ANTAPOLOGIA
:
OR
,
A
DISCOURSE
OF
EXCUSES
.
CHAP.
I.
The
Common
Sin
of
Excuses
.
OUr
first
Parents
having
eaten
the
sowr
Grape
,
their
own
and
their
Childrens
Teeth
have
been
set
on
edge
,
still
hankering
after
forbidden
Fruit.
And
as
if
Sin
and
Excuses
were
Twins
,
as
Esau
and
Jacob
,
holding
each
other
by
the
heel
,
we
still
run
after
the
Taste
of
the
Tree
of
Evil
,
to
the
Fig-tree
,
to
borrow
some
Leaves
to
make
an
Apron
,
and
think
if
we
get
into
the
Thicket
of
Excuses
,
and
can
say
All
hid
,
that
we
may
say
All
's
well
;
not
remembring
the
Voice
we
shall
hear
in
the
Cool
of
the
Day
,
(
the
Evening
of
our
Life
▪
Adam
where
art
thou
?
This
is
a
great
and
fore
Evil
which
hath
tainted
our
Nature
,
and
is
the
remain
of
that
first
poyson
wherewith
the
old
Serpent
in
Paradise
infected
our
first
parents
.
Excuses
have
first
shut
us
out
of
Paradise
,
and
now
obstruct
our
way
to
Heaven
:
The
great
Supplanter
then
took
away
our
Birthright
,
now
our
Blessing
.
Excuses
obstruct
our
way
to
Heaven
,
being
still
a
Block
or
Bar
in
our
way
thither
.
Whensoever
God
calls
to
a
Duty
,
Excuses
are
a
Block
to
hinder
Obedience
,
that
we
cannot
go
forward
:
When
God
calls
again
from
Sin
,
Excuses
are
a
Bar
to
hinder
Repentance
,
that
we
cannot
go
backward
.
But
all
the
way
to
Hell
is
thick
strew'd
with
Excuses
,
and
under
covert
of
them
most
deluded
Souls
(
as
Ahab
in
his
Disguises
once
)
run
confidently
and
fearlesly
upon
their
certain
and
unavoidable
ruine
.
Our
Bl●ssed
Saviour
,
in
that
Parabolical
Scheme
,
Luke
14.
16
,
17
,
18
,
19.
doth
,
as
in
a
Map
.
set
down
how
all
the
Race
of
Mankind
is
tainted
with
this
Evil.
A
certain
man
made
a
great
Supper
,
and
bade
many
;
and
sent
his
Servants
at
Supper-time
to
●●y
to
them
that
were
bidden
,
Come
,
for
all
things
are
now
ready
:
But
they
all
with
one
consent
began
to
make
Excuses
.
The
first
said
,
I
have
bought
a
piece
of
Ground
,
and
must
needs
go
see
it
,
I
pray
thee
have
me
excused
.
Another
said
,
I
have
bought
five
yoke
of
Oxen
,
and
I
go
to
prove
them
,
I
pray
thee
have
me
excused
.
And
another
said
,
I
have
married
a
Wife
,
therefore
I
cannot
come
.
I
pray
thee
have
me
excused
,
and
I
pray
thee
have
me
excused
,
is
the
answer
of
them
all
in
effect
.
In
which
Scripture
you
may
,
as
in
a
Map
,
see
on
the
one
side
,
the
kindness
of
God
to
Man
;
on
the
other
,
Mans
unkindness
to
God
,
and
to
himself
:
In
the
one
,
Gods
rich
Grace
displaied
;
in
the
other
,
Mans
vile
Ingratitude
described
;
Gods
care
of
Mans
Salvation
,
Mans
carelesness
.
What
could
God
do
more
to
make
them
happy
?
He
provides
,
invites
,
waits
,
sends
out
again
.
What
could
they
do
more
to
make
themselves
unhappy
?
They
put
off
all
by
evasions
,
and
shifts
,
and
subterfuges
.
St.
Matthew
They
made
light
of
it
.
Here
you
may
see
the
nature
of
that
sin
we
are
about
to
discourse
of
,
Excuses
.
2.
The
universality
of
this
sin
,
They
all
with
one
consent
began
to
make
Excuses
;
as
if
they
had
laid
their
Heads
together
,
and
resolved
there
would
none
of
them
go
.
3.
The
particularity
,
yea
singularity
of
this
sin
;
not
a
man
of
them
to
seek
of
his
Excuse
:
The
first
had
his
Excuse
;
the
second
,
his
;
the
third
,
a
third
:
So
many
men
,
so
many
Excuses
.
It
is
the
sin
of
all
,
it
is
the
sin
of
every
one
;
whence
this
shall
be
our
Observation
,
upon
which
this
Discourse
shall
run
,
viz.
"
It
is
the
General
sin
of
the
World
and
of
those
in
the
Church
too
,
All
and
every
Mans
sin
,
to
slight
and
reject
the
Grace
of
God
,
and
to
endanger
their
own
Eternal
Salvation
,
by
a
company
of
fair
and
specious
in
shew
,
but
indeed
slight
,
vain
,
and
frivolous
Excuses
.
It
is
the
sin
of
the
World
.
Wo
to
the
World
because
of
Excuses
.
It
is
the
sin
of
the
Church
.
Wo
to
the
Church
,
and
to
many
that
are
called
to
partake
of
rich
Gospel-grace
,
which
they
reject
and
make
void
by
Excuses
.
It
is
the
most
common
sin
of
the
World
.
Divide
the
World
into
three
parts
:
The
first
and
best
is
the
least
,
of
such
as
gladly
receive
the
Gospel
,
and
say
with
Samuel
,
Speak
Lord
,
thy
Servant
heareth
,
1
Sam.
3.
10.
or
with
St.
Paul
,
Lord
,
what
wilt
thou
have
me
to
do
?
A
little
Flock
of
these
,
there
are
but
few
of
them
.
2.
There
is
a
far
greater
and
worse
number
of
them
,
that
in
stead
of
accepting
,
shew
foul
contempt
of
the
Gospel
,
which
breaks
out
in
their
opposition
and
persecution
of
it
,
as
in
that
Parable
akin
to
this
appears
,
Mat.
22.
6.
The
remnant
took
the
servants
,
and
intreated
them
shamefully
and
slew
them
.
A
Remnant
,
but
a
vile
and
very
great
Remnant
of
prophane
Persecuters
and
Opposers
.
But
the
greatest
though
not
the
worst
)
part
,
is
of
our
Excuse-makers
.
It
is
not
said
,
they
all
with
one
consent
came
in
.
All
are
not
Accepters
.
Nor
all
with
one
consent
persecuted
and
oppos●d
;
but
the
Remnant
:
Too
great
a
Remnant
too
.
All
are
not
Persecuters
:
But
all
with
one
consent
made
excuse
.
All
are
Excuse-makers
;
all
guilty
here
,
more
or
less
.
A
sin
it
is
in
which
the
most
godly
sometimes
have
been
faulty
,
as
well
as
the
most
wicked
:
Abraham
,
Sarah
,
Moses
,
Jeremy
,
as
well
as
Cain
Saul
Judas
.
The
most
ancient
of
sins
,
and
the
First-fruits
of
the
first
sin
.
When
Adam
and
Eve
had
eaten
that
forbidden
Fruit
,
the
next
thing
was
to
frame
an
excuse
.
Hast
thou
Adam
?
The
Woman
that
thou
gavest
me
.
Hast
thou
eaten
,
Eve
?
The
Serpent
beguiled
me
,
said
she
.
Dost
thou
hide
thy self
from
me
,
Adam
?
I
saw
I
was
naked
,
said
he
again
.
Nothing
but
Excuses
,
and
so
sin
upon
sin
.
Cain
the
first
born
of
Adam
,
when
he
had
shed
his
Brothers
blood
,
thinks
to
put
it
off
with
an
Excuse
,
Am
I
my
Brothers
keeper
?
But
the
People
,
then
upon
his
Fear
.
No
owning
,
but
excusing
his
sin
;
till
Samuel
told
him
downright
,
he
was
rejected
for
his
halting
and
disobedience
.
Excuses
are
the
most
general
and
prevailing
sin
of
the
World
;
the
Peccatum
in
deliciis
,
the
sin
that
is
made
most
of
by
Simple
and
Gentle
,
High
and
Low
;
none
but
cherish
and
harbor
it
:
The
greatest
Persons
,
as
Saul
a
King
;
greatest
Politicians
,
as
Jeroboam
;
and
the
simplest
Swain
.
The
Sluggard
hath
an
excuse
to
spare
his
pains
,
A
Lion
is
in
the
way
:
And
take
any
he
that
is
so
empoverisht
that
he
hath
no
Oblation
,
yet
seeketh
a
piece
of
Timber
that
will
not
rot
to
make
an
Idol
of
,
and
then
applauds
himself
when
he
hath
done
;
I
may
say
of
the
poorest
and
simplest
:
None
so
poor
,
but
he
seeketh
to
get
some
rotten
Excuse
or
other
,
of
which
he
makes
an
Idol
to
quiet
his
clamorous
,
and
otherwise
unsatisfied
Conscience
.
Saul
had
his
Excuse
for
disobedience
,
1
Sam.
15.
15.
After
for
his
going
to
the
Witch
:
Jeroboam
,
Calves
in
Dan
and
Bethel
;
the
Jews
,
for
stoning
of
Christ
had
an
Excuse
at
hand
,
Joh.
10.
33.
and
another
for
Crucifying
of
him
▪
We
have
a
Law
,
and
by
our
Law
he
ought
to
die
,
Joh.
19.
7.
CHAP.
II.
The
several
Kinds
of
Excuses
.
EXcuses
are
not
all
alike
;
some
are
good
,
some
bad
.
We
meet
with
several
holy
,
just
,
honourable
Excuses
in
Scripture
,
which
are
for
our
imitation
.
Such
was
Holy
Joseph's
,
when
sollicited
to
uncleanness
by
his
impudent
Mistris
,
How
can
I
do
this
great
wickedness
,
and
sin
against
God
?
That
of
David
,
when
pressed
to
avenge
himself
of
his
Master
and
Sovereign
Saul
,
God
forbid
that
I
should
do
this
thing
to
my
Master
the
Lords
Annointed
,
1
Sam.
24.
6.
and
again
,
1
Sam.
26.
9.
Such
that
of
the
three
Worthies
,
Dan.
3.
16.
We
are
not
careful
to
answer
thee
in
this
matter
;
our
God
is
able
to
deliver
us
out
of
thy
hand
,
and
if
not
,
we
neither
can
nor
will
worship
thy
Image
.
Such
that
of
the
Apostles
,
We
must
obey
God
rather
than
Men.
But
our
Discourse
is
professedly
about
bad
Excuses
,
I
therefore
pass
those
over
.
Evil
Excuses
are
of
three
sorts
,
relating
1.
To
Sin
.
2.
Duty
.
3.
Faith
.
We
begin
with
such
as
refer
to
Sin
,
and
such
are
of
two
sorts
.
1.
Such
as
are
homebred
,
and
taken
from
self
.
2.
Some
extraneous
,
and
borrowed
from
others
.
They
are
very
many
that
relate
to
all
these
Heads
;
I
intend
not
an
enumeration
of
all
(
that
were
almost
endless
)
but
take
notice
of
such
as
are
most
obvious
.
In
the
first
place
,
to
begin
with
those
Denying
the
Fact
.
that
refer
to
Sin
:
The
first
Excuse
I
shall
take
notice
of
,
is
,
to
deny
the
Fact
.
Not
I
,
not
I
,
is
the
old
Put-off
.
Little
less
was
that
of
our
first
Parents
,
when
questioned
about
the
first
Transgression
;
Not
I
,
but
the
Woman
;
Not
I
,
but
the
Serpent
.
The
like
Judas
his
impudent
Reply
,
Is
it
I
?
q.
d.
Who
will
say
it
is
?
But
most
palpable
that
of
Gehazi
,
who
by
one
Lie
told
in
his
Masters
name
,
got
of
Naaman
two
great
Bags
of
Silver
,
as
much
or
more
than
he
could
carry
,
and
two
Changes
of
Rayment
,
and
reckoned
with
himself
what
Purchases
he
should
make
of
Olive-yards
,
Vineyards
,
&c.
But
when
he
came
back
to
his
Master
with
another
Lie
in
his
Mouth
,
(
as
one
Lie
leads
to
another
)
Thy
Servant
went
no
whither
,
(
as
denying
the
Fact
)
he
received
a
sad
Doom
,
The
Leprosie
of
Naaman
stick
to
thee
,
and
to
thy
Seed
for
ever
.
A
fit
and
just
Brand
for
the
Liars
Forehead
.
Had
every
Liar
one
such
,
there
would
be
many
a
foul
Face
to
be
seen
in
the
Streets
.
But
how
ordinary
is
it
with
young
and
old
,
Servants
and
Children
,
when
done
amiss
,
to
deny
the
fact
,
thinking
thereby
to
excuse
and
extenuate
the
fault
,
which
doth
but
aggravate
it
,
and
of
one
fault
makes
two
,
as
our
Divine
Poet
,
Dare
to
be
true
,
nothing
can
need
a
lie
;
He
that
covereth
his
sin
(
by
a
lie
,
or
denial
)
shall
not
prosper
;
but
he
that
confesseth
and
forsaketh
,
shall
find
mercy
both
with
God
and
Man
.
2.
A
second
sort
will
not
tell
you
a
downright
Lie
,
but
as
handsomly
as
they
Artificial
Storie
,
and
fair
Ta●es
.
can
smother
the
Truth
by
an
Artificial
Story
,
and
think
their
work
is
done
.
Thus
did
Joseph's
Brethren
,
when
they
had
sold
their
Brother
,
come
home
with
a
fair
Tale
,
having
stript
him
of
his
Garment
,
and
dipt
it
in
Blood
,
shew'd
it
to
their
Father
;
This
we
found
,
whose
Garment
it
is
we
know
not
,
Discern
thou
whether
it
be
thy
Sons
,
I
A
lying
tongue
is
but
for
a
moment
;
but
the
lip
of
truth
shall
be
established
for
ever
;
may
be
blamed
,
never
shamed
.
A
third
sort
comes
and
pleads
Ignorance
,
I
did
not
know
,
saith
he
,
that
it
was
not
thy
mind
that
I
should
not
go
,
I
will
therefore
return
,
if
it
displease
thee
,
Num.
22.
35.
Yes
,
Balaam
,
yes
!
thou
knewest
well
enough
;
for
the
Lord
had
said
expresly
,
ver.
12.
Thou
shalt
not
go
,
neither
curse
them
at
all
:
Yet
go
he
would
,
and
curse
them
too
,
though
not
in
word
,
yet
by
that
more
cursed
and
pernicious
counsel
that
he
gave
the
Midianites
,
to
entice
the
Israelites
both
to
spiritual
and
bodily
Fornication
,
with
their
Idolatrous
Feasts
,
and
then
with
their
Daughters
.
But
though
he
escaped
for
a
while
,
he
was
after
cut
apieces
It
is
true
,
there
is
an
Ignorance
,
which
if
it
be
real
(
not
pretended
)
invincible
(
not
affected
)
doth
in
some
sort
excuse
a
tanto
,
though
not
toto
,
doth
lessen
the
offence
:
Such
was
Paul's
,
who
therefore
found
mercy
upon
his
repentance
,
because
what
he
had
done
formerly
against
the
Church
,
he
had
done
it
ignorantly
,
and
in
his
state
of
4.
A
fourth
stands
up
in
his
own
defence
,
My
Nature
.
and
pleads
his
Nature
,
saying
,
It
is
my
nature
,
and
I
cannot
help
it
;
my
nature
,
and
I
must
be
born
with
;
my
nature
is
to
be
hasty
,
cholerick
,
&c.
The
godly
mans
grief
is
the
wicked
mans
excuse
.
Thou
hast
more
cause
to
blush
and
be
ashamed
of
the
depravedness
of
thy
nature
,
and
to
pray
to
be
made
partaker
of
the
Divine
nature
.
Shall
Cain
plead
,
my
nature
is
to
be
bloody
?
Nimrod
,
mine
to
be
Tyrannical
?
Pharaoh
,
mine
to
be
obstinate
?
Haman
,
mine
to
be
haughty
?
Nabal
,
mine
to
be
currish
?
Ishmael
,
mine
to
scoff
?
Jezabel
,
mine
to
be
unchast
,
and
Belshazzar
mine
to
be
jovial
and
rant
?
Then
let
the
Lion
,
Bear
,
Tyger
,
Wolf
,
and
Serpent
plead
,
our
nature
is
to
raven
,
devour
,
destroy
,
and
poyson
;
let
us
alone
:
The
Thorn
and
Briar
,
our
nature
is
to
prick
and
tear
,
therefore
let
us
grow
in
the
Garden
.
This
argues
the
height
of
the
malignity
of
sin
,
that
it
hath
poysoned
the
Vitals
,
as
of
that
Infection
under
the
Law
which
had
taken
Warp
and
Woofe
,
and
was
therefore
adjudged
5.
Another
is
not
ashamed
to
plead
Custom
Ox
and
Owner
both
should
be
put
to
death
.
Or
if
the
Leprosie
should
break
out
afresh
in
the
House
,
after
two
or
three
viewings
of
the
Priest
,
it
was
to
be
pulled
down
to
the
ground
.
And
At
first
hand
sin
is
modest
,
and
ashamed
,
and
heavy
;
then
less
heavy
;
after
,
not
heavy
at
all
,
but
light
;
then
sweet
,
at
last
natural
and
unavoidable
:
So
that
at
first
what
was
intolerable
to
be
done
,
is
impossible
to
be
left
undone
.
And
St.
Austin
tells
us
of
his
Mother
Monica
,
then
did
he
make
of
it
an
Iron
Chain
,
wherewith
I
was
bound
;
and
this
Iron
Chain
was
no
other
but
my
ferrea
voluntas
,
made
of
no
other
Matter
or
Metal
but
my
Iron
and
stiffnecked
Will.
Give
not
way
therefore
at
first
,
and
keep
out
of
the
Devils
Circle
:
For
out
of
the
Will
,
saith
the
same
Father
,
once
beginning
to
yield
,
springs
Lust
,
out
of
whi●h
,
when
it
hath
conceived
ariseth
Custom
;
out
of
Custom
,
not
resisted
,
Necessity
;
out
of
Necessity
,
Death
:
As
much
to
this
pu●pose
the
holy
Apostle
,
Jam.
1.
13.
Custom
is
not
such
a
Tyrant
,
but
if
the
fault
were
not
in
a
Mans
own
perverse
Will
,
it
might
be
overmastered
.
The
Father
once
refuted
this
vain
Argument
of
Customs
Plea
,
by
a
plain
Demonstration
.
The
Common
People
,
saith
he
,
were
wont
time
out
of
mind
to
wash
in
such
a
Bath
;
the
King
sets
out
a
Proclamation
,
that
none
should
come
into
it
more
;
there
's
none
so
hardy
as
to
attempt
it
.
We
have
seen
in
our
time
some
who
had
been
in
Arms
,
and
wont
constantly
to
go
with
Swords
by
their
sides
,
when
commanded
to
depart
the
City
or
lay
by
their
Swords
,
present
obedience
was
yielded
.
So
it
would
be
,
if
men
had
the
like
regard
to
God's
Commands
,
as
they
have
to
Man's
Precepts
;
this
Plea
of
Custom
would
fall
to
the
ground
.
6.
Another
comes
,
and
hath
for
his
Excuse
,
It
was
in
Drink
.
That
he
was
not
himself
,
he
knew
not
what
he
did
,
he
was
in
Drink
.
And
is
it
not
good
reason
he
should
be
excused
,
think
ye
;
and
that
one
sin
should
excuse
another
?
This
is
so
far
from
extenuating
,
that
it
doth
highly
aggravate
the
sin
.
Wine
indeed
is
a
mocker
,
strong
Drink
is
raging
:
It
is
a
Quarreller
,
Fighter
,
Dueller
,
Murderer
,
Adulterer
;
what
not
?
any
thing
,
every
thing
that
is
naught
:
But
he
that
is
deceived
thereby
,
is
not
wise
,
saith
Solomon
,
nor
guiltless
,
but
double
guilty
.
The
Sword
is
also
a
bloody
and
mischievous
Instrument
,
hath
taken
away
the
life
of
thousands
;
but
must
the
Weapon
or
Metal
be
blamed
,
or
the
Man
that
abused
it
?
Drunkenness
is
a
great
and
big-bellied
sin
;
who
knows
what
monstrous
Births
it
may
bring
forth
?
Eating
was
the
Mother
of
Original
sin
;
but
Drinking
may
go
for
the
Mother
of
all
Actual
sins
.
The
Cup
of
Drunkenness
is
like
the
Harlots
,
full
of
all
abominations
,
and
filthiness
of
Fornication
;
like
Circe's
Cup
,
hath
an
inchanting
Vertue
to
transform
Men
into
Swine
:
So
that
here
you
may
see
one
Swine
wallowing
in
the
mire
of
his
own
Vomit
,
another
in
the
Streets
,
another
in
the
Bed
of
Uncleanness
,
and
another
in
the
Blood
of
his
Comrade
.
