
holy
and
vnblameable
.
Colos.
1.22
.
9.
Ninthly
hee
must
crutifie
the
flesh
with
effects
and
lusts
.
Gal.
5.24
.
10.
Tenthly
and
last
hee
must
serue
God
in
righteousnesse
and
true
holinesse
all
the
daies
of
his
life
.
Luk.
1.75
.
God
requireth
true
and
vnfained
holinesse
,
wash
you
saith
the
Prophet
Esay
1.16
.
Make
you
cleane
,
take
away
the
euill
of
your
workes
from
before
mine
eyes
,
cease
to
doe
euill
,
this
is
the
Commandement
of
God
,
that
so
wee
should
bee
pertakers
of
his
heauenly
nature
,
As
he
which
hath
called
you
is
holy
,
so
bee
yee
holy
in
all
manner
of
conuersation
saith
Saint
Peter
.
Our
bodies
are
the
temples
of
the
holy
Ghost
saith
the
Apostle
to
the
Cor.
6.15
.
and
therefore
glorifie
God
in
your
bodies
,
and
in
your
spirits
,
for
they
are
Gods
,
in
these
bodies
,
we
shall
rise
out
of
our
graues
and
appeare
before
the
Iudgement
seate
of
God
,
in
these
bodies
we
shall
sit
vpon
the
twelue
tribes
,
God
shall
crowne
them
with
glory
and
honour
,
keepe
these
vessels
cleane
,
these
are
precious
,
keepe
them
in
honor
,
keepe
them
in
holinesse
,
make
not
the
members
of
Christ
the
members
of
the
deuil
,
shame
not
your
bodies
shame
not
your selues
.
The
Scripture
teacheth
vs
manifestly
that
none
shall
become
pertakers
of
the
glorious
rysing
againe
,
wherein
consisteth
the
full
measure
of
our
felicity
,
but
those
which
haue
endeuoured
here
to
die
vnto
sinne
,
and
to
liue
againe
in
newnesse
of
life
,
which
is
called
the
first
resurrection
,
euen
by
the
spirit
of
Christ
,
whom
all
true
Christians
haue
clothed
themselues
with
all
,
and
which
haue
mortified
the
deeds
of
the
flesh
which
haue
put
off
the
old
man
with
his
workes
,
and
put
on
the
new
man
according
to
the
Image
of
him
that
created
vs
,
and
which
haue
clensed
themselues
heere
from
all
vncleanesse
both
of
body
and
soule
,
and
that
is
the
reason
why
Saint
Paule
hauing
said
that
when
Christ
appeareth
we
also
shall
appeare
with
him
in
glory
,
doth
forewarne
vs
to
mortifie
our
members
that
are
vpon
earth
,
whereby
hee
doth
vs
well
to
vnderstand
that
this
mortification
must
goe
before
in
vs
here
,
if
we
purpose
to
attaine
to
glory
.
The
same
Paul
telleth
vs
that
our
bodies
shall
be
quickned
by
reason
of
Christs
spirit
which
shall
haue
dwelling
in
vs
heere
,
and
whereby
wee
shall
haue
repressed
all
our
former
affections
.
Saint
Iohn
protesteth
that
whosoeuer
putteth
his
trust
in
Christ
doth
purge
himselfe
after
the
example
of
Christ
.
To
bee
short
there
are
infinite
places
touching
this
poynt
in
the
holy
Scriptures
,
and
though
there
were
no
more
but
this
one
that
is
vttered
so
often
,
namely
:
That
the
vnrighteous
shal
not
inherit
the
kingdome
of
God
,
it
might
bee
enough
to
content
vs
withall
,
and
to
put
vs
in
feare
,
and
make
vs
to
come
to
the
true
and
earnest
repentance
.
It
is
comfortably
sayd
:
God
hath
commanded
vs
to
beleeue
in
his
sonne
,
and
for
beleeuing
in
him
,
he
promiseth
vs
euerlasting
life
,
so
that
all
they
which
beleeue
in
Christ
,
taking
him
for
their
Sauiour
,
and
applying
to
themselues
al
the
benifits
,
which
he
hath
purchased
for
vs
by
his
death
are
in
the
right
way
.
But
who
bee
these
beleeuers
?
euen
they
(
sayth
the
Apostle
)
which
walke
not
after
the
flesh
but
after
the
spirit
,
they
which
take
paynes
to
frame
them-selues
to
the
will
Christ
into
whose
body
they
are
grafted
and
vnto
whom
they
bee
knit
together
as
his
liuely
members
,
they
which
endeuour
to
loue
God
,
and
to
giue
ouer
the
loue
of
themselues
,
and
of
the
world
,
they
which
haue
their
whole
conuersation
in
heauen
,
they
which
loath
their
former
life
,
and
for
feare
of
falling
there-into
againe
doe
the
more
watch
,
and
looke
the
wariler
to
their
thoughts
,
deuices
,
words
and
deeds
,
they
which
feeling
their
owne
weakenesse
and
infirmities
,
make
incessant
praier
to
God
for
the
spirit
of
strength
and
steadfastnesse
,
and
they
which
feele
their
coldnesse
&
vnlustinesse
,
doe
craue
the
spirit
of
feruentnesse
&
earnestnesse
,
they
which
do
in
the
time
of
aduersity
keepe
themselues
from
murmuring
,
&
endeuor
to
be
patient
,
they
which
be
thinke
themselues
of
Gods
benefits
&
yeeld
him
thankes
for
them
:
they
which
striue
themselues
to
succor
the
poore
&
needy
both
in
body
&
soule
,
and
at
a
word
,
they
which
crucifie
the
flesh
with
the
affections
and
lusts
thereof
.
For
in
so
much
that
they
in
whom
these
fruits
are
not
found
,
wee
make
the
talent
of
faith
to
preuaile
in
such
manner
as
hath
beene
said
,
cannot
be
said
to
bee
in
the
number
of
true
beeeuers
and
faithfull
ones
:
notwithstanding
though
they
pretend
some
countenance
of
honesty
,
and
therefore
much-lesse
can
those
bee
said
to
bee
of
that
number
in
whom
the
workes
of
the
flesh
are
aparant
.
But
some
fleshly
Christian
will
say
still
that
as
for
him
he
is
clothed
with
the
righteousnesse
of
Christ
,
and
that
the
perfect
obedience
which
Christ
hath
yeelded
to
God
his
Father
in
satisfying
the
law
,
is
imputed
vnto
him
,
as
if
he
himselfe
had
yeelded
it
.
And
to
bee
short
that
he
is
reckoned
for
righteous
by
his
faith
,
so
as
none
of
all
his
imperfections
are
to
bee
made
account
of
.
If
thou
list
to
beguile
thy selfe
,
thou
maist
,
but
it
wil
be
to
thy
harme
and
confusion
,
indeed
Christ
laieth
not
our
sinnes
to
our
charge
,
if
wee
beleeue
a
right
in
him
,
neither
shall
all
our
imperfections
hinder
the
vertue
and
efficacie
of
his
death
:
But
to
beare
thy selfe
in
hand
,
that
Christ
holdeth
thee
for
righteous
,
when
thou
giuest
thy selfe
to
vnrighteousnesse
,
and
hast
no
other
care
but
to
follow
thine
owne
inordinate
lustes
,
it
is
not
only
a
doing
great
dishonour
vnto
him
but
also
a
scorning
of
him
for
his
redeeming
of
thee
.
But
Saint
Iohn
saith
manifestly
,
that
as
Christ
is
righteous
,
so
hee
that
worketh
righteousnesse
is
righteous
,
and
that
hee
which
sinneth
is
of
the
deuill
:
yea
and
he
saith
moreouer
,
that
the
thing
wherein
the
children
of
God
doe
shew
themselues
to
differ
from
the
children
of
the
deuill
,
is
that
the
one
sort
worke
righteousnesse
,
and
the
other
sort
worke
sinne
.
And
of
a
truth
I
cannot
tell
how
Gods
true
Children
,
who
are
al
true
Cristians
,
could
otherwise
be
better
marked
out
then
by
their
aplying
of
themselues
night
and
day
to
doe
what-soeuer
is
pleasant
and
acceptable
to
their
heauenly
father
,
whome
because
they
know
to
be
righteous
,
they
also
doe
wholy
endeuor
themselues
to
doe
righteous
thinges
,
wherein
they
shew
themselues
to
be
borne
of
God
,
as
Sainr
Iohn
sayth
further
:
If
you
know
that
God
is
righteous
,
know
ye
also
that
whosoeuer
worketh
righteousnes
is
borne
of
God
.
Moreouer
how
can
it
come
to
passe
that
the
true
Christians
should
not
giue
themselues
to
righteousnesse
,
seeing
they
haue
Christs
spirit
to
guid
them
,
for
he
that
hath
not
Christs
spirit
(
sayth
the
Apostle
)
is
noe
Christian
,
which
beeing
holy
of
himselfe
,
cannot
but
driue
foreward
the
party
to
all
holines
,
whom
he
possesseth
.
And
it
cannot
be
but
that
he
must
needes
bring
forth
his
fruites
,
which
are
louingnesse
,
goodnesse
,
quietnesse
,
mercifulnesse
,
meekenesse
,
faithfulnesse
,
mildnesse
,
and
stayednesse
:
to
be
short
,
it
cannot
be
but
that
hee
must
needes
alter
the
whole
man
both
within
and
without
,
to
make
a
new
creature
of
him
.
For
sith
that
CHRISTS
life
was
not
set
forth
vnto
vs
all
onely
to
make
aledgement
of
it
,
or
to
make
a
wondring
at
it
in
wordes
,
but
to
be
followed
by
vs
:
it
is
the
marke
wherevnto
wee
must
bend
,
in
drawing
to
perfection
,
as
neere
as
is
possible
,
and
as
much
as
our
frailty
can
afford
.
And
otherwise
seeing
we
be
towled
therevnto
by
Iesus
Christ
himselfe
,
not
only
in
wordes
,
but
also
in
examples
,
which
are
as
liuely
portratures
of
the
life
which
wee
ought
to
lead
heere
in
wayting
for
his
glory
and
glorious
comming
againe
,
wee
cannot
exempt
our selues
from
it
without
preiudice
of
our
saluation
,
no
nor
yet
without
bewraying
that
we
haue
no
lust
to
it
,
for
were
we
rightly
desirous
to
become
happy
,
and
to
attaine
to
the
endlesse
life
,
which
is
promised
vs
in
CHRIST
,
wee
could
not
shew
it
better
in
taking
the
way
thereto
,
whereby
wee
may
,
and
must
attayne
vnto
it
.
And
that
way
is
none
other
then
to
beleeue
in
Christ
,
and
to
walke
as
he
walked
,
and
that
is
Saint
Iohns
meaning
where
he
sayth
,
that
hee
which
sayth
he
dwelleth
in
Christ
ought
to
walke
as
he
walked
,
that
is
he
ought
to
endeauour
to
liue
as
be
liued
.
And
certes
it
is
not
possible
that
they
which
are
vnited
and
knit
vnto
Christ
,
as
his
members
should
not
be
touched
with
desire
to
resemble
him
and
to
follow
his
steppes
,
for
the
very
thing
,
wherein
the
vnion
and
coniunction
is
shewed
,
is
that
the
members
doe
shew
themselues
to
be
of
the
same
that
the
heade
is
,
and
where
that
is
not
done
,
it
is
an
euident
proofe
that
the
member
is
rotten
,
senceles
,
and
voyd
of
life
which
is
in
the
head
.
Not
without
cause
therefore
doth
Saint
Paul
say
,
that
we
must
be
of
the
same
mind
which
Iesus
Christ
was
of
,
for
thereby
his
meaning
is
,
to
giue
vs
to
vnderstand
that
we
which
are
members
of
Christ
,
must
be
answerable
to
him
in
vnion
of
affection
,
and
will
,
which
thing
he
teacheth
yet
more
plainely
in
another
place
,
where
he
sayth
that
we
be
grafted
into
Christ
after
the
likenes
of
his
death
and
resurrection
,
meaning
thereby
that
we
which
are
ioyned
vnto
Christ
as
an
impe
is
to
the
stock
of
a
tree
,
ought
so
to
liue
of
his
life
as
there
may
not
appeare
any
deformity
in
vs
,
but
that
as
he
hath
dyed
,
so
wee
must
dye
also
and
as
hee
is
risen
againe
,
so
wee
must
rise
againe
likewise
,
wee
must
dye
vnto
sinne
and
rise
againe
vnto
newnes
of
life
,
for
that
is
the
death
and
the
life
which
hee
speaketh
of
.
How
shall
wee
know
that
wee
bee
in
him
and
are
made
partakers
of
his
graces
but
by
our
●ndeauoring
of
our selues
to
keepe
his
commandements
,
and
soothly
the
only
mean
to
know
and
to
be
assured
in
our selues
that
we
dwell
in
Christ
,
and
Christ
in
vs
,
is
our
keeping
of
his
commandements
as
Iohn
teacheth
adding
further
that
our
knowing
that
he
dwelleth
in
vs
is
by
the
spirit
which
he
hath
giuen
vs
,
because
that
by
that
spirit
wee
endeauour
to
follow
him
,
and
to
frame
our selues
to
his
will
,
whereby
we
yeeld
proof
of
the
vnion
that
is
between
him
and
vs
,
for
euen
as
the
children
of
the
world
witnesse
themselues
to
be
alone
with
the
world
by
following
their
worldly
lusts
,
ambition
,
coueteousnes
,
and
pleasures
,
which
may
be
likewise
sayd
also
of
the
members
of
Sathan
.
