A
Glasse
wherein
those
blemishes
and
abuses
may
be
perfectly
seene
,
which
are
the
destruction
and
overthrow
of
every
Christian
Common-wealth
.
The
first
abuse
.
Chap.
1.
A
wise
man
without
works
.
AMong
those
severall
maimes
and
blemishes
in
any
estate
whatsoever
,
the
first
that
presenteth
it selfe
,
is
a
wise
man
or
a
Preacher
without
good
workes
:
that
is
to
say
,
such
a
one
as
doth
not
worke
according
to
his
teaching
,
and
to
the
wisedome
which
he
delivereth
with
his
owne
tongue
.
For
the
hearers
doe
despise
the
good
and
wholesome
doctrine
,
if
they
perceive
that
the
works
of
the
Preacher
do
differ
from
his
teaching
.
And
the
authority
of
the
Preacher
shall
never
be
good
,
except
(
by
example
of
good
life
)
he
fasten
it
in
the
heart
of
the
hearer
:
especially
when
the
Preacher
himselfe
is
fallen
into
the
love
of
sin
,
and
will
not
apply
the
wholsome
salves
of
other
Preachers
to
his
owne
wounds
.
The
Lord
therfore
willing
to
instruct
his
Disciples
both
in
doctrine
and
good
works
,
taught
them
how
they
should
take
heed
thereunto
,
saying
.
If
the
salt
be
unsavory
,
wherein
shall
it
be
made
savory
?
that
is
to
say
,
if
the
Preacher
be
out
of
the
way
,
and
doe
not
as
he
ought
to
doe
,
what
Preacher
shall
bring
him
in
againe
?
And
if
the
light
that
is
within
thee
is
become
darkenesse
,
how
great
then
shall
the
darkenesse
be
it selfe
?
If
the
eye
have
lost
the
use
and
office
of
sight
:
what
man
can
require
that
same
service
of
the
hand
or
foot
,
or
any
other
member
of
the
body
?
Therefore
let
Preachers
take
heed
,
that
they
incur
not
a
sharper
vengeance
,
if
they
be
the
greater
occasion
to
many
that
they
doe
perish
.
For
Salomon
himselfe
,
while
he
did
transgresse
,
and
worke
contrary
to
his
great
wisedome
:
was
the
cause
,
that
by
his
salt
onely
,
the
kingdome
of
all
the
people
of
Israell
was
divided
.
Wherefore
those
persons
to
whom
many
things
are
committed
,
have
the
greater
los●e
if
they
bestow
not
that
well
,
which
they
have
received
of
their
head
and
Governour
:
and
therefore
he
that
hath
the
greater
charge
,
shall
make
the
greater
answer
and
reckoning
.
For
the
servant
which
knoweth
the
will
of
his
Master
and
doth
it
not
,
shall
suffer
sharp
scourges
and
bitter
punishments
.
The
second
abuse
.
Chap.
2.
An
old
man
without
devotion
and
godly
feare
.
THe
second
stain
and
shamefull
abuse
,
is
an
old
man
that
hath
no
holinesse
in
him
:
but
when
the
members
and
parts
of
his
body
be
old
and
feeble
,
the
lims
of
his
minde
,
that
is
to
say
,
of
the
inward
man
,
are
nothing
the
stronger
.
It
is
decent
and
comely
,
that
old
men
should
give
themselves
to
more
perfect
holinesse
and
devotion
,
than
other
men
,
whom
the
flourishing
time
of
this
world
hath
not
as
yet
forsaken
.
The
example
may
be
gathered
in
wood
,
that
even
as
the
Tree
is
accounted
naught
and
evill
,
which
after
it
hath
blossomed
,
bringeth
forth
no
good
fruit
:
so
among
men
,
he
is
a
wicked
and
evill
person
,
who
when
the
flower
of
his
youth
is
past
,
doth
not
in
the
old
time
of
his
body
,
bring
forth
ripe
workes
of
good
fruits
.
For
what
thing
can
be
more
ridiculous
,
than
a
mans
minde
not
to
endeavour
to
attaine
strength
and
perfection
,
when
all
the
parts
of
his
body
(
by
age
)
are
come
to
defection
and
end
?
When
his
eyes
waxe
dimme
,
his
eares
hard
of
hearing
,
his
head
bald
,
his
cheeks
withered
through
lacke
of
bloud
:
when
he
beginneth
to
want
his
teeth
,
to
have
his
breath
strong
and
earthly
,
his
breast
stuffed
with
phlegme
,
evermore
troubled
with
the
cough
:
and
finally
,
when
his
legges
doe
faile
under
him
as
he
goeth
,
by
age
,
and
swelling
with
diseases
:
the
inward
man
that
feeleth
no
age
,
being
also
pained
with
the
selfe
same
diseases
.
And
all
these
sicknesses
and
infirmities
rehearsed
,
are
signes
and
tokens
before
,
that
the
house
of
this
body
shall
shortly
decay
.
What
have
we
to
doe
then
,
while
the
end
of
this
life
draweth
so
fast
on
?
but
that
such
as
are
old
,
should
desire
to
covet
nothing
else
,
than
how
they
might
soonest
obtaine
the
felicity
of
the
life
to
come
.
For
to
young
men
,
the
end
of
their
life
is
alway
at
hand
and
uncertaine
,
but
unto
old
men
it
is
more
ripe
and
naturall
,
as
also
agreeable
to
their
age
.
Wherefore
a
man
must
take
heed
of
two
things
,
which
never
doe
waxe
old
in
his
flesh
,
and
doe
draw
the
whole
man
unto
sinne
:
that
is
to
say
,
the
heart
and
the
tongue
.
For
the
hart
is
alway
imagining
of
new
thoughts
,
and
the
tongue
is
evermore
swift
in
speaking
whatsoever
the
heart
doth
imagine
or
thinke
.
Let
old
men
therfore
beware
,
that
these
young
members
doe
not
bring
the
whole
harmony
of
their
bodies
out
of
tune
:
causing
the
other
parts
of
the
body
(
which
doe
shew
gravity
)
to
be
laughed
to
scorne
.
For
every
man
ought
to
take
heed
,
what
becommeth
the
age
which
he
beareth
,
that
he
may
doe
those
things
which
shall
cause
,
that
neither
his
life
,
age
nor
behaviour
may
be
touched
with
despising
.
The
third
abuse
▪
Chap.
3.
A
young
man
without
obedience
.
HEre
must
we
intreat
on
the
third
eye-sore
:
namely
,
if
a
young
man
be
found
without
obedience
,
whereby
the
world
is
brought
out
of
good
order
.
For
how
doth
he
thinke
to
be
reverenced
when
he
commeth
to
age
,
that
in
his
youth
will
shew
no
obedience
or
reverence
to
them
which
are
old
?
And
therefore
it
is
a
common
saying
among
old
men
,
that
he
can
never
play
the
Master
well
,
who
hath
not
one
way
or
other
declared
himselfe
serviceable
and
obedient
to
some
other
before
.
