ABELS
OFFERING
,
OR
THE
Earely
,
and
most
acceptable
sacrifice
of
a
Christian
.
Shewing
how
soone
,
every
soule
is
bounde
to
begin
to
betake
himself
,
not
only
to
the
true
,
but
also
,
to
the
timely
service
of
God
.
Gen.
4.4
.
And
Abel
,
he
also
brought
of
the
firstlings
of
his
flock
,
and
the
fatt
therof
.
THE
three
former
chapters
of
this
holy
History
being
spent
in
the
discovery
of
the
worldes
creation
,
and
of
the
most
wonderfull
and
glorious
workemanship
of
God
,
as
in
every
other
creature
,
soe
especially
in
Man
,
whose
happy
estate
while
he
stood
,
and
miserable
condition
when
he
fell
,
and
most
gracious
recovery
from
his
fall
,
with
divers
other
divine
occurrents
(
next
and
jmmediately
following
)
being
at
large
related
vnto
vs
.
It
now
pleaseth
the
holy
Ghost
to
goe
further
in
this
sacred
narration
,
and
in
the
beginning
of
this
fourth
chapter
,
to
acquaint
vs
with
the
multiplication
of
man-kinde
.
And
here
we
have
the
story
of
the
first
two
,
that
were
ever
borne
into
the
world
,
to
wit
,
the
two
first
sons
,
of
their
,
and
our
first
parents
,
(
I
dispute
not
whether
they
were
twinnes
,
the
text
seemeth
to
contradict
it
,
though
some
doe
weakely
conceit
it
,
neither
doth
it
carry
,
or
conclude
any
materiall
consequence
,
whether
they
were
or
noe
)
concerning
whome
,
we
have
a
threefolde
description
.
-
1.
of
their
birth
,
and
naturall
being
.
ver.
1.2
.
-
2.
of
their
busines
,
and
civill
being
:
ver.
2.
-
3.
of
their
religion
,
and
spirituall
condition
.
ver.
3.4
.
They
were
both
borne
into
the
world
of
their
parents
:
by
them
also
were
they
both
employed
in
the
world
;
and
these
two
are
only
named
or
mentioned
without
any
further
discourse
:
But
the
third
thing
,
to
wit
,
that
which
concerneth
the
matter
of
religion
,
is
that
which
the
Lord
doth
intend
to
treat
off
,
and
insist
vpon
.
In
the
world
,
and
affaires
of
the
earth
,
men
may
lawfully
be
of
divers
professions
,
trades
,
&
occupations
and
it
is
needfull
they
should
be
soe
.
But
in
religion
it
cannot
be
thus
;
piety
cannot
admitt
a
diversity
,
the
blessed
worship
of
God
will
beare
no
variety
at
all
,
it
must
be
vniforme
,
as
that
one
God
is
,
who
is
worshipped
.
And
soe
was
this
of
these
two
bretheren
,
so
farre
as
the
same
appeared
visiblely
to
men
,
in
the
externall
act
of
sacrificing
,
which
practise
they
had
(
doubtles
)
learned
of
their
parents
,
who
were
(
without
question
)
taught
of
God
how
to
excercise
this
duty
,
though
the
letter
of
the
scripture
be
silent
in
both
as
it
is
in
divers
other
excellent
truthes
,
which
yet
we
stand
bound
to
acknowledg
,
by
vertue
of
such
evident
,
and
vndeniable
consequence
as
doth
clearely
conclude
the
same
,
without
litterall
testimony
in
any
expresse
tearmes
to
avouch
it
.
Now
concerning
the
sacrifice
of
the
sons
of
Adam
,
Cain
,
and
Abell
,
there
is
a
double
difference
noted
.
-
1.
of
the
sacrifices
they
offred
.
-
2.
of
the
effect
they
found
with
God
,
to
whome
they
were
offred
.
That
which
is
observable
in
their
sacrifices
,
is
this
,
that
wheras
Cain
,
carelesly
and
without
choise
offred
[
of
the
fruit
of
the
grounde
]
not
regarding
what
he
offred
,
soe
he
brought
some
what
,
contrary
to
the
law
of
those
offrings
,
which
required
the
first
of
all
fruits
:
It
is
reported
of
Abell
,
&
commended
in
him
,
that
he
was
very
regard-full
and
respective
,
to
sacrifice
to
his
God
,
of
the
first
of
his
flock
,
and
among
the
first
,
the
best
he
could
pick
and
chuse
.
And
according
to
the
difference
of
these
acts
,
the
effect
was
also
different
with
the
Lord
,
who
seemeth
to
suite
and
fit
,
his
justice
to
Cain
,
that
as
he
had
no
respect
what
offering
he
brought
,
soe
had
God
no
respect
to
him
,
or
that
he
offered
;
and
his
favour
to
Abell
,
vnto
whose
person
and
sacrifice
,
the
Lord
had
gracious
regard
,
as
he
was
most
heedefull
to
present
the
choyse
,
and
cheife
,
of
all
he
had
to
the
Lord
.
And
in
this
particuler
doth
Moses
,
the
man
of
God
,
and
pen-man
of
this
part
of
Gods
word
,
insist
,
&
speaketh
much
of
the
things
that
issued
herevpon
,
both
on
Ahells
part
,
and
Cains
.
But
here
(
it
may
be
)
some
will
move
a
question
,
how
Moses
who
was
borne
many
hundred
,
and
some
thousands
of
yeares
after
the
creation
,
could
come
to
know
these
things
,
and
to
set
them
downe
in
such
exact
order
vnto
vs
.
To
moue
this
question
,
is
to
make
question
of
Gods
truth
,
and
to
bring
into
doubt
,
all
that
he
hath
recorded
in
this
whole
booke
of
Genesis
,
and
all
such
other
things
as
fell
out
before
his
birth
and
ripe
yeares
,
in
Exodus
;
for
in
his
infancy
we
cannot
conceive
him
to
be
any
way
one
of
Gods
principall
secretaryes
,
or
meete
to
be
entrusted
with
this
rare
jmployment
of
penning
any
part
of
scripture
,
especially
considering
that
he
was
brought
vp
in
Pharaohs
court
as
a
Pagan
,
for
the
first
forty
yeares
of
his
life
.
But
for
the
cleare
manifestation
of
this
matter
,
and
for
the
justification
of
the
authority
of
this
sacred
booke
against
all
accursed
cavills
;
we
answer
and
doe
acknowledge
,
that
howsoever
every
thing
reported
therein
by
Moses
were
acted
long
before
his
birth
,
yet
neverthelesse
all
things
written
therin
,
are
as
absolutely
true
,
as
if
Moses
had
beene
borne
,
&
had
seene
,
and
heard
,
each
passage
in
his
owne
person
.
The
Lord
made
choyse
of
a
man
living
so
long
after
these
things
were
done
,
that
he
might
honour
himself
,
and
this
his
sacred
historie
aboue
all
humane
,
histories
vnder
heaven
.
For
wheras
no
profane
writer
is
able
infaillibly
to
report
any
thing
(
for
matter
of
fact
)
but
what
was
done
in
his
owne
dayes
,
and
came
to
passe
in
his
owne
ceartayne
knowledge
;
the
Lord
is
able
to
instruct
,
such
as
he
will
set
a
worke
to
report
the
proceedings
of
his
churches
in
all
ages
,
in
the
incontroleable
truth
of
all
things
that
came
to
passe
,
though
they
that
recorde
it
,
were
vnborne
when
they
were
acted
.
And
who
knoweth
whether
the
Lord
hath
not
done
this
;
and
of
purpose
made
vse
of
such
persons
who
had
not
a
being
in
the
world
,
till
long
after
the
time
wherin
the
things
themselves
which
they
relate
had
their
being
,
that
soe
he
might
shew
himself
an
alsufficient
instructor
of
his
servants
in
those
things
which
were
done
long
before
their
time
,
and
declared
long
after
.
It
is
not
my
purpose
to
digresse
into
any
generall
discourse
of
those
evidences
that
doe
authorise
,
and
warrant
the
whole
scripture
,
which
are
discovered
at
large
by
many
worthy
,
judicious
,
and
learned
Divines
only
,
that
it
may
manifestly
appeare
that
this
booke
is
no
lesse
scripture
then
any
other
,
let
vs
take
into
our
harts
the
due
consideration
of
those
things
which
may
as
vnreproveably
argue
God
to
be
the
author
,
as
Moses
to
be
the
penner
of
the
same
,
and
they
are
(
among
a
multitude
that
might
be
produced
)
these
few
that
follow
.
1.
Moses
doth
tell
vs
of
some
passages
concerning
God
before
the
creation
,
which
no
creature
could
heare
,
or
vnderstand
as
that
of
the
first
creature
,
&
all
the
rest
,
when
he
sayd
of
every
of
them
:
[
Let
there
be
light
,
&c.
]
who
could
tell
what
God
spake
touching
every
of
these
,
seing
as
yet
they
were
not
,
&
when
they
were
,
yet
till
man
was
created
all
other
were
voyd
of
vnderstanding
.
2.
Hee
relates
to
vs
touching
the
creation
of
man
,
what
God
sayd
of
his
making
to
wit
,
the
matter
and
forme
of
his
body
,
and
the
infusion
of
his
soule
,
as
also
of
the
manner
of
the
making
of
the
woman
when
the
man
was
in
a
deepe
sleepe
,
and
perceived
it
not
,
and
what
the
man
sayd
of
the
woman
,
when
the
Lord
brought
her
to
him
.
3.
After
the
creation
,
he
report's
the
passages
of
mans
fall
,
and
discover's
the
subtiltyes
of
Satan
,
in
seducing
the
first
man
and
the
first
woman
,
which
relations
must
needes
be
of
God
,
for
we
cannot
conceit
that
the
divell
would
soe
detect
himself
,
in
the
evill
both
of
his
grosse
sin
,
and
great
punishment
.
4.
After
mans
fall
,
he
tell
's
vs
of
divers
secret
passages
,
as
of
Adams
knowing
his
wife
:
of
Cains
anger
conceived
inwardly
,
and
vnjustly
,
against
Abel
his
brother
,
before
it
brake
out
:
of
Noahs
drunckenes
,
and
nakednes
:
of
Lots
fayling
,
and
the
manner
therof
,
how
he
was
abused
by
his
daughters
,
with
their
close
carriage
of
the
matter
,
&
how
he
knew
not
what
was
done
,
when
he
had
slept
with
them
both
:
of
the
close
conveyance
which
Rebecca
vsed
to
obtayne
the
blessing
for
Iacob
,
with
the
most
private
circumstances
therof
:
and
a
multitude
more
of
the
like
to
these
things
,
soe
secret
,
that
no
flesh
could
know
,
or
relate
,
but
they
must
needes
be
recorded
by
the
Lord
himself
.
5.
He
make's
narration
of
the
sins
,
of
the
most
holy
men
and
women
,
either
,
that
which
was
common
in
those
times
to
most
of
them
,
as
the
Polygamie
of
the
Patriarchs
,
or
such
offences
as
any
one
of
them
particulerly
fell
into
,
not
sparing
Abraham
the
freind
of
God
,
nor
any
of
the
sincerest
of
his
servants
,
which
a
good
man
would
have
done
,
had
he
beene
guided
but
by
his
owne
spirit
.
Nay
,
(
which
doth
absolutely
seale
the
truth
and
authority
of
his
writings
to
be
of
God
)
Moses
spare's
not
himself
in
his
owne
sins
,
but
make's
a
manifest
discovery
of
his
owne
infidelity
,
and
vnadvised
anger
,
and
the
just
punishment
of
God
vpon
him
for
them
both
.
This
impartiality
,
argue's
a
supernaturall
spirit
to
guide
it
:
when
a
man
cannot
spare
his
freind
,
nor
himself
but
will
leave
both
,
vpon
everlasting
record
to
be
blamed
and
blemished
to
all
posterity
.
A
thing
not
vsuall
(
if
at
all
vsed
)
in
humane
history
,
wherin
men
speake
,
and
write
the
best
they
can
(
and
many
times
more
then
they
should
)
of
themselves
,
&
those
whome
they
favour
.
It
must
be
God
that
must
make
men
thus
to
doe
:
&
therefore
this
is
one
of
the
prerogatives
royall
of
his
writings
.
6.
And
lastly
,
he
tell
's
vs
of
the
most
secret
things
that
can
be
imagined
;
nothing
can
be
conceived
soe
close
as
the
counsell
of
heaven
:
what
God
speaketh
there
,
who
can
heare
?
especially
when
he
speaketh
not
in
any
such
sort
,
or
soe
openly
where
Angell's
may
heare
,
but
in
his
owne
private
closet
,
nay
(
which
is
yet
more
)
in
his
owne
breast
or
bosome
:
yet
Moses
can
tell
the
world
,
not
only
what
God
sayd
in
heaven
,
but
what
he
sayd
in
his
hart
,
&
how
he
was
jnwardly
affected
.
Soe
we
finde
in
one
chapter
of
this
booke
,
where
Moses
make's
knowne
how
God
[
repented
,
and
was
greived
at
his
hart
,
at
mans
wickednes
:
]
and
in
another
,
how
he
was
graciously
disposed
for
the
continnance
of
the
constant
course
and
succession
of
all
the
affaires
of
this
inferiour
world
saying
[
And
the
Lord
sayd
in
his
hart
,
I
will
not
againe
curse
the
earth
&c.
]
See
,
Moses
is
privy
to
Gods
hart
,
and
can
make
vs
know
,
what
were
his
most
jnwarde
resolutions
.
And
who
could
give
him
the
least
light
,
or
acquaintance
of
these
things
but
God
himself
,
who
made
him
his
secretary
,
and
so
made
these
secrets
knowne
to
him
.
And
thus
by
all
these
evidences
,
(
which
are
common
to
all
other
scripture
as
well
as
this
,
but
coummunicable
to
no
bookes
but
the
booke
of
God
)
we
see
that
there
is
no
reason
of
doubting
or
debateing
any
thing
in
this
parte
of
holy
writ
,
(
or
any
parcell
of
it
)
because
it
was
penned
by
Moses
,
and
he
borne
so
long
after
all
things
written
and
recorded
in
the
same
,
were
gone
and
past
.
He
had
a
singuler
and
all
sufficient
tutor
,
even
the
most
wise
God
,
and
he
himself
did
endite
,
all
that
he
taught
and
enabled
Moses
to
write
,
so
that
every
jot
and
tittle
of
this
booke
of
Genesis
,
must
be
of
absolute
and
infaillible
truth
.
And
soe
having
now
(
by
the
way
)
cleared
this
scruple
,
we
should
proceede
vnto
our
discovery
of
Abels
sacrifice
,
as
we
have
it
here
layd
downe
,
in
the
words
of
the
text
which
make
report
vnto
vs
what
kinde
of
sacrifice
it
was
,
and
wherof
it
consisted
.
But
we
must
(
first
)
take
away
another
doubt
,
which
may
be
made
by
some
,
how
Abell
could
know
the
minde
of
God
for
these
matters
,
and
soe
readily
offer
a
sacrifice
of
this
kinde
,
and
doe
it
soe
suitably
to
Gods
prescription
,
considering
,
that
as
yet
the
law
of
the
offering
of
first
fruits
,
nor
any
other
part
of
the
morall
,
or
ceremoniall
was
not
given
.
We
answer
,
it
was
giuen
,
but
not
written
,
as
we
have
it
now
,
it
was
given
in
those
dayes
by
divine
tradition
;
originaly
from
God
to
man
,
and
successively
from
man
to
man
.
Then
did
the
father
informe
the
childe
,
&
acquaint
him
with
the
dutyes
that
pertayned
to
piety
,
and
the
children
they
received
it
from
their
parents
,
&
obeyed
it
as
from
God
.
And
this
course
and
manner
of
revealing
the
will
of
God
by
this
kinde
of
tradition
,
endured
all
the
dayes
of
the
holy
Patriarches
,
and
such
as
lived
after
them
,
till
Moses
,
and
also
during
all
the
dayes
of
Moses
,
till
that
part
of
his
life
,
wherin
the
Lord
employd
him
about
the
penning
of
this
booke
,
and
that
is
diversly
conjectured
of
;
some
suppose
it
to
be
written
before
he
went
into
Egypt
within
the
compasse
of
these
fourty
yeares
wherin
he
kept
sheepe
in
Madian
;
others
imagine
he
did
it
immediately
after
his
departing
out
of
Egypt
,
even
in
the
first
yeare
therof
.
Howbeit
this
,
(
as
the
former
)
is
no
point
of
such
importance
,
as
that
we
must
of
necessity
have
an
exact
knowledge
of
the
same
.
But
that
Gods
law
was
delivered
by
this
kinde
of
tradition
,
till
the
time
we
speake
off
,
we
nothing
doubt
,
and
therefore
the
more
foule
is
that
slander
layd
vpon
vs
by
the
papist
,
that
we
acknowledg
not
,
nor
endure
any
traditions
;
judeede
those
that
are
popish
and
vnwritten
,
we
cannot
abide
,
but
doe
abhorre
them
all
,
because
none
of
them
can
be
defended
but
by
blasphemy
,
and
some
of
them
(
in
particular
)
are
apparantly
blasphemous
.
But
that
there
were
traditions
●●ce
,
to
wit
,
such
as
the
Lord
by
himself
,
or
by
his
Angells
,
made
knowne
to
man
;
&
man
beleeved
&
related
to
his
posterity
,
we
doe
no
more
deny
,
then
we
doe
that
Moses
penned
this
part
of
holy
scripture
,
which
(
till
his
time
)
was
a
tradition
and
vnwritten
,
but
can
be
none
from
that
time
forward
.
And
if
the
Lord
have
ceased
his
owne
,
hath
any
man
power
to
erect
more
,
that
are
none
of
his
?
especially
now
that
his
holy
will
is
sufficiently
revealed
,
in
the
writings
of
the
Law
,
and
Prophets
,
&
the
Gospell
.
That
there
were
some
traditions
we
freely
confesse
;
that
any
are
(
of
God
)
now
we
dirictly
deny
;
those
that
are
(
being
not
of
God
)
we
detest
,
because
they
are
the
fruit
of
the
Popes
braine
,
who
hath
a
very
crazy
head
in
heavenly
things
,
though
he
be
applauded
to
be
the
head
of
the
church
,
and
able
to
distill
spirituall
influence
into
it
.
But
to
returne
to
Abel
,
it
is
probable
,
that
he
received
the
light
and
knowledge
he
had
to
offer
sacrifice
,
from
his
father
,
who
from
God
did
instruct
him
how
,
and
what
to
doe
,
in
such
duties
as
were
to
be
required
of
him
.
And
vpon
this
did
he
embrace
,
and
obey
the
Lord
in
his
ordinances
;
which
course
of
his
,
and
his
forwardnes
thus
to
doe
,
in
those
times
wherin
no
scripture
was
penned
,
nor
every
man
that
spake
of
the
things
of
God
traditionally
,
so
infalliblely
inspired
,
as
were
all
they
,
by
whome
the
Lord
hath
left
his
truth
written
to
vs
,
shall
rise
vp
against
vs
,
to
condemne
our
vntowardnes
,
who
refuse
to
be
taught
of
God
,
and
to
be
obedient
to
him
,
though
he
hath
left
vs
a
more
happy
way
to
learne
,
then
they
had
,
who
had
but
a
part
of
his
good
pleasure
manifested
,
and
that
not
written
,
wheras
we
have
the
whole
,
and
written
,
vpon
such
records
as
can
never
be
razed
.
The
saints
,
of
those
times
,
were
most
willing
to
take
knowledge
of
the
wayes
of
God
and
yeeld
their
obedience
to
them
,
by
that
meanes
(
which
in
comparison
of
ours
)
are
but
meane
,
and
were
but
weake
,
(
yet
enough
to
bring
them
to
God
,
who
lived
by
faith
in
the
truth
thus
revealed
)
.
The
sinners
of
our
dayes
,
to
whome
the
Lord
hath
dispenced
a
more
absolute
,
and
most
sufficient
course
,
of
comming
neere
to
him
,
are
farre
from
the
Lord
,
and
will
not
give
him
,
neither
such
,
nor
soe
much
duty
,
as
these
did
,
whose
knowledg
and
practise
is
not
soe
much
magnifyed
,
as
ours
shal
be
manifested
&
plagued
of
the
Lord
,
who
looke's
they
should
be
the
best
schollers
,
who
have
the
best
teaching
.
Note
.
Miserable
will
it
be
with
those
men
to
whome
the
Lord
shall
say
;
these
knew
litle
of
my
minde
(
in
respect
of
you
)
yet
have
done
much
;
I
made
it
all
knowne
to
you
,
yet
have
you
done
litle
or
nothing
.