So
in
like
case
,
the
Christians
shew
themselues
to
be
made
one
with
Christ
by
his
holy
spirit
,
when
they
follow
Christs
steppes
,
and
make
his
life
to
serue
them
,
as
a
most
perfect
rule
to
lead
their
liues
by
.
What
remaineth
then
to
be
done
in
this
case
?
soothly
that
we
on
our
parts
doe
enforce
our selues
by
eschewing
all
slothfullnesse
,
which
being
hurtfull
,
and
noysome
in
this
behalfe
,
for
as
much
as
it
is
of
such
importance
,
that
we
cannot
neglect
it
without
wilfull
disappoynting
our selues
of
our
saluation
and
soueraigne
felicity
.
This
way
is
narrow
and
rough
,
I
confesse
it
is
so
,
as
all
Christians
doe
,
and
so
doth
Christ
himselfe
say
it
also
,
for
in
as
much
as
thereby
we
must
forsake
our selues
to
follow
Christ
,
which
is
very
painfull
and
hard
to
the
flesh
,
which
desireth
nothing
but
her
owne
pleasures
and
commodities
,
no
doubt
but
wee
feele
it
,
to
bee
verry
bitter
,
and
burthensome
,
but
what
for
that
,
yet
must
we
take
that
way
without
stepping
aside
one
way
or
other
,
for
that
is
the
only
way
which
after
many
labours
and
hard
pinches
,
leadeth
in
the
end
vnto
life
.
As
for
the
other
way
,
it
is
very
broad
,
faire
,
and
accompanied
with
great
pleasures
but
the
end
thereof
saith
our
sauiour
,
leadeth
vnto
death
.
Now
to
consider
that
it
is
much
better
to
go
by
labour
to
rest
,
by
tribulation
to
ioy
,
by
death
to
life
,
then
contrariwise
to
go
by
rest
to
labour
,
by
ioy
to
tribulation
,
and
by
life
to
death
,
and
looke
what
estate
commeth
last
shall
bee
euerlasting
.
What
thing
then
should
hold
vs
back
or
hinder
vs
in
the
race
.
'
if
it
bee
the
world
,
with
all
the
goodnes
,
honours
,
and
pleasures
thereof
,
let
vs
vnderstand
that
all
those
things
passe
away
like
an
arrow
which
is
shot
at
a
white
or
marke
,
the
trace
whereof
is
not
perceiued
any
more
,
by
the
roughnes
and
vneasines
of
the
way
.
Let
vs
consider
how
there
is
nothing
soe
vneasie
nor
rough
which
becometh
not
easie
and
smooth
by
continuall
vse
.
If
it
bee
the
infirmity
and
weakenesse
of
our
nature
,
let
vs
thinke
vpon
him
which
hath
promised
to
stand
by
vs
to
helpe
vs
,
and
to
strengthen
vs
,
who
being
good
will
helpe
vs
,
&
being
almighty
wil
also
strengthen
vs
,
conditionally
that
we
pray
to
him
continually
.
Aske
saith
hee
and
it
shal
be
giuen
vnto
you
seeke
and
you
shall
finde
knocke
and
it
shal
be
opened
vnto
you
.
Prouided
alwaies
that
wee
on
our
side
doe
striue
our selues
,
for
he
helpeth
not
them
that
are
idle
and
doe
nothing
,
hee
giueth
his
spirit
,
but
it
to
such
as
feeling
their
owne
feeblenesse
,
and
being
displeased
there-with
,
doe
earnestly
desire
and
craue
his
spirit
for
helpe
,
to
such
as
nothing
asketh
,
nothing
hee
giueth
,
it
is
euen
hee
himselfe
that
worketh
in
vs
,
both
the
will
and
deede
,
how-be-it
not
so
long
as
wee
our selues
sleepe
,
not
so
long
as
wee
fould
our
armes
a
crosse
,
and
much
lesse
so
long
as
wee
resist
him
.
The
Kingdome
of
GOD
saith
IESVS
CHRIST
suffereth
violence
,
and
the
violent
pluckt
it
to
them
,
and
who
bee
those
violent
?
they
which
beeing
inflamed
with
great
desire
and
zeale
,
to
fashion
them-selues
like
to
their
head
,
and
doe
violence
and
force
to
themselues
to
the
intent
that
their
nature
and
flesh
being
restrained
and
brideled
,
may
not
cast
any
impediment
in
the
way
of
Gods
spirit
,
which
worketh
in
them
:
those
which
feele
themselues
cold
and
lasie
whether
it
bee
in
praying
to
God
,
or
in
giuing
him
thankes
for
all
thinges
,
those
that
doe
quicken
and
stirre
vp
themselues
without
suffering
them-selues
to
goe
on
and
to
be
ouer-come
of
their
flesh
:
Those
which
take
paines
to
marke
all
their
owne
thoughts
and
affections
and
to
restraine
them
from
passing
their
bounds
,
and
from
rouing
a
stray
,
setting
a
sure
watch
vpon
their
mindes
and
following
the
counsell
of
the
wise
:
Because
that
from
the
mind
commeth
the
welspring
of
al
euil
,
and
finally
they
which
by
CHRISTS
spirit
doe
incessantly
crucifie
the
flesh
with
the
lusts
thereof
.
And
of
a
truth
wee
bee
of
our
owne
nature
so
contrary
to
GOD
,
and
so
bent
to
the
seeking
of
our selues
and
our
affections
are
so
headie
and
vehement
,
and
we
be
haled
vnto
euill
with
so
great
force
of
our
flesh
that
we
must
not
thinke
that
GOD
can
haue
his
dominion
in
vs
,
vnlesse
wee
vse
great
force
to
ouercome
and
subdue
our selues
vnto
him
.
To
conclude
,
that
they
onely
true
marke
of
all
Christians
,
and
right
beleeuers
,
is
loue
,
without
the
which
a
man
may
well
talke
of
Christ
,
and
of
the
Gospell
,
and
may
well
haue
the
Sacraments
and
all
the
godly
ceremonies
that
can
be
deuised
,
and
yet
all
shal
be
nothing
.
Constancy
in
going
forward
vnto
the
end
of
our
race
.
THe
fift
part
in
this
happy
iorney
is
Constancy
&
perseuerance
to
the
end
,
for
if
thou
begin
by
time
&
find
the
way
,
and
go
a
right
,
and
continue
not
vnto
the
end
,
thy
reward
is
with
them
of
whom
Paul
saith
,
their
end
is
worse
then
their
beginning
.
There
is
nothing
in
our
life
which
suffereth
so
many
changes
,
as
our
deuotion
,
hot
and
cold
,
in
and
out
,
of
and
on
,
not
in
one
mood
so
long
as
the
Sparrow
sits
vpon
the
ground
.
Thus
man
is
roulled
vpon
a
wheele
,
that
neuer
standeth
still
,
he
is
vpon
the
side
of
a
hill
,
where
it
is
easie
to
slide
,
and
hard
to
get
vp
the
flesh
:
therefore
the
Apostle
mooued
with
pitty
,
seeing
man
stand
vpon
such
a
slippery
ground
,
as
it
were
in
a
ship
ready
to
sinke
,
he
crieth
to
them
that
stand
surest
take
heed
least
yee
fall
,
that
is
,
when
thou
hast
put
on
the
armor
of
light
,
and
art
in
the
spiritual
field
,
to
fight
the
Lords
battaile
against
the
world
,
the
flesh
,
and
the
deuill
,
turne
not
backe
like
Demas
,
but
remember
the
comfort
of
Elisha
,
that
there
bee
more
with
thee
,
then
against
thee
,
and
that
the
tempter
can
ouer-come
nonê
but
them
which
yeeld
.
Take
example
of
Zacheus
,
beeing
called
by
Christ
,
immediatly
forsooke
the
world
,
and
embrased
the
Gospel
:
for
all
that
serue
God
,
are
like
the
seruant
which
receiued
a
print
in
his
eare
after
the
maner
of
the
Iewes
,
in
token
that
he
would
serue
his
Master
for
euer
.
The
Apostle
doth
not
teach
vs
these
phrases
to
doubt
of
our
saluation
,
or
of
the
mercy
of
God
but
of
our
Constancy
in
his
seruice
;
nor
least
we
fall
from
our
election
,
but
least
wee
fal
from
our
righteousnesse
,
this
is
a
godly
feare
;
and
blessed
is
he
saith
Salomon
not
he
which
standeth
in
feare
of
Gods
mercy
,
but
hee
which
standeth
in
feare
of
his
owne
frailty
.
Pro.
28.14
.
As
Iob
which
feared
all
his
workes
Iob
9
28.
Wee
must
haue
confidence
towards
God
,
but
diffidence
towards
our selues
,
for
God
wil
be
true
to
vs
,
if
wee
bee
true
to
him
:
This
feare
is
not
contrary
to
faith
,
but
cannot
be
without
it
,
therfore
take
heed
least
yee
fal
,
is
,
take
heed
least
yee
sinne
.
Therefore
the
holy
ghost
crieth
so
often
,
be
faithfull
euen
vnto
the
death
,
be
not
weary
of
well
doing
:
take
heed
least
yee
fall
,
for
when
thou
art
weary
of
thy
goodnesse
,
God
doth
not
compt
thee
good
,
but
weary
of
thy
goodnesse
and
when
thou
declines
from
righteousnesse
,
God
doth
not
compt
thee
righteous
,
but
reuoulted
from
righteousnes
:
according
to
the
saying
of
the
Prophet
,
If
the
righteous
turne
away
from
his
righteousnesse
,
and
commit
iniquity
,
and
doe
according
to
all
the
abominations
that
the
wicked
man
doth
,
shal
he
liue
?
All
his
righteousnesse
that
he
hath
done
shall
not
bee
mentioned
,
but
in
his
transgression
that
hee
committed
,
and
in
his
sins
,
that
he
hath
sinned
,
in
them
he
shall
die
.
Ezek.
18.14
.
As
Gods
mercy
endureth
for
euer
,
so
our
righteousnes
should
endure
for
euer
:
euery
thought
,
word
and
deed
of
a
faithfull
man
is
a
step
towards
heauen
,
in
euery
place
he
meeteth
Christ
,
euery
good
thing
putteth
him
in
minde
of
God
,
hee
seeketh
to
finde
him
,
and
when
hee
hath
found
him
,
he
seeketh
him
still
,
hee
is
not
satisfied
,
because
at
euery
touch
there
commeth
some
vertue
from
him
.
Iacob
serued
seuen
yeeres
for
Rachaell
,
and
after
them
seuen
yeeres
more
,
and
when
hee
had
serued
so
many
yeeres
,
they
seemed
vnto
him
as
nothing
because
he
loued
her
:
he
which
serued
so
long
for
Rachael
,
serued
all
his
life
for
heauen
,
and
if
he
had
liued
vntill
this
day
,
hee
would
haue
serued
God
still
,
and
thought
it
nothing
because
he
loued
him
.
To
haue
the
Arke
but
a
while
,
doth
more
hurt
to
the
Philistians
,
then
benefit
them
:
so
to
serue
God
but
a
while
doth
more
damage
vs
,
then
helpe
vs
,
for
happier
is
the
child
that
which
neuer
began
,
then
Iudas
whose
end
was
worse
then
his
beginning
.
Wisdome
is
angry
with
him
which
leaueth
his
righteousnes
to
become
worse
,
the
vine
would
not
forsake
her
grapes
,
the
Oliue
would
not
forsake
her
fatnesse
,
the
fig-tree
would
not
leaue
his
sweetnesse
,
but
the
bramble
did
,
he
is
not
the
vine
,
nor
the
Oliue
,
nor
the
fig-tree
,
but
he
was
a
bramble
,
made
for
the
fire
,
which
leaueth
the
ioyes
.
Let
the
dogge
turne
to
the
vomet
,
and
the
swine
to
the
walow
,
but
thou
,
like
Abraham
,
hold
on
thy
sacrifice
vnto
the
euening
,
euen
the
euening
of
thy
life
,
and
then
a
full
measure
shal
be
measured
vnto
thee
.
The
way
to
heauen
,
if
men
would
bend
themselues
as
much
to
doe
good
,
as
they
beate
their
braines
to
doe
euill
,
they
might
goe
to
heauen
with
lesse
trouble
then
they
goe
to
hell
:
our
idle
houres
are
enough
to
get
wisedome
,
and
knowledge
,
and
faith
,
til
wee
were
like
Saints
among
men
.
But
if
thou
looke
only
to
thy
steppes
,
and
tel
the
rubbes
which
lye
in
the
way
,
thou
shalt
goe
fearefully
and
vnwillingly
,
euery
thing
shall
turne
thee
aside
,
and
euery
Shale
shal
step
before
thee
,
and
take
thy
Crowne
from
thee
.