It
hath
a
strange
operation
even
upon
the
most
sober
,
when
once
tasted
of
.
How
did
it
expose
the
Holy
Patriarch
to
the
derision
of
Thine
eye
shall
behold
strange
Women
,
and
thy
mouth
will
speak
strange
words
;
and
when
Wine
is
in
,
thou
knowest
not
what
strange
things
thou
mayst
be
put
upon
.
Oh
England
,
England
!
This
is
one
of
thy
National
and
Crying
Sins
:
Drunkenness
,
and
the
Abominations
that
attend
it
,
as
so
many
Familiars
,
or
Evil
Spirits
,
dancing
about
the
Cup.
We
may
say
with
the
Prophet
,
Every
Table
is
full
of
Vomit
,
and
every
Bed
full
of
uncleanness
.
Whoredom
,
Wine
,
and
new
Wine
,
hath
taken
away
Englands
heart
and
glory
.
This
,
with
other
sins
,
hath
filled
the
Cup
of
our
Iniquities
,
and
caused
the
Lord
in
his
just
Judgment
to
give
us
that
Cup
of
Trembling
to
drink
of
;
Pestilence
,
Fire
,
Sword
,
hath
been
the
portion
of
our
Cuo
:
Yet
thou
seest
it
not
,
and
saist
with
Solomon's
Drunkard
,
When
I
awake
,
I
will
to
it
again
.
Awake
ye
Drunkards
,
weep
and
howl
,
all
ye
drinkers
of
Wine
,
saith
the
Prophet
.
And
consider
how
many
fearful
Woes
are
pronounced
against
this
beastly
Sin
of
Drunkenness
.
There
is
one
Woe
Isa.
5.
11.
another
Isa.
5.
22.
a
third
Isa.
28.
1.
a
fourth
Habak.
2.
15.
Besides
many
in
the
New
Testament
,
Matth.
24
,
49
,
50
,
51.
1
Cor.
6.
10.
Gal.
5.
21.
Woe
upon
Woe
.
The
Drunkard
hath
one
Woe
upon
his
Face
,
Prov.
23.
29.
Who
hath
woe
?
who
hath
sorrows
,
but
he
?
Another
in
his
State
,
Prov.
23.
21.
Another
on
his
ragged
back
,
ibid.
Another
all
over
his
Body
,
Diseases
,
Aches
,
Cramps
,
Gout
,
&c.
bred
by
this
Distemper
.
Another
worse
upon
his
Heart
and
Understanding
,
Hos.
4.
11.
And
the
worst
of
all
yet
behind
,
1
Cor.
6.
10.
Gal.
5.
21.
There
's
a
Woe
for
the
morning-Drunkard
,
Isa.
5.
11.
A
Woe
for
the
afternoon
and
Evening-Drunkard
,
Isa.
5.
11.
A
Woe
for
the
merry
Drunkard
,
Isa.
5.
12.
A
Woe
for
the
mad
Drunkard
,
Prov.
23.
29.
the
quarrelling
Drunkard
.
A
Woe
for
the
red-faced
Drunkard
,
ibid.
A
Woe
for
the
babling
Drunkard
,
ibid.
A
Woe
for
the
wanton
and
unclean
Drunkard
,
Prov.
23.
33.
A
Woe
for
the
fighting
Drunkard
,
Matth.
24.
29.
A
Woe
for
the
mighty
Drunkard
,
Isa.
5.
22.
A
Woe
for
the
Master
Drunkard
,
Habak.
2.
15
,
16.
Yea
,
a
Woe
for
the
common
Drunkard
,
and
for
all
the
knot
of
Drunkards
,
1
Cor.
6.
10.
7.
The
like
Excuse
is
made
by
the
next
,
I
was
in
Passion
.
Should
he
deal
with
our
Sister
as
with
an
Harlot
?
But
what
said
their
Father
to
it
?
Me
have
you
troubled
;
nothing
ever
so
much
troubled
me
in
my
life
:
you
have
made
me
to
stink
,
and
my
Religion
too
.
Neither
did
he
onely
testifie
his
detestation
of
the
Fact
when
it
was
fresh
,
but
thought
of
it
the
longest
day
of
his
life
;
and
on
his
Death-bed
,
when
he
called
his
Sons
together
to
receive
each
of
them
a
Fathers
Blessing
,
he
bequeaths
this
Legacy
to
those
two
Brethren
,
Simeon
and
Levi
are
Brethren
in
Evil
,
Instruments
of
Cruelty
are
in
their
Habitation
:
Cursed
be
their
wrath
,
for
it
was
cruel
;
and
their
anger
,
for
it
was
fierce
,
&c.
And
it
is
recorded
of
Theodosius
,
a
godly
Emperor
,
when
he
had
commanded
Sozomen
.
l.
7.
c.
24.
a
cruel
Execution
upon
the
Citizens
of
Thessalonica
,
for
an
affront
given
him
,
that
St.
Ambrose
would
not
admit
him
to
enter
into
the
Church
doors
,
or
come
to
the
Lords
Table
,
till
he
had
done
Penance
,
and
acknowledged
the
Error
of
his
Passion
.
A
wise
man
will
watch
over
his
Passion
,
and
learn
of
Socrates
,
who
said
once
to
his
Servant
offending
,
Were
I
not
angry
,
I
should
strike
thee
.
8.
A
third
comes
and
makes
the
same
It
was
done
●n
my
Ch●ldhood
.
Plea
●oo
,
and
saith
,
I
was
not
my self
neither
,
was
but
young
,
a
Child
in
comparison
,
and
did
as
a
Child
:
And
Childhood
and
Youth
are
Vanity
,
and
must
have
a
time
to
sow
their
Wild
Oats
.
But
hath
not
God
written
bitter
things
against
many
for
the
sins
of
their
youth
?
Two
and
nulla
causa
malitiae
nisi
malitia
,
and
how
merry
they
were
,
and
how
much
they
laughed
when
they
had
done
all
,
which
he
doth
punctually
set
down
,
and
particularly
bewail
.
9.
Another
begs
your
Excuse
,
for
he
H●●
go●d
N●t●●e
.
hath
no
other
fault
in
all
the
world
,
but
that
he
is
of
so
good
a
nature
.
Thus
must
all
be
excused
first
or
last
.
One
excused
himself
but
even
now
from
his
Ill
Nature
;
and
now
a
Good
Nature
is
the
onely
crime
:
He
is
of
so
good
a
nature
,
that
he
can
say
n●
body
nay
;
he
is
no
mans
foe
but
his
own
;
speak
him
but
fair
,
and
you
may
have
his
very
heart
.
But
I
say
then
,
1.
How
comes
he
to
say
God
may
?
Or
is
he
no
body
with
him
?
Rehob●am
and
Zedekiah
,
the
first
and
last
Kings
of
Judah
,
were
two
such
good-natured
men
;
and
the
one
lost
ten
Tribes
by
his
good
nature
,
the
other
all
.
Rehoboam
could
not
find
in
his
heart
to
say
the
Youngsters
nay
,
he
was
so
tender-hearted
,
as
he
is
said
,
2
Chron.
13.
7.
And
the
other
spake
it
out
in
plain
English
to
his
Lords
and
Courtiers
,
desiring
him
to
secure
Jeremy
,
or
put
him
to
death
;
I
leave
him
to
you
,
for
the
King
is
not
he
that
can
do
any
thing
against
you
.
Yet
both
of
these
could
say
God
nay
.
Rehoboam
could
say
the
wise
Grandees
of
State
nay
:
And
Zedekiah
could
say
Jeremy
the
Prophet
nay
,
with
whom
he
had
many
a
Conference
.
2.
You
may
have
his
heart
you
say
)
if
you
speak
him
fair
;
you
need
but
to
hold
up
your
Finger
,
he
will
do
what
you
would
have
him
.
A
mighty
good
nature
sure
!
How
comes
it
then
to
pass
,
that
let
the
Lord
or
his
Ministers
speak
never
so
fair
,
intreat
,
perswade
,
beseech
;
or
let
the
Lord
lift
up
his
hand
in
way
of
Judgment
,
he
yields
not
,
—
Cereus
in
vitium
flecti
.
His
evil
Companions
have
him
at
a
beck
,
they
desire
him
,
he
becomes
bound
,
and
is
surety
for
his
Friend
:
But
Solomon
calls
him
a
fool
for
his
labor
;
A
man
void
of
understanding
striketh
hands
and
becometh
surety
,
&c.
3.
Is
it
so
small
a
matter
to
be
no
bodies
foe
but
his
own
?
Yet
1.
It
cannot
be
said
so
of
such
.
This
fool
pulls
down
his
House
with
his
great
good
nature
and
little
wit
.
Patrimony
is
sold
and
spent
,
Wife
and
Children
undone
,
by
this
good
nature
.
And
will
any
man
open
his
mouth
to
plead
for
such
?
The
Heathen
will
rise
up
against
him
,
and
condemn
him
.
If
any
provide
not
for
his
own
,
specially
those
of
his
Houshold
,
(
his
own
Flesh
and
Blood
)
he
is
worse
than
an
Infidel
:
Yea
,
such
have
not
onely
unchristened
and
unmanned
themselves
,
but
have
unnatured
themselves
by
this
good
nature
.
Monsters
you
may
call
them
,
and
worse
than
Monsters
.
The
Sea-monsters
draw
out
their
Breasts
,
and
have
a
tender
care
of
their
young
;
but
these
sweet-natured
Souls
are
like
the
Ostrich
in
the
Wilderness
,
the
right
Emblem
of
improvident
and
unnatural
Parents
;
she
leaves
her
Eggs
to
their
chance
,
and
is
hardned
against
her
young
ones
,
as
if
they
were
not
hers
.
—
She
is
without
fear
,
&c.
Or
,
2.
If
it
were
granted
,
such
were
no
mans
foe
but
their
own
,
were
this
so
light
a
matter
?
The
whole
Creation
,
as
one
Man
,
would
rise
up
against
such
,
and
condemn
them
;
it
being
the
common
and
first
Principle
that
Nature
hath
implanted
in
every
Animal
,
Self-preservation
;
and
the
second
is
like
to
this
(
the
very
next
Impression
of
Nature
stamped
upon
the
heart
of
every
living
Creature
)
is
the
preservation
of
those
that
come
of
them
.
And
from
these
two
Principles
,
no
Creature
but
Man
onely
(
no
Man
but
the
unnatural
)
can
be
enticed
,
or
any
way
corrupted
to
act
against
them
.
In
a
word
,
that
Man
hath
no
good
nature
at
all
,
who
is
not
good-natured
to
himself
.
He
that
is
wise
,
is
wise
for
himself
,
saith
the
Wiseman
:
And
he
that
loves
another
,
must
first
love
himself
,
which
is
to
be
the
measure
and
stint
of
my
love
to
another
.
—
Thou
shalt
love
thy
neighbor
as
thy self
,
next
to
thy self
.
Religion
doth
not
destroy
self-love
,
but
direct
it
,
that
we
love
not
our selves
inordinately
,
our selves
solely
.
Oh
that
the
World
were
more
full
of
this
true
self-love
than
it
is
!
Then
should
we
not
have
cause
to
complain
of
so
many
ill
Husbands
,
and
worse
Christians
,
who
are
neither
true
to
God
,
nor
themselves
,
nor
their
nearest
Friends
,
but
injurious
to
all
.
They
wrong
God
and
Religion
,
which
should
be
honoured
by
them
;
wrong
their
King
and
Countrey
,
which
should
be
supported
by
them
;
wrong
their
Families
,
which
should
be
uphold
and
provided
for
by
them
;
and
most
of
all
injurious
to
their
own
Souls
,
which
(
after
Wife
and
Children
undone
here
)
are
eternally
undone
by
them
.
And
will
any
henceforward
give
in
this
for
an
Excuse
any
more
?
10.
I
was
in
Jest
,
saith
another
;
and
a
little
harmless
Mirth
is
not
to
be
blamed
.
I
was
in
jest
.
True
,
if
harmless
.
Honest
Mirth
doth
good
like
a
Medicine
,
Prov.
17.
22.
Is
a
continual
Feast
,
Prov.
15.
15.
The
Scripture
alloweth
(
yea
commandeth
)
rejoycing
in
the
Lord.
Rejoyce
in
the
Lord
alway
,
Phil.
4.
4.
But
there
is
a
Laughter
which
is
called
Madness
,
Eccles.
2.
2.
and
is
the
proper
Cognisance
of
the
Fool
,
Eccles.
2.
6.
And
Solomon
observeth
,
There
is
a
man
who
playeth
mad
reaks
,
casts
about
firebrands
,
arrows
,
and
death
,
abusive
Jests
,
and
unhandsom
actions
,
and
puts
off
all
with
this
,
Am
not
I
in
sport
?
Excellently
our
English
Lyrick
,
Make
not
thy
sport
abuses
;
for
the
Fly
That
feeds
on
Dung
,
is
coloured
thereby
.
Pick
out
of
mirth
as
stones
out
of
thy
grounds
,
Profaneness
,
filthiness
,
abusiveness
;
These
are
the
scum
with
which
course
Wits
abound
,
&c.
How
dear
did
the
Israelites
pay
for
their
mad
holiday
mirth
,
when
they
were
eating
,
drinking
,
and
dancing
about
their
new
Puppet
?
It
cost
the
lives
of
three
thousand
,
executed
by
Gods
appointment
.
Nor
In
their
heat
(
saith
the
Lord
,
speaking
of
the
Chaldeans
)
I
will
make
their
Feast
,
and
I
will
make
them
drunken
,
that
they
may
rejoyce
,
and
sleep
a
perpetual
sleep
,
and
not
awake
.
11.
But
he
that
can
say
,
I
did
such
a
I
did
against
my
will
.
thing
against
my
will
,
thinks
he
hath
said
enough
for
his
excuse
.
Then
might
Pilate
after
washing
his
hands
,
been
clear
of
the
Blood
of
Christ
,
whom
with
much
reluctancy
he
gave
Sentence
against
,
at
the
Peoples
restless
instigation
:
And
Peter
might
have
spared
his
Tears
,
after
the
denyal
of
his
Master
.
But
awakened
Conscience
is
not
so
to
be
stilled
,
or
lulled
asleep
.
In
the
Law
it
was
appointed
,
That
he
who
had
shed
Blood
unwittingly
,
and
against
his
will
,
was
to
run
for
it
to
the
City
of
Refuge
;
Thomas
Whittell
,
James
Abbes
,
Thomas
Benbridge
.
who
,
against
their
will
and
Conscience
,
had
,
to
save
their
Lives
,
abjured
,
recanted
,
or
promised
Submission
and
Conformity
to
the
then
Church-Practices
,
that
afterwards
had
no
rest
day
nor
night
,
till
they
had
revoked
those
Recantations
,
and
submitted
themselves
to
any
kind
of
sufferings
,
rather
than
so
to
smother
Conscience
.
12.
Another
lays
the
blame
on
Necessity
,
loved
not
their
lives
unto
the
death
,
Rev.
12.
11.
But
this
was
the
Plea
of
the
Unjust
13.
Among
other
frivolous
Excuses
,
Besides
my
intention
.
this
is
one
also
:
It
was
besides
my
intention
;
little
did
I
dream
this
or
that
would
have
followed
,
I
was
drawn
in
.
But
we
should
remember
those
frequent
Items
,
Come
not
near
her
corner
:
Shun
occasions
:
Abstain
from
appearance
of
evil
,
1
Thess.
5.
21.
Keep
to
thy
Calling
,
and
ways
,
and
so
keep
thee
off
the
Devils
ground
,
(
as
he
said
once
of
a
Maid
that
he
took
possession
of
,
finding
her
at
a
Stage-play
)
and
out
of
his
Circle
.
We
find
by
experience
,
the
coldest
Water
becomes
hot
,
being
a
while
over
the
Fire
;
and
the
hardest
Ice
soon
begins
to
thaw
,
being
near
the
Heat
.
The
beginning
of
many
Evils
(
as
well
as
Contention
)
is
like
the
letting
out
of
Water
out
of
the
Banks
,
or
kindling
of
a
Fire
;
who
knows
where
either
may
stay
?
Therefore
the
Wise
mans
Counsel
is
,
Cease
before
it
be
medled
with
:
q.
d.
Make
an
end
before
thou
begin
.
Full
little
did
Dinah
think
but
he
went
out
and
wept
bitterly
,
Matth.
26.
75.
14.
Nor
are
they
a
few
who
think
to
come
off
with
this
;
My
fear
betrayed
me
,
I
was
surprised
with
fear
.
that
I
knew
not
what
I
said
or
did
.
The
fear
of
man
(
as
Solomon
observes
)
causeth
many
a
snare
,
Prov.
29.
25.
And
a
cruel
Tyrant
it
is
,
and
too
like
that
false
Harlot
spoken
of
in
another
place
,
that
hath
cast
down
many
wounded
,
yea
many
strong
ones
have
fallen
under
her
hands
:
Witness
Abraham
,
Isaac
,
David
,
Peter
,
Cranmer
,
&c.
Saints
all
of
the
first
Magnitude
:
Yet
this
is
nevertheless
a
sin
,
and
to
be
bewailed
,
Nor
do
such
Examples
excuse
,
but
condemn
us
the
more
,
if
we
think
to
have
our
sin
Patronized
by
their
Example
:
Bis
peccat
,
qui
exemplo
peccat
:
He
sins
twice
,
that
sins
by
anothers
exampl●
.
We
should
guard
our
hearts
against
this
base
fear
of
Man
,
with
the
awful
dread
of
him
who
is
able
to
destroy
Soul
and
Body
in
Hell
;
and
consider
whether
it
be
not
a
more
fearful
thing
to
fall
into
the
hands
of
the
living
God
,
than
of
a
Man
that
shall
die
,
and
the
Son
of
Man
which
is
but
a
Worm
.
Then
would
this
Divine
fear
quite
destroy
those
false
fears
,
as
Aaron's
Rod
devoured
those
false
and
imaginary
Rods
,
and
prevent
those
Storms
and
Floods
,
or
Flames
of
horrour
,
which
the
over-prevailing
fear
of
Man
hath
betrayed
us
unto
;
witness
those
notable
Examples
and
Champions
of
Christ
,
Peter
and
Cranmer
,
and
many
other
shrinking
Professors
,
who
not
till
after
much
bitter
Repentance
,
flying
to
Christ
,
obtained
mercy
.
And
that
of
miserable
Spira
is
never
to
be
forgotten
,
who
though
he
so
repented
and
bewailed
this
sin
,
that
he
was
swallowed
up
of
sorrow
,
yet
never
gained
peace
,
or
so
much
as
the
least
glimpse
of
hope
,
but
died
in
extreme
despair
.
15.
Sometimes
this
is
given
in
for
Excuse
;
It
was
for
a
matter
of
moment
.
It
was
not
for
a
trifle
,
but
for
a
matter
of
moment
;
my
Livelihood
depends
on
it
,
as
Demetrius
pleaded
for
his
Silver
Shrines
.
It
was
for
a
Prize
,
saith
another
,
that
which
might
make
me
and
mine
for
ever
.
I
saw
(
said
Achan
)
a
Wedge
of
Gold
,
a
rich
Babylonish
Garment
,
and
two
hundred
Shekels
of
Silver
,
and
none
was
by
to
discover
it
,
and
who
would
not
put
the
Curse
to
the
venture
on
such
terms
?
But
Gold
may
be
bought
too
dear
,
as
our
Proverb
saith
.
It
proved
,
as
all
such
Cheats
do
,
Aurum
Tholosanum
,
accursed
Gold
;
it
consumed
Achan
and
all
his
house
.
Si
violandum
est
Jus
,
Regni
Causa
violandum
est
,
&c.
was
the
saying
of
an
elder
than
Machiavel
:
If
a
Kingdom
lie
at
stake
,
there
can
be
no
foul
play
to
win
it
:
A
Crown
wipes
off
all
blots
,
and
excuseth
all
Crimes
,
tam
patrata
,
quam
patranda
,
already
committed
,
or
to
be
committed
,
as
Alexander
thought
,
when
he
trussed
up
a
pedling
Pyrate
that
took
now
and
then
a
Barque
,
when
himself
,
as
he
was
told
by
the
same
Pyrate
,
exercised
an
universal
Pyracy
and
Robbery
by
Sea
and
Land
,
and
cri●d
,
Have
at
all
;
yet
did
he
reckon
his
Name
should
be
recorded
in
the
Books
of
Fame
.
O
tandem
major
parcas
Insane
minori
.
And
of
this
Religion
was
Jeroboam
,
who
,
to
get
and
keep
the
Crown
,
thinks
Conscience
must
not
be
too
strait
l●ced
.
Rem
si
possis
recte
,
si
non
quocunque
modo
rem
,
or
regnum
rather
.
Kingdoms
are
to
be
gotten
,
governed
,
kept
,
by
other
Arts
than
other
private
States
are
.
Therefore
to
get
the
Crown
,
he
waits
the
opportunity
of
a
Rupture
,
then
makes
his
advantage
of
it
,
to
set
his
Master
aside
:
And
when
got
the
Crown
,
he
sets
Religion
to
sale
,
erects
a
new
Model
of
Worship
,
substitutes
another
sort
of
Clergy-men
,
such
as
should
throughly
comply
;
and
outs
all
of
their
Ministerial
Employment
,
that
were
of
Gods
appointment
.