Let
not
this
consideration
be
in
vaine
,
but
thinke
we
,
how
cheerefully
Abel
learned
,
&
how
conscionably
he
performed
,
the
worship
of
his
God
,
having
but
litle
helpe
to
further
him
:
that
we
by
due
ponderation
herof
,
may
be
both
ashamed
for
our
faylings
past
,
and
enforce
our selves
,
(
as
it
were
)
by
a
holy
violence
for
time
to
come
,
to
be
more
faithfull
and
industrious
,
both
to
know
,
and
to
doe
,
what
on
our
part
,
we
owe
vnto
the
Lord
,
what
vnsepakeable
shame
is
it
?
that
we
should
lye
behinde
them
,
that
have
gone
before
vs
in
those
dutyes
,
wherin
many
of
them
,
had
but
few
to
follow
,
nor
any
scripture
to
learne
them
:
but
we
have
both
Gods
whole
booke
to
giude
vs
,
and
all
his
blessed
saints
are
gone
before
vs
,
yet
are
we
exceeding
short
of
those
holy
ones
who
lived
graciously
in
that
age
which
may
truly
be
called
the
infancy
both
of
the
world
,
and
of
the
church
;
But
I
will
not
dwell
here
,
we
see
the
holy
Ghoste
beare's
record
of
Abels
offering
:
let
vs
now
come
to
the
words
of
the
text
which
tell
vs
what
manner
of
sacrifice
it
was
.
And
Abel
,
he
also
brought
of
the
[
firstlings
]
or
,
first
borne
[
of
his
flock
,
Exod.
22.29.30
.
cap.
34.19
26.
Levit.
23.10.12
.
Num.
15.20.21
.
Deut.
12.17
.
cap.
18.4
.
cap.
26.1.2.11
.
and
of
the
fate
of
them
.
]
Of
the
first-lings
,
or
,
first
borne
]
that
is
,
the
first
encrease
of
cattell
that
the
Lord
gave
him
;
The
Lord
made
a
most
exact
law
for
the
offering
of
the
first
borne
,
both
of
man
,
and
beast
,
and
of
all
fruits
vnto
him
,
and
this
law
of
his
we
finde
to
be
very
frequently
repeated
,
in
divers
places
of
the
foure
bookes
of
Moses
Exodus
Leviticus
Numbers
,
and
Deuteronomie
.
And
as
it
was
often
itterated
by
God
to
Jsraell
,
soe
was
it
faithfully
obeyed
by
Israell
before
the
Lord
,
both
before
the
captivity
in
Hezekiah
dayes
;
2.
Chron.
31.1.51
.
Neh.
10.3.32.35
.
and
after
,
in
the
dayes
of
Nehemiah
,
as
appeareth
in
the
storie
of
their
lives
:
nay
,
from
the
begining
,
before
this
law
was
given
(
in
writing
)
Abel
(
you
see
)
is
carefull
to
bring
his
first
,
and
I
nothing
doubt
,
but
Adam
his
father
did
it
before
him
,
as
we
noted
before
.
But
here
it
way
be
enquired
wherefore
these
things
were
offred
,
in
those
times
,
and
among
all
the
Jewes
to
the
time
of
Christ
,
and
are
not
soe
now
among
vs
,
were
they
proper
to
their
worship
?
We
answer
,
they
were
soe
as
the
Iewish
people
were
a
people
peculiar
to
God
,
and
he
taught
them
his
minde
after
such
a
manner
,
as
never
any
nation
but
they
had
it
,
to
wit
,
by
shaddowes
,
types
and
ceremonies
,
such
as
were
to
endure
for
a
season
,
and
to
dye
when
once
Iesus
Christ
the
Lord
of
life
did
appeare
,
and
had
fulfilled
this
law
of
Iewish
rites
,
which
perished
and
became
frustrate
(
in
Gods
purpose
)
assoone
as
,
his
[
consummatum
est
]
was
out
of
his
mouth
.
But
if
these
Mosacaill
rites
were
shaddowes
,
what
was
the
substance
?
what
was
the
truth
and
signification
of
these
types
,
and
ceremonyes
,
and
of
these
first
fruites
,
and
first
borne
,
in
particuler
?
We
answer
;
Heb.
10.1
all
men
must
know
that
the
whole
ceremoniall
law
was
a
type
,
or
shaddow
,
the
apoctle
tells
vs
soe
,
&
(
in
the
generall
)
every
ceremonie
therein
did
some
way
respect
Christ
,
who
is
the
end
of
this
law
&
hath
abolished
the
same
;
one
way
or
other
,
Christ
was
aymed
at
in
each
offering
.
Now
for
the
matter
meant
and
signifyed
by
these
first
fruits
,
and
first
borne
they
also
had
their
reference
to
the
Lord
Iesus
,
who
is
entituled
,
1.
Cor.
15
.
1●
.
both
[
the
first
fruits
of
them
that
sleepe
]
and
,
[
the
first
borne
of
every
creature
.
Yet
not
to
him
only
,
(
though
principally
)
had
they
their
totall
relation
,
as
if
nothing
else
at
all
,
were
to
be
shaddowed
by
these
things
,
but
,
as
to
him
(
to
wit
,
to
Christ
)
they
were
strictly
,
and
properly
assigned
,
soe
,
in
a
larger
sence
and
vse
,
the
perpetuall
morality
of
this
law
was
,
that
our
choysest
,
and
cheife
,
our
first
,
and
best
,
the
prime
and
principall
,
(
not
of
our
fruits
,
or
of
our
beast
,
but
)
of
our
lives
,
of
our
selves
,
should
be
given
to
the
service
of
our
God
.
That
assoone
as
he
pleaseth
to
enlarge
and
encrease
the
abilityes
of
our
bodyes
,
and
facultyes
of
our
soules
,
that
we
can
once
discerne
betweene
good
and
evill
,
and
are
able
to
put
a
difference
betweene
these
in
our
opinion
,
and
practise
,
we
should
incontinently
,
and
forth-with
betake
our selves
to
worship
and
obey
the
Lord
,
and
from
that
time
proceede
in
the
same
,
during
all
our
dayes
.
But
it
is
further
noted
here
,
in
the
text
,
that
Abells
sacrifice
was
[
Of
the
fatt
of
his
flock
.
]
Fatt
in
scriptures
hath
divers
references
,
and
(
accordingly
)
divers
sences
,
as
the
nature
of
things
to
which
it
is
referred
doth
require
.
It
retayneth
his
naturall
signification
,
when
it
is
referred
to
naturall
things
:
we
read
of
Fatnesse
attributed
to
the
earth
;
to
oyle
;
Gen.
27.28
.
cap.
45.18
to
wine
;
the
best
of
which
,
God
doth
call
the
fattest
,
and
the
fattest
of
any
thing
is
the
best
,
as
the
fattest
land
,
the
best
land
;
and
soe
of
the
rest
.
And
soe
we
account
the
fattest
beast
,
the
best
,
(
especially
being
young
too
,
)
as
these
first-borne
were
.
But
when
fattnes
is
affirmed
of
things
spirituall
(
or
things
naturall
,
considered
spiritually
)
it
carieth
contrary
sences
,
and
signifies
both
the
best
,
and
the
worst
.
For
we
finde
David
where
he
would
shew
a
most
sinfull
hart
,
to
say
,
it
is
a
[
hart
as
fat
as
brawne
,
]
and
the
Prophet
Isaiah
,
Psal.
119.20
.
Is
.
6.
Mat.
23.14.15
.
Psal.
36.2
.
Psal
92.
●0
.
and
Christ
after
him
,
when
they
speake
of
a
hart
given
over
of
God
,
say
thus
[
make
the
hart
of
this
people
fatt
.
]
On
the
other
side
,
the
most
abundant
and
best
blessings
pertayning
to
the
solacing
of
the
saints
,
are
called
[
the
fatnes
of
thy
house
:
]
and
those
godly
and
well-growne
christians
,
who
have
eaten
,
and
fed
freely
,
of
those
divine
delicates
,
and
by
the
benefit
of
them
are
come
to
some
good
measure
of
ability
,
in
good
things
,
are
sayd
to
be
[
fatt
and
flourishing
.
]
But
with
this
mysticall
sence
,
or
vse
of
the
word
we
meddle
not
,
in
our
text
it
is
taken
most
properly
,
for
fat
beasts
,
[
the
fat
of
his
flock
]
that
is
the
best
there
.
So
that
the
summe
of
all
that
is
sayd
here
of
Abells
offring
is
this
:
that
he
being
made
partaker
of
true
grace
and
guided
by
God
to
shew
it
in
the
fruits
therof
,
doth
by
faith
offer
vnto
God
such
a
sacrifice
as
was
now
required
,
namely
,
the
first
,
&
(
among
all
the
first
)
the
very
best
of
the
flock
he
did
attend
.
I
say
now
required
,
for
after-ward
God
commanded
and
expected
more
,
but
as
yet
there
was
no
temple
,
or
tabernacle
,
no
high
preist
,
nor
any
Levite
,
no
fire
from
heaven
,
(
at
least
)
that
burnt
continually
,
nor
many
other
things
,
which
came
in
,
in
succeeding
times
:
some
when
the
Arke
and
tabernacle
was
erected
,
more
,
when
the
Temple
was
builded
,
and
all
other
things
set
in
order
,
according
to
Gods
prescription
touching
each
particuler
.
Note
.
Howbeit
Abel
(
in
the
meane
time
)
doth
his
best
,
and
offers
to
his
vtmost
power
,
what
his
present
state
,
and
the
present
time
may
permit
,
shewing
therby
that
true
grace
will
doe
what
it
can
,
though
it
cannot
doe
all
it
would
,
or
should
,
in
the
seruice
of
God
;
others
may
doe
more
,
in
times
&
places
which
afforde
more
meanes
,
but
sincerity
will
shew
it self
in
the
most
that
may
be
done
for
the
time
being
;
though
we
enjoy
but
litle
meanes
,
or
few
helpes
to
further
vs
,
yet
a
sounde
hart
will
make
some
honest
shift
,
to
doe
something
that
may
be
pleasing
to
God
.
This
is
worth
noteing
(
by
the
way
)
because
it
meete's
fitly
,
with
their
fearefull
jmpiety
,
who
let
all
religion
and
piety
alone
,
because
they
cannot
doe
all
:
like
to
miserable
and
desperate
bankrupts
,
who
because
they
are
not
able
to
give
every
man
all
,
will
pay
nothing
at
all
to
any
man
;
which
deceit
who
could
endure
?
Nay
,
learne
to
doe
better
of
good
Abell
(
and
all
Gods
saints
who
lived
in
the
first
times
)
doe
something
the
most
and
best
,
thou
canst
,
and
the
Lord
will
accept
thee
according
to
the
willing
minde
thou
hast
,
to
goe
as
farre
as
weake
meanes
will
further
thee
.
Note
.
A
man
doth
not
more
manifest
weake
grace
,
in
not
doing
Gods
worke
compleatly
,
then
he
doth
evidence
true
grace
in
doing
what
he
is
able
to
doe
,
conscionably
.
The
Lord
regarde's
men
according
to
his
meanes
,
and
their
mindes
,
in
his
service
.
They
that
offred
vprightly
before
the
preisthood
was
ordered
,
were
as
acceptable
to
God
,
and
some
of
them
had
as
much
,
and
all
of
them
had
as
true
grace
,
as
any
that
sacrificed
after
.
Note
.
A
wise
christian
,
may
employ
much
grace
,
vpon
litle
meanes
,
and
(
I
thinke
)
the
least
meanes
that
ever
the
Lord
doth
give
,
may
exercise
the
most
grace
the
best
of
vs
have
,
if
we
play
the
good
husbands
,
&
set
it
well
a
work
.
But
this
is
by
the
way
,
let
vs
now
make
toward
the
mayne
thing
,
Heb.
11.4
we
meane
to
handle
in
this
offring
of
Abel
,
which
is
soe
commended
in
him
,
both
here
&
in
other
places
of
scripture
.
Doctrine
.
And
that
is
,
that
morall
of
this
practise
ceremoniall
,
which
concerneth
vs
christians
,
to
wit
,
That
it
is
the
vndeniable
duty
of
every
one
,
to
giue
vnto
God
the
glory
of
his
first
abilityes
,
both
of
soule
&
body
,
&
to
bestow
their
first
powers
in
the
seruice
of
his
maiesty
.
This
lesson
Abell
needed
not
to
have
learned
of
the
first
borne
of
his
beasts
,
had
not
his
father
Adam
fallen
,
and
deprived
him
(
and
vs
all
,
)
of
those
first
&
best
fruits
of
created
grace
,
which
the
Lord
gave
him
,
when
he
filled
him
the
first
day
of
his
life
,
with
the
perfection
of
all
knowledge
,
holynes
,
and
righteousnes
,
and
made
him
as
holy
,
and
as
happy
,
as
a
creature
might
be
on
this
earth
.
Had
not
these
first
fruits
of
this
grace
perished
in
the
first
Adam
,
soe
,
as
that
never
man
but
he
might
taste
them
,
they
would
have
taught
vs
what
to
doe
assoone
as
we
could
have
done
any
thing
,
that
grace
&c
,
would
quickly
have
carried
vs
to
the
fountaine
of
grace
,
from
whence
,
as
it
came
but
lately
,
it
would
have
returned
naturally
,
as
the
rivers
into
the
sea
.
For
Adams
graces
were
as
naturall
,
as
his
breath
,
it
was
all
one
to
him
,
to
doe
any
duty
to
God
,
and
to
himself
,
both
were
alike
easy
vnto
him
.
But
now
the
case
is
altred
,
it
is
nothing
soe
,
but
cleane
contrary
altogether
,
his
first
best
lesson
must
be
taught
Abel
(
yea
and
Adam
too
)
by
his
first
best
beast
which
he
must
now
give
to
that
God
to
whome
he
should
have
given
himself
from
his
first
being
,
this
beast
must
be
sacrifised
to
shame
him
,
who
being
once
wholy
Gods
,
hath
now
made
himself
worse
then
the
beast
that
perisheth
,
now
must
man
have
dumbe
schoolemasters
that
cannot
speake
,
and
vnreasonable
yea
sencelesse
also
,
which
cannot
vnderstand
or
heare
his
speech
,
and
somewhat
must
be
done
to
them
,
assoone
as
they
are
in
the
world
,
to
shew
man
,
what
we
once
(
when
time
was
)
could
have
done
,
and
what
for
ever
he
ought
to
doe
,
from
the
time
of
his
owne
first
being
.
The
first
of
our
flock
,
the
first
of
our
fruit
,
must
teach
vs
to
whome
the
first
of
our selves
,
doth
of
right
appertaine
:
even
to
the
Lord
,
to
whome
a
beast
must
be
given
ceremonially
,
in
stead
of
a
man
morally
.
And
this
being
one
morall
and
meaning
of
this
ceremonie
,
it
most
needes
be
our
duty
thus
to
doe
.
Even
this
shaddow
shewe's
vs
,
that
as
a
substance
and
a
shaddow
,
doe
from
the
first
instant
goe
together
inseparably
,
and
for
ever
;
soe
should
we
ha
ve
beene
to
our
God
,
ever
from
our
beginning
to
have
followed
him
wheresoever
he
had
gone
before
vs
,
and
to
have
cleaved
continually
to
him
,
in
the
obedience
we
owe
him
all
the
dayes
of
our
life
,
both
first
and
last
.
And
this
truth
of
God
of
the
early
offering
of
our selves
vnto
the
Lord
,
is
not
only
typed
out
and
signified
here
,
by
these
first
beastes
,
and
fruits
,
that
must
be
sacrificed
;
but
it
is
substantially
confirmed
in
other
scriptures
,
wherein
the
Lord
doth
more
expresly
,
manifest
his
minde
in
this
matter
.
I
will
not
,
(
for
I
neede
not
)
heape
vp
many
evidences
;
let
vs
consider
only
,
to
what
end
it
may
be
(
if
this
be
not
Gods
truth
,
)
that
the
Lord
doth
soe
often
call
vpon
parents
,
touching
their
duty
to
their
children
on
this
behalfe
,
to
nurture
,
to
tutor
,
&
instruct
them
,
in
all
holy
informations
,
even
in
their
childe-hood
,
nonage
and
minerity
,
so
soone
as
they
can
be
discerned
to
be
capable
and
vnderstanding
in
any
thing
.
[
Teach
a
childe
]
saith
Salom
on
.
[
Fathers
,
bring
vp
your
children
in
the
feare
and
information
of
the
Lord
]
saith
Paul
,
with
moe
that
might
be
added
.
In
any
of
which
,
dare
any
man
jmagine
that
the
Lord
calls
for
any
thing
more
then
his
due
,
and
if
he
doe
not
,
then
doth
the
duty
of
our
first
dayes
belong
to
the
Lord
,
our
first
powers
,
&
abilities
,
are
his
in
all
right
,
and
he
must
have
our
service
,
soe
soone
as
we
can
doe
any
.
Againe
,
why
are
many
commended
in
scripture
for
being
carefull
herin
,
and
their
examples
recorded
for
our
jmitation
?
is
it
not
because
we
should
trace
them
in
this
truth
which
some
of
them
have
learned
,
more
then
we
,
with
much
lesse
teaching
then
we
have
?
For
instance
,
Josh.
24.2.13
.
Gen.
18.
Abraham
,
who
in
his
owne
first
times
,
was
trayned
vp
in
jdolatry
with
Terah
his
father
,
and
soe
he
gave
not
the
first
fruits
of
his
owne
life
,
yet
for
his
posterity
,
God
prefumeth
on
his
fidelity
this
way
,
and
saith
,
he
knew
his
minde
soe
well
for
this
matter
,
that
he
was
sure
[
he
would
teach
his
children
and
command
them
]
in
the
things
of
God
,
and
therevpon
acquaints
him
with
his
secret
purpose
concerning
Sodome
.
We
see
Abraham
did
know
this
our
doctrine
to
be
his
duty
,
yet
he
had
neither
his
fathers
example
,
nor
his
owne
practise
in
his
first
yeares
,
nor
Salomon
,
nor
Paul
,
to
call
vpon
him
but
the
Lord
himself
taught
him
this
truth
,
him
a
hart
to
doe
it
.
And
have
you
not
also
read
what
is
recorded
of
Hannah
,
●
.
Sam.
1.
the
happy
mother
of
Samuell
,
and
what
her
resolution
was
,
when
she
went
to
pray
for
a
childe
before
she
had
ever
a
one
,
namely
this
,
to
give
him
to
God
,
and
that
soe
,
as
the
Lord
might
have
the
first
fruits
of
him
,
even
[
from
the
day
of
his
birth
to
the
day
of
his
death
,
]
and
when
the
Lord
saw
her
soe
well
resolved
,
he
quickly
graunted
what
she
desired
.
It
were
as
easy
to
instance
many
moe
,
as
these
two
,
who
have
hearkened
to
God
herin
,
&
honoured
him
with
the
first
of
these
fruits
of
their
body
which
he
had
given
them
,
as
of
olde
these
did
with
the
fruits
of
their
beasts
.
But
we
will
cease
examples
,
and
vrge
the
reasons
of
the
point
,
which
are
these
that
follow
.
Reason
.
1
First
,
God
is
the
best
master
we
can
serve
,
and
therefore
we
have
reason
to
goe
about
his
service
the
first
thing
we
doe
,
when
once
we
can
doe
any
thing
at
all
.
That
he
is
our
best
master
,
appeareth
not
only
in
his
nature
,
he
being
every
way
infinitely
good
,
but
also
in
his
infinite
favour
,
which
sheweth
it self
,
both
in
that
he
gives
vs
the
best
worke
,
and
the
best
wages
in
the
world
.
Our
worke
is
to
worship
and
obey
him
,
and
to
doe
only
those
things
which
are
best
for
our selves
,
whereby
we
may
be
most
happy
in
our
soules
and
bodyes
,
both
being
at
peace
with
him
,
and
enjoying
all
things
in
a
sanctified
and
sweete
estate
.
Our
wages
(
besides
his
manifolde
mercyes
here
)
is
all
inconceivable
blessednes
,
that
heaven
can
afford
vs
,
the
glory
of
that
kingdome
,
wherein
we
shal
be
glorious
kings
with
himself
for
ever
and
ever
.
Now
what
would
any
man
doe
first
,
that
were
guided
but
by
naturall
reason
?
even
that
which
he
might
benefit
most
by
,
Beholde
then
here
is
.
-
the
best
master
that
can
be
desired
-
the
best
service
that
can
be
performed
.
-
the
best
wages
that
can
be
received
.
Let
any
reasonable
man
judge
whether
he
have
not
reason
to
set
himselfe
so
soone
as
is
possible
to
this
truth
.
Reason
.
2
Secondly
,
they
are
like
to
proue
his
best
servants
,
that
begin
soonest
to
serve
him
,
for
why
?
our
first
abilityes
are
freest
from
sin
,
and
least
taynted
with
evill
,
and
soe
much
more
apt
,
and
able
to
good
,
then
when
once
they
have
beene
habituated
,
and
soaked
,
and
seasoned
nay
poysoned
,
with
astuall
impiety
,
aded
to
that
naturall
impurity
,
which
is
in
vs
,
and
by
both
these
,
made
vtterly
vnmeete
for
the
Lord
,
as
they
cannot
but
be
,
when
once
Satan
hath
got
in
,
and
had
the
first
hansell
of
our
harts
,
and
soe
posest
vs
of
a
childe
,
that
we
have
beene
his
vassalls
,
in
the
base
,
and
hellish
bondage
of
sin
and
rebellion
against
God
:
it
is
hard
getting
of
him
out
,
if
he
be
once
in
possession
,
more
hard
,
if
he
have
beene
in
,
longe
.
But
if
the
Lord
enter
vs
at
first
,
we
are
his
for
ever
,
he
cannot
be
gotten
out
by
all
the
devills
in
hell
,
if
once
he
have
the
happy
possession
of
our
harts
,
he
will
holde
his
owne
.