But
then
lift
vp
thine
eyes
from
the
earth
,
and
looke
to
Christ
calling
,
the
spirit
assisting
,
the
father
blessing
,
the
Angells
comforting
,
the
word
directing
,
the
Crowne
inuiting
,
and
then
the
fetters
shal
fal
from
thee
,
and
thou
shalt
rise
like
the
sonne
and
maruel
how
the
thing
could
seeme
so
hard
,
and
be
so
easie
,
when
you
doe
well
,
remember
that
ye
change
not
for
worse
,
and
doing
so
,
you
shall
continue
vnto
the
end
,
and
receiue
the
blessing
of
eternall
happinesse
,
as
our
Sauiour
Christ
sayth
,
he
that
continueth
vnto
the
end
shall
be
blessed
.
And
we
may
the
better
hold
on
,
&
be
constant
,
in
going
foreward
vnto
the
end
,
it
is
good
to
make
speed
,
and
for
this
cause
the
Apostle
sayth
So
runne
that
ye
may
obtaine
.
1.
Cor.
9.24
.
which
is
the
swiftest
pace
of
a
man
,
as
though
he
should
goe
faster
to
heauen
then
to
any
place
els
in
the
world
,
his
meaning
is
this
,
that
as
a
man
doth
watch
and
runne
,
and
labour
to
be
rich
quickly
so
he
should
heare
,
and
pray
,
and
study
,
and
vse
all
means
to
be
wise
quickly
.
Thus
the
Apostle
vnderstandeth
when
he
biddeth
vs
adde
,
as
if
he
should
say
;
when
thou
art
in
the
way
to
continue
,
and
knowest
good
from
euill
,
euery
day
kill
some
vice
,
and
euery
weeke
sow
some
vertue
,
and
make
thy
two
talents
fiue
talents
,
and
thy
fiue
talents
tenne
talents
,
and
euer
be
doing
good
,
and
at
last
it
shall
be
opened
;
because
thou
hast
knocked
,
Christ
sayth
,
the
kingdome
of
heauen
is
gotten
by
violence
;
therefore
a
man
must
be
earnest
,
and
zealous
in
religion
,
for
zeale
is
the
loue
of
God
,
and
pleaseth
God
.
Saint
Iames
sayth
,
be
swift
to
heare
,
we
must
be
swift
to
pray
,
swift
to
obey
,
swift
to
doe
good
,
for
he
is
not
cursed
only
,
which
doth
not
onely
the
Lords
busines
,
but
he
which
doth
it
negligently
,
Iere.
48.10
.
that
is
hee
which
doth
any
thing
before
it
,
like
him
that
would
bidde
his
freinds
first
farewell
,
and
follow
Christ
after
.
The
Hound
,
which
runneth
for
the
hare
,
runneth
as
fast
as
possibly
he
can
,
and
shall
hee
that
runneth
for
heauen
creepe
more
stowly
then
the
Diall
?
our
Sauiour
saith
not
that
his
father
is
glorified
that
we
bring
forth
frute
,
but
that
we
bring
forth
much
fruite
,
for
is
it
not
better
to
bee
vessels
of
gold
,
then
vessels
of
brasse
.
God
hath
placed
vs
here
in
a
race
to
runne
,
we
must
therefore
so
runne
that
we
may
attaine
the
prise
,
wee
are
grafts
of
the
Lords
planting
,
we
must
grow
to
the
height
and
breadth
of
a
tree
and
bring
forth
fruit
,
we
are
Pilgrims
and
strangers
,
and
passe
by
the
wildernesse
of
this
world
,
into
our
heauenly
resting
place
:
wee
may
not
stay
by
the
way
,
but
must
remooue
our
Tents
,
and
continually
march
on
forward
vntill
that
day
come
when
we
shall
enter
into
the
land
of
promise
.
Now
,
that
we
may
the
better
&
with
strength
walke
constantly
,
by
continuall
increase
in
godlinesse
in
this
our
holy
iourney
towards
heauen
:
let
vs
therfore
embrace
these
comfortable
duties
of
a
true
Christian
,
which
the
Apostle
S.
Paul
giueth
vnto
the
Thessalonians
the
first
&
the
5.16.17.18
.
saying
,
Reioyce
euermore
,
pray
continually
,
In
all
things
,
giue
thankes
:
from
these
are
to
bee
gathered
many
profitable
instructions
.
For
the
first
to
reioyce
euermore
.
It
is
not
an
indifferent
thing
to
reioyce
,
and
not
to
reioyce
,
but
we
are
commanded
to
reioyce
,
to
shew
that
wee
breake
a
commandement
,
if
we
reioyce
not
:
but
here
God
commandeth
to
reioyce
,
as
though
some
men
did
not
reioyce
enough
:
therefore
you
must
vnderstand
to
whom
he
speaketh
thus
in
the
Psal.
149.5
.
It
is
said
let
the
Saints
bee
ioyfull
with
glory
,
not
let
the
wicked
reioyce
:
and
in
Esay
the
40.1
.
Comfort
my
people
,
not
comfort
my
enemies
,
shewing
to
whom
this
Commandement
of
Paul
is
sent
.
Reioyce
euermore
,
it
is
not
in
this
as
Christ
saith
:
That
which
I
say
vnto
you
,
I
say
vnto
all
,
but
that
which
I
say
vnto
you
I
say
vnto
all
.
Salomon
saith
fiue
times
that
this
is
the
portion
of
man
vnder
the
sunne
,
to
receiue
in
the
gifts
of
GOD
with
thankfulnesse
and
to
reioyce
in
them
,
Hee
which
would
haue
vs
holy
as
Hee
is
holy
,
would
haue
vs
ioyfull
as
Hee
is
ioyfull
,
Hee
which
would
haue
vs
doe
his
will
vpon
earth
,
as
the
Angels
doe
in
heauen
,
would
haue
vs
reioyce
vpon
earth
,
as
the
Angels
reioyce
in
heauen
,
Hee
which
hath
ordained
vs
the
Kingdome
of
Saints
would
haue
vs
reioyce
that
wee
haue
such
a
Kingdome
to
receiue
.
Therefore
he
saith
to
his
disciples
,
reioyce
that
your
names
are
written
in
the
booke
of
life
,
the
spirit
of
God
is
called
the
comforter
,
because
wee
should
haue
ioy
in
it
.
I
will
send
you
the
Comforter
saith
Christ
,
to
shew
that
they
which
haue
the
spirit
haue
comfort
too
,
and
they
which
resist
comfort
resist
the
spirit
:
therefore
the
sonne
of
God
is
called
the
consolation
of
Israell
,
and
that
ioy
is
where
Christ
is
,
as
the
light
is
where
the
sunne
is
,
therefore
the
cheifest
ioy
is
called
the
ioy
of
the
holy
ghost
,
to
shew
that
they
haue
the
chiefest
ioy
that
haue
the
holy
ghost
,
and
the
greatest
peace
is
called
the
peace
of
a
good
conscience
,
to
shew
that
they
haue
the
greatest
peace
which
haue
a
good
conscience
:
therefore
the
faithfull
are
to
bee
annointed
with
the
oile
of
ioy
,
Esay
61.3
.
As
though
ioy
were
their
countenance
,
therefore
they
are
said
to
be
clothed
with
the
garment
of
gladnesse
,
as
though
gladnesse
did
compasse
them
like
a
garment
.
Saint
Paul
in
all
his
Epistles
doth
ioyne
grace
and
peace
together
,
to
shew
that
the
peace
of
God
doth
follow
them
which
haue
the
grace
of
God
:
It
is
said
in
Deut.
30.9
.
That
God
reioyceth
to
doe
vs
good
,
and
in
the
28.
Deut.
the
Iewes
are
reprooued
,
because
they
reioyced
not
in
the
seruice
of
God
.
As
the
Lord
loueth
a
cheerfull
giuer
,
so
he
loueth
a
cheerefull
seruer
,
and
a
cheerefull
preacher
,
and
a
cheerefull
hearer
,
and
a
cheerefull
worshipper
:
as
Dauid
saith
,
Let
vs
sing
heartily
vnto
the
Lord
,
shewing
,
as
it
were
,
a
tune
which
delighteth
Gods
eares
,
that
is
,
you
must
giue
heartily
,
you
must
loue
heartily
,
you
must
obey
heartily
,
and
when
you
doe
all
these
things
heartily
,
then
you
shall
doe
all
things
cheerefuly
.
Therefore
now
I
may
say
vnto
those
which
resist
comfort
,
and
nourish
griefe
,
as
the
Prophet
saith
,
who
hath
required
these
things
of
you
:
God
doth
require
no
sorow
,
but
the
sorow
for
sinne
,
no
feare
but
the
feare
to
sinne
,
no
care
,
but
the
care
to
please
God
,
nay
he
hath
forbidden
all
care
else
,
and
therefore
Saint
Paul
saith
,
Cast
your
care
vpon
him
,
although
God
did
not
alow
vs
to
care
,
he
sent
his
Apostles
with
this
charge
,
to
cast
their
care
vpon
him
,
as
we
doe
cast
our
sinnes
vpon
Christ
:
for
God
hath
commanded
vs
to
labour
,
and
not
to
care
,
but
care
hindreth
our
labours
.
As
we
are
taught
to
discerne
of
spirits
and
doctrines
,
so
we
must
discerne
of
care
and
sorrowes
,
when
we
sorrow
for
any
thing
but
sin
,
our
sorrow
is
murmuring
,
for
the
sorrow
of
the
heart
,
saith
Salomon
,
is
the
consuming
of
the
bones
,
that
is
it
will
pull
downe
the
strongest
man
that
is
,
therefore
let
no
man
drinke
of
sorrow
before
hee
tast
it
,
for
the
charge
is
not
to
get
thy
lyuing
with
care
of
the
minde
,
but
with
the
sweat
of
thy
browes
:
Now
as
Saint
Iames
saith
,
Resist
the
diuell
,
and
he
will
flie
from
you
,
so
resist
sorrow
,
and
it
will
flie
from
you
.
This
is
all
the
care
,
and
all
the
feare
,
and
all
the
repentance
which
euer
could
be
found
in
the
Scriptures
:
therefore
let
vs
pray
to
God
euery
day
,
to
turne
all
our
ioy
into
the
ioy
of
the
holy
Ghost
,
and
al
our
peace
into
the
peace
of
conscience
,
and
all
our
sorrow
into
the
sorrow
for
sinne
,
and
all
our
feare
into
the
feare
to
sinne
,
and
so
wee
may
reioyce
and
sorrow
together
,
feare
and
hope
together
,
that
is
haue
one
eye
to
the
law
to
keep
vs
from
presumption
,
and
another
eye
to
the
Gospell
to
keepe
vs
from
dispaire
and
then
this
comfort
is
sent
to
vs
:
Reioyce
euermore
or
else
wee
haue
nothing
to
doe
with
it
.
It
followeth
the
next
duty
to
pray
continually
.
AFter
reioyce
continually
,
hee
biddeth
vs
pray
continually
shewing
that
it
must
be
such
reioycing
continually
,
that
we
may
pray
continually
too
,
or
else
he
doth
not
alow
vs
to
reioyce
,
how
can
these
two
ioyne
together
,
pray
and
reioyce
?
some
if
they
should
pray
cannot
reioyce
for
their
hearts
,
nay
their
heartes
are
sick
,
vntill
their
prayer
be
done
,
this
is
the
difference
betweene
the
reioycing
of
the
wicked
and
the
godly
.
The
comfort
of
the
wicked
is
like
a
compounded
medicine
made
of
many
mixtures
,
for
there
must
be
piping
and
dancing
,
and
piping
&
feasting
,
and
dallying
at
the
game
,
or
else
they
cannot
be
merry
,
but
the
comfort
of
the
godly
is
like
a
light
in
the
ayre
which
shineth
,
when
no
matter
is
seene
,
so
the
godly
reioyce
when
no
cause
is
seene
,
if
they
doe
but
thinke
vpon
God
,
they
reioyce
straight-way
,
if
there
be
but
a
prayer
,
and
a
thankfulnesse
and
a
meditation
,
these
are
instruments
enough
for
them
,
and
they
can
be
as
merry
as
Birds
in
May
,
the
reason
of
it
is
this
,
As
Christ
sayd
I
haue
another
meat
,
which
you
know
not
of
,
so
the
godly
haue
another
ioy
which
the
world
knoweth
not
of
,
of
this
ioy
a
man
may
reioyce
continually
.
And
therefore
Salomon
sayth
:
a
good
conscience
is
a
continuall
feast
Pro.
15.15
.
that
is
a
continuallioy
.
Thus
Saint
Paul
ioyneth
reioyce
,
continually
,
with
prayer
continually
,
as
if
he
should
say
,
by
this
you
shal
know
whether
you
reioyce
well
if
you
can
pray
to
,
that
is
if
thy
reioycing
mooue
thee
to
pray
,
as
the
ioy
of
the
Angels
maketh
them
praise
God
and
sing
,
holy
,
holy
,
holy
,
alwaies
vnto
him
.
All
this
doth
conclude
,
that
as
we
should
doe
Gods
will
on
earth
as
it
it
is
done
in
heauen
,
so
wee
should
reioyce
in
earth
as
they
reioyce
in
heauen
,
and
then
this
ioy
is
a
signe
of
another
ioye
.
