The
Exhortation
to
Salomon
.
1.
Cro
.
Cap.
28.
verse
9.
And
thou
,
Salomon
my
sonne
,
knowe
thou
the
God
of
thy
father
,
and
serue
him
with
a
perfect
heart
,
and
with
a
willing
minde
:
For
the
Lord
searcheth
all
hearts
,
and
vnderstandeth
all
the
imaginations
of
thoughts
:
if
thou
seeke
him
,
hee
will
be
found
of
thee
,
but
if
thou
forsake
him
,
he
will
cast
thee
off
for
euer
.
AND
all
the
whole
Scripture
of
the
olde
and
new
Testament
and
euerie
part
and
portion
of
the
same
:
is
writen
for
our
lerning
and
further
instruction
in
the
fear
of
God
(
aswel
as
for
the
Iewes
)
As
Paul
the
Apostle
witnesseth
.
Rom.
15.4
.
So
amongst
many
other
no
table
places
seruing
to
that
end
:
this
holy
sentence
before
alleadged
doth
conteine
in
it
asmuch
varietie
of
excellent
matter
for
mans
obedience
,
(
In
my
simple
iudgement
)
as
any
text
in
all
the
Booke
of
God
,
bothe
for
the
matter
and
manner
of
his
woorship
,
as
in
explaining
the
same
shall
manifestly
appeare
,
if
God
shall
be
pleased
to
blesse
my
poor
endeuour
therin
,
which
hath
been
and
is
my
humble
request
for
the
good
of
all
people
.
To
come
to
the
woordes
therfore
,
they
seeme
to
deuide
themselves
into
two
parts
.
The
first
is
,
A
fatherly
exhortation
to
the
true
feare
of
God
,
conteined
in
these
woordes
.
And
thou
Salomon
my
sonne
,
knowe
thou
the
God
of
thy
father
and
serue
him
with
a
true
and
perfect
heart
and
a
willing
mind
.
The
second
expresseth
certaine
sound
reasons
to
induce
thereunto
:
videlicet
For
the
Lord
searcheth
all
hearts
,
and
vnderstandeth
all
the
imaginations
of
thoughts
If
thou
seeke
him
,
hee
will
be
found
of
thee
:
but
if
thou
forsake
him
,
he
will
cast
thee
of
for
euer
.
Touching
the
exhortation
,
wee
are
more
perticularly
to
consider
of
these
points
.
-
First
,
the
circumstances
going
before
.
-
Secondly
the
woordes
of
the
exhortation
.
Concerning
the
circumstances
,
they
be
foure
in
number
.
-
1
Who
gaue
the
exhortation
.
-
2
To
whome
it
was
giuen
.
-
3
At
what
time
.
-
4
Before
whome
.
All
which
being
opened
,
will
bring
greater
light
into
the
man
or
following
.
Touching
the
woordes
of
the
exhortation
they
deuyde
themselues
into
two
parts
also
.
-
First
,
to
declare
the
matter
of
Gods
woorship
:
-
Secondly
,
the
manner
how
to
perfourme
the
same
.
To
come
to
the
natures
or
substance
of
Gods
worship
that
is
double
also
:
Videlicet
,
To
know
(
and
)
serue
the
Lord
God
.
The
manner
is
likewise
two
folde
:
that
is
to
say
with
a
perfect
〈◇〉
,
and
a
willing
〈◇〉
.
The
reasons
to
perswade
heerunto
,
are
three
folde
euerie
one
more
forcible
then
other
:
The
first
is
taken
from
the
naturall
qualities
proper
only
vnto
God
,
which
is
double
,
that
be
searcheth
all
hearts
,
and
that
hee
vnderstandeth
all
imaginations
of
thoughts
.
The
second
is
deryued
from
the
promise
of
God
vpon
condition
▪
the
condition
:
Jf
thou
seeke
God
,
the
promise
followeth
,
he
will
be
found
of
thee
.
The
third
and
last
reason
,
is
drawen
wholye
from
the
iustice
of
God
executing
his
iudgements
vppon
iust
occasion
:
the
occasion
,
If
thou
forsake
God
:
The
iudgement
it self
,
he
will
cast
thee
off
for
euer
.
Of
all
which
deuisions
in
perticulers
,
if
I
could
set
downe
those
seuerall
instructions
that
lye
hid
therin
,
then
shoulde
no
man
condemne
my
endeuour
nor
loose
his
labour
in
perusing
the
same
,
if
with
an
humble
and
lowly
spirit
he
marke
what
hee
readeth
:
yet
I
wish
all
men
first
to
try
ere
they
iudge
:
Iohn
.
4.8
.
for
the
spirit
breatheth
where
it
list
.
Now
to
speake
more
largely
of
euery
perticuler
before
deuided
,
and
first
concerning
the
Author
of
he
whole
,
wee
may
finde
by
the
storye
going
before
,
and
by
calling
Salomon
his
sonne
,
Dauid
the
King
gaue
this
exhortation
.
that
it
was
Dauid
the
beloued
king
and
propher
of
the
Lord
which
dooth
giue
vs
these
instructions
:
So
that
if
wee
doe
estimate
of
mens
speaches
according
to
their
places
and
speciall
iudgements
:
as
if
a
learned
man
make
an
Oration
,
wee
looke
to
heare
it
learnedly
handled
,
or
if
a
wise
Magistrate
should
giue
a
charge
vnto
the
In
rye
in
some
mutter
of
great
importance
,
wee
looke
to
see
it
wisely
perfourmed
:
The
how
much
more
are
wee
to
expect
,
that
this
exhortation
proceeding
from
so
wise
,
learned
and
holy
a
king
(
as
the
like
neuer
reigned
either
since
or
before
in
Jsraell
)
who
was
so
deare
in
fauour
with
the
Almightie
,
that
he
renued
with
him
the
couenant
of
grace
Psalm
.
132.11
,
12.
as
out
of
whose
kindred
,
right
stocke
and
lyne
the
promised
Sauiour
should
proceed
:
this
must
needes
insinuate
that
the
exhortation
following
dooth
conteine
matter
of
great
moment
.
2
Salomon
the
Prince
,
the
partie
exhorted
.
Concerning
the
person
to
whom
it
was
directed
it
is
plaine
by
the
text
,
that
it
was
Salomon
sonne
and
heire
apparant
vnto
a
kingdome
(
though
not
by
birth
right
)
yet
by
the
Lords
apointment
as
hee
Gen.
25.23
.
delt
with
Jacob
:
which
must
needes
inferre
the
exhortation
following
to
comprehend
some
notable
matter
,
for
who
would
once
imagine
,
that
Dauid
both
King
and
prophet
so
excellently
qualified
as
we
haue
heard
,
would
spend
his
speach
at
any
time
,
but
to
good
purpose
,
namely
in
his
latter
yeares
labouring
to
instruct
Salomon
his
sonne
.
3
The
time
when
this
exhortation
was
giuen
,
viz.
vpon
DAVID
his
death
bed
.
To
come
to
the
very
instant
of
time
,
when
this
exhortation
was
giuen
by
Dauid
,
wee
finde
it
to
be
a
little
before
his
ending
,
as
wee
commonly
say
vpon
his
death
bed
:
and
immediately
after
he
had
inuested
Salomon
into
his
throne
and
kingdome
in
his
life
time
to
cut
of
all
occasions
for
Adonias
or
any
other
of
his
elder
bretheren
to
chalenge
the
same
after
his
death
as
appropriate
to
Salomon
by
the
Lords
election
.
1
Cron
.
28.5
,
6
,
This
cannot
but
commend
the
exhortation
following
,
for
if
we
consider
the
course
of
all
men
,
what
person
is
amongst
ten
thousand
,
who
hauing
run
ryot
all
his
life
time
,
and
being
arrested
with
sicknes
vnto
death
,
God
giuing
the
partie
grace
to
repent
,
but
if
hee
haue
the
vse
of
his
wits
with
his
toung
to
speake
will
frame
his
talke
to
giue
good
counsaile
to
those
that
are
present
?
Oh
then
how
much
more
surely
may
wee
looke
from
Dauids
mouth
,
for
a
wise
,
goodlye
moste
comfortable
exhortation
,
beeing
chosen
of
the
Lord
,
yea
after
his
1
Sam
.
13
:
14.
owne
heart
,
and
now
about
to
take
his
leaue
and
last
farwell
of
this
wretched
world
,
withall
the
pleasure
and
treasures
therof
,
as
his
wife
,
Children
,
friends
,
lands
libertie
and
life
it selfe
,
who
can
I
say
(
in
respect
of
the
promises
)
but
expect
the
exhortation
following
to
be
most
excellent
.
Now
to
proceeede
vnto
the
last
point
touching
the
persons
,
before
whom
Dauid
exhorted
Salomon
,
4
The
persones
before
whome
the
exhortation
was
giuen
.
viz.
the
whole
assemblie
of
Duids
Nobles
.
&c.
the
woordes
precedent
before
our
text
saith
,
it
was
in
the
presence
of
all
his
Nobles
,
sending
for
them
as
semeth
of
purpose
to
be
eye
and
eare
witnesses
vnto
his
counsaile
and
last
speeches
to
Salomon
his
sonne
the
rather
to
put
him
in
continuall
remembrance
to
practise
the
same
after
his
death
this
must
needs
illustrate
the
exhortation
following
to
bee
woorthye
the
noating
of
all
estates
and
callings
,
for
the
better
manifestation
whereof
,
it
shall
not
bee
amisse
to
repeat
Dauids
woords
concerning
the
great
assembly
of
all
estates
,
before
whome
hee
exhorted
Salomon
,
which
are
these
:
Dauid
assembled
all
the
Princes
of
Israell
,
the
Princes
of
the
Tribes
and
the
Captaines
and
the
bands
that
serued
the
king
and
the
captaines
,
and
the
ruters
1
Cron
.
28.1
.
of
all
the
substance
and
possession
of
the
king
and
of
his
sonnes
with
the
Euunuches
and
the
mightie
and
all
the
men
of
power
vnto
Ierusalem
,
As
it
were
calling
an
high
Court
of
parlament
of
all
Estates
:
how
greatly
dooth
this
importe
that
the
exhortation
must
needs
conteine
mater
of
greatest
importance
,
to
make
the
same
knowen
vnto
all
his
Estates
,
before
God
called
him
out
of
this
world
.
But
if
wee
shall
searche
a
little
further
,
into
the
manner
and
behauiour
of
this
good
King
before
all
his
Nobles
,
ere
hee
began
to
vtter
these
speaches
,
it
is
said
,
1
Cron
.
28.2
.
that
Dauid
stoode
vp
vpon
his
feet
and
spoke
as
followeth
,
heare
ye
my
bretheren
and
my
people
:
preparing
them
all
to
a
reuerent
attention
to
heare
that
which
followeth
,
and
so
after
some
generall
speaches
vsed
to
them
all
concearning
his
purpose
touching
their
gouernment
:
by
and
by
hee
directeth
his
speaches
to
Salomon
his
sonne
,
as
the
moste
honorable
person
in
presence
,
to
mooue
them
the
more
to
marke
his
speches
,
seeing
they
all
knew
that
Salomon
should
succeed
Dauid
in
his
kingdome
.
So
that
if
wee
remember
all
the
circumstances
of
time
,
place
and
persons
,
by
whome
,
to
whome
,
and
before
whome
,
with
all
other
accidents
before
the
exhortation
,
we
cannot
but
expect
that
it
wil
prooue
as
godly
,
as
graue
,
as
learned
and
excellent
,
as
euer
proceeded
from
the
mouth
of
Dauid
.
O
then
consider
,
seing
we
haue
heard
so
many
notable
and
heauenly
sentences
recorded
and
registred
in
the
holy
Scriptures
,
of
Dauid
the
King
and
Prophet
of
the
Lord
.
As
in
the
bookes
of
Samuel
,
of
the
Kings
,
of
the
Cronicles
,
but
cheifly
in
the
Psalmes
and
sundry
other
places
,
which
approue
him
so
graced
with
all
kinde
of
good
gifts
for
his
place
and
calling
,
as
the
like
King
was
neuer
in
Jsraell
(
Christe
Iesus
excepted
)
how
ought
these
reasons
to
rouse
vp
our
attention
to
marke
that
which
followeth
.
Now
let
vs
heare
the
exhortation
is
selfe
.
And
thou
Salomon
my
sonne
,
knowe
thou
the
God
of
thy
Father
,
and
serue
him
with
a
perfect
heart
,
and
a
willing
minds
,
&c.
What
mortall
man
could
giue
better
counsel
,
concerning
the
dutie
of
all
degrees
in
so
few
speches
?
In
which
graue
aduice
,
directing
the
same
first
vnto
Salomon
,
he
doth
insinuat
thus
much
in
substcāe
.
O
Salomon
of
all
the
sonnes
that
God
hath
giuen
mee
,
(
as
I
haue
had
diuers
and
elder
then
thy selfe
since
I
came
to
my
kingdome
)
yet
to
thee
(
abooue
the
rest
)
haue
I
borne
the
greatest
looue
,
and
for
thee
chieflye
haue
I
prayed
to
my
God
,
that
thou
mightst
succeede
mee
in
my
kingdome
,
wherof
alreadie
I
haue
put
thee
in
possession
,
and
doe
publiquely
pronounce
before
all
my
Princes
:
that
it
is
the
will
of
God
so
to
haue
it
,
and
that
thou
shalt
buylde
an
house
1
Cron
.
28.5
,
6
for
his
worship
:
Now
therfore
my
deare
sonne
,
seing
thou
art
preferred
to
this
hie
prerogatiue
of
Gods
only
fauour
and
mere
mercie
,
and
that
I
am
going
the
way
of
all
fleshe
,
with
full
assurance
to
ryse
againe
to
glorie
,
heare
now
the
last
woordes
of
thy
father
Dauid
,
that
euer
her
is
lyke
to
speake
to
thee
in
this
world
being
such
as
tende
most
for
thy
honour
and
comfort
,
looke
thou
learn
therfore
to
make
good
vse
of
them
,
euen
to
knowe
and
serue
the
God
of
thy
Father
:
what
heart
so
hard
(
if
it
were
not
of
flint
)
but
would
haue
relented
to
heare
such
woordes
vttered
from
so
woorthye
a
Father
,
as
was
annointed
the
Lords
kingly
Prophet
?
The
Introduction
into
the
matter
being
spoken
off
,
let
vs
now
proceede
to
intreate
more
plainly
of
the
exhortation
it selfe
following
,
which
consisteth
of
two
partes
,
to
knowe
and
serue
God
:
Dauid
saith
not
to
Salomon
know
thy
God
only
,
and
goe
no
further
:
Marke
this
▪
knowledge
and
practice
,
must
ioyne
together
in
a
Christian
.
or
serue
thy
God
,
and
leaue
out
knoweledge
:
but
knowledge
and
obedience
must
bothe
ioyne
together
,
in
the
true
woorship
and
seruice
of
God
:
Beholde
then
what
heauenly
doctrine
,
for
our
instruction
doth
lye
in
the
entrance
of
this
exhortation
,
which
in
foure
woordes
dooth
comprehend
the
whole
substance
of
christian
Religion
videlicet
,
To
knowe
and
serue
God
,
or
to
serue
God
according
to
knowledge
,
in
which
shorte
sentence
this
coniunction
And
is
to
be
noted
,
and
in
all
such
like
phrases
obserued
,
for
it
commonly
ioyneth
either
two
vertues
or
vices
together
,
for
the
further
explaining
of
the
Lords
will
:
As
where
hee
saith
,
Hee
that
heareth
my
woordes
and
dooh
the
same
I
wil
liken
him
to
a
wise
builder
▪
and
again
,
Mat
.
7.24
Blessed
are
they
that
hear
the
woord
of
God
and
Luke
.
11.28
.
keep
it
.
Again
Woe
be
to
them
that
call
euil
good
Isay
.
5.20
.
and
good
euil
.
with
a
number
such
like
sentences
recorded
in
the
Scripture
for
our
warning
and
instruction
.
And
if
wee
marke
well
the
force
of
Dauids
speaches
,
exhorting
Salomon
to
knowe
and
serue
his
God
,
wee
shall
finde
his
mynde
and
meaning
thereby
,
to
confute
and
condemne
two
sortes
of
sinners
,
that
should
after
his
tyme
ryse
vp
in
the
world
.
Two
sortes
of
sinners
reproued
1
All
carnal
gospellers
.
The
former
sorte
,
doe
bragge
and
boaste
much
of
their
knowledge
in
Gods
woord
,
but
haue
no
care
to
frame
their
liues
therafter
,
whome
wee
call
Libertines
or
carnall
Gospellers
.
2
All
popish
professors
.
The
latter
on
the
other
side
,
take
pleasure
in
doing
but
at
no
hand
as
God
requireth
of
them
,
and
such
wee
call
all
popish
professors
ot
professors
of
poperie
,
who
make
their
owne
wills
a
lawe
in
Gods
woorshippe
.
But
to
lay
open
both
these
kynde
of
sinners
to
the
view
of
all
men
,
of
the
former
sorte
are
all
such
persons
of
what
calling
soeuer
,
as
will
be
accounted
professors
of
the
Gospell
,
and
perhaps
haue
it
on
their
tunges
endes
,
but
not
in
their
hearts
where
it
should
be
lodged
,
A
carnall
gospeller
described
.
to
rule
and
refourme
their
liues
therafter
.
As
Dauid
vsed
Psal
.