But
it
is
a
Golden
Saying
of
Solomon
,
and
worthy
of
a
Christian
Princes
Motto
in
his
Coin
,
Justitia
firmat
Thronum
,
The
Throne
is
established
by
Righteousness
.
This
turned
to
the
utter
ruine
of
Jeroboam
and
his
whole
House
.
So
likewise
those
wise
Master-Builders
,
to
make
the
House
stand
the
surer
,
must
needs
pull
out
the
Head
Corner-stone
,
lest
the
Romans
should
come
and
take
away
their
Place
,
Dignity
,
and
Nation
;
all
lay
then
at
stake
,
as
they
then
thought
:
But
did
they
not
thereby
pull
an
old
House
on
their
own
Heads
;
or
rather
,
as
our
Saviour
said
,
pull
a
Stone
upon
them
,
which
hath
ground
them
and
their
Nation
to
Powder
?
This
brought
on
those
very
Romans
which
they
feared
,
and
hastned
on
the
Abomination
of
Desolation
,
which
they
never
feared
.
16.
Another
makes
this
his
Excuse
;
It
was
to
cover
his
shame
.
This
was
that
To
cover
shame
.
set
the
Son
of
Jesse
awork
,
after
that
foul
Act
with
Bathsheba
;
Vriah
must
be
sent
for
home
;
if
that
will
not
do
,
made
drunk
;
if
that
,
and
nothing
else
,
he
must
be
sent
to
his
long
home
.
Alas
,
poor
Bethleemite
!
Thou
saidst
thou
wast
once
in
a
great
strait
,
when
of
three
Judgments
thou
must
chuse
one
;
but
never
in
such
a
strait
as
now
.
Repentance
had
been
thy
onely
Remedy
.
Thou
consultedst
shame
to
thy
House
;
and
that
which
thou
didst
contrive
to
smother
it
,
made
it
break
out
at
the
House
top
,
and
proclaimed
it
in
the
sight
of
the
Sun
.
How
well
had
it
been
with
thee
,
if
thou
hadst
knocked
down
the
first
rise
of
the
Tentation
with
thy
Daughter
Tamars
detestation
,
As
for
me
,
whither
shall
I
cause
my
shame
to
go
?
Thou
hadst
then
prevented
those
Tragical
Calamities
that
after
befel
thee
and
thy
Family
.
Yet
alas
!
how
ordinary
is
it
for
men
to
seek
to
cover
shame
with
sin
,
and
to
hide
a
less
,
run
into
a
greater
sin
,
which
will
be
sure
to
find
them
out
,
and
lay
them
open
at
last
?
As
in
case
of
Robbery
,
to
conceal
the
Theft
,
Murder
is
committed
;
and
often
after
one
Murder
committed
,
a
second
or
a
third
follows
;
as
if
Blood
could
be
covered
with
Blood
.
And
in
the
case
of
Bastardy
,
how
dreadful
,
yet
how
ordinary
is
it
for
the
unnatural
Parents
,
set
on
by
the
instigation
of
the
Devil
,
to
lay
violent
hands
on
their
own
innocent
Births
!
Thereby
making
that
sin
,
which
was
bad
enough
before
,
(
yet
pardonable
)
now
a
crimson
sin
,
and
unpardonable
.
Many
Publicans
and
Harlots
have
repented
and
found
mercy
:
but
Blood
is
a
crying
sin
,
and
calls
for
Vengeance
.
Murderer
is
the
Devils
first
Title
,
John
8.
44.
But
with
what
fearful
aggravations
is
this
Infanticidium
,
murder
of
Infants
,
over-charged
above
any
other
almost
?
Murder
of
any
kind
is
dreadful
;
but
wilful
and
deliberate
,
much
more
.
The
casual
murder
might
,
the
wilful
might
not
be
pardoned
:
But
to
murder
an
Innocent
,
flie
to
that
fountain
opened
for
sin
and
uncleanness
,
Zach.
13.
1.
and
to
go
into
the
lowest
Form
of
humble
Penitents
,
as
did
that
noted
sinful
Creature
once
,
who
had
not
the
confidence
to
look
Christ
in
the
face
,
but
came
behind
him
,
and
,
not
presuming
to
touch
his
head
,
washed
his
feet
with
her
penitential
tears
,
(
the
best
Pattern
in
the
world
for
such
Offenders
)
who
had
such
acceptance
,
that
her
Saviour
said
to
her
,
Her
sins
that
were
many
were
forgiven
her
.
This
is
the
onely
way
:
All
other
ways
and
deeds
of
darkness
will
be
brought
to
light
,
and
then
the
shame
thou
wouldest
avoid
,
will
come
home
with
a
double
measure
of
guilt
and
horror
.
Oh
that
all
such
would
well
consider
that
fearful
Woe
denounced
against
such
sin-coverings
,
Isa.
30.
1
,
2.
Woe
to
the
rebellious
Children
,
saith
the
Lord
,
that
take
counsel
,
but
not
of
me
,
and
cover
with
a
covering
,
but
not
of
my
Spirit
,
that
they
may
add
sin
to
sin
.
This
dreadful
Woe
will
certainly
pursue
and
overtake
such
kind
of
Offenders
,
of
whose
Practice
it
is
so
lively
a
description
.
1.
After
such
foul
sins
of
Murder
,
Whoredom
,
&c.
there
is
nothing
but
taking
counsel
and
devising
how
to
keep
it
close
:
They
consult
with
Flesh
and
Blood
,
consult
with
Sin
and
Satan
:
They
take
counsel
,
but
not
of
me
,
saith
the
Lord
.
2.
They
cover
with
a
Covering
.
]
That
is
all
which
is
desired
,
not
a
Cure
but
a
Cover
,
not
a
Pardon
,
but
a
palliating
and
cloaking
of
Sin
:
This
way
is
thought
of
,
and
that
way
,
and
a
Covering
they
must
have
,
but
not
of
my
Spirit
;
of
the
evil
Spirit
therefore
it
must
needs
be
.
So
3.
They
add
sin
to
sin
,
which
is
the
third
thing
noted
,
and
worst
of
all
:
They
enquire
not
how
lawful
;
but
,
will
it
cover
shame
?
That
is
all
they
look
after
:
Sin
is
nothing
with
them
,
and
sin
upon
sin
,
and
wrath
upon
wrath
;
their
onely
business
is
how
to
keep
off
shame
.
Those
two
Harlots
,
1
Kings
3.
were
Saints
to
these
Miscreants
,
who
both
strove
for
the
living
Child
,
neither
would
own
the
dead
Child
.
17.
There
be
divers
others
who
think
It
was
not
my
act
but
others
.
they
need
no
Excuse
;
as
first
,
He
who
says
,
It
was
not
his
act
,
but
others
.
But
hadst
thou
no
hand
in
it
at
all
by
Counsel
,
Consent
,
or
Privity
?
Thou
maist
be
the
Principal
,
when
others
are
the
Actors
.
Was
not
he
charged
with
the
Blood
of
Vriah
,
who
was
at
that
time
many
a
Mile
off
;
not
slain
by
his
hand
,
but
by
the
hand
of
the
Children
of
Ammon
?
There
be
many
Consulo
,
Praecipio
,
Consentio
,
Provoco
,
Laudo
;
Non
retego
culpam
,
non
punio
,
non
reprehendo
.
Counsel
,
Command
,
Consent
,
Provoke
,
Commend
;
Not
publish
,
punish
,
or
not
reprehend
.
1.
Counsel
.
Thus
was
Jonadab
foully
guilty
of
the
deflowring
of
Tamar
,
when
2.
Command
.
Thus
Absolom
guilty
of
Amnon's
Blood
,
who
gave
Command
to
Have
not
I
commanded
you
?
3.
Consent
.
Thus
Saul
guilty
of
the
Blood
of
Steven
,
though
he
cast
not
one
4.
Provoke
.
Thus
the
Blood
of
Naboth
is
charged
on
Jezabel
,
and
all
the
Villanies
5.
Commend
.
They
that
forsake
the
Law
,
praise
the
wicked
;
but
such
as
keep
the
Law
,
contend
with
them
,
Prov.
28.
4.
They
who
commend
and
approve
an
evil
fact
,
whether
before
or
post
factum
,
are
equally
guilty
.
Had
not
old
Jacob
shewed
his
detestation
of
his
Sons
cruelty
and
perfidiousness
towards
the
Shechemites
,
he
had
been
as
faulty
as
they
.
6.
Not
to
publish
,
or
discover
.
The
Counsel-keeper
is
as
bad
as
the
Counsel-giver
.
If
a
Soul
sin
,
and
hear
the
voyce
of
swearing
,
and
is
a
witness
whether
he
have
seen
,
or
otherwise
known
of
it
,
if
he
do
not
utter
it
,
he
shall
bear
his
iniquity
,
Lev.
5.
1.
By
this
means
Joseph
,
when
a
Youth
of
seventeen
7.
Not
to
punish
those
that
do
amiss
,
when
under
our
Jurisdiction
.
Thus
the
whole
Tribe
of
Benjamin
,
when
Justice
was
demanded
against
those
Sons
of
Belial
in
Gibeah
,
that
committed
that
outrage
upon
the
Levite
and
his
Concubine
,
made
Why
dost
thou
so
?
or
onely
,
Nay
my
Sons
,
8.
Lastly
,
Not
to
reprove
,
is
another
way
making
us
Partakers
of
others
sins
.
A
duty
as
oft
pressed
as
any
other
,
Eph.
5.
11.
Have
no
fellowship
with
unfruitful
works
of
darkness
,
but
reprove
them
.
Lev.
19.
17.
Thou
shalt
not
hate
thy
Brother
in
thy
heart
;
thou
shalt
in
any
wise
rebuke
him
,
and
not
suffer
sin
upon
him
.
No
Duty
more
beneficial
,
none
more
neglected
.
There
be
many
Censurers
,
or
Backbiters
;
few
Reprovers
:
Many
Flatterers
,
few
faithful
Reprovers
.
Rare
to
find
a
Man
that
will
give
a
Reproof
,
as
rare
to
find
the
Man
will
take
it
.
Whereas
there
is
no
surer
Evidence
of
true
Love
,
than
to
give
a
Reproof
;
nor
surer
Evidence
of
true
Grace
,
than
to
take
it
.
Many
have
had
cause
to
bless
God
for
a
Reproof
seasonably
given
,
Prov.
6.
13.
They
are
the
way
of
life
.
St.
Austin
gives
two
Instances
of
the
happy
success
of
a
Reproof
:
The
one
given
by
himself
to
Alipius
,
thereby
reclaimed
from
his
haunting
the
Theatre
and
Plays
:
The
other
by
Aug.
Conf
l.
6.
&
l.
9
a
Taunt
and
Check
given
to
his
Mother
Monica
,
thereby
reclaimed
from
her
Tipling
and
Gossiping
.
But
whosoever
fails
in
this
Duty
,
the
Minister
must
not
.
The
chief
part
,
I
may
say
,
of
his
Work
lies
in
this
,
I
charge
thee
before
God
,
and
the
Lord
Jesus
Christ
,
Be
instant
,
Reprove
,
Rebuke
.
Two
words
;
Do
it
once
,
do
it
again
.
The
Reproving
and
Convincing
Ministry
is
commonly
the
most
Successful
Ministry
.
18.
And
the
next
man
thinks
he
needs
I
did
it
in
my
zeal
.
no
Excuse
,
but
rather
Applause
;
for
what
he
did
was
out
of
pure
Zeal
,
and
the
fervor
of
his
Spirit
.
But
what
was
this
thy
Zeal
?
was
it
in
a
good
matter
,
or
against
an
evil
?
Then
thy
Zeal
is
just
.
But
if
in
an
ill
matter
,
or
ill
manner
,
or
to
an
ill
end
,
it
loseth
its
praise
,
and
becomes
vicious
.
Saul
had
Zeal
enough
,
such
as
it
was
,
when
in
his
zeal
to
the
House
of
Israel
he
cut
off
the
no
Zeal
against
the
House
of
Ahab
;
but
it
was
for
a
selfish
I
was
exceeding
zealous
,
Gal.
1.
14.
In
another
he
saith
,
Being
more
then
exceeding
mad
,
Acts
26.
11.
And
this
was
the
righter
name
for
such
intemperate
zeal
:
Zeal
,
we
say
,
is
a
mixt
passion
,
compounded
of
Love
and
Anger
;
but
if
it
have
not
also
a
mixture
of
Piety
and
Charity
,
of
Prudence
and
Moderation
,
it
becomes
a
bitter
Purge
,
and
causeth
sad
Distempers
both
in
the
Spirit
and
Church
.
Therefore
St.
James
calls
it
bitter
zeal
,
James
3.
14.
We
render
it
Envying
;
but
when
it
is
bitter
,
it
is
put
among
the
works
of
the
Flesh
,
Gal.
5.
20.
and
joyned
19.
A
third
comes
with
like
confidence
,
It
is
my
Conscience
.
and
thinks
he
needs
no
Excuse
;
for
he
acts
according
to
his
Conscience
,
and
that
will
bear
him
out
.
And
there
are
many
make
this
Plea
:
As
,
1.
Many
will
desire
their
harsh
Censures
,
and
harsher
carriage
towards
others
,
with
whom
they
differ
in
matters
of
Opinion
about
Religion
,
by
reason
of
their
different
Education
,
Interest
,
Apprehension
,
&c.
saying
,
They
judge
themselves
bound
in
conscience
so
to
do
:
And
of
this
we
may
say
,
—
Iliacos
intra
muros
peccatur
&
extra
.
Thus
it
is
all
the
World
over
:
In
the
Church
,
and
out
of
the
Church
.
Thus
the
Jew
of
old
hated
and
anathematized
the
Samaritan
,
and
the
Samaritan
did
the
like
to
him
again
:
The
difference
was
about
the
Mode
,
the
Place
,
and
the
Temple
or
Mountain
of
Worship
.
The
Jew
said
,
No
place
but
Jerusalem
;
the
other
was
for
Mount
Girizim
:
but
so
wide
the
difference
,
that
Jew
and
Samaritan
had
nothing
to
do
one
with
the
other
,
Joh.
4.
9.
And
when
they
called
Christ
Samaritan
,
they
thought
they
call'd
him
by
as
bad
a
Name
as
when
they
called
him
Devil
.
Quantum
Religio
potuit
suadere
malorum
!
But
alas
!
if
Religion
,
Piety
,
Charity
,
Conscience
,
or
any
of
them
were
rightly
understood
,
this
need
not
be
,
Tros
Tyriusve
,
&c.
Let
him
be
Jew
,
Turk
,
Papist
,
Pagan
,
Barbarian
,
Scythian
;
I
must
speak
ill
of
no
Man
,
wrong
no
man
,
call
no
man
Common
or
Unclean
;
but
seek
the
good
of
all
,
and
walk
inoffensively
to
all
.
Our
Saviour
came
to
take
down
partition
Walls
:
It
2.
Another
pleads
Conscience
too
,
and
Under
a
Vow
.
saith
,
I
am
under
a
Vow
:
So
pleaded
those
obstinate
Jews
against
Jeremy
,
Jer.
44.
16.
3.
After
him
comes
another
and
saith
,
I
An
Oath
.
have
taken
a
solemn
Oath
:
Thus
reason'd
Herod
,
when
he
took
off
John
Baptist's
4.
And
after
them
,
come
others
and
say
,
A
Curse
.
But
we
have
bound
our selves
under
an
Oath
and
Curse
too
:
So
alledged
those
bloody
Enemies
of
Paul
,
That
they
would
neither
Eat
nor
Drink
,
till
they
had
killed
Injusta
vincula
rumpit
Justitia
,
Unlawful
Promises
,
Vows
or
Oaths
,
are
lawfully
broken
.
And
David's
Example
is
remarkable
,
who
having
in
heat
of
blood
made
an
Oath
,
and
that
with
an
Imprecation
annexed
,
God
do
so
to
me
,
and
more
also
,
if
I
be
not
revenged
on
Nabal
;
yet
when
Abigal
came
to
perswade
him
▪
he
retracted
his
Oath
,
blessed
God
and
her
,
and
her
good
Counsel
,
and
proceeded
20.
Again
,
others
come
with
this
Excuse
,
It
is
but
a
small
Sin
.
It
was
but
a
small
Sin
,
a
venial
Peccadillo
;
If
I
never
do
worse
,
I
hope
I
shall
do
well
;
as
to
tell
an
officious
Lye
,
to
swear
in
Passion
,
or
by
Faith
and
Troth
,
by
Heaven
,
or
by
my
Hand
,
&c.
But
is
there
any
least
Commandment
:
Though
we
have
a
saying
of
humane
Laws
,
they
take
no
notice
of
many
petty
Offences
,
yet
De
minimis
curat
Lex
Divina
,
He
that
breaks
one
of
the
least
of
God's
Commandments
,
and
Small
Pox
kills
more
year
by
year
,
then
are
usually
swept
away
with
the
raging
Pestilence
.
The
gathering
of
a
few
sticks
on
the
Sabbath
might
be
looked
And
the
stealing
of
a
few
Apples
,
when
by
a
Child
,
you
would
think
should
never
trouble
a
mans
thoughts
after
;
yet
doth
St.
Austin
more
then
once
confess
and
bewail
it
.
And
saith
,
Qui
modica
spernit
paulatim
decidit
;
He
that
scruples
not
small
Sins
,
knows
not
where
he
shall
stop
.
21.
It
was
the
first
time
,
saith
another
:
The
first
time
.
I
did
so
but
once
.
Answer
,
And
too
much
of
that
.
Adam
offended
but
once
,
nor
Achan
,
nor
Gehazi
,
nor
he
that
gathered
Sticks
on
the
Sabbath
,
nor
he
that
cursed
,
Lev.
24.
14.
Yet
how
were
they
punished
!
Judas
betrayed
his
Master
but
once
,
and
dispaired
:
Cain
committed
one
Murder
▪
and
accursed
:
David
for
one
act
of
Adultery
,
how
visited
!
22.
I
have
but
this
one
fault
in
all
the
It
is
all
the
fault
I
have
.
World
:
Abate
me
but
this
,
and
I
ask
no
favour
.
I
hope
if
the
Lord
would
have
spared
Sodom
,
if
there
lacked
five
of
the
fifty
first
demanded
,
he
will
not
destroy
me
for
lack
of
one
:
But
this
was
our
Saviour's
answer
to
the
young
man
,
One
thing
thou
He
that
keeps
the
whole
Law
,
and
fails
in
one
point
,
is
guilty
of
all
:
One
Disease
may
as
well
kill
as
twenty
.
Pluck
out
this
right
Eye
of
thine
,
if
that
be
it
which
makes
thee
to
offend
,
our
Saviour
Commandeth
.
One
Hadad
escaping
,
when
all
the
males
in
All
or
none
,
Deut.
11.
32.
Such
is
the
Christians
engagement
,
All
and
every
one
,
Acts
10.
33.
The
Dolus
,
the
Hypocrisie
here
lies
in
a
particular
,
when
sincerity
manifests
it self
in
the
general
.
23.
But
it
was
to
prevent
a
great
danger
,
and
to
save
my
life
;
and
who
would
It
was
to
save
my
life
.
not
strain
hard
in
such
a
case
!
Life
is
sweet
,
I
confess
,
and
would
be
preserved
by
all
lawful
means
.
This
was
the
Plea
of
the
Gibeonites
,
when
,
to
prevent
that
impending
Storm
,
they
used
those
Wiles
,
and
framed
those
Lies
,
We
were
afraid
for
our
Lives
,
and
have
done
this
.
Their
lives
they
saved
indeed
,
but
escaped
not
the
Curse
,
and
were
adjudged
to
perpetual
slavery
for
their
collusion
and
dissembling
.
24.
Another
looks
to
be
excused
for
his
Negative
goodness
,
Negatives
,
and
applauds
himself
for
his
negative
goodness
:
He
is
neither
Whore
nor
Thief
,
&c.
And
as
to
Religion
,
neither
Athiest
nor
Papist
,
Anabaptist
,
or
other
Sectary
:
But
what
art
thou
in
the
mean
time
,
as
to
the
practise
and
power
of
godliness
?
It
may
be
an
ignorant
Protestant
,
liveless
Professor
,
a
proud
self-conceited
Laodicean
,
a
regardless
Gallio
,
a
halting
Jehu
,
a
painted
Sepulcher
.
Thy
state
may
be
applauded
by
men
,
but
remember
that
of
our
Saviour
,
Luke
16.
15.
That
which
is
highly
esteemed
of
men
,
may
be
abomination
with
God
.
Deest
aliquid
ritus
,
There
is
one
thing
needful
,
and
that
one
thing
thou
lackest
:
The
somewhat
that
is
positive
.
An
hundred
Cyphers
make
not
so
much
as
one
Figure
;
And
two
Negatives
in
Divinity
,
nay
,
put
in
twenty
,
make
not
one
Affirmative
.