Now
we
are
to
consider
more
perticularly
,
the
benefit
of
praier
:
of
all
our
duties
this
is
the
onelie
dutie
vnto
GOD
,
which
is
giuen
to
none
but
God
,
according
to
that
,
Him
onely
shalt
thou
serue
,
such
an
excellent
thing
is
praier
that
is
offered
to
none
but
him
,
which
Salomon
calleth
excellent
.
The
second
,
it
is
such
a
pleasant
thing
that
Saint
Paul
enioyneth
to
pray
continually
,
with
reioyce
continually
,
to
shew
that
no
man
hath
such
ioy
as
hee
which
is
often
talking
with
GOD
by
praier
,
as
if
hee
should
say
,
if
thou
haue
skill
to
pray
continuallie
,
it
will
make
thee
reioyce
continually
,
for
in
the
company
of
God
is
nothing
but
ioy
and
gladnesse
of
heart
.
Thirdly
,
it
is
such
a
necessary
thing
that
Christ
calleth
his
temple
the
house
of
praier
,
to
shew
that
we
should
pray
in
the
Temple
,
which
is
so
necessary
that
GOD
built
a
house
for
it
,
and
called
it
the
house
of
prayer
,
as
though
prayer
brought
God
and
vs
to
dwell
continually
in
one
house
togither
.
Fourthly
,
if
wee
endeuour
our selues
to
liue
vprightly
and
in
the
feare
of
God
,
according
to
the
precise
rule
of
his
Commandements
,
we
shall
finde
such
a
heauenly
life
that
it
will
make
vs
like
the
Angels
which
are
in
heauen
:
for
when
wee
reade
GOD
speaketh
vnto
vs
,
because
wee
read
his
word
,
but
when
wee
pray
wee
speake
to
God
,
because
wee
commence
our
suites
to
him
,
and
so
praier
maketh
vs
like
the
Angels
which
are
alwaies
singing
to
God
.
The
fifth
,
it
is
such
a
sweet
thing
aboue
all
other
things
that
wee
doe
for
God
,
that
in
the
Reuelations
7.
the
praiers
of
the
Saints
are
called
incense
,
because
when
they
ascend
to
heauen
God
seemes
to
smell
a
sweet
fauour
like
incense
.
Sixthly
it
is
such
a
profitable
thing
that
it
doth
more
good
then
almes
,
for
with
almes
I
helpe
but
a
few
,
but
with
my
praier
I
may
helpe
thousands
,
praier
is
the
rich
mans
almes
aswell
as
the
poore
mans
,
for
Pharaoh
begged
for
praier
,
aswell
as
Lazarus
begged
for
crummes
.
Lastly
,
it
is
so
victorious
and
powerfull
that
it
ouercommeth
God
himselfe
,
which
ouercommeth
all
things
,
for
if
wee
will
ouercome
our
Lord
as
Iacob
did
,
we
must
ouercome
him
by
praier
,
this
God
sheweth
when
hee
said
to
Ieremiah
,
pray
not
for
his
people
,
shewing
that
the
praier
of
the
righteous
is
of
such
force
&
power
that
he
forbiddeth
them
to
pray
when
he
would
not
grant
,
least
hee
should
bee
ouercome
,
this
Christ
sheweth
againe
when
hee
resembleth
his
Father
to
the
deafe
Iudge
,
&
the
suppliant
to
the
importunat
woman
,
which
cried
vpon
him
,
and
made
him
harken
to
her
,
as
if
she
had
compelled
him
.
We
read
that
the
Iewes
did
preuaile
more
by
praier
,
then
they
could
by
fight
,
therefore
one
saith
,
hee
that
can
pray
can
doe
all
things
,
because
hee
can
ouercome
God
,
ouercome
the
diuell
,
which
hindreth
all
things
.
It
hath
such
a
hand
in
all
things
that
it
is
like
the
sanctifier
of
euery
thing
,
it
blesseth
our
thoughts
,
it
blesseth
our
speeches
;
&
blesseth
our
actions
,
for
whatsoeuer
thou
doest
,
before
thou
hast
blessed
it
with
praier
,
thou
hast
no
promise
that
it
shall
prosper
or
doe
good
,
therefore
wee
should
not
presume
to
vse
any
of
Gods
gifts
,
or
any
of
Gods
graces
without
praier
,
least
that
which
is
good
,
doe
not
good
,
but
hurt
vnto
vs
.
For
this
cause
Saint
Paul
teacheth
vs
to
pray
before
we
eate
.
Rom.
14.6
.
for
this
cause
Saint
Paul
praied
before
hee
ioyrned
.
Acts
20.36
.
For
this
cause
the
Israelits
praied
before
they
fought
,
for
this
cause
the
Preacher
praieth
before
hee
preach
.
It
is
a
good
thing
to
preach
,
and
yet
we
see
they
doe
not
pray
mee
to
preach
before
they
pray
,
because
Paul
planteth
,
Apollo
watereth
,
but
God
giueth
encrease
.
Euen
so
wee
should
not
presume
to
exercise
our
faith
,
nor
our
repentance
,
nor
our
obedience
without
praier
,
because
there
is
no
faith
so
perfect
but
it
had
need
of
praier
to
strengthen
it
,
there
is
no
loue
so
perfect
,
but
it
had
need
of
praier
to
confirme
it
,
there
is
no
repentance
so
perfect
but
it
had
need
of
praier
to
continue
it
,
there
is
no
obedience
so
perfect
,
but
it
had
need
of
praier
to
direct
it
,
therefore
he
doth
sinne
which
doth
presume
to
doe
any
good
worke
without
praier
,
because
he
seemes
to
doe
it
,
by
his
owne
power
,
for
that
he
craueth
not
assistance
from
God
,
which
giueth
power
to
faith
to
bring
forth
works
,
as
well
as
he
doth
to
trees
to
bring
forth
fruits
.
Therefore
no
vertue
hath
don
so
much
as
praier
hath
done
,
for
all
vertues
haue
had
their
power
from
praier
:
aman
cannot
pray
heartily
,
when
wrath
,
malice
,
or
lust
,
or
such
like
cary
his
minde
away
,
this
Paul
witnesseth
againe
when
hee
saith
,
how
shall
they
call
vpon
him
,
in
whom
they
haue
not
beleeued
,
shewing
that
none
can
pray
,
but
they
which
haue
fayth
,
and
that
is
a
signe
the
spirit
is
within
,
if
wee
can
pray
:
thetfore
as
long
as
God
doth
not
take
away
thy
praying
,
he
hath
not
taken
away
his
mercy
.
S.
Paul
in
his
12.
to
the
Ro.
teacheth
vs
a
reasonable
seruice
to
God
,
But
here
he
seems
to
ioyn
an
vnreasonable
seruice
of
God
:
for
who
did
euer
pray
continually
,
or
if
we
should
pray
continually
,
when
should
wee
heare
,
or
preach
,
or
when
should
wee
studdy
,
or
when
should
wee
worke
,
so
one
seruice
seemeth
to
hinder
all
other
seruice
:
but
indeed
it
doth
further
all
other
seruices
,
and
therefore
wee
are
commanded
to
pray
continually
,
because
we
can
doe
nothing
without
prayer
:
but
if
you
immagine
that
this
commandement
is
broken
,
if
your
lippes
be
not
alwayes
going
,
then
you
are
out
of
Saint
Pauls
mind
,
for
Saint
Paul
did
not
pray
continually
with
his
lippes
,
and
therefore
he
doth
not
meane
a
lipp-prayer
onely
,
neither
did
Paul
frequent
the
Temple
day
and
night
,
and
therfore
he
doth
not
meane
a
Church-prayer
only
.
And
further
it
seemes
that
the
Iewes
were
not
appoynted
to
pray
at
all
times
,
for
they
had
set
times
of
prayer
,
and
therefore
wee
read
how
Peter
and
Iohn
went
vp
into
the
Temple
at
the
time
of
prayer
.
Therefore
to
pray
continually
is
to
lift
vp
our
hearts
continually
vnto
God
,
and
pray
in
our
thoughts
as
Moyses
did
,
though
he
opened
not
his
lippes
,
and
so
we
may
pray
continually
.
As
when
a
good
man
is
to
answer
before
the
persecutor
,
a
thought
prayeth
in
his
heart
,
that
he
may
answer
wisely
,
when
he
is
to
giue
almes
a
thought
prayeth
in
his
heart
,
that
he
may
doe
good
,
when
he
is
to
heare
a
Sermon
,
a
thought
Prayeth
in
his
heart
that
he
may
be
edified
and
sanctified
by
it
.
Thus
may
we
pray
,
and
heare
,
pray
and
speake
pray
and
eat
,
pray
and
studdy
,
pray
and
work
together
,
therefore
prayer
seemeth
a
harder
thing
then
it
is
for
if
it
had
beene
irksome
for
any
to
pray
Saint
Paul
would
not
haue
ioyned
prayer
,
and
reioycing
together
,
it
is
not
hard
when
a
man
doth
it
and
reioyceth
.
Now
if
you
will
know
what
prayer
is
acceptable
with
God
?
Iames
sayth
the
prayer
of
the
iust
auayleth
much
if
it
be
feruent
,
Ia.
5.16
,
not
that
the
prayer
of
the
wicked
auaileth
any
thing
for
Sal
mon
sayth
their
prayer
is
abominable
therefore
it
is
sinne
,
if
it
be
neuer
so
feruent
,
but
the
person
must
be
iust
,
that
is
,
he
must
be
iustified
by
a
true
and
a
liuely
fayth
in
Christ
Iesus
our
Lord
.
By
this
thou
mayest
know
whether
thy
prayer
be
acceptable
with
God
or
noe
.
Thus
much
for
the
benefit
and
necessity
of
praier
.
Now
for
the
manner
of
praier
,
there
might
be
as
much
said
,
but
for
tediousnesse
I
will
say
no
more
but
the
parts
thereof
,
and
so
end
for
this
duty
.
-
The
first
is
to
whom
we
should
pray
-
The
second
is
the
cause
why
we
should
pray
.
-
The
third
for
the
things
for
which
wee
should
pray
.
-
The
fourth
the
Mediator
which
we
should
pray
by
.
-
The
fifth
and
last
the
affection
which
we
should
bring
to
pray
.
Now
wee
are
to
speake
of
the
third
dutie
which
Saint
Paul
doth
admonish
vs
of
saying
,
In
all
things
giue
thankes
.
1.
Thess.
5.18
.
These
three
duties
are
badges
or
Cognizances
of
a
Christian
souldier
,
that
is
,
to
reioyce
in
the
mercy
of
God
,
to
be
feruent
in
praier
,
and
to
giue
thankes
to
God
in
all
things
:
The
heathens
which
haue
no
part
in
the
Kingdome
of
Christ
,
are
thankfull
for
their
life
,
liberty
,
wealth
,
and
glory
,
and
worldly
prosperity
,
but
Christians
ought
to
be
thankefull
euen
in
persecution
,
in
thraldome
,
in
aduersity
,
in
shame
,
in
misery
and
in
death
it selfe
.
Who
hath
not
heard
of
the
patience
of
Iob
,
his
heards
of
cattle
were
driuen
away
:
his
houses
consumed
with
fire
,
his
children
slaine
,
his
body
stricken
with
scurffe
and
manginesse
,
his
wife
loathed
him
,
and
his
friends
forsooke
him
:
what
did
Iob
in
all
these
miseries
,
what
thought
he
,
or
what
spake
he
?
his
patience
in
suffering
,
and
his
words
of
thankesgiuing
doe
teach
vs
how
to
beare
aduersity
,
the
Lord
,
saith
Iob
,
hath
giuen
,
and
the
Lord
hath
taken
it
,
blessed
bee
the
name
of
the
Lord
.
What
are
we
then
that
are
neither
thankfull
for
riches
,
nor
for
health
,
nor
for
our
pleasures
in
the
aboundance
of
all
things
:
who
hath
giuen
them
vnto
vs
,
the
earth
is
the
Lords
,
and
all
that
therein
is
,
the
world
and
all
that
dwell
therein
,
he
openeth
his
hand
and
filleth
all
things
lyuing
with
his
good
blessings
.
Let
vs
looke
vp
into
the
heauens
,
there
is
God
the
Father
of
lights
,
there
is
our
Redeemer
Iesus
Christ
,
in
whom
are
hid
all
the
treasures
of
wisdome
and
knowledge
:
when
wee
turne
in
our
beads
,
when
wee
see
our
fare
and
furniture
on
our
tables
,
when
wee
see
our
seruants
and
children
about
vs
,
when
wee
see
our
money
and
houses
,
and
lands
,
let
vs
thinke
with
our selues
how
many
good
men
and
faithfull
seruants
of
God
lack
the
same
,
&
haue
not
receiued
these
blessings
in
the
same
measure
as
wee
haue
done
,
in
all
these
things
God
speaketh
to
vs
,
and
saith
,
I
haue
giuen
them
thee
,
thou
hast
them
at
thy
hands
,
vse
them
well
,
and
be
thankfull
for
them
.