For
the
which
cause
,
our
Lord
Iesus
Christ
,
in
the
time
of
his
being
upon
the
earth
in
his
flesh
,
till
the
lawfull
time
and
age
of
a
teacher
,
that
hee
should
teach
:
did
serve
and
minister
obediently
to
his
Parents
.
Likewise
then
,
as
gravity
,
sadnesse
and
perfect
godly
manners
,
are
looked
for
and
beheld
in
old
men
,
so
to
young
men
belongeth
(
of
right
)
humble
service
,
subjection
and
obedience
.
Wherefore
in
those
precepts
and
commandements
of
the
Law
,
which
appertaine
to
the
love
of
our
neighbour
,
the
first
is
the
honour
of
Father
and
Mother
,
being
commanded
unto
us
:
that
although
the
carnall
father
be
not
alive
,
or
is
unworthy
,
yet
you
must
to
some
other
which
is
alive
,
shew
obedience
and
give
honour
,
till
such
time
thou
commest
to
an
age
,
worthy
to
be
honoured
thy selfe
.
For
this
word
Father
is
taken
foure
manner
of
waies
in
the
Scripture
,
that
is
to
say
,
by
nature
:
by
the
nation
or
people
:
for
counsell
:
and
for
age
.
Of
the
naturall
father
,
Iacob
speaketh
to
Laban
,
saying
.
If
the
feare
of
my
father
Isaack
had
not
beene
here
,
thou
wouldest
have
taken
all
that
I
have
.
Of
the
father
of
the
people
,
it
is
said
,
when
the
Lord
spake
to
Moses
out
of
the
bush
.
I
am
the
God
of
thy
Fathers
,
the
God
of
Abraham
,
the
God
of
Isaack
,
the
God
of
Iacob
.
Of
the
father
for
age
and
counsell
,
it
is
likewise
written
.
Aske
the
Father
,
and
he
shall
tell
thee
;
and
the
Elders
,
and
they
shall
shew
unto
thee
.
Wherefore
,
if
thy
naturall
Father
be
dead
,
and
so
not
worthy
to
be
obeyed
,
if
any
other
old
man
doe
give
thee
good
counsell
,
thou
must
shew
the
obedience
of
a
young
man
unto
him
.
For
how
shall
hee
be
honoured
in
his
old
age
,
which
refused
to
follow
the
good
lessons
of
obedience
,
when
he
was
a
young
man
himselfe
?
Whatsoever
a
man
doth
labour
,
that
shall
he
reape
and
gather
.
In
like
manner
,
all
discipline
(
at
the
first
)
seemeth
to
be
unpleasant
and
painefull
:
but
afterward
it
shall
give
to
them
that
have
exercised
themselves
therein
,
the
most
pleasant
and
quiet
fruit
of
right
and
justice
.
For
like
as
there
is
no
fruit
found
on
that
Tree
,
which
first
did
beare
no
blossoms
:
so
in
age
,
that
man
shall
never
have
the
due
honour
to
age
,
who
in
his
youth
hath
not
first
beene
exercised
with
some
discipline
.
And
which
way
can
discipline
be
without
obedience
?
It
followeth
then
,
that
a
young
man
without
obedience
,
is
a
young
man
without
discipline
:
for
obedience
is
the
mother
of
all
discipline
.
It
requireth
great
exercise
:
example
and
rule
whereof
,
it
hath
taken
by
our
Lord
Iesu
Christ
,
who
being
obedient
unto
his
father
,
yea
to
the
death
,
and
that
to
the
death
of
the
crosse
,
tooke
upon
him
gladly
ignominy
and
rebuke
.
The
fourth
abuse
.
Chap.
4
A
rich
man
without
charity
.
NExt
ensueth
the
fourth
argument
of
evill
,
which
is
a
rich
man
destitute
of
almes
deeds
or
charity
:
such
a
one
as
doth
hide
and
lay
up
till
the
time
to
come
,
more
than
is
sufficient
for
him
,
distributing
nothing
to
the
poore
and
needy
,
and
so
while
he
useth
so
great
diligence
,
in
keeping
the
goods
gathered
on
the
earth
,
he
loseth
the
treasure
which
is
everlasting
of
the
heavenly
Country
.
Whereto
our
Lord
Iesus
called
the
rich
young
man
,
who
demanded
of
him
the
way
to
perfection
,
saying
to
him
.
If
thou
wilt
be
perfect
,
goe
and
sell
all
that
thou
hast
,
and
give
it
to
the
poore
,
and
come
and
follow
me
,
and
thou
shalt
haue
treasure
in
heaven
.
Which
no
man
ever
can
have
,
except
he
comfort
the
poore
.
Let
not
him
therefore
sleepe
upon
his
riches
,
which
may
do
good
unto
the
poore
,
for
although
a
rich
man
have
gathered
together
great
store
of
goods
,
yet
can
he
not
enjoy
them
all
alone
,
in
respect
the
nature
of
man
is
sustained
with
few
and
small
things
.
Then
what
greater
folly
can
there
be
in
the
world
,
then
for
the
excessive
feeding
and
cloathing
of
one
man
,
to
lose
all
the
pleasures
of
the
kingdome
of
heaven
,
and
so
to
purchase
the
everlasting
paines
of
hell
,
without
hope
of
any
comfort
or
helpe
?
That
thing
therefore
which
of
necessity
thou
must
once
forsake
,
in
hope
to
be
rewarded
againe
everlastingly
,
doe
thou
distribute
willingly
and
cheerfully
.
For
all
things
which
we
behold
with
our
eyes
,
are
temporall
,
but
those
which
we
see
not
,
are
eternall
and
everlasting
.
For
so
long
as
we
are
temporall
,
things
of
like
quality
doe
us
service
,
but
when
we
depart
from
this
earthy
abode
,
everlasting
joy
shall
attend
upon
us
,
and
felicity
without
limit
or
ending
.
What
reason
have
we
to
love
those
things
which
we
cannot
alway
have
with
us
?
when
we
evidently
behold
,
that
the
lands
and
substance
of
a
rich
man
,
doe
declare
him
to
be
without
wit
and
judgement
,
because
he
loveth
those
things
with
the
desire
of
his
whole
heart
,
which
never
doe
render
him
loue
againe
.
For
if
a
man
love
gold
,
silver
,
lands
,
dainty
fare
,
fine
meats
,
and
bruit
beasts
,
the
naturall
course
of
things
doe
teach
us
,
that
none
of
these
can
yeeld
him
love
againe
.
What
thing
is
then
further
from
all
reason
,
than
to
love
that
which
cannot
love
thee
again
,
and
to
neglect
that
,
which
giveth
to
thee
all
things
with
love
?
For
that
cause
,
God
commanded
us
to
love
,
not
the
world
,
but
our
neighbour
,
sith
that
he
can
render
love
againe
for
love
:
which
thing
worldly
goods
cannot
doe
,
it
is
well
knowne
.