119.11
.
for
cast
your
eyes
a
little
into
their
proceedings
how
they
cary
themselues
in
their
conuersation
:
and
you
shall
finde
some
of
them
common
prophaners
of
the
Lords
name
,
and
Saboths
:
some
disobedient
to
their
parents
and
masters
,
The
vnsauerie
frutes
of
manye
gospellers
.
and
such
as
be
lawfully
planted
ouer
them
:
some
are
malitious
and
wickedly
minded
,
some
are
licentious
giuen
to
vncleannes
,
some
are
beastly
Epicures
,
delighting
only
in
surfeting
and
drunkennes
,
some
giuen
to
their
pleasures
,
stage
playes
and
such
like
,
some
are
ambitious
or
vain-glorious
persons
,
some
are
verie
couetous
and
mercilesse
persons
,
some
are
extorting
fraudulent
persons
,
some
giuen
to
lying
,
swearing
and
blaspheming
,
some
to
backbyting
,
slandering
and
such
lyke
,
all
which
make
Religion
nothing
but
table-talke
,
or
vse
it
as
a
cloake
to
couer
their
filthienes
.
But
let
all
such
persons
knowe
and
learne
thus
much
,
Who
are
vain
gospellers
and
woorshippers
in
vaine
.
that
except
their
liues
and
conuersation
be
answerable
vnto
that
Gospell
which
they
so
much
talk
of
,
so
as
their
practise
agree
with
their
profession
,
and
bothe
be
guyded
by
the
rule
of
Gods
word
,
in
vain
doe
they
bragge
of
the
name
of
Gospellers
:
Nay
the
greater
shew
they
make
of
the
same
,
and
the
lesse
they
regard
to
frame
their
liues
therafter
:
the
greater
and
more
sharp
shall
be
their
Iudgements
:
for
so
the
Lord
Iesus
him self
saith
:
That
Seruant
that
knowes
his
masters
will
and
dooth
it
not
Luk
.
12.47
.
hee
shall
be
beaten
with
many
strippes
,
for
as
without
the
light
of
the
Gospell
of
Christ
,
no
man
can
see
how
to
walke
to
please
God
,
so
vnlesse
all
men
bee
as
carefull
in
their
liues
to
followe
that
light
as
Dauid
Psal
.
119.105
.
did
,
professe
what
they
please
,
it
is
to
no
purpose
:
for
pure
religion
and
vndefiled
,
as
the
Apostle
James
describeth
the
same
,
Iames
.
1.27
.
is
to
keep
a
man
vnspotted
of
the
world
:
for
not
euery
one
that
saith
(
Lord
,
Lord
)
shall
inherit
his
kingdome
,
Math
.
7.21
.
but
those
that
withall
obey
holy
will
.
It
shall
be
good
therfore
for
euerie
christian
to
follow
Christs
counsaile
whilst
wee
haue
the
light
to
walke
Iohn
.
3.21
.
&
12.35
,
36.
after
the
light
,
that
wee
may
become
the
children
of
light
and
so
with
Christ
inherit
his
glory
.
Thus
much
at
this
present
against
all
those
bad
kinde
of
people
,
that
would
be
taken
for
great
professors
and
yet
by
their
liues
prophane
all
religion
,
practising
those
things
which
are
vngodly
,
Good
aduice
to
carnall
gospellers
.
their
soules
and
consciences
witnessing
the
same
:
to
the
great
dishonour
of
almightie
God
,
and
the
like
discredit
of
his
glorious
Gospell
:
besides
the
daunger
of
their
owne
soules
,
vnto
whome
I
wish
from
the
bottome
of
my
hart
(
that
as
they
seem
religious
in
shew
,
and
would
be
so
accompted
of
others
)
they
would
become
doers
of
the
woord
Iames
.
1.22
and
not
hearers
only
,
deceiuing
their
owne
soules
.
Now
let
vs
come
to
the
latter
sort
of
people
that
haue
so
great
a
minde
still
to
be
doing
and
yet
refuse
to
bee
guided
therein
by
the
light
of
Gods
woord
:
If
a
man
should
aske
a
deuoted
papist
what
kinde
of
good
woorkes
they
make
most
account
of
,
The
Papists
good
woorkes
.
they
will
answere
,
to
say
and
sing
masses
,
for
the
quick
and
dead
,
to
go
on
pilgrimage
,
creeping
to
crosses
,
censing
of
Images
,
building
of
monastaries
,
praying
to
saints
,
and
for
the
dead
,
singing
and
ringing
for
soules
departed
,
procuring
of
popish
pardons
and
in
dulgences
,
with
their
ouerplus
woorkes
of
superrogation
,
to
purchase
an
higher
place
in
heauen
for
them selues
and
their
friends
:
he
neither
can
nor
will
aunswere
directly
that
these
woorkes
are
enioyned
by
the
law
of
God
,
for
they
all
knowe
right
well
that
there
is
neither
commaundement
nor
example
of
any
such
expressed
in
Gods
woord
but
the
flat
contrarie
:
If
one
demaunde
further
then
,
why
they
vse
them
?
What
opinion
Papists
holde
of
their
Church
&
the
scriptures
.
they
wil
soone
reply
,
by
the
church
commandement
,
which
they
account
to
bee
aboue
the
scripture
,
wherof
they
holde
so
base
an
opinion
that
to
be
altogither
ignorant
therein
,
they
tearme
the
mother
of
deuotion
and
so
the
more
ignorant
the
more
deuout
.
How
wel
all
these
points
agree
with
the
Scripture
concerning
their
perticulers
,
marke
what
followeth
and
first
touching
the
Church
:
we
will
obserue
these
foure
points
chieflie
.
4
special
points
of
the
Church
.
1
First
,
what
the
Church
is
called
and
whereof
it
consits
.
2
Secondly
,
wherupon
the
Church
is
compact
and
builded
.
3
Thirdly
,
by
whome
and
what
lawes
she
must
be
gouerned
.
4
Fourthly
,
Whether
those
lawes
may
bee
truely
said
to
be
abooue
the
Church
,
or
the
Church
aboue
them
:
All
which
points
beeing
rightly
considered
,
will
plainly
decide
this
troublesome
controuersie
,
betweene
vs
and
the
papists
,
touching
the
authoritie
of
the
Church
.
To
come
to
the
first
point
,
what
the
church
is
called
.
the
Church
is
called
the
house
1
Tim
.
3.15
.
of
God
the
spouse
Ephes
.
1.22
.
Reuel
.
21.9
,
10.
of
Christ
the
temple
1
Cor
.
3.16
.
of
the
holy
ghost
consisting
only
of
true
beleeuing
1
Cor
.
3.16
.
christians
in
his
woord
,
whome
we
commonmonly
call
the
Church-millitant
,
to
distinguish
it
,
from
the
triumphant
,
and
from
that
house
of
stoane
and
timber
appointed
for
the
place
of
Gods
woorshippe
which
then
was
called
the
Temple
of
God
.
Shee
is
also
called
Catholique
or
vniuersall
,
because
she
containeth
the
complet
number
of
all
faithfull
Christians
in
all
ages
,
and
of
all
callings
through
out
the
whole
world
.
She
is
also
called
one
,
because
all
her
members
are
of
one
faith
Ephes
.
4.4
,
5
,
6.
1
Cor
.
14.33
.
one
religion
,
one
heart
and
of
one
minde
,
to
woorship
and
serue
God
after
one
rule
,
which
is
his
blessed
woord
.
She
is
also
called
holy
,
Isay
.
4.3
,
4.
Act.
15.9
.
because
she
is
purified
by
the
bloud
of
Christ
,
and
ought
to
be
1
Pet
.
1.15
.
holy
as
hee
her
Lord
is
holy
.
She
is
also
called
the
Piller
1
Tim
.
3.15
.
ground
of
trueth
because
shee
dooth
not
onlye
professe
the
trueth
but
ought
to
witnes
and
vpholde
the
same
Ephe
.
5.23
,
24.
so
farre
as
the
woord
of
Christ
her
hed
dooth
teach
her
,
either
for
religion
or
conuersation
.
2
Whervpon
the
Church
is
builded
.
To
speake
of
the
second
point
whereuppon
the
Church
is
compact
and
builded
,
the
Scripture
beareth
witnes
,
that
the
church
is
builded
vpon
the
doctrine
1
Pet
2.4
,
5.
Ephe
.
2.20
.
of
the
Prophets
and
Apostles
,
Christ
Jesus
being
the
hed
corner
storne
:
for
the
same
scriptures
that
doe
witnes
the
calling
of
Abraham
:
Isac
and
Iacob
and
all
the
rest
of
his
chosen
seruants
,
whome
Peeter
calleth
a
royall
preesthod
and
kingly
nation
,
1
Pet
.
1.23
.
&
2.9
.
regenerate
and
renued
by
the
immortall
seede
of
Gods
sacred
woord
,
those
places
doe
witnes
,
that
the
Church
of
Christ
is
built
on
his
woord
:
for
otherwise
they
had
not
been
called
.
3
By
whome
and
what
lawes
the
Chruch
is
to
be
guided
.
Concerning
the
third
point
,
by
whome
and
what
lawes
the
Church
is
to
be
ruled
,
that
is
very
manifest
(
according
to
the
scripture
)
by
the
Lord
Iesus
and
his
onlye
ordinaunces
:
for
seeing
hee
alone
is
her
Lord
,
husband
,
head
,
king
and
Gouernour
,
preseruer
and
protectour
,
vnto
whom
all
Math
.
28.18
.
power
in
heauen
and
earth
is
subiect
:
It
should
derogate
to
much
from
his
honour
and
glorie
,
to
haue
the
Church
his
spouse
guided
and
gouerned
by
any
other
lawes
and
ordinances
then
by
his
only
:
Iohn
.
10.4.5
.
&
16.13.14
neither
will
his
chosen
heare
any
other
.
4
Whether
the
Church
or
scripture
must
be
soueraigne
.
The
fourth
and
last
point
,
which
is
the
maine
ground
of
the
whole
controuersie
,
videlicet
,
whether
those
lawes
and
ordinances
which
Christ
hath
commended
and
commaunded
in
his
woord
,
are
aboue
the
Church
,
and
ought
to
direct
her
in
all
matters
touching
religion
and
conuersation
,
or
that
the
Church
is
aboue
the
scripture
,
and
may
choppe
and
chaunge
the
lawes
and
ordinances
of
Christ
Iesus
at
her
pleasure
.
Sundry
reasons
that
the
Church
is
to
be
euer
directed
by
the
scripture
.
The
answer
is
plaine
(
by
many
reasons
)
that
Christ
and
his
ordinances
must
ouer
rule
the
Church
in
all
things
.
The
first
,
if
the
lawes
of
Princes
ruling
by
Iustice
,
ought
to
be
receiued
,
professed
and
practised
of
all
their
subiects
,
much
more
the
Church
,
ought
to
bee
gouerned
by
the
Lawes
of
Christ
her
Lord
and
king
.
Secondly
,
if
the
lawes
and
ordinances
giuen
by
Moses
,
who
was
but
a
seruant
,
might
not
bee
abrogate
,
chopped
or
chaunged
of
any
mortall
creature
without
Deut
.
17.26
.
Gal.
2.10
.
the
displeasure
of
the
Almightie
,
much
lesse
then
those
lawes
and
ordinances
of
the
Lord
Iesus
being
the
chiefe
Lord
and
ruler
ouer
all
.
3
Thirdly
,
when
Christ
gaue
commission
to
all
his
Apostles
to
preach
and
teach
all
people
and
nations
:
hee
left
them
not
libertie
to
preach
what
they
list
,
their
owne
traditions
or
vain
inuentions
:
but
what
soeuer
him selfe
before
Math
.
28.20
.
had
taught
and
commaunded
.
4
Fourthly
,
if
Christ
Iesus
only
be
Lord
,
head
and
husband
vnto
his
Church
(
as
none
of
the
aduersaries
dare
deny
)
then
it
followeth
,
that
hee
beeing
aboue
his
Church
,
(
as
the
head
ouer
the
members
)
must
needs
rule
ouer
her
by
his
owne
lawes
and
ordinances
:
The
Papist
opinion
of
the
church
aboue
the
scripture
,
quite
ouerthrowne
.
except
they
holde
(
against
reason
and
gods
law
)
that
the
members
ought
to
ouer
rule
the
head
,
or
the
wife
the
husband
:
&
so
haue
you
this
grosse
opinion
of
the
papists
,
that
the
authoritie
of
the
church
to
be
aboue
the
scripture
which
is
the
law
of
Christ
her
head
quite
ouerthrowen
as
deuilish
and
damnable
:
But
the
Papists
may
reply
and
obiect
vnto
mee
,
An
obiection
.
that
some
lawes
and
ordinances
prescribed
by
Christ
,
and
expressed
in
his
woord
(
euen
within
the
compasse
of
the
new
Testament
)
were
soone
after
abrogate
and
dissolued
,
therfore
those
ordinances
expressed
in
the
woorde
are
not
perpetuall
,
and
so
cannot
rule
the
Church
in
all
ages
.
To
this
I
answere
and
graunt
the
president
,
The
aunswer
.
but
deny
the
consequent
,
What
offices
temporary
.
for
the
Lord
Iesus
ordeyned
some
callings
in
the
Church
to
be
but
temporary
as
Apostles
,
Prophets
and
Euangelists
,
which
could
not
continue
in
the
Church
for
euer
,
because
they
were
onelie
extraordinarie
callinges
for
the
first
gathering
together
of
the
Church
in
all
kingdomes
,
after
Christs
assention
:
But
he
ordained
other
lawes
and
offices
,
What
kinde
perpetuall
.
to
be
as
standing
and
perpetuall
ordinances
for
the
continuall
instructing
and
gouerning
of
his
Church
and
chosen
people
vntil
his
second
comming
as
appeareth
plainly
Rom.
12.4.8
1
Cor
.
12.
Eph.
4.8
13.
and
therfore
may
at
no
hand
be
altered
,
chopped
or
chaunged
by
any
mortall
creature
,
without
manifest
rebellion
against
the
Lord
Iesus
.
An
other
obiection
.
The
papists
being
driuen
from
the
former
starting
hole
,
by
and
by
they
retyre
into
an
other
,
and
reason
thus
for
the
authoritie
of
the
Church
:
the
Church
cannot
erre
,
therfore
shee
must
needs
bee
aboue
the
Scripture
.
To
this
may
be
aunswered
,
that
if
it
should
bee
graunted
the
Church
could
not
erre
,
yet
it
followeth
not
,
that
she
were
abooue
the
scripture
:
vnlesse
they
holde
that
the
Scripture
may
erre
,
which
is
an
absurde
most
damnable
doctrine
,
that
the
scriptures
giuen
2
Tim
.
3.16
.
by
inspiration
from
God
can
erre
in
any
point
,
which
were
to
accuse
Gods
sonne
of
error
.
But
let
vs
see
how
trimely
they
prooue
that
the
Church
cannot
erre
:
An
other
obiection
.
they
say
God
hath
promised
vnto
his
church
,
to
send
his
holy
spirit
to
lead
and
guide
her
into
all
trueth
,
which
he
perfourmed
when
hee
sent
the
holy
ghost
in
Acts.
2.3
,
4.
clouen
tounges
immediatly
afrer
Christs
assention
,
vpon
his
Apostles
and
chosen
disciples
,
therfore
the
church
cannot
erre
,
which
they
transferre
to
the
Church
of
Rome
,
as
peculier
only
vnto
her
holines
.
So
long
indeed
as
the
Church
is
guided
by
Gods
spirit
shee
cannot
erre
,
because
his
spirit
cannot
erre
:
but
when
she
is
not
led
by
the
spirit
of
God
,
she
can
not
but
erre
,
for
the
want
of
Gods
spirit
,
is
the
roote
of
all
errors
:
therfore
if
they
will
rightly
discearn
between
these
two
points
and
prooue
that
their
church
of
Rome
cannot
erre
:
they
must
make
it
plaine
,
that
her
doctrine
and
gouernment
is
and
hath
beene
alwaies
guided
by
Gods
spirit
which
cannot
be
iustified
,
but
the
quite
contrarie
in
manner
following
.
That
Church
which
refuseth
to
be
guyded
&
gouerned
by
Gods
woorde
in
all
thinges
,
The
first
sillogisme
to
prooue
the
Church
of
Rome
to
erre
.
that
church
is
not
euer
lead
by
Gods
spirit
,
and
so
must
needs
erre
:
but
the
Church
of
Rome
refuseth
to
bee
guided
and
gouerned
by
Gods
worde
in
many
thinges
,
therfore
shee
is
not
alwaies
lead
by
the
spirit
of
God
,
and
so
must
needes
erre
.
The
first
part
or
maior
of
this
proposition
:
that
the
woord
and
spirit
of
God
are
inseperable
companions
cannot
be
denided
,
for
the
one
hath
alwaies
relation
to
the
other
:
and
therfore
our
Sauiour
Christ
when
hee
promised
to
send
his
spirit
the
comforter
vnto
his
Apostles
least
they
should
bee
deluded
by
the
spirit
of
error
,
hee
giueth
them
a
sure
marke
how
to
know
the
holy
Ghost
:
When
hee
commeth
(
saith
Christ
)
hee
shall
not
speake
of
himself
,
but
whatsoeuer
hee
hath
heard
Iohn
.
14.26
&
16.13
,
14.
&
17.17
.
Mat
.
28.20
.
Iohn
.
20
31.
Marke
this
.
and
receiued
of
mee
,
that
shall
hee
speake
and
teach
vnto
you
:
for
hee
is
the
spirit
of
trueth
,
who
shall
bring
vnto
your
remembrance
whatsoeuer
I
haue
taught
and
commaunded
you
,
and
those
things
are
sufficient
vnto
life
eternall
:
so
that
the
spirit
of
God
dooth
alwaies
appeale
to
the
holy
scripture
for
her
approbation
.