If
a
man
should
declare
what
causes
wee
haue
to
giue
thankes
vnto
God
for
all
his
benefits
and
blessings
,
noe
man
could
make
an
end
,
their
is
noe
beast
in
the
ground
,
nor
fish
in
the
Sea
,
nor
bird
in
the
ayre
,
nor
star
in
the
heauens
,
noe
lease
on
the
tree
,
no
corne
in
the
field
,
no
sand
in
the
shore
,
no
drop
of
water
,
no
sparke
of
fire
,
but
God
hath
giuen
them
all
for
the
sonnes
of
men
:
so
much
are
wee
bound
alwaies
to
giue
thankes
to
God
,
and
to
say
with
the
Prophet
,
O
Lord
our
God
,
how
excellent
is
thy
name
in
all
the
world
:
Let
vs
confesse
before
the
Lord
his
louing
kindnesse
in
his
wonderfull
workes
before
the
sonnes
of
men
.
But
who
is
able
to
render
thankes
sufficient
to
God
for
that
hee
giueth
vs
the
knowledge
of
his
Gospel
,
&
maketh
vs
know
the
secrets
of
his
will
:
This
is
a
great
blessing
,
and
farre
aboue
all
the
other
comforts
of
this
life
,
they
that
haue
not
this
are
in
darkenesse
,
and
in
the
shadow
of
death
:
wee
haue
to
praise
God
,
wee
must
say
,
I
thank
thee
O
God
for
thou
hast
deliuered
me
from
this
body
of
death
,
thou
hast
translated
mee
vnto
thy selfe
,
that
so
I
may
remaine
with
thee
in
glory
,
thus
whether
so
euer
yee
turne
,
what
state
or
part
of
life
,
or
death
so
euer
yee
consider
,
whether
yee
be
in
trouble
or
peace
,
things
present
,
or
things
to
come
,
heauen
or
earth
,
life
or
death
,
you
shall
alwaies
finde
causes
to
bee
thankefull
.
What
haue
you
that
haue
not
receiued
,
saith
the
Apostle
,
therefore
to
teach
man
to
be
thankfull
to
his
maker
,
hee
was
not
made
in
Paradice
,
the
place
of
ioy
and
happinesse
,
but
hee
being
made
out
of
Paradice
,
was
brought
into
Paradice
,
to
shew
how
al
his
ioy
and
happinesse
came
from
God
,
and
not
from
nature
,
that
hee
might
know
where
to
bestow
his
thankefulnesse
,
therefore
Dauid
,
to
perswade
all
men
to
thankefulnesse
saith
,
It
is
a
good
and
pleasant
thing
to
be
thankefull
if
wee
loue
goodnesse
and
pleasure
,
we
are
bound
to
be
thankefull
.
All
things
which
wee
receiue
in
this
life
are
giuen
vs
,
least
wee
should
want
meanes
to
serue
God
,
then
because
the
Apostle
requireth
for
all
things
as
it
hath
beene
shewed
,
to
be
thankefull
to
God
,
he
is
not
thankefull
before
God
,
which
thankes
him
onely
for
his
benefits
:
but
hee
is
thankefull
indeed
which
thanketh
him
for
his
chasticements
:
it
may
be
while
the
Lord
giueth
,
many
will
say
,
blessed
bee
the
name
of
the
Lord
,
but
when
the
Lord
taketh
,
who
will
say
blessed
be
the
name
of
the
Lord
,
when
the
Lord
did
take
,
Iob
sayd
,
blessed
bee
the
name
of
the
Lord
.
Now
that
it
hath
bene
spoken
of
these
three
principall
duties
of
a
Christian
,
the
Apostle
for
the
consirmation
,
and
strengthening
thereof
like
a
father
which
is
come
to
the
end
of
his
life
,
who
because
he
hath
but
a
while
to
speake
,
heapeth
vp
his
lessons
together
,
which
he
would
haue
his
sonnes
to
remember
when
hee
is
gone
,
setting
downe
in
foure
next
verses
following
,
these
foure
admonitions
,
two
negatiue
,
and
two
affirmatiue
,
the
first
two
negatiue
,
are
,
Quench
not
the
spirit
,
2.
despise
not
prophesying
,
the
affirmatiue
are
,
Trye
all
thinges
,
and
keeepe
that
which
is
good
,
2.
Abstaine
from
all
appearance
of
euill
.
His
first
aduice
is
,
Quench
not
the
spirit
,
1.
Thes.
5.19.20.21.22
.
that
is
when
a
good
motion
commeth
,
welcome
it
like
a
friend
,
and
crosse
it
not
with
thy
lusts
,
the
second
admonition
teacheth
how
the
first
should
be
kept
,
that
is
,
despise
not
prophesying
,
and
the
spirit
wil
not
quench
because
prophesying
doth
kindle
it
:
the
third
admonition
teacheth
how
to
make
fruit
of
the
second
,
that
is
,
trye
the
doctrines
of
them
which
prophesie
,
and
thou
shalt
not
beleeue
error
for
truth
,
but
hold
the
best
:
the
fourth
admonition
is
the
summe
of
all
,
and
commeth
last
,
because
it
is
longest
in
learning
,
that
is
,
to
abstaine
from
all
appearance
of
euill
,
for
he
which
can
abstaine
not
only
from
euill
,
but
from
the
appearance
of
euill
,
that
man
is
so
perfect
,
as
can
be
in
this
sinfull
life
,
put
all
these
together
,
and
it
is
as
if
S.
Paul
should
say
,
Quench
not
the
spirit
by
dispising
of
prophesying
,
neither
dispise
prophesying
because
all
do
not
preach
alike
,
but
rather
when
you
heare
some
preach
one
way
,
and
some
another
way
,
doe
you
trye
their
doctrines
by
the
Scriptures
,
as
the
men
of
Berea
did
,
and
then
chuse
that
which
is
best
,
and
soundest
,
and
truest
,
hauing
alwayes
such
an
eye
to
the
truth
,
that
thou
abstaine
from
all
appearance
of
error
,
so
zealous
the
holy
Ghost
would
haue
vs
of
our
fayth
,
that
wee
set
no
atticle
vppon
our
religion
,
but
that
which
is
an
vndoubted
truth
.
The
spirit
is
quenched
as
our
zeale
,
our
faith
and
our
loue
are
quenched
with
sinne
;
euery
vaine
thought
,
euery
vaine
word
,
and
euery
wicked
deed
is
like
so
many
droppes
to
quench
the
spirit
of
God
,
some
quench
it
with
the
busines
of
this
world
,
some
quench
it
with
the
lusts
of
the
flesh
,
some
quench
it
with
the
cares
of
the
mind
,
some
quench
it
with
long
delayes
:
that
is
,
not
applying
the
motion
when
it
commeth
,
but
crossing
the
good
thoughts
with
bad
thoughts
,
and
doing
a
thing
when
the
spirit
saith
doe
it
not
,
some-time
a
man
shall
feele
himselfe
stirred
to
a
good
worke
,
as
though
hee
were
led
to
it
by
the
hand
,
and
againe
,
he
shal
be
frighted
from
some
euill
thing
,
as
though
he
were
reprooued
in
his
eare
:
then
if
he
resist
,
he
shall
streight
seele
the
spirit
going
out
of
him
,
and
heare
as
it
were
,
a
voice
pronouncing
him
guilty
,
and
shall
hardly
recouer
his
peace
againe
,
therefore
Saint
Paul
saith
,
grieue
not
the
spirit
,
shewing
that
the
spirit
is
often
grieued
,
before
it
bee
quenched
,
and
that
when
a
man
begins
to
grieue
and
checke
,
and
persecute
it
,
that
is
vntill
hee
seeme
to
haue
no
spirit
at
all
,
but
walketh
like
a
temple
of
flesh
.
It
is
ment
by
the
spirit
the
gifts
and
graces
of
the
spirit
,
the
spirit
of
God
is
the
spirit
of
wisdome
,
and
the
spirit
of
truth
,
No
man
,
saith
Paul
,
can
say
that
Iesus
is
the
Lord
,
but
by
the
holy
ghost
.
Againe
,
the
spirit
helpeth
our
infirmities
,
the
same
spirit
beareth
witnesse
with
our
spirit
,
that
wee
are
the
children
of
God
,
it
is
hee
that
leadeth
vs
into
all
truth
,
and
openeth
our
hearts
to
vnderstand
,
and
guideth
our
feete
into
the
way
of
peace
,
O
dispise
not
the
wisdome
of
the
spirit
,
refuse
not
his
helpe
,
but
seeke
it
,
that
you
may
be
strengthned
:
Comfort
your selues
in
his
testimony
of
your
adoption
,
quench
not
the
light
he
hath
kindled
in
your
hearts
,
disdaine
not
his
leading
,
abuse
not
his
mercy
.
Abuse
not
the
time
of
your
visitation
,
let
not
so
great
mercy
of
God
bestowed
on
you
be
in
vaine
,
fulfill
not
your
owne
wils
,
Abstaine
from
fleshly
iusts
:
walke
in
the
spirit
,
defire
the
best
gifts
,
and
let
euery
man
as
hee
hath
receiued
the
gift
,
so
minister
the
same
to
another
,
as
good
disposers
of
the
manifold
graces
of
God
.
Dispise
not
prophecying
.
THis
admonition
is
as
it
were
the
keeper
of
the
former
,
for
by
prophecying
the
spirit
is
kindled
,
and
without
prophecying
the
spirit
is
quenched
,
and
therefore
after
,
Quench
not
the
spirit
saith
Paul
,
shewing
that
as
our
sinne
doth
quench
the
spirit
,
so
prophecying
doth
kindle
it
,
this
you
may
see
in
the
disciples
that
went
to
Emaus
,
of
whom
it
is
said
,
when
Christ
preached
vnto
them
out
of
the
law
and
the
Prophets
,
the
spirit
was
so
kindled
with
his
preaching
that
their
hearts
waxed
hot
within
them
.
This
is
no
maruell
,
that
the
spirit
of
man
should
be
so
kindled
and
reuiued
,
and
refreshed
with
the
word
of
God
,
for
the
word
is
called
the
food
of
the
soule
,
take
away
the
word
from
the
soule
,
and
it
hath
no
food
to
eate
,
as
if
you
should
take
food
from
the
body
,
the
body
would
pine
,
therefore
Salomon
saith
,
without
preaching
the
people
perish
,
therefore
hee
which
loueth
his
soule
,
had
no
need
to
dispise
prophecying
,
for
then
hee
famisheth
his
owne
soule
,
and
is
guilty
of
her
death
.
Prophecying
is
the
preaching
,
and
expounding
the
word
of
God
,
and
hee
is
called
a
Prophet
,
and
doth
prophecy
,
that
openeth
vnto
vs
the
will
of
God
,
dispise
not
therefore
to
heare
the
word
of
God
preached
,
turne
not
away
thine
eare
from
vnderstanding
.
God
giues
power
to
his
word
,
that
it
may
worke
according
to
his
good
pleasure
,
it
will
let
thee
see
the
weaknesse
of
thine
error
,
and
settle
thee
in
the
way
wherein
thou
shouldest
walke
:
if
it
had
beene
dangerous
for
thee
to
heare
the
prophecying
of
the
Gospel
,
he
would
not
haue
sent
his
disciples
into
the
world
to
preach
it
,
if
Lidia
should
not
haue
liked
to
heare
Paul
preach
,
how
might
she
haue
known
God
,
if
those
great
numbers
,
which
heard
Peter
and
were
conuerted
had
dispised
prophecying
,
and
would
not
haue
heard
him
declare
the
grace
of
the
gospell
vnto
them
,
they
had
neuer
considered
the
great
mercy
of
God
,
nor
sought
to
bee
instructed
in
their
saluation
,
faith
commeth
by
hearing
saith
the
Apostle
.
This
hath
beene
the
meanes
by
which
Christ
hath
giuen
knowledge
to
Kings
and
Princes
,
and
all
nations
,
it
hath
pleased
God
saith
Paul
,
by
foolishnesse
of
preaching
to
saue
them
that
beleeue
.
1
Cor.
1.
dispise
not
then
to
come
to
the
Church
of
God
,
to
pray
with
the
congregation
of
the
faithful
,
to
heare
the
Scriptures
of
God
read
,
and
expounded
,
it
is
the
blessing
of
God
,
offered
vnto
thee
,
he
that
dispiseth
it
shal
be
dispised
of
the
Lord
,
and
he
shal
be
left
in
darkenesse
,
thus
much
for
the
negatiue
parts
which
we
must
not
doe
.
It
followeth
to
try
all
things
and
keepe
that
which
is
good
.
AFter
dispise
not
prophecying
it
followeth
trie
all
things
,
as
if
hee
should
say
,
but
for
all
that
trie
prophecying
least
thou
beleeue
errour
for
truth
,
for
as
amongst
Rulers
,
there
bee
bad
Rulers
,
so
among
Preachers
there
bee
false
Preachers
,
this
made
Christ
warne
his
disciples
to
bee
ware
of
the
leauen
of
the
Pharisies
,
that
is
,
of
their
false
doctrine
,
this
made
Iohn
say
,
trie
the
Spirits
,
therefore
,
wee
reade
in
the
Acts
17.11
.
How
the
men
of
Berea
would
not
receiue
Pauls
doctrine
before
they
had
tried
it
,
and
how
did
they
trie
it
?