In
plain
English
,
thy
case
is
naught
;
thou
art
not
yet
one
step
Heaven-ward
,
but
one
step
from
Hell
:
The
first
step
from
Hell
is
,
Cease
to
do
evil
.
The
first
step
to
Heaven
is
,
Learn
to
do
well
,
Esay
1.
16.
The
Scripture
joyns
Affirmatives
and
Negatives
together
,
and
they
must
not
be
parted
,
Rom.
13.
13
,
14.
Not
in
Chambering
and
Wantonness
,
&c.
But
put
on
the
Lord
Jesus
.
There
ye
have
both
,
Tit.
2.
11
,
12.
The
grace
of
God
teacheth
us
to
deny
ungodliness
,
and
wordly
lusts
;
there
is
the
Negative
:
And
to
live
soberly
,
righteously
and
godly
;
there
is
the
Affirmative
.
It
is
very
observable
,
That
in
the
last
Judgment
Come
ye
blessed
;
Runs
all
upon
the
Affirmative
,
Ye
gave
me
Meat
,
Drink
,
Clothing
,
Visits
,
&c.
And
the
Sentence
of
Condemnation
runs
all
upon
the
Negative
,
No
Meat
,
no
Drink
,
&c.
The
truth
is
,
no
man
goes
to
Hell
,
but
for
want
of
Positives
and
Affirmatives
.
25.
And
now
comes
in
another
,
and
Many
good
deeds
.
takes
hold
of
what
I
said
last
,
and
thinks
I
have
made
his
Excuse
for
him
:
For
though
,
saith
he
,
I
am
a
great
Sinner
;
yet
for
the
good
parts
God
hath
bestowed
on
me
,
and
for
the
good
Duties
,
and
the
many
other
good
things
I
perform
;
setting
the
one
against
the
other
,
I
may
not
only
pass
excusable
,
but
gain
an
Approbation
.
Thus
Again
,
there
are
others
who
think
to
expiate
their
many
Sins
in
their
Life
,
by
doing
some
notable
act
of
Charity
at
their
Death
,
by
their
Goods
ill
gotten
.
Debts
are
to
be
paid
before
Legacies
;
and
Restitution
is
to
go
before
Charity
,
as
we
see
in
Zacheus
.
We
speak
not
against
good
works
,
but
would
have
them
done
in
a
good
manner
,
that
they
may
redound
to
the
good
of
the
Donor
.
Many
rich
men
once
cast
in
great
Gi●●s
into
the
Treasury
,
and
all
did
not
amount
to
one
Farthing
:
The
poor
Widow
cast
in
no
more
,
and
all
theirs
was
not
so
much
.
God
hates
Robbery
for
Burnt-Offering
,
Darius
.
Tacitus
calls
it
,
Immensae
opulentiae
Templum
;
yet
he
as
very
a
Miscreant
as
ever
breathed
.
26.
I
may
not
forget
the
vulgar
Excuse
Fair
inside
,
and
good
heart
.
of
many
ignorant
persons
,
Their
fair
inside
,
and
good
heart
.
Charge
them
with
their
gross
Ignorance
,
neglect
of
God's
Service
in
Family
,
or
otherwise
,
loose
and
lewd
talk
,
&c.
They
are
ready
to
answer
,
Though
I
can't
talk
so
well
,
and
have
not
so
much
knowledge
;
yet
for
a
Heart
to
God-ward
,
I
have
as
good
as
the
best
:
I
have
so
strong
a
Faith
,
as
I
never
yet
doubted
;
and
for
loving
God
,
I
do
,
and
ever
did
with
all
my
heart
.
Poor
Souls
,
thy
Heart
good
without
knowledge
,
is
as
an
Eye
good
without
sight
,
Prov.
19.
2.
Tell
me
thou
hast
a
strong
Faith
,
and
a
Heart
full
of
love
to
God
,
when
thy
life
and
talk
is
loose
and
vain
;
and
perswade
me
thou
hearest
Thunder
,
when
I
see
it
snows
:
The
one
is
not
more
the
old
man's
wonder
,
then
this
the
Christians
,
Or
that
the
Spring
is
sweet
,
when
the
water
's
bitter
;
Or
that
the
Tree
is
a
Pear-tree
,
when
it
beareth
Bramble-Berries
;
Or
that
the
man
is
sound
,
who
is
alway
Coughing
in
my
Ears
,
and
spits
up
his
Lungs
and
putrid
matter
in
my
sight
.
As
is
the
Treasure
of
the
Heart
,
such
is
the
Communcation
and
Conversation
:
Tell
this
to
thy
Child
,
not
to
me
.
Thy
Child
would
perswade
thee
,
he
loves
thee
with
all
his
heart
,
and
will
strike
on
his
Breast
when
thou
askest
him
,
Where
he
loves
thee
;
yet
let
him
have
an
Apple
,
ask
him
to
give
it
,
or
a
part
of
it
;
or
bid
him
go
into
the
next
Room
,
if
dark
,
to
fetch
thee
any
thing
,
he
shrinks
and
shrugs
,
but
will
do
neither
.
So
if
the
Lord
bid
thee
part
with
the
least
sin
,
or
go
into
the
darks
of
seriousness
,
and
mortifying
any
lust
;
thou
flingest
away
,
and
wilt
do
neither
.
And
now
tell
me
,
whose
Speech
and
Carriage
is
more
Childish
,
thine
or
his
?
27.
In
the
last
place
comes
in
one
,
who
Little
did
I
think
it
.
saith
,
Little
did
I
think
;
and
we
may
soon
discern
whose
Language
this
is
,
Insipientis
est
,
&c.
Even
the
greatest
Fool
hath
his
after-wit
,
and
after-repentance
:
Had
I
been
aware
,
or
were
it
to
do
again
,
I
would
do
otherwise
.
Thus
it
is
in
Temporals
,
thus
in
Spirituals
,
thus
in
this
Life
,
thus
after
.
Who
would
have
thought
,
saith
the
Prodidal
,
that
I
should
ever
come
to
beg
a
morsel
of
Bread
?
That
did
I
,
may
the
provident
man
say
.
Who
would
have
thought
,
said
Haman
and
Jezabel
,
that
we
should
have
come
to
such
ends
?
We
never
expected
other
,
say
the
godly
,
but
that
so
proud
a
Wretch
should
have
a
shameful
downfall
;
and
that
a
Whore
,
a
Witch
,
a
Murderer
should
come
to
an
infamous
end
.
Who
would
have
thought
,
said
the
foolish
Builder
,
that
such
a
storm
should
have
come
,
and
on
such
a
sudden
?
And
the
foolish
Virgins
,
that
the
Bridegroom
should
surprize
us
,
that
we
had
not
time
to
trim
our
Lamps
?
That
did
we
,
say
the
wise
Builder
and
wise
Virgin
,
and
we
provided
against
both
.
Who
would
have
thought
,
saith
Dives
,
there
had
been
such
a
place
of
Torments
,
and
that
I
should
after
all
my
Ease
and
Plenty
,
have
come
hither
,
and
that
I
should
see
Lazarus
taken
into
Heaven
,
and
my self
shut
out
?
What
did
Moses
and
the
Prophets
tell
thee
other
,
saith
Abraham
?
And
who
would
think
,
saith
the
careless
Professor
,
at
the
last
day
,
that
I
Abraham
,
Isaac
and
Jacob
,
in
the
Kingdom
of
God
,
and
so
many
of
the
Children
of
the
Kingdom
,
so
many
Professors
,
cast
into
utter
darkness
?
That
did
I
forewarn
you
of
,
may
our
Saviour
then
We
Fools
counted
the
life
of
the
Godly
madness
,
and
his
end
without
honour
:
And
now
is
he
reckon'd
among
the
Sons
of
God
,
and
his
Inheritance
is
among
the
Saints
.
How
have
we
erred
from
the
Truth
,
&c.
What
hath
all
our
Pride
,
and
all
our
Riches
and
Glory
profited
us
,
seeing
they
are
vanisht
and
gone
,
&c.
Thus
have
we
done
with
the
first
sort
of
Excuses
,
those
we
called
Home-bred
,
or
from
our selves
;
we
come
now
to
those
that
we
call
Forreign
,
or
borrowed
from
others
.
CHAP.
III.
Excuses
taken
from
Others
.
EXcuses
taken
from
Others
,
are
either
from
,
1.
Men.
2.
God
.
3.
Satan
.
We
shall
begin
with
those
relating
to
men
:
And
to
take
in
all
sorts
of
men
,
shall
reduce
them
,
into
three
Classes
.
1.
All
men
may
be
considered
as
Superiors
,
Equals
or
Inferiors
.
2.
As
good
or
bad
.
3.
As
Friends
,
Foes
or
Strangers
.
1.
The
first
sort
of
men
from
whom
Excuses
From
Superiors
Example
.
are
taken
,
are
Superiors
,
and
from
such
many
are
often
taken
.
As
1.
From
their
Example
.
If
Parents
,
Masters
,
Ministers
,
or
Princes
,
do
so
or
so
;
It
is
authority
enough
for
Inferiors
to
do
the
same
.
Man
is
a
Creature
,
much
led
by
Example
:
And
Examples
,
before
our
Eves
,
have
the
same
operation
that
Jacob's
pilled
Rods
had
upon
the
Sheep
,
to
produce
a
likeness
in
disposition
and
deportment
.
Regis
ad
Exemplum
,
—
If
Jeroboam
Sin
,
he
makes
Israel
to
Sin
.
If
the
Father
say
Sibboleth
,
the
Son
will
never
frame
to
say
Schibboleth
:
If
the
Mother
be
an
Ashdodite
,
the
Child
2.
And
much
more
if
besides
Example
,
Crucifie
,
Crucifie
,
when
set
on
by
the
Priests
and
Rulers
upon
whose
Sleeves
they
had
implicitely
pinned
their
Faith
,
and
to
whose
Vote
they
had
captivated
their
assent
.
3.
And
much
more
still
,
if
the
Superior
when
his
heart
is
merry
Then
set
upon
him
,
slay
him
,
fear
not
,
I
Command
you
so
:
It
is
all
done
accordingly
.
The
Canonists
have
said
,
If
the
Pope
should
command
Evil
,
and
forbid
Good
,
and
draw
thousands
of
Souls
with
him
to
Hell
;
yet
all
are
to
rest
in
his
Determinations
and
Decrees
,
not
once
saying
,
Domine
Papa
quid
ita
facis
?
Sir
,
why
do
you
so
?
4.
And
more
again
yet
if
those
Commands
Is
not
David
hid
among
us
?
Let
but
the
King
come
down
,
and
we
are
ready
for
our
part
to
deliver
him
into
the
King's
hand
.
And
bloody
Doeg
is
ready
at
the
very
Instant
,
upon
Command
given
(
when
no
other
would
execute
it
)
to
fall
upon
the
innocent
Priests
(
whom
himself
had
first
informed
against
)
and
to
sacrifice
a
whole
City
and
Tribe
of
2.
Or
threats
of
Punishment
;
Whether
Or
threats
pecuniary
.
Pecuniary
,
and
in
their
Estates
.
As
when
that
Antichristian
Beast
did
thunder
out
his
Interdicts
,
That
none
should
buy
or
sell
,
hold
Office
in
Church
or
State
,
but
he
that
did
receive
the
Name
,
or
Mark
,
of
the
Beast
:
Then
did
all
the
Inhabitants
of
the
Earth
worship
the
Beast
,
save
only
the
Lambs
marked
Ones
,
whose
Names
were
2.
Or
Corporal
and
Capital
Punishment
,
at
which
men
do
most
tremble
:
Then
if
a
Nebuchadnezzar
make
it
present
death
not
to
worship
his
gods
,
and
bow
to
his
Image
,
All
People
,
Nations
and
Tongues
fall
down
Caveant
Principes
,
Viderint
Praelati
;
Let
the
Prince
,
the
Prelate
and
Churchmen
look
to
it
,
they
shall
answer
for
me
.
It
is
their
sin
,
if
they
command
or
lead
amiss
,
not
mine
to
obey
:
But
remember
what
is
said
2.
Equals
,
Towards
whom
some
who
I
am
as
good
a
man
as
he
,
&c.
Thus
both
Job
and
his
Friends
seem
to
be
blame-worthy
,
for
some
unhandsome
Clashes
and
Reflections
:
They
begin
with
him
,
Chap.
8.
2.
and
one
word
brought
on
another
:
He
tells
them
,
He
was
not
inferior
to
them
,
and
knew
as
much
as
they
,
Job
12.
2.
3.
&
13.
2.
And
they
again
to
be
even
with
him
,
Tell
him
they
are
his
betters
,
Job
15.
9
10.
What
knowest
thou
that
we
know
not
,
—
with
us
are
the
gray
headed
,
and
very
aged
men
,
much
elder
then
thy
Father
:
So
that
ere
they
parted
,
they
were
not
so
good
Friends
as
when
they
met
.
How
much
better
were
it
to
remember
those
good
Directions
,
Be
kindly
affectionated
one
to
another
,
In
honour
preferring
one
another
:
Let
nothing
be
done
through
strife
or
vain-glory
,
provoking
one
an●ther
;
but
in
lowliness
of
mind
let
each
esteem
others
better
then
3.
Towards
Inferiors
,
commonly
men
man
tell
how
speak
to
him
.
And
how
often
do
the
Rich
ill
intreat
the
Poor
,
who
stands
Cap-in-hand
,
and
useth
Intreaties
,
when
the
Rich
answereth
him
roughly
.
And
excuse
themselves
with
saying
,
I
knew
with
whom
I
had
to
do
:
Should
I
stoop
to
a
Thistle
!
Thus
did
Abishai's
blood
rise
at
Shimei
,
and
calls
him
Dog
(
dead
Dog
)
when
David
said
,
Let
him
alone
,
I
will
leave
him
to
God
;
It
may
be
he
will
require
me
good
for
his
cursing
:
I
will
not
foul
my
hands
with
him
,
nor
let
choler
rise
against
choler
.
There
could
not
well
be
a
worse
Creature
then
Shimei
,
nor
a
greater
or
better
Person
then
David
,
nor
a
worse
affront
offered
;
yet
he
lets
all
fall
:
That
is
the
best
flesh
,
that
heals
of
it self
.
Yet
we
have
a
greater
example
then
David
,
having
to
do
with
a
worse
then
Shemei
,
even
Michael
the
Arch-Angel
,
when
disputing
with
the
Devil
,
durst
not
bring
in
railing
Accusation
,
only
said
,
The
Lord
rebuke
thee
.
If
an
Angel
did
not
give
an
unbecoming
word
;
if
an
Arch-Angel
(
the
highest
of
that
Order
)
durst
not
,
to
Satan
the
vilest
,
and
most
cursed
Creature
,
durst
not
:
How
durst
thou
give
any
reviling
or
opprobrious
Language
to
thy
Fellow-Servant
,
who
bears
the
same
Image
of
God
with
thy self
?
2.
Again
,
men
may
be
considered
as
From
good
men
.
good
or
bad
.
And
good
,
are
either
so
Seemingly
.
Or
,
2.
Really
.
3.
Eminently
.
1.
Some
are
only
seemingly
so
:
And
as
we
Seeming
good
.
are
apt
oftentimes
to
have
mens
Persons
in
admiration
,
so
what
we
see
them
do
,
who
are
esteemed
wise
,
holy
,
learned
,
we
think
we
may
safely
do
the
same
.
But
we
may
remember
our
Saviour's
Item
given
of
the
Scribes
and
Pharisees
,
who
sate
in
Moses
Seat
,
and
took
upon
them
to
be
the
Authentick
Expositors
of
the
Law
,
and
were
in
that
Repute
for
their
seeming
Sanctity
,
That
it
was
a
common
belief
among
the
Vulgar
,
that
if
only
two
were
to
be
saved
in
all
the
World
,
the
one
must
be
a
Scribe
,
the
other
a
Pharisee
;
yet
our
Saviour
bids
,
Do
not
after
their
Works
.
2.
We
may
be
as
much
out
in
following
those
that
are
really
good
,
if
we
have
no
Really
good
.
better
warrant
then
their
bare
Example
.
Thus
St.
Paul
shews
,
That
if
the
weak
Christian
see
him
that
is
stronger
sitting
in
3.
Some
are
eminently
and
undoubtedly
Eminently
good
,
as
the
Saints
in
Scripture
.
Saints
,
recorded
in
Scripture
,
and
their
practice
,
we
think
,
may
warrant
us
.
But
we
must
distinguish
of
their
actions
,
that
we
may
safely
imitate
them
.
1.
Some
of
their
Acts
were
High
,
Heroick
,
and
extraordinary
above
the
common
Rule
,
as
Ehuds
,
Jaels
,
Phinehaz
,
Elias
calling
for
Fire
from
Heaven
upon
the
two
Captains
that
came
to
take
him
.
2.
Some
were
as
much
below
,
or
besides
the
Rule
,
as
David's
in
the
matter
of
Vriah
,
Peter's
behavior
in
the
High
Priests
Palace
.
3.
Some
were
exactly
conformable
to
the
Rule
,
as
Zachary
For
the
first
,
They
might
have
some
particular
warrant
,
as
Abraham
had
to
Sacrifice
his
Son
;
the
Israelites
to
borrow
of
Ye
know
not
of
what
spirit
ye
are
,
nor
by
what
spirit
he
was
in
that
act
guided
:
Such
extraordinary
acts
are
not
of
private
interpretation
,
nor
common
imitation
.
For
the
second
,
Those
acts
of
David
and
Peter
were
fearful
Violations
of
God's
Law
;
The
blacks
and
blemishes
in
their
stories
,
sad
scandals
to
Religion
;
bewailed
by
themselves
,
and
not
till
after
manifest
Repentance
pardoned
.
And
with
what
face
canst
thou
excuse
thy self
,
by
that
for
which
they
did
both
accuse
and
condemn
themselves
?
and
look
they
should
patronize
and
allow
thee
in
that
,
which
they
did
disallow
in
themselves
?
The
third
,
Are
only
for
our
imitation
:
Therefore
when
the
Saints
in
Scripture
say
to
us
,
as
Gideon
to
his
Followers
,
What
you
see
me
do
,
do
ye
the
same
:
Walk
,
as
ye
have
us
for
Examples
,
Phil.
3.
17.
We
are
to
follow
them
,
observing
these
three
Rules
or
Cautions
:
1.
Of
Election
,
Not
to
do
whatsoever
they
did
,
without
discrimination
:
But
as
Jehosaphat
,
who
walked
in
the
first
wayes
of
David
his
Father
;
those
were
his
best
wayes
,
and
fittest
to
be
drawn
into
imitation
.
2.
Of
Restriction
,
Eatenus
,
so
far
as
they
follow
Christ
,
no
farther
;
where
You
became
Followers
of
us
and
the
Lord
,
which
had
been
no
such
great
matter
,
if
they
had
followed
the
Apostles
,
without
or
against
the
Lord's
Example
.
2.
Another
case
there
is
,
wherein
men
are
apt
to
plead
excus●
from
the
godly
,
viz.
should
offend
them
.
Now
true
it
is
,
we
should
do
any
thing
,
rather
then
give
offence
to
any
godly
person
(
one
of
these
little
ones
)
but
a
great
difference
there
is
between
Scandalum
datum
&
acceptum
,
an
offence
justly
given
,
and
an
offence
unjustly
taken
:
The
one
is
ever
a
sin
,
the
other
not
.
But
this
sometimes
occ●sioneth
a
snare
,
as
it
fell
out
to
Peter
and
Barnabas
,
as
Paul
relates
at
large
,
Gal.
2.
and
occasioned
a
sharp
Reproof
from
Paul
,
to
bring
all
to
rights
.
And
this
it
was
:
At
Antioch
Peter
had
conversed
familiarly
with
the
believing
Gentiles
,
till
certain
came
from
James
at
Jerusalem
,
then
did
he
with-draw
Communion
from
the
Gentiles
,
fearing
belike
the
Jews
would
take
offence
;
the
like
did
Barnabas
:
They
were
both
to
blame
.
Paul
comes
thither
,
and
foresees
whither
this
halting
and
dissimulation
might
tend
,
viz.
to
endanger
and
undermine
the
simplicity
of
the
Gospel
,
and
to
confirm
the
Jews
in
a
pernicious
sticking
to
their
old
Ceremonies
,
now
antiquated
and
abolished
:
He
therefore
stands
up
to
vindicate
the
Truth
,
not
caring
who
is
offended
,
so
truth
may
be
maintained
,
Amicus
Cephas
,
Amicus
Barnabas
;
Cephas
is
a
Friend
,
and
Barnabas
a
Friend
;
but
Truth
is
more
then
all
Friends
.
Peter
upon
the
debate
was
convinced
,
and
no
hurt
came
of
this
Dissension
,
but
much
good
:
And
they
parted
Friends
.
It
were
to
be
wisht
all
will
say
,
That
there
were
no
differences
among
Christians
,
no
discrepancies
among
Preachers
;
but
that
all
did
think
and
speak
the
same
things
,
being
perfectly
joyned
together
of
the
same
mind
,
and
of
the
same
Judgment
.