The
latter
part
or
minor
of
this
proposition
that
the
church
of
Rome
must
needes
erre
I
proue
thus
:
The
second
argument
.
That
church
which
techeth
other
points
of
doctrine
touching
faith
and
religion
,
which
is
not
approoued
by
the
holy
Scripture
,
that
church
must
needes
erre
.
But
such
a
one
is
the
church
of
Rome
:
and
therefore
shee
must
needes
erre
.
&c.
The
maior
part
of
this
proposition
is
proued
before
.
The
minor
or
latter
part
,
that
the
Church
of
Rome
teacheth
certaine
pointes
of
faith
and
Religion
,
not
warranted
by
Gods
woord
,
is
thus
prooued
.
That
Church
which
teacheth
that
her
authoritie
is
abooue
the
Scripture
,
that
she
cannot
erre
in
matters
of
doctrine
:
that
in
the
Church
bee
seuen
sacraments
:
that
prayer
to
saints
and
for
the
dead
is
lawfull
:
that
there
is
a
purging
place
for
sinne
after
this
life
,
before
a
man
can
get
into
heauen
:
that
to
goe
on
pilgrimage
,
to
pray
before
Images
,
and
to
creep
vnto
crosses
are
good
woorkes
that
please
God
,
that
men
may
by
the
woorkes
of
superrogation
merit
an
higher
place
in
heauen
for
them selues
and
their
friends
wherof
there
is
no
mention
in
the
woord
of
God
:
that
Church
must
needes
erre
in
matters
of
doctrine
.
But
such
a
teacher
is
the
Church
of
Roome
,
therefore
the
church
of
Rome
must
needes
erre
.
The
maior
part
of
this
proposition
hath
no
warrant
in
the
woord
of
God
.
The
minor
is
the
practise
of
the
church
of
Rome
as
no
deuoted
papist
can
deny
.
Therfore
all
the
former
conclusions
against
the
Church
of
Rome
,
that
shee
is
not
subiect
to
Gods
woord
in
all
things
:
that
she
teacheth
certain
points
of
faith
and
religion
not
warranted
by
the
scripture
,
that
therefore
shee
is
not
alwaies
led
by
the
spirit
of
God
,
that
so
of
necessitie
shee
must
needes
erre
,
is
manifestly
prooued
,
which
is
more
apparant
in
these
pointes
,
that
shee
presumeth
to
preferre
her
decrees
,
traditions
and
authoritie
aboue
the
holy
Scripture
,
as
no
learned
papist
can
deny
.
An
other
obiection
our
Aduersaries
makes
against
the
authority
of
these
scripture
,
what
if
a
controuersie
do
aryse
say
they
about
the
vnderstanding
of
some
place
in
Scripture
,
who
must
then
bee
iudge
thereof
but
the
catholick
Church
.
I
answere
not
the
Church
,
but
the
woord
of
God
still
,
for
if
the
Scripture
be
appointed
to
iudge
Iohn
.
12.48
.
vs
all
at
the
last
day
,
as
our
Sauiour
Christ
dooth
testifie
,
who
will
deny
it
to
be
of
force
,
to
iudge
all
controuersies
in
Religion
,
yea
euen
such
as
spring
with
in
her
bowels
,
Christ
and
his
church
,
appeale
to
the
scripture
.
for
doe
wee
not
all
knowe
that
albeit
Satan
alledged
scripture
in
tempting
of
Christ
,
yet
only
by
the
Scripture
the
Lord
confuted
him
,
Mat
.
4.
Luk
.
4.
And
so
likewise
did
the
the
true
Apostles
,
1
Cor
.
15.3
,
4.
all
false
Apostles
.
We
se
therfore
(
by
Christs
example
and
his
deare
Apostles
)
that
the
church
in
all
Ages
,
and
in
all
causes
of
cotrouersie
,
did
submit
her
iudgment
to
the
holy
Scriptu●e
,
as
the
Lord
more
plainly
aunswered
the
Saduces
(
pleading
a
deuorse
betweene
man
and
wife
Deut
.
24.1
.
by
Moses
permission
)
and
said
it
was
not
so
from
the
beginning
alleadging
the
first
institution
of
mariage
not
to
be
dissolued
by
any
but
the
maker
Gen.
2.24
.
&
Math
.
19.4
,
5
,
6
by
more
auntient
authoritie
of
the
Scripture
:
wherby
they
were
all
put
to
silence
.
But
let
vs
admit
the
church
to
haue
power
to
decyde
all
controuersies
,
yet
the
same
must
euer
be
intended
of
that
communion
of
Gods
Saintes
which
submit
their
iudgment
vnto
the
Scriptures
:
and
not
to
that
malignant
synagog
of
satan
:
(
I
meane
the
supposed
church
of
Rome
)
which
presumeth
to
prefer
her
decrees
and
decretalles
to
the
woord
written
,
which
Christ
hath
left
as
a
rule
to
church
,
as
before
hath
beene
prooued
.
Mat
.
28.20
.
That
ignorance
of
scripture
should
be
mother
of
deuotion
,
is
absurd
.
To
come
to
the
other
pointe
which
the
papistes
holde
that
ignorance
of
scripture
is
mother
of
deuotion
,
so
flat
repugnant
to
this
rule
of
Dauid
,
who
willeth
Salomon
to
knowe
his
God
,
and
likewise
against
the
reproofe
of
the
Saduces
by
our
sauiour
Iesus
who
charged
them
all
with
manifest
errors
,
because
they
knew
not
the
holy
Scriptures
,
Math
.
22.29
.
It
must
needes
be
an
absurde
opinion
,
as
to
denie
an
Infant
the
mothers
milke
,
and
yet
holde
opinion
it
should
growe
the
better
:
for
seeing
the
woord
of
God
is
called
the
very
seed
of
our
regeneration
,
1
Pet
.
1.23
.
&
2.2
.
and
that
pure
and
sweeter
milke
wherby
we
are
norished
vnto
life
eternall
,
how
is
it
possible
that
wee
should
growe
in
knowledge
,
in
faith
or
in
repentance
as
the
Lord
requireth
,
without
the
right
vnderstanding
therof
.
Why
Popish
preists
barre
the
common
reading
of
the
scripture
.
But
if
you
would
know
the
reasons
indeed
,
why
the
papists
barre
the
common
people
from
reading
of
the
Scriptures
:
It
is
because
the
knowledge
therof
would
bewray
and
detect
all
their
wil-●…
rshipings
before
recyted
,
to
be
nothing
els
but
their
owne
inuentions
,
without
any
warrant
from
the
woord
of
God
,
What
is
vaine
woorship
.
which
if
all
Christians
knew
to
be
true
,
(
as
before
hath
been
prooued
)
and
that
our
Sauiour
reiecteth
the
same
,
saying
to
all
such
that
they
woorship
him
in
vaine
,
teaching
for
doctrine
mens
precepts
.
Mat
.
15.9
.
they
would
not
suffer
themselues
(
like
blynde
men
)
to
be
led
still
blyndefolde
which
way
they
please
:
and
heeruppon
it
commeth
why
they
keepe
the
Scriptures
in
a
straunge
language
,
that
ignorant
people
cannot
vnderstand
the
same
,
and
why
their
seldome
popish
preachers
doe
in
their
sermons
alledge
so
little
Scripture
,
and
so
prophane
histories
,
and
why
they
plant
ouer
the
people
such
popish
pussles
for
the
moste
part
,
as
can
hardly
read
their
latin
seruice
,
only
to
keep
them
still
in
ignorance
.
Yet
doe
the
papists
(
to
countenance
their
error
)
pretend
some
places
of
the
holy
Scripture
,
An
obiection
.
as
that
of
Peeter
,
where
hee
saith
,
our
brother
Paul
hath
written
some
things
hard
to
vnderstand
,
which
they
that
are
vnlearned
and
vnstable
,
peruert
.
&c.
2.
Pet
:
3
16
Whereuppon
they
gather
that
because
Peeter
saith
some
places
of
Paules
Epistles
are
hard
,
therfore
the
whole
body
of
the
scriptures
are
harde
:
or
because
some
vnlearned
men
are
vnstable
in
their
waies
,
therfore
all
the
common
people
are
of
that
disposition
:
otherwise
they
would
not
seclude
them
all
from
reading
the
scriptures
in
their
mother
tounge
.
But
to
make
this
more
plaine
,
albeit
I
might
aunswere
Peeter
with
Peeter
,
euen
in
the
verse
before
this
place
alleadged
,
that
Pauls
Epistles
and
his
were
both
directed
to
one
sorte
of
people
2
Pet
.
3.15
.
and
therfore
ought
to
bee
read
of
them
all
,
or
els
to
what
purpose
did
they
write
vnto
them
,
yet
will
I
plainly
confute
their
oppinion
by
other
places
of
the
holy
Scripture
;
and
that
by
comparing
their
doctrine
together
.
The
Papistes
teach
,
that
the
whole
woord
of
God
is
hard
to
vnderstand
.
Comparisons
But
this
our
kinglie
Prophet
saith
,
That
the
law
of
the
Lord
is
easie
to
vnderstand
,
and
giueth
wisdome
vnto
the
simplest
.
Psalmes
19.7.8
.
Againe
,
Deut
.
6.6
,
7.
Psalm
.
119.
Coll
.
3.16
Iohn
.
5.39
.
The
Papistes
dehorte
simple
People
from
reading
the
Scriptures
:
contrariewise
bothe
Moyses
,
Dauid
,
Paule
,
and
Christe
him selfe
doo
warne
all
men
to
search
the
holy
scriptures
that
so
it
may
dwell
plentifullie
in
them
.
Now
let
all
men
iudge
that
haue
the
vse
of
reason
,
whether
it
is
better
to
beleeue
the
papists
vpon
their
bare
woord
in
matters
of
saluation
,
Whether
to
beleeue
papists
,
or
Christ
&
his
Apostles
,
to
be
more
safe
.
or
the
counsaile
of
Moses
,
Dauid
,
Paul
and
Christ
himselfe
being
contrarie
therunto
:
as
euerie
one
may
see
by
the
former
comparisons
.
But
to
make
the
absurditie
of
the
papists
reason
,
to
inhibite
lay
people
the
reading
of
the
Scriptures
to
appeare
manifest
,
because
some
places
therof
bee
hard
to
vnderstand
,
as
Peeter
sayes
of
Paules
Epistles
.
It
is
all
one
,
Marke
these
comparisons
.
as
if
one
shoulde
affirme
,
that
because
there
be
some
bones
in
a
shoulder
of
mutton
,
therfore
it
is
nothing
but
bones
,
and
no
fleshe
thereon
at
all
:
or
because
some
places
in
the
riuer
be
deep
,
therfore
all
the
riuer
from
head
to
foot
is
deepe
,
and
no
shallownes
to
be
found
therin
,
which
were
most
ridiculous
to
affirme
:
euen
so
is
this
opinion
of
the
papists
,
that
because
some
places
in
Scripture
be
hard
,
therfore
all
the
whole
body
of
the
Scripture
is
hard
,
so
as
lay
people
may
at
no
hand
read
them
,
expresly
against
the
before
alleadged
woordes
of
Dauid
the
Prophet
and
Christ
himselfe
,
that
they
are
easie
to
vnderstand
,
and
whosoeuer
lookes
for
eternall
life
,
he
must
diligently
search
the
holye
Scriptures
Psal
,
19.7
.
Joh
.
5.39
.
But
some
papist
may
obiect
that
all
this
sore
charge
laid
vpon
them
,
An
obiection
to
barre
simple
people
the
reading
of
the
Scriptures
is
moste
false
,
for
they
caused
one
Gregory
Martin
of
late
to
translate
the
new
Testament
into
the
english
toung
,
that
all
sortes
of
people
might
read
therof
,
at
their
pleasure
and
le●sure
.
I
answere
and
graunt
indeed
,
that
there
is
such
a
booke
in
the
english
toung
,
(
though
not
permitted
in
England
)
yet
my
assertion
,
(
〈◇〉
they
would
haue
all
men
ignorant
therin
)
standeth
vnto
moouable
by
diuers
reasons
.
1
First
in
deferring
the
translation
therof
so
long
a
time
,
videlicet
,
almost
30
yeares
her
Maiesties
prosperous
reigne
ouer
vs
,
whereby
their
good
will
to
seeke
our
saluation
dooth
slowly
appeare
,
besides
the
omitting
of
all
the
olde
Testament
.
2
Secondly
,
by
the
barbarous
obscuritie
of
the
text
,
which
in
many
places
is
so
darck
and
difficulte
,
as
the
common
people
can
hardlye
vnderstand
the
bare
text
in
english
without
an
Interpreter
.
3.
Thirdly
,
by
the
infinite
number
of
straunge
anotations
and
interpretations
,
fetched
from
all
sorts
of
former
wryters
how
corrupt
soeuer
,
for
the
stronger
maintenance
of
their
grosse
opinions
,
against
the
plaine
text
of
Scripture
in
moste
places
as
before
aleadged
.
4
Fourthly
,
The
councell
of
Trent
forbidding
all
lay
people
the
reading
of
the
sciptures
,
who
darre
read
them
that
would
auoyde
his
curse
?
Hauing
thus
confuted
the
daungerous
errors
of
both
sortes
of
aduersaries
against
this
holesome
counsaile
of
Dauid
the
king
,
to
knowe
and
serue
God
.
Let
vs
now
proceede
to
inquire
further
,
what
kinde
of
God
it
was
,
whome
Salomon
was
moued
so
earnestly
to
serue
,
was
it
the
God
of
the
Philistines
,
or
the
God
of
the
Amonites
Moloch
,
1
Sam
.
7.3
.
Iudg
.
2.13
.
1
king
11.7
.
or
Astaroth
:
No
,
no
,
It
was
the
God
of
his
father
,
The
God
of
his
father
,
as
if
Dauid
had
said
vnto
him
.
O
Salomon
my
sonne
,
the
God
of
thy
father
Dauid
is
that
onely
almightie
and
eternall
God
,
the
creator
,
gouernour
and
preseruer
of
heauen
and
earth
and
all
things
therin
,
who
so
tenderly
beloued
me
thy
father
,
that
beeing
moste
vnwoorthie
and
the
least
1
Sam
.
16.11
12
13
and
youngest
of
all
my
bretheren
(
yet
he
chose
mee
to
be
the
king
of
Jrael
to
guide
and
gouerne
his
peculier
people
)
euen
then
when
I
followed
the
Ewes
with
young
,
Psal
.
78.71
.
and
as
a
speciall
signe
therof
,
before
I
came
to
the
throne
and
kingdome
,
did
only
deliuer
mee
from
a
Lyon
and
a
Beare
1
Sam
.
17.4.51
.
but
gaue
mee
also
victorie
ouer
that
mightie
and
monstrous
Gyant
Goliath
of
Gath
,
that
proud
boasting
vncircumsized
Philistine
,
who
disdainfully
defied
the
whole
host
of
Jsrael
,
but
my
God
gaue
mee
strength
to
cut
of
his
head
,
therfore
know
that
God
,
that
only
good
God
.
Againe
,
this
almightie
God
of
heauen
and
earth
hath
doone
more
for
thy
father
then
so
(
for
though
Saul
the
last
king
my
predecessor
,
knew
and
was
enfourmed
by
the
Prophet
Samuel
,
that
God
had
appointed
I
should
succeed
him
,
I
being
then
his
poor
sonne
and
seruant
,
yet
did
the
seek
my
vtter
distruction
,
(
by
all
meanes
possible
to
preuent
Gods
purpose
)
but
the
Lord
by
his
prouidence
did
safelye
protecte
mee
from
all
manner
daungers
,
(
though
I
was
pursued
from
place
to
place
)
and
in
his
good
time
brought
mee
to
this
kingdome
,
and
now
hath
subdued
and
subiected
vnder
me
,
all
mine
enemies
,
prolonging
my
reigne
to
gouern
his
people
full
fortie
yeeres
togither
:
and
hath
further
graunted
my
humble
request
,
that
thou
my
sonne
Salomon
shalt
succeede
mee
in
my
kingdome
,
therfore
know
thou
that
God
that
gratious
good
God
.
Again
,
this
almightie
God
of
heauen
and
earth
,
hath
yet
done
more
for
thy
father
Dauid
then
all
before
mentioned
,
for
wheras
all
mankinde
by
the
fearfull
fall
of
Adam
and
Eue
our
first
Parents
,
were
iustly
depriued
of
all
felicitie
,
and
become
Satans
vassals
subiect
to
all
miserie
.
If
then
it
so
pleased
his
gratious
goodnes
,
by
his
couenant
of
grace
,
to
indent
with
mankinde
,
that
the
womans
seede
should
Gen.
3.15
.
crush
in
peeces
the
head
of
the
serpent
:
&
afterwards
,
the
Lord
declared
in
more
speciall
manner
to
our
forefathers
Abraham
Jsacc
and
Jacob
,
that
in
their
seede
(
as
speaking
of
one
)
Gen.
12.18
.
the
promised
sauiour
should
proccede
:
And
because
the
last
of
these
three
Patriarchs
had
twelue
sonnes
,
who
were
all
dispersed
into
twelue
trybes
,
whereof
this
great
people
are
sprung
as
wee
see
,
it
further
pleased
his
almightie
Maiestie
to
make
it
manifest
vnto
all
posterities
,
out
of
which
trybe
the
Sauiour
shoulde
spring
,
that
is
to
say
,
from
the
trybe
Gen.
49.10
.
of
Juda
,
out
of
which
stock
1
Cro
.