It
is
said
they
searched
the
Scriptures
,
this
is
the
way
which
Paul
would
teach
you
to
trie
other
,
whereby
he
was
tried
himselfe
,
thereby
you
may
see
that
if
you
vse
to
read
the
Scriptures
,
you
shal
be
able
to
trie
all
doctrines
,
for
the
word
of
God
is
the
touchstone
of
euery
doubt
,
like
the
light
which
God
made
to
behold
all
his
creatures
,
so
is
the
Scriptures
to
decide
all
questions
,
euery
doubt
must
come
to
the
word
,
and
all
controuersies
must
be
ended
at
this
tribunall
,
the
Scripture
must
speak
which
is
right
,
and
which
is
wrong
,
which
is
truth
,
and
which
is
error
,
and
all
tongues
must
keepe
silence
to
heare
it
.
A
man
trieth
his
friend
before
he
trust
him
,
and
shall
not
wee
trie
our
faith
which
must
saue
vs
,
Saint
Paul
saith
.
Let
euery
man
be
able
to
giue
a
reason
of
his
faith
,
is
this
a
reason
of
our
faith
to
say
,
I
beleeue
so
,
because
Rome
beleeueth
so
,
or
not
rather
because
the
word
of
God
doth
teach
me
so
,
it
will
not
answere
for
them
that
die
in
heresie
to
say
the
Papists
taught
vs
so
:
for
God
saith
,
bee
not
deeeiued
neither
by
Serpent
,
nor
by
Prophet
,
nor
by
Angels
.
God
doth
giue
vnto
his
children
the
spirit
of
discretion
and
of
iudgment
,
to
be
wise
and
know
what
is
that
good
and
acceptable
will
of
God
,
be
not
therfore
deceiued
with
words
of
mens
wisdome
,
let
not
the
basenesse
or
simplicitie
of
any
cause
you
refuse
the
message
which
he
brings
,
and
carry
not
your selues
to
liking
of
al
that
what
so
euer
shal
be
told
you
of
such
as
beare
a
great
shew
and
countenance
,
this
was
it
that
deceiued
the
people
of
God
,
they
gaue
eare
to
false
teachers
which
led
them
to
worship
the
workes
of
their
owne
hands
.
The
Scribes
and
Pharises
seemed
so
graue
and
wise
,
that
the
people
thought
nothing
good
but
what
they
allowed
,
they
were
altogether
aplyable
to
beleeue
,
to
doe
,
to
speake
,
and
to
thinke
whatsoeuer
the
Pharises
willed
them
.
Christ
saith
bewane
of
false
Prophets
which
come
to
you
in
sheepes
clothing
,
but
inwardly
they
are
rauening
wolues
.
Mathew
7.
Saint
Iohn
therefore
saith
,
Deerely
beloued
,
beleeue
not
euery
spirit
,
but
trie
the
spirits
whether
they
are
of
God
,
for
many
false
Prophets
are
gone
out
into
the
world
.
Iohn
11.4
.
and
further
declareth
vnto
vs
how
wee
should
trie
them
,
herein
shall
yee
know
the
spirit
of
God
,
euery
spirit
that
confesseth
that
Iesus
Christ
is
come
in
the
flesh
is
of
GOD
.
Againe
heereby
you
may
trie
them
,
whosoeuer
transgresseth
and
abideth
not
in
the
doctrine
of
Christ
hath
not
God
,
hee
that
continueth
in
the
doctrine
of
Christ
,
he
hath
both
the
father
and
the
sonne
,
if
there
come
any
vnto
you
bringing
not
this
doctrine
receiue
him
not
into
your
houses
,
neither
bid
him
God
speed
,
hereby
Saint
Paul
requireth
the
Galathians
to
trie
betweene
him
and
their
false
Apostles
,
if
any
man
,
saith
hee
,
preach
vnto
you
otherwise
then
that
you
haue
receiued
let
him
be
accursed
Gala.
1.
Paul
putteth
Tymothie
in
minde
,
wherefore
he
left
him
at
Ephesus
,
that
is
to
command
some
that
they
teach
no
other
doctrine
,
and
to
warne
both
the
teachers
,
and
the
hearers
that
they
giue
no
heed
to
fables
and
genealogies
which
are
endlesse
,
which
breed
questions
rather
then
godly
edifying
,
which
is
by
faith
.
Thus
are
the
people
of
God
called
to
trie
the
truth
,
to
iudge
betweene
light
and
darkenesse
,
God
hath
made
them
the
promise
of
the
spirit
,
and
hath
left
vnto
them
his
word
,
they
of
Borea
when
they
heard
the
preaching
of
Saint
Paul
,
searched
the
Scriptures
daily
whether
those
things
were
so
as
hee
taught
them
,
and
many
of
them
beloeued
,
so
doe
you
:
giue
heed
to
instructions
,
and
yet
receiue
not
all
things
without
proofe
and
triall
,
that
they
bee
not
contrary
to
the
wholsome
doctrine
of
the
word
of
God
.
Keepe
that
which
is
good
.
WHen
you
haue
tried
and
found
the
truth
,
be
constant
and
setled
in
it
.
A
wauering
minded-man
is
vnstable
in
all
his
waies
,
follow
the
truth
,
and
bee
not
carried
about
with
euery
wind
of
doctrine
:
The
diuell
will
come
in
the
name
of
God
,
and
change
himselfe
into
an
Angel
of
light
,
let
him
not
take
away
the
loue
of
the
truth
from
you
:
let
him
not
remoue
you
from
faith
,
&
a
good
conscience
.
Returne
not
like
Swine
vnto
your
mire
:
God
hath
purged
your
hearts
,
and
made
them
cleane
,
and
except
they
be
preserued
,
and
kept
occupied
,
the
vncleane
spirit
will
returne
,
and
enter
in
,
and
dwell
in
you
:
so
the
last
estate
of
you
shal
be
worse
then
the
first
.
Wee
haue
great
cause
to
hearken
diligentlie
to
the
Apostle
to
keepe
that
is
good
,
for
wee
see
dailie
great
confusion
in
all
places
,
Sathan
would
faine
intangle
vs
againe
with
the
error
of
the
wicked
,
and
seeketh
to
draw
vs
from
our
stead-fastnesse
:
Now
is
the
time
wherein
God
maketh
some
trial
of
his
seruants
;
now
iniquity
seekes
to
haue
the
vpper
hand
,
they
seduce
people
and
say
heere
is
Christ
,
there
is
Christ
,
heere
is
the
Church
,
there
is
the
Church
,
GOD
giue
vs
his
holy
spirit
,
to
guide
vs
in
iudgement
,
that
wee
may
discerne
the
truth
from
falshood
,
and
know
the
blessed
and
gracious
will
of
GOD
,
that
wee
may
walke
in
his
waies
,
and
serue
him
in
reuerence
and
feare
al
the
daies
of
our
liues
,
for
as
their
are
many
seeke
Christ
with
an
vnfained
heart
,
so
their
are
many
that
seeke
Antichrist
,
and
as
their
Bee
many
true
professors
of
the
truth
of
God
,
so
are
their
many
dispisers
of
the
same
,
this
may
wee
see
heere
at
home
within
this
Realme
,
wee
may
see
it
,
and
mourne
for
it
in
our
hearts
.
Their
practises
are
opened
,
they
haue
broken
out
into
open
rebellion
,
to
the
breach
of
the
peace
both
of
God
and
man
,
they
say
with
their
lippes
GOD
saue
King
IAMES
,
yet
they
hold
vp
their
swords
against
him
,
alas
!
what
hath
hee
deserued
at
their
hands
?
hath
hee
not
dealt
mercifully
,
without
crueltie
,
without
shedding
of
bloud
?
GOD
preserue
him
that
hee
may
long
reigne
ouer
vs
,
and
bring
all
his
enemies
to
confusion
:
What
pretence
make
they
for
this
their
doing
,
that
heereby
they
seeke
to
haue
religion
reformed
,
thankes
bee
to
God
religion
is
reformed
far
better
then
euer
our
fathers
knew
of
these
many
hundred
yeeres
,
for
if
those
that
liued
before
vs
might
haue
seene
and
heard
,
as
wee
see
and
heare
,
they
would
haue
reioyced
and
thought
themselues
happy
.
But
they
would
haue
the
Masse
,
what
finde
they
or
see
they
in
it
wherefore
they
should
so
desire
it
?
Trie
all
things
saith
Paul
,
therefore
examine
and
trie
the
Masse
what
wee
doe
learne
by
it
,
what
doctrine
,
what
godlinesse
in
life
,
what
comfort
of
saluation
,
it
is
dumbe
and
deadly
seruice
,
it
is
the
very
key
of
their
religion
:
the
people
are
bound
to
bee
present
at
it
,
yet
they
neither
receiue
any
thing
nor
eate
,
nor
heare
,
nor
vnderstand
any
thing
,
you
are
wise
,
you
haue
reason
,
you
are
the
children
of
God
,
be
you
Iudges
herein
,
and
iudge
vprightly
,
for
it
is
Gods
cause
:
wil
they
call
this
the
Lords
supper
?
Is
this
the
Sacrament
of
our
redemption
,
is
this
that
which
Paul
receiued
of
the
Lord
,
and
deliuered
vnto
the
Church
?
is
this
the
shewing
forth
of
the
Lords
death
till
hee
come
?
They
paint
their
banner
with
the
Crosse
and
fiue
wounds
,
why
bring
they
these
Armes
against
vs
?
Doe
not
wee
beleeue
the
Crosse
of
Christ
,
doe
not
we
reioyce
and
comfort
our
heartes
,
by
the
remembrance
of
his
woundes
?
do
not
we
read
,
and
shew
forth
to
the
people
the
story
of
the
passion
?
God
knoweth
it
,
and
the
world
can
witnesse
it
,
and
they
themselues
cannot
denye
it
,
but
that
we
make
this
worke
of
our
redemption
,
wrought
,
by
the
passion
of
our
sauiour
Christ
,
the
cheefe
and
principall
rock
and
foundation
of
our
faith
:
therefore
say
we
with
the
Apostle
,
God
forbid
that
we
should
reioyce
in
any
thing
,
but
in
the
crosse
of
our
Lord
Iesus
Christ
.
nay
rather
they
are
become
our
enemies
because
we
beleeue
in
Iesus
Christ
crucified
because
we
say
as
Gods
word
teacheth
,
that
Iesus
Christ
is
the
only
aduocate
to
the
father
for
our
sinnes
,
and
that
he
hath
with
one
suffering
consecrated
for
euer
them
that
are
sanctified
,
and
that
the
blood
of
Iesus
Christ
his
sonne
,
clenseth
vs
from
all
sinne
,
for
this
cause
are
they
become
our
enemies
.
Let
vs
nothing
feare
their
trecheries
and
attempts
:
let
vs
keepe
that
is
good
,
and
hould
it
fast
vntill
death
:
now
that
we
haue
tasted
of
the
good
word
of
God
,
and
haue
receiued
the
comfort
of
the
Gospell
:
Let
vs
not
despise
it
,
nor
be
weary
of
it
,
let
vs
pray
to
God
that
he
wil
establish
the
loue
of
his
truth
in
vs
,
and
that
he
wil
open
the
eyes
of
their
harts
,
&
bring
them
to
be
partakers
of
those
mercies
which
yet
through
ignorance
they
haue
despised
.
Now
when
we
haue
tryed
by
the
word
which
is
truth
,
and
which
is
error
,
what
shall
we
them
doe
?
keep
that
which
is
best
,
that
is
to
say
,
as
the
truth
,
we
must
keepe
and
hold
the
truth
,
that
is
defend
it
with
thy
tongue
,
maintaine
it
with
thy
purse
,
further
it
with
thy
labour
:
in
danger
and
trouble
,
losse
and
displeasure
,
come
life
,
come
death
,
thinke
to
doe
as
Christ
did
,
seale
the
truth
with
his
blood
,
so
thou
must
seale
it
with
thy
blood
,
or
else
thou
dost
not
keepe
it
,
but
let
it
goe
.
Well
did
Paul
put
trie
before
chuse
,
for
he
which
tryeth
may
chuse
the
best
,
but
hee
which
chuseth
before
he
trye
,
taketh
oft
the
worst
before
the
best
.
Now
it
followeth
in
this
last
admonition
Abstaine
from
all
appearance
of
euill
.
AFter
trye
all
things
and
keepe
the
best
followeth
abstaine
from
all
appearance
of
euill
,
as
if
he
should
say
,
that
is
like
to
bee
best
which
is
so
far
from
euill
that
it
hath
not
the
appearance
of
euil
,
&
that
is
like
to
be
truth
,
which
is
farre
from
error
,
that
it
hath
not
the
shew
of
error
,
whereby
sheweth
that
nothing
should
be
brought
into
the
Church
,
or
added
to
our
religion
,
but
that
which
is
vndoubted
truth
,
without
suspition
of
error
,
it
is
not
enough
to
be
perswaded
of
our
faith
,
but
we
must
be
assured
of
it
,
for
religion
is
not
built
vppon
doubts
,
but
vpon
knowledge
.
Heere
we
may
maruell
why
Paul
biddeth
vs
abstaine
from
all
appearance
of
euil
:
because
sin
and
heresie
and
superstition
are
hippocrisie
,
that
sinne
hath
the
appearance
of
vertue
,
and
heresie
hath
the
appearance
of
truth
,
and
superstition
hath
the
appearance
of
religion
:
but
this
the
Apostle
doth
note
,
that
there
is
no
sinne
,
nor
heresie
,
nor
superstition
,
but
if
the
Visor
be
taken
away
from
it
,
it
will
appeare
to
be
sinne
,
and
heresie
,
and
superstition
,
though
at
the
first
sight
,
the
Visor
doe
make
it
seeme
none
,
because
it
couereth
the
euill
,
like
a
painted
sepulcher
vppon
wormes
and
rotten
bones
.