And
that
in
matters
of
less
moment
we
could
comply
one
with
another
,
as
he
who
was
made
made
all
things
to
all
men
in
such
offence
giving
to
the
Weak
,
which
is
a
duty
,
he
saith
:
But
seeking
to
shun
a
less
,
he
gave
a
greater
;
yea
,
a
double
,
one
to
the
Jewish
Believers
at
Antioch
,
whom
this
act
of
his
might
confirm
in
their
Judaism
,
the
other
to
the
believing
Gentiles
there
,
whom
he
thereby
compelled
to
Judaise
,
refusing
Church-fellowship
with
them
.
So
that
,
saith
he
,
Peter's
offence
was
none
of
the
least
,
but
was
seven
ways
sinful
,
1.
Against
the
weak
Jews
,
whom
he
confirmed
in
their
Error
.
2.
To
Barnabas
and
the
rest
,
whom
he
drew
into
an
Error
.
3.
Against
the
Gentiles
,
whom
he
compelled
to
Judaise
.
4.
Against
Paul
preaching
Liberty
,
whose
preaching
this
practice
did
cross
.
5.
Against
the
truth
of
the
Gospel
,
from
which
he
scandalously
swerved
.
6.
Against
himself
,
whom
he
dishonoured
by
this
unseemly
dissimulation
.
7.
Against
God
,
whom
he
greatly
offended
,
by
his
scandal
given
to
the
Brethren
.
Thus
far
of
Excuses
taken
from
good
men
.
2.
From
the
bad
,
we
are
apt
to
take
excuse
From
bad
men
.
sometimes
:
But
if
from
the
good
no
good
excuse
is
to
be
taken
;
much
less
from
the
bad
is
any
but
bad
to
be
expected
.
But
we
think
(
according
to
the
Proverb
)
a
bad
excuse
is
better
then
none
at
all
:
And
what
is
that
?
why
,
when
men
have
shewed
much
passion
,
and
let
fall
much
ill
Language
,
Railing
,
Reviling
,
Reproaches
,
&c.
They
think
to
excuse
all
by
saying
,
I
know
to
whom
I
did
it
,
a
Dog
,
one
whom
I
could
not
call
bad
enough
,
one
without
the
Church
,
&c.
I
had
not
done
it
else
.
But
what
is
become
of
those
Gospel-Rules
?
Give
no
offence
to
the
Jew
,
nor
to
the
Gentile
,
nor
to
the
Church
of
God
,
1
Cor.
10.
33.
Walk
wisely
towards
them
that
are
without
,
Col.
4.
5.
Shew
all
meekness
to
all
men
,
Tit.
3.
2.
3.
Men
may
be
considered
,
1.
As
Friends
.
2.
As
Foes
.
3.
Strangers
.
From
Friends
.
1.
Importunity
.
First
,
Many
excuses
are
taken
from
our
Friends
;
as
that
we
did
so
or
so
,
but
it
was
upon
the
sollicitation
and
importunity
of
a
Friend
,
and
such
a
Friend
as
was
to
me
what
Jonathan's
Armor-Bearer
said
to
him
,
Behold
,
I
am
with
thee
,
according
to
thy
own
heart
,
and
how
could
I
deny
him
?
But
Amicus
Plato
,
&c.
Such
an
one
is
my
Friend
,
and
such
another
my
Friend
,
but
Piety
and
Conscience
much
nearer
Friends
.
Oh
nimis
inimica
amicitia
!
St.
Austin
crys
out
;
Oh
the
bane
of
ill
Friendship
!
Oh
pestilent
,
pernicious
Friendship
!
Shoudst
thou
help
the
Vngodly
,
and
love
them
that
hate
the
Lord
;
therefore
is
wrath
upon
thee
from
the
Lord
.
This
unhappy
friendship
,
or
good-fellowship
,
as
commonly
called
,
is
the
great
Apollyon
and
Abaddon
,
the
Destoyer
of
thousands
and
millions
,
and
hath
laid
heaps
upon
heaps
.
Many
have
,
when
too
late
,
cryed
out
and
accursed
such
Friends
and
friendship
,
and
many
more
will
at
the
last
day
.
Then
Ahab
will
have
no
better
Language
for
his
Jezabel
,
by
whom
he
was
so
bewitched
,
then
Jehu
had
,
when
he
trod
her
under
foot
,
You
cursed
woman
.
It
was
not
mine
Enemy
,
—
But
it
was
thou
my
Friend
,
my
Guide
,
my
Acquaintance
,
&c.
that
hast
undone
me
.
2.
Others
will
excuse
themselves
from
a
To
preserve
a
Friend
.
Friend
,
My
Friend
was
in
danger
,
it
was
to
do
him
good
,
save
his
Life
,
Estate
,
&c.
Thus
might
Lot
,
the
Levites
Host
,
Rahab
,
and
the
Egyptian
Midwives
plead
,
all
sought
to
preserve
the
lives
of
those
who
were
under
their
hand
.
But
St.
Austin
resolves
it
as
an
unquestioned
Maxim
,
No
Sin
is
to
be
committed
,
be
it
to
save
our
own
or
others
Lives
.
He
highly
commends
Firmus
a
Bishop
,
who
had
hid
a
Christian
that
was
sought
for
,
and
being
examined
whether
he
had
sheltred
him
,
or
what
was
become
of
him
,
He
did
not
answer
(
as
many
would
not
scruple
to
do
)
I
know
not
where
he
is
,
&c.
Equivocation
was
not
then
known
in
De
menda
.
ad
consent
,
c.
13.
the
Church
.
He
was
Firmus
by
name
,
and
Firmior
in
the
Faith
,
said
the
Father
:
His
answer
was
,
Mentiri
nolo
,
prodere
nolo
;
I
may
not
lye
,
nor
will
I
betray
.
Many
Torments
he
endured
;
at
length
the
Emperour
moved
with
his
constancy
,
set
them
both
at
liberty
:
And
if
any
untruth
,
any
excusatory
,
or
officious
lye
might
in
any
case
be
lawful
,
you
would
allow
it
here
.
But
that
holy
Fathers
determination
is
,
To
ask
whether
any
lye
be
lawful
(
saith
he
)
is
to
ask
whether
any
Sin
be
lawful
;
or
to
ask
whether
that
which
is
unjust
and
unlawful
,
be
just
and
lawful
.
2.
There
are
Excuses
taken
from
our
From
Foes
.
Foes
:
And
these
we
think
are
to
be
admitted
;
It
was
to
my
Adversary
,
he
had
provoked
,
had
affronted
me
:
Flesh
and
Blood
could
not
bear
it
.
Thus
pleaded
those
Sons
of
Jacob
,
when
they
dealt
so
cruelly
and
perfidiously
with
the
men
of
Shechem
,
after
the
deflouring
of
Dinah
,
Should
he
deal
with
our
Sister
as
with
an
Harlot
?
But
the
old
Patriarch
was
none
of
their
Council
,
nor
could
he
do
less
then
execrate
the
Fact
.
We
are
most
of
us
of
the
Pharisees
belief
,
I
must
love
my
Friend
,
and
may
hate
an
Enemy
:
But
our
Saviour's
Doctrine
is
to
love
our
Enemies
;
Amicos
diligere
omnium
,
Inimicos
Christianorum
.
To
love
our
Friends
,
saith
Tertullian
,
is
the
common
practice
of
all
;
of
the
Publican
:
But
to
love
an
Enemy
,
is
the
proper
Character
of
a
Christian
.
Holy
David
would
not
consent
to
have
him
touched
,
that
sought
his
life
.
And
Job
took
comfort
in
this
,
That
he
never
rejoyced
in
the
destruction
2.
But
some
will
plead
,
I
do
but
to
him
as
We
do
to
them
as
they
to
us
.
he
did
to
me
;
and
is
not
this
warrantable
?
Solomon
shall
answer
thee
,
No
,
saith
he
,
Say
not
thou
,
I
will
recompence
evil
;
but
wait
on
the
Lord
,
and
he
shall
save
thee
,
Prov.
20.
22.
And
more
plainly
,
Prov.
25.
29.
Say
not
I
will
do
to
him
as
he
hath
done
to
me
,
I
will
render
to
the
man
according
to
his
work
.
We
are
often
warned
,
not
to
avenge
our
He
lift
up
his
Voice
,
and
wept
.
This
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
singular
thing
wherein
our
Saviour
would
his
Followers
should
out-do
all
others
.
And
is
a
great
degree
of
Perfection
,
To
be
perfect
as
our
heavenly
Father
is
perfect
.
Divine
;
Christ
like
,
who
forgave
,
and
pray'd
for
his
Enemies
:
God
like
,
who
is
kind
to
the
unkind
,
and
to
make
the
nearest
approach
and
proximity
to
the
life
of
the
blessed
,
yea
to
the
Deity
it self
.
3.
Some
are
Strangers
to
us
;
And
we
Ex●uses
from
strangers
.
are
apt
to
think
we
may
do
what
we
will
to
them
:
we
never
saw
them
before
,
and
shall
never
buy
or
sell
with
them
more
.
But
the
Divine
Precept
strictly
forbids
all
ill
usage
of
Strangers
in
many
places
,
and
requires
he
should
enjoy
the
same
Priviledges
with
themselves
:
Ye
shall
not
oppress
or
vex
the
Stranger
,
saith
he
,
for
thou
wast
a
Stranger
in
Egypt
;
and
thou
knowest
the
heart
of
a
Stranger
:
Therefore
put
thy self
in
his
case
,
and
do
as
thou
wouldst
be
CHAP.
IV.
Excuses
taken
from
God
,
and
from
Satan
.
NEither
are
Men
content
to
fetch
Excuses
challenge
God
,
seeking
any
starting
hole
to
creep
out
at
;
as
we
have
too
many
instances
,
whereof
some
follow
.
1.
Such
as
go
about
to
excuse
themselves
,
From
his
Providence
.
and
fault
Gods
Providence
:
The
first
Excuse
that
ever
was
made
,
seemed
to
glance
this
way
:
The
woman
thou
gavest
me
,
gave
it
me
,
and
so
I
did
eat
,
q.
d.
Hadst
thou
not
given
me
that
woman
,
I
had
never
offended
:
But
God
gave
her
to
be
a
help
,
not
a
snare
to
the
man
.
Thus
the
Drunkard
faulteth
the
Wine
,
and
therein
God's
Providence
.
Had
not
the
Wine
such
fragrancy
,
delicacy
of
taste
,
and
that
intoxicating
quality
,
I
had
not
been
overcome
.
And
the
riotous
Gallant
,
had
I
not
had
such
an
Estate
fallen
to
me
,
I
had
never
been
so
luxurious
:
Thus
must
all
be
cast
upon
God
,
and
every
man
innocent
.
But
God
gave
the
Woman
to
be
an
inciter
to
Good
▪
not
an
enticer
to
Evil
:
It
was
thy
own
fault
,
Adam
,
not
thy
Makers
.
Thy
own
intemperance
,
Drunkard
,
not
the
Vine
,
Grape
,
or
Wine
that
is
in
fault
.
And
thou
riotous
person
,
It
is
thy
wicked
abuse
of
thy
State
,
not
the
State
it self
which
is
to
be
condemned
;
that
was
given
for
better
Uses
.
But
how
ill
is
God
dealt
withall
in
the
mean
time
,
when
his
own
favours
are
turned
against
him
to
his
dishonour
!
Suppose
now
a
Prince
should
advance
a
Servant
,
or
a
Son
,
to
the
highest
degrees
of
Honour
and
Dignity
;
and
should
as
some
of
the
Roman
Emperors
have
done
,
and
once
a
King
of
England
did
,
give
him
a
Partnership
in
the
Empire
:
If
this
Servant
Shall
I
not
be
avenged
on
such
a
Nation
as
this
?
When
I
fed
them
to
the
full
,
they
assembled
themselves
by
troops
in
Harlots
houses
.
And
in
another
place
,
When
I
gave
them
Corn
,
and
Wine
,
and
Oyl
,
and
multiplyed
their
Silver
and
Gold
,
they
bestowed
it
all
on
Baal
;
spent
it
all
on
their
Lusts
:
Therefore
he
threatens
to
return
and
take
all
away
again
as
fast
as
he
gave
it
them
,
Hosea
2.
8
,
9.
2.
Some
fly
higher
,
and
pick
a
quarrel
From
Gods
Decrees
.
at
Gods
Decrees
,
as
if
they
would
charge
all
their
Sin
and
Condemnation
upon
God
;
themselves
being
either
innocent
,
or
inevitably
destined
thereunto
.
For
thus
are
such
black-mouthed
persons
represented
cavilling
,
Ezek.
33.
10.
If
our
Sins
and
our
Transgressions
be
upon
as
and
wepine
away
in
them
,
how
can
we
then
live
?
q.
d.
It
is
no
fault
of
ours
if
we
perish
,
God
Almighty
might
have
helpt
all
this
,
i●
he
had
pleased
.
But
who
art
thou
,
O
man
,
that
thus
disputest
with
As
I
live
,
saith
the
Lord
,
I
have
no
pleasure
in
the
death
of
the
Wicked
,
but
that
the
Wicked
turn
from
his
way
and
live
:
Turn
ye
,
turn
ye
from
your
evil
wayes
;
for
why
will
ye
die
,
O
house
of
Israel
?
In
which
Answer
,
Observe
these
four
particulars
:
1.
Here
is
a
strong
Asseveration
,
by
way
of
Negation
,
attested
with
an
Oath
,
As
I
live
saith
the
Lord
,
I
have
no
pleasure
in
the
death
of
the
Wicked
,
q.
d.
I
call
Heaven
and
Earth
to
witness
,
I
do
not
make
any
to
damn
them
;
It
is
far
from
me
to
use
my
absolute
Soveraignty
,
in
an
arbitrary
sentencing
them
to
damnation
.
2.
Here
is
a
plain
and
positive
Affirmation
,
under
the
same
attestation
(
to
both
,
as
I
live
.
)
It
is
a
pleasure
to
me
,
that
the
Wicked
turn
from
his
way
and
live
,
to
which
I
am
ready
to
give
my
assistance
,
if
he
sincerely
desire
it
.
3.
Both
those
are
backed
with
an
earnest
and
redoubled
invitation
,
[
Turn
ye
,
Turn
ye
,
]
He
exhorts
,
invites
,
excites
,
directs
,
knocks
,
calls
,
waits
again
and
again
,
Turn
ye
,
Turnye
.
4.
A
pathetical
Expostulation
,
Why
will
ye
die
,
O
house
of
Israel
?
Herein
assigning
the
proper
and
immediate
cause
of
Ruine
and
Perdition
;
q.
d.
It
is
your
own
default
,
and
that
only
;
not
my
will
,
but
yours
is
in
fault
:
Not
my
will
not
,
but
your
will
not
is
the
bar
.
You
will
not
come
unto
me
,
that
you
may
have
life
;
I
have
called
,
and
ye
refused
;
not
I
have
refused
you
,
but
ye
me
:
I
would
have
gathered
you
,
as
the
Hen
gathereth
her
Chickens
,
to
cherish
shall
not
,
but
thy
will
not
;
nor
thy
cannot
,
but
thy
care
not
,
thou
hast
most
cause
to
fear
.
What
wilt
thou
have
then
to
plead
,
O
Sinner
,
in
the
day
of
Visitation
,
when
thou
wilt
be
forced
to
acknowledge
not
God's
Decrees
,
but
thy
sins
have
found
thee
out
,
and
undone
thee
;
nor
art
thou
bound
with
the
Chains
of
God's
Decrees
,
but
with
the
Cords
of
thy
own
Sins
,
Prov.
5.
22.
Therefore
let
none
say
my
case
is
desperate
,
as
they
cryed
out
,
Numb.
17.
13
,
14.
Behold
,
we
die
,
we
perish
,
we
all
perish
,
we
shall
be
consumed
with
dying
:
There
is
no
necessity
of
thine
,
or
any
mans
destruction
,
how
great
a
Sinner
soever
,
while
God
saith
,
Why
will
ye
die
?
No
impossibility
of
any
mans
Salvation
,
while
God
saith
,
Turn
and
live
.
Therefore
Sinner
leave
making
Objections
,
and
fall
to
some
course
,
whereby
thou
mayst
secure
thy
Soul
.
Thy
case
,
at
least
,
is
as
sa●e
as
the
Gibeonites
or
Ninevites
:
The
Gibeonites
did
not
say
,
there
is
a
Decree
gone
out
against
us
Canaanites
to
destroy
Root
and
Branch
;
therefore
are
we
dead
men
,
it
is
in
vain
to
strive
against
Decrees
and
Divine
Threats
,
or
to
sue
for
our
Lives
,
or
use
any
endeavours
:
But
they
set
their
wits
awork
to
save
themselves
,
and
sped
.
Rahab
did
not
say
,
Jericho
is
devoted
.
Nineveh
did
not
say
,
The
word
is
gone
out
of
God's
mouth
,
&
can't
be
reversed
:
But
who
knoweth
if
God
may
not
be
intreated
?
Acts
27.
20.
When
all
hope
of
safety
was
gone
,
they
wrought
still
,
and
came
all
safe
to
Land
:
while
there
is
life
,
there
is
hope
;
while
endeavors
,
hope
,
while
mercy
in
God
,
reconciliation
by
Christ
,
and
space
of
Repentance
,
there
is
yet
hope
.
Therefore
do
not
thou
cast
away
thy self
through
carelesness
,
but
set
thy self
to
the
use
of
the
means
prescribed
,
and
say
,
If
I
perish
,
I
'le
perish
crying
,
praying
,
repenting
,
reforming
,
believing
,
flying
to
Christ
;
I
will
die
in
the
way
to
the
Refuge
City
,
I
will
adventure
over
the
deepest
waters
to
go
to
Christ
,
as
Peter
did
;
and
if
I
sink
in
my
way
towards
From
God's
permission
.
1.
As
to
Grace
.
him
,
I
'le
cry
,
Lord
save
me
,
or
I
perish
.
3.
A
third
excuseth
himself
from
God's
permission
;
1.
As
to
Grace
.
2.
As
to
his
outward
Estate
.
As
to
Grace
,
when
some
have
been
blamed
for
their
Ignorance
,
or
wicked
course
of
life
:
This
Answer
hath
been
returned
,
I
do
as
well
,
and
serve
God
as
well
,
as
he
will
give
me
leave
:
And
no
man
is
to
be
blamed
that
he
is
no
wiser
or
holier
then
God
hath
made
him
;
But
this
is
with
the
Sluggard
,
to
keep
his
hand
in
his
Bosome
,
and
himself
in
his
warm
Bed
,
till
God
send
warmer
Weather
,
and
to
say
,
I'lle
not
feed
my self
,
but
expect
Ravens
should
feed
me
,
or
Angels
bring
me
meat
:
But
what
saith
the
wise
man
,
Awake
Sluggard
,
open
thine
Eyes
,
and
thou
shalt
be
satisfied
with
Bread
.
Consider
man
,
God
hath
made
thee
neither
Stock
nor
Bruit
,
given
thee
another
Spirit
,
endued
it
with
Reason
;
given
thee
divers
helps
besides
,
as
Exhortations
,
Reproofs
,
Promises
,
Threats
,
better
Examples
;
besides
the
checks
of
Conscience
,
and
motions
of
his
holy
Spirit
.
Use
thou
thy
endeavour
,
and
see
if
God
will
not
give
thee
leave
to
be
better
.
In
other
cases
we
use
not
to
argue
thus
,
I
am
as
rich
as
God
hath
made
me
,
and
I
must
be
content
,
and
no
fault
of
mine
if
I
have
no
more
:
Here
the
diligent
man
findeth
Hands
,
Legs
,
Endeavours
,
Head
,
Brains
,
and
what
ever
he
can
.
But
here
is
the
misery
of
it
,
when
every
thing
else
suffereth
Violence
,
the
Kingdom
of
God
must
suffer
none
for
us
,
but
expect
rather
it
should
offer
Violence
to
us
.
No
Prayers
,
Study
,
Endeavours
for
more
Grace
;
but
expect
,
as
Naaman
,
the
Sore
should
be
As
to
their
outward
state
.
as
to
their
outward
State
,
ascribing
that
to
his
Providence
,
which
he
will
never
own
.
But
with
this
difference
from
the
former
;
They
impute
their
ill
estate
to
God
,
which
he
never
made
so
bad
,
and
these
their
good
outward
state
,
which
he
never
made
so
good
.
Thus
those
wicked
one
Zachary
,
who
had
enriched
Blessed
be
the
Lord
,
for
I
am
rich
.
Thus
Ephraim
plays
the
cunning
Merchant
,
gets
an
Estate
by
wicked
means
,
Balances
of
deceit
;
yet
crys
out
,
I
am
become
Rich
,
I
have
found
Substance
;
there
is
no
Iniquity
or
Sin
in
all
this
.
Thus
the
insatiable
Chaldaean
,
when
by
Rapine
and
Spoil
he
had
possessed
himself
of
all
the
Kingdoms
and
Treasures
of
the
Earth
,
he
imputeth
all
to
his
god
,
(
as
we
A
fourth
excuseth
himself
,
with
a
foul
I
knew
thee
to
be
an
austere
man
,
reaping
where
thou
dost
not
sow
,
&c.
therefore
I
hid
thy
Talent
,
q.
d.