Even
so
God
commandeth
us
to
love
our
enemy
,
that
the
same
love
may
make
him
of
our
enemy
,
our
friend
.
Let
every
covetous
rich
man
therefore
,
who
would
have
everlasting
riches
,
distribute
(
while
he
is
here
)
to
the
poore
and
needy
,
those
riches
which
are
but
temporall
,
and
doe
not
continue
for
ever
.
For
if
a
man
will
not
sell
that
thing
which
he
loveth
,
how
can
another
man
buy
that
thing
which
he
coveteth
?
and
therefore
the
covetous
men
are
called
cursed
of
the
most
righteous
Iudge
,
because
they
which
past
by
them
,
did
not
say
unto
them
:
The
blessing
of
God
be
upon
you
,
and
wee
doe
blesse
you
in
the
name
of
God
.
Therefore
the
covetous
men
are
cursed
and
unhappy
:
who
for
transitory
goods
doe
goe
to
everlasting
damnation
.
But
on
the
other
side
:
Blessed
are
the
pittifull
,
for
they
shall
finde
mercy
and
pitty
.
Happy
is
that
man
that
is
mercifull
,
for
so
much
as
God
(
in
this
vertue
)
doth
not
looke
upon
the
substance
and
riches
:
but
upon
the
affection
and
heart
of
man
.
The
fift
abuse
.
Chap.
5.
A
woman
without
shamefastnesse
.
PRoceeding
to
the
fift
notorious
kinde
of
abuse
,
I
finde
it
to
be
a
Woman
without
modesty
or
shamefastnesse
.
For
even
as
wisedome
doth
both
get
and
keepe
good
manners
in
men
,
so
in
Women
,
shamefastnesse
doth
bring
forth
,
nourish
and
keepe
,
all
honest
and
good
works
.
Shamefastnesse
keepeth
them
chaste
and
pure
,
it
plucketh
in
warie
respect
of
life
,
it
refraineth
from
strife
and
debate
,
it
asswageth
anger
,
it
quencheth
the
desire
of
the
flesh
,
it
doth
moderate
the
desire
of
the
minde
,
it
chastneth
wantonnesse
,
it
banisheth
drunkennesse
,
it
maketh
few
words
,
it
bridleth
the
greedy
desire
of
the
gut
,
and
utterly
condemneth
theft
,
what
more
?
It
brideleth
and
tameth
all
vice
,
it
nourisheth
all
vertues
,
and
whatsoever
is
before
God
and
man
acceptable
.
A
life
which
is
unchast
,
is
neither
praised
of
men
in
this
world
,
nor
rewarded
of
God
in
the
world
to
come
.
But
the
contrary
,
which
is
a
chaste
life
,
is
well
spoken
of
among
men
,
and
rejoyceth
also
in
the
hope
of
the
blisse
to
come
.
It
doth
winne
the
love
of
men
which
are
living
and
doe
perceive
it
,
and
to
them
which
come
after
,
it
leaueth
a
goodly
example
of
imitation
,
being
a
pleasant
and
a
godly
memory
.
It
delighteth
alway
in
good
manners
,
and
agreeth
unto
them
,
evermore
refreshing
the
soule
with
continuall
reading
and
meditation
of
the
holy
Scriptures
.
And
besides
this
,
it
keepeth
the
examples
of
good
which
are
gone
,
being
alway
acquainted
and
joyned
in
company
with
them
that
are
perfect
and
honest
.
The
exercise
of
shamefastnesse
,
consisteth
in
two
things
,
that
is
to
say
,
in
the
outward
behaviour
of
the
body
,
and
the
inward
affection
of
the
minde
.
In
the
body
,
by
giving
good
examples
before
men
,
as
the
holy
Apostle
saith
:
and
in
the
minde
,
before
God
we
do
provide
and
beginne
good
works
.
For
the
shamefastnesse
and
chastity
of
the
body
is
,
not
to
covet
other
mens
goods
,
and
to
flie
all
uncleannesse
:
not
to
eate
and
drinke
but
in
time
:
not
to
be
a
gigler
and
a
provoker
of
other
men
to
laughter
:
no
speaker
and
teller
of
false
and
vaine
tales
:
to
be
soberly
apparrelled
,
all
things
being
set
in
comely
order
,
according
to
godlinesse
in
all
parts
of
the
body
,
as
well
in
the
haire
on
the
head
,
as
in
the
rayment
.
Not
to
company
with
the
ungodly
,
neither
to
looke
proudly
or
disdainfully
upon
any
man
,
nor
yet
wantonly
to
cast
up
the
eyes
,
to
the
evill
provocation
of
other
:
not
to
goe
nicely
and
tripping
in
the
streete
,
having
a
pace
like
as
it
were
a
game
or
a
play
,
to
be
seene
,
and
to
tempt
other
therewith
.
To
be
also
inferiour
unto
no
man
in
good
workes
,
to
be
occasion
to
no
man
of
reproch
or
shame
,
to
blaspheme
or
slander
no
man
:
to
hate
none
that
is
good
,
nor
to
scorne
such
as
are
old
,
not
to
meddle
with
those
things
which
thou
knowest
not
,
nor
to
contend
or
strive
with
thy
better
:
and
finally
,
not
to
blab
abroad
all
things
that
thou
knowest
.
These
things
do
make
a
man
loved
of
his
neighbour
,
and
acceptable
in
the
sight
of
God
.
The
shamefastnesse
and
chastity
of
the
soule
,
is
to
do
those
things
which
thou
dost
,
more
for
the
sight
of
God
,
than
to
be
seene
of
men
:
to
stay
the
desire
of
evill
thoughts
:
to
esteeme
every
man
better
than
thy selfe
:
not
to
infect
thy
judgement
with
false
doctrine
:
to
agree
with
them
that
are
of
the
Catholique
and
universal
faith
:
to
cleave
onely
to
God
:
to
presume
nothing
of
thy selfe
,
but
to
commit
all
thy
doings
to
the
helpe
of
God
:
to
be
alwaies
humble
in
his
sight
:
to
offer
to
our
Lord
Iesus
Christ
,
the
chastity
of
thy
inward
minde
:
never
to
make
an
end
,
or
to
cease
from
good
workes
during
thy
life
:
and
with
a
strong
heart
to
despise
the
present
tribulations
of
thy
minde
:
of
things
worldly
,
to
love
nothing
but
thy
neighbour
:
to
set
and
lay
up
the
treasure
of
all
thy
love
in
heaven
:
and
finally
,
to
be
assured
,
that
for
thy
well
doing
,
thou
shalt
not
lose
the
reward
in
heaven
.
Shamefastnesse
is
a
goodly
ornament
of
noble
persons
.
It
exalteth
those
which
be
humble
,
making
them
noble
.
It
is
the
beauty
of
them
that
are
feeble
and
weake
:
the
prosperity
of
them
which
be
sicke
,
the
comfort
of
them
that
are
in
heavinesse
,
the
increase
of
all
beauty
:
the
flowre
of
Religion
:
the
defence
and
buckler
against
sinne
:
a
multiplier
of
good
deeds
:
and
to
be
short
,
it
is
the
onely
paramour
and
darling
of
God
the
creator
of
all
.