23.4
.
my
father
I
say
came
:
yea
the
Lord
hath
reuealed
and
sworne
to
me
thy
father
,
that
out
of
the
issue
of
mine
owne
bodie
,
Psal
.
89.26
,
27
&
132.11
.
this
blessed
Mesias
shal
be
incarnate
who
shall
saue
his
people
from
all
their
sinnes
.
In
whome
I
beleeue
,
(
as
in
mine
onlie
Sauiour
)
Psal
.
27.1
.
&
31.5
.
and
so
doe
commend
my
soule
into
his
hands
:
O
my
sonne
Salomon
,
knowe
thou
therefore
that
God
,
that
euerlasting
good
God
of
thy
father
Dauid
.
This
holy
Exhortation
beeing
giuen
to
Salomon
,
to
knowe
and
serue
his
God
,
Vnder
the
person
of
Salomon
,
the
dutie
of
all
degrees
is
discribed
.
wee
are
to
gather
thus
much
,
that
vnder
his
person
(
as
principall
)
the
dutie
of
all
degrees
is
discrybed
:
for
Dauid
speaking
to
Salomon
as
cheife
,
in
the
presence
(
as
it
were
of
all
his
Subiects
dooth
include
and
insinuare
their
duties
also
:
that
euerie
one
of
them
in
their
place
and
calling
ought
diligentlye
and
faithfullye
to
learne
and
knowe
to
serue
this
God
.
By
this
rule
may
some
say
,
you
woulde
haue
all
degrees
to
become
Scripture
men
and
to
carrie
the
Bible
in
their
handes
to
Sermons
:
but
that
were
a
shame
,
for
men
of
high
estate
and
calling
:
it
is
not
beseeming
their
places
and
callings
to
studie
the
Scriptures
.
The
answere
heer
unto
is
plain
and
easie
,
for
there
is
hardly
any
calling
in
this
world
greater
then
Salomon
:
hee
was
heire
apparant
vnto
a
mightie
king
and
put
in
possession
not
his
crowne
and
kingdome
,
in
his
fathers
lyfe
time
,
and
yet
his
father
Dauid
giues
him
in
charge
,
Great
men
of
necessitie
must
studie
the
scriptures
.
that
Salomon
himself
should
know
and
serue
his
God
which
can
neuer
rightly
be
perfourmed
,
but
first
of
necessitie
hee
must
learn
the
holie
scriptures
,
which
conteine
the
matter
and
manner
of
Gods
woorship
and
all
other
dutie
whatsoeuer
.
An
other
obiection
.
But
yet
by
your
leaue
(
sir
)
such
as
be
great
men
of
high
estate
or
calling
,
they
may
well
deferre
the
studie
of
scripture
vntill
their
olde
age
:
and
in
the
mean
time
follow
their
pleasures
,
and
towards
their
latter
and
then
learn
to
dye
well
.
This
vaine
excuse
,
is
plainly
refelled
by
Salomons
example
,
who
beeing
a
young
prince
and
but
newly
entred
into
his
kingdome
,
Young
princes
and
noblemen
must
studie
the
scriptures
.
was
euen
exhorted
by
Dauid
his
father
to
learne
to
knowne
the
Scriptures
,
as
in
an
other
place
hee
perswadeth
all
young
persons
by
way
of
a
question
saying
,
where
withall
shall
a
young-man
redresse
his
wayes
,
but
Psal
.
119.9
.
by
guyding
the
same
according
to
Gods
woord
:
the
continuall
holy
meditation
whereof
,
is
a
sure
signe
of
a
blessed
man
Psalm
.
11.2
and
119.
wholy
as
himselfe
dooth
witnesse
.
And
Salomon
likewise
following
his
good
father
dooth
aduise
all
estates
and
callings
not
to
forget
to
serue
their
God
during
their
young
yeares
,
before
olde
age
dooth
steale
vppon
them
.
Eclesiastes
.
12.1
.
Thus
doe
you
see
all
excuses
remooued
to
hinder
great
men
from
studying
the
scriptures
euen
during
their
young
:
To
protract
the
studie
of
the
scriptures
most
dangerous
.
and
youthfull
yeares
,
whom
to
deferre
vntill
their
olde
age
is
moste
daungerous
:
for
it
is
but
as
a
dreame
for
them
to
dye
well
,
if
they
haue
no
care
in
the
meane
space
liue
wel
:
or
can
they
at
all
liue
well
indeed
,
and
knowe
not
Gods
law
the
rule
of
well
dooing
,
or
hath
any
estate
a
lease
of
his
life
to
liue
vntil
olde
age
?
or
any
good
assurance
beforehand
,
that
then
they
shall
haue
grace
to
knowe
and
serue
God
,
hauing
all
their
former
yeares
reiected
the
meanes
to
attaine
thereunto
in
neglecting
the
studie
of
the
holy
Scripture
or
diligently
to
frequent
holy
exercises
,
oh
how
sore
be
such
men
deluded
.
An
obiection
.
But
it
may
be
obiected
by
such
a
great
personage
if
I
should
be
knowen
vnto
my
superiours
,
to
become
a
studient
in
the
holy
scriptures
,
or
to
carie
the
book
of
God
in
my
handes
,
I
should
to
much
discredit
my
calling
.
Let
all
great
persons
consider
better
of
that
which
followeth
:
Shall
it
bring
no
dishonor
vnto
their
places
,
to
be
seene
with
prophane
bookes
of
pleasure
in
their
hands
,
as
bookes
of
loue
,
poetrie
and
such
like
:
and
shall
it
procure
disgrace
to
thier
persons
to
hold
the
holy
Bible
in
their
hands
?
None
but
carelesse
persons
of
their
saluation
will
carp
at
such
as
studie
the
scripture
.
How
great
an
absurditie
is
this
,
to
immagine
that
the
book
of
Christ
Iesus
(
in
whome
only
they
looke
for
saluation
)
should
procure
their
disgrace
amongst
their
fellow
christians
:
as
though
it
were
vnbeseeming
great
men
too
knowe
the
miserie
of
their
redemption
,
or
how
they
should
serue
their
blessed
Redemer
,
which
no
calling
will
carpe
at
,
but
such
gracelesse
persons
as
haue
no
care
nor
conscience
at
all
of
their
owne
saluation
.
And
truely
if
great
men
were
well
acquainted
with
such
excellent
matters
and
variable
chaunge
thereof
,
The
Holy
scripturee
before
all
other
writings
for
excellent
matter
,
and
varitie
therof
.
as
is
plentifully
expressed
in
the
holye
scriptures
,
of
what
point
soeuer
they
woulde
bee
resolued
,
either
touching
this
world
or
the
world
to
come
:
they
would
preferre
the
studie
therof
to
all
other
pleasures
and
so
dayly
seuer
and
sequester
them selues
for
one
hower
at
the
least
,
at
morne
,
noone
or
night
,
to
meditate
&
contemplate
the
holy
woord
of
God
.
1
Of
the
vse
and
end
of
all
things
created
.
For
first
,
if
they
would
know
the
course
&
creation
of
all
things
created
within
the
compasse
of
mans
capacitie
,
with
the
right
vse
and
end
of
euerie
thing
,
the
first
booke
of
Moses
called
Genesis
,
with
that
of
Salomon
called
Eccle
:
will
satisfie
them
fully
therin
.
2
Of
the
most
ancient
law
&
maner
of
gouerment
.
If
they
would
be
acquainted
with
auntient
lawes
and
statutes
,
how
and
by
what
ordinances
the
most
auntient
fore-fathers
were
guyded
and
gouerned
,
either
touching
Religion
or
conuersation
:
The
first
fiue
books
of
Moses
set
down
in
the
bible
doe
plentifully
intreat
of
all
such
speciall
matter
as
cannot
but
delight
the
Reader
very
much
.
3
Of
ancient
histories
,
how
gods
seruauntes
haue
bene
most
strangely
protected
.
If
they
take
pleasure
in
reading
fine
histories
,
how
the
Seruants
of
God
from
time
to
time
haue
been
most
straungely
protected
and
preserued
,
and
that
in
greatest
and
imminent
daungers
,
by
the
almightie
power
and
prouidence
of
God
:
the
whole
bodie
of
the
Scripture
is
full
of
such
examples
:
namely
the
books
of
Hester
,
Nehimiath
,
Esra
,
Ruth
&
such
like
.
4
How
God
in
olde
time
,
did
ouerthrowe
his
enemies
.
If
they
would
vnderstand
the
course
and
successe
of
all
the
Lords
battels
in
former
ages
before
Christ
his
birth
,
how
ouer
hee
defended
their
cause
and
quarrell
that
put
their
trust
in
him
,
and
on
the
other
side
discomfited
,
their
enemies
when
they
thought
them selues
most
sure
to
preuaile
:
let
them
ouer
read
the
bookes
of
Exodus
,
Joshua
,
Judges
Samuel
both
the
Kings
and
Cronicles
,
and
they
will
confesse
they
neuer
heard
the
like
.
5
Why
in
all
ages
,
Countries
&
Kingdomes
haue
bene
subuerted
.
If
they
desire
to
see
and
view
why
Cuntries
and
kingdomes
were
subuerted
in
olde
time
and
knowe
the
secrets
of
many
hid
misteries
heertofore
reueled
▪
let
thē
peruse
the
bookes
of
all
the
ptophets
with
the
reuelation
of
S
John
,
and
they
will
satisfie
their
minds
in
those
points
,
and
further
of
the
comming
&
reign
of
Antechriste
the
arch-enemie
of
Christe
and
all
faithfull
Christians
.
6
The
difference
between
heuenly
and
earthly
wisdome
.
If
their
mindes
bee
eleuate
to
contemplate
heauenly
thinges
,
or
to
see
into
the
secrets
of
Nature
and
grace
,
what
difference
there
is
betweene
that
wisdome
which
comes
from
aboue
,
and
that
which
riseth
from
humain
reason
and
where
in
all
distresses
to
seek
and
finde
comfort
,
let
them
with
all
diligence
reade
and
consider
the
bookes
of
Job
,
the
Psalmes
,
the
Prouerbs
of
Salomon
and
Paul
to
the
Romanes
,
which
will
content
them
fully
in
those
points
.
7
Of
the
incomparable
Historye
of
our
sauiour
Christ
his
birth
,
doctrine
,
life
and
miracles
.
If
they
take
pleasure
in
the
historie
of
Christ
to
search
and
finde
out
the
whole
course
of
his
lyfe
,
doctrine
and
miracles
,
as
of
the
manner
of
his
conception
,
birth
and
bringing
vp
,
with
the
manifolde
trourbles
,
tortures
and
torments
which
hee
indured
for
our
saluation
,
and
to
become
a
perfect
paterne
of
patience
and
obedience
to
all
posterities
,
let
them
with
all
reuerence
muse
and
meditate
vppon
the
foure
Euangelistes
,
which
do
most
plentifully
intreat
therof
.
8
Of
the
vertue
of
Christs
death
,
resurrection
and
assention
.
Lastely
,
if
they
would
gladly
knowe
the
vertue
and
power
of
the
Lord
Iesus
his
death
,
resurection
and
assention
,
how
hee
conquered
satan
,
death
,
hell
and
damnation
,
satisfied
Gods
iustice
,
pacified
his
wrath
,
and
reconciled
vs
into
his
lost
fauour
to
bee
made
inheritours
of
his
eternall
kingdome
,
and
how
wee
are
made
pertakers
of
the
same
:
what
difference
there
is
betweene
the
law
and
grace
,
faith
and
good
woorkes
,
merits
and
mercie
,
this
mortall
lyfe
and
that
blessed
life
to
come
,
and
what
good
men
haue
suffered
for
Gods
causes
:
let
them
reuoule
with
all
care
and
conscience
,
the
acts
of
the
Apostles
and
all
the
epistles
of
Paul
,
Peeter
,
James
&
John
with
the
rest
,
and
they
shall
gaine
such
encrease
of
knowledge
in
heauenly
misteries
as
they
would
not
forgoe
,
for
all
the
pleasures
and
treasures
in
this
life
.
But
if
some
great
men
(
for
all
that
hath
been
said
)
will
not
bee
aduised
to
studie
the
Scriptures
,
let
all
such
knowe
from
the
mouth
of
Christe
Iesus
(
how
great
soeuer
they
bee
)
that
who
soeuer
is
ashamed
to
professe
him
and
his
comfortable
Gospell
in
this
wretched
world
Mar.
8.38
.
Luke
.
9.26
.
of
those
persons
will
the
Lord
Iesus
be
then
ashamed
,
when
they
shall
appeare
before
his
heauenly
father
in
his
celestiall
kingdome
:
which
wil
bring
more
grief
to
their
soules
at
that
day
then
they
haue
had
pleasure
in
their
life
before
.
Hauing
laboured
all
this
while
as
it
were
,
to
prepare
the
way
to
the
seruice
of
God
,
let
vs
now
come
to
the
substance
therof
,
what
the
seruice
of
God
is
,
and
of
whome
to
be
perfourmed
.
what
it
is
rightly
to
worship
and
serue
God
,
and
how
it
must
bee
perfourmed
of
all
both
generally
as
wee
be
Christians
and
perticulerly
in
our
places
and
callings
.
To
returne
therefore
vnto
our
Text
,
Dauid
the
king
exhorteth
all
men
to
know
and
serue
God
,
but
the
way
how
it
must
be
perfourmed
,
hee
discribeth
more
plainly
in
other
places
,
namely
in
the
119
Psal
.
videlicet
according
to
the
Lords
owne
commaundements
declared
in
his
law
,
How
to
know
and
serue
God
.
which
Salomon
tearmeth
the
summe
of
mans
dutie
Eccle
.
12.13
.
O
then
let
vs
striue
by
all
meanes
possible
:
first
to
learn
and
know
these
holy
commaundements
with
the
true
science
and
meaning
of
euerie
one
,
and
afterwardes
to
put
them
in
daylie
practise
,
as
wee
desire
to
please
the
Lord
God
.
The
sum
of
the
two
tables
o
the
law
.
The
ten
Commaundements
of
the
Almightie
,
which
hee
gaue
to
Moses
in
Tables
of
stone
,
is
commonly
called
the
law
of
the
Lord
,
because
they
comprehend
that
moste
holy
and
perfect
rule
of
rightuousnes
,
which
himself
prescrided
for
vs
to
obserue
,
bothe
in
that
dutie
due
to
his
Maiestie
,
conteined
in
the
foure
first
Commaundements
,
and
in
our
ordinarie
dealing
and
proceeding
one
with
an
other
,
as
we
are
all
bretheren
in
Christ
,
and
fellowe
members
of
his
misticall
bodie
,
which
is
briefly
expressed
in
the
last
six
Commaundements
.
To
runne
therefore
speedilie
ouer
all
the
Commaundements
of
bothe
Tables
,
The
first
Table
conteineth
that
seruice
due
to
God
himself
▪
(
for
I
doe
not
stand
fullye
dilate
fully
of
them
)
in
the
former
table
which
specially
concerneth
that
seruice
or
woorshippe
due
vnto
God
:
wee
haue
to
obserue
foure
speciall
points
according
to
the
foure
formost
Commaundements
.
1
The
first
dooth
expresse
what
God
only
is
to
bee
worshiped
,
and
the
reason
to
mooue
vs
thervnto
.
2
The
second
,
with
what
kinde
of
woorshippe
he
will
be
pleased
.
3
The
thirde
,
how
and
after
what
maner
it
must
be
doone
.
4
The
fourth
,
of
the
time
and
day
when
the
Lord
will
haue
his
woorship
&
seruice
vsually
performed
.
Now
let
vs
a
little
consider
in
perticulers
,
of
euerie
one
of
these
holy
Comaundements
:
In
the
first
,
it
is
said
,
God
spake
these
woords
and
said
,
I
am
thy
Lord
thy
God
which
brought
thee
of
Egipt
&c.
1
Commaund
.
Thou
shalt
haue
no
other
Gods
but
mee
&c.
In
these
few
woords
,
hee
plainlye
expresseth
whom
hee
will
haue
woorshiped
,
that
is
him selfe
alone
,
Why
God
only
is
to
be
worshiped
.
(
secluding
all
other
in
heauen
and
in
earth
)
and
the
reason
is
added
because
hee
onlye
brought
vs
out
of
bondage
,
which
by
Egipt
is
ment
,
from
sprituall
thrall
dome
of
Satan
and
sinne
by
the
only
meanes
of
Iesus
Christ
.
The
second
Commaundemet
.
Thou
shalt
not
make
to
thy self
any
grauen
Image
&c.
In
this
Commaundement
,
God
dooth
not
only
forbid
all
manner
false
woorship
contrarie
to
his
wil
,
2
Commaundement
,
that
God
onelye
is
to
bee
worshiped
after
his
woord
.
but
threatneth
a
heuy
iudgement
to
such
,
whome
hee
tearmeth
haters
of
his
Maiestie
,
but
hee
further
discribeth
the
substance
of
that
woorship
which
hee
repuireth
,
that
is
to
say
to
keep
his
Commaundements
:
calling
those
persons
such
onlye
as
looue
him
,
with
promise
to
shew
great
mercies
vnto
them
.
3
Commaund
:
That
wee
must
woorship
God
,
with
entire
affection
.
The
third
Commaundement
,
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vain
.
&c.
In
this
Commaundement
the
manner
of
Gods
woorship
is
described
,
that
is
to
say
,
not
vainly
,
coldely
,
dissemblingly
or
prophanely
:
but
truely
,
zealously
,
simply
,
and
sincerely
,
according
to
his
owne
prescribed
ordinances
,
which
is
heere
included
,
though
not
expressed
:
for
as
the
commaunding
of
any
vertue
excludeth
euer
the
contrarie
vice
,
so
the
forbiding
of
any
vice
doth
euer
require
the
contrarie
vertue
,
as
in
this
place
.