Therefore
keep
your selues
not
only
from
doing
those
things
which
are
euill
,
but
also
from
all
appearance
of
euill
:
offend
not
the
conscience
of
thy
brother
,
that
he
may
haue
no
occasion
to
thinke
euil
of
thee
:
commit
not
adultery
,
and
withdraw
thy selfe
from
the
company
of
such
vnthrifty
,
light
,
and
suspected
persons
,
be
not
like
to
them
that
are
such
,
lay
not
out
thy
money
to
vsury
,
nor
doe
any
thing
whereby
others
may
thinke
euill
of
thee
,
beware
of
vncharitable
conueyance
of
thy
money
,
be
no
Idolater
,
and
leaue
of
to
do
any
thing
that
may
bring
you
into
suspition
of
Idolatry
,
giue
not
thy
honour
unto
any
creature
,
which
is
proper
vnto
God
,
haue
no
fellowship
with
their
workes
,
beare
no
shew
,
no
appearance
of
liking
their
euill
,
goe
not
as
they
goe
,
liue
not
as
they
liue
.
Saint
Paul
reprooueth
the
Galathians
,
saying
yee
obserue
dayes
,
and
monethes
and
times
,
and
yeares
,
I
am
in
feare
of
you
least
I
haue
bestowed
on
you
labour
in
vaine
,
Gal.
4.
so
doth
he
the
Collossians
2.
If
ye
bee
dead
with
Christ
from
the
ordinance
of
the
world
,
why
as
though
yee
liue
in
the
world
are
yee
burthened
with
traditions
,
as
touch
not
,
tast
not
,
handle
not
:
so
doe
the
Idolaters
,
you
should
not
be
like
vnto
them
,
they
are
the
children
of
darknesse
,
you
are
the
children
of
light
,
they
will
not
be
like
you
,
and
forsake
their
false
Gods
,
why
should
you
then
become
like
vnto
them
,
&
forsake
the
God
that
made
the
heauens
&
the
earth
?
you
cannot
make
them
ashamed
of
their
errors
,
and
to
embrace
the
truth
,
why
then
should
you
betray
the
truth
,
and
be
partakers
with
them
in
error
?
The
King
Antiochus
sent
to
Ierusalem
and
to
the
Citties
of
Iuda
,
that
they
should
follow
the
strange
lawes
of
the
country
,
many
of
them
chose
rather
to
die
,
then
to
be
defiled
with
vncleane
things
,
and
so
to
breake
the
holy
couenant
which
God
gaue
them
.
Machab.
1.
Therefore
,
abstaine
from
all
appearance
of
euill
,
be
not
like
the
wicked
of
this
world
,
you
are
the
salt
of
the
earth
,
you
should
not
bee
partners
of
their
corruptions
but
powder
and
season
them
:
You
are
the
light
of
the
world
,
you
may
not
be
partakers
of
their
darknesse
,
but
lighten
and
guide
them
,
dessemble
not
,
but
serue
God
in
the
simplicity
of
your
hearts
,
and
in
the
sight
of
the
world
,
let
it
bee
written
in
your
foreheads
,
what
you
thinke
in
your
harts
,
why
should
any
man
be
ashamed
of
Gods
truth
.
Thus
wee
haue
heard
the
care
of
the
Apostle
in
teaching
the
Thessolonians
three
principall
duties
of
a
Christian
,
that
is
to
reioyce
,
to
pray
,
and
to
giue
thankes
,
as
hath
beene
declared
more
at
large
,
and
withall
for
the
confirmation
thereof
in
the
verses
following
foure
admonitions
,
which
are
as
fortresses
to
hould
vp
those
duties
that
is
,
1.
quench
not
the
spirit
.
2.
dispise
not
prophecying
.
3.
trie
and
examine
all
things
,
and
so
hold
fast
that
which
is
good
,
the
last
is
,
abstaine
from
all
appearance
of
euill
,
which
hath
also
beene
declared
:
Now
when
the
Apostle
had
taught
them
these
lessons
,
and
set
them
forward
in
the
race
of
true
Godlinesse
,
like
a
good
Pastor
which
hath
care
ouer
his
flocke
,
he
doth
not
thus
leaue
them
,
but
withall
giues
them
a
friendly
farwell
in
the
next
verse
saying
,
Now
the
very
God
of
peace
sanctifie
you
throughout
,
and
I
pray
God
that
your
whole
spirit
and
soule
and
body
may
bee
kept
blamelesse
vnto
the
comming
of
our
Lord
Iesus
Christ
.
1.
Thessalonians
.
5.
verse
.
23.
That
is
as
if
the
Apostle
should
say
,
our
God
is
the
God
of
peace
,
hee
giueth
peace
,
and
quietnesse
to
his
Church
,
he
doth
mussell
the
Lion
,
maze
the
Tyrant
,
make
blunt
the
Sword
,
and
quench
the
Fire
prepared
against
his
seruants
,
hee
giueth
his
Sonnes
peace
and
quietnesse
among
them-selues
,
hee
abhorreth
discord
and
malice
betweene
bretheren
:
God
is
loue
saith
Iohn
,
and
hee
that
dwelleth
in
loue
,
dwelleth
in
God
,
and
God
in
him
,
hee
that
loueth
not
his
brother
,
abideth
in
death
,
God
hath
made
vs
all
members
of
one
body
,
there
is
noe
respect
of
persons
with
him
,
noe
difference
of
learned
and
vnlearned
,
wise
or
foolish
,
rich
,
or
poore
,
his
will
is
,
that
wee
all
should
be
as
one
,
of
one
mind
,
and
that
wee
should
all
thinke
one
thing
,
and
speake
one
thing
,
and
that
wee
should
bee
one
fould
vnder
one
shepheard
,
and
with
one
mouth
glorifie
the
father
of
our
Lord
Iesus
Christ
.
For
this
peace
Christ
praied
for
,
saying
,
sanctifie
them
through
thy
truth
,
blesse
them
,
take
away
all
bitternesse
,
and
swelling
from
among
them
,
make
them
Citizens
of
thy
heauenly
Ierusalem
,
that
they
may
liue
in
peace
,
and
loue
one
another
,
that
they
may
bee
one
,
as
thou
O
Father
art
one
in
me
,
and
I
in
thee
.
This
peace
we
had
need
of
,
the
peace
of
conscience
within
our selues
:
of
peace
from
the
rage
and
fury
of
the
world
,
and
of
peace
of
those
that
are
of
Gods
houshold
.
Let
vs
seeke
peace
at
the
hand
of
God
,
and
hee
will
stablish
vs
in
the
peace
of
the
Gospell
,
and
so
giue
vs
rest
and
peace
of
our
soules
.
Now
that
wee
haue
heard
some
profitable
meanes
declared
,
to
keepe
vs
constant
from
reuolting
and
turning
backe
,
but
to
perseuer
still
foreward
in
our
race
:
it
is
therefore
needfull
to
consider
how
easily
man
may
bee
deceiued
,
that
so
the
better
we
may
know
the
corruptions
and
weakenesse
of
our
nature
:
and
therefore
what
cause
wee
haue
euer
to
walke
warily
,
to
take
heed
to
ourselues
,
and
to
pray
vnto
God
,
that
he
will
incline
our
hearts
vnto
his
testimonies
:
when
I
say
man
may
be
deceiued
,
I
meane
not
children
,
or
babes
,
or
the
simpler
sort
of
men
onely
,
but
the
learned
,
the
wise
,
the
politike
,
the
,
Kings
and
princes
of
the
world
,
the
teachers
and
rulers
of
the
people
,
as
appeareth
by
diuers
examples
,
To
begin
with
Adam
,
the
first
man
,
when
hee
was
in
Paradice
,
and
made
ruler
ouer
all
beasts
of
the
field
,
and
was
full
of
graces
and
blessings
of
God
,
he
soone
departed
from
the
counsell
of
God
,
and
gaue
eare
to
the
Serpent
,
so
easily
was
he
deceued
.
Israel
was
as
the
apple
of
the
Lords
eye
,
a
people
whom
the
Lord
loued
,
and
to
whom
be
gaue
their
hearts
desire
,
he
deliuered
them
from
Pharaoh
,
and
with
an
out-stretched
arme
led
them
through
the
red
Sea
:
who
would
haue
thought
so
great
mercies
would
euer
haue
beene
forgotten
,
or
such
a
people
so
well
taught
in
the
knowledge
of
God
,
and
so
often
put
in
mind
of
their
duties
,
should
either
most
part
,
or
all
of
them
turne
from
God
?
Moses
was
but
absent
a
while
,
he
went
aside
to
receiue
the
tables
of
the
couenant
,
in
the
meane
time
they
made
vnto
themselues
a
molten
Calfe
,
and
worshipped
it
,
they
offered
vnto
it
and
said
these
be
the
Gods
of
Israell
that
haue
brought
thee
out
of
the
land
of
Egipt
,
so
easily
were
the
wisest
of
them
,
and
Aaron
and
the
whole
multitude
deceiued
.
The
Children
after
them
forsooke
the
Lord
and
serued
Baal
and
Astroth
,
Iudg.
2.
they
haue
turned
their
backs
to
me
,
and
not
their
faces
sayth
God
by
his
prophet
Ieremie
2.
And
was
this
offence
of
some
small
number
?
were
they
but
few
or
of
the
baser
and
simpler
sort
?
no
they
departed
from
God
in
great
multitudes
,
with
ful
consent
,
and
they
warranted
their
doings
by
antiquity
,
and
by
the
custome
of
their
fathers
before
them
.
The
Prophet
sayth
according
to
the
number
of
thy
Citties
were
thy
Gods
O
Iudah
,
and
to
the
number
of
thy
streetes
O
Ierusalem
,
haue
ye
set
vp
altars
of
confusion
,
euen
Altars
to
burne
Incense
vnto
Baal
,
Iere.
11.13
,
Againe
in
another
place
he
sayth
,
a
great
multitude
euen
all
the
people
that
dwelt
in
the
land
of
Egipt
in
Phathros
answered
Ieremie
saying
,
the
word
that
thou
hast
spoken
vnto
vs
in
the
name
of
the
Lord
wee
wil
not
heare
it
of
thee
,
but
wee
wil
doe
whatsoeuer
thing
goeth
out
of
our
mouth
,
as
to
burne
incense
to
the
Queene
of
heauen
,
and
to
poure
out
drinke
offrings
vnto
her
,
as
wee
haue
done
,
wee
and
our
fathers
,
our
Kinges
and
our
Princes
&c.
Iere.
44.16
.
&c.
Thus
euen
among
that
nation
which
God
hath
chosen
vnto
himselfe
the
Apostacie
was
so
great
the
departure
from
true
holinesse
was
so
vniuersall
that
not
only
euery
Citty
,
but
euery
street
was
defiled
with
their
Idolatry
,
and
besides
the
women
with
burnt-incense
vnto
other
Gods
.
A
great
multitude
yea
all
the
people
with
one
consent
cryed
out
against
their
prophets
and
preachers
,
refusing
to
heare
the
word
of
God
,
but
maintained
their
superstitions
.
The
like
may
be
sayd
of
the
Scribes
and
Pharisies
,
they
were
wise
men
,
they
were
learned
and
carried
a
great
shew
of
holinesse
,
yet
they
loued
darknesse
better
then
light
,
they
were
blind
leaders
of
the
blind
,
they
dispised
the
commandements
of
God
,
for
their
owne
traditions
,
and
not
only
they
but
Herod
and
Pontius
Pilate
with
the
Gentiles
,
and
people
of
Israell
gathered
themselues
together
against
the
Lord
and
against
his
Christ
.
What
shall
I
speake
of
those
churches
which
the
Apostles
of
Christ
planted
and
watered
,
and
confirmed
in
the
truth
,
At
Corinth
Paul
preached
the
gospell
,
they
reioyced
at
it
gladly
,
hee
thanked
God
on
their
behalfe
that
in
all
things
they
were
made
ritch
in
him
,
in
all
kind
of
speaches
,
and
in
all
knowledge
.
Yet
soone
after
they
abused
the
holy
misteries
,
they
denied
the
resurrection
of
the
dead
,
they
became
carnall
,
and
had
enuying
,
and
strife
&
contention
among
themselues
:
The
Galathians
also
reioyced
so
much
in
him
,
that
hee
writeth
thus
of
them
,
I
beate
you
record
that
if
it
had
beene
possible
you
would
haue
plucked
out
your
owne
eyes
,
and
to
haue
giuen
them
to
me
,
yet
they
did
not
abide
in
the
truth
,
but
gaue
eare
to
false
Apostles
,
and
so
were
deceiued
.
Therefore
he
reprooueth
them
saying
,
O
yee
foolish
Galathians
,
who
hath
bewitched
you
that
yee
should
not
obey
the
truth
?
Are
yee
so
foolish
that
after
yee
haue
begunne
in
the
spirit
yee
would
now
be
made
perfect
in
the
flesh
,
yee
did
runne
well
,
who
did
let
you
that
you
did
not
obey
the
truth
,
I
am
in
feare
of
you
least
.