Seing
therefore
we
are
fittest
for
him
in
our
first
times
,
let
vs
know
,
it
is
goodreason
we
should
then
give
our selves
vnto
him
,
especially
considering
we
can
never
(
at
the
best
we
can
be
)
come
any
thing
neere
that
fitnes
which
once
we
had
,
when
we
were
full
of
that
created
grace
wherof
we
spake
before
.
Reason
.
3
Thirdly
,
our
first
fruits
must
of
necessity
be
bestowed
,
and
employed
one
way
or
other
,
to
good
or
to
evill
;
to
God
or
to
the
Devill
,
it
cannot
be
avoyded
but
one
of
the
two
,
must
have
the
vse
of
vs
from
the
first
time
we
are
fit
for
any
thing
.
We
must
needes
belong
either
to
the
one
,
or
to
the
other
;
religion
tell
's
vs
we
cannot
belong
to
both
,
and
let
reason
speake
to
which
of
the
two
,
it
is
best
belonging
:
I
say
let
reason
speake
,
for
no
man
can
be
soe
vnreasonable
,
as
to
make
any
doubt
,
or
the
least
demurre
vpon
it
.
If
the
Lord
have
vs
,
it
is
that
he
would
have
,
if
the
devill
get
vs
,
woe
vnto
vs
,
we
must
account
with
God
,
for
all
the
service
we
have
done
him
,
even
for
every
act
,
&
when
this
heavy
account
is
made
vp
,
we
must
vndergoe
Gods
eternall
curse
for
our
service
,
and
receive
the
hire
of
our
worke
with
him
(
whome
we
have
served
)
in
hell
,
where
the
worme
never
dyeth
,
and
the
fire
never
goeth
out
.
Soe
that
,
inasmuch
as
our
first
fruits
must
goe
to
one
of
these
,
and
that
it
will
be
soe
miserable
with
vs
,
if
Satan
seize
vpon
vs
,
let
vs
beleeve
the
truth
of
our
doctrine
and
doe
accordingly
.
I
,
(
will
some
say
)
that
is
a
good
motion
,
Objection
.
and
well
it
were
with
vs
if
we
could
doe
as
you
say
,
but
we
cannot
,
it
is
not
in
our
power
now
,
true
it
is
,
that
once
it
was
,
but
it
is
as
true
,
that
now
it
is
not
,
and
that
is
well
knowne
,
yea
too
well
,
to
our selves
,
and
to
God
;
how
then
would
you
have
vs
doe
herein
?
doth
God
require
what
he
knowe's
we
cannot
doe
?
doe
his
precepts
contayne
jmpossibilityes
?
will
he
have
vs
vndertake
that
which
we
are
not
able
.
I
answer
,
Solution
.
all
that
can
be
pleaded
(
though
never
soe
truly
)
cannot
on
our
part
nullify
any
truth
of
God
taught
vnto
vs
,
any
precept
of
God
imposed
on
vs
:
soe
long
as
all
that
we
would
excuse
our selves
by
,
is
long
of
our selves
,
and
that
whereby
the
Lord
may
accuse
vs
most
justly
,
because
(
of
our
selves
,
without
him
)
we
fell
from
our
perfection
,
and
power
we
had
,
to
give
all
duty
to
him
at
all
times
.
True
it
is
,
and
too
true
,
that
we
cannot
give
our selves
now
from
our
first
,
as
we
could
have
done
in
our
created
state
,
but
what
of
that
?
doth
our
jmbecility
weaken
the
necessity
of
this
duty
?
is
Gods
commandement
ever
the
weaker
because
we
are
worse
then
we
were
,
whan
he
gave
his
?
can
our
corruption
cancell
or
abate
any
jot
or
title
of
his
truth
?
Noe
,
it
doth
,
and
will
stand
in
full
power
,
force
,
and
vertue
against
vs
:
we
have
enfeebled
,
and
vnfitted
our selves
for
God
,
but
his
law
,
his
will
is
as
absolute
and
as
strong
as
ever
,
his
counsell
must
stand
though
we
fall
,
he
is
all
one
in
commanding
,
though
we
be
not
soe
in
obeying
;
it
is
we
with
whome
the
case
is
altred
,
not
he
,
for
he
is
[
Iehovah
and
changeth
not
.
]
He
neede
not
,
vnlesse
he
please
(
for
he
is
noe
way
tyed
by
any
necessity
)
to
take
notice
of
our
inabylity
,
if
he
doe
,
he
may
the
more
righteously
reprove
,
and
vpbrayd
vs
;
if
he
doe
not
soe
,
it
is
his
greater
favour
,
not
to
cast
it
in
our
teeth
.
He
may
to
this
day
expect
,
(
and
therefore
much
more
command
)
that
every
one
of
vs
should
be
as
Adam
was
at
his
best
,
&
condemne
and
plague
vs
for
our
vnfruitfullnes
,
if
we
be
not
:
as
Christ
did
curse
the
fig
tree
for
want
of
fruit
,
Mark
.
11.13
.
though
it
be
expresly
sayd
by
one
Evangelist
that
[
the
time
of
figs
was
not
yet
]
that
is
,
that
time
which
ordinarily
,
now
vnder
nature
corrupted
,
it
did
vsually
beare
fruit
;
it
seemeth
(
nay
it
is
more
ceartaine
)
that
before
the
earth
was
cursed
,
all
fruits
should
have
beene
more
frequent
and
abundant
,
yea
,
almost
continuall
(
as
some
have
conceived
)
like
the
trees
in
the
paradice
of
God
.
Reu.
22.2
And
soe
our
Saviour
to
shew
,
not
only
his
power
,
but
his
righteousnes
,
cursed
it
,
because
it
was
not
soe
fruitfull
,
as
it
was
by
creation
,
taking
no
notice
of
the
vnfruitfullnes
of
it
,
or
of
the
want
of
fruit
which
came
to
passe
at
this
time
of
the
yeare
,
by
reason
of
the
curse
through
our
corruption
.
Note
.
And
thus
may
he
deale
with
vs
,
for
that
we
are
not
at
all
times
fruitfull
in
those
graces
,
of
his
good
spirit
,
wherewith
once
he
furnished
vs
,
and
made
vs
,
meete
and
able
(
at
any
time
)
to
honour
him
.
What
hath
he
to
doe
with
our
falling
,
and
insufficiency
to
doe
his
will
?
that
lyeth
betweene
the
devill
,
and
vs
,
to
answer
,
the
Lord
hath
no
hand
in
it
,
nor
cannot
be
taxed
with
it
in
any
respect
,
he
commande's
no
more
then
he
made
vs
fit
for
.
So
that
there
is
no
objecting
this
,
to
any
good
end
,
vnlesse
it
be
(
as
it
ought
to
be
)
to
humble
vs
,
for
that
we
are
not
,
as
we
were
once
(
and
should
have
beene
ever
)
and
therevpon
discerning
our
inability
,
to
doe
the
Lord
all
the
duty
we
owe
him
from
our
first
breath
;
as
also
,
seing
by
absolute
right
,
he
may
as
well
challenge
it
of
vs
,
as
of
the
first
Adam
;
we
herevpon
bestirre
our selves
the
more
,
and
the
better
,
to
hasten
both
our selves
and
others
,
vnto
the
practise
of
this
instruction
,
and
soe
turne
all
this
(
by
the
power
of
grace
)
into
a
provocation
,
which
corrupt
nature
(
perversly
)
vrgeth
as
an
objection
.
And
thus
the
point
is
proved
,
and
this
scruple
,
(
or
cavill
rather
)
removed
,
let
vs
now
come
to
the
vses
of
of
the
point
,
which
are
three
,
and
doe
concerne
all
sorts
of
men
:
to
wit
.
-
the
children
of
God
,
for
consolation
.
-
the
vngodly
,
for
reprehension
.
-
all
men
,
for
instruction
.
Vse
.
1
And
first
for
the
saints
,
the
sons
and
daughters
of
God
,
it
cannot
be
but
exceeding
happy
&
comfortable
to
them
,
who
have
harts
convinced
of
this
truth
,
and
lives
,
that
have
expressed
it
,
since
the
first
day
it
was
revealed
to
them
from
the
Lord
,
before
whome
,
they
have
sincerely
endeavoured
,
to
give
him
the
first
fruits
of
their
knowledge
of
this
lesson
,
though
,
either
through
their
owne
personall
ignorance
therof
,
or
through
the
error
of
parents
in
their
education
,
they
have
not
given
him
the
first
fruits
of
their
practise
while
they
were
in
their
non-age
.
It
is
a
most
happy
thing
to
be
rightly
convicted
of
a
divine
truth
,
because
many
are
superficially
perswaded
,
an
will
give
a
slight
consent
,
(
&
lesse
,
the
Divell
,
if
he
be
put
to
it
,
wil
not
doe
)
to
many
holy
truthes
of
God
,
but
they
whome
the
Lord
convinceth
a
right
,
(
as
he
doth
all
his
owne
)
he
conforteth
,
in
giving
them
,
a
harts
resolution
setled
in
their
very
soules
,
to
say
within
themselves
;
this
is
the
vndoubted
truth
of
the
euerliving
God
,
thus
,
we
must
doe
,
&
endeavour
to
stire
vp
others
to
doe
the
same
;
and
if
it
be
a
truth
which
we
should
haue
practised
before
,
we
must
repent
for
neglect
past
,
&
be
vpright
with
God
for
the
time
remayning
,
and
goe
the
faster
because
we
began
soe
late
,
and
doe
our
best
to
draw
others
after
vs
,
to
that
way
which
both
they
,
and
we
should
have
gone
,
long
before
.
He
that
is
thus
convicted
,
shall
not
goe
long
vncomforted
.
It
is
a
simple
impossibility
,
that
men
called
at
their
ripe
yeares
,
or
in
their
age
,
should
give
their
first
fruits
to
the
Lord
,
those
dayes
are
gone
,
and
past
:
but
to
give
the
Lord
(
at
what
time
it
pleaseth
him
to
call
vs
)
the
glory
of
this
truth
,
in
our
sounde
perswasion
,
that
it
is
thus
,
and
singleharted
humiliation
,
because
it
had
not
place
in
our
practise
before
now
,
&
most
carefull
provocation
to
our
vtmost
possibility
,
that
it
may
be
thus
in
ours
,
and
all
others
,
with
whome
,
by
any
good
meanes
,
we
can
prevayle
,
this
is
to
be
truly
happy
,
and
in
a
most
comfortable
condition
,
&
we
are
accepted
of
God
(
thus
doing
)
as
if
we
had
done
it
our selves
from
the
first
day
of
our
life
.
How
famous
is
Abraham
,
few
men
soe
much
renowned
in
religion
as
he
,
none
more
,
yet
from
his
childe
hood
,
he
had
not
done
service
,
but
to
Satan
in
jdolatry
,
and
such
other
jmpiety
,
as
vsually
accompanieth
that
jniquity
.
But
at
the
first
call
,
he
came
,
and
assoone
as
he
heard
he
did
obey
,
and
perceiving
that
the
Lord
had
lost
such
duty
by
him
,
as
in
his
former
dayes
he
should
have
received
from
him
,
he
is
convinced
hereof
,
and
resolved
,
that
his
children
shall
give
it
,
though
his
owne
childe-hood
,
was
given
to
sin
.
And
the
discerning
of
this
in
him
,
was
that
,
that
gave
the
Lord
content
,
and
Abraham
comfort
.
Is
not
Moses
a
man
abundantly
magnified
,
and
that
of
God
himself
,
as
if
he
had
beene
(
as
indeede
he
was
)
some
extraordinary
servant
of
his
,
yet
,
for
forty
yeares
of
his
life
,
what
was
he
,
(
so
farre
as
we
finde
?
)
but
such
as
others
were
that
lived
in
the
court
of
that
Pagan
Prince
,
who
was
the
oppressor
,
and
adversary
of
Gods
people
;
it
may
be
,
he
might
be
lesse
grosse
,
then
some
of
his
fellow
courtiers
,
who
were
inclined
to
egregious
jmpiety
,
but
that
he
was
good
,
or
savoured
of
any
saving
grace
,
is
more
then
appeareth
to
me
.
Howbeit
inasmuch
as
he
freely
and
resolutely
,
cast
off
all
the
creddit
,
and
profsit
of
his
high
dignity
,
&
preheminence
in
court
,
when
the
Lord
would
summon
him
to
serve
him
,
it
was
well
taken
,
that
from
that
age
,
and
time
,
he
wayted
on
the
worke
of
God
,
though
neither
his
childe-hood
,
nor
youth
were
the
Lords
,
in
time
past
.
What
should
I
multiply
more
(
as
I
might
)
of
many
other
most
worthy
saints
,
who
in
the
same
case
,
have
had
the
same
comfort
,
what
is
over-past
,
and
cannot
be
actually
recovered
,
and
performed
,
if
it
be
rightly
repented
of
,
in
our
selues
,
and
reformed
in
others
(
to
our
best
power
,
it
is
all
one
,
as
if
we
had
done
it
in
our
owne
person
.
Let
vs
bewayle
our
owne
want
of
duty
and
Gods
want
of
glory
by
vs
,
and
doe
as
Hannah
did
,
for
such
as
may
come
within
our
possibility
to
dispose
off
,
or
perswade
,
namely
,
give
them
to
the
Lord
from
the
first
instant
,
that
we
have
any
interest
in
them
,
and
it
shal
be
well
with
vs
.
And
this
I
doe
(
of
purpose
)
insert
here
,
because
Satan
is
malicious
,
and
hungry
,
to
gnaw
vpon
the
very
harts
of
Gods
saints
,
when
once
he
gett's
a
truth
by
the
end
,
wherin
,
their
time
(
for
performance
)
is
past
,
then
doth
he
come
with
his
pearceing
temptations
to
wounde
,
and
rende
,
the
soules
of
such
as
are
single
harted
,
and
to
lay
it
in
their
dish
,
that
this
,
and
that
,
they
should
have
done
long
since
,
God
should
have
had
their
whole
lives
for
his
service
,
now
many
yeares
be
gone
,
and
there
can
be
noe
recalling
of
them
,
and
can
they
thinke
which
way
to
make
all
well
,
when
it
is
an
vtter
jmpossibility
to
recover
one
moment
,
much
lesse
,
many
yeares
:
with
these
,
and
the
like
spight
full
,
and
greivous
suggestions
,
he
doth
teaze
,
and
torture
their
gracious
mindes
to
breede
despayre
in
them
.
But
now
we
are
armed
(
I
hope
)
to
answer
him
,
and
that
we
may
doe
,
and
pay
him
double
,
both
for
himself
,
to
whome
we
may
say
with
joy
and
scorne
;
better
once
then
never
,
for
thy
part
,
thy
first
dayes
were
as
due
to
God
as
mine
,
but
he
will
never
call
,
but
ever
accurse
thee
;
Note
.
and
for
our selves
;
but
for
my
part
,
though
I
have
lost
my
first
dayes
,
my
God
will
not
lose
me
ever
,
seing
he
call's
once
and
be
that
come's
then
,
comes
time
enough
for
mercy
,
though
he
should
have
came
sooner
in
duty
:
and
moreover
,
know
the
Lord
hath
made
many
a
happy
man
for
his
best
service
,
among
those
who
in
their
first
dayes
have
beene
fouly
misled
:
I
greive
,
that
I
gave
him
not
my
childe-hood
,
or
youth
,
but
if
he
please
to
accept
of
my
age
I
joy
,
and
will
joy
,
and
doe
my
best
to
offer
all
that
I
can
prevaile
withall
,
assoone
,
as
I
should
haue
offered
my self
.
These
and
the
like
answers
,
will
confound
his
cavills
,
and
make
him
weary
of
vs
:
and
he
being
thus
resisted
,
our
God
and
we
,
may
be
the
more
intimate
and
familiar
;
in
the
sweetest
passages
of
his
singuler
favour
.
And
see
we
see
there
is
sounde
comfort
for
such
as
are
perswaded
herof
,
and
would
have
done
it
,
and
are
humbled
because
God
hath
beene
robbed
of
his
right
in
their
minority
.
Againe
;
for
such
as
have
offered
their
first
fruits
to
the
Lord
,
there
comfort
cannot
be
behinde
(
if
it
exceede
not
)
theirs
that
went
before
.
Our
A
bell
here
,
who
was
soe
carefull
to
give
the
Lord
the
first
of
his
flocke
,
and
,
(
I
cannot
easily
doubt
but
,
that
he
gave
the
first
of
himself
also
)
how
doth
the
Lord
magnify
him
in
this
his
service
and
duty
?
Did
he
not
most
graciously
regard
him
and
his
offering
?
hath
he
not
put
it
here
into
his
owne
booke
to
his
perpetuall
prayse
,
Heb.
11.4
.
1.
Joh.
3.
and
not
only
here
,
but
else-where
in
the
new
testament
once
and
againe
,
that
from
the
beginning
to
the
end
of
the
world
,
he
might
be
famous
,
wheresoever
either
this
,
text
,
or
those
,
should
be
preached
,
that
which
he
hath
done
,
should
not
be
forgotten
?
Did
he
not
most
deeply
avenge
his
innocent
blood
vpon
his
jmpious
brother
,
and
made
him
the
first
and
most
fearfull
spectacle
of
his
justice
,
and
malediction
,
to
the
terror
of
all
succeding
generations
?
And
(
which
is
more
then
all
this
)
hath
not
the
Lord
crowned
him
with
glory
and
immortality
in
the
heavens
with
himself
,
as
well
as
renouned
him
for
holynes
,
and
piety
here
on
earth
?
He
is
the
first
,
whose
soule
every
saw
the
face
of
God
,
noe
man
ever
went
from
earth
to
heaven
before
him
,
among
the
innumerable
spirits
of
just
and
perfect
men
who
now
,
and
for
ever
live
there
with
the
Lord
in
glory
.
He
was
the
first
martyr
,
&
had
the
first
crowne
none
every
dyed
for
the
Lord
before
him
,
none
could
liue
with
the
Lord
before
him
:
he
was
the
Lords
first
witnes
,
&
among
all
the
Lords
worthyes
this
righteous
Abel
(
as
Christ
call's
him
)
stood
in
the
fore-frunt
of
the
battell
,
&
shed
the
first
blood
for
the
faith
,
&
testimony
of
Iesus
,
before
there
was
any
to
back
or
abett
him
.
And
as
the
Lord
tooke
great
notice
of
this
first
,
soe
also
,
hath
he
done
in
like
manner
of
the
rest
,
who
have
began
betime
to
be
acquainted
with
him
,
in
his
service
.
How
came
Samuell
to
be
soe
rare
a
man
,
and
to
be
numbred
among
the
most
speciall
favourites
of
God
,
Moses
,
Iob
,
Daniell
,
Noah
,
&
c
?
Why
;
doe
you
not
remember
what
we
have
sayd
of
his
mother
,
how
she
gave
him
to
God
(
in
resolution
)
before
she
had
him
and
was
as
good
as
her
word
,
assoone
as
he
was
weaned
;
doe
you
not
remember
what
is
sayd
of
himself
[
the
childe
Samuell
ministred
before
the
Lord
]
the
childe
Samuell
;
this
was
worthy
to
be
acounted
wonderfull
,
that
a
childe
should
minister
before
the
Lord
,
especially
being
so
yong
,
that
;
as
yet
)
he
knew
not
the
voyce
or
call
of
God
,
from
Elyes
,
but
ranne
to
Ely
,
once
and
againe
,
when
the
Lord
called
vpon
him
,
about
the
first
busines
he
had
to
doe
for
him
.
What
may
be
the
cause
that
Iosiah
is
soe
mightily
commended
,
that
,
as
if
he
were
matchlesse
it
is
sayd
of
him
,
[
that
there
was
none
like
before
him
]
nor
any
to
succeede
that
should
be
such
a
one
,
as
this
peerelesse
prince
was
;
true
it
is
,
that
never
any
king
,
either
of
Jsraell
or
Iudah
(
no
not
among
the
good
kings
)
before
or
after
him
,
went
soe
farre
in
the
worke
of
Godfor
the
purgation
&
purifying
of
his
worship
,
as
he
did
;
this
king
did
surmount
them
all
:
but
how
is
it
that
he
came
to
doe
,
what
none
had
done
,
more
then
they
all
?
why
;
he
begun
to
worke
the
worke
of
God
betime
,
&
that
may
be
a
mayne
reason
why
he
did
so
much
:
at
eight
yeare
olde
(
saith
the
scripture
)
[
he
sought
the
Lorde
,
2.
King
.
23.1
.
]
and
that
is
but
in
childe-hood
,
all
men
know
.
What
should
I
tell
you
of
Solomon
,
of
Timothie
,
and
such
others
as
I
might
mention
to
this
purpose
;
nothing
is
more
sure
,
then
this
,
that
they
have
beene
the
rarest
,
and
most
excellent
men
,
in
piety
,
and
religion
,
and
the
most
able
instruments
of
Gods
honour
,
who
in
the
beginning
of
their
dayes
,
have
begun
to
doe
good
,
they
must
needes
be
neerest
heaven
,
who
set
out
on
their
way
,
soonest
,
&
continue
going
on
thither-warde
.
Only
,
it
is
seldome
,
that
we
see
any
enter
vpon
religion
soe
early
now
a
dayes
,
they
are
very
few
,
that
begin
to
be
soe
soone
faith
full
.