The
sixt
abuse
.
Chap.
6.
A
Master
or
a
Ruler
without
vertue
.
IN
this
place
followeth
the
sixt
abuse
:
namely
,
a
Lord
or
Master
that
is
without
vertue
.
For
it
profiteth
nothing
to
have
power
and
authority
,
or
to
rule
,
if
the
Master
have
not
in
himselfe
,
the
direct
and
orderly
sway
of
vertue
.
But
this
vertue
consisteth
not
so
much
in
the
externe
and
outward
strength
of
the
body
,
which
is
very
requisite
and
necessary
for
such
as
are
worldly
Rulers
,
as
it
is
to
be
exercised
in
the
inward
strength
,
in
good
and
vertuous
manners
.
For
often
times
a
man
doth
lose
the
might
and
power
to
rule
,
through
the
negligence
of
the
inward
part
:
as
it
appeared
by
Eli
the
Priest
,
who
while
he
punished
not
his
children
with
the
rigorous
and
strait
rod
of
justice
,
when
they
did
sinne
:
God
,
(
as
one
that
would
be
revenged
for
their
wickednesse
upon
him
)
sharpely
punished
him
,
as
one
that
consented
to
their
naughtinesse
.
Therefore
it
is
necessary
,
that
Rulers
have
these
three
things
in
them
,
that
is
to
say
:
terror
to
be
feared
,
good
governance
,
and
love
.
For
except
the
Governour
be
feared
and
loved
,
his
ordinance
and
rule
cannot
stand
.
Therfore
through
his
goodnesse
and
honest
familiar
conditions
,
let
him
procure
to
get
the
love
of
them
which
are
under
him
,
and
also
by
just
and
discreet
punishment
.
Not
that
he
would
or
should
appear
to
revenge
his
owne
quarrell
or
injurie
:
but
that
the
transgression
or
breaking
of
the
Law
of
God
,
might
be
punished
,
and
so
to
be
had
in
feare
.
Wherefore
,
while
many
persons
doe
depend
and
hang
upon
him
,
he
himselfe
must
altogether
depend
and
hang
upon
God
,
and
cleave
onely
to
him
:
who
hath
set
him
in
that
rule
:
who
hath
established
him
,
and
made
him
to
be
a
stronger
man
,
whereby
to
beare
the
burdens
of
many
.
For
except
a
beame
be
laid
fast
and
sure
,
upon
a
stronger
thing
which
is
able
to
beare
it
,
all
that
is
laid
upon
it
shall
fall
downe
:
yea
and
it selfe
also
,
through
the
very
bignesse
and
weight
of
it selfe
,
shall
fall
to
the
ground
with
the
burden
thereof
.
So
a
Prince
or
Ruler
,
except
he
sticke
fast
to
his
maker
,
both
he
himselfe
,
and
all
that
is
with
him
doth
quickly
perish
.
There
be
some
,
who
after
they
be
set
in
authority
,
doe
become
better
men
,
and
doe
cleave
more
neere
to
God
,
than
they
did
before
:
and
some
are
contrariwise
thereby
made
the
worse
.
For
Moses
after
he
was
made
Governour
of
the
people
,
he
had
communication
with
God
more
familiarly
than
he
had
before
.
But
Saul
the
sonne
of
Cis
,
after
he
was
King
,
through
his
pride
and
disobedience
,
highly
sinned
and
offended
against
God
.
King
Salomon
,
after
he
sate
in
the
seate
of
his
Lord
and
father
King
David
,
God
increased
and
made
him
rich
with
the
gift
of
wisedome
,
to
governe
over
innumerable
people
.
And
contrariwise
,
after
that
Ieroboam
the
servant
of
Salomon
,
had
usurped
part
of
the
kingdome
of
the
house
of
David
,
he
turned
tenne
Tribes
of
the
people
of
Israell
,
which
were
in
the
part
of
Samaria
,
from
the
true
and
right
worship
of
God
,
to
the
wicked
and
divellish
worshiping
of
Idols
.
By
which
examples
,
it
is
apparant
and
manifest
,
that
some
men
when
they
doe
come
to
dignity
,
doe
grow
more
perfect
and
better
:
and
some
againe
,
through
pride
of
their
advancement
and
rising
up
,
doe
fall
and
waxe
worse
.
By
both
the
which
is
to
be
understood
,
that
they
which
increase
in
goodnesse
,
doe
it
by
the
vertue
and
godly
disposition
of
the
minde
,
even
by
the
onely
help
of
God
:
and
the
other
,
that
they
doe
fall
by
the
weakenesse
of
the
minde
,
through
the
negligence
and
small
regard
they
have
to
vertue
,
which
no
man
can
have
without
the
helpe
of
God
.
The
man
that
hath
many
things
under
him
,
whereof
he
hath
charge
,
and
hath
not
the
strength
and
vertue
of
the
minde
,
is
no
way
able
to
fulfill
or
performe
what
he
should
doe
.
For
many
things
do
bring
with
them
many
troubles
and
vexations
.
Therefore
let
every
man
that
is
a
Ruler
,
procure
first
with
all
industry
of
his
minde
,
that
in
all
things
he
may
be
sure
of
the
helpe
of
God
.
For
if
in
his
doings
he
have
the
Lord
and
governour
of
all
Lords
and
Governours
to
his
helper
,
no
man
can
set
light
or
despise
his
ordinance
and
rule
,
because
there
is
no
power
but
of
God
.
He
lifteth
up
the
poore
and
needy
out
of
the
very
dunghill
,
and
maketh
him
to
sit
with
the
Princes
of
his
people
.
Likewise
he
casteth
downe
the
mighty
from
their
seate
,
exalting
them
which
are
meeke
and
lowly
:
that
all
the
world
might
be
obedient
unto
God
,
&
his
glory
only
exalted
.
The
seventh
abuse
.
Chap.
7.
A
Christian
man
full
of
brawling
and
contention
.
A
Most
irkesome
and
pernicious
thing
is
this
seventh
abuse
,
which
now
we
have
in
hand
:
to
wit
,
a
Christian
man
full
of
contention
,
who
by
faith
and
baptisme
,
being
a
partaker
and
a
bearer
of
the
name
of
Christ
,
doth
(
against
the
sayings
and
minde
of
Christ
)
delight
in
pleasures
of
the
world
,
which
are
transitory
,
and
doe
daily
fall
away
.
Because
all
manner
of
things
for
which
a
man
doth
strive
,
doe
cause
the
same
strife
,
either
for
the
love
that
is
borne
to
them
,
being
a
covetous
desire
for
himselfe
,
or
for
the
love
of
some
other
thing
,
which
lyeth
hid
under
an
odious
and
hatefull
matter
.
As
for
example
,
warre
,
although
it
be
odious
and
an
hatefull
thing
,
yet
is
it
holden
and
maintained
on
both
sides
with
a
bold
and
fierce
courage
,
for
the
love
and
desire
which
men
have
to
winne
the
victory
,
and
for
the
purchasing
of
liberty
.