I
haue
bestowed
labour
in
vaine
.
Gal.
5.
This
frailety
and
weakenes
of
our
corrupt
nature
hath
shewed
it selfe
forth
,
and
hath
appeared
in
all
ages
,
we
and
our
fathers
haue
gone
astray
,
and
haue
followed
after
lyes
,
the
Lord
hath
looked
downe
from
heauen
vpon
the
children
of
men
to
see
if
there
were
any
that
would
vnderstand
and
seeke
God
,
but
all
are
gone
out
of
the
way
,
they
are
all
corrupt
,
there
is
none
that
doth
good
,
no
not
one
,
sayth
the
Prophet
Dauid
,
therefore
the
Apostle
beseecheth
the
Church
of
Thessalonica
that
they
settle
themselues
vppon
a
sure
foundation
,
and
that
they
be
not
remooued
from
the
truth
:
he
putteth
them
in
mind
what
they
haue
heard
,
and
of
whom
they
haue
heard
it
,
and
exhorteth
them
to
continew
stedfast
therein
.
Seeke
therefore
the
kingdome
of
God
,
and
the
glory
thereof
,
and
seeke
not
your selues
,
weigh
truth
and
falsehod
in
an
indifferent
ballance
,
soe
shall
the
heauier
weight
of
the
one
,
bewray
the
lightnes
of
the
other
,
what
thing
in
the
world
is
soe
massie
,
and
soe
weightie
as
the
truth
?
Therefore
as
the
prophet
saith
,
If
ye
will
heare
the
voyce
of
God
,
harden
not
your
hearts
,
as
they
did
in
the
prouocation
,
and
as
in
the
day
of
temptation
in
the
wildernes
:
it
is
noe
sinne
to
yeilde
vnto
God
,
it
is
noe
shame
to
lay
apart
all
affections
,
and
to
change
our
mindes
to
the
deniall
of
all
vngodlynes
and
imbracinge
of
true
holinesse
.
It
is
the
part
of
a
good
Christian
and
a
wise
man
to
know
himselfe
,
and
to
know
the
nature
of
his
flesh
,
which
hee
beareth
about
him
,
which
fighteth
alwayes
so
mightily
against
the
spirit
,
and
to
know
the
waywardnesse
,
and
crookednesse
of
his
heart
,
and
the
weaknesse
and
vanity
of
his
mind
.
Many
are
so
farre
from
this
,
they
thinke
all
their
ability
is
of
themselues
,
I
haue
,
saith
one
,
iudgement
,
I
haue
the
light
of
reason
,
I
haue
sence
,
I
haue
vnderstanding
,
and
Counsell
,
and
the
ordering
of
mine
owne
way
,
thus
say
they
that
neither
know
God
nor
themselues
.
The
will
and
power
to
doe
well
is
of
God
,
and
not
of
our selues
,
therefore
we
must
humble
our selues
vnder
the
mighty
hand
of
God
,
and
acknowledge
that
we
are
nothing
,
we
must
confesse
with
S.
Paul
I
know
that
in
me
,
that
is
in
my
flesh
,
dwelleth
no
good
.
Ro.
7.
Againe
it
is
not
in
him
that
willeth
,
not
in
him
that
runneth
,
but
in
God
that
sheweth
mercy
.
Ro.
9.
Our
Sauiour
Christ
sayth
,
that
which
is
borne
of
the
flesh
is
flesh
and
that
is
borne
of
the
spirit
is
spirit
,
Iohn
●
.
And
God
sayth
the
immagination
of
man
heart
is
euill
from
his
youth
Gene
,
8.
this
is
his
saying
and
his
iudgement
of
vs
:
this
we
find
true
,
for
our
will
is
froward
,
and
our
vnderstanding
blind
:
therefore
sayth
the
Prophet
,
O
Lord
I
know
that
the
way
of
man
is
not
in
himselfe
neither
is
it
in
man
to
walke
and
direct
his
steppes
Iere
12.
Againe
the
steppes
of
man
are
ruled
by
the
Lord
.
How
can
a
man
then
vnderstand
his
owne
way
?
Behold
as
the
clay
is
in
the
Potters
hand
,
so
are
you
in
my
hand
.
O
Israell
,
I
mould
you
and
frame
you
to
my
glory
sayth
the
Lord
.
Iere.
18.
When
the
Apostle
putteth
the
Corinthians
in
mind
of
that
good
successe
,
which
God
gaue
vnto
his
ministers
,
among
them
,
hee
sayth
,
such
trust
haue
we
through
Christ
to
God
,
not
that
wee
are
sufficient
of
our selues
,
but
our
sufficiency
is
of
God
.
Cor.
3.
Christ
sheweth
this
to
his
disciples
saying
'
I
am
the
Vine
,
you
are
the
branches
,
he
that
abideth
in
mee
,
and
I
in
him
bringeth
forth
much
fruit
for
without
mee
yee
can
do
nothing
,
Iohn
15.
To
the
Collossians
Paul
saith
:
It
is
God
that
worketh
in
you
both
the
will
and
the
deed
euen
of
his
good
pleasure
.
Colloss
.
2.
It
is
God
that
disposeth
our
goings
,
and
turneth
our
hearts
as
seemeth
him
best
,
hee
is
able
to
make
of
the
stones
in
the
Streetes
children
vnto
Abraham
,
hee
is
able
to
take
away
our
stony
heartes
,
and
giue
vs
heartes
of
flesh
.
The
Consideration
heereof
leadeth
vs
to
seeke
help
and
comfort
by
prayer
at
the
hand
of
God
,
and
because
wee
stand
in
need
of
continuall
help
either
to
giue
vs
somthing
that
is
good
,
or
to
deliuer
vs
from
that
is
euill
,
the
Apostle
biddeth
vs
pray
continually
,
for
the
eares
of
the
Lord
are
open
to
the
righteous
,
therfore
saith
Christ
,
aske
and
it
shall
be
giuen
you
,
seeke
and
yee
shall
find
,
knoek
and
it
shal
be
opened
vnto
you
Math.
7.
Let
vs
therefore
go
boldly
to
the
throne
of
grace
that
we
may
receiue
mercy
and
find
grace
to
help
in
time
of
need
.
Dauid
,
a
man
according
to
Gods
own
heart
prayed
diuersly
,
Open
thou
mine
eyes
,
lighten
my
darkenesse
,
direct
my
feete
into
the
way
of
peace
:
incline
my
heart
O
Lord
,
vnto
thy
testimonies
,
establish
O
God
that
which
thou
hast
wrought
in
vs
,
take
not
thy
holy
spirit
from
vs
,
bee
thou
our
helper
in
trouble
.
O
forsake
vs
not
veterly
!
Dauid
beeing
a
great
prophet
of
GOD
found
no
way
to
attaine
vnto
knowledge
of
the
will
of
God
,
vnlesse
God
would
open
his
vnderstanding
,
and
endue
him
with
his
spirit
:
faith
is
the
gift
of
GOD
,
or
else
was
the
Apostles
praier
in
vaine
:
therefore
without
the
grace
and
mercy
of
GOD
,
wee
can
doe
nothing
to
the
setting
forth
of
his
glory
,
and
to
the
attayning
vnto
our
saluation
.
The
Apostle
saith
vnto
the
faithfull
,
Let
your
conuersation
bee
in
heauen
,
from
whence
you
looke
for
the
Sauiour
,
euen
the
Lord
Iesus
Christ
,
Yee
were
once
darkenesse
,
but
now
yee
are
light
in
the
LORD
,
walke
as
children
of
the
light
,
approouing
that
which
is
pleasing
to
the
Lord
.
The
great
day
of
the
Lord
shal
be
dreadful
and
come
sodainely
vpon
the
wicked
,
but
to
you
it
shall
not
seeme
sodaine
,
which
feare
the
LORD
and
put
your
trust
in
him
,
and
take
all
care
to
bee
in
readinesse
against
his
comming
.
Arme
your selues
therefore
strongly
,
the
enemy
is
the
diuell
with
all
his
force
,
your
strength
standeth
not
in
your
owne
prowesse
or
man-hood
,
but
in
the
mighty
power
of
God
,
put
on
therefore
the
brest-plate
of
faith
,
and
loue
,
hee
that
beleeueth
shal
be
saued
,
hee
that
abideth
in
loue
,
abideth
in
God
,
and
whosoeuer
putteth
his
trust
in
him
shall
neuer
be
confounded
.
For
the
grace
of
God
that
bringeth
saluation
vnto
all
men
hath
appeared
,
saith
the
Apostle
,
and
teacheth
vs
to
deny
vngodlinesse
and
worldly
lusts
,
and
that
wee
should
liue
soberly
,
righteously
,
and
godly
in
this
present
world
,
looking
for
the
blessed
hope
,
and
appearing
of
the
glory
of
the
great
God
,
and
our
Sauiour
Iesus
Christ
,
which
gaue
himselfe
for
vs
,
that
hee
might
redeeme
vs
from
all
vnrighteousnesse
,
and
purge
vs
a
peculiar
people
vnto
himselfe
,
zealous
giuen
to
good
workes
.
Titus
2.11.12
.
Therefore
wee
must
not
alwaies
be
children
,
but
grow
vp
and
increase
,
and
profit
more
and
more
,
for
wee
must
neuer
rest
walking
till
wee
come
to
God
,
if
we
haue
faith
,
wee
must
proceede
from
faith
to
faith
,
if
wee
haue
loue
,
wee
must
abide
and
increase
in
loue
,
if
wee
haue
zeale
,
wee
must
endeauour
to
bee
consumed
with
zeale
,
if
wee
bee
liberall
to
the
Saints
distressed
,
wee
must
double
our
liberallity
,
and
that
with
cheerefulnesse
:
if
wee
read
the
Scriptures
,
wee
must
goe
on
,
and
continue
in
praier
,
so
wee
must
still
increase
till
wee
come
to
perfection
,
Let
vs
bee
led
forward
saith
the
Apostle
vnto
perfection
.
Hebr.
6.1
.
As
God
hath
ordained
a
heauen
for
all
true
faithful
Pilgrims
,
so
hath
he
appointed
a
way
to
come
to
it
,
which
way
hee
that
trauaileth
not
shall
neuer
come
to
the
end
of
his
race
,
for
there
be
many
wrong
waies
,
as
there
are
many
errors
,
but
there
is
but
one
right
way
,
as
there
is
but
one
truth
.
To
knit
vp
this
part
with
that
warning
and
exhortation
of
the
Apostle
saying
,
Let
vs
drawe
neere
with
a
true
heart
in
assurance
of
faith
,
sprinckled
in
our
hearts
from
an
euill
conscience
,
and
washed
in
bodie
with
pure
water
,
let
vs
hold
the
possession
of
the
hope
without
wauering
,
for
hee
is
faithfull
that
promised
:
for
if
wee
sinne
willingly
after
that
wee
haue
receiued
the
knowledge
of
the
truth
,
there
remaineth
no
more
sacrifice
for
sinnes
,
but
a
fearefull
looking
for
iudgement
and
violent
fire
,
which
shall
deuoure
the
aduersaries
.
Hebr.
10.22.23.26
.
So
it
cannot
be
that
they
which
were
lightened
,
and
haue
tasted
of
the
heauenly
gift
and
were
become
pertakers
of
the
holy
ghost
,
and
haue
tasted
of
the
good
word
of
God
,
and
the
powers
of
the
world
to
come
,
and
they
fall
away
,
should
be
renued
againe
into
repentance
crucifying
to
themselues
the
sonne
of
God
a
fresh
.
Heb
6.4.5.6
.
The
Apostle
therfore
admonisheth
the
faithfull
to
haue
discretion
in
their
walking
,
saying
,
Take
heed
that
y●e
walke
circumspectly
,
not
as
vnwise
,
but
as
wise
,
redeeming
the
time
because
the
daies
are
euill
,
Wherefore
bee
yee
not
vnwise
,
but
vnderstanding
what
the
will
of
the
Lord
is
.
Speaking
vnto
your selues
in
psalmes
and
hyms
,
and
spirituall
songs
,
singing
and
making
melody
to
the
Lord
in
your
hearts
.
Giuing
thankes
alwaies
for
all
things
vnto
God
the
Father
,
in
the
name
of
the
Lord
Iesus
Christ
.
Now
as
al
these
parts
of
Scriptures
going
before
in
this
Booke
are
needfull
&
special
means
to
teach
all
true
Christians
to
walke
the
right
way
towards
heauen
,
whereby
we
may
bee
able
not
only
to
walke
aright
,
but
also
to
make
a
right
and
sound
reason
of
our
religion
agreeable
to
the
word
of
God
,
a
sound
reason
of
our
faith
,
and
a
sound
reason
of
our
saluation
agreeable
to
the
same
word
of
truth
,
and
so
to
continue
to
the
end
of
our
race
,
then
shall
wee
bee
made
happy
for
euermore
,
and
be
procured
happy
in
the
great
day
of
our
Lord
,
by
our
Lord
:
and
,
you
blessed
of
my
Father
inherite
the
Kingdome
of
heauen
which
is
prepapared
for
you
from
the
beginning
,
which
kingdom
grant
vs
Lord
for
Christ
Iesus
sake
.
Amen
.
FINIS
.