4
Commaund
:
Of
the
set
time
when
God
will
be
worshiped
.
The
fourth
Commaundement
,
Remember
thou
keepe
holy
the
Sabaoth
day
,
in
this
Commaundement
,
the
Lord
appointeth
one
day
in
euerie
weeke
,
to
be
wholy
dedicate
vnto
his
seruice
,
In
which
wee
must
cease
from
our
vsuall
labours
:
the
vse
wherof
is
still
obserued
,
though
the
day
was
altered
vpon
iust
occasion
,
and
chaunged
from
Saturday
vntill
Sunday
,
which
is
more
truely
called
the
Lords
day
by
the
first
Christians
,
Math
.
28.1
.
1
Cor
.
16.2
.
Reuel
.
1.10
.
because
as
that
day
Christe
rose
from
his
graue
:
But
because
this
holy-daye
is
so
much
prophayned
of
all
sortes
of
people
:
which
of
all
other
Commaundements
is
moste
necessarielye
enioyned
to
bee
kept
holy
:
by
this
woord
Remember
and
the
Lords
owne
Example
,
not
that
it
is
greater
then
any
of
the
former
,
but
beeing
rightlye
sanctified
of
all
,
it
dooth
make
vs
more
fit
to
keepe
all
the
rest
,
and
so
becommeth
a
sure
signe
and
seale
of
sanctification
●d
.
31.13
,
14.
betweene
God
and
vs
,
therefore
I
will
more
plainely
describe
the
very
right
vse
of
all
the
Lords
Sabaoths
.
Jsay
in
the
58
,
Chapter
of
his
prophesie
,
describeth
briefly
the
right
obseruation
therof
in
these
woords
,
speaking
as
it
were
in
the
person
of
God
:
If
thou
turne
away
thy
foote
vppon
my
Sabaothes
Isay
.
58.13
,
14.
from
dooing
thine
owne
will
one
mine
holy
day
,
and
call
the
Sabaoth
a
delight
to
consecrate
it
as
glorious
to
the
Lord
,
and
shalt
honor
him
,
The
right
vse
of
euery
saboth
.
not
dooing
his
owne
waies
,
not
seeking
thine
owne
will
,
not
speaking
a
vaine
woord
,
then
shalt
thou
delight
in
the
Lord
&c.
By
these
few
woordes
wee
may
plainly
perceiue
two
necessarie
points
to
be
obserued
in
the
right
vse
of
euerie
Sabaoth
.
The
former
,
Two
necessary
pointes
,
in
obseruing
everye
saboth
.
that
wee
lay
aside
as
that
day
all
our
owne
wills
,
woords
and
woorkes
,
as
the
Lord
commaundeth
:
The
latter
,
that
we
vsually
frequent
the
Lords
Sanctuaries
and
there
reuerently
woorshippe
and
serue
him
as
he
enioyneth
vs.
That
is
to
say
,
to
call
vppon
his
name
,
to
heare
his
woord
preached
,
to
perticipate
his
sacraments
,
to
sing
the
Lords
prayses
,
and
to
perfourme
such
other
christian
duties
as
shal
be
publiquely
enioined
of
all
:
and
in
the
meane
space
,
to
muse
&
meditate
of
that
which
hath
been
heard
,
to
talke
and
conferre
of
it
one
with
an
other
,
to
visit
the
sick
,
to
comfort
the
comfortles
,
to
releiue
the
oppressed
,
and
such
like
:
But
our
olde
enemie
satan
(
who
enuyeth
our
welfare
abooue
all
measure
)
knowing
the
Lords
day
to
be
our
market
day
for
the
food
of
our
soules
,
How
satan
laboureth
to
prophane
the
saboth
&
to
hinder
our
saluation
,
all
he
can
.
dooth
labour
to
hinder
it
all
that
hee
can
,
partly
by
planting
insufficient
and
vngodly
pastors
&
preachers
ouer
Gods
people
,
such
as
either
lack
skil
or
goodwil
to
doe
their
duties
in
due
reason
,
and
partlye
by
making
the
woord
vnprofitable
in
the
hearts
of
the
hearers
,
(
thouhh
wandering
by
thoughts
)
or
keeping
the
people
otherwise
occupied
,
that
they
should
not
heare
the
woord
at
all
,
and
so
dooth
lull
bothe
sortes
in
the
cradle
of
securitie
to
their
endlesse
distruction
,
except
they
repent
and
forsake
such
waies
in
time
.
In
regarde
wherof
,
how
expedient
it
is
,
for
all
such
as
looue
God
and
long
for
saluation
to
obserue
the
counsaile
which
Salomon
giueth
,
videlicet
,
when
they
enter
into
the
Lords
house
Eccles
.
4.7
.
to
look
vnto
their
feet
&c.
wherby
our
affections
are
vnderstood
,
so
that
aswel
the
Minister
is
fore
warned
to
become
(
as
Paul
saith
)
1
Cor
.
4
12.
How
to
cary
our selues
in
Gods
house
.
a
faithfull
dispence
of
the
Lords
secrets
,
as
the
people
to
harke
and
marke
what
is
spoken
,
to
refourme
their
Religion
and
liues
thereafter
that
so
their
indeuours
may
not
be
in
vaine
but
the
Lord
our
redeemer
glorified
in
bothe
.
For
their
better
prepararion
to
sanctifie
each
Lords
day
,
it
shall
be
good
therefore
for
euerie
one
priuately
before
publique
prayer
time
,
How
to
prepare
our selues
to
Gods
woorship
.
to
call
vpon
God
in
their
owne
seceret
chabers
for
grace
&
direction
,
to
examin
their
owne
hearts
in
what
case
they
stand
,
that
wherin
soeuer
they
finde
their
own
wants
,
the
may
vse
all
holy
means
to
be
furthered
&
strengthned
in
the
true
feare
and
seruice
of
the
Lord
,
which
if
euerie
Christian
would
duely
obserue
,
before
they
went
to
heare
the
woorde
of
God
preached
,
then
should
they
be
sure
to
profit
thereby
▪
for
there
was
neuer
anye
that
euer
soughte
the
Lord
with
their
whole
heart
,
&
begged
grace
of
his
goodnes
to
that
end
,
whome
wee
read
to
haue
been
sent
away
emptie
.
To
come
now
to
the
second
Table
,
which
concernes
our
dutie
one
to
an
other
,
as
fellow
members
of
that
misticall
bodie
wherof
Christ
Iesus
is
the
hed
there
be
six
commaundements
belonging
therunto
.
5
Commaund
.
The
first
whereof
,
which
is
the
fift
in
number
,
dooth
knit
vs
altogither
in
one
corporation
,
the
magistrate
to
rule
,
and
the
people
to
obey
,
as
the
Lord
requireth
.
6
Commaund
.
The
sixt
,
dooth
teach
vs
how
wee
ought
to
liue
peaceably
,
and
to
preserue
one
an
others
life
.
7
Commaund
.
The
seuenth
,
how
to
keep
the
mariage
bed
vndefiled
.
8
Commaund
.
The
eight
,
that
in
no
wise
we
defraude
our
neighbour
of
his
goods
.
9
commaund
.
The
ninth
,
that
wee
impare
not
our
neighbours
good
name
.
10
Commaund
.
The
tenth
and
last
,
that
euerie
persone
(
of
what
degree
soeuer
)
content
him selfe
with
his
estate
.
But
to
speak
something
more
of
these
latter
Commaundements
(
as
of
the
former
)
the
first
,
which
is
the
fift
in
number
,
Honor
thy
Father
and
thy
mother
,
The
true
sence
of
the
fift
Commaundement
.
that
thy
dayes
may
bee
long
&c.
In
this
Commaundement
albeit
the
dutie
of
all
inferiours
to
their
superiours
,
bee
speciallye
ment
in
this
woord
honor
,
yet
the
like
dutie
of
all
superiors
vnto
their
inferiours
,
is
likewise
conteined
vnder
these
woordes
of
father
and
mother
,
that
is
to
say
,
of
Magistrates
to
gouern
,
of
Ministers
to
preach
,
of
Parents
to
teach
,
and
of
masters
to
instruct
their
charge
and
familye
in
the
feare
of
God
:
Then
shall
bothe
the
Church
and
common
welth
florish
and
euery
one
prosper
in
his
place
and
calling
,
as
the
Lord
promiseth
in
his
commaundement
.
The
true
meaning
of
the
6.
Commaund
.
The
sixt
Commaundement
,
Thou
shalt
doe
no
murder
.
In
this
Commaundement
is
forbidden
all
manner
violence
il-wil
or
purpose
to
hurt
our
neighbor
,
and
requireth
vnitie
and
amitie
,
to
abound
in
all
persons
.
The
seuenth
,
Thou
shalt
not
commit
adulterie
,
this
commaundement
inhibiteth
not
onlye
the
acte
of
adulterie
it self
but
also
all
inordinate
lusts
tending
to
that
end
,
(
especially
in
maried
persons
)
and
chargeth
each
one
to
keep
his
owne
bodie
chast
for
the
Lord
.
or
to
vse
that
lawfull
meanes
of
mariage
,
which
him selfe
hath
ordeined
for
auoyding
of
sinne
.
The
true
meaninge
of
the
8.
Commaun
.
The
eight
,
Thou
shalt
not
steale
,
this
commaundement
,
abandoneth
all
vniust
,
false
and
fraudulent
deling
,
from
amongst
all
men
,
and
requireth
all
iuste
and
vpright
proceeding
amongst
all
degrees
and
persons
to
the
common
benefit
one
of
another
.
The
true
meaning
of
the
9.
Commaund
.
The
ninth
,
Thou
shalt
not
beare
false
witnes
against
thy
Teighbour
:
this
commaundement
,
not
onlye
excludeth
all
false
othes
,
and
detracting
one
another
,
but
enioyneth
on
the
contrarie
a
tender
regarde
to
maintain
and
defend
each
one
an
others
good
name
.
The
true
meaning
of
the
10.
Com
.
The
tenth
,
Thou
shalt
not
couet
thy
neighbours
house
.
this
commaundement
forbideth
all
couetous
desire
to
haue
any
thing
that
belongs
to
our
neighbour
,
(
albeit
wee
meane
to
pay
truely
for
it
)
except
the
partie
be
willing
to
part
with
it
,
which
plainlye
discribeth
before
our
eyes
,
the
perfect
patterne
of
a
true
Christian
,
videlicet
,
so
contentedly
to
liue
in
his
estate
and
calling
(
how
meane
so
euer
)
that
hee
hath
no
desire
to
haue
the
same
better
din
respect
of
outward
things
,
but
euer
to
referre
his
will
to
the
Lords
.
Hauing
thus
briefly
discoursed
ouer
the
generall
dutie
of
all
manner
christians
so
farre
as
the
lawe
requireth
at
their
hands
,
which
euerie
one
ought
to
put
in
practise
according
to
the
counsaile
of
our
kingly
prophet
,
know
and
serue
God
,
it
followeth
now
by
the
same
rule
also
to
describe
the
dutie
of
all
manner
persons
,
in
their
perticuler
places
and
callings
,
and
to
exhort
euerie
one
thereunto
.
The
Prince
his
dutie
.
Art
thou
a
Prince
or
Potentate
in
this
world
,
as
mightie
in
power
as
Dauid
or
Salomon
knowe
what
thy
God
requireth
of
thee
in
thy
place
and
calling
,
that
thou
professe
and
preferre
true
Religion
,
as
the
same
is
prescribed
in
the
woorde
of
God
,
and
to
procure
so
much
as
in
thee
lyeth
,
that
all
thy
people
afmay
learne
the
same
,
and
specially
to
serue
God
thereter
,
that
he
may
blesse
thee
in
all
thy
waies
.
The
magistrates
duty
.
Art
thou
a
Magistrate
in
high
auctoritie
vnder
the
Prince
?
know
what
thy
God
requireth
of
thee
:
that
thou
beate
downe
all
sinne
&
wilful
sinners
Rom.
13.1.6
.
and
that
thou
giue
countenance
to
good
men
and
godlines
,
looke
therfore
thou
serue
God
therafter
.
The
noble
man
duty
.
Art
thou
a
noble
man
of
great
estate
or
calling
,
knowe
what
thy
God
requireth
of
thee
,
that
thou
go
before
others
in
godlines
&
that
vertue
,
thou
liue
within
the
compasse
of
thy
calling
,
that
thou
be
moderate
in
dyet
,
pleasures
and
apparrell
,
that
thou
become
a
good
benefactor
to
the
Church
and
commonwealth
,
looke
therfore
thou
serue
God
heerafter
.
The
Iudge
his
duty
.
Art
thou
a
Iudge
in
causes
and
controuersies
,
to
giue
equall
doome
between
partie
and
partie
,
know
what
thy
God
requireth
of
thee
,
that
thou
heare
indifferently
all
mens
causes
.
that
thine
heart
&
hands
be
free
from
all
brybes
,
that
thou
be
cleane
from
partiall
affections
,
of
looue
or
hatred
,
that
the
feare
of
God
be
euer
before
thine
eyes
,
that
thou
haue
no
respect
of
persons
,
that
thy
iudgement
stand
with
iustice
and
equitie
,
looke
therfore
thou
serue
God
in
this
sorte
,
that
he
may
maintaine
thee
to
doe
him
much
seruice
.
The
Iustice
of
p●ace
duty
.
Art
thou
a
Iustice
of
peace
or
quorum
,
knowe
what
thy
God
requireth
of
thee
,
that
thou
punish
all
peace
breakers
and
vagrant
persons
with
all
others
that
liue
disorderlie
,
looke
therfore
thou
doe
so
indeed
,
and
seeke
to
serue
God
dayly
more
and
more
.
The
man
in
credit
his
dutie
.
Art
thou
in
credit
or
countenance
any
way
,
know
what
thy
God
requireth
of
thee
,
that
thou
liue
soberly
without
vainglory
,
that
thou
euer
pittie
all
poore
sutors
,
that
thou
fauour
and
further
their
good
dispatch
,
looke
therfore
thou
serue
God
accordingly
.
The
Maior
and
Sheriffs
dutie
.
Art
thou
a
maior
,
Sheriffe
,
Alderman
,
or
other
hed
officer
in
Citie
or
Cuntrie
,
know
what
thy
God
requireth
of
thee
,
that
thou
haue
speciall
care
and
regarde
to
the
common
benefite
of
that
corporation
where
thou
art
planted
,
that
thou
banish
roges
and
all
such
persons
as
liue
in
idlenes
,
gaming
or
such
like
,
that
thou
comfort
and
cherish
all
such
good
members
,
as
beeing
but
poore
seeke
to
liue
iustlye
vppon
their
owne
trauell
in
some
lawful
calling
,
looke
therfore
thou
serue
God
therafter
,
The
Ministers
dutie
.
Art
thou
a
Minister
and
haste
a
charge
of
soules
,
knowe
what
thy
God
requireth
of
thee
,
that
thou
haue
no
moe
Church-charges
then
thou
canst
well
discharge
,
that
thou
be
apt
1
Timo
.
3.2
.
2.
Timo
.
4.2
.
able
and
wel-willing
to
preach
and
teach
Gods
woord
vnto
them
,
that
thou
1
Peet
.
5.2.3
.
perfourme
the
same
duely
and
truely
,
that
thy
life
be
answerable
Mat
.
5.16
.
vnto
thy
doctrine
,
looke
therfore
thou
serue
God
in
this
sorte
,
for
feare
of
the
1
Cor
.
9.16
.
The
Land-Lord
h●s
dutie
.
woe
if
thou
faint
or
fall
therin
.
Art
thou
a
land-Lord
and
hast
Tenants
vnder
thee
,
know
what
thy
God
requireth
of
thee
,
that
thou
remember
both
thou
and
they
are
bought
bothe
with
one
price
,
and
that
with
God
there
is
no
respect
of
persons
,
that
hee
detesteteth
all
violence
and
oppression
.
and
appointeth
each
one
to
liue
in
his
calling
,
looke
therfore
thou
giue
them
no
cause
to
complane
least
thou
and
thine
doe
smart
for
the
same
:
seeke
therfore
to
serue
God
after
these
rules
.
A●…
thou
a
rich
man
that
hath
this
worlds
good
,
knowe
what
thy
God
requireth
of
thee
,
that
thou
remember
to
bee
1
Tim
.
6.17
,
18
rich
in
good
woorkes
,
to
releiue
the
poore
,
the
fatherlesse
and
widowes
,
to
help
poos
schollers
,
prisoners
ct
such
like
,
looke
therfore
thou
serue
God
in
this
sorte
,
so
shall
thy
treasure
increase
in
heaun
.
The
Lawyers
dutie
.
Art
thou
a
lawyer
and
pleadest
mens
causes
,
know
what
thy
God
requireth
of
thee
,
that
thou
doe
not
bolster
vp
naughtie
matters
,
neither
yet
pleade
wilfully
against
conscience
:
that
thou
faint
not
at
any
time
to
pleade
right
and
iustice
,
as
well
for
the
poore
that
hath
no
fees
to
pay
,
as
for
the
rich
who
filleth
the
pursse
,
that
thou
deale
faithfully
in
all
mens
causes
,
&
tell
them
truely
the
state
of
their
case
at
first
,
as
at
the
last
so
uere
as
thou
canst
,
O
looke
thou
serue
God
after
this
manner
,
so
shalt
thou
haue
fauour
with
him
and
all
good
men
.
The
Marchant
his
dutie
.