In
like
manner
,
many
other
things
are
desired
and
sought
after
,
with
contention
,
who
may
have
them
first
before
another
:
by
no
lesse
hatefull
and
painefull
labour
,
yea
and
feare
,
than
the
other
which
are
got
by
most
detestable
warre
.
And
therefore
a
man
may
perceive
,
there
is
no
contention
but
for
that
which
is
loved
,
that
is
to
say
,
for
a
loving
and
a
friendly
reward
,
which
followeth
to
their
minde
after
it
is
ended
.
Whosoever
therefore
striveth
for
any
manner
of
thing
of
this
world
,
sheweth
evidently
and
plainely
,
that
he
loveth
this
world
.
How
then
doth
the
holy
Ghost
by
the
mouth
of
Saint
Iohn
,
forbid
that
this
world
should
be
loved
?
to
whom
he
saith
,
Love
not
the
world
,
nor
the
things
that
be
in
the
world
.
For
the
love
of
God
,
and
the
love
of
the
word
,
cannot
dwell
together
in
one
heart
:
even
as
the
eyes
of
a
man
cannot
behold
the
heaven
above
;
and
the
earth
beneath
,
both
at
once
with
one
looke
.
But
let
us
search
and
see
,
whether
there
be
in
the
world
,
any
thing
indeed
that
is
to
be
loved
,
and
what
is
the
world
which
the
speech
of
God
forbiddeth
us
to
love
.
We
are
not
commanded
to
love
the
earth
,
nor
the
things
which
come
out
of
the
earth
,
but
onely
our
neighbour
,
for
whose
sake
all
things
are
made
.
Him
thou
art
commanded
to
love
:
for
all
other
things
which
doe
perish
and
fade
away
,
cannot
goe
up
with
us
to
heaven
.
But
our
neighbour
is
heyre
(
as
well
as
we
)
of
the
kingdome
which
shall
never
fayle
:
and
therefore
we
must
love
together
one
another
heartily
.
For
so
much
therefore
as
we
shall
not
continue
alway
in
the
world
,
but
shall
fayle
also
with
the
world
:
we
are
commanded
not
to
love
the
world
,
but
our
neighbour
,
because
(
yea
,
being
on
earth
)
he
is
a
part
and
portion
of
the
heavenly
kingdome
,
although
he
be
among
these
low
Elements
,
which
makes
him
worthy
to
be
loved
of
all
such
as
are
desirers
of
the
heavenly
blisse
:
forasmuch
as
in
the
high
Country
,
which
is
the
kingdome
of
heaven
,
he
shall
be
heyre
with
his
brethren
for
ever
.
For
this
cause
God
doth
forbid
us
to
love
this
world
:
lest
he
which
so
loveth
,
be
separated
and
made
a
stranger
from
the
love
of
God
.
That
thing
then
should
not
be
striven
for
,
which
a
man
may
not
love
,
because
a
man
bearing
the
name
of
Christ
,
must
see
that
he
have
also
the
selfe-same
or
like
manners
in
him
,
that
Christ
had
.
For
no
man
can
worthily
be
called
a
Christian
man
,
except
he
agree
with
Christ
in
manner
and
good
living
.
As
touching
Christ
,
the
Prophet
doth
write
of
himselfe
these
words
.
Behold
the
childe
whom
I
have
chosen
,
mine
elect
,
my
soule
is
well
pleased
in
him
:
I
will
send
my
spirit
upon
him
.
He
shall
not
strive
,
he
shall
not
be
an
outcryer
,
nor
extend
his
voyce
in
the
street
.
Behold
,
Christ
doth
not
strive
or
cry
out
:
therefore
if
thou
doe
covet
to
be
like
him
in
manners
,
strive
not
,
lest
thou
appeare
to
doe
nothing
,
but
abuse
the
name
of
Christ
in
the
Church
.
For
God
commandeth
them
which
follow
him
,
saying
.
Be
not
ye
called
Masters
,
for
there
is
but
one
your
Master
,
who
is
in
heaven
.
And
call
ye
no●
father
upon
the
earth
,
for
ye
have
one
father
which
is
in
heaven
.
For
ye
are
altogether
brethren
:
whom
he
commandeth
to
make
common
supplication
,
and
prayer
after
this
manner
.
O
our
father
which
art
in
heaven
,
hallowed
be
thy
name
,
&c.
He
then
contendeth
and
laboureth
in
vaine
to
have
a
father
in
earth
,
when
he
professeth
,
that
both
his
Country
and
father
is
in
heaven
,
which
Country
no
man
can
possesse
and
enjoy
,
but
he
that
refuseth
to
set
all
his
care
on
this
world
,
as
one
passing
not
for
it
.
The
eighth
abuse
.
Chap.
8.
A
poore
man
prowd
.
TO
behold
a
poore
man
prowd
,
may
worthily
in
this
place
stand
for
the
eighth
abuse
:
because
although
he
have
nothing
,
yet
is
he
puffed
up
with
an
high
aspiring
mind
,
which
thing
,
even
they
that
are
rich
men
are
forbidden
to
doe
:
That
they
should
not
be
high
minded
.
What
thing
is
more
foolish
,
than
that
he
who
through
great
poverty
and
extreame
misery
is
brought
low
,
and
as
it
were
to
the
very
ground
,
because
(
that
in
respect
of
that
consideration
)
hee
might
behave
himselfe
lowly
:
should
in
this
meane
estate
bear
a
prowd
heart
against
God
?
For
this
fault
,
even
they
that
were
created
in
the
high
habitacle
of
heaven
,
were
dejected
and
throwne
down
from
thence
.
Wherefore
then
will
he
be
prowd
and
high
minded
here
on
earth
,
as
though
he
were
a
man
of
exceeding
great
power
:
who
(
before
all
other
men
)
should
carry
and
behave
himselfe
both
humble
and
lowly
?
But
that
the
poore
people
shall
not
beare
their
poverty
heavily
,
with
sorrowfulnesse
and
sadnesse
of
heart
:
let
them
heare
what
they
shall
receive
of
God
,
he
saith
.
Blessed
are
the
poore
in
spirit
,
for
theirs
is
the
kingdome
of
heaven
.
For
the
mercifull
Iudge
doth
handle
all
things
so
indifferently
,
that
to
them
to
whom
he
hath
not
given
the
riches
of
this
world
,
he
giveth
the
kingdome
of
heaven
,
that
hee
may
be
a
rich
man
in
that
glorious
place
,
who
on
earthly
things
hath
not
set
his
care
or
delight
.
Poore
men
therefore
must
take
heed
,
lest
while
in
poverty
and
need
they
passe
over
the
pleasure
and
kingdome
of
this
world
:
they
should
(
through
the
lacke
of
wisedome
)
lose
also
the
kingdome
of
heaven
.