Note
.
The
more
are
they
to
be
admired
of
godly
men
,
and
the
more
to
be
comforted
of
God
,
who
are
founde
sucklings
in
grace
,
assoone
as
they
are
weanelings
in
nature
,
and
hang
vpon
Gods
breasts
,
when
they
have
given
over
they
mothers
.
So
that
by
all
that
hath
beene
sayd
,
it
appeareth
to
be
a
happy
thing
,
and
they
to
be
most
happy
men
,
who
have
learned
this
lesson
of
the
Lord
,
and
walked
according
to
the
light
therof
,
which
leade's
on
directly
in
the
way
of
life
,
wherin
howsoever
a
man
may
(
possibly
)
meete
with
some
molestation
,
and
misery
,
yet
the
end
of
it
will
(
vndoubtedly
)
be
endles
,
&
infinite
glory
,
with
him
,
who
wil
make
those
most
glorious
beyond
all
time
who
betooke
themselves
to
glorify
him
betime
.
Much
might
be
spoken
to
enlarge
their
consolation
who
have
harts
,
to
doe
according
to
this
instruction
.
But
of
this
more
hereafter
:
we
now
passe
to
our
2.
Vse
.
Vse
.
2
And
that
concerneth
all
vngodly
persons
,
who
howsoever
they
will
(
because
they
must
,
and
cannot
for
starke
shame
,
say
otherwise
)
after
a
sort
acknowledg
this
our
doctrine
to
be
true
;
yet
walke
(
most
wickedly
)
in
a
course
farre
wyde
of
it
,
nay
,
cleane
contrary
to
it
:
their
mouthes
cannot
be
soe
monstruously
finfull
,
but
they
must
confesse
it
to
be
a
truth
,
howbeit
,
their
hellish
harts
,
and
lives
,
doe
deny
it
in
their
most
jmpious
practise
all
the
dayes
of
their
life
:
yea
they
have
taught
their
tongues
to
lye
herin
notoriously
,
and
that
not
to
men
alone
,
but
to
the
Lord
,
of
whome
and
of
whose
service
they
vse
to
say
,
it
is
not
yet
time
,
it
may
be
time
enough
heareafter
.
O
yee
impious
children
of
the
father
of
lyes
,
can
you
say
it
is
true
,
that
every
one
shoulde
begin
betime
,
and
it
were
not
amisse
if
it
were
soe
,
and
yet
tell
God
and
men
to
their
faces
,
that
any
time
is
time
enought
hereby
,
you
shew
your selves
to
be
the
very
jmps
of
the
devill
,
who
hath
taught
you
such
a
language
,
as
one
part
of
your
speech
confutes
,
nay
confound's
another
,
and
such
a
practise
,
as
overturnes
Gods
truth
which
you
dare
not
deny
,
and
confirmes
that
falshood
which
none
ought
to
affirme
:
Miserable
soules
,
how
are
yee
given
over
of
God
into
the
hands
,
nay
into
the
bands
of
Satan
,
who
if
you
speake
or
breath
out
but
one
true
word
,
can
make
your
life
,
both
to
bely
,
and
abolish
that
,
and
to
ratify
every
jot
,
and
tittle
of
those
infernall
falshoodes
,
that
he
suggests
into
your
soules
.
Doe
yee
not
sin
presumptuously
,
and
against
the
light
of
your
owne
knowledg
,
and
conscience
,
that
can
thus
speake
,
and
dare
thus
doe
?
and
is
such
a
sin
a
light
matter
,
or
easy
to
answer
to
the
judge
of
the
whole
worlde
?
know
;
you
will
not
finde
it
soe
,
in
the
day
of
the
great
and
vniversall
assize
,
when
all
flesh
shall
at
once
,
stand
before
him
to
give
account
,
and
receive
recompence
,
according
to
what
they
have
done
.
Notwithstanding
the
world
hath
beene
ever
full
(
&
hell
wil
be
one
day
full
,
of
soe
many
of
them
as
repent
not
)
of
such
,
as
either
turne
God
out
of
all
time
,
or
bring
him
in
the
tayle
of
all
the
time
they
live
,
and
that
houre
of
our
life
which
fall's
out
to
be
soe
neere
death
,
that
a
man
can
neither
serue
himself
nor
the
world
nor
Satan
,
because
of
extreme
imbecility
of
body
,
is
reserved
for
God
,
to
serue
him
in
,
though
it
be
but
in
saying
Lord
have
mercy
vpon
me
:
And
this
they
dreame
to
be
enough
to
bring
them
to
heaven
,
that
,
or
their
Pater
noster
,
(
if
they
can
but
have
time
to
say
it
)
will
make
them
happy
enough
,
they
care
for
no
more
,
and
soe
(
poore
fooles
)
they
goe
like
oxen
to
the
slaughter
,
conceiting
that
two
or
three
words
speaking
,
will
purchase
Gods
glorious
kingdome
,
and
posesse
them
of
it
,
without
any
more
a
doe
.
Which
jmagination
,
is
more
blasphemous
then
ever
came
into
a
Papists
apprehension
,
for
as
grosse
as
they
are
,
in
the
matter
of
merit
,
yet
they
are
not
soe
foule
,
as
to
say
that
glory
may
be
gotten
with
soe
slight
desert
,
nay
they
exhort
men
to
doe
good
works
betime
,
and
abundantly
;
I
never
read
any
of
them
that
helde
,
heaven
might
be
had
for
a
few
bare
words
,
especially
,
proceeding
from
a
minde
,
and
soule
,
more
sicke
,
then
at
the
pangs
of
death
the
body
can
be
.
And
this
pestilent
conceit
of
prorogeuing
time
with
God
,
is
a
vniversall
disease
,
and
hath
slayne
many
that
are
gone
,
and
infected
desperately
millions
of
men
that
yet
liue
in
the
christian
worlde
.
Every
one
throwe's
off
the
day
of
this
duty
,
&
breake
's
that
commandement
in
the
substance
,
which
they
were
bound
to
obserue
in
the
shaddow
,
Exod.
22.29.20
.
where
God
saith
[
Thou
shalt
not
delay
to
offer
thy
first
fruits
]
whether
of
oxen
,
&
cattell
,
of
liquor
or
any
other
thing
.
Delay
,
is
a
thing
that
the
Lord
still
detested
in
any
thing
that
he
had
for
vs
to
doe
he
would
never
endure
protraction
of
time
;
he
hath
ever
pleaded
with
his
people
for
haste
,
and
expedition
,
and
for
priority
before
all
things
yea
,
to
be
put
in
the
first
place
before
all
things
,
as
well
he
doth
deserue
to
be
,
in
the
conscience
of
the
corruptest
man
among
christians
.
And
albeit
,
that
both
these
be
soe
,
that
the
Lord
hath
soe
loved
to
be
first
served
,
and
loathed
in
his
soule
to
be
set
behinde
,
yet
,
as
if
prolonging
,
and
poasting
off
the
piactise
of
piety
,
were
a
thing
that
would
rather
make
vs
acceptable
to
the
Lord
,
then
detestable
in
his
sight
:
the
divill
(
who
is
both
Gods
,
and
our
avowed
adversary
herin
)
doth
not
only
perswade
jmpious
persons
to
stay
,
&
rejourne
whatsoever
is
required
of
them
in
true
religion
;
but
also
,
he
puts
into
their
mindes
,
and
mouthes
what
to
plead
against
God
,
&
their
owne
best
good
,
(
but
they
litle
know
it
)
in
the
truth
of
this
point
which
we
now
vrge
,
&
arme
's
them
to
open
their
mouth
with
strange
insolency
against
heaven
,
to
defend
their
double
jmpiety
,
in
devising
damnable
shifts
to
support
them
therin
,
that
they
may
be
still
,
and
(
for
ever
,
)
holden
fast
in
the
cordes
of
their
jniquity
,
and
linger
soe
long
in
their
sinfull
courses
,
and
accursed
carriage
,
till
time
shal
be
no
more
,
and
it
be
too
late
to
wish
for
the
day
of
grace
the
day
of
Gods
patience
,
and
our
repentance
,
which
being
now
past
&
gone
,
we
are
to
beare
for
ever
,
the
righteous
vengeance
of
the
wretched
neglect
of
that
happy
opportunity
.
It
is
a
sure
thing
that
Satan
never
helpe's
man
to
a
jmpious
hart
to
doe
an
evill
,
but
he
also
help
's
him
to
an
jmpudent
mouth
to
defend
the
sin
he
doth
:
Pretences
for
putting
of
Gods
service
.
and
because
his
pretences
are
such
,
and
doe
seeme
soe
plausible
,
as
that
they
doe
misleade
the
most
part
of
men
in
the
worlde
,
let
vs
looke
into
them
a
litle
,
and
try
whether
they
be
currant
,
or
counterfeit
,
pure
or
hase
,
by
the
truest
touch-stone
,
even
the
word
of
God
,
which
is
truth
it self
.
But
before
we
come
to
any
particulers
,
let
vs
premise
a
few
words
in
generall
to
all
such
as
doe
plead
any
thing
in
this
particuler
,
to
the
end
and
purpose
afore
sayd
;
let
them
therefore
know
,
and
receive
for
a
memorandum
thus
much
.
That
all
that
they
speake
is
against
God
,
and
their
owne
eternall
good
:
and
that
it
is
for
the
,
Devill
and
his
advantage
to
their
owne
everlasting
evill
.
In
all
this
plea
,
what
are
they
?
Adversaryes
to
God
,
and
themselves
;
and
Advocates
for
the
Divell
against
themselves
.
But
let
vs
heare
them
speake
,
although
,
all
they
speake
,
be
not
worth
the
hearing
.
They
say
(
though
God
say
the
contrary
,
and
themselves
confesse
it
too
)
that
though
men
should
begin
betime
,
and
it
were
well
if
they
would
,
yet
there
is
no
such
necessity
lying
vpon
it
,
that
we
should
be
soe
nice
vpon
it
:
And
why
?
Plea
.
1
1.
Because
(
as
they
cursedly
conceit
)
a
man
may
make
too
much
haste
,
too
much
a
doe
,
and
what
neede
one
be
soe
curious
,
&
precise
,
at
present
,
there
is
time
enough
(
for
these
matters
)
heareafter
.
This
is
their
first
Plea
.
Wherin
,
I
must
be
bolde
to
aske
these
men
first
,
whether
they
speake
(
when
they
thus
speake
)
as
they
thinke
,
or
not
.
If
not
,
what
hellish
hypocrisy
is
it
in
any
man
to
belye
his
owne
minde
,
with
his
owne
mouth
?
what
wofull
impiety
is
it
,
to
vtter
that
(
in
others
hearing
)
which
a
mans
owne
hart
doth
contradict
within
himself
?
If
they
doe
thinke
as
they
say
(
which
I
thinke
every
man
would
be
well
advised
before
he
would
doe
,
if
he
knew
all
)
then
let
vs
see
if
we
can
shew
them
,
what
blasphemy
is
wrapped
vp
in
this
speach
,
inasmuch
as
the
scope
therof
is
guilty
of
the
fearfullest
fellony
that
(
almost
)
may
be
committed
.
Note
.
God
is
robbed
by
them
of
his
right
,
in
the
duty
of
their
owne
,
and
the
first
dayes
of
such
other
,
as
they
doe
thus
delude
.
They
are
robbed
by
Satan
(
but
with
their
owne
consent
,
for
they
plead
for
the
theife
)
of
that
right
which
Christ
Iesus
hath
purchased
for
such
as
are
obedient
to
his
truth
.
Others
also
are
robbed
of
the
same
good
,
by
vttering
these
vngodly
sayings
,
to
seduce
them
,
sinfully
to
sett
off
the
time
of
their
turning
to
the
Lord
.
And
I
thinke
the
man
that
knew
this
,
would
not
be
so
free
of
these
words
,
which
are
soe
wofull
as
we
see
,
were
there
noe
more
to
be
sayd
against
them
.
But
let
vs
come
neerer
,
The
evill
of
it
and
pry
more
narrowly
into
this
plea
,
and
the
further
we
goe
,
the
more
foule
abhomination
shall
we
finde
,
and
detect
therin
,
and
that
in
divers
respects
,
a
few
wherof
,
we
will
notify
before
you
.
Evill
.
1
1.
This
plea
,
supposeth
an
absolute
cearteinety
of
more
time
yet
to
come
,
and
to
be
remayning
,
vnto
our
lives
:
why
should
any
man
(
in
common
sence
)
say
it
is
time
enough
heareafter
,
if
he
were
not
(
as
he
thinks
)
assured
of
more
time
to
come
after-warde
.
Now
thus
to
surmize
is
grosse
sin
,
inasmuch
as
the
Lord
hath
taught
vs
to
know
,
that
we
cannot
expect
much
lesse
warrant
,
one
instant
of
time
,
or
a
moment
more
to
breath
in
,
then
we
doe
already
enjoy
.
Tro.
27.1
.
Iam.
4.14
Doth
not
the
wise
man
tell
vs
,
[
we
know
not
what
a
day
shall
bring
forth
?
]
Doth
not
the
Apostle
say
as
much
for
to
morrow
?
[
you
know
not
what
shal
be
to
morrow
?
]
Was
it
not
the
fooles
saying
in
the
Gospell
[
soule
take
thy
ease
,
eate
,
drinke
,
and
be
merry
,
then
hast
enough
in
store
for
many
yeares
]
loe
,
he
dreamed
of
many
dayes
,
nay
yeares
,
yea
he
presumed
vpon
both
,
when
he
had
not
one
day
more
to
live
out
of
hell
,
fulfilling
that
of
the
Prophet
.
[
Destruction
shall
come
vpon
the
wicked
,
and
he
shall
not
know
the
morning
therof
]
yet
will
these
vngodly
persons
be
presumeing
of
more
time
,
and
of
time
enough
,
heareafter
.
Noe
,
noe
,
we
have
not
spent
our
time
past
,
soe
well
,
as
that
we
may
vndertake
for
more
to
come
;
had
any
man
dealt
with
vs
as
we
have
dealt
with
God
,
I
assure
my self
he
should
not
live
a
day
to
an
end
,
if
we
had
power
to
hang
him
vp
:
the
more
wickedly
doe
they
carry
themselves
against
the
Lord
,
who
having
long
since
,
deserved
to
hang
in
hell
fire
,
for
not
honoring
him
heretofore
,
dare
yet
say
,
there
is
time
for
that
hearcafter
:
as
if
we
were
Gods
,
to
fore-see
,
&
had
foreknowledg
of
future
things
;
the
which
to
arrogate
,
is
extreame
jmpiety
.
This
is
the
first
,
but
not
the
worst
,
of
this
plea
,
Let
vs
survey
a
second
.
Evill
.
2
2.
This
plea
supposeth
,
nay
presumeth
,
not
only
that
there
wil
be
more
time
simply
,
but
(
which
is
more
)
more
time
of
grace
,
more
and
better
opportunity
of
repentance
,
&
turning
to
God
,
then
the
present
is
.
And
this
is
worse
then
the
former
,
and
much
more
egregious
in
the
sight
of
God
:
for
howsoever
every
dayes
experience
doth
witnesse
in
the
course
of
nature
,
and
all
things
naturall
,
that
have
life
doe
testify
,
that
the
Lord
is
pleased
to
bestow
life
&
being
vpon
creatures
,
and
that
(
amonge
men
)
as
well
vpon
the
vnjust
as
the
just
,
the
infidell
,
as
the
faithfull
:
Yet
that
together
with
this
,
time
of
grace
should
be
presumed
vpon
,
and
taken
for
granted
by
any
mortall
man
(
that
is
willingly
gracelesse
)
,
and
thrusts
off
,
the
call
of
God
,
and
his
heavenly
proffer
of
the
same
;
is
a
thing
soe
vnreasonable
and
sencelesse
,
soe
sinfull
and
presumptuous
,
and
an
act
of
such
arrogancy
against
the
Lord
,
as
he
will
severely
punish
,
and
noe
way
cherish
,
in
the
hart
of
man
.
What
?
doth
the
naturall
sunne
in
the
firmament
,
&
the
sunne
of
righteousnes
,
keepe
both
one
course
every
day
and
houre
?
are
the
holy
and
precious
things
of
God
that
pertaine
to
our
best
being
,
&
the
common
benefits
of
the
earth
,
both
at
one
rate
?
and
to
be
had
alike
at
all
times
?
The
sunne
in
the
firmament
hath
beene
rarely
interrupted
in
her
course
;
but
the
sunne
of
righteousnes
hath
many
a
time
beene
darkened
in
divers
places
,
nay
quite
remooved
from
some
places
:
The
former
is
for
all
times
and
seasons
,
the
latter
is
for
seasons
only
,
not
tyed
to
all
times
.
Therefore
is
the
Lord
still
lying
at
vs
and
calling
eagerly
vpon
vs
,
touching
our
awaking
out
of
sin
,
and
betaking
ourselves
to
holynes
,
vpon
this
ground
[
And
that
considering
the
season
]
For
now
the
season
is
come
.
[
This
is
the
day
of
salvation
,
this
is
the
acceptable
season
To
day
:
if
yee
will
heare
]
while
it
is
called
to
day
with
many
more
of
the
like
every
day
in
the
yeare
,
is
not
the
day
of
grace
,
every
time
,
not
the
season
fit
for
this
purpose
.
The
Lord
is
not
tyed
or
bound
in
duty
,
to
give
vs
one
day
or
season
,
but
if
in
mercy
he
please
to
offer
some
few
,
no
men
may
looke
for
many
;
this
gate
is
not
ever
open
to
every
one
,
it
is
often
shutt
,
nay
,
Mat.
25.10
.
it
is
ever
shut
to
all
such
as
were
not
ready
to
goe
in
,
when
it
was
open
.
Gods
calender
and
ours
differ
much
,
our
dayes
are
constant
,
we
can
ceartainely
foresee
a
yeare
(
or
more
)
before
vs
,
when
such
a
time
will
come
;
it
is
not
soe
here
,
the
Lords
almanacke
gives
noe
such
light
or
foresight
,
his
happy
times
,
are
hid
from
their
eyes
who
were
shewed
them
long
since
,
but
would
not
then
,
and
shall
not
now
,
see
them
.
Well
may
a
sinfull
wretch
finde
some
saints
dayes
there
;
that
is
,
to
his
confusion
,
he
may
looke
vpon
the
blessed
seasons
,
they
have
made
vse
of
,
to
give
themselves
to
the
Lord
,
but
his
owne
dayes
he
can
finde
none
,
but
such
as
be
past
,
and
all
written
in
red
letters
,
in
letters
of
blood
,
for
his
blood
is
vpon
himself
,
who
hath
neglected
soe
great
saluation
,
in
the
season
therof
,
and
let
the
worke
of
God
alone
,
till
it
be
too
late
to
goe
about
it
.
But
let
vs
yet
see
something
further
,
what
more
will
follow
hence
.
Evill
.
3
3.
This
plea
is
yet
more
foule
in
this
third
,
then
in
both
the
former
:
for
why
?
it
doth
not
only
presume
vpon
time
,
and
vpon
time
of
grace
,
(
and
both
without
God
)
;
but
more
,
it
presumeth
to
dispose
this
time
,
and
to
order
it
to
repentance
at
our
pleasure
.
And
herein
,
what
doe
we
?
(
surely
we
are
not
well
advised
,
in
it
)
is
not
this
to
vsurpe
Gods
place
and
prerogative
?
We
make
our selves
masters
of
the
time
,
and
of
that
which
is
to
be
done
therin
,
as
if
we
might
not
only
take
the
time
when
we
will
,
but
also
doe
therin
what
we
will
,
and
as
if
it
were
now
in
our
power
,
and
at
our
pleasure
,
to
give
our selves
to
God
when
we
thinke
good
.
Which
apprehensions
are
most
proud
in
vs
,
and
most
vnpleasing
to
him
,
being
apparantly
prejudiciall
,
to
his
wisdome
and
providence
wherby
all
our
dayes
,
and
all
our
wayes
are
ordered
.
In
his
goodnes
we
live
and
move
naturally
:
in
his
mercy
we
live
and
move
spiritually
:
in
his
power
&
assistance
,
we
doe
any
thing
we
ought
that
is
heavenly
:
and
shall
we
arrogate
all
three
to
our selves
,
without
any
colour
of
ground
or
reason
,
and
take
these
things
soe
highly
,
(
or
rather
soe
hellishly
)
vpon
vs
,
as
if
we
were
equall
with
God
,
yea
,
aboue
him
,
rather
,
to
dispose
that
time
to
our selves
,
and
in
that
time
,
to
dispose
our
selves
to
that
service
,
which
(
for
our
owne
former
contempt
)
the
Lord
doth
,
and
wil
,
deny
vs
in
both
?
that
neither
we
shall
have
time
to
breath
,
or
if
we
have
,
that
yet
no
breath
of
spirituall
life
shal
be
in
vs
,
to
move
towards
any
thing
that
is
acceptable
in
his
sight
.
Our
betters
have
had
better
mindes
,
who
have
confessed
that
without
him
,
we
could
be
nothing
;
without
him
,
we
could
have
nothing
;
without
him
,
we
could
doe
nothing
:
and
vpon
these
thoughts
,
have
cast
all
good
things
vpon
his
wisdome
to
dispose
,
his
power
to
bring
to
passe
,
his
loving
kindnes
and
favour
to
encrease
,
and
encourage
in
vs
:
acknowledging
both
themselves
,
and
their
times
to
be
in
his
hands
.