I
had
been
a
better
Servant
,
if
I
had
had
a
better
Master
;
I
thought
all
was
a
case
:
I
had
as
good
sit
still
for
nothing
,
as
work
for
nothing
,
for
it
would
have
come
to
nothing
.
But
I
pray
consider
whose
arguing
this
was
:
The
two
endeavouring
Servants
said
not
thus
,
found
not
God
such
a
hard
Master
;
But
received
an
Euge
of
praise
,
and
for
a
small
measure
of
faithfulness
and
diligence
,
had
full
measure
,
heaped
,
pressed
down
,
and
running
over
,
of
Reward
:
Thou
shouldst
have
found
the
like
,
if
thou
hadst
shewed
like
diligence
.
But
observe
what
shifts
men
will
use
to
spare
their
pains
,
There
is
a
Lyon
in
the
way
,
5.
Another
again
destroys
himself
,
and
From
God's
mercy
.
excuseth
it
when
he
hath
done
,
by
a
clean
contrary
pretense
of
God's
mercy
,
Deut.
29.
19.
I
shall
have
peace
,
saith
he
,
though
I
walk
after
the
imagination
of
my
heart
,
and
add
drunkenness
to
thirst
,
q.
d.
though
I
add
sin
to
sin
,
God
is
so
merciful
,
I
shall
do
well
enough
;
though
I
neither
fear
,
nor
repent
.
Thus
Justice
abused
sends
some
to
Hell
,
and
Mercy
others
;
and
all
must
be
laid
upon
God
.
When
he
pipes
,
they
will
not
dance
;
when
mourns
,
not
lament
:
If
he
command
,
warn
,
threaten
;
Behold
severity
enough
to
drive
men
to
despair
.
Again
,
if
he
exhort
,
intreat
,
beseech
men
to
be
reconciled
,
wait
to
be
gracious
,
swear
he
delighteth
not
in
the
death
of
the
wicked
;
Behold
mercy
enough
to
make
us
secure
and
lazy
.
The
Lord
may
justly
complain
,
I
am
pressed
under
you
,
as
a
Cart
full
of
Sheaves
.
One
man
saith
,
I
have
only
fears
;
had
I
any
hope
,
or
the
lest
assurance
,
I
should
have
some
heart
to
pray
and
reform
,
but
now
what
joy
to
stir
or
endeavour
?
And
another
saith
,
because
I
have
such
hopes
,
and
so
full
assurance
(
a
lying
presumptuous
assurance
)
I
will
cast
off
all
fears
;
sure
I
am
,
I
cannot
out-sin
the
grace
and
mercy
of
God
.
But
Tertullian
answereth
such
well
,
They
who
can
Salvo
metu
&
fide
peccare
,
salva
venia
in
Gehennam
detrudentur
;
They
who
can
live
in
sin
,
and
yet
say
,
they
have
never
the
less
of
Faith
,
and
fear
of
God
,
shall
be
cast
into
Hell
,
and
yet
God
have
never
the
less
of
mercy
.
6.
There
be
that
would
be
excused
,
For
not
giving
Grace
.
by
casting
an
imputation
upon
God
,
for
his
denegation
and
with-holding
his
Grace
;
for
thus
they
plead
,
It
is
not
in
the
power
of
man
to
direct
his
own
way
,
to
convert
himself
:
No
man
can
receive
any
thing
,
except
it
be
given
him
from
Heaven
.
And
if
God
give
not
his
Grace
and
Spirit
,
how
should
I
have
it
?
or
how
should
I
be
better
?
But
give
me
leave
to
ask
,
Didst
thou
ever
go
and
ask
these
,
and
desire
them
?
Ye
have
not
,
saith
St.
James
,
because
you
ask
not
.
And
if
Grace
and
the
Spirit
are
not
worth
asking
,
thou
art
worthy
to
go
without
them
.
Shall
the
Sun
be
faulted
for
not
giving
light
,
when
thou
shuttest
thy
Windows
,
and
drawest
the
Curtains
?
Or
the
Springs
of
niggardliness
,
because
they
spurt
not
their
waters
into
thy
mouth
?
Or
the
Earth
be
charged
with
illiberalness
and
unkindness
,
because
it
putteth
not
its
Corn
into
our
Sacks
,
or
its
Treasure
into
our
Laps
,
without
ploughing
for
the
one
,
searching
and
digging
for
the
other
?
And
if
thou
searchest
for
Grace
as
for
Silver
,
and
seekest
for
it
as
for
hid
Treasure
,
there
is
a
promise
thou
shall
have
it
;
Thou
shalt
understand
the
fear
of
the
Lord
,
and
find
the
knowledge
of
God
.
We
expect
,
as
I
said
before
,
every
thing
else
should
ask
pains
,
but
Grace
none
at
all
:
But
that
it
should
drop
into
our
mouths
,
as
the
Rain
from
Heaven
;
or
be
brought
to
us
,
and
set
at
our
Beds-head
7.
The
last
Excuse
we
shall
mention
in
God
did
owe
them
a
shame
.
relation
to
God
,
is
of
such
,
who
when
they
,
or
theirs
,
have
fallen
into
some
soul
sin
,
as
Theft
,
Whoredom
,
&c.
are
ready
to
excuse
themselves
,
and
say
,
It
could
not
be
helped
;
God
ought
them
a
shame
,
and
hath
now
paid
it
them
;
and
they
now
hope
God
hath
done
with
them
:
(
Some
again
are
so
ignorant
,
as
to
say
,
The
Devil
ought
them
this
shame
.
)
But
know
,
O
vain
man
,
God
owes
thee
no
such
shame
,
till
thou
hast
shamefully
cast
him
off
;
Non
deserit
nisi
deserentes
,
The
shame
sprang
from
The
mouth
of
the
strange
woman
,
saith
Solomon
,
is
a
deep
Pit
,
(
but
mark
what
follows
)
he
that
is
abhorred
of
the
Lord
shall
fall
therein
.
There
not
Satan
,
but
God
owes
and
pays
the
shame
:
But
more
plainly
,
Eccles.
7.
26.
where
you
see
the
cause
,
and
what
went
before
;
Whoso
pleaseth
God
,
shall
escape
from
her
,
(
God
will
preserve
his
Josephs
)
but
the
Sinner
(
the
old
prophane
irreligious
Sinner
)
shall
be
taken
by
her
.
So
likewise
ye
may
read
,
Rom.
1.
26.
That
the
Gentiles
who
smothered
the
natural
light
of
their
own
Reason
,
and
sinned
against
Conscience
,
not
liking
to
retain
God
in
their
knowledge
,
but
became
vain
in
their
imaginations
;
how
God
left
them
,
and
as
they
went
on
farther
and
farther
in
a
way
of
sin
,
God
went
on
in
punishing
.
First
,
verse
24.
God
gave
them
up
to
uncleanness
,
&c.
verse
26.
God
gave
them
up
to
vile
affections
,
and
then
they
fell
into
unnatural
and
prodigious
lusts
.
And
last
,
verse
28.
God
gave
them
quite
and
clean
over
to
a
Reprobate
mind
,
and
then
he
paid
them
home
their
shame
with
a
witness
;
for
then
were
they
filled
with
all
and
all
manner
of
unrighteousness
,
verse
29
,
30
,
&c.
2.
Excuses
taken
from
Satan
:
Some
again
God
and
Satan
.
The
woman
that
thou
gavest
me
,
said
the
man
;
There
's
for
God
.
The
Serpent
beguiled
me
,
said
the
woman
;
There
's
for
Satan
:
There
's
nothing
but
excuse
upon
excuse
,
and
sin
upon
sin
:
Yet
did
not
this
avoid
the
just
Sentence
against
both
,
for
it
was
their
own
voluntary
act
;
Satan
might
perswade
,
did
not
compel
.
One
saith
,
the
Devil
as
a
sly
Serpent
deceived
me
;
another
,
as
a
roaring
Lion
affrighted
me
;
a
third
,
as
a
fell
Dragon
,
cast
a
flood
of
temptations
out
of
his
mouth
,
and
over-whelmed
me
;
a
fourth
,
as
a
restless
Friend
,
he
dogged
and
haunted
me
,
I
could
never
be
quiet
for
him
.
All
this
excuseth
not
,
the
sin
is
thy
own
;
sollicite
and
entice
he
may
,
compel
he
cannot
:
Thy
will
he
hath
no
power
over
,
but
by
thy
own
consent
.
The
faithful
Commander
,
betrusted
by
his
Prince
with
keeping
a
Fort
,
thinks
it
not
enough
to
hold
no
Correspondence
with
the
Enemy
;
but
when
he
assaults
him
with
his
Batteries
,
he
manfully
repels
him
,
makes
up
his
Breaches
,
prevents
his
Underminings
,
seeks
to
Countermine
him
;
prevents
his
nearer
Approaches
,
Sallies
out
against
him
,
spends
all
his
Darts
and
Ammunition
against
him
,
endures
all
Extremities
;
and
when
he
fears
,
and
wants
Supplies
,
sends
to
his
Prince
and
is
relieved
.
So
it
is
with
us
,
not
enough
to
say
,
I
was
tempted
,
enticed
,
assaulted
,
winnowed
,
buffeted
,
dogged
;
but
we
should
take
the
whole
armor
of
God
,
make
resistance
,
watch
,
pray
,
take
the
shield
of
Faith
,
cry
out
,
and
send
to
Heaven
for
assistance
,
as
Hezekiah
;
with
him
is
an
Arm
of
Flesh
,
but
with
us
is
the
Lord
of
Hosts
to
fight
our
Battels
;
and
with
him
it
is
all
one
to
save
with
strength
,
or
with
them
that
have
no
might
,
as
Asa
said
,
Resist
the
Devil
,
saith
St.
James
and
St.
Peter
,
and
he
will
fly
from
you
:
Resist
him
manfully
,
stedfast
in
the
Faith
,
and
all
his
fiery
Darts
are
blunted
:
The
Devil
craves
thy
own
help
to
destroy
thee
.
Those
(
for
the
most
part
simple
and
sorry
Creatures
)
Witches
and
Sorcerers
,
the
Devil
never
leaves
them
till
he
gains
their
consent
,
and
a
compact
signed
and
sealed
(
as
their
own
act
and
deed
)
then
,
and
not
till
then
(
though
they
have
been
ignorant
and
lewd
before
)
doth
he
reckon
himself
sure
of
them
.
And
as
these
Witches
have
confessed
,
they
could
have
no
power
over
some
,
till
they
had
gotten
something
of
theirs
:
So
it
is
with
their
Master
.
The
Devil
is
call'd
by
many
names
in
Scripture
,
a
Tempter
,
Deceiver
,
Accuser
,
an
Enemy
,
Lyer
,
Murderer
,
&c.
no
where
a
Compeller
:
Preserve
thy
Will
free
and
pure
,
and
he
slinks
.
It
is
not
in
his
power
to
work
in
thee
to
will
and
to
do
what
he
will
at
his
pleasure
,
that
is
God's
peculiar
Prerogative
,
Phil.
2.
13.
As
learned
Zanchy
CHAP.
V.
Excuses
taken
from
other
things
.
WE
have
done
with
Excuses
(
as
to
Excuses
taken
from
other
things
.
sin
)
taken
from
our selves
and
other
persons
:
We
come
now
to
speak
of
such
as
are
taken
from
other
things
,
of
which
there
are
so
many
(
Reader
)
that
I
do
not
promise
thee
to
enumerate
all
,
but
such
as
are
most
common
and
obvious
.
And
first
,
Ignorance
is
a
great
and
common
If
thou
forbearest
(
saith
he
)
to
deliver
them
that
are
drawn
to
death
,
and
sayst
,
Behold
we
knew
it
not
:
Doth
not
he
that
pondereth
the
heart
consider
;
and
shall
not
he
render
to
every
man
according
to
his
works
?
q.
d.
This
is
a
poor
shift
,
a
meer
put-off
;
Conscience
is
not
so
acquitted
:
Thou
mayst
pretend
thou
wast
not
there
,
hadst
other
business
,
or
some
indisposition
of
Body
,
but
thou
shouldst
have
been
there
.
If
Nicodemus
had
not
opened
his
mouth
on
Christ's
behalf
,
when
he
was
traduced
,
John
7.
51.
And
Joseph
of
Arimathea
had
not
entered
his
Dissent
at
the
Council-Table
,
honourable
Counsellour
,
Mark
15.
43.
Thy
duty
is
,
if
thou
art
betrusted
with
an
Office
,
to
wait
on
thy
Office
,
Rom.
12.
7.
2.
And
now
we
have
spoken
of
an
Office
;
Their
Place
and
Office
.
there
are
some
ready
to
plead
their
Place
and
Office
for
excuse
,
that
must
bear
them
out
.
Thus
did
Naaman
plead
,
When
the
King
goeth
into
the
house
of
Rimmon
,
and
leaneth
on
my
hand
,
(
for
that
is
my
place
at
Court
)
and
I
bow
in
the
house
of
Rimmon
as
doth
the
King
,
the
Lord
be
merciful
to
me
,
and
hold
me
excused
herein
.
The
like
also
might
Pilate
have
pleaded
,
if
that
would
excuse
him
:
My
Place
is
to
release
one
at
the
Feast
,
though
a
Murderer
,
and
to
condemn
the
most
Innocent
,
if
the
people
shall
importune
it
.
Thus
also
no
question
did
those
persecuting
Bishops
in
Queen
Mary's
dayes
flatter
themselves
,
when
they
burnt
those
Innocents
:
We
have
taken
an
Oath
to
the
Pope
,
and
our
Place
tyes
us
to
condemn
them
to
the
Flames
,
whom
the
Pope
declareth
Haereticks
.
And
when
they
gave
Sentence
,
they
said
,
They
did
it
ex
Officio
;
that
is
,
by
vertue
of
their
Office
.
How
much
better
had
it
been
for
them
to
have
refused
those
Preferments
with
a
Nolo
Episcopari
in
good
earnest
,
as
Nazianzen
Bal.
in
vitis
pont
.
sometimes
did
:
And
Jovinian
the
Empire
,
crying
out
,
Ego
sum
Christianus
;
or
to
have
resigned
those
places
,
as
Caelestine
the
Fifth
is
said
to
have
the
Papacy
,
returning
to
his
solitariness
and
privacy
again
?
Or
they
might
all
of
them
have
inscribed
that
on
their
Monuments
,
which
Bishop
Hall
reporteth
that
Hadrian
the
Sixth
Ordered
to
be
engraven
on
his
,
viz.
That
nothing
in
all
his
life
befel
him
so
unhappy
,
as
his
Preferment
.
3.
Others
alledge
the
example
of
their
Example
of
their
Predecessors
.
Predecessors
:
They
who
have
gone
before
them
have
done
so
and
so
,
made
so
much
of
their
Places
;
but
quo
jure
,
qua
injuria
would
be
enquired
.
Godly
Nehemiah
came
after
such
,
and
might
have
fleeced
and
exhausted
the
people
,
and
enricht
himself
,
if
he
could
have
satisfied
himself
with
this
Plea
:
But
thus
did
he
not
do
,
because
of
the
fear
of
the
Lord
:
Yea
,
the
very
Servants
of
the
former
Rulers
bare
Rule
,
and
got
Estates
.
But
he
considered
the
people
over
whom
he
was
set
,
were
now
poor
,
and
had
groaned
under
many
Pressures
and
Taxes
:
Therefore
he
received
not
the
Perquisites
of
his
place
,
nor
did
he
eat
the
Bread
of
the
Governor
;
but
spent
his
own
Estate
among
them
,
and
fed
many
at
his
own
Charge
;
chusing
rather
to
be
a
poor
Prince
over
a
rich
People
,
then
Rich
over
a
Poor
.
Non
sibi
,
sed
Patriae
,
is
a
good
Motto
for
a
Prince
or
Patriot
:
Praesis
ut
Prosts
,
a
good
Motto
for
a
Prelate
,
as
Bernard
counselled
Eugenius
.
It
is
a
memorable
story
that
Luther
relates
of
a
German
4.
A
fourth
saith
,
I
am
not
the
first
,
nor
shall
be
the
last
;
like
enough
:
But
what
a
pittiful
I
am
not
the
first
,
nor
shall
be
the
last
.
Excuse
is
this
,
to
excuse
thy
sin
by
the
sin
of
others
!
As
Job
said
of
the
Grave
,
A
many
are
gone
before
,
and
innumerable
shall
follow
after
;
it
may
be
said
of
Sin
and
Hell-Lamech
could
speak
of
a
Murderer
before
him
.
Jeroboam
was
not
the
first
that
made
a
golden
Calf
to
be
worshipt
,
Aaron
had
done
so
before
him
;
nor
was
he
the
last
,
for
all
,
or
most
,
of
the
Kings
of
Israel
that
followed
,
continued
in
the
same
Idolatry
:
It
is
not
safe
sinning
by
Example
.
Many
Fashions
are
new
,
few
new
Sins
;
nothing
new
under
the
Sun
.
This
Sin
that
all
our
Discourse
is
about
,
viz.
Excuse-making
,
had
both
our
first
Parents
deeply
in
it
:
Thus
did
Adam
,
thus
did
Eve
;
from
the
beginning
it
hath
been
thus
,
and
bears
the
oldest
date
of
any
other
Act
,
viz.
Anno
primo
Creationis
,
mense
primo
;
if
not
Die
primo
too
,
as
some
conceive
.
Polygamy
had
a
President
in
the
old
World
,
in
Lamech
;
Corah
,
Dathan
,
and
Abiram
5.
And
he
that
saith
,
The
rest
and
greatest
The
rest
do
the
same
.
in
the
place
do
so
,
and
why
may
not
I
;
thinks
if
he
have
not
a
great
deal
of
reason
on
his
side
,
yet
he
hath
good
Company
to
back
him
:
But
the
greatest
man
in
the
Parish
is
not
alwayes
the
best
.
He
who
is
highest
in
the
King's
Books
for
matter
of
Subsidy
,
may
be
lowest
in
God's
Book
for
matter
of
Piety
.
The
best
Living
and
the
best
Liver
dwell
sometimes
a
great
way
asunder
.
In
our
Saviour's
time
,
the
Poor
not
many
Wise
,
or
Mighty
,
or
Noble
owned
it
,
but
the
Poor
and
Simple
.
In
after-times
of
Apostacy
,
the
purity
of
Religion
was
preserved
among
the
Waldenses
,
and
the
Poor
men
of
Lyons
,
as
they
were
commonly
called
.
And
long
before
them
,
the
great
Worthies
of
the
World
(
of
whom
the
World
was
not
worthy
)
were
clad
in
Sheep-skins
and
Goats-skins
,
and
dwelt
in
Caves
and
Cottages
,
out
of
the
Worlds
notice
,
unless
to
be
persecuted
,
afflicted
,
tormented
.
6.
A
good
intention
is
a
great
Plea
,
and
A
good
intention
.
we
think
nothing
excuseth
more
:
But
though
an
ill
intention
is
enough
alone
to
mar
a
good
action
,
yet
is
not
a
good
intention
enough
to
render
an
ill
action
good
;
Bonum
ex
integriss
malum
ex
quolibet
defectu
;
There
must
be
a
concurrence
of
all
due
circumstances
to
make
an
action
good
.
Vzzah
doubtless
had
no
ill
intention
,
Error
.
Saul
paid
7.
Next
comes
Antiquity
,
and
looks
to
To
the
Law
,
and
to
the
Testimony
;
To
Christ
,
and
to
his
Apostles
we
will
refer
our selves
,
to
decide
all
the
Points
in
Controversie
between
us
and
Rome
.
And
I
think
it
is
as
equal
a
motion
,
that
which
Christ
and
the
Apostles
taught
shall
go
for
the
best
Religion
,
(
be
it
Popish
or
Protestant
)
as
that
once
,
The
God
that
answereth
by
fire
shall
be
acknowledged
the
true
God
,
(
whether
Jehovah
or
Baal
)
when
there
was
such
halting
between
two
Opinions
,
as
there
is
now
adayes
by
too
many
.
If
therefore
the
Papists
can
shew
us
out
of
the
Old
or
New
Testament
,
their
Pope's
Supremacy
,
Purgatory
,
plurality
of
Mediators
,
Pardons
,
Invocation
of
Saints
,
Image-worship
,
praying
for
the
Departed
,
their
Opus
operatum
,
Transubstantiation
,
Elevation
,
Adoration
,
Circumgestation
of
the
Host
,
forbidding
Marriage
to
Priests
or
Ministers
,
&c.
We
shall
promise
to
subscribe
the
Tridentine
Creed
,
and
confess
our
Error
,
and
return
into
the
lap
of
Rome
.
But
if
they
be
not
to
be
found
there
,
let
them
cease
to
accuse
us
of
Novelty
,
Lutheranism
or
Calvinism
,
and
accuse
us
of
Petrinism
,
Paulism
,
Scripturism
or
Christianism
,
if
they
please
.
So
that
in
fine
,
all
the
great
flourish
that
Papists
boast
of
Antiquity
,
is
but
like
that
of
the
Jews
to
Jeremy
,
We
will
be
of
our
Fathers
Religion
.
ancient
Fathers
,
in
Moses's
,
Joshua's
,
Samuel's
dayes
;
or
in
the
best
Kings
,
David's
,
Solomon's
;
but
after
the
Defection
,
in
Jeroboam's
dayes
,
and
under
the
degenerating
Kings
,
Ahaz
,
Manasseh
,
Ammon
,
Zedekiah
,
&c.