Art
thou
a
Merchant
,
a
Mercer
or
such
like
,
know
what
thy
God
requireth
of
thee
,
that
thou
deal
with
sound
and
substantiall
wares
,
and
part
with
the
same
at
a
reasonable
price
:
that
thou
buy
and
sell
without
othes
or
lying
,
&
in
all
thy
dealings
vse
true
waights
and
measures
:
O
then
be
careful
to
serue
God
in
this
sorte
,
that
hee
may
prosper
thy
lawfull
indeuours
.
The
Father
&
masters
dutie
.
Art
thou
a
Master
,
a
father
or
housholder
,
knowe
what
thy
God
,
requireth
of
thee
,
that
thou
traine
vp
thy
seruants
,
children
and
prentises
in
the
true
knowledge
and
feare
God
:
looke
then
thou
serue
God
and
become
carefull
.
The
married
mans
dutie
.
Art
thou
a
marryed
man
of
what
calling
soeuer
,
knowe
what
thy
God
requireth
of
thee
:
that
thou
learne
of
Christ
the
head
of
his
Church
Ephs.
5.25
,
26
,
33.
to
norish
and
cherish
,
to
guyde
and
gouerne
thy
wife
in
his
feare
,
and
euer
beare
with
her
as
the
weaker
vessell
,
looke
therefore
thou
serne
God
after
this
manner
.
The
wiues
dutie
Art
thou
a
wife
of
what
degree
soeuer
,
knowe
what
thy
God
requireth
of
thee
,
that
thou
learne
of
the
Church
,
as
the
Church
dooth
to
Christe
,
Ephes
,
5.22
,
23.34
.
to
submit
thy self
to
thy
husband
in
all
thinges
,
to
bee
guyded
as
hee
will
in
all
lawfull
thinges
,
that
thou
loue
and
obey
him
as
thy
head
and
husband
,
looke
therfore
thou
serue
God
as
hee
commaundeth
thee
.
The
Artificers
dutie
.
Art
thou
a
trades-man
,
artificer
or
such
like
,
know
what
thy
God
requireth
of
thee
,
that
thou
make
good
stuffe
without
fraude
or
couin
:
that
it
,
tend
more
to
proffite
then
pride
,
and
that
thou
doe
not
ouerprize
it
in
selling
,
to
abuse
the
simplicitie
of
the
buyer
,
looke
therfore
to
serue
God
faithfully
.
The
schoolemasters
dutie
.
Art
thou
a
Schole-master
,
and
hast
charge
of
youth
,
know
what
thy
God
requireth
of
thee
,
not
to
traine
them
vp
with
prophane
fables
,
but
in
such
knoweledge
as
tendes
to
godlynes
,
looke
then
thou
serue
God
thereafter
.
The
poormans
dutie
,
Art
thou
a
poore
man
or
day-taile
laborer
,
knowe
what
thy
God
requireth
of
thee
,
that
thou
bee
well
content
with
thy
calling
,
that
thou
labour
faithfulie
,
in
thy
woork
,
and
vse
not
to
loyter
in
thy
masters
absence
,
looke
therfore
thou
serue
God
as
he
enioineth
thee
.
The
seruants
dutie
.
Art
thou
a
seruant
,
an
aprentice
or
such
like
,
know
what
thy
God
requireth
of
thee
,
that
thou
purlome
not
thy
masters
goods
or
wares
,
nor
deale
vniustlie
in
thine
accompts
,
that
thou
seeke
not
to
please
him
only
in
presence
but
The
vnmaried
per●ons
dutie
1
Cor
.
6
15.16.20
.
as
well
in
absence
serue
him
faithfully
,
look
therfore
thou
serue
God
in
this
sorte
.
Art
thou
a
single
man
or
woman
,
know
what
thy
God
requireth
of
thee
,
that
thou
keep
thy
bodye
as
his
holy
temple
Ephes
.
6.5.7.8
.
that
thou
abstaine
from
all
fornication
,
and
auoide
all
tempting
occassions
therunto
,
or
els
vse
the
lawful
means
of
mariage
Hebr
.
13.4
.
as
a
remedie
against
sinne
and
all
sinfull
motions
,
looke
therfore
in
any
case
thou
seeke
and
serue
God
after
his
rule
,
that
hee
may
blesse
thy
lawfull
desires
.
The
vsurers
dutie
.
Art
thou
an
vsurer
or
wicked
oppressor
,
knowe
what
thy
God
requireth
of
thee
,
to
make
restitution
and
forsake
all
thy
sinners
,
to
become
a
new
man
out
of
hand
Amos
.
6.3
.
Eccle
.
5.7
.
and
not
to
deferre
the
same
any
longer
,
least
the
Lords
wrath
fall
suddainly
vppon
thee
,
oh
then
looke
thou
serue
God
diligently
heerafter
.
Hauing
thus
briefly
posted
ouer
the
seuerall
dutie
of
euerie
person
,
in
his
perticuler
place
and
calling
,
let
vs
now
come
to
speake
of
that
other
point
touching
the
manner
of
Gods
woorshippe
,
with
what
affections
hee
is
to
be
serued
:
The
second
part
with
what
affections
God
is
to
be
woorshiped
which
beeing
duely
and
deeply
considered
,
will
bring
no
small
instruction
&
comfort
,
for
the
Lord
being
of
a
spirituall
substance
,
eternall
,
infinite
,
almightie
and
mercifull
,
a
hater
of
sinne
,
and
louer
of
goodnes
,
moste
wise
,
moste
iust
,
most
holy
and
righteous
,
out
of
whose
fulnes
we
all
receiue
that
measure
of
grace
which
wee
haue
to
doe
good
:
hee
cannot
away
to
be
otherwise
serued
,
then
best
agreeth
with
his
owne
nature
,
that
is
to
bee
woorshiped
Iohn
4.24
.
in
spirit
and
trueth
,
and
as
Dauid
saith
heare
with
a
perfect
heart
and
a
willing
minde
:
not
with
a
peeuish
,
peruerse
or
partial
heart
,
or
with
a
wicked
,
wilful
and
wayward
minde
,
but
with
a
perfect
heart
and
a
willing
minde
:
as
that
fourme
and
manner
of
faithful
seruice
where
withall
hee
is
only
delighted
.
The
heart
of
man
,
Two
fit
similes
.
is
fitly
compared
to
the
root
of
a
tree
,
which
beeing
sound
dooth
nourish
the
branches
,
and
bring
foorth
sound
frute
:
It
is
also
likened
to
the
head
of
a
fountain
,
which
beeing
sweet
,
doth
send
Soorth
wholsom
and
sweet
water
,
but
either
of
them
beeing
corrupted
,
doe
bring
foorth
the
contrarie
:
Euen
such
is
the
heart
Gen.
6.5
.
and
minde
of
man
;
by
nature
,
(
as
wee
all
lye
corrupted
in
Adam
)
till
we
be
renued
and
regenerate
by
grace
,
and
therfore
as
Christ
saith
,
can
bring
forth
no
goodnes
Mat
.
7.18
.
naturally
,
for
out
of
the
heart
proceedeth
euill
thoughts
,
adulteries
,
fornications
,
murthers
,
thefts
,
Mark
.
7.21
,
22.
couetousnes
,
wickednes
,
deceit
,
vncleannes
,
a
wicked
eye
,
backbyting
,
pride
and
foolishnes
.
But
the
heart
and
minde
of
man
,
being
purged
and
purified
by
faith
Acts.
15.9
.
in
Christ
,
must
of
force
then
bring
foorth
contrarie
frute
,
as
looue
,
ioy
,
peace
,
long
suffering
,
gentlenes
,
goodnes
,
faith
,
meeknes
,
temperance
as
S
Paul
witnesseth
Gal
,
5.22.23
.
Out
of
that
which
hath
been
said
,
I
conclude
thus
much
that
the
heart
of
man
,
The
seuerall
properties
of
the
hart
&
minde
.
is
as
it
were
the
very
root
and
fountaine
to
carrie
and
conuey
all
his
affections
to
good
or
euill
which
way
it
lusteth
,
and
the
minde
being
likewise
the
life
of
the
soule
,
to
giue
life
and
strength
to
the
sencible
parts
,
powers
and
faculties
of
soule
and
bodie
,
to
prosecute
that
which
the
heart
moste
affects
:
Keepe
thy
hart
dilligently
.
which
beeing
duely
obserued
of
all
the
counsail
that
Salomon
prescribeth
in
the
prouerbs
,
is
very
profitable
and
moste
needfull
,
to
keep
our
hearts
with
all
diligence
,
because
out
of
them
springeth
life
.
Pro
.
4.23
,
&
to
serue
the
Lord
with
our
whole
heart
,
minde
,
soule
and
strength
Duet
.
6.5
.
&
as
we
are
enioyned
in
many
other
places
of
the
holy
Scripture
.
Psal
.
119.
And
wheras
Dauid
teacheth
that
we
must
serue
God
with
a
perfect
heart
,
&
a
willing
minde
,
which
secludeth
a
double
&
dissembling
heart
,
with
a
foolish
feyned
&
froward
minde
,
The
papists
&
carnal
gospellers
reproued
again
.
heerby
again
the
temporising
papists
and
carnall
gospellers
are
both
very
plainly
and
roundly
reprooued
:
for
would
any
of
the
papists
come
to
our
Church
(
but
the
woord
preched
would
root
out
their
errors
)
were
not
the
danger
of
law
to
compell
them
,
or
that
they
cory
fauour
with
superiour
Magistrates
in
hope
of
credit
,
Temporizing
papists
cannot
serue
God
.
preferment
or
such
like
,
&
so
long
,
their
consciences
must
needs
giue
euidence
against
them
,
that
they
cannot
please
God
,
for
they
doe
not
serue
him
with
a
perfect
heart
and
a
willing
minde
.
Againe
,
all
such
gospellers
,
as
make
a
faire
shew
in
comming
to
the
Church
,
and
yet
while
the
woord
is
read
and
preached
,
are
tatling
and
talking
,
wagging
and
walking
or
haue
their
mindes
otherwise
occupied
,
some
about
their
farmes
,
Carnall
Gospellers
cannot
please
God
.
some
about
their
oxen
and
some
about
their
pleasures
or
some
like
prophanes
doe
these
men
serue
God
with
a
perfect
heart
and
a
willing
minde
:
there
conciences
cry
out
to
the
contrarie
and
so
long
sure
they
cannot
please
God
.
Oh
then
in
any
case
let
vs
take
heed
,
that
wee
doe
not
become
mockers
of
God
,
to
woorship
him
with
our
bodies
,
when
our
soules
are
farre
from
him
,
Who
mocke
God
we
honour
him
with
our
tounges
,
when
our
hearts
wander
from
him
:
to
serue
him
in
part
,
some
peece
of
the
Sabaoth
,
and
to
serue
sinne
and
satan
the
rest
:
for
God
will
not
be
mocked
,
hee
is
euer
iealous
of
his
owne
glorie
,
Gal.
6.7
.
who
will
either
haue
the
whole
day
or
no
part
thereof
,
hee
will
haue
the
whole
bodie
and
soule
or
no
part
of
them
:
he
wil
be
woorshiped
with
a
perfect
heart
and
a
willing
mind
,
or
els
not
at
all
.
For
if
any
of
vs
all
had
a
seruant
that
were
an
idle
fellow
,
forslowed
his
busines
,
How
wee
would
vse
a
bad
seruant
mynded
other
matters
,
or
went
to
his
woorke
like
a
bear
to
the
stake
,
full
sore
against
his
wil
:
would
wee
be
pleased
with
his
seruice
,
and
not
rather
set
him
packing
out
of
our
dores
.
Oh
then
let
vs
learne
to
become
wise-harted
,
to
iudge
our selues
in
time
,
that
except
wee
all
amend
,
our
wants
,
and
cast
away
our
coldenes
a
carelesnes
in
Gods
seruice
,
Let
vs
iudge
our selues
in
time
.
and
seeke
to
obey
him
faithfullie
and
redely
as
hee
commaundeth
euen
from
the
bottome
of
our
hearts
and
soules
,
wee
are
vnworthy
the
name
of
his
seruants
or
to
continue
in
his
blessed
seruice
,
for
not
euerie
one
that
saith
Lord
Lord
,
shall
inherit
his
kingdome
,
but
hee
that
withall
Math
.
7.21
obeyeth
his
commaundements
as
hee
requireth
.
Now
let
vs
proceede
to
speak
a
little
of
those
notable
reasons
,
Three
reasons
to
mooue
vs
to
serue
god
.
which
Daniel
here
vseth
to
perswade
Salomon
to
serue
his
God
,
which
are
three
in
number
euerie
one
more
forcible
to
moue
then
other
.
The
first
is
taken
from
the
naturall
insight
,
knowledge
and
vnderstanding
of
the
Almightie
:
that
hee
searcheth
all
hearts
,
and
vnderstandeth
all
the
imaginations
of
thoughts
,
which
points
beeing
euer
in
our
remembrance
,
The
first
reason
to
serue
God
.
will
make
vs
hence
foorth
more
watchfull
to
looke
to
oar
waies
,
both
to
forsake
that
which
is
ill
,
and
faithfullye
to
followe
that
which
is
good
:
For
what
seruant
(
though
neuer
so
bad
)
that
hee
serueth
such
a
wise
master
,
as
will
not
only
call
him
to
account
,
how
he
hath
wrought
and
done
his
busines
,
What
will
make
a
loyterer
labour
but
will
further
haue
such
a
watching
eye
into
his
continuall
labours
,
as
if
hee
should
but
loyter
but
one
houre
,
shoulde
take
him
tardie
,
would
not
such
a
master
make
him
stirre
his
stumps
,
if
hee
either
regarded
to
please
him
at
all
,
or
hoped
in
the
end
to
be
payed
for
his
paines
,
how
could
it
bee
otherwise
?
Why
all
shoulde
serue
God
.
Then
I
besecch
you
,
let
mee
once
againe
exhort
euerie
person
,
from
the
highest
to
the
lowest
,
from
the
best
to
the
worste
,
to
walke
more
vprightlye
in
their
places
and
callings
seing
they
professe
to
serue
that
God
who
searcheth
all
secrets
,
and
will
one
day
call
them
to
make
account
how
they
haue
vsed
or
abused
his
talents
.
If
those
couetous
cormerants
that
scrape
&
scratch
this
earthly
pelfe
togither
,
by
hooke
and
crooke
,
Why
couetous
men
should
repent
.
right
or
wrong
,
they
care
not
how
so
they
can
catche
it
,
could
remember
thus
much
,
that
the
Lord
God
seeth
all
their
ill
dealings
and
will
one
day
call
them
to
account
for
the
same
,
they
would
not
stil
wilfully
prouoke
his
wrath
towards
them
by
offending
his
maiestie
,
O
then
let
this
reason
mooue
them
to
repentance
.
If
those
carnall
minded
men
,
Why
drunk●…
should
repent
.
that
giue
them selues
to
surfeting
and
drunkennes
,
to
whordome
and
vncleannes
,
would
call
to
remembrance
that
the
Lord
God
seeth
all
their
waies
,
and
will
one
day
call
them
to
account
for
the
same
,
it
would
make
them
leaue
all
manner
of
filthines
:
O
then
let
this
reason
&c.
If
the
wrangling
Lawyers
or
other
pettie
foggers
that
abuse
good
lawes
and
godly
Gouernours
,
Why
wrangling
lawyers
shoulde
repeat
.
by
bearing
and
bolstring
vp
bad
men
and
causes
should
consider
thus
much
that
the
Lord
God
seeth
the
proceedings
,
and
will
one
day
call
them
to
account
for
the
same
,
they
would
forsake
all
such
euil
waies
:
O
then
&c
,
If
the
seceret
vndermyning
vsurer
,
Why
vsurers
should
repent
.
and
all
such
coosning
deceitfull
crafts-men
,
should
wiselye
forethinke
that
how
closlye
so
euer
they
conuey
their
craftines
,
from
the
eyes
of
good-men
,
yet
they
cannot
hyde
the
same
from
the
Lord
,
but
hee
thorowly
seeth
and
searcheth
the
same
,
&
will
one
day
call
them
to
make
their
accounts
:
they
would
then
foorth
with
gaue
ouer
such
wickednes
:
O
then
&c.
If
all
Church
papists
who
carry
to
faces
vnder
one
hood
,
Why
church-papists
should
repent
.
should
meditate
thus
much
with
them selues
that
albeit
they
dissemble
and
cloke
their
hippocrisie
neuer
so
cunningly
from
the
eyes
of
the
Lord
,
yet
the
God
of
heauen
that
hateth
all
hipocrisie
he
seeth
and
will
search
the
secrets
of
their
consciences
,
and
will
one
day
call
them
to
account
for
the
same
:
O
then
.
&c.
And
wheras
Dauid
saith
the
Lord
searcheth
all
hearts
,
noating
as
well
the
good
as
the
bad
,
of
of
what
calling
,
cuntrey
or
condition
soeuer
Gen.
1.26.37
Psal
.
44.9.10.11
.
because
he
onely
made
the
heart
of
man
,
let
euerie
christian
learne
thus
much
therby
,
that
in
all
their
waies
they
walk
so
vprightly
,
Why
wee
all
should
repent
.
as
all
their
thoughts
,
woords
and
woorks
may
be
euer
framed
after
Gods
wil
:
that
when
they
shall
lay
open
the
secrets
of
all
men
,
their
consciences
in
that
day
may
not
accuse
them
.
O
then
set
this
reason
mooue
them
to
repentance
.
The
second
reason
to
moue
vs
to
serue
God
.