It
would
well
become
these
that
thus
plead
,
to
practise
the
same
,
which
because
they
doe
not
,
we
see
what
jmpiety
they
incurre
herin
;
yet
is
not
this
all
,
more
remayneth
.
Evill
.
4
4.
This
plea
of
time
enough
heareafter
,
&
of
making
too
much
hast
yet
,
argueth
that
these
persons
doe
thinke
these
two
things
to
be
true
.
-
1.
that
God
may
be
served
too
long
.
-
2.
that
the
Divell
may
be
served
too
litle
.
Both
which
doe
as
naturally
flow
from
their
foule
,
and
jmpure
mouthes
,
as
water
from
a
fountayne
;
for
wherto
els
can
their
sayings
tende
,
seing
(
as
we
sayd
before
)
either
God
,
or
the
Divell
,
must
be
served
of
vs
at
all
times
,
and
vntill
we
have
sacrificed
our selves
to
the
Lord
,
the
Divell
hath
all
our
dayes
.
And
may
we
thinke
that
heaven
can
,
or
will
,
heare
,
and
beare
,
the
hydeous
blasphemy
of
both
these
,
or
either
of
them
?
what
?
may
we
serve
the
Lord
too
soone
?
and
,
too
soone
give
over
the
service
of
Satan
?
is
the
divell
become
the
better
master
,
and
God
the
worse
,
that
our
last
time
,
may
serve
his
turne
,
and
all
the
rest
,
litle
enough
for
the
other
?
who
hath
heard
such
things
among
the
heathens
,
or
such
speeches
as
doe
,
as
directly
,
and
plainely
inferre
and
conclude
them
,
as
if
they
did
speake
them
?
How
vnreasonable
,
how
irreligious
,
are
both
?
nay
,
how
excecrable
is
either
of
the
two
by
it self
?
the
one
applaude's
the
Divell
aboue
God
,
the
other
abases
the
Lord
below
the
divell
,
will
either
;
can
both
be
sufered
?
were
not
the
patience
of
the
almighty
infinite
,
these
sinners
would
sink
into
hell
,
yea
,
into
the
nethermost
hell
,
but
let
them
know
;
forbearance
is
no
acquittance
;
he
that
doth
endure
this
soe
long
,
will
in
the
end
avenge
it
,
with
the
heaviest
justice
and
wrath
,
that
is
-
revealed
from
heaven
,
or
-
reserved
in
hell
as
against
all
other
,
soe
especially
,
against
this
mighty
vngodlines
of
men
,
then
which
what
can
be
more
monstrous
or
provoking
,
to
draw
swift
damnation
vpon
their
soules
that
thus
speake
:
for
what
can
be
spoken
to
the
greatest
disgrace
of
him
that
is
most
glorious
,
if
this
be
not
?
and
can
we
once
surmize
,
that
the
Lord
will
suffer
such
indignity
and
disparagemet
at
our
hands
&
not
power
out
his
indignation
vpon
vs
?
Especially
,
if
withall
,
we
well
consider
,
our
owne
jujury
we
doe
our
selves
,
besides
this
jmpiety
against
the
Lord
:
because
the
lesse
service
we
doe
the
Lord
,
and
the
more
we
doe
the
divell
,
the
more
wofull
is
it
for
vs
,
in
both
respects
:
for
that
litle
we
would
give
God
is
rejected
,
and
all
that
we
doe
for
Satan
is
plagued
,
and
so
by
both
,
we
are
wrapt
vnder
the
eternall
wrath
of
his
dreadfull
majesty
.
Thus
and
no
better
,
then
we
have
sayd
,
but
much
worse
,
then
we
can
say
,
is
the
sequell
of
this
first
pernicious
apologie
,
which
men
make
against
God
,
and
their
owne
soules
,
in
the
procrastination
of
the
power
,
and
practise
of
this
truth
.
Now
if
a
man
should
summe
vp
all
these
together
,
would
not
the
totall
,
be
terrible
(
thinke
you
)
to
the
soule
that
is
guilty
in
the
Items
?
-
to
assure
our selves
of
more
time
of
life
.
-
to
presume
that
some
of
that
,
shal
be
time
of
grace
.
-
to
take
vpon
vs
to
dispose
of
that
time
,
what
we
will
doe
therin
.
-
to
jmagine
God
may
have
too
much
,
and
the
divell
too
litle
,
of
our
service
.
Is
any
one
of
these
answerable
before
God
?
much
lesse
are
they
all
excusable
:
noe
noe
,
every
of
them
is
high
treason
against
-
his
honour
who
order's
all
time
.
-
his
favour
who
gives
all
time
of
grace
.
-
his
excellency
and
worthines
,
who
deserues
the
duty
of
all
our
dayes
.
These
words
must
be
eaten
,
and
recalled
,
and
that
with
more
then
ordinary
humiliation
,
greife
,
and
detestation
;
or
nothing
can
remayne
but
his
just
vengeance
vpon
the
transgressors
;
it
is
most
true
of
this
plea
,
1.
King
.
1.23
.
which
Solomon
spake
of
Adoniahs
desire
,
that
[
he
had
spoken
this
word
against
his
owne
life
]
,
and
was
thervpon
instantly
slayne
:
and
soe
might
they
be
,
who
have
spoken
these
words
against
their
owne
eternall
life
:
and
if
the
Lord
should
now
seize
vpon
them
to
everlasting
death
,
how
righteous
were
it
vpon
these
vngodly
wretches
?
against
whome
the
Apostle
Iude
saith
,
the
Lord
will
come
in
great
glory
,
and
dreadfull
power
,
even
(
among
other
things
)
[
for
their
hard
and
cursed
speakings
]
of
which
number
,
who
can
jmagine
that
these
are
not
?
what
neede
such
hast
?
there
is
time
enough
heareafter
for
these
matters
:
wofull
man
,
that
vtterest
these
words
;
is
there
soe
litle
neede
that
God
should
have
his
glory
,
that
thou
shouldst
(
by
giving
it
)
be
truly
happy
?
if
thy
whole
time
were
given
to
God
,
were
it
enough
?
nay
can
any
time
be
enough
for
his
duty
?
suppose
one
man
might
live
from
one
end
of
the
world
to
the
other
,
from
the
first
day
to
the
last
of
all
time
,
to
see
both
the
creation
and
consummation
of
all
things
,
yea
,
and
admit
that
man
could
live
without
sin
too
,
and
not
miscarry
one
moment
,
but
be
evermore
doing
that
which
might
honour
God
?
could
this
man
say
he
had
given
God
enough
?
I
trow
not
:
for
what
time
can
be
(
in
equity
)
enough
for
him
,
whose
least
glory
to
his
saints
shal
be
infinite
,
and
eternall
beyond
all
time
?
and
yet
these
accursed
mouthes
,
dare
stint
the
Lord
to
the
last
,
and
least
,
and
worst
,
time
of
their
life
,
and
thinke
it
enough
to
.
The
Lord
deliver
vs
(
saith
the
apostle
)
from
[
vnreasonable
and
wicked
men
,
]
which
if
these
be
not
,
who
are
,
or
can
be
?
Oh
then
,
let
vs
revoke
,
recant
,
and
cancell
presently
,
what
we
have
spoken
wickedly
;
byte
that
tongue
that
vttered
them
,
smite
that
hart
that
thought
them
;
accurse
and
excecrate
that
divell
that
suggested
them
;
least
our
not
revoking
of
them
,
rende
vs
from
God
,
send
vs
to
Satan
,
the
author
of
them
.
Let
vs
lay
our
hands
vpou
our
mouthes
and
resolve
never
to
open
them
againe
to
such
jmpious
purpose
,
wherin
.
-
the
Lord
of
heaven
is
damnifyed
:
-
the
soules
of
men
are
damned
:
-
the
divell
only
is
advantaged
.
God
is
dishonoured
,
we
are
vndone
,
the
divell
goe's
away
with
all
the
gaynes
from
both
;
which
he
could
never
doe
,
if
he
could
not
thus
line
the
lips
,
and
tip
the
tongues
of
some
prophane
persons
,
to
become
his
trumpets
,
to
gather
men
to
damnation
,
by
such
delusions
.
This
is
the
first
infernal
plea
,
that
is
devised
,
and
vrged
to
deceive
the
Lord
of
his
first
fruits
of
our
time
,
but
have
they
done
?
when
they
have
sayd
thus
?
noe
they
have
,
yet
,
a
second
pretence
,
and
a
third
too
,
to
come
.
Let
vs
exanime
the
former
.
Pretence
.
2
2.
They
plead
,
that
in
age
,
this
worke
may
be
done
well
enough
,
and
time
enough
;
then
men
are
stayed
and
know
what
they
doe
,
is
it
not
fit
for
young
giddy
heads
to
meddle
with
such
matters
.
Then
there
wil
be
more
leasure
,
when
those
dayes
come
,
wherin
men
have
given
over
the
proffits
,
pleasures
,
and
vanityes
,
of
the
world
,
and
have
nothing
to
doe
,
but
to
goe
to
church
,
and
serve
God
.
This
they
pretend
.
The
Evills
of
it
.
Well
,
but
though
in
the
former
there
was
much
,
in
this
latter
there
is
much
more
presumption
:
we
will
try
it
,
&
then
we
shall
see
it
,
in
the
particulers
;
which
are
the
apparant
consequents
of
this
pretence
,
which
(
vpon
due
search
)
we
shall
finde
,
not
to
be
soe
seemingly
plausible
,
as
they
are
really
pernicious
,
&
damnable
.
Evill
.
1
1.
It
doth
directly
contradict
the
Lord
in
that
which
he
saith
,
for
he
will
have
the
first
of
our
dayes
(
as
we
have
heard
,
)
these
say
,
noe
,
it
is
not
fit
for
young
heads
to
intermeddle
,
Is
not
this
to
give
God
the
lye
,
yea
to
make
him
a
lyar
,
who
will
(
therefore
)
have
the
first
because
they
are
fittest
for
him
?
is
not
this
to
charge
folly
vpon
him
that
is
only
wise
?
as
if
he
had
not
wisdome
enough
to
chuse
that
part
of
our
dayes
for
his
duty
,
wherin
we
are
most
meete
to
doe
it
;
but
we
will
take
it
vpon
vs
,
to
be
wiser
then
he
,
and
assigne
him
a
season
,
better
suiting
this
busines
.
He
saith
he
will
have
our
first
,
we
will
give
the
last
time
to
him
:
doth
not
this
inferre
,
that
he
is
farre
wyde
of
the
marke
,
and
wonderfully
over-seene
,
and
that
we
only
are
in
the
right
?
So
then
these
two
,
to
make
the
most
true
and
wise
God
(
I
tremble
to
vtter
it
)
a
foole
,
and
a
lyar
,
these
two
I
say
,
doe
make
vp
the
first
jmpiety
,
of
this
second
plea
:
the
vengeance
&
justice
due
to
either
of
which
,
(
much
more
to
both
)
is
beyond
myne
,
(
or
any
creatures
)
ability
,
to
expresse
.
Evill
.
2
2.
This
presumeth
vpon
olde
age
,
and
make's
no
question
to
live
to
see
those
dayes
and
yeares
wherin
men
are
soe
accounted
.
And
this
thwarteth
all
Gods
truth
touching
the
vnceartaniety
,
and
shortnes
of
mans
life
,
soe
often
taught
vs
every
where
;
noe
,
the
lives
of
these
men
must
be
no
vanityes
,
dreames
,
or
vapours
;
nor
compared
to
windes
,
to
smoake
,
to
nothings
;
they
are
during
and
permanent
for
60.70
.
or
more
yeares
.
Howbeit
,
how
many
have
not
lived
so
many
houres
,
as
they
dreamed
yeares
,
nor
soe
many
dayes
,
as
they
accounted
scores
?
the
sun
hath
shyned
clearely
vpon
some
in
the
morning
,
who
were
become
carcases
,
er'e
the
evening
:
and
others
have
seene
it
set
in
the
evening
,
whose
eyes
were
sunke
er'e
morning
,
and
yet
they
thought
themselves
as
likely
to
live
,
as
long
lyved
,
as
any
that
thus
speake
.
Even
moments
have
swept
away
millions
of
other
men
,
yet
these
,
must
live
many
yeares
,
at
least
,
to
be
olde
,
(
how
,
or
when
,
should
God
have
them
,
els
)
and
as
if
God
himselfe
were
bounde
,
and
had
bounde
all
his
creatures
to
their
good
behaviour
,
that
they
must
be
saved
harmelesse
from
any
meanes
of
short
life
,
or
suddaine
death
,
either
they
must
be
aged
,
or
God
must
not
have
them
:
and
sure
,
I
am
perswaded
he
is
most
willing
to
lose
them
.
But
of
this
presumption
we
sayd
something
before
,
therefore
the
lesse
shall
serve
here
.
Evill
.
3
3.
Admit
you
might
live
to
age
,
and
were
sure
,
not
to
dye
till
you
were
very
olde
,
are
you
sure
either
to
have
a
hart
to
giue
your self
to
God
then
,
or
that
,
God
hath
a
hart
to
take
you
then
.
Assuredly
(
if
it
be
well
look't
into
)
there
is
no
reason
for
either
,
but
very
much
against
both
:
for
why
?
consider
first
,
for
our
owne
harts
:
what
aptnes
,
what
ability
,
nay
what
possibility
will
,
or
can
,
there
be
in
vs
,
vnto
good
,
who
have
beene
soak't
,
and
steep't
many
yeares
In
all
sin
and
jmpiety
;
what
holynes
?
what
purity
?
in
those
parts
of
our
bodyes
,
and
powers
of
our
soules
,
which
hell
hath
poysoned
and
envenomed
all
our
dayes
,
&
are
now
full
of
deadly
poyson
,
the
hart
hardened
,
the
conscience
vnconvinced
,
the
judgment
blinded
,
the
affections
earthly
,
the
will
rebellious
,
all
,
benummed
,
and
vtterly
voyd
of
any
sparke
of
that
quickening
spirit
,
which
must
turne
a
man
to
God
:
wherwith
will
ye
come
to
the
Lord
?
if
you
pray
,
it
must
be
with
a
mouth
furr'd
with
blasphemy
,
with
a
minde
fraught
with
all
other
jmpiety
,
whereto
you
have
beene
affected
?
what
will
yee
giue
him
,
but
a
soule
,
and
a
body
that
have
both
combyned
to
be
rebells
your
whole
life
,
against
him
,
and
is
there
any
power
in
these
to
be
given
to
the
Lord
,
who
have
solde
themselves
like
Ahab
,
to
sin
,
and
whome
the
Divell
(
the
true
owner
now
)
will
come
,
&
clayme
as
his
owne
,
long
since
due
vnto
him
,
&
therefore
will
not
endure
they
should
be
given
to
any
other
from
him
.
It
is
against
all
humane
reason
,
and
common
sence
,
that
a
man
soe
jnvred
to
sin
,
soe
accustomed
and
habituated
to
corruption
,
who
hath
consumed
his
dayes
in
nothing
but
in
dishonouring
&
disobeying
the
Lord
,
and
never
knew
what
belonged
to
the
savour
of
saving
grace
,
or
to
the
beginning
of
any
god
worke
,
should
now
be
able
to
begin
and
finish
,
that
great
worke
of
giving
himself
vp
to
God
,
and
that
at
and
in
,
his
owne
set
time
.
Noe
,
there
goe's
more
to
it
then
soe
:
it
is
no
such
short
worke
,
no
man
can
be
soe
quick
at
it
,
especially
,
those
that
have
beene
so
slow
all
their
dayes
before
:
it
will
aske
longer
time
,
and
more
a
doe
,
before
it
be
wel
begun
,
then
these
sotts
doe
conceit
,
doth
belong
to
the
middle
,
and
both
ends
of
it
.
God
sayth
that
no
man
can
come
to
him
except
he
he
be
drawne
;
these
men
(
it
seemes
)
will
come
to
God
,
whether
he
will
or
noe
,
as
if
it
were
in
their
power
to
draw
God
to
themselves
;
but
as
he
will
not
have
his
goodnes
,
and
power
soe
much
abused
,
as
to
be
drawne
to
them
;
soe
neither
,
wil
he
endure
,
to
have
their
rebellious
and
debauched
life
so
much
honoured
,
as
now
at
last
cast
,
to
draw
them
to
him
:
but
even
let
him
alone
with
them
,
who
hath
had
their
childehood
,
and
youth
,
to
take
their
age
too
,
and
soe
to
have
all
to
himself
.
Customary
sin
is
not
soe
lightly
cast
off
,
it
is
bred
in
the
bone
,
it
will
not
be
easy
to
get
it
out
of
the
flesh
,
and
that
soe
,
as
Gods
spirit
may
instantly
enter
,
as
these
doe
most
idlely
apprehend
.
Againe
consider
the
second
,
what
hart
can
God
have
to
accept
of
the
divells
reversion
,
or
the
leavings
of
our
lives
?
the
doteage
,
the
dog-dayes
(
as
it
were
)
of
all
the
time
we
live
.
Let
olde
age
be
well
considered
,
and
the
state
therof
pondered
,
in
our
selves
,
and
all
other
creatures
that
serve
vs
:
is
it
not
the
only
time
,
wherin
we
cast
off
,
our
servants
,
or
cattell
,
to
baser
vses
,
as
being
vnfit
for
ours
?
An
olde
servingman
,
now
overworne
and
decrepite
,
and
not
fitt
to
attend
his
Lord
any
longer
,
ha's
a
license
to
keepe
an
ale-house
,
or
become's
some
tapster
,
and
soe
is
made
servile
to
every
base
pot-companion
:
An
olde
horse
,
of
good
pace
,
of
great
price
,
before
,
for
the
saddle
,
the
coach
,
now
to
the
myll
,
to
the
harrow
,
to
any
meane
drudgery
,
and
at
last
,
to
the
dogs
.
And
can
this
age
,
wherin
one
man
is
not
fit
for
anothers
service
,
nor
any
beast
for
mans
vse
,
be
the
meetest
time
for
the
most
high
,
to
be
served
in
of
vs
?
what
shall
we
then
thinke
to
become
his
,
when
we
are
a
burden
to
the
world
,
2.
Sam.
19
35.
and
to
our
selves
,
and
both
weary
of
one
another
as
Barzillai
spake
to
David
,
of
himself
?
What
man
would
be
soe
vsed
by
his
beast
,
as
these
men
(
more
vnreasonable
then
beasts
,
herin
)
would
vse
God
:
Admitt
a
manns
beast
(
like
Balams
asse
)
could
speake
,
if
he
should
say
to
his
master
(
as
these
doe
to
the
almighty
.
)
While
I
am
yonge
and
strong
,
I
must
follow
my
pleasure
,
you
must
give
me
leave
till
my
olde
dayes
,
and
then
I
wil
be
yours
to
command
,
and
give
my self
wholy
to
your
service
.
What
would
the
owner
answer
,
thinke
you
?
would
he
yeeld
to
his
beast
,
&
thinke
well
of
the
motion
,
and
take
him
home
to
house
,
and
make
much
of
him
,
when
he
were
aged
,
and
diseased
,
and
both
vnfitt
,
and
vnable
,
to
doe
busines
;
surely
noe
;
if
he
could
not
be
broken
,
and
brought
to
worke
before
,
he
should
be
beaten
out
now
,
though
he
did
offer
himself
.
And
must
God
take
that
from
vs
,
which
we
will
not
endure
from
beasts
?
the
last
,
the
worst
,
the
dregs
,
and
reffuse
of
our
dayes
,
must
they
fall
to
his
share
?
the
only
vnfit
time
for
any
thing
,
must
that
be
his
only
time
,
and
all
he
shall
have
at
our
hands
?
Can
we
hope
of
acceptation
and
entertaynement
in
heaven
,
then
,
when
,
men
refuse
,
and
the
world
refuse's
our
service
?
Wofull
men
,
who
hath
bewitched
you
,
that
you
should
not
beleeue
the
truth
?
Even
Satan
,
who
because
he
would
have
you
wholy
his
owne
,
doth
therefore
witholde
you
from
being
Gods
,
till
you
be
vnable
to
honour
him
,
and
it
be
impossible
,
he
should
receive
you
;
it
is
he
that
doth
abuse
you
herin
,
he
knowe's
,
it
is
with
men
in
respect
of
God
,
as
with
beasts
in
respect
of
men
,
in
their
aged
dayes
they
are
more
fit
for
slaughter
,
then
for
service
,
so
olde
men
(
who
have
deferred
their
duty
)
are
now
more
like
to
be
adjudged
of
God
,
for
neglecting
it
in
time
past
,
then
accepted
for
time
to
come
.
What
doth
not
every
,
thing
weare
,
&
grow
worse
with
age
?
all
olde
things
are
accounted
litle
worth
:
olde
cloathes
to
put
on
;
olde
houses
to
dwell
in
;
&
the
same
we
might
say
of
all
other
things
in
their
kinde
,
no
man
care's
for
,
or
regared's
any
such
.
But
this
is
wonderfull
,
that
men
who
see
,
that
the
fruit
of
our
sin
in
other
creatures
make's
them
vnserviceable
to
vs
,
yee
see
not
,
sin
it selfe
abiding
,
and
encreasing
in
vs
,
(
for
soe
long
time
)
should
make
vs
soe
to
God
.