8.
Tradition
succeeds
Antiquity
,
and
&
caetera
of
it
.
The
Samaritan
woman
Our
Fathers
,
said
she
,
worshipped
in
this
Mountain
:
But
you
Jews
anathematize
us
,
and
tell
us
,
Jerusalem
is
the
only
place
of
Worship
.
Our
Saviour
tells
her
,
Ye
know
not
what
ye
worship
.
But
we
do
,
For
salvation
is
of
the
Jews
;
you
have
Tradition
,
we
Scripture
.
We
may
say
the
like
to
the
Papists
;
you
have
Tradition
,
but
give
us
Scripture
,
or
we
can't
expect
Salvation
in
your
Church
;
you
have
Tradition
for
auricular
Confession
,
Purgatory
,
extreme
Unction
,
Invocation
of
the
Saints
,
the
blessed
Virgin
especially
,
&c.
But
where
is
the
Scripture
all
this
while
?
Quod
non
scribitur
,
non
creditur
.
9.
But
universality
makes
a
great
noise
,
Do
any
of
the
Rulers
or
Pharisees
believe
in
him
?
but
this
people
that
know
not
the
Law
are
accursed
.
The
greater
part
is
most
an
end
the
worst
:
Where
was
universality
in
Noah's
,
Lot's
,
Elias's
dayes
,
when
each
of
them
were
left
alone
?
The
godly
have
been
ever
almost
over-born
with
numbers
.
The
Ephesians
and
the
World
besides
for
their
Diana
.
Elias
was
opposed
by
four
hundred
Prophets
of
Baal
:
One
Athanasius
against
the
whole
World
.
So
Luther
had
Pope
,
Emperour
,
Cardinals
,
Bishops
,
Priests
,
all
against
him
:
Christ's
is
still
a
little
Flock
,
Luke
12.
32.
The
loose
Protestant
would
bear
down
the
serious
by
this
account
;
the
Papist
the
whole
Society
of
Protestants
;
the
Mahumetan
the
Christian
;
the
Pagan
all
.
Learned
Brerewood
divides
the
World
into
thirty
parts
,
and
finds
Christianity
to
have
but
five
,
Mahumetism
six
,
and
Paganism
hath
the
other
nineteen
parts
.
The
whole
World
was
once
all
Pagan
,
another
while
Arrian
,
since
Antichristian
(
when
all
that
dwelt
on
the
Earth
worshipped
the
Beast
)
but
a
small
Remnant
whose
Names
were
written
in
the
Lambs
Book
of
Life
in
Red
Letters
,
but
in
the
Popes
Registry
in
Black
.
The
World
was
never
so
happy
as
to
be
all
Christian
:
What
it
may
be
in
those
last
dayes
prophesied
of
Esay
2.
1
,
2.
I
know
not
,
When
the
Mountain
of
the
House
of
the
Lord
shall
be
exalted
on
the
top
of
the
Mountains
,
and
all
Nations
shall
flow
to
it
.
10.
To
this
of
universality
,
I
may
subjoyn
condemn
the
World
upon
a
true
account
,
Heb.
11.
7.
Lot
,
Elias
,
Micaiah
,
Jeremy
,
and
our
Saviour
,
were
all
singular
in
their
times
.
But
is
it
not
better
to
be
saved
alone
,
or
with
a
few
,
as
Noah
,
Lot
and
Rahab
?
then
to
perish
with
a
multitude
.
Was
not
Joash
more
happy
that
he
was
preserved
,
11.
There
are
in
the
next
that
think
to
The
Law
of
the
Land
.
1
Tim.
1.
8.
shelter
themselves
under
the
protection
of
the
Law
of
the
Land
.
And
the
Law
is
good
,
as
the
Apostle
saith
,
if
a
man
use
it
lawfully
.
And
for
our
Laws
we
have
cause
to
bless
God
that
we
have
so
many
good
and
wholsome
Laws
,
and
to
bless
the
King
that
we
enjoy
the
benefit
of
them
:
But
yet
the
legal
Christian
is
not
the
right
Christian
.
Now
there
are
two
sorts
of
men
that
shrowd
themselves
under
the
wing
of
the
Law
:
First
,
One
saith
,
I
do
what
the
Law
of
the
Land
requireth
,
living
peaceably
and
conformably
thereunto
;
then
what
hath
any
man
to
say
to
me
?
I
answer
,
Though
Man
hath
not
,
God
may
.
It
is
impossible
,
said
that
learned
Casuist
,
that
de
Leg.
the
Laws
of
Men
should
command
whatsoever
is
to
be
done
,
and
forbid
whatsoever
Hum.
Pr●lect.
6.
is
to
be
avoided
:
That
is
the
peculiar
Prerogative
and
Perfection
of
the
Divine
Law
.
Besides
,
the
Laws
of
men
,
saith
he
,
never
pretend
to
the
government
of
the
Thoughts
,
Heart
,
Spirit
,
and
inside
of
the
man
;
in
which
lies
the
chief
,
both
of
Grace
and
Sin
,
Vertue
and
Vice
,
which
the
Law
of
God
doth
principally
take
notice
of
.
The
Adequate
object
of
the
good
Subjects
Obedience
is
the
Law
of
the
Land
,
but
the
Adequate
object
and
measure
of
the
good
Christians
Obedience
is
the
Law
of
God
.
And
therefore
though
the
Subjects
conformity
to
the
Laws
of
men
absolve
him
in
humane
Courts
,
and
procure
him
the
common
benefit
of
the
King's
Peace
;
yet
it
is
conformity
to
the
Law
of
God
,
which
procures
spiritual
peace
of
Conscience
before
God
.
So
that
if
you
enquire
in
a
civil
and
political
sense
,
Vir
bonis
est
quis
?
Who
is
the
good
man
?
The
answer
is
,
Qui
consulta
patrum
,
qui
Leges
,
juraque
servat
;
He
that
observes
the
Laws
and
Edicts
of
the
King
and
State
where
he
lives
;
but
if
in
a
religious
sense
,
Qui
consulta
Dei
;
He
that
,
as
Zachary
and
Elizabeth
,
walketh
in
all
the
Ordinances
2.
There
is
another
sort
of
men
,
when
charged
with
rigor
,
and
hard
dealing
with
their
Neighbours
,
(
men
of
a
perverse
and
contentious
spirit
)
are
ready
to
make
their
defence
;
I
do
but
what
the
Law
will
bear
me
out
in
:
who
can
blame
me
for
following
the
Law
,
and
taking
what
advantage
the
Law
will
give
me
?
my
Neighbour
shall
have
Law
and
Justice
at
my
hands
,
and
what
he
can
recover
by
Law
.
But
we
have
a
common
saying
,
Summum
jus
summa
injuria
,
Extremity
is
extreme
hard
;
Extreme
right
,
is
extreme
unrighteousness
.
We
Christians
have
a
Command
,
That
our
moderation
should
be
made
known
to
all
men
:
shall
have
Judgment
without
Mercy
,
who
hath
shewed
no
Mercy
:
And
mercy
both
in
God
and
all
good
men
should
triumph
over
Judgment
.
Do
not
thou
therefore
take
thy
Fellow-Servant
by
the
Throat
for
the
hundred
pence
,
when
thou
lyest
obnoxious
to
the
Justice
of
God
for
ten
thousand
Talents
(
as
it
is
in
the
Parable
)
least
he
,
for
thy
extremity
,
deal
in
just
extremity
with
thee
,
and
cast
thee
into
12.
Another
sort
of
men
make
this
excuse
,
It
is
my
own
,
and
may
I
not
do
with
my
own
what
I
will
?
what
hath
any
man
to
do
with
me
in
such
case
?
This
is
the
excusative
plea
of
two
contrary
kinds
of
men
.
1.
The
Prodigal
saith
,
If
I
spend
high
,
and
make
all
away
,
what
is
that
to
any
man
?
I
may
do
with
my
own
as
I
think
good
.
So
saith
the
Miser
,
If
I
keep
all
in
my
Chest
,
and
live
below
my
state
,
what
is
that
to
any
man
?
All
is
Ours
,
say
both
;
I
say
neither
;
Nothing
is
ours
:
Nor
are
we
our selves
our
own
,
saith
the
Apostle
;
h.
e.
at
our
own
arbitrary
dispose
,
no
nor
yet
our
States
:
we
are
Stewards
and
Fiduciaries
.
The
Silver
and
Gold
is
mine
,
saith
The
one
is
,
How
camest
thou
by
it
?
was
it
by
honest
labour
,
and
conscientious
diligence
in
thy
Calling
,
and
God's
blessing
therewith
:
Then
much
good
may
thy
State
do
thee
,
and
much
good
mayst
thou
do
with
it
.
But
if
by
sycophantizing
,
as
Zacheus
call'd
it
,
by
bribery
,
extortion
,
grinding
the
face
of
the
Poor
,
false
Weights
and
Measures
,
detaining
the
Labourers
Hire
,
or
Servants
Wages
,
racking
Tenants
,
&c.
Thy
State
is
not
thy
own
,
nor
did
God
give
it
thee
.
Thou
hast
Achan's
accursed
wedge
in
thy
Tent
:
This
is
aes
Alienum
.
Thou
must
restore
with
Zacheus
,
if
thou
wouldst
have
Salvation
come
to
thy
house
.
The
next
question
is
,
How
thou
hast
kept
or
employed
thy
Talent
:
The
Miser
thinks
he
is
safe
enough
,
he
got
it
hardly
,
and
keeps
it
charily
;
makes
no
idle
expences
,
nothing
spent
in
Taverns
,
Cards
or
Dice
,
or
costly
Entertainments
:
But
he
keeps
what
he
hath
got
,
and
increaseth
it
daily
,
as
if
this
was
the
only
Talent
that
God
would
call
him
to
an
account
of
.
Thy
State
is
not
yet
thine
,
till
thou
hast
as
well
the
Use
as
the
Possession
Habet
nummos
,
non
habet
ipsum
:
We
say
,
Fire
and
Water
are
bad
Masters
;
Gold
and
Silver
are
worse
,
they
sink
the
Soul
in
destruction
and
perdition
.
The
Miser
is
the
greatest
monster
in
the
World
;
no
Creature
in
the
Universe
that
only
lives
to
it self
.
The
Sun
communicates
his
light
,
the
Springs
are
free
of
their
waters
to
every
thirsty
Passenger
:
God's
direction
is
to
thee
to
drink
the
waters
of
thy
own
Cistern
(
to
thy
Fountain
should
be
dispersed
abroad
,
to
the
relief
and
benefit
of
others
.
God
,
the
Church
,
State
,
the
Poor
,
thy
Family
and
Friends
challenge
a
share
in
thy
State
.
The
Prodigal
thinks
he
can
answer
it
as
well
,
or
better
,
I
have
not
been
base
or
sordid
,
keeping
and
hoarding
up
;
I
have
lived
on
what
I
had
,
and
like
a
man
:
I
count
him
next
door
to
a
mad
man
,
that
is
too
saving
for
his
next
heir
,
—
Parcus
ob
haeredis
curam
,
nimiumque
severus
,
Assidet
insano
.
—
And
him
to
be
stark
mad
that
Est
furor
haud
dubius
,
est
&
manifesta
Phrenesis
,
Vt
locuples
moriaris
egenti
vivere
fato
.
But
how
hast
thou
spent
?
upon
thy
Lusts
?
what
is
the
account
thou
wilt
make
to
God
,
to
thy
Ancestors
,
or
Posterity
?
I
had
some
thousands
left
me
,
some
may
say
;
One
part
spent
on
my
Back
and
Belly
,
another
in
Gaming
,
a
third
on
Pleasures
,
Hawks
,
Hounds
,
Harlots
;
a
fourth
in
Taverns
,
Plays
,
Entertainments
:
Thus
what
the
Palmer-worm
hath
left
,
the
Locust
hath
eaten
;
what
the
Locust
,
the
Caterpillar
;
Drink
water
out
of
thy
own
Cistern
,
and
let
streams
run
to
others
,
yet
let
them
be
only
thy
own
,
saith
he
,
that
is
,
retain
the
principal
still
.
The
Sun
indeed
gives
light
to
others
,
but
withall
preserves
the
principal
,
and
wasts
not
his
stock
:
It
were
prodigious
,
if
in
a
prodigal
Vain
it
threw
it self
out
of
its
Orb
:
The
Springs
water
the
Earth
,
yet
so
,
as
to
keep
a
stock
still
going
.
If
Naboth
said
,
God
forbid
I
should
sell
the
Inheritance
of
my
Fathers
:
Let
sober
men
say
,
God
forbid
I
should
make
away
the
Inheritance
of
my
Fathers
by
Riot
and
Luxury
:
We
are
but
Stewards
,
remember
that
.
And
all
good
men
know
it
is
their
duty
to
honour
God
with
their
Purses
,
as
well
as
with
their
Persons
.
A
David
would
say
,
What
shall
I
do
for
the
Name
,
and
House
,
and
Service
of
God
?
A
Nehemiah
,
What
shall
I
do
for
the
Publick
,
and
my
Country
?
A
Zacheus
,
What
shall
I
do
for
the
Poor
?
All
good
men
.
How
shall
I
give
account
of
my
Talent
with
joy
,
and
not
with
grief
?
13.
Others
think
they
make
a
lawful
What
I
do
is
in
it self
lawful
:
But
Licitis
perimus
omnes
,
There
may
be
danger
in
the
use
(
abuse
rather
)
of
lawful
things
.
Poyson
is
often
given
in
a
golden
Cup
,
or
wholsome
Dish
;
sometimes
in
a
Nosegay
.
Be
not
too
bold
with
things
lawful
:
there
may
be
a
snare
in
Company
,
Employments
,
Mirth
,
Recreations
,
Pastimes
;
yea
,
in
thy
very
Calling
.
To
swear
in
it self
is
lawful
,
but
unnecessarily
and
frequently
,
sinful
.
The
old
World
and
Sodom
perisht
in
these
Licitis
,
(
these
lawfuls
)
They
eat
,
they
drank
,
bought
,
sold
,
built
,
planted
:
But
minded
nothing
else
.
Lawful
and
sinful
,
are
near
Neighbours
.
If
we
go
to
the
utmost
of
lawfuls
ground
,
we
tread
ere
aware
on
sinfuls
.
Our
Saviour
gives
an
Item
against
worldly
cares
,
which
are
sometimes
commanded
,
sometimes
e.
g.
To
rest
on
the
Lord's
day
,
and
forbear
work
,
lawful
;
but
the
sanctifying
the
day
is
the
necessary
.
To
read
a
good
Book
,
very
lawful
and
commendable
that
day
;
but
,
if
nothing
hinder
,
to
forbear
coming
to
the
Publick
Worship
,
is
sinful
and
scandalous
.
So
in
many
other
cases
,
Sacrifice
sometimes
best
,
sometimes
Mercy
better
:
In
the
use
of
things
lawful
therefore
the
Apostle
gives
three
good
Cautions
;
1.
All
to
my self
,
saith
learned
Paraeus
,
how
much
,
how
far
,
how
long
expedient
.
2.
All
things
are
lawful
,
but
all
things
edifie
not
;
though
lawful
to
me
,
here
I
must
have
regard
to
my
Neighbour
.
The
third
is
,
All
will
not
be
brought
under
the
power
of
any
:
I
must
see
I
be
not
enslaved
to
my
Belly
,
Pleasure
,
Recreation
,
&c.
but
that
I
can
as
well
forbear
as
use
them
;
As
St.
Austin
said
of
Alipius
,
he
having
been
once
at
the
Play
,
grew
mad
of
them
,
Abstulit
secum
insaniam
,
quastimularetur
redire
,
&c.
That
he
could
not
for
his
life
keep
from
them
,
till
he
was
afterwards
changed
.
14.
There
be
many
that
will
plead
Christian
liberty
,
and
think
that
may
excuse
many
things
,
which
savour
rankly
of
unchristian
Libertinism
,
rather
then
of
Christian
Liberty
.
They
can
travell
or
work
on
the
Lord's
day
,
sit
up
Night
by
Night
at
Cards
and
Dice
,
frequent
Taverns
and
Plays
day
by
day
,
drink
Health
after
Health
,
go
to
Mass
,
be
present
at
Idol-worship
,
and
cover
all
with
the
Veil
of
Christian
liberty
,
while
they
understand
not
well
what
Christian
liberty
meaneth
.
It
is
a
pretious
and
costly
Jewel
,
purchased
with
the
blood
of
Christ
:
And
as
all
pretious
Jewels
are
to
be
charily
looked
to
,
so
this
as
much
as
any
.
I
shall
therefore
,
1.
Briefly
tell
you
wherein
it
stands
not
.
2.
Wherein
it
stands
.
1.
It
frees
us
not
from
the
observation
of
the
holy
Laws
of
God
.
2.
Nor
from
Civil
subjection
to
the
just
Laws
of
Authority
over
us
;
or
Servants
to
the
command
of
their
Masters
,
&c.
as
St.
Peter
at
large
declares
.
3.
Nor
doth
But
it
stands
in
freeing
us
from
the
Bondage
of
the
old
Ceremonial
Law
,
Gal.
5.
1.
2.
Frees
Believers
from
the
Curse
of
the
Moral
Law
,
Gal.
3.
13.
3.
From
our
Sins
.
1.
As
to
the
Guilt
,
1
John
1.
7.
2.
As
to
the
Dominion
and
Power
,
Rom.
6.
14.
&
8.
2.
3.
As
to
the
Condemnation
of
Sin
,
Rom.
8.
1.
4.
Believers
are
freed
from
the
Wrath
of
God
,
1
Thess.
1.
10.
5.
From
H●ll
,
1
Cor.
15
,
55
,
57.
6.
From
a
Spirit
of
slavish
Fear
,
and
servile
Bondage
,
2
Tim.
1.
7.
But
Christ
hath
not
at
all
set
us
free
from
the
duties
and
pursuance
of
Holiness
and
Righteousness
,
as
you
may
see
,
1
Pet.
2.
16.
As
free
,
but
not
using
your
Liberty
for
a
Cloak
of
Maliciousness
(
or
Naughtiness
,
but
as
the
Servants
of
God
.
Where
you
have
the
Sum
and
Epitome
of
Christian
Liberty
in
its
two
parts
:
1.
Negative
,
not
using
it
as
a
Cloak
of
any
Naughtiness
or
Evil.
2.
Positive
,
but
as
the
Servants
of
God
,
q.
d.
notwithstanding
your
Liberty
,
you
must
carry
your selves
as
such
who
are
not
your
own
,
but
have
a
Master
,
a
God
to
please
,
whom
you
must
eye
in
all
your
actions
,
especially
in
the
use
of
your
Liberty
.
That
as
another
Apostle
saith
in
another
place
,
1
Cor.
7.
He
that
is
called
,
being
man's
Servant
,
need
not
care
for
that
,
he
is
God's
Free-man
:
So
he
that
is
called
to
be
God's
Free-man
,
needs
to
have
a
care
,
for
he
is
still
God's
Servant
.
Surely
Christ
had
died
to
little
purpose
,
if
he
had
come
to
set
us
free
,
so
that
we
might
do
what
we
please
:
But
he
sets
us
free
from
all
Iniquity
,
to
purifie
to
himself
a
peculiar
people
,
zealous
of
good
works
.
And
that
we
being
delivered
from
our
Enemies
,
might
serve
him
(
without
fear
)
in
holiness
and
righteousness
all
the
dayes
of
our
Lives
.
15.
But
the
grand
Excuse
of
all
is
,
the
two
Callings
to
follow
.
Both
must
be
looked
after
,
or
all
is
not
well
:
Thou
hast
two
Hands
,
and
God
gives
thee
,
as
he
did
Moses
,
Let
every
man
wherein
he
is
called
,
therein
abide
with
God
:
That
is
either
an
ill
calling
wherein
thou
canst
not
abide
with
God
,
and
God
with
thee
,
or
ill
managed
.
Take
heed
the
lean
Kine
devour
not
the
fat
,
and
that
the
great
Husband
do
not
devour
the
good
Christian
:
There
are
store
of
great
Husband
and
Huswives
in
Hell
;
but
such
as
served
Mammon
more
then
God
;
slight
in
God's
Service
,
serious
in
the
Worlds
:
Shimei
looking
after
his
Servants
,
lost
his
life
;
take
heed
in
looking
after
thy
Servant
the
World
,
thou
loose
not
thy
Soul
.
The
good
Servant
knows
how
to
take
his
Work
,
and
leave
it
,
(
as
we
say
)
that
is
,
so
to
time
and
place
every
thing
,
that
nothing
be
lost
by
negligence
and
carelesness
;
but
every
thing
in
the
fittest
time
and
place
.
And
he
is
the
good
Christian
that
knows
how
to
take
the
work
of
his
calling
and
leave
it
,
that
all
things
may
be
so
contrived
and
fore-cast
,
that
one
business
do
not
enterfere
with
another
,
to
the
prejudice
of
either
.