For
although
by
the
order
and
dispensation
of
God
,
they
doe
live
in
earthly
poverty
,
yet
they
may
endeavour
to
be
poor
and
meeke
in
spirit
.
For
the
kingdome
of
God
is
not
promised
to
all
poore
men
,
without
exception
indifferently
:
but
to
them
onely
,
in
whom
the
humble
and
lowly
meeknesse
of
the
heart
,
doth
accompany
the
want
and
lacke
of
outward
riches
.
Because
an
humble
poore
man
,
is
called
poore
in
spirit
,
who
when
he
is
outwardly
poore
and
needy
,
doth
not
inwardly
extoll
himselfe
with
a
proud
heart
,
for
the
lowlinesse
of
the
minde
shall
doe
more
to
the
attaining
of
the
kingdome
of
heaven
,
then
the
temporall
poverty
and
lacke
of
worldly
riches
.
For
meek
and
lowly
men
possessing
riches
,
may
be
called
poore
in
spirit
:
whereas
those
that
are
prowd
,
and
yet
have
nothing
,
without
doubt
are
dispossessed
of
the
blessing
,
which
is
promised
to
the
poore
in
spirit
.
Of
both
these
sorts
,
the
holy
Scripture
speaketh
on
this
wise
.
Some
make
themselves
rich
,
although
they
have
nothing
,
and
some
make
themselves
poore
,
albeit
they
have
never
so
great
riches
.
The
rich
man
then
being
poore
in
spirit
,
is
as
a
poore
man
notwithstanding
all
his
riches
:
and
the
poore
man
that
is
prowd
in
heart
,
is
as
a
rich
man
although
hee
be
naked
and
poore
.
It
followeth
,
that
humblenesse
of
the
minde
,
is
a
noble
and
glorious
poverty
,
and
the
prowd
stubbornenesse
of
the
heart
,
a
foolish
kinde
of
riches
.
Therefore
poore
men
must
have
in
minde
what
they
are
,
and
because
they
cannot
obtain
in
worldly
goods
what
they
would
have
,
let
not
their
hearts
be
puffed
up
with
pride
,
as
though
they
had
all
that
they
cannot
have
.
The
ninth
abuse
.
Chap.
9.
A
wicked
and
an
unjust
King
.
NOw
come
we
to
a
capitall
abuse
indeed
:
namely
,
an
unjust
or
a
wicked
King
or
Prince
:
for
a
King
must
not
be
wicked
or
unjust
,
but
correct
and
punish
the
wicked
,
and
in
his
owne
person
defend
and
maintaine
the
dignity
of
his
name
.
For
by
the
name
of
a
King
,
is
understood
,
that
hee
may
rule
well
all
his
subjects
which
are
under
him
.
But
how
can
he
correct
and
rebuke
other
,
who
doth
not
amend
his
own
manners
,
if
they
be
wicked
?
For
in
the
righteousnesse
and
justice
of
a
King
,
is
his
seat
exalted
:
and
in
the
fidelity
and
truth
of
a
Prince
,
is
his
governement
and
rule
established
and
made
strong
.
The
righteousnesse
and
justice
of
a
King
,
is
to
oppresse
no
man
wrongfully
by
power
:
to
judge
and
give
sentence
betweene
man
and
man
indifferently
,
without
affection
of
any
person
:
to
defend
strangers
,
Orphane
children
,
and
widdowes
:
to
see
that
robbery
and
theft
raigne
not
in
his
Realme
:
to
punish
straightly
adulterous
and
fornicating
persons
:
not
to
promote
and
exalt
such
as
are
wicked
:
to
give
no
living
to
such
as
are
unchaste
persons
,
and
makers
of
vicious
pastimes
,
to
destroy
out
of
his
land
all
that
are
wicked
against
God
and
their
Parents
:
to
suffer
no
murtherer
or
man
queller
to
live
,
much
lesse
such
as
doe
kill
either
father
or
mother
:
to
defend
the
Church
:
to
comfort
the
poore
with
deeds
of
charity
:
to
take
heed
that
his
Officers
under
him
be
just
and
good
men
:
to
have
of
his
Counsell
,
antient
,
wise
,
and
sober
men
:
to
give
no
eare
to
Sooth-sayers
,
Witches
,
or
Enchanters
:
not
to
keepe
anger
in
his
stomacke
:
to
defend
his
Country
justly
and
valiantly
against
adversaries
:
to
put
his
whole
trust
and
confidence
for
all
things
in
God
:
not
to
be
the
prouder
in
heart
,
if
things
doe
succeed
after
his
minde
,
and
to
beare
the
contrary
patiently
:
to
keepe
stedfastly
the
Catholike
or
universall
Faith
:
not
to
suffer
his
children
to
doe
wickedly
:
to
bestow
certaine
houres
daily
in
prayer
,
not
to
eate
and
drinke
out
of
season
.
For
woe
be
to
that
Land
,
(
as
the
Prophet
saith
)
whose
King
is
a
childe
,
and
whose
great
men
doe
rise
up
early
to
eate
and
drinke
.
The
keeping
of
these
things
,
maketh
a
kingdome
in
this
world
to
be
prosperous
,
and
afterward
bringeth
the
king
himselfe
to
a
more
excellent
and
royall
kingdome
.
But
hee
that
ruleth
and
governeth
not
his
Kingdome
after
this
prescript
,
doth
maintain
,
suffer
and
beare
many
evils
,
inconveniences
,
and
adversities
in
his
Realme
,
whereinto
it
falleth
for
the
lack
of
good
rule
.
Because
oftentimes
hereby
,
the
peace
and
tranquillity
of
the
people
is
broken
,
and
the
Realme
evill
spoken
of
,
the
fruits
of
the
ground
are
diminished
,
and
the
ground
made
bare
,
and
finally
,
it
causeth
the
people
to
be
negligent
in
doing
their
duty
.
Many
and
sundry
sores
doe
infect
a
Realme
,
and
hindereth
the
prosperous
weale
thereof
.
The
death
and
losse
of
friends
and
children
,
doe
bring
sadnesse
and
heavinesse
unto
mens
hearts
,
for
when
enemies
doe
invade
the
Countrey
,
they
waste
and
impoverish
the
land
on
all
sides
,
they
slay
up
the
Cattell
great
and
small
.
Againe
,
troublesome
weather
and
great
windes
,
doe
hinder
the
growth
and
increase
of
the
ground
:
it
maketh
also
the
Sea
as
troubled
and
unable
to
doe
service
,
yea
,
often
times
blasts
and
lightnings
wither
the
corne
on
the
ground
,
and
blossoms
on
the
trees
.
But
above
all
things
,
the
unrighteousnesse
of
a
King
,
doth
make
darke
and
clowdie
the
face
of
his
whole
Realme
:
being
the
cause
often
times
(
through
his
iniquity
and
wicked
government
)
that
his
Nephewes
,
yea
,
nor
his
children
after
him
,
doe
inherit
the
Crowne
of
their
Father
.