Time
,
vse
,
age
,
doth
corrupt
all
other
things
to
vs
,
but
sin
,
(
the
only
venyme
and
poyson
of
all
things
)
make's
men
(
by
this
reckoning
)
most
fit
for
God
,
for
the
only
time
they
chuse
for
him
is
,
when
sin
hath
had
his
greatest
sway
,
all
their
lives
before
:
as
if
the
corruption
of
our
nature
,
and
life
,
had
noe
power
at
all
,
to
enfeeble
,
or
vnfit
vs
,
for
our
God
.
Is
not
sin
our
spirituall
sicknes
,
and
the
only
desperate
disease
of
our
whole
man
?
hath
it
not
a
corroding
quality
,
to
eate
quite
through
all
the
parts
of
our
bodyes
,
all
the
powers
of
our
soules
,
to
pollute
,
infect
,
and
annoy
vs
,
in
all
respects
?
and
who
(
I
pray
you
)
would
entertayne
,
an
aged
,
diseased
,
and
infected
man
into
his
house
,
as
more
fit
for
his
turne
now
,
then
in
his
former
times
,
when
he
was
free
from
these
contagious
maladies
?
thinke
,
(
by
your
owne
reason
)
what
hart
the
Lord
of
heaven
can
have
,
to
take
in
these
late
commers
,
being
in
farre
worse
case
,
to
serve
him
,
then
the
most
disabled
man
,
may
be
to
attend
a
Prince
.
Now
then
,
if
we
see
reason
to
conceive
,
(
as
we
cannot
but
doe
,
if
the
Lord
enlighten
our
eyes
)
that
our
wilfull
,
and
wofull
deferring
of
our
duty
till
our
olde
dayes
,
doth
deprive
vs
of
harts
to
goe
vnfaynedly
to
God
,
and
debarre
him
from
having
a
hart
,
graciously
to
accept
of
vs
,
then
this
plea
is
pernicious
to
vs
,
and
we
(
now
we
know
it
)
most
jmpious
in
vrging
it
,
as
we
have
done
.
But
let
vs
come
to
the
fourth
&
last
,
plea
,
for
this
proroguation
,
of
piety
.
Plea
.
4
4.
It
is
pleaded
,
that
there
is
mercy
with
God
at
any
time
,
even
at
the
last
cast
,
as
the
theife
on
the
crosse
did
well
finde
,
and
soe
shall
we
,
we
hope
,
why
should
we
not
,
even
at
our
last
breath
.
This
pretence
is
put
vpon
vs
daily
;
vpon
all
occasions
we
heare
of
it
,
at
all
times
it
is
layd
in
our
dish
,
to
bolster
vp
rebellion
against
God
,
and
to
barre
repentance
vnto
life
.
Noe
word
of
God
soe
much
abused
,
no
worke
of
God
more
.
This
president
of
the
Lords
extraordinary
mercy
,
is
made
the
ordinary
packhorse
to
carry
all
mens
jmpiety
:
and
seing
he
was
pleased
to
be
soe
gracious
to
one
,
he
shall
fare
the
worse
with
many
,
for
millious
of
men
doe
builde
their
gracelessues
,
vpon
this
grace
of
his
.
But
because
we
finde
by
pitifull
experience
,
that
this
holy
worde
,
and
this
holy
worke
of
God
,
(
both
being
right
worthy
,
to
be
thought
vpon
with
all
the
admiration
,
and
honor
of
our
harts
)
is
become
the
common
hackney
wheron
every
hell-hounde
rides
poast
,
to
his
owne
perdition
;
and
as
he
goe's
kicks
and
winces
,
at
Gods
long
suffring
,
and
loving
kindnes
:
I
will
therefore
endeavour
the
vttermost
that
I
am
albe
,
to
see
if
some
may
yet
be
recalled
,
that
are
gone
farre
,
and
others
may
be
stayed
,
that
are
comming
after
,
and
some
preuented
,
that
are
setting
out
,
to
run
this
reprobate
race
.
Vndoubtedly
,
did
men
deliberate
at
all
,
or
could
any
wise
consideration
enter
into
their
soule
's
,
they
could
not
thus
plead
,
they
would
not
produce
,
this
rare
and
matchlesse
example
of
favour
and
grace
,
to
support
their
owne
vngodly
prophanes
&
jmpiety
.
Yea
,
and
to
adde
another
evill
to
all
the
rest
,
in
the
very
vse
and
vrging
of
it
;
to
wit
,
to
peruert
,
and
abuse
the
sacred
word
of
God
,
and
to
abase
,
and
prostitute
this
glorious
worke
of
his
;
either
of
which
,
whosoever
doth
,
he
doeth
it
to
his
owne
destruction
,
he
destroye's
himself
in
the
very
deede
,
2.
Tet.
3.16
.
2.
Cor.
4.
3.4
.
if
the
apostle
say
true
in
one
place
;
and
in
another
too
,
where
he
tell
's
vs
,
that
if
the
Gospell
be
hid
(
and
soe
it
is
to
them
,
that
can
see
to
doe
nothing
with
it
,
but
to
abuse
it
)
it
is
hid
to
them
that
are
lost
,
who
are
hudwinckt
by
the
divell
,
that
they
discerne
not
the
true
sence
,
&
vse
of
the
same
,
but
vrge
it
,
&
argue
from
it
,
to
such
ends
as
God
doth
abhorre
,
that
now
his
word
must
wounde
himself
,
and
nothing
shall
be
made
such
an
occasion
of
his
dishonour
,
as
that
which
he
once
did
,
to
renowne
himselfe
,
and
the
glory
of
his
goodnes
,
The
Evils
of
it
and
favour
for
ever
.
And
how
doe
we
jmagine
the
Lord
will
take
it
,
that
his
owne
acts
should
be
thus
mistaken
,
as
to
be
made
weapons
against
his
owne
majesty
,
which
he
ordayned
to
destroy
our
jmpiety
.
Doubtlesse
,
that
theife
,
that
malefactor
,
never
did
halfe
the
robbery
,
or
any
villany
comparable
to
that
which
these
men
doe
,
who
thus
abuse
his
example
,
to
wrong
the
Lord
,
and
their
owne
soules
(
and
the
soules
of
others
)
soe
vnspeakeably
as
they
doe
.
And
that
they
may
see
and
vnderstand
,
(
as
they
shall
,
if
the
Lord
have
a
purpose
to
save
them
,
)
we
will
crave
your
patience
and
attention
,
to
open
in
particuler
,
the
heavy
and
hydeous
evills
,
that
are
committed
when
this
instance
of
Gods
grace
,
is
soe
aledged
.
Evill
.
1
1.
This
is
to
make
that
common
and
ordinary
,
which
God
hath
made
peculiar
,
and
extraordinary
.
Is
it
not
thus
?
observe
,
and
you
shall
see
:
what
the
Lord
did
at
one
time
only
and
never
before
,
nor
since
,
(
that
we
read
off
,
)
to
one
man
only
,
&
not
to
any
other
but
he
,
(
for
a
second
example
of
such
favour
is
not
to
be
found
in
all
the
revealed
will
of
God
;
)
and
vpon
a
cause
,
and
consideration
which
shall
never
be
seene
againe
,
Christ
being
but
once
offred
for
vs
.
This
doth
every
man
vrge
as
his
owne
at
all
times
,
and
in
all
cases
,
without
all
consideration
of
these
perticulers
before
mentioned
.
Is
not
this
to
eclipse
,
nay
to
cancell
,
the
glory
of
the
living
God
?
and
to
cast
this
most
precious
pearle
before
all
swyne
,
and
trample
this
most
holy
thing
vnder
the
feete
of
every
prophane
person
,
that
the
greatest
riches
of
his
grace
should
be
reached
out
to
the
veryest
wretches
in
the
world
,
who
build
nothing
but
contempt
vpon
this
loving
kindnes
of
the
Lord
?
If
it
be
such
a
wofull
thing
to
darken
the
counsell
of
God
by
words
without
knowledge
(
as
it
is
sayd
in
Iob
?
)
must
it
not
needes
be
a
thing
more
damnable
,
to
darken
the
kindnes
of
God
,
with
words
against
knowledge
,
as
these
cannot
but
be
,
to
every
one
of
those
that
thus
abuse
them
?
Note
.
Againe
what
an
absurd
,
senselesse
&
sinfull
collection
were
this
,
or
the
like
.
Once
,
Balaams
asse
did
speake
,
therefore
every
asse
,
should
expect
to
doe
the
same
.
Once
the
sea
went
back
,
and
the
water
stood
vpright
as
a
wall
on
either
hand
to
Israell
,
therefore
every
man
might
looke
for
the
like
passage
:
I
thinke
they
that
presumed
vpon
it
,
and
followed
after
them
,
found
it
not
soe
.
Once
,
God
sent
manna
,
and
Quayles
from
heaven
,
and
water
out
of
a
rock
,
why
should
any
man
care
to
get
meate
or
drinke
,
he
may
hope
to
have
the
same
meanes
to
feede
him
.
Once
,
Naaman
washed
in
Iorden
and
was
cleane
:
Once
,
men
were
throwne
into
a
fiery
oven
,
and
not
burnt
;
Once
,
a
bush
did
burne
and
not
consume
;
Once
,
Christ
smote
all
his
enemyes
downe
with
a
word
or
two
.
Why
doe's
not
all
the
world
depend
vpon
these
perticulers
,
and
resolve
to
be
releived
in
the
same
miseryes
,
by
the
same
meanes
?
It
were
a
thing
soone
done
,
to
deliver
a
multitude
more
of
the
like
instances
,
wherin
and
from
every
of
which
,
we
might
argue
as
warrantably
,
as
from
this
of
the
theife
.
But
the
world
is
wise
enough
,
not
to
be
soe
befooled
,
in
these
things
that
belong
to
the
body
,
they
can
see
,
and
say
,
these
were
all
extraordinary
,
&
miraculous
&
,
not
to
be
looked
for
againe
:
And
are
ye
not
blinded
by
the
prince
of
darknes
(
yee
sinfull
soules
)
that
yee
should
not
more
clearely
see
the
same
,
in
this
that
concern's
soule
and
body
too
,
and
the
eternall
state
of
both
?
Is
there
absurdity
in
those
,
&
sence
in
this
?
doe
those
instances
seeme
extraordinary
,
and
may
this
seeme
soe
common
?
cannot
you
hope
to
have
the
benefit
of
those
,
being
miraculous
,
and
must
this
be
for
all
men
,
which
is
matchlesse
?
Vndoubtedly
,
either
you
must
looke
on
them
all
alike
,
with
a
single
eye
,
and
discerne
them
to
be
equally
impossible
;
or
acknowledge
that
eye
to
be
sinfull
,
which
can
see
odd's
in
things
of
the
same
kinde
and
nature
,
especially
,
such
odd's
as
shall
give
God
the
honour
of
his
favour
and
power
in
the
one
,
and
rob
him
of
both
,
in
the
other
.
But
the
spectacles
wherwith
they
thus
see
,
are
Satans
,
he
make's
them
and
putts
them
on
and
teache's
them
to
looke
thus
asquint
,
on
the
things
of
God
;
If
for
foode
,
for
physike
;
for
passage
over
sea
,
for
victory
over
enemyes
,
or
any
such
things
we
should
thus
reason
,
the
world
would
●●sse
at
vs
,
as
most
witles
fooles
,
nay
our
owne
bellyes
,
our
bodyes
,
our
dangers
,
would
teach
vs
to
doe
better
,
he
must
famish
that
gapes
for
quailes
out
of
the
cloudes
,
and
he
must
perish
that
looke's
for
Naamans
cure
,
&
he
have
his
throat
cut
,
that
waites
to
have
all
his
enemyes
layd
flat
with
a
word
:
men
will
say
there
is
no
proportion
of
reason
in
these
things
,
&
the
same
doth
the
Lord
(
and
the
truth
of
his
religion
)
say
,
in
this
instance
,
if
thou
hadst
an
eare
opened
,
a
minde
sanctifyed
,
to
heare
and
see
it
;
as
litle
reason
would
appeare
in
this
one
,
as
in
all
the
other
,
&
thou
wouldst
as
plainely
see
the
jnevitable
perdition
of
thy self
,
in
soule
and
body
here
,
as
in
any
of
those
things
named
there
.
Doe
but
consider
well
,
whither
this
doe
not
spoyle
,
&
vtterly
make
voyd
,
the
verry
marrow
,
and
pith
,
the
sap
,
and
juyce
of
Gods
sacred
word
,
I
meane
the
true
application
of
the
same
,
wherin
consisteth
the
,
life
,
and
vertue
,
of
all
that
God
reveale's
,
and
he
that
shall
dare
-
either
to
abridge
-
or
,
to
enlarge
this
,
that
it
either
fall
short
of
Gods
boundes
,
or
doe
exceede
them
,
shall
finde
heavy
(
yet
just
)
measure
at
Gods
hands
.
The
everlasting
rule
,
Act.
10.15
and
expresse
canon
of
the
scripture
is
this
[
That
which
God
hath
sanctifyed
,
doe
not
then
make
common
]
this
is
Gods
mynde
;
that
things
be
not
made
otherwise
then
he
meant
them
,
that
every
thing
be
let
alone
,
as
he
left
it
,
and
not
once
meddled
withall
,
to
any
other
ende
.
Who
is
he
that
shall
now
against
the
clearest
light
of
knowledg
and
conscience
,
violate
,
this
absolute
law
of
the
eternall
God
?
But
doth
not
every
soule
doe
soe
,
that
,
vrge's
this
word
of
God
,
and
suffers
Satan
to
be
his
interpreter
vpon
it
,
receiving
his
glosse
,
and
embracing
the
divells
commentary
vpon
Gods
text
.
He
it
is
,
that
make's
this
pearle
,
(
even
this
peerelesse
,
and
pricelesse
pearle
,
)
as
ordinary
as
any
pibble
stone
that
lyes
in
the
high
way
.
I
call
it
a
pearle
,
and
I
acount
it
no
lesse
then
peerelesse
,
because
it
cannot
be
paraleled
,
in
any
place
,
but
was
a
president
of
wonderfull
peculiarity
in
all
respects
,
as
namely
.
-
to
the
party
by
whome
.
-
to
the
partys
before
whome
.
-
to
the
party
to
whome
;
it
was
done
For
the
first
,
to
wit
the
party
by
whome
,
it
was
peculiar
to
Iesus
Christ
,
who
was
God
,
&
so
could
give
grace
,
and
forgive
sin
,
and
convert
a
man
in
one
moment
,
fully
and
extraordinarily
:
I
thinke
it
would
trouble
the
whole
world
,
to
finde
an
jufallible
instance
,
that
ever
ordinary
minister
,
or
any
meere
man
,
hath
done
as
much
.
For
the
second
,
it
was
peculiar
to
the
partyes
before
whome
,
that
the
adversaryes
,
and
excecutioners
of
the
Lord
Iesus
,
might
see
the
power
of
his
diety
shyning
(
at
this
time
)
through
all
the
reproach
,
and
misery
of
his
humanity
:
and
soe
be
convinced
(
as
some
of
them
were
)
that
he
was
the
true
messiah
,
and
son
of
God
,
able
to
goe
himself
(
at
that
time
)
to
heaven
,
and
carry
aneiher
with
him
,
by
the
vertue
that
was
in
him
.
For
the
third
,
it
was
peculiar
to
the
party
to
whome
it
was
done
,
&
that
in
regard
of
his
rare
,
and
extraordinary
repentance
,
expressed
in
many
particulers
:
the
suddaine
chang
of
his
hart
,
and
tongut
(
for
he
,
as
well
as
his
fellow
,
did
at
first
blaspheme
Christ
)
now
he
rebuke's
him
,
and
condemnes
both
himselfe
and
his
fellow
justly
:
the
excellent
confession
he
made
of
Christ
before
them
all
,
&
that
now
,
when
he
was
vpon
the
torture
,
where
he
could
also
,
(
not
withstanding
all
paynes
)
pray
instantly
;
Did
ever
any
barren
dry
tree
,
beare
soe
much
fruit
in
an
instant
by
any
ordinary
course
?
The
fig
tree
was
very
strangely
and
miraculously
cursed
,
which
so
soone
withered
with
a
word
of
Christ
mouth
;
and
was
not
this
tree
miraculously
blessed
,
which
so
soone
did
yeeld
such
abundance
?
nay
,
was
it
not
a
greater
,
even
a
double
miracle
,
that
such
a
bramble
such
a
rebell
,
should
become
an
olive
,
and
beare
plentifully
the
first
day
,
&
houre
,
of
his
being
soe
?
Now
then
if
all
this
be
thus
,
that
in
each
of
these
,
and
divers
other
instances
,
this
particuler
were
soe
peculiar
,
and
extraordinary
,
what
is
it
that
any
wicked
man
nay
conclude
hence
for
himself
,
more
then
this
,
(
and
note
it
well
,
thou
godles
,
and
gracelesse
person
,
as
thou
readest
it
.
Note
well
.
)
That
when
Iesus
Christ
shall
come
againe
in
the
flesh
,
and
fall
into
the
hands
of
men
to
be
crucifyed
,
and
that
two
other
must
be
hangd
on
either
side
of
him
,
&
it
come
to
thy
turne
to
be
one
of
those
two
,
&
the
better
of
the
twayne
that
hang's
by
him
,
vpon
whome
he
will
shew
his
diety
to
convert
thee
miraculously
,
&
vnto
whome
againe
,
thou
shewest
the
fruits
of
repentance
extraordinarily
,
then
,
mayst
thou
be
assured
to
spede
as
this
theife
did
.
Other
warrantize
I
can
give
none
,
vpon
any
other
tearmes
then
these
,
in
any
common
case
:
howsoever
it
is
most
true
,
that
there
want
not
evidences
,
nor
experiences
,
at
any
such
time
as
the
Lord
shall
please
to
excercise
his
speciall
patience
,
and
grace
;
yet
,
by
vertue
of
this
example
,
or
president
,
(
every
way
thus
extraordinary
)
no
such
matter
can
be
concluded
,
as
most
men
would
make
of
it
:
To
delay
what
is
due
to
the
Lord
,
and
to
rejourne
what
he
commands
,
hath
no
colour
of
ground
or
reason
here
,
to
doe
soe
is
more
then
this
theife
himself
did
,
who
having
(
in
all
likelyhood
)
lived
all
his
life
without
God
,
or
any
meanes
of
good
,
doth
now
come
at
the
first
call
:
which
is
more
then
thou
hast
done
,
nay
thou
being
daily
called
vpon
,
by
the
Lord
,
doest
poast
off
thy
comming
to
him
,
by
his
example
,
that
came
assoone
as
he
was
called
:
&
if
thou
doe
worse
then
he
,
doe'st
hope
to
fare
as
well
?
nay
rather
,
how
righteously
may
the
just
God
take
this
allegation
out
of
thy
mouth
,
and
retort
it
vpon
thee
,
who
pleadest
the
putting
off
,
of
thy
service
to
the
Lord
,
by
his
pretence
,
that
made
more
then
ordinary
haste
to
come
to
Iesus
Christ
,
and
went
so
fast
,
towards
him
,
that
he
got
to
heaven
,
the
same
day
,
with
him
.
Beholde
now
wherevnto
it
is
come
,
that
every
vngodly
man
(
that
presse's
this
president
to
this
purpose
)
is
condemned
out
of
his
owne
mouth
,
and
the
mouth
of
jniquity
is
stopped
by
that
very
evidence
,
whereby
it
did
open
it self
against
heaven
.
Note
.
And
this
is
the
first
of
the
mischeifes
that
ariseth
from
the
misaledging
of
this
example
,
when
men
will
soe
vnreasonably
and
without
all
sence
,
presse
,
and
plead
,
the
last
fruits
of
christs
mercy
to
one
malefactor
,
to
prevent
the
first
fruits
of
that
duty
,
that
all
men
owe
to
god
their
creator
;
and
make
that
ordinary
to
every
one
,
which
he
was
pleased
to
jmpropriate
but
once
,
and
but
to
one
alone
.
and
if
they
be
soe
deepe
at
the
first
step
,
let
vs
looke
a
litle
further
how
in
going
forward
this
way
,
they
plunge
thenselves
past
all
recovery
into
perdition
.
Evill
2
2.
The
perverse
;
&
perverted
pressing
of
this
theifes
particuler
,
to
that
end
which
vngodly
men
vrge
it
,
doth
breede
most
evident
and
jrreconcileable
contradictions
in
the
scriptures
,
&
make
bate
,
betweene
one
part
of
Gods
blessed
word
and
another
.
And
he
that
doth
thus
,
(
if
he
did
know
what
he
doth
)
doubtlesse
,
would
looke
well
about
him
er'e
he
would
offer
it
:
For
why
?
to
set
the
scripture
together
by
the
eares
,
what
is
it
?
Is
it
not
(
as
was
observed
before
)
to
make
God
(
who
is
truth
it self
,
and
whose
word
it
is
)
a
lyar
,
for
if
one
peice
be
contrary
to
another
,
all
cannot
be
true
and
sounde
?
Is
it
not
to
expose
the
sacred
booke
of
God
to
contempt
,
in
taking
from
it
that
incommunicable
property
,
and
prerogative
royall
,
that
it
hath
aboue
all
bookes
vnder
heaven
,
to
be
ever
more
at
absolute
vnity
within
it self
,
and
making
it
like
humane
writings
which
are
full
of
error
,
and
falshood
?