Now
let
vs
come
to
the
second
reason
,
which
Dauid
vseth
to
make
vs
serue
God
,
which
is
drawen
from
the
blessing
that
shall
ensue
therof
:
Jf
thou
seeke
God
hee
will
be
found
of
thee
,
wheerin
wee
haue
to
learne
these
two
lessons
.
First
,
what
it
is
to
finde
God
.
●wo
good
points
Secondly
,
the
way
and
meanes
how
we
may
finde
him
.
Touching
the
former
,
(
though
it
be
set
downe
by
Dauid
in
the
latter
places
)
yet
seeing
it
is
a
speciall
reason
to
mooue
vs
to
seeke
God
,
Why
I
place
finding
before
seeking
.
and
moued
in
other
places
to
go
before
as
in
130.
Psalme
verse
4
,
where
it
it
is
said
,
with
the
Lord
is
mercie
,
that
hee
may
be
feared
,
planting
mercie
before
as
the
cause
of
true
feare
.
The
first
pointe
,
what
it
is
to
find
God
.
I
will
therefore
speake
firste
of
that
excellent
blessing
what
it
is
to
finde
God
,
which
in
a
woord
is
to
finde
all
the
treasures
in
heauen
and
in
earth
,
&
not
only
to
fynde
them
,
but
also
to
enioy
them
for
euer
more
.
For
when
as
the
Lord
created
heauen
and
earth
,
&
all
thinges
therin
for
the
vse
of
man
,
to
take
and
vse
them
at
his
will
and
pleasure
,
yea
more
,
to
guyde
and
gouerne
them
as
their
souerain
Lord
when
nee
was
falne
from
his
first
integritie
.
Then
how
much
more
doth
the
right
vse
of
them
appertain
vnto
vs
,
when
wee
are
reconcyled
into
Gods
fauour
,
and
desire
to
seeke
to
finde
the
Lord
Iesus
.
Doost
thou
not
want
wit
or
wisdome
to
guyde
thy self
aright
in
the
duties
of
thy
calling
,
Where
wisdome
is
to
be
found
.
all
the
tresures
of
vnderstanding
,
wit
or
wisdome
remaine
in
the
Lord
,
therfore
if
thou
finde
him
,
thou
canst
want
no
wisdome
.
Art
thou
sick
,
poore
or
any
way
distressed
in
soule
or
bodie
,
all
health
,
wealth
,
Where
to
finde
health
.
&c.
and
welfare
are
resident
in
God
therfore
if
thou
finde
him
thou
canst
lack
nothing
that
is
good
.
Doe
thine
enemies
pursue
and
persecute
thy
soule
,
all
power
is
the
Lords
in
Mat
.
28.18
.
Col.
2.15
.
Where
to
finde
safetie
against
al
enemies
.
heauen
and
in
earth
,
he
hath
subdued
satan
,
sinne
,
death
and
damnation
:
therfore
if
thou
finde
him
thou
canst
want
no
strength
to
conquer
all
thine
enemies
,
be
they
neuer
so
many
malitious
or
mightie
.
Doth
thy
conscience
oppresse
thee
with
the
weight
of
thy
sinners
,
the
Lord
hath
nayled
them
faste
vnto
his
crosse
Col.
2.14
.
and
fully
satisfied
his
farhers
iustice
for
them
,
therfore
if
thou
finde
him
,
thy
sinnes
shall
not
torment
thee
.
Wouldest
thou
gladly
haue
life
euerlasting
and
be
pertaker
of
the
ioyes
of
heauen
?
Where
saluation
is
to
be
found
.
Christ
Iesus
thy
sauiour
hath
purchased
&
prepared
heauen
for
thee
and
all
his
redeemed
,
therfore
if
thou
finde
him
thou
findest
saluation
.
Thou
canst
not
name
any
thing
needful
in
heauen
or
in
earth
,
belonging
to
this
life
or
the
life
to
come
,
but
the
same
is
in
Christ
most
plentifully
for
in
him
(
as
the
Scripture
saith
)
all
Col.
1.19
.
fulnes
dooth
dwell
:
Therfore
to
finde
him
,
is
to
finde
all
treasures
in
heauen
and
in
earth
.
Seeing
therfore
all
true
ioy
and
felicitie
is
solelye
and
wholely
to
be
found
in
Christ
Iesus
,
The
3
point
how
to
finde
God
and
that
no
man
can
compasse
or
comprehend
the
same
,
but
such
only
(
as
know
and
finde
him
)
let
vs
now
come
too
to
speak
of
that
matter
which
is
the
second
pointe
heere
to
bee
handled
without
the
which
(
whatsoeuer
hath
been
said
)
all
is
in
vaine
and
cannot
profite
vs.
A
fit
simile
.
As
for
example
,
if
I
knowe
certainly
that
in
such
a
word
an
infinite
made
of
money
were
hidde
,
if
the
owner
therof
would
giue
it
vnto
mee
,
yet
if
by
no
meanes
I
could
finde
the
same
,
what
should
the
gift
of
such
a
tresure
profit
me
?
if
it
were
of
value
to
purchase
a
kingdome
nothing
at
all
:
so
standeth
the
case
,
betweene
Christe
and
vs
,
Though
I
knowe
neuer
so
well
and
certainly
,
that
all
kinde
of
treasure
is
perminent
in
him
,
and
doe
belong
to
such
as
can
finde
him
yet
if
can
by
no
meanes
finde
him
what
shall
the
vnderstanding
heer
of
profit
mee
?
nothing
at
all
.
Oh
then
in
Gods
name
giue
heed
to
that
which
followeth
and
lay
it
vp
safely
in
the
cofer
of
your
harts
,
for
then
shall
you
be
sure
to
finde
Christe
indeed
:
if
thou
seek
God
(
saith
David
)
he
will
be
found
of
thee
,
so
that
all
the
vertue
lyeth
in
this
woord
seeke
,
wher
uppon
aryseth
these
two
questions
.
Two
Questions
.
-
First
,
where
to
seeke
Christe
.
-
Second
,
how
to
seeke
for
him
.
Touching
the
former
,
Christ
him selfe
will
resolue
vs
,
who
teacheth
euerie
one
that
would
finde
him
,
to
Ioh
.
5
,
39.
Christe
in
the
●cripture
.
search
the
holy
Scripture
:
In
the
scripture
therfore
Christ
is
to
be
found
,
and
those
that
would
finde
him
,
there
must
they
seeke
him
For
though
it
be
true
that
Christ
is
in
the
heauens
,
(
as
touching
his
humanitie
)
Col.
3.1
.
and
that
there
wee
must
seeke
him
at
the
right
hand
of
his
father
:
yet
whosoeuer
would
know
what
Christ
hath
done
for
him
to
bring
him
to
that
glorie
,
in
the
Scriptures
only
there
must
they
finde
it
.
Christs
bodie
〈◇〉
heauen
,
his
vertue
in
earth
.
And
though
it
may
bee
truelye
said
also
,
that
the
Lord
is
present
in
his
Sanctuarie
amongst
the
assembly
of
his
seruants
,
Mat●
.
13.30
.
to
direct
and
guyde
them
by
his
holy
spirit
,
yet
the
way
and
meanes
rightly
to
distinguish
betweene
Gods
sanctuarye
,
and
the
sinagoge
of
Satan
:
is
by
reteyning
therin
the
exercises
of
religion
pure
and
vndefiled
,
according
to
the
word
,
so
that
still
the
scripture
must
be
sought
vnto
,
being
of
them selues
only
sufficient
,
for
teaching
all
trueth
,
2.
Tim
.
3.16
,
17.
for
confuting
all
errors
,
for
instructing
in
all
godlines
,
and
for
reprouing
all
manner
vice
,
that
the
man
of
God
may
be
perfect
in
all
things
.
Seeing
by
these
prooues
it
plainly
appeareth
,
that
Christ
to
our
comfort
(
as
touching
his
offices
of
king
Ioh
.
5.39
.
preest
and
prophet
)
Is
truely
and
effectually
to
be
found
in
the
Scripture
.
2.
part
how
to
search
the
scriptures
to
finde
Christe
.
It
followeth
now
to
speake
of
the
latter
part
,
how
to
search
the
Scriptures
that
wee
may
finde
Christe
,
which
Salomon
teacheth
vs
plainly
in
these
woords
:
If
thou
seeke
wisdome
as
for
siluer
:
and
searchest
for
her
,
as
for
treasures
:
then
shalt
thou
vnderstand
the
feare
of
the
Lord
:
by
wisdome
in
this
place
,
is
vnderstood
,
the
true
knowledge
of
Christ
in
the
scripture
.
Now
then
wee
are
to
enquire
,
what
paines
&
trauell
all
men
take
,
that
seeke
and
search
for
siluer
and
treasure
,
seeing
this
example
is
sette
before
vs
to
imitate
and
follow
:
How
all
men
labour
for
siluer
.
The
merchant
ventereth
bothe
goods
and
lyfe
to
come
by
this
siluer
,
the
lawyer
spendeth
his
toung
and
stumps
to
get
this
siluer
:
the
science
man
toyleth
his
head
and
handes
to
obtaine
siluer
:
the
poore
man
woorketh
both
day
and
night
to
earne
this
siluer
:
but
let
vs
come
to
the
other
point
touching
the
digging
&
searching
for
treasure
,
which
dooth
more
aptly
expresse
our
dutie
.
If
it
bee
but
a
moyne
of
copper
,
tyn
or
lead
,
what
paine
and
diligence
is
vsed
by
the
owner
to
come
by
the
same
,
but
if
it
prooue
a
veine
of
siluer
or
golde
,
Oh
then
how
glad
is
the
Lord
of
that
soyle
,
Oh
diligence
of
mettall
Myners
.
how
quicklye
dooth
hee
set
poyners
on
woorke
,
how
egerly
then
is
the
veine
followed
,
with
what
care
,
corage
and
comfort
doe
all
men
labour
almost
day
and
night
in
hope
to
be
greatly
enriched
therby
:
all
such
men
know
,
as
haue
experience
in
those
matters
,
that
there
is
no
care
,
no
paines
,
nor
any
coste
spared
to
effect
their
busines
,
and
get
the
said
treasure
.
Yea
albeit
the
vein
sinck
downe
very
deepe
and
prooue
most
hard
and
difficult
to
win
,
yet
do
they
not
cease
nor
slacken
their
labour
,
but
rather
adde
so
much
the
more
diligence
,
in
hope
that
their
gaines
doe
double
their
paines
when
the
moyen
is
once
wonne
:
for
this
they
hould
(
as
a
rule
infallable
)
that
the
lower
any
mettall
dooth
lye
in
the
earth
,
The
lower
the
mettall
lyes
,
the
better
,
it
proues
.
the
better
and
more
gainfull
it
prooues
in
substance
.
Euen
so
it
is
in
the
studie
of
the
Scriptures
,
the
more
paines
and
diligence
thou
vsest
therin
,
the
more
increase
of
sound
knowledge
,
wisdome
and
comfort
is
gotten
in
the
end
:
beeing
that
moste
rich
and
vnvaluable
moyne
wherein
Psal
.
119.
Pro
.
3.13.14.26
.
&
8.18.19
.
all
the
treasures
of
wisdome
and
vnderstanding
are
to
be
found
conteining
and
compredending
all
the
holy
counsells
and
commaundements
of
the
Lord
,
so
Iohn
.
20.31
.
much
as
is
necessarie
for
our
saluation
,
the
estimate
wherof
is
so
inestimable
,
as
our
Sauiour
preferreth
the
deare
saluaton
of
one
poore
soule
Math
.
16.26
.
to
all
the
treasures
and
pleasures
in
this
world
,
neither
can
it
be
other
wise
,
for
the
blood
of
Christ
(
by
which
our
sinnes
are
purged
)
as
the
Scripture
dooth
witnes
1
Iohn
1.7
.
1
Peet
.
1.18
.
is
much
more
precious
then
all
golde
and
pearles
.
Moreouer
this
diuersitie
there
is
betweene
those
that
seeke
for
earthly
treasures
,
and
them
that
studie
the
holy
Scriptures
,
that
wheras
oftentimes
the
former
loosse
their
labour
in
missing
that
they
seek
for
,
yet
there
was
neuer
any
since
the
world
began
that
fought
the
Lord
vnfeignedly
in
the
holye
Scripture
but
they
found
him
,
as
the
examples
of
all
the
Patriarchs
,
Prophets
,
and
Apostles
,
with
all
other
our
forefathers
mentioned
in
Scripture
from
the
first
of
Genesis
till
the
last
of
Apocal●ps
dooth
plentifully
witnes
:
o
then
how
ought
all
men
(
of
what
estate
soeuer
)
to
studie
the
holy
Scripture
?
But
the
Masters
of
moyners
will
obiect
and
say
,
An
obiection
.
we
can
set
others
on
woorke
to
digge
mettall
,
and
when
it
is
found
,
take
the
gaines
to
our selues
,
may
we
not
doe
the
like
in
searching
of
the
scripture
.
I
answere
no
,
for
Dauid
heere
telleth
Salomon
his
sonne
that
if
hee
would
finde
God
,
hee
him self
must
seeke
him
,
and
not
passe
it
ouer
vnto
others
,
as
great
men
commonly
doe
in
these
dayes
:
saying
,
to
studie
the
Scriptures
belongeth
only
to
men
of
the
church
,
preachers
and
such
like
,
as
though
none
but
learned
men
should
be
saued
,
for
so
they
must
needs
wrest
the
Lords
speaches
,
where
hee
willeth
all
that
longs
for
life
eternall
Ioh
.
5.13
.
to
studie
the
Scriptures
.
Let
no
man
therfore
saint
to
himself
of
what
calling
soeuer
)
that
he
can
get
any
other
way
to
heauen
,
but
by
the
Lord
Iesus
,
and
by
him
only
:
or
that
Christ
is
at
all
to
be
found
their
Sauiour
:
but
as
the
Scripture
dooth
testifie
of
him
,
or
they
can
possibly
finde
him
therin
,
if
them selues
doe
not
seeke
him
with
their
whole
heart
,
as
Dauid
did
Psal
.
119.
Deu
.
17.19
.
Ioh
.
1.8
.
and
as
all
kings
&
princes
are
enioyned
.
For
as
no
man
liuing
can
get
anie
gaines
or
finde
any
moyne
of
mettall
or
treasure
,
A
fit
simile
except
hee
take
paines
to
open
the
earth
,
&
follow
the
veine
with
labour
and
dilligence
:
no
more
shall
any
man
euer
attain
to
find
out
the
treasures
that
are
hid
in
Christ
,
How
Christ
is
to
be
found
or
except
he
diligentlye
studie
the
Scripture
and
frequent
holy
exercises
where
the
woord
is
preched
,
then
(
and
not
before
then
)
shall
hee
taste
and
feel
how
sweet
the
Lord
is
,
for
so
himself
instructeth
vs
how
to
finde
him
,
saying
,
seeke
Mat
.
7.78
.
Ignorance
of
dangerous
.
and
yee
shall
finde
him
:
but
hee
neuer
promised
to
be
found
of
those
that
seeke
not
to
finde
him
.
If
wee
should
therfore
wiselie
he
consider
,
how
many
and
great
inconueniences
doe
growe
through
ignorance
of
the
scripture
,
then
would
wee
more
carefullye
labour
day
and
night
to
be
conuersant
in
them
.
What
is
the
cause
why
millions
of
thousands
where
poperie
is
professed
,
are
so
grosse
idolaters
to
fall
downe
and
pray
before
stocks
&
blocks
,
which
they
tearme
holy
Images
,
yet
are
called
of
the
Lord
and
his
holy
prophets
false
Images
Exo
.
20
4
5
Deu
.
4
15
29
Ier
,
51
17
18
lying
teachers
,
&
deceiuable
vanities
forbidden
to
be
vsed
:
but
are
altogither
ignorant
in
Gods
woord
,
and
suffer
themselues
to
be
lead
blyndfolde
by
such
blynde
guydes
Mat
.
15.14
as
will
bring
them
all
to
fall
in
the
ditch
.
What
is
the
cause
why
so
many
hundreths
,
teare
and
blaspheme
the
holy
name
of
God
by
swearing
and
forswearing
without
any
cause
,
but
that
they
are
ignoraunt
of
the
Scripture
,
which
threatneth
great
iudgements
3.
Command
.
Zechas
5
2
3
4
against
such
vile
wretches
.
What
is
the
cause
why
so
many
persons
wilfully
prophane
the
Lords
holy
Saboths
,
in
prosecuting
on
that
day
their
ordinarie
accoustomed
causes
&
pleasures
,
but
they
haue
not
perused
the
scripture
,
which
plainly
denounceth
4
Commaund
.
Exo
.
31
14
great
iudgements
against
him
.
What
is
the
cause
so
many
wickedly
rise
and
rebell
against
their
owne
souerainge
Rom.
13
16
and
superiours
but
they
are
ignorant
in
the
scriptures
,
which
threatneth
great
iudgements
against
such
wicked
wretches
.
What
is
the
cause
that
amongst
all
callings
some
are
malitious
,
some
vitious
persons
,
some
drunkerds
,
some
deceitfull
persons
,
some
couetous
,
some
contentious
persons
but
that
they
knowe
not
the
holy
Sctipture
,
which
ptonounceth
damnation
1
Cor
.
6
9
●
Gal.
517
●0
●…
.
to
all
such
wicked
woorkers
.
I
wish
with
all
my
heart
,
that
these
my
examples
of
so
great
inconueniences
continuallye
accompaning
the
ignorance
of
the
Scriptures
,
may
mooue
all
persons
to
take
greater
pleasure
in
reading
of
Gods
woord
,
especially
seeing
so
exceeding
benefit
is
promised
to
those
that
delight
therin
,
&
labour
to
frame
their
liues
thereafter
as
hath
been
declared
.