The
Lord
for
the
offence
of
Salomon
,
diuided
the
kingdome
of
the
house
of
Israell
,
out
of
the
hands
of
his
children
.
Behold
what
great
goodnesse
commeth
of
a
righteous
and
good
Prince
:
there
is
none
so
blinde
but
they
may
see
if
they
will
.
Of
him
commeth
the
peace
of
the
people
,
hee
is
the
defence
of
his
Countrey
,
the
safegard
and
liberty
of
his
people
,
the
strength
of
the
whole
Nation
,
the
remedy
of
all
sorrowes
,
the
joy
of
men
,
the
temperatenesse
of
the
weather
,
the
stilnesse
of
the
sea
,
the
fruitfull
increase
of
the
earth
,
the
helpe
and
comfort
of
the
poore
,
the
sure
heritage
of
his
children
,
and
finally
,
to
himselfe
it
is
a
certaine
argument
and
hope
,
of
eternall
felicity
to
come
.
But
yet
let
every
King
take
this
lesson
with
him
,
and
marke
it
well
:
that
as
among
men
hee
is
set
highest
in
his
throne
,
so
(
if
he
minister
not
justice
)
hee
shall
be
deepest
in
paine
.
For
in
this
life
,
as
many
transgressors
and
offendors
as
he
had
under
him
,
so
many
in
the
time
to
come
shall
he
have
above
him
,
to
his
extreame
sorrow
and
paine
remedilesse
.
The
tenth
abuse
.
Chap.
10.
A
negligent
Bishop
.
THe
tenth
abuse
,
is
a
negligent
Bishop
,
which
gapeth
ambitiously
to
be
honoured
and
reverenced
as
a
Bishop
:
but
doth
not
the
office
,
ministration
and
duty
of
a
Bishop
in
the
sight
of
God
,
whole
message
he
is
commanded
to
doe
.
Therefore
let
us
first
demand
and
enquire
,
what
is
meant
by
the
name
and
vocable
Bishop
,
which
is
a
Greeke
word
,
and
is
as
much
to
say
,
as
a
man
set
in
a
high
place
,
to
looke
farre
off
and
round
about
him
,
as
out
of
an
high
Tower
.
But
the
cause
why
he
is
made
a
watch-man
,
and
what
is
required
at
his
hand
,
the
Lord
himselfe
doth
open
,
when
by
the
mouth
of
Ezechiel
the
Prophet
,
he
teacheth
a
Bishop
the
reason
and
cause
of
his
office
,
speaking
on
this
wise
.
Thou
sonne
of
man
,
I
have
made
thee
a
watchman
over
the
house
of
Israel
:
wherefore
when
thou
hast
heard
what
words
I
do
speake
unto
thee
,
thou
shall
shew
them
to
the
people
,
and
tell
them
that
I
spake
the
words
.
When
I
shall
say
unto
the
wicked
,
thou
shalt
surely
dye
,
and
thou
givest
him
not
warning
thereof
,
nor
speakest
to
admonish
the
wicked
of
his
evill
way
,
and
so
to
live
:
then
shall
the
same
ungodly
man
dye
in
his
owne
unrighteousnesse
,
but
his
bloud
will
I
require
at
thy
hand
.
Neverthelesse
,
if
thou
give
warning
to
the
wicked
,
and
hee
yet
turne
not
from
his
ungodlinesse
,
and
from
his
wicked
way
,
hee
shall
dye
in
his
wickednesse
,
but
thou
hast
delivered
thy
soule
.
It
becommeth
therefore
a
Bishop
,
that
is
set
to
be
a
Watch-man
over
all
,
to
looke
well
upon
offences
,
and
when
he
knoweth
them
perfectly
,
then
to
cause
them
to
be
amended
:
if
he
can
,
with
words
and
godly
counsell
,
if
he
cannot
,
then
after
the
rule
of
the
Gospell
,
to
avoid
them
out
of
the
fellowship
and
company
of
the
godly
,
for
the
Lord
saith
in
the
Gospell
.
If
thy
brother
doe
offend
against
thee
,
rebuke
him
betweene
thee
and
him
:
if
hee
will
heare
thee
,
thou
hast
wonne
thy
brother
.
If
hee
will
not
heare
thee
,
take
one
or
two
with
thee
,
that
in
the
mouth
of
two
or
three
,
all
words
may
be
ratified
.
If
hee
will
not
heare
them
,
tell
the
Church
.
And
if
hee
will
not
heare
the
Church
,
take
him
as
an
Ethnicke
and
a
Publican
.
After
such
an
order
must
hee
be
driven
out
,
which
will
not
obey
the
Bishop
and
teacher
:
and
he
that
is
thus
expulsed
,
ought
not
to
come
in
company
either
of
Teacher
or
Bishop
.
For
it
is
written
of
the
Priest
in
the
Law
:
Let
him
not
take
a
wife
that
is
a
whore
,
or
polluted
,
nor
put
from
her
husband
:
for
such
an
one
is
unholy
unto
his
God
.
Therefore
he
that
doth
joyne
to
him
in
company
such
a
body
,
being
excommunicated
by
a
faithfull
Minister
,
without
the
consent
of
him
:
breaketh
the
Law
of
holy
Priest-hood
,
which
is
an
elect
kinde
of
Christian
men
.
After
this
fashion
must
a
Bishop
behave
himselfe
,
over
them
to
whom
hee
is
a
watchman
:
but
what
manner
of
man
,
he
must
be
himselfe
,
the
Apostle
Saint
Paul
sheweth
in
this
wise
.
A
Bishop
must
be
blamelesse
,
the
husband
of
one
wife
,
watching
,
sober
,
comely
apparrelled
,
a
lover
and
maintainer
of
hospitality
,
apt
to
teach
.
Not
given
to
over-much
Wine
,
no
striker
,
not
greedy
of
filthy
lucre
:
but
gentle
,
abhorring
fighting
,
abhorring
covetousnesse
.
One
that
ruleth
well
his
owne
house
,
having
children
in
subjection
with
all
gravity
and
cleanenesse
of
life
.
Not
a
young
Scholler
,
lest
he
,
being
puffed
up
,
fall
into
the
snares
of
the
divell
.
Hee
must
also
have
a
good
report
of
them
which
are
without
,
lest
he
fall
into
the
rebuke
and
snare
of
the
divell
,
that
he
may
shew
in
worke
,
that
thing
which
hee
teacheth
in
doctrine
.
Therefore
let
negligent
Bishops
take
heed
;
for
in
the
time
of
vengeance
,
the
Lord
complaineth
by
the
mouth
of
his
Prophet
,
saying
;
My
Pastors
have
ground
my
people
to
powder
,
the
sheepheards
did
not
feed
my
flocke
,
but
they
did
feed
themselves
.
But
rather
let
them
whom
the
Lord
hath
set
over
his
family
,
procure
to
give
them
meate
in
due
season
:
a
measure
of
Wheate
,
that
is
to
say
,
pure
and
true
doctrine
,
that
when
the
Lord
commeth
,
they
may
deserve
to
have
these
comfortable
words
.