Is
it
not
to
make
our
preaching
vayne
,
and
your
faith
vayne
,
and
to
keepe
you
still
in
your
sins
?
for
if
the
ground
wher
vpon
we
preach
,
and
you
beleeve
,
be
vnsounde
,
and
not
such
absolute
truth
,
as
may
beare
vp
both
,
then
is
neither
to
any
purpose
?
Nay
,
is
it
not
to
bring
all
to
vtter
and
remediles
confusion
,
by
shaking
Gods
foundation
,
and
overthrowing
the
whole
frame
of
his
blessed
building
,
vpon
this
infaillible
truth
of
his
owne
,
one
title
wherof
,
if
it
should
be
false
,
noe
worde
of
all
the
rest
,
would
be
thought
true
,
and
foe
these
(
like
those
pagans
)
doe
their
best
,
to
turne
the
truth
of
God
into
a
lye
.
Rom.
1.26
Now
is
not
the
abusiue
vrging
of
this
scripture
,
a
setting
of
one
word
of
God
against
another
?
let
vs
weigh
it
well
,
and
we
will
see
it
,
and
say
it
also
.
For
why
?
It
is
a
ruled
case
,
and
past
all
question
,
(
as
we
have
proved
)
that
God
will
have
the
first
fruits
of
vs
all
,
we
have
made
Gods
minde
vndeniably
manifest
for
that
,
now
if
that
be
soe
,
is
not
the
allegation
of
this
example
,
as
manifest
a
contradiction
of
this
truth
as
may
be
;
for
why
doe
men
stand
vpon
this
scripture
?
why
is
it
soe
often
vrged
and
itterated
?
why
are
we
replyed
vpon
,
when
we
reprove
mens
jmpiety
,
and
have
this
evermore
cast
in
our
dish
,
from
day
to
day
?
Is
it
not
to
plead
for
proroguation
of
piety
till
hearafter
?
do's
it
not
make
men
say
(
through
their
owne
jmpiety
)
that
it
is
too
soone
yet
?
it
is
not
yet
time
;
there
is
time
enough
for
these
things
in
time
to
come
?
Are
not
these
words
made
the
only
refuge
of
all
rebellions
against
God
,
and
a
counterpoyson
to
that
early
,
and
timely
duty
,
that
we
owe
vnto
him
?
doe
not
men
thinke
they
have
stop't
our
mouthes
,
and
satiffyed
their
owne
myndes
sufficiently
,
when
they
have
thus
spoken
;
and
done
enough
,
to
vndoe
all
,
that
we
can
say
to
the
contrary
.
And
I
pray
you
what
call
you
this
,
but
contradiction
,
when
you
oppose
,
&
set
this
one
word
of
God
,
against
all
the
words
of
God
spoken
elswhere
;
when
he
soe
often
call's
for
the
1.
fruits
,
you
will
choake
all
,
with
that
favour
which
was
once
shewed
to
one
man
,
at
the
last
?
This
is
to
confute
one
peice
of
scripture
by
another
:
to
overthrow
Gods
worde
,
by
Gods
worke
,
and
soe
to
divide
God
against
God
,
as
Satan
against
Satan
,
to
make
the
Lord
say
a
thing
,
in
one
place
,
and
in
another
to
vnsay
it
:
and
(
finally
)
to
draw
from
the
Lord
himself
a
dispensation
,
and
liberty
of
sining
,
that
soe
what
he
requires
in
soe
many
places
of
his
law
,
he
shoule
release
,
and
cancell
in
one
part
of
his
Gospell
.
Let
any
man
whome
God
hath
endued
with
any
measure
of
sound
vnderstanding
,
judge
whether
this
be
not
to
make
a
rent
in
the
Lords
revealed
wil
;
and
if
soe
it
be
,
it
is
time
for
vs
to
judg
our selues
,
for
soe
doing
,
for
before
the
Lord
will
endure
this
,
the
soule
that
doth
it
,
shal
be
rent
from
him
,
&
throwne
among
reprobates
;
the
judgment
and
damnation
of
these
disgracers
of
God
,
and
depravers
of
his
holy
word
,
sleepeth
not
;
and
there
is
noe
way
to
shun
,
or
escape
it
,
but
by
a
through
judging
of
your selves
,
in
respect
of
this
impiety
,
which
if
they
doe
not
,
whose
mouthes
have
spoken
it
,
and
whose
myndes
have
thought
it
;
vengeance
shall
surely
overtake
them
,
even
that
vengeance
,
which
is
due
to
such
as
doe
this
insufferable
indignity
,
to
God
,
and
his
word
.
This
is
the
2.
step
they
tread
,
who
follow
this
way
,
&
we
see
it
sink's
deeper
then
the
former
,
toward
that
dreadfull
confusion
which
cannot
be
avoyed
,
if
this
fearfull
evill
be
not
abandoned
.
Let
vs
yet
see
further
,
to
the
third
.
3.
the
producing
,
and
aleadging
of
this
president
of
the
theife
thus
,
(
that
we
may
play
the
theiues
with
God
,
and
rob
him
of
his
first
fruits
,
)
doth
breede
,
and
ingender
many
foule
falshoods
,
and
vile
blasphemyes
in
our
harts
.
He
that
proposeth
this
president
for
his
apologie
,
against
the
manifest
light
of
truth
we
have
proved
,
maketh
this
scripture
,
the
patrone
of
such
atheisticall
principles
as
,
are
to
be
abhorred
in
the
thought
of
every
man
,
and
not
to
be
once
vttered
of
any
.
Let
vs
see
some
few
of
those
many
monstrous
vntruths
which
we
might
mention
.
Evill
,
3
1.
it
doth
posesse
vs
with
a
perswasion
that
by
authority
of
scripture
,
we
may
rejourne
the
obedience
that
long
since
we
owed
vnto
the
Lord
.
Wheras
the
holy
ghost
is
clearely
opposite
herevnto
:
God
calleth
for
nothing
more
,
(
as
we
have
heard
)
then
the
first
,
and
condemneth
nothing
more
then
putting
off
what
he
command's
.
His
servants
,
(
such
as
he
hath
effectually
called
)
have
made
all
the
haste
and
expedition
that
was
possible
:
So
saith
David
[
I
will
run
the
way
of
thy
commandements
]
and
againe
[
I
made
haste
and
delayed
not
to
keepe
thy
righteous
judgments
]
So
saith
Cornelius
to
Peter
[
Then
I
sent
for
thee
jmmediately
]
and
Paul
saith
the
same
of
himself
[
jmmediately
I
consulted
not
with
flesh
and
blood
&c.
]
The
evidence
of
God
,
Psal.
119.32.60
.
Act.
10.33
.
Gal.
1.16
.
to
hasten
our
duty
is
vndeniable
:
the
sin
of
not
doing
soe
,
is
in
excusable
:
yet
by
these
mens
arguments
the
same
God
that
is
soe
eager
for
expedition
,
doth
warrant
our
delay
.
And
can
any
thing
be
more
false
than
,
that
God
should
abet
these
two
contraries
.
Evill
,
4
2.
it
doth
patronage
not
only
delay
,
but
presumptuous
delay
,
such
,
as
men
are
guilty
of
by
presuming
(
against
all
good
ground
)
they
shall
finde
the
same
measure
of
mercy
that
this
theife
did
.
Now
to
presume
of
pardon
for
a
sin
of
presumption
,
is
to
presume
of
more
favour
then
the
theife
found
,
for
,
(
for
ought
we
know
)
his
sin
was
not
of
presumption
;
but
either
of
meere
ignorance
if
he
were
a
Romane
,
(
as
some
suppose
him
&
his
fellow
,
to
bee
)
or
of
grosse
ignorance
if
he
were
a
Iew
.
Sure
it
is
,
he
knew
not
Christ
,
for
he
reviled
him
at
the
first
,
as
well
as
the
other
.
And
must
you
(
by
his
example
)
presume
of
delay
in
Gods
dutyes
,
which
he
never
meant
,
and
of
mercy
for
presumptuous
delay
which
this
theife
never
found
?
shall
God
become
the
prop
of
our
presumtion
,
when
it
is
a
sin
that
his
soule
hate's
,
and
he
is
soe
farre
from
having
any
mercy
in
store
for
it
,
that
he
hath
not
greater
store
of
justice
heaped
vp
,
scarce
against
any
vngodlynes
;
&
they
that
befaulty
are
sayd
to
store
,
or
treasure
vp
wrath
,
against
the
day
of
wrath
,
that
is
,
Ro.
2.5
.
every
day
to
augment
,
enlarge
,
and
adde
vnto
their
owne
damnation
.
This
jmpiety
is
next
neighbour
to
that
which
is
vnpardonable
,
if
once
a
man
be
soe
jmpudent
that
he
dares
offend
presumptuously
,
he
had
neede
bethinke
himself
where
he
is
,
and
what
he
doe's
,
the
next
leape
may
be
into
the
bottomlesse
pit
,
especially
if
he
shall
adde
this
vnto
all
,
that
he
will
father
such
offences
vpon
the
Lords
allowance
,
&
soe
turne
his
extraordinary
mercy
,
into
extraordinary
jmpiety
.
Note
David
had
another
spirit
when
he
prayed
against
presumptuous
sin
,
that
he
might
be
free
from
the
great
transgression
;
&
did
not
the
spirit
of
the
divell
posesse
these
wofull
men
,
Psa.
19.13
they
would
surely
doe
the
same
.
But
Satan
ha's
enough
,
even
all
that
he
would
have
,
to
make
them
build
their
presumption
vpon
God
,
because
he
knowe's
that
by
soe
doing
,
he
shall
provoke
God
against
them
,
to
abhorre
them
for
ever
.
But
let
vs
looke
yet
a
litle
further
.
Evill
5
3.
The
vrging
of
this
example
thus
,
doth
loose
vs
,
&
bynde
God
,
we
are
enlarged
for
all
our
life
till
the
last
,
his
hands
are
tyed
,
&
that
with
double
bands
.
Is
not
this
vndeniably
true
,
and
a
cleare
consequent
of
this
allegation
?
doe
we
not
presse
it
to
put
off
that
wherevnto
we
are
bound
,
not
to
give
the
Lord
first
of
our
lives
,
but
to
be
free
to
come
when
we
will
,
though
at
the
last
day
,
or
houre
,
or
instant
?
doe
we
not
take
it
for
graunted
,
that
till
we
doe
come
,
we
must
have
health
,
peace
,
foode
,
and
all
other
favours
from
God
?
and
that
we
must
be
accepted
also
?
So
we
are
free
,
God
is
bound
:
we
are
free
from
duty
during
our
pleasure
(
and
a
great
deale
of
kindnes
we
must
have
for
many
yeares
,
and
doe
him
no
service
)
but
he
is
bound
to
mayntaine
vs
till
we
come
,
and
entertayne
vs
when
we
come
.
And
is
it
not
fearfull
and
hydeous
jmpiety
,
for
vs
to
seeke
to
enslave
the
Lord
to
our
sinfull
lives
,
and
to
set
our selves
at
liberty
in
them
against
him
.
But
perhaps
you
will
say
,
God
hath
bound
himself
saying
.
[
At
what
time
soever
a
sinner
shall
repent
him
]
and
that
Christ
hath
done
the
same
saying
[
he
that
commeth
to
me
I
cast
not
away
]
.
Well
,
if
(
touching
the
former
)
we
graunt
the
truth
of
those
words
(
though
they
are
not
litterally
expressed
in
any
text
)
that
the
Lord
will
refuse
none
,
but
is
tyed
to
take
them
when
they
come
,
yet
I
hope
it
is
with
condition
,
of
their
comming
as
they
ought
to
come
;
that
is
,
with
warrant
from
him
,
at
his
call
:
with
abilitye
of
grace
from
him
to
repent
:
without
both
these
,
it
is
an
jmpossibility
to
come
;
and
if
we
come
not
thus
,
(
as
we
are
bounde
to
doe
)
God
is
free
to
refuse
vs
.
Note
.
Now
they
that
have
refused
to
come
at
his
call
in
their
younge
yeares
,
may
feare
whether
they
shal
be
called
in
their
olde
dayes
,
and
neglecting
grace
so
long
;
how
can
they
hope
to
have
it
at
such
short
warning
as
a
litle
before
death
,
or
,
(
as
the
most
of
them
say
)
at
the
last
gaspe
?
and
without
these
they
cannot
come
.
If
the
word
[
whensoever
,
]
or
,
[
at
what
time
soever
&c.
]
Were
in
the
text
,
I
hope
it
must
be
vnderstood
of
Gods
time
,
not
of
ours
;
it
must
be
one
of
his
[
whens
]
not
of
ours
;
we
must
not
be
chusers
to
tye
him
to
our
time
;
noe
,
he
is
our
commander
and
may
binde
vs
to
his
:
Note
.
now
all
[
whensoevers
]
or
[
what
times
soever
]
are
not
the
times
that
he
calleth
to
repentance
,
for
(
besides
what
we
sayd
before
)
that
they
cannot
hope
of
any
time
to
be
called
,
who
have
refused
the
time
wherin
they
were
called
:
we
finde
in
the
parable
,
that
after
the
eleaventh
houre
,
God
sent
not
out
to
call
any
,
it
being
a
time
too
late
,
to
begin
;
&
too
short
,
to
ende
,
any
busines
of
his
,
shewing
that
our
last
houre
is
noe
time
for
vs
to
goe
to
God
,
or
for
God
to
regard
vs
.
The
same
is
the
sence
of
the
latter
,
which
Christ
saith
:
soe
that
God
is
bound
to
vs
in
kindnes
,
when
we
have
performed
our
part
of
obedience
.
Doe
your
duty
,
you
shall
finde
mercy
.
Note
.
Doe
not
make
such
wylde
and
vnlimmited
propositions
,
vnderstand
what
God
saith
with
all
reverence
,
wisdome
,
and
sobriety
,
know
,
that
every
word
of
his
flowe's
from
infinite
and
vnsearcheable
wisdome
,
and
therefore
must
be
conceived
warily
,
as
doctrine
of
piety
,
not
of
liberty
.
Beware
of
bynding
God
,
and
looseing
thy
felf
,
least
(
for
soe
doing
)
he
bynde
thee
hand
and
feete
,
and
cast
thee
into
vtter
darknes
:
doe
not
once
dare
to
thinke
that
he
that
is
only
wise
,
could
ever
be
soe
vnwise
,
as
to
reveale
,
or
write
any
one
word
,
that
might
j
mbase
himself
,
and
give
vs
any
occasion
to
abuse
him
,
as
in
thus
disputing
from
these
propositions
we
doe
.
Nay
,
we
are
bound
,
and
he
is
free
,
it
was
his
free
grace
,
to
make
any
such
promises
of
grace
,
or
glory
to
vs
,
vpon
any
tearmes
,
seing
we
brake
with
him
and
rebelled
against
him
at
the
first
,
he
might
have
chosen
whether
ever
he
would
have
given
vs
one
good
word
or
noe
;
now
seing
he
hath
,
let
that
be
acknowledged
as
his
love
,
and
let
vs
confesse
our selves
bound
to
every
tittle
of
his
truth
,
that
doth
or
may
concerne
vs
,
and
give
our
best
obedience
we
can
to
the
same
with
joy
,
greiving
allwayes
that
we
can
give
no
better
.
Be
it
farre
from
vs
thus
to
captivate
the
Lord
,
soe
much
as
in
one
thought
it
is
abhominable
,
it
is
for
malefactors
(
such
as
we
are
)
to
be
bounde
,
not
for
him
who
is
God
almighty
,
and
to
be
blessed
for
ever
.
And
be
it
as
farre
from
vs
to
free
our selves
,
but
allwayes
to
confesse
our
subjection
to
the
Lord
with
all
humility
,
yea
to
accomt
it
our
best
liberty
to
be
bounde
to
him
,
whose
law
is
absolute
liberty
.
The
service
of
Satan
is
the
basest
bondage
that
can
be
,
and
to
be
(
by
him
)
witholden
from
God
(
as
we
are
)
till
the
last
of
our
lives
,
is
absolute
slavery
,
and
that
whereby
he
meane's
indeede
(
what
soever
he
pretend's
to
delude
vs
)
to
pull
vs
into
his
owne
chaynes
,
to
be
bound
vp
with
himself
for
ever
,
for
refusing
to
come
vnder
Gods
yoake
,
when
he
did
call
vs
.
Thus
we
see
in
these
few
steps
,
how
farre
from
heaven
,
how
neere
to
hell
these
men
goe
,
that
make
account
to
make
but
one
leape
from
earth
to
heaven
,
and
that
at
last
cast
too
;
if
we
should
follow
them
further
,
in
such
other
most
blasphemous
and
cursed
consequences
,
as
would
as
well
flow
from
this
example
(
as
they
aledge
it
)
as
any
of
those
we
have
noted
,
&
refuted
;
we
might
goe
with
them
to
hell
gates
,
and
see
them
shut
in
,
to
the
rest
of
their
fellowes
,
who
have
lived
and
dyed
in
the
abuse
of
this
word
,
and
worke
of
God
,
because
their
,
harts
&
lives
,
were
shut
against
God
,
&
they
would
not
open
to
him
,
when
he
knockt
seasonably
to
their
salvation
,
but
depended
vpon
the
mercy
shewed
to
this
theife
,
without
any
consideration
of
these
other
things
that
are
thervnto
appertayning
,
noe
the
divell
will
not
have
them
once
dreame
.
-
Either
of
the
extraordinary
occasion
of
his
conversion
,
which
was
to
expresse
the
power
,
&
honor
of
Christs
diety
,
even
now
,
in
the
time
of
his
greatest
abasement
.
-
Or
,
of
the
extraordinary
meanes
of
his
conversion
,
which
was
Christ
himself
,
-
Or
,
of
the
extraordinary
manner
of
his
conversion
,
which
was
in
a
small
time
,
on
the
gallowes
,
or
gibbett
,
or
crosse
;
call
it
as
you
will
.
-
Or
of
the
extraordinary
manifestation
of
his
conversion
,
by
the
honour
he
gave
to
Christ
,
the
shame
he
tooke
to
himself
,
before
all
Christes
enemyes
,
and
his
owne
,
&
that
effectuall
prayer
of
faith
,
whereto
he
had
soe
sweete
an
answer
.
These
things
and
the
like
,
shall
not
once
enter
into
the
jmaginations
of
these
men
;
they
only
remember
he
found
mercy
,
without
any
further
thought
of
any
of
the
aforesayd
particulers
,
that
respected
either
what
Christ
did
,
or
why
;
or
what
he
did
;
no
,
Satan
hyde's
these
matters
from
them
,
least
they
should
(
seing
soe
many
words
,
and
deedes
too
,
went
to
this
bargaine
)
bethinke
themselves
better
of
it
,
and
not
rest
in
such
a
slight
conceit
of
the
matter
as
they
have
done
.
This
president
,
the
divell
make's
his
pretended
pick-locke
to
open
heaven
to
all
these
that
he
can
thus
delude
:
but
it
proves
intruth
,
his
pitfall
by
which
,
millious
of
men
tumble
into
hell
,
in
that
last
moment
of
time
,
wherein
all
their
life
before
,
they
made
full
account
to
goe
to
heaven
:
&
soe
before
they
are
a
ware
,
the
bottomelesse
pit
hath
swallowed
them
vp
,
&
there
they
lye
howling
in
endles
,
&
easelesse
misery
,
who
thought
verily
,
to
have
bene
with
this
theife
in
glory
.
Noe
,
noe
,
his
conveyance
was
every
way
,
and
in
all
respects
extraordinary
,
his
passage
is
jmpossible
(
for
ought
we
know
)
to
any
other
;
especially
for
those
who
would
goe
the
same
way
,
and
yet
regard
not
at
all
the
way
he
went
.
Thus
we
have
waded
through
some
few
,
of
those
many
things
,
which
,
are
ordinarily
alledged
to
hinder
the
happy
successe
of
this
sacred
truth
of
God
in
mens
harts
,
and
their
happines
by
the
obedience
and
practise
of
it
.
We
will
now
goe
no
further
in
this
way
,
the
further
we
passe
the
fowler
it
will
appeare
,
and
our
hope
is
that
such
as
are
not
gone
too
farre
,
but
are
yet
within
call
,
may
be
recalled
,
by
this
voyce
of
God
,
which
hath
tolde
them
the
danger
of
every
step
they
have
gone
as
yet
,
&
the
damnation
that
they
will
run
into
,
if
they
(
still
goe
on
)
&
returne
not
,
in
due
time
,
to
save
themselves
,
from
the
wrath
to
come
,
which
is
reserved
for
all
such
,
as
resist
Gods
revealed
will
,
and
labour
to
defend
their
protraction
of
duty
,
and
their
practise
of
jmpiety
,
by
such
plea's
and
pretences
,
as
come
from
that
hell
originally
,
whervnto
,
(
they
that
persist
in
them
)
must
goe
eternally
.
And
to
preserve
soe
many
of
them
as
is
possible
;
now
they
have
done
pleading
for
sin
,
(
against
the
honour
of
God
and
the
good
of
their
owne
soules
)
we
will
begin
to
plead
both
for
God
,
and
for
them
,
and
the
happines
they
may
have
by
this
blessed
truth
of
his
,
if
they
have
such
harts
as
may
yet
be
mooved
&
perswaded
to
embrace
the
same
.