The
manner
and
way
to
search
the
holy
scripture
without
doubt
or
daunger
to
fall
into
errors
,
is
to
read
the
same
with
an
humble
spirit
,
as
Christ
maketh
him selfe
an
Mat
.
11.29
example
)
to
marke
diligentlie
that
goeth
before
and
followeth
after
,
and
to
what
end
the
same
tendeth
,
conferring
one
place
with
an
other
,
and
rightly
distinguishing
betweene
allegories
,
parables
and
plain
speaches
,
How
to
read
the
scripture
with
proffit
.
calling
continually
on
the
Lord
by
prayer
for
his
grace
and
holy
spirit
:
then
shall
we
know
the
secrets
Psal
.
25.9
.
of
the
Lord
,
then
wherunto
if
you
adde
a
perfect
heart
and
a
willing
minde
,
to
refourme
your
religion
and
life
therafter
,
shall
you
abound
in
the
knowledge
of
the
Lord
,
thē
shall
his
word
be
most
sweet
vnto
your
soules
,
The
benefit
of
reading
the
holy
scripture
to
serue
God
therafter
.
then
wil
you
prefer
the
same
to
all
wordly
pleasures
,
then
shall
the
power
therof
subdue
all
sin
in
you
,
then
wil
Gods
spirit
woork
a
chaunge
in
you
,
then
shall
both
your
life
&
religion
please
God
,
thē
shall
you
indeed
finde
the
Lord
Iesus
,
then
shall
you
prosper
in
all
his
waies
,
then
will
he
protect
you
against
all
your
enemies
,
thē
will
he
preserue
you
in
all
extremities
,
then
will
hee
comfort
you
in
the
houre
of
death
and
then
will
hee
bring
you
to
his
ioyes
eternall
,
which
is
the
cheife
blessing
of
all
other
blessings
.
It
followeth
now
to
speake
of
the
last
reason
which
Dauid
vseth
to
vrge
vs
to
serue
God
,
if
the
former
should
faile
,
drawen
wholely
from
the
iudgements
of
God
against
such
as
contemne
the
same
,
The
third
reason
to
mooue
vs
to
serue
God
.
which
may
well
be
tearmed
the
whip-cord
reason
to
cause
and
compell
vs
to
serue
the
Lord
,
or
els
nothing
will
preuaile
,
which
is
only
thus
much
,
Jf
thou
for
sake
God
hee
will
cast
theee
of
for
euer
.
The
whip-cord
reason
.
As
if
Dauid
should
haue
saide
vnto
Salomon
,
of
all
the
sonnes
that
God
hath
giuen
mee
,
I
haue
euer
been
moste
carefull
of
thee
(
o
Salomon
)
to
knowe
and
serue
God
because
I
foreknew
thou
shouldst
be
a
king
to
guide
this
great
people
acording
to
his
wil
:
I
haue
plainly
tolde
the
way
and
manner
how
,
with
a
perfect
heart
and
a
willing
minde
:
I
haue
shewed
thee
further
two
forcible
reasons
to
mooue
thee
therunto
:
The
first
drawen
from
the
nature
of
God
,
that
he
seeth
&
searcheth
all
mens
hearts
and
vnderstandeth
all
their
secrets
:
the
other
taken
from
that
exceeding
blessing
which
shall
insue
the
seruice
of
god
:
if
thou
seek
him
he
will
be
found
of
thee
:
and
in
finding
him
,
thou
findest
all
treasures
in
heauen
&
in
earth
:
Now
if
neither
of
these
aleadged
reasons
,
nor
any
of
my
former
perswasions
,
can
cause
thee
to
continue
in
the
seruice
of
God
yet
if
thou
haue
any
care
at
all
to
escape
hell
&
come
vnto
heauen
,
see
thou
seeke
and
serue
the
Lord
God
truely
according
to
his
word
,
otherwise
I
protest
before
his
glorious
presence
and
heere
before
all
my
Estates
,
that
if
thou
forsake
him
,
he
will
cast
thee
off
for
euer
,
both
from
being
king
,
&
out
of
his
fauour
,
which
thou
shalt
be
sure
one
day
to
finde
:
o
then
let
this
reason
preuaile
,
to
cause
thee
serue
God
faithfully
.
But
to
make
this
reason
a
little
more
playne
,
Two
poin●…
let
vs
consider
of
these
two
points
.
First
,
what
it
is
to
forsake
God
,
and
secondly
who
they
are
that
forsake
him
:
before
we
come
to
speake
of
their
iudgement
.
Vnbeliefe
is
to
forsake
God
.
Touching
the
former
,
To
forsake
God
,
as
the
Apostle
noteth
to
the
Hebrues
,
is
to
haue
an
euill
and
vnbeleeuing
heart
.
Heb
.
3.12
.
Which
importeth
first
,
they
must
be
beleeuers
,
else
how
can
it
be
truly
sayde
,
More
plainly
reuealed
.
They
departe
from
that
which
they
neuer
had
:
so
that
of
necessitie
this
is
to
forsake
God
,
a
reuolting
from
that
sound
faith
and
religion
of
the
gospel
,
which
the
partie
once
hath
professed
.
Another
kinde
of
forsaking
God
,
Salomon
describeth
in
the
first
of
his
Prouerbes
,
which
is
wilfully
to
hate
the
knowledge
of
God
,
or
to
bee
guided
after
his
word
.
Whome
the
Church
tearmeth
further
,
Pro
.
22
31
such
as
mock
Gods
ordinances
,
which
sort
of
sinners
also
the
Lord
will
reiect
.
Now
then
let
vs
come
to
the
second
point
;
to
examine
by
these
rules
,
who
they
are
that
forsake
God
.
who
they
are
in
deed
that
forsake
God
,
that
is
to
saie
,
all
such
as
willingly
reuolt
from
that
faith
of
Christs
holy
Gospel
which
they
once
professed
;
or
wilfully
refuse
to
conforme
or
reforme
their
liues
thereafter
,
and
yet
professe
the
same
.
These
definitions
of
forsaking
God
,
which
are
grounded
on
his
word
,
doth
lay
open
the
estate
of
two
sortes
of
people
to
be
most
dangerous
.
The
one
is
,
In
what
estate
the
reuolters
from
the
Gospell
are
Math
,
15
,
6
of
all
such
Papists
,
and
other
reuolters
of
what
state
so
ouer
,
who
before
time
haue
openly
professed
and
protested
the
religion
of
the
Gospell
,
and
now
are
Apostates
,
imbracing
poperie
,
and
their
own
inuentions
in
Gods
worship
,
flatly
forbidden
by
his
holy
word
.
In
what
estate
carnall
Gospellers
are
.
The
other
sort
is
,
of
such
as
professe
the
truth
of
religion
according
to
the
Gospell
in
their
speeches
,
but
refuse
vtterly
to
reforme
their
liues
thereafter
,
and
so
denie
the
power
thereof
to
worke
in
their
harts
,
as
the
Apostle
noteth
Rom.
1.18.31
.
Of
which
cursed
companie
are
all
such
as
we
call
carnall
gospellers
,
of
what
sort
so
euer
.
If
al
professors
within
this
realme
of
England
should
examine
their
liues
without
partialitie
,
whether
the
same
agree
in
all
points
with
that
holy
gospel
of
Christ
Iesus
,
whereof
we
make
so
fayre
protestations
,
I
doubt
many
of
vs
,
yea
many
thousands
,
shall
bee
found
such
as
forsake
God
,
our
liues
&
conuersation
are
so
abhominabl
〈…〉
his
s●ght
.
For
,
howe
many
of
vs
haue
often
heard
patched
,
and
read
in
Gods
word
,
That
vsury
and
extortion
,
pride
and
oppression
,
whooredome
and
dronkennesse
,
lying
and
swearing
,
slandering
&
backbiting
,
mallice
and
hatred
,
couetousnesse
and
contention
,
with
all
other
grosse
sinnes
,
are
flatly
forbidden
by
the
word
of
God
,
vpon
2.
Cor
,
9
,
10.
Gal.
5.19
20
,
11.
paine
of
damnation
,
and
yet
doo
wallowe
therein
.
I
do
appeale
to
euerie
mans
conscience
,
with
this
caueat
,
that
whosoeuer
doth
feel
himselfe
guiltie
in
anie
of
them
,
hee
seeke
to
forsake
them
,
Who
so
repents
not
,
must
needes
forsake
God
.
&
to
serue
God
better
,
least
he
be
found
amongst
that
cursed
companie
of
such
wicked
wretches
as
forsake
the
Lorde
God
,
and
then
must
his
iudgementes
needs
ceaze
vpon
them
.
Which
now
followeth
something
to
be
spoken
of
.
Dauid
saith
to
Salomon
,
If
thou
forsake
God
,
he
wil
cast
thee
off
for
euer
.
Now
to
be
cast
off
for
euer
,
what
is
it
else
but
to
loose
the
fauour
of
God
in
this
world
,
The
most
fearful
iudgmennts
of
such
as
forsake
God
.
and
eternal
felicitie
in
the
world
to
come
,
and
not
that
onely
,
but
to
be
cast
into
endlesse
torments
of
soule
&
bodie
when
this
life
is
ended
:
yea
,
for
the
most
part
,
as
such
persons
haue
not
anie
regard
to
serue
God
in
this
world
:
so
he
maketh
them
often
subiect
to
his
iudgements
in
this
life
.
As
for
example
,
the
Apostle
saith
,
that
as
they
regarded
not
to
know
and
serue
God
,
so
he
gaue
them
vp
in
to
reprobate
windes
.
Rom.
1.28
.
to
doo
those
thinges
that
were
not
conuenient
,
whose
end
is
damnation
,
2.
The
.
1.6.9
which
shal
neither
haue
ease
nor
ending
.
But
to
produce
some
fearefull
examples
of
such
as
refused
either
to
know
God
in
his
gospel
,
or
to
reforme
their
liues
thereafter
,
that
such
as
delight
in
the
same
wicked
waies
,
may
either
repent
,
or
looke
for
like
iudgments
.
Wilfull
presumption
punished
in
Adam
&
Eue
.
Adam
and
Eue
our
originall
parents
,
being
planted
in
paradise
,
a
place
of
all
pleasure
●hey
woulde
needes
follow
their
owne
wicked
will
against
the
forbidden
commandement
of
God
.
But
what
became
of
them
?
both
they
and
we
their
wofull
posteritie
were
banished
paradise
,
a
place
of
pleasure
,
Gen
,
3
,
23
and
are
now
subiects
to
all
kinde
of
miserie
of
soule
&
bodie
:
a
fearefull
example
to
all
selfe-willed
discontented
persons
,
O
then
let
this
reason
compell
vs
to
repent
!
Wilful
murder
punished
in
Kaine
.
Gen
4
,
1●
Kaine
the
first
of
Adam
,
he
not
regarding
the
Lords
commandement
,
did
wilfully
murther
Abel
his
brother
;
but
what
became
of
him
?
both
he
and
all
his
of-spring
became
vagabonds
and
bondmen
:
a
feareful
example
to
al
malitious
persons
,
O
then
let
this
,
&c.
Wilful
worshippers
punished
.
Leu
.
10
,
1
,
2
Nadab
and
Abihu
,
they
wold
needs
offer
strange
fire
vnto
God
,
contrarie
to
his
expresse
commandement
,
but
what
became
of
them
?
themselues
wer
as
strangely
consumed
with
fire
(
s
)
a
dreadfull
example
to
all
worshippers
against
Gods
word
,
O
then
,
&c.
Disobedience
punished
.
Numb
,
16
31
,
32
Corah
,
Dathan
,
and
Abiram
,
they
would
not
be
obedient
to
Moses
their
gouernor
,
as
the
Lord
had
commanded
:
but
what
became
of
them
,
the
earth
did
open
(
t
)
and
swallow
them
vp
quicke
,
a
fearefull
example
to
all
rebellious
persons
against
their
lawfull
magistrates
,
O
then
let
vs
,
&c.
Prophanne
punished
.
Gen
,
7
,
21
The
people
in
Noahs
time
,
were
giuen
generally
to
all
prophanenes
,
and
would
not
repent
at
Gods
forewarning
:
but
what
became
of
them
?
they
were
all
ouerwhelmed
in
the
generall
deluge
:
a
terrible
example
to
all
prophane
persons
,
O
then
let
,
ctc
.
Vncleannes
punished
.
The
incestuous
Sodomites
,
they
would
needs
prosecute
their
abhominations
agaynst
the
good
counsell
of
Lot
their
neighbor
:
Gen
,
19
,
24
but
what
became
of
them
,
they
were
al
consumed
with
the
stinking
fire
of
brimstone
from
heauen
,
a
feareful
example
to
all
licentious
persons
,
O
then
let
,
&c.
Couetousnes
punished
1
,
King
,
21
,
9
1
,
19
,
2
,
King
,
6
,
33
36
,
Iezabel
the
Queene
did
wring
N●boths
vineyard
by
violence
from
him
,
and
caused
him
to
be
killed
,
eapresly
contrarie
to
the
eight
commandement
:
but
what
became
of
her
?
the
dogges
did
afterwards
cate
vp
her
flesh
:
a
terrible
example
to
all
bloudie
couetous
oppressors
.
O
then
let
vs
,
&c.
Treason
punished
2
,
Sam
.
17
,
23
Math
,
27.25
Ahitophel
and
Iudas
would
needs
betray
their
owne
soueraigne
Lords
against
Gods
commandement
,
and
their
own
consciences
:
but
what
became
of
them
?
they
both
became
desperate
and
hanged
themselues
:
a
fearfull
example
to
all
traitors
.
O
then
let
vs
,
&c.
Vnmercifulnesse
punished
.
Luke
6
,
3
,
6
,
Luke
16
,
19
,
20.31
Diues
the
rich
man
would
not
shew
mercie
to
poore
Lazarus
lying
at
his
gates
,
against
Christs
commaundement
:
but
what
became
of
him
?
he
was
himself
bereft
of
all
mercie
,
and
cast
into
hell
:
a
terrible
example
to
all
mercilesse
people
.
O
then
let
vs
,
&c.
Dissemblers
punished
Act
,
2
,
12
Ananias
and
Saphira
did
wilfully
dissemble
against
their
owne
consciences
:
but
what
became
of
them
?
they
were
both
arrested
with
sodaine
death
:
a
feareful
example
to
all
dissembling
persons
.
O
then
,
&c.
Persecutours
punished
Act
,
12
,
23
Herod
the
king
was
a
bloudie
persecuter
of
poore
Christians
:
but
what
became
of
him
?
he
was
miserably
eaten
and
consumed
with
wormes
:
a
terrible
example
for
all
persecutors
,
O
then
let
,
&c.
Malitiousnes
punished
The
malitious
Iewes
would
need●
of
enuie
put
Christ
to
death
:
but
what
became
of
them
?
they
are
now
become
vagabonds
throughout
the
world
,
and
haue
no
Countrie
of
their
owne
to
rest
in
:
a
fearefull
example
for
all
enuious
persons
,
O
then
let
,
&c.
The
Angels
in
heauen
did
wittingly
transgresse
Gods
holy
commandementes
,
Pride
punished
2
,
Pet
,
2
,
4
Iude
6
&
through
pride
rebelled
:
but
what
became
of
them
?
they
were
cast
out
of
heauen
and
became
deuils
in
hell
:
a
fearefull
example
to
proud
persons
.
O
then
,
&c.
Our
sauiour
Iesus
the
God
of
all
glorie
,
would
needs
take
vpon
him
our
earthly
nature
,
to
aunswere
and
satisfie
the
iustice
of
his
father
for
all
our
iniquities
:
but
what
became
of
him
?
Christ
Iesus
punished
for
vs.
Luk
1
,
74
,
75
Did
he
not
vndergoe
the
paines
of
hell
for
euer
,
and
all
extreame
torments
of
soule
and
bodie
,
to
deliuer
vs
from
hell
and
restore
vs
to
heauen
,
that
in
the
meane
time
whilest
we
liue
in
this
worlde
,
we
should
truly
serue
him
in
holynes
&
righteousnes
.
And
shall
we
once
dreame
or
imagine
so
grosly
,
that
God
will
spare
vs
continuing
in
sin
,
that
spared
not
his
owne
most
deare
and
only
sonne
,
the
verie
iewel
of
heauen
and
earth
,
Will
GOD
punish
his
sonne
Christ
and
spare
vs
continuing
in
sinne
being
cleane
and
vnspotted
of
anie
sinne
,
when
he
dyd
seeke
in
loue
to
pacifie
his
fathers
wrath
for
our
sinnes
:
O
intollerable
madnesse
,
did
the
Lord
punish
Adam
in
paradise
,
and
the
Angels
in
heauen
when
they
disobeied
,
and
shal
we
scape
scot-free
?
No
,
no
it
will
not
bee
.
O
then
,
if
neither
the
watching
prouidence
of
the
Almightie
can
prouoke
vs
,
nor
his
exceeding
mercies
can
allure
vs
,
yet
if
wee
will
not
approue
our selues
reprobates
,
let
this
forcible
reason
of
Gods
fearefull
iudgementes
against
sinne
and
sinners
compel
vs
to
repentance
,
that
is
,
euen
forth
with
to
for
take
our
euill
wayes
,
and
followe
Gods
lawes
with
a
perfect
heart
and
a
willing
minde
,
so
as
wee
may
best
please
him
,
then
shall
he
still
preserue
vs
in
this
world
,
and
reserue
vs
after
for
his
ioy
eternall
,
Amen
in
Christ
Iesus
.