My
good
and
faithfull
servant
,
because
thou
hast
beene
faithfull
over
a
few
,
I
shall
set
thee
over
many
,
enter
into
the
joy
of
the
Lord
.
The
eleventh
abuse
.
Chap.
11.
A
people
without
discipline
.
COmming
now
to
the
eleventh
blemish
in
this
life
,
it
is
comprehended
in
these
words
:
a
people
without
discipline
:
who
when
they
doe
not
practise
obedience
in
their
living
to
good
and
godly
doctrine
,
doe
choke
themselves
with
the
common
snare
of
perdition
.
For
they
doe
not
escape
the
wrath
of
God
,
except
they
earnestly
follow
those
things
which
they
are
taught
.
And
therefore
the
Psalmist
saith
to
the
people
which
will
not
receive
discipline
:
Apprehend
and
receive
discipline
,
lest
God
be
stirred
to
anger
.
Discipline
is
a
manner
of
teaching
,
which
leadeth
men
to
the
amendment
of
evill
and
naughtie
manners
:
it
is
also
a
keeping
and
following
of
the
rules
and
lessons
of
our
Elders
,
whereof
Saint
Paul
speaketh
,
saying
:
Abide
and
continue
in
discipline
,
God
offereth
himselfe
to
you
,
as
to
his
children
.
But
if
yee
be
out
of
discipline
,
whereof
ye
are
made
already
partakers
,
then
are
yee
advouterers
,
and
not
his
children
.
They
therefore
which
are
gone
from
him
,
and
be
out
of
discipline
,
doe
receive
no
inheritance
of
the
Kingdome
of
heaven
:
but
if
children
doe
receive
and
beare
the
correction
of
their
fathers
discipline
,
let
them
not
despaire
or
doubt
,
but
they
shall
receive
in
time
to
come
,
the
inheritance
of
the
Father
.
Of
this
discipline
Esay
speaketh
,
saying
:
Cease
from
doing
wickedly
,
and
learne
to
doe
well
.
And
the
like
sentence
is
found
in
the
Psalmist
,
who
saith
:
Decline
from
evill
,
and
doe
good
.
Wherefore
that
man
is
very
miserable
and
unhappy
,
which
throweth
from
him
discipline
:
for
he
is
bolder
than
the
Souldiers
which
crucified
Christ
,
and
did
cut
out
his
garment
,
for
hee
doth
cut
the
discipline
of
Christs
Church
.
And
likewise
as
the
coat
doth
cover
all
the
body
saving
the
head
,
even
so
is
the
whole
Church
clad
and
defended
with
discipline
,
saving
onely
Christ
,
who
is
the
head
of
the
Church
.
And
as
that
coat
was
whole
without
any
seame
,
so
is
this
discipline
given
to
the
Church
whole
and
sound
.
Of
this
discipline
,
the
Lord
when
hee
should
ascend
up
to
his
Father
,
after
hee
was
risen
from
death
,
spake
to
his
disciples
,
saying
:
Abide
yee
here
still
in
the
Citie
of
Ierusalem
,
till
yee
bee
clad
from
above
with
power
.
Then
the
discipline
of
the
Church
is
the
coat
of
Christ
,
and
hee
which
is
not
within
this
discipline
,
is
out
of
the
body
of
Christ
.
Let
us
not
therefore
cut
that
coate
,
but
let
us
cast
lots
who
shall
have
it
:
that
is
to
say
:
Let
us
breake
nothing
of
the
commandements
of
GOD
,
but
every
man
whereunto
hee
is
called
,
therein
let
him
constantly
abide
with
the
Lord
.
The
twelfth
abuse
.
Chap.
12.
A
people
without
Law
.
THe
last
of
this
Catalogue
of
abuses
,
is
a
people
without
Law
,
who
while
they
despise
the
sayings
of
God
,
and
the
ordinances
of
his
Lawes
:
doe
runne
thorow
divers
waies
of
errours
,
into
the
snare
of
transgression
and
breaking
of
the
Lawes
.
As
concerning
those
wayes
of
errour
,
the
Prophet
(
under
the
person
of
a
transgressor
)
doth
lament
and
bewaile
mankinde
on
this
wise
.
We
have
erred
(
saith
he
)
and
gone
astray
like
sheepe
,
every
one
after
his
own
way
.
Of
these
waies
it
is
spoken
in
the
Booke
of
Wisedome
,
by
the
mouth
of
Salomon
,
saying
:
Many
wayes
appeare
good
and
strait
unto
men
:
but
the
last
end
of
their
wayes
,
bringeth
them
to
death
.
And
truely
there
are
many
wayes
of
perdition
,
when
men
doe
not
regard
the
Kings
high
way
,
which
is
right
and
straight
out
,
turning
neither
on
the
right
hand
nor
on
the
left
:
the
which
way
,
our
Lord
Iesus
Christ
(
who
is
the
end
of
the
Law
,
to
the
justification
of
all
that
doe
beleeve
)
plainely
sheweth
us
,
saying
.
I
am
the
way
,
the
truth
,
and
the
life
,
no
man
commeth
unto
the
Father
,
but
by
mee
.
To
which
way
he
calleth
all
men
without
respect
,
saying
:
Come
unto
me
all
yee
that
labour
and
are
heavy
laden
,
and
I
will
refresh
you
.
For
there
is
no
exception
of
persons
before
God
,
with
whom
there
is
neither
Iew
nor
Greeke
,
man
nor
woman
,
bond
nor
free
:
but
Christ
is
all
things
in
all
,
and
all
are
one
in
Christ
Iesu
.
For
so
much
as
Christ
is
the
end
of
the
Law
,
those
which
are
without
the
Law
,
are
without
Christ
:
then
the
people
that
be
without
the
Law
,
are
likewise
without
Christ
.
It
is
a
great
abuse
,
that
in
the
time
of
the
Gospell
,
any
people
should
be
without
the
Law
:
for
so
much
as
the
Apostles
were
commanded
to
preach
to
all
Nations
,
and
the
thunder-claps
of
the
Gospell
,
were
heard
over
all
the
parts
of
the
earth
,
and
the
Gentiles
which
sought
not
after
righteousnesse
,
have
received
it
.
And
finally
,
considering
that
they
which
were
farre
off
,
were
made
nigh
in
the
bloud
of
Christ
,
and
they
which
sometime
were
not
a
people
,
are
now
made
the
people
of
God
in
Christ
:
being
now
a
glad
time
,
and
the
day
of
salvation
,
the
time
of
comfort
〈◊〉
●he
sight
of
the
Highest
.
And
sith
that
every
Nation
hath
a
witnesse
of
the
resurrection
,
yea
,
sith
the
Lord
himselfe
beareth
witnesse
thereunto
,
saying
:
Behold
,
I
am
with
you
alway
to
the
end
of
the
world
.
Therefore
let
not
us
be
without
Christ
in
this
transitorie
life
,
lest
Christ
be
without
us
in
the
world
to
come
.
FINIS
.