Vse
.
To
which
end
,
we
now
come
to
our
third
vse
,
wherin
we
shall
make
tender
vnto
them
of
such
motiues
,
and
considerations
,
as
may
jnduce
any
hart
,
(
that
is
not
wholy
hardened
and
sealed
vp
,
or
seared
by
Satan
,
to
a
starke
senclesse
condition
)
,
to
yeeld
both
acknowledgment
&
obedience
,
to
that
which
(
in
this
behalfe
)
the
Lord
requireth
of
them
.
The
thing
the
Lord
expecteth
,
is
the
first
fruits
of
our
liues
to
be
his
,
that
assoone
as
we
can
vndertake
any
thing
,
we
should
betake
our selves
to
his
service
;
and
can
we
conceit
he
doth
this
without
right
,
or
reason
?
Farre
be
such
jmpious
jmmaginations
from
our
harts
.
Let
vs
pervse
seriously
,
some
few
particulers
that
may
be
powerfull
,
and
perswaaing
with
vs
herein
.
And
first
we
will
begin
with
those
grounds
whervpon
legally
,
the
Lord
required
them
,
which
if
we
ponder
,
and
paralell
according
to
their
morall
,
we
shall
see
enough
to
moue
men
,
to
doe
as
God
would
have
them
:
Note
then
,
that
the
first
fruits
were
to
be
given
to
these
ensuing
ends
,
1.
That
the
Lord
might
be
honoured
in
this
favour
and
power
,
wherby
he
gave
Isarell
that
goodly
land
,
by
giving
him
his
right
in
the
first
of
every
thing
.
The
first
of
all
was
the
Lords
right
,
and
appropriated
to
himself
,
by
his
owne
ordinance
and
decree
:
he
that
gave
it
not
,
rob'd
God
of
his
due
,
and
was
guilty
of
the
higest
sacriledge
that
could
be
committed
.
Yea
,
the
Lord
was
soe
absolute
herein
,
that
all
the
first
should
be
entyre
to
himself
,
that
if
it
were
not
given
him
,
Exod.
34.20
.
yet
they
might
not
reserve
it
to
their
owne
vse
,
as
is
evident
in
that
instance
of
the
asse
,
which
being
an
vncleane
beast
,
it
was
to
be
redeemed
by
a
lambe
,
but
if
the
owner
aid
not
redeeme
it
,
he
might
not
let
it
live
;
but
must
breake
the
neck
of
it
]
.
Now
then
,
who
seeth
not
through
this
shaddow
,
that
our
first
time
is
the
Lords
absolute
right
,
and
that
we
are
theiues
to
our
God
,
if
we
giue
not
our selves
to
him
,
and
this
fellony
we
may
not
jmagine
to
be
easily
answered
;
it
is
no
slight
matter
to
be
false
to
the
almighty
,
to
be
a
robber
of
the
most
high
,
it
is
not
our
booke
will
save
vs
,
yet
his
booke
(
if
we
wil
be
ruled
by
it
)
will
shew
vs
the
meanes
how
to
be
saved
.
The
reproach
of
being
a
theife
and
a
robber
is
great
,
but
the
punishment
is
greater
,
he
that
repent's
not
sincerely
of
it
,
will
assuredly
rue
it
.
2.
God
will
have
the
first
from
vs
,
that
we
might
have
right
to
the
rest
from
him
.
Till
he
have
his
,
nothing
of
all
we
have
is
ours
,
when
we
have
given
him
his
right
in
the
first
,
then
,
(
and
not
till
then
)
he
gives
vs
right
to
the
rest
,
and
this
is
as
plaine
as
the
former
,
in
the
law
of
Moses
,
in
the
places
forealedged
,
Wherin
as
we
see
the
great
&
most
gracious
goodnes
of
God
,
in
providing
and
caering
for
our
interest
,
that
what
we
have
,
we
might
holde
it
from
him
in
a
lawfull
and
comfortable
tenure
.
Soe
the
greater
and
more
heavy
is
the
morall
and
meaning
of
this
heavenly
truth
to
them
,
who
denying
the
Lord
his
right
,
doe
thereby
spoyle
their
owne
,
&
by
the
jmpious
neglect
of
giving
the
Lord
his
,
doe
proclaime
to
all
men
that
nothing
they
have
is
theirs
.
Every
vngodly
man
that
honours
not
the
Lord
with
his
first
,
is
a
theife
and
a
vsurper
of
all
he
doth
posesse
,
and
lives
vnder
the
just
reproach
of
a
fellon
before
God
,
and
in
the
danger
of
that
justice
due
to
this
offence
,
he
is
in
perpetuall
perill
,
every
moment
,
&
hath
heavens
indignation
hanging
over
his
head
,
ready
at
all
times
to
be
arrested
,
arraigned
,
condemned
&
excecuted
by
the
high
posessor
of
heaven
&
earth
,
the
great
Lord
and
owner
of
all
that
every
man
hath
,
who
give
's
no
man
title
to
any
thing
he
hath
,
vnlesse
he
himselfe
first
have
his
due
.
A
wicked
mans
foode
,
rayment
,
riches
,
his
whole
estate
is
stolen
goods
,
wheresoever
he
goe's
,
whatsoever
he
doe's
,
how
long
,
or
litle
soe
ever
he
live's
,
every
instant
of
his
life
is
perilous
,
and
may
prove
the
very
moment
of
his
eternall
death
;
his
life
is
not
his
owne
,
himself
is
not
his
owne
,
he
hath
no
right
to
the
breath
he
drawe's
,
to
the
earth
he
treads
on
,
to
any
thing
appertayning
to
his
being
:
all
is
forfeit
to
the
Lord
of
all
,
for
none-payment
of
these
first
fruits
.
And
herof
may
we
be
well
assured
;
if
we
well
consider
,
that
the
Lord
would
not
be
soe
vnwise
,
as
to
give
vs
any
thing
to
serve
Satan
withall
,
noe
,
he
ever
gave
vs
,
that
we
might
enjoy
it
to
his
honour
,
and
to
our
owne
advantage
.
Now
if
he
please
to
give
vs
harts
to
give
him
the
first
,
he
will
graciously
continue
the
same
hart
in
vs
,
to
give
him
the
rest
also
:
wheras
if
Satan
set
in
first
,
it
is
great
wonder
if
he
have
not
the
last
too
,
for
he
vseth
to
holde
hard
for
that
which
he
once
hath
.
3.
the
Lord
will
have
the
first
,
that
the
rest
may
be
not
only
ours
,
but
sanctifyed
to
vs
also
,
that
the
right
we
have
in
it
,
and
the
vse
we
have
of
it
,
may
both
be
seasoned
and
sweetened
to
vs
,
when
we
have
first
given
God
that
which
is
Gods
.
And
without
a
vse
sanctifyed
what
is
,
or
can
any
thing
be
to
vs
?
Beasts
,
that
want
reason
have
a
naturall
vse
of
earthly
comforts
:
Pagans
,
that
want
religion
have
a
civill
vse
of
that
which
they
have
,
now
there
is
no
difference
betweene
their
tenure
and
ours
,
but
this
(
wherin
we
exceede
them
)
that
we
have
both
the
naturall
,
and
civill
,
sanctifyed
vnto
vs
.
It
is
theirs
in
that
state
wherin
sin
left
it
,
with
the
whole
curse
of
sin
vpon
it
:
It
is
ours
as
Christ
Iesus
hath
purifyed
it
and
made
it
holy
to
vs
.
So
all
is
poysoned
to
him
that
is
in
Gods
debt
for
this
due
:
and
to
him
that
hath
discharged
it
(
to
his
best
ability
)
all
is
blessed
.
[
If
the
first
fruits
be
holy
(
saith
the
apostle
)
soe
is
the
lumpe
]
if
they
be
not
,
Ro.
11.16
the
lumpe
cannot
be
.
Tye
these
two
motives
together
,
and
see
how
strong
they
are
to
binde
vs
to
the
obedience
of
this
instruction
;
if
we
have
no
right
at
all
,
then
we
steale
all
we
have
,
if
no
sanctifyed
vse
,
all
we
steale
is
envenomed
to
vs
,
soe
that
first
,
we
are
theives
to
God
in
vsing
what
we
have
no
right
in
,
and
next
,
we
are
murderers
of
our selves
,
in
the
vnsanctifyed
estate
of
that
we
vse
.
Now
what
mighty
and
vnmatchable
misery
is
it
for
a
man
,
to
live
by
stealing
all
he
eate's
,
and
to
dye
in
eating
,
all
he
steale's
,
Let
vs
thinke
on
these
motives
,
which
are
the
substance
of
those
jnducements
,
which
the
ceremoniall
law
did
but
shaddow
.
We
now
proceede
to
presse
a
few
other
,
which
may
yet
more
move
vs
,
if
we
ponder
them
as
we
ought
:
either
in
the
benefit
,
that
come's
by
the
obedience
of
this
truth
,
or
the
evill
that
issue
's
from
the
neglect
thereof
.
I
pray
you
note
bath
.
1.
First
,
if
we
did
give
the
Lord
our
first
,
doe
but
thinke
what
a
world
of
sin
we
might
save
,
which
is
committed
and
continued
in
,
by
millions
till
we
doe
give
our selves
to
God
.
Did
we
throughly
know
the
danger
of
one
sin
(
even
the
least
we
can
be
guilty
of
,
)
we
would
doe
much
to
prevent
it
,
seing
that
,
everlasting
pordition
is
due
to
it
,
but
here
is
a
course
that
would
spare
a
multitude
,
nay
all
our
trangressions
,
for
from
the
time
we
are
the
Lords
,
he
reckon's
no
sin
to
vs
,
but
account's
vs
righteous
,
and
accept's
vs
blamelesse
in
his
beloved
.
Now
to
avoyd
sin
,
with
the
dishonor
it
brings
to
God
,
with
the
damnation
it
brings
to
vs
,
(
yea
,
&
to
others
too
,
by
our
example
,
)
who
would
not
render
the
Lord
his
right
,
&
most
freely
let
him
have
his
owne
from
vs
,
that
Satan
might
never
have
us
as
his
owne
from
God
.
Assuredly
he
that
coulde
ever
conceive
the
Lords
damage
,
&
his
owne
disadvantage
,
by
sin
:
what
glory
God
wants
,
what
greife
it
is
to
his
spirit
,
what
provocation
it
is
to
his
patience
,
how
jniurious
to
his
goodnes
and
favour
,
how
abusiue
to
his
long
suffering
&
loving
kindenes
;
would
never
deny
himself
to
the
Lord
from
the
first
day
he
did
vnderstand
,
how
he
might
(
acceptablely
)
yeeld
himself
vnto
him
,
what
a
siranger
should
Satan
be
in
vs
?
what
a
familiar
would
God
be
to
vs
?
if
we
begin
betimes
with
him
.
2.
Consider
that
as
we
might
save
much
sin
,
soe
this
were
also
the
only
way
,
to
have
much
grace
.
The
more
early
any
thing
begins
to
be
good
,
the
more
goodnes
is
hoped
from
it
:
the
sooner
any
man
sett's
himself
towards
heaven
,
the
more
heavenly
must
he
needes
be
.
Oh
,
what
a
most
happy
thing
is
it
,
when
grace
begins
to
grow
betimes
in
vs
;
then
is
the
Lord
much
honoured
by
vs
,
then
are
men
much
bettered
by
vs
,
then
are
we
fitter
for
all
duty
;
then
are
we
more
safe
from
sin
,
&
the
contagion
of
sinners
;
then
are
we
more
able
to
worke
out
our
salvation
;
and
more
sure
to
posesse
the
same
.
A
mans
life
is
a
heaven
vpon
earth
,
when
his
graces
are
well
growne
in
him
,
his
affection
,
his
conversation
cannot
but
be
in
heaven
:
such
a
man
may
be
bolde
with
his
God
at
all
times
,
and
Satan
can
have
no
hope
to
prevaile
against
him
,
when
it
cometh
soe
to
passe
with
a
man
in
good
,
as
it
did
with
him
in
evill
,
in
whome
the
divell
had
beene
from
a
childe
,
he
was
the
more
hardly
cast
out
,
&
soe
the
more
easily
is
he
kept
out
,
and
hardly
,
(
nay
never
shall
he
possibly
enter
)
to
posesse
that
person
,
who
of
a
childe
and
from
the
first
hath
beene
gracious
.
What
have
we
in
this
worlde
to
doe
,
or
to
busy
our selves
most
about
,
but
to
get
that
grace
that
may
further
vs
to
glory
:
and
what
better
way
to
get
much
,
then
to
fall
to
worke
,
assoone
as
is
possible
?
3.
Consider
,
that
the
Lord
never
gave
any
man
a
time
of
grace
,
that
would
dare
to
set
God
a
time
to
come
for
it
.
The
man
that
shal
be
soe
jmpious
,
and
jmpudent
;
as
to
prescribe
and
lymit
the
Lord
,
at
what
time
he
will
come
,
never
hath
hart
to
come
at
all
.
Is
it
not
good
reason
that
when
we
neglect
,
(
yea
and
despise
too
)
so
great
salvation
,
as
is
tendered
,
nay
commanded
to
vs
,
in
our
tender
yeares
,
that
he
whome
we
have
denyed
in
his
time
of
grace
,
should
deny
vs
in
our
time
of
sin
?
especially
considering
that
he
hath
power
,
to
confine
vs
,
to
the
instant
of
his
call
;
but
it
is
intollerable
jmpiety
in
vs
,
to
bounde
him
to
ours
.
Shall
God
waite
vpon
the
diuell
,
and
accept
vs
at
that
houre
,
when
our
sin
will
let
vs
come
,
we
having
cast
of
his
day
,
&
houre
,
of
mercy
before
?
How
reade
we
in
the
scriptures
for
this
,
what
finde
we
?
nothing
but
thunder
and
lightening
,
from
heaven
,
to
peale
these
wicked
wretches
to
perdition
,
[
They
that
were
bidaē
were
not
worthy
]
saith
Christ
.
And
againe
[
The
dore
was
shut
]
against
them
that
were
not
prepared
for
the
bridegrome
,
at
the
instant
of
his
comming
,
and
though
(
at
their
owne
time
)
they
came
(
afterwarde
)
with
much
jntreaty
,
yet
,
it
could
not
be
opened
,
but
they
were
banished
thence
,
and
abandoned
to
hell
.
Pre.
1.24.25.26
.
Zach.
7.13
.
And
yet
againe
,
by
the
prophets
:
[
Because
I
have
called
and
you
have
refused
,
therefore
shall
yee
cry
and
not
be
heard
]
So
that
(
you
see
)
God
sett's
noe
time
to
him
,
that
setts
God
any
;
nothing
remayne's
to
such
,
but
disdayne
from
heaven
,
damnation
in
hell
.
4.
Consider
,
that
what
extraordinary
honour
God
ever
intended
to
himself
,
by
any
man
,
or
men
,
whome
he
would
make
instruments
of
the
same
,
he
meant
to
make
all
such
persons
gracious
betime
.
Doe
but
ponder
it
well
in
the
first
Adam
,
&
in
the
second
,
In
the
first
,
all
mankinde
might
have
beene
happy
,
and
God
mightily
honoured
through
all
generations
;
now
to
bring
this
about
,
Adam
shal
be
righteous
from
his
first
being
,
and
honour
the
Lord
from
the
time
of
his
creation
.
In
the
second
Adam
,
all
the
elect
shal
be
happy
,
&
(
through
him
)
the
glory
of
Gods
infinite
favour
,
shall
shyne
vpon
them
;
&
to
furnish
him
for
this
wonderfull
worke
,
he
sanctifyed
himself
before
he
was
borne
,
and
(
after
)
in
our
infancy
,
and
(
soe
)
throughout
all
ages
of
our
life
,
during
the
dayes
he
lived
.
Indeede
,
he
attayned
not
our
olde
age
(
I
will
not
take
vpon
me
peremptorily
to
determine
why
;
but
)
it
may
be
it
was
to
shew
,
that
olde
age
doth
not
easily
attayne
him
;
that
soe
these
presumptuous
,
olde
fooles
,
might
be
the
more
terrefyed
,
and
daunted
,
from
dareing
to
be
so
audacious
,
as
they
have
beene
.
Did
the
Lord
ever
glorify
himself
in
that
man
,
or
glorify
that
man
with
himself
,
that
(
refusing
to
come
when
God
called
)
came
when
himself
would
?
name
one
instance
if
it
be
possible
,
Noe
,
he
will
sanctify
all
such
,
as
shal
be
glorious
to
him
in
earth
,
or
glorious
with
him
in
heaven
,
I
say
he
will
sanctify
all
such
,
in
his
purpose
before
time
,
and
in
his
practise
,
in
such
time
,
as
wherin
they
shall
come
when
he
shall
call
,
be
it
more
early
,
as
Ieremiah
:
Iosiah
;
John
Baptist
:
or
more
late
,
as
Abraham
,
and
such
other
,
as
we
have
named
before
.
He
gave
them
harts
to
attend
his
time
,
not
one
of
them
ever
dared
to
reject
that
,
and
to
cause
the
Lord
to
attend
theirs
.
These
few
inducements
I
hope
shall
draw
,
and
enforce
vs
to
the
Lord
,
whose
we
are
,
and
whose
all
our
dayes
are
,
and
all
our
abilityes
both
of
body
and
soule
;
from
him
we
have
them
in
mercy
,
if
he
have
them
not
from
vs
(
againe
)
in
duty
,
it
had
beene
better
for
vs
we
had
never
beene
borne
.
Lay
these
holy
considerations
to
hart
,
&
offer
not
to
presume
vpon
grace
in
thine
owne
time
,
it
is
presumptuous
sin
to
doe
soe
:
that
man
is
extraordinarily
gracelesse
,
that
dare's
presume
of
grace
in
extraordinary
time
.
They
that
come
to
crave
more
then
common
kindnes
of
vs
,
must
be
more
then
common
freinds
vnto
vs
;
litle
reason
hath
God
to
be
more
then
vsually
good
to
them
,
who
have
beene
grossly
evill
to
him
;
as
all
they
are
who
render
him
not
his
right
in
their
first
dayes
.
If
we
would
be
the
Lords
for
ever
,
let
vs
ever
resolve
to
be
soe
at
the
first
.
Dearely
beloved
,
take
these
things
into
deliberation
,
let
them
lodge
in
our
harts
,
rest
,
and
rooste
in
our
myndes
,
that
soe
the
Lord
our
God
may
take
vs
into
his
favour
and
compassion
.
Olde
,
yonge
,
middle-age
,
all
ages
,
have
this
in
good
remembrance
,
for
it
is
a
truth
that
make's
vs
happy
if
we
hearken
to
it
,
miserable
if
we
doe
not
.
To
the
aged
I
say
(
yet
not
I
,
but
the
Lord
)
looke
backward
,
see
how
much
of
your
glasse
is
out
,
and
forward
,
how
litle
remayneth
to
run
,
and
run
apace
to
the
living
God
to
be
received
,
before
all
be
gone
,
and
no
hope
be
left
;
thinke
that
voyce
of
God
spoken
to
you
:
1.
Pet.
4.2.3
.
[
It
is
sufficient
that
we
have
spent
the
time
past
after
the
lusts
of
the
flesh
&c
]
&
therevpon
hasten
towards
heaven
with
all
expedition
,
it
may
(
be
the
Lord
may
take
that
litle
time
that
is
left
,
and
receiue
you
into
everlasting
habitations
.
To
the
younge
I
say
also
,
[
Remember
thy
Creator
(
&
thy
redeemer
too
)
in
the
dayes
of
thy
youth
]
and
jmagine
that
other
voyce
of
heaven
spoken
to
you
[
for
it
is
now
time
to
a
wake
;
Ro.
13.11
&c
]
it
is
great
reason
that
the
flowre
of
your
abilityes
should
be
the
Lords
,
from
whome
you
had
them
,
and
to
whome
your
account
must
be
made
for
them
.
In
a
word
,
I
say
to
you
all
,
and
to
every
one
of
you
:
Doe
but
thinke
1.
how
farre
it
is
to
heaven
,
seing
we
must
goe
from
sin
to
grace
,
that
we
may
goe
thence
,
to
glory
2.
how
hard
it
is
,
to
finde
the
way
,
because
flesh
&
blood
cannot
shew
it
:
then
3
how
hard
to
enter
,
&
goe
on
,
because
the
gate
is
so
straight
,
&
the
enemy
soe
strong
,
&
we
soe
weake
,
&
wearied
out
with
sin
continually
clogging
vs
.
And
soe
I
end
with
that
speech
in
Iob
:
[
If
thou
wilt
seeke
vnto
God
early
,
Job
.
8.3.6.7
;
and
make
thy
supplication
to
the
almighty
:
if
thou
be
pure
and
vpright
,
surely
he
would
now
awake
vnto
thee
,
and
make
the
habitation
of
thy
righteousnes
prosperous
:
and
though
thy
begining
be
but
small
,
yet
thy
latter
end
should
greatly
encrease
.
]
And
that
thus
we
may
be
,
and
thus
doe
,
Let
all
sorts
vncessantly
seeke
his
face
for
ever
.
Glory
be
to
God
on
high
.