Now
tell
me
,
thou
that
hast
a
great
Trade
,
&
art
full
of
business
;
thou
canst
contrive
it
so
as
to
have
a
Dining-time
,
and
canst
thou
not
find
a
praying-time
?
Thou
wilt
spare
time
to
speak
with
a
Customer
,
and
hast
thou
no
time
to
speak
with
thy
God
?
Thou
wilt
be
sure
to
take
time
by
day
or
night
to
over-look
thy
Shop-Book
,
and
hast
thou
no
time
to
look
into
thy
Soul-Book
,
thy
Bible
,
or
thy
Book
of
Conscience
?
It
is
alwayes
ominous
when
Lot
and
Abraham
part
;
when
a
great
Trade
or
Stock
draws
thee
from
God
,
and
the
society
of
his
People
:
He
never
did
thrive
after
.
And
remember
,
that
all
these
Self-Excusers
in
the
Text
are
rejected
,
the
Lord
saying
,
None
of
these
shall
taste
of
my
Supper
.
16.
There
be
that
will
excuse
themselves
It
is
the
manner
of
the
Country
,
or
the
way
of
their
Trade
,
and
the
like
.
Thus
did
that
subtle
and
faithless
Laban
,
when
he
had
wronged
Jacob
in
his
Nuptial
Contract
,
giving
him
Leah
in
stead
of
Rachel
,
colour
over
his
Cheat
;
It
is
not
the
manner
of
our
Country
to
give
the
Younger
before
the
Elder
,
saith
he
.
But
remember
what
a
man
this
was
that
made
this
evasion
,
a
man
of
no
Conscience
,
that
would
say
and
unsay
,
do
and
undo
;
a
man
full
of
his
shifts
,
that
had
changed
Jacob's
wages
ten
times
over
.
There
is
a
mystery
in
all
Trades
we
say
,
and
if
there
be
not
a
mystery
of
Iniquity
in
some
of
them
,
it
is
well
.
Howsoever
,
Mos
Patriae
,
the
custom
of
the
place
,
or
way
,
is
put
a
poor
shift
,
Trita
frequensque
licet
sit
via
,
crimen
habet
;
And
be
it
never
so
ordinary
,
it
is
very
bad
.
How
much
better
would
Jacob's
resolution
become
us
,
My
Righteousness
shall
answer
,
Not
so
much
as
a
Thread
or
Shooe-latchet
;
least
it
should
be
said
,
That
fraud
and
dishonest
dealing
had
made
me
rich
.
17.
Some
again
are
confirmed
and
hardened
the
odious
and
reproachful
Names
put
upon
Religion
,
and
the
honourable
Titles
wherewith
Vice
is
adorned
:
1.
The
odious
Names
wherewith
Piety
is
branded
,
an
old
practice
to
smut
Religion
with
disgrace
.
Thus
the
very
Name
of
Christian
was
once
a
term
of
disgrace
:
Exitiabilis
superstitio
,
Tacitus
call'd
a
good
man
,
but
a
Christian
.
Thus
the
Name
of
Protestant
is
odious
in
Spain
:
In
Italy
,
Piety
is
Lutheranism
:
In
France
,
Hugonotism
.
Civility
is
stiled
Dulness
,
Sobriety
Unsociableness
,
Seriousness
Sullenness
,
Profession
Hypocrisie
.
Such
is
the
envy
of
Nature
(
said
our
fluent
Bishop
Hall
)
That
where
she
sees
a
better
Face
then
her
own
,
she
is
ready
to
scratch
it
,
or
cast
dirt
on
it
,
knowing
that
all
Vertue
hath
a
native
beauty
in
it
;
she
labours
to
deform
it
with
the
foulest
Imputations
.
2.
By
the
honourable
Titles
put
upon
The
fair
Titles
put
upon
Vice
.
Vice
.
Thus
is
Pride
termed
Neatness
,
Dissembling
Courtship
,
Swaggering
Gallantry
,
Q●arrelling
Manhood
,
Ribaldry
Urbanity
,
in
his
Meditations
.
Artifices
into
Opinion
,
That
a
Carbuncle
is
less
loathsome
,
or
mortal
,
then
another
swelling
,
which
hath
not
so
gay
a
name
?
or
that
that
blindness
which
is
caused
by
the
Pearle
in
the
Eye
is
more
comfortable
,
then
the
loss
of
sight
by
any
other
accident
.
There
is
a
sad
Woe
pronounced
to
both
of
these
,
Woe
to
them
that
call
Evil
Good
,
and
Good
Evil
,
that
put
Darkness
for
Light
,
and
Light
for
Darkness
,
Sweet
for
Bitter
,
and
Bitter
for
Sweet
.
CHAP.
VI.
Excuses
taken
from
certain
Doctrines
and
Scriptures
misunderstood
,
and
Observations
ill
applyed
.
THere
are
others
yet
behind
,
and
too
As
first
,
That
great
and
mysterious
That
of
Election
.
Doctrine
of
Election
and
Reprobation
,
which
is
indeed
of
that
altitude
and
depth
,
that
,
as
those
waters
in
the
Sanctuary
,
there
is
no
wading
through
,
or
passing
over
them
,
without
that
Reason-silencing
,
and
abrupt
admiration
of
the
Apostles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Oh
the
amazing
Depth
,
and
riches
of
the
Secret
things
belong
to
God
,
things
revealed
to
us
,
Deut.
29.
29.
And
first
,
For
Election
,
know
,
there
is
no
such
absolute
Election
,
as
to
be
exclusive
of
the
means
,
but
doth
include
and
imply
all
the
God
hath
chosen
us
before
the
Foundation
of
the
World
,
that
we
should
be
holy
,
and
without
blame
before
him
in
Love
.
So
2
Thess.
2.
13.
God
hath
chosen
you
to
Salvation
,
through
Sanctification
of
the
Spirit
,
and
belief
of
the
Truth
.
As
there
is
no
such
absolute
Promise
of
Harvest
and
Fruitfulness
,
exclusive
of
man's
industry
and
endeavours
in
ploughing
and
sowing
,
but
the
means
are
included
in
subordination
to
the
end
.
2.
And
as
for
Reprobation
(
not
to
wade
A
second
Doctrine
abused
,
is
,
That
all
That
all
are
Sinners
.
are
Sinners
,
and
there
is
none
Righteous
,
no
not
one
.
Both
branches
are
true
;
the
first
is
affirmed
1
John
1.
8.
The
other
Rom.
3.
10.
But
what
then
?
therefore
sayst
thou
,
I
may
do
well
enough
,
though
a
vile
Sinner
,
and
be
saved
,
though
not
so
righteous
and
religious
as
some
seem
to
be
.
But
mark
,
there
is
a
great
difference
between
Sin
and
Sin
:
All
indeed
are
guilty
of
Original
Sin
,
and
all
of
years
of
Actual
;
But
all
are
not
Sinners
alike
,
some
are
obstinate
,
wilful
,
presumptuous
,
desperate
Sinners
,
that
make
a
mock
of
Sin
,
a
trade
of
Sin
;
Paul
?
Rom.
7.
18.
2.
Not
sin
loathed
,
but
loved
;
what
else
had
become
of
the
Publican
?
Luke
18.
3.
Not
sin
bewailed
,
but
cherished
;
what
had
else
become
of
Peter
?
4.
Not
sin
faln
into
,
but
continued
in
;
what
had
else
become
of
David
?
5.
Not
sin
resisted
,
as
Joseph
;
but
pursued
and
persisted
in
,
as
Ahab
and
Jeroboam
.
6.
Not
of
Ignorance
,
but
Presumption
;
else
what
had
become
of
Noah
?
7.
Not
against
Resolution
,
as
Peters
;
but
resolved
on
,
as
Judas's
.
8.
Not
out
of
infirmity
and
fear
,
as
Abrahams
,
but
of
design
and
premeditated
Malice
,
as
Ananias
his
lye
,
Acts
5.
9.
Not
repented
of
,
but
sin
unrepented
of
,
as
the
two
Theeves
are
Examples
.
10.
Not
sin
confessed
,
but
covered
and
smothered
,
Prov.
28.
13.
Lastly
,
Sin
forsaken
,
never
damns
;
sin
not
forsaken
,
ever
damns
,
Prov.
28.
13.
Ezek.
18.
21.
Manasseh
an
example
of
the
one
,
Pharaoh
of
the
other
.
1.
We
must
distinguish
of
Righteousness
;
1.
There
is
a
Legal
and
Evangelical
Righteousness
.
2.
A
Righteousness
before
God
and
before
men
.
Before
God
there
is
none
Righteous
,
according
to
the
strictness
of
the
Law
:
But
Zachary
,
Elizabeth
,
Abel
and
Lot
,
and
all
truly
godly
are
called
and
counted
righteous
by
an
Evangelical
righteousness
,
while
they
endeavour
to
fulfil
all
righteousness
,
though
in
many
things
fall
short
.
But
though
they
dare
not
plead
their
righteousness
before
God
,
(
in
whose
Eyes
the
Heavens
are
not
pure
)
yet
can
they
before
men
say
,
Ye
are
witnesses
and
God
also
,
how
holily
,
and
justly
,
and
unblamably
we
have
had
our
Conversation
among
you
:
Whose
Oxe
or
Asse
have
I
taken
?
or
whom
have
I
defrauded
?
There
are
sins
Quotidianae
Incursionis
,
as
Tertullian
calls
them
,
some
over-sights
,
which
the
best
are
not
free
from
,
but
bewail
,
and
they
consist
with
Grace
.
But
there
are
other
gross
sins
(
Vastantia
Conscientiam
)
which
make
foul
work
with
Conscience
,
and
denominate
a
man
unrighteous
in
a
high
measure
;
these
shut
out
of
Heaven
,
1
Cor.
6.
9
,
10.
A
third
Doctrine
much
abused
to
strengthen
Christ
died
for
Sinners
.
men
in
sin
,
is
,
That
Christ
dyed
to
save
Sinners
,
which
is
the
most
comfortable
Doctrine
in
all
the
Bible
;
a
saying
worthy
of
all
acceptation
,
and
due
consideration
:
But
what
use
doth
the
presumptuous
Sinner
make
of
it
?
Then
,
saith
he
,
shall
I
do
well
enough
,
though
I
live
in
sin
;
for
I
can't
out-sin
the
Merits
of
Christ's
Blood
,
which
is
said
to
cleanse
from
all
sin
.
And
thus
would
he
make
Christ
the
Minister
and
Maintainer
of
sin
,
as
if
he
came
not
to
destroy
the
Works
of
the
Devil
,
but
to
Patronize
from
our
sins
,
Matth.
1.
21.
that
is
,
from
the
practice
,
love
and
dominion
of
sin
:
He
gave
himself
for
us
,
to
redeem
us
from
all
Iniquity
,
and
to
purifie
to
himself
a
peculiar
people
,
zealous
of
good
Works
.
Every
word
of
which
Text
speaks
life
to
the
Sinner
,
but
death
to
his
sin
:
Christ
came
indeed
to
reconcile
God
and
the
Sinner
,
not
the
Sinner
and
Sin
:
He
pulls
down
the
partition-wall
between
God
and
the
Believer
,
but
sets
up
a
partition-wall
between
the
Believer
and
his
Sin
.
But
many
deal
with
Christ
,
said
a
worthy
noble
man
,
they
care
not
how
much
they
take
up
,
and
how
far
they
run
in
debt
;
and
when
payment
should
be
made
,
they
get
a
Protection
to
elude
the
course
of
Justice
:
So
do
many
fly
to
Christ
for
his
Protection
,
saith
he
,
and
this
is
a
common
cheat
.
4.
There
is
no
Doctrine
more
abused
then
We
are
saved
by
grace
.
that
of
free
grace
:
That
we
are
saved
by
Grace
,
not
Merit
.
The
Scripture
ascribeth
all
to
Grace
,
we
are
justified
by
Grace
,
Rom.
3.
28.
Saved
by
Grace
,
not
Works
,
Ephes.
2.
8.
Where
Sin
aboundeth
,
Grace
superaboundeth
,
Rom.
4.
20.
Hence
the
Libertine
assumeth
,
I
will
rely
on
the
Grace
of
God
,
and
not
doubt
of
Salvation
,
though
I
am
such
a
Sinner
.
The
Apostle
easily
foresaw
that
such
an
Antinomian
and
Antievangelian
Inference
would
be
made
by
some
ungodly
ones
,
as
Jude
calls
them
,
who
would
turn
grace
into
wantonness
,
therefore
doth
twice
obviate
and
refute
it
in
one
Chapter
,
Rom.
6.
1.
Shall
we
continue
in
Sin
,
that
Grace
may
abound
?
And
verse
15.
Shall
we
sin
,
because
we
are
not
under
the
Law
,
but
under
Grace
?
And
knocks
down
both
with
the
same
short
answer
of
defiance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
forbid
.
Shall
Grace
act
against
it self
,
and
destroy
Grace
?
shall
gratia
gratis
data
become
Ingratum
faciens
?
1.
These
do
quite
and
clean
corrupt
the
Doctrine
of
Grace
,
which
teacheth
to
deny
Vngodliness
,
and
worldly
Lusts
,
and
to
live
soberly
,
righteously
,
and
godly
in
this
present
World
,
Tit.
2.
11.
2.
These
do
pervert
the
use
of
Grace
set
down
Rom.
6.
14.
Sin
shall
not
have
dominion
over
you
,
because
ye
are
not
under
the
Law
,
but
under
Grace
.
3.
These
frustrate
the
main
end
of
Grace
,
which
is
set
down
Rom.
5.
ult.
That
as
Sin
hath
reigned
unto
Death
,
Grace
might
reign
by
Righteousness
to
eternal
life
.
To
abuse
Grace
,
is
the
greatest
Sin
imaginable
;
and
to
despight
the
Spirit
of
Grace
,
is
the
Sin
unpardonable
,
Heb.
10.
29.
And
if
any
are
ungodly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
God's
Black-Book
,
as
destined
to
condemnation
,
Jude
,
verse
4.
they
are
such
as
turn
the
Grace
of
God
into
wantonness
.
A
fifth
Doctrine
much
abused
,
is
,
That
That
we
are
saved
by
Faith
.
we
are
justified
and
saved
by
Faith
alone
,
which
is
most
true
and
consonant
to
Scripture
,
Rom.
3.
28.
Gal.
2.
16.
Ephes.
2.
8.
I
will
therefore
believe
,
saith
the
careless
Christian
,
and
then
hope
I
shall
do
well
enough
,
though
I
have
no
good
works
,
which
I
hear
are
excluded
in
those
fore-cited
Scriptures
,
in
the
matter
of
Justification
:
But
know
,
O
vain
man
,
That
Faith
and
Works
are
only
opposed
in
the
matter
of
Justification
,
but
are
never
separated
and
parted
.
As
the
Eye
and
Ear
are
opposed
in
the
matter
of
seeing
;
the
Eye
only
sees
,
not
the
Ear
;
but
where
God
gives
Eyes
,
he
gives
Ears
also
:
So
to
whom
Grace
is
given
to
believe
,
it
is
given
to
obey
.
Faith
is
not
an
idle
,
but
active
and
operative
Grace
;
It
works
by
love
,
Gal.
5.
6.
Is
of
a
heart
purifying
nature
,
Acts
15.
9.
It
unites
the
Soul
to
Christ
,
so
that
Christ
is
said
to
dwell
in
the
Soul
by
Faith
,
Ephes.
3.
16.
And
to
live
in
the
Soul
,
Gal.
2.
20.
The
right
Epithete
of
true
Faith
,
is
most
holy
Faith
,
Jude
,
verse
20.
His
right
property
,
is
sanctifying
,
Acts
26.
28.
True
Faith
is
never
solitary
,
but
attended
and
known
by
her
good
many
Companions
,
Vertue
,
2
Pet.
1.
5.
Love
,
Ephes.
1.
15.
Fear
,
Heb.
11.
7.
Repentance
,
Mark
1.
15.
Righteousness
,
2
Tim.
2.
22.
Obedience
,
Heb.
11.
8.
Patience
,
Heb.
6.
12.
Sanctification
,
2
Thess.
2.
13.
Good
Works
,
Tit.
3.
8.
Her
Exercises
are
holy
Duties
:
Therefore
we
read
of
the
Prayer
of
Faith
,
James
5.
15.
Living
by
Faith
,
Heb.
11.
28.
Walking
by
Faith
,
2
Cor.
5.
7.
And
as
to
our
spiritual
warfare
,
it
is
of
singular
use
;
we
read
of
the
fight
of
Faith
,
1
Tim.
6.
22.
Resisting
the
Devil
,
quenching
his
fiery
Darts
,
overcoming
the
World
;
and
all
by
Faith
.
So
that
such
know
little
of
the
nature
of
Faith
,
who
dream
that
Faith
hath
nothing
to
do
,
but
to
look
on
a
Promise
,
and
sit
still
:
Faith
hath
Promises
,
Conditions
,
Precepts
,
Threats
;
yea
,
all
God's
Word
to
look
to
.
It
hath
Sins
,
Corruptions
,
Assaults
,
Temptations
to
look
after
and
resist
:
It
hath
God
,
and
good
Works
,
and
the
life
of
Christ
,
Heaven
,
and
heavenly-mindedness
to
look
after
.
To
Faiths
charge
and
over-sight
,
all
Graces
,
Love
,
Repentance
,
Obedience
,
Fear
,
Patience
,
Humility
,
&c.
all
Duties
,
Prayer
,
Praise
,
Thankfulness
,
are
committed
.
She
the
Queen
,
they
her
Train
;
she
the
Mother
,
they
the
Daughters
:
They
all
rise
up
,
and
call
her
blessed
,
and
she
,
as
the
good
Mother
of
the
Family
,
giveth
to
them
their
appointed
task
of
Employment
,
and
seeth
that
none
of
them
be
idle
.
6.
The
Doctrine
of
the
Saints
Imperfections
Of
the
Saints
Imperfections
.
goes
a
great
way
with
many
,
and
themselves
will
make
the
use
to
excuse
their
Enormities
.
Every
one
,
the
very
best
,
have
their
failings
,
none
is
perfect
;
all
the
Saints
had
their
Imperfections
.
But
thou
mayst
read
much
of
their
Perfections
also
,
if
thou
hast
a
mind
to
it
;
Noah
,
Abraham
,
Job
,
Asa
,
and
many
others
were
perfect
,
the
Scripture
witnesseth
.
Paul
saith
,
All
true
Christians
must
endeavour
after
it
,
Phil.
3.
It
is
commended
,
Matth.
5.
48.
Exhorted
too
,
2
Cor.
13.
11.
Prayed
for
,
Heb.
13.
21.
1
Pet.
8.
10.
We
must
therefore
distinguish
of
Perfection
;
1.
There
was
an
Original
Perfection
,
Eccles.
7.
29.
God
made
man
perfect
:
This
was
,
but
is
not
.
2.
There
will
be
a
future
perfection
,
when
we
shall
come
to
be
among
the
Spirits
of
the
just
made
perfect
,
Heb.
12.
23.
This
is
not
,
but
shall
be
.
3.
There
is
a
legal
Perfection
,
such
as
the
Law
requires
:
This
was
in
Christ
,
Heb.
5.
9.
But
is
not
to
be
found
in
any
since
the
Fall
,
Heb.
7.
19.
4.
There
is
an
imaginary
Perfection
(
self-reputed
)
such
was
in
Tyrus
,
Ezek.
27.
3.
&
28.
12.
15.
And
in
Laodicea
,
Rev.
3.
Of
this
there
is
too
much
.
But
5.
There
is
an
Evangelical
Perfection
;
and
this
is
that
which
we
should
seek
after
.
And
this
is
1.
Imputative
,
as
there
is
an
imputed
Righteousness
,
whereby
Believers
are
made
perfect
by
Christ's
Righteousness
imputed
to
them
,
Ezek.
16.
14.
Thy
Beauty
was
perfect
,
through
my
Comeliness
which
I
had
put
upon
thee
:
This
is
our
best
Perfection
,
and
properly
so
called
;
thus
every
one
that
is
perfect
,
shall
be
as
his
Master
and
Saviour
,
Luke
6.
40.
By
this
Job
,
and
other
godly
persons
,
were
reputed
perfect
,
Job
1.
1.
2.
There
is
a
Comparative
Perfection
;
Thus
Noah
,
Gen.
6.
9.
was
perfect
in
his
Generations
,
thou
he
had
no
absolute
perfection
;
yet
compare
him
with
other
men
,
he
might
go
for
a
perfect
man
:
He
did
so
out-shine
them
,
as
the
Stars
compared
with
the
Sun
are
no
Lights
at
all
,
but
compared
with
the
other
parts
of
Heaven
,
and
much
more
with
the
clods
of
the
Earth
are
glorious
Lights
.
3.
There
is
a
perfection
of
parts
(
an
Inchoative
Perfection
)
which
is
yet
incomplete
,
but
in
a
way
to
a
complete
perfection
,
and
shall
come
to
be
perfected
,
Phil.
1.
5.
Col.
1.
28.
Ephes.
4.
12
,
13.
4.
As
there
is
a
perfection
of
Parts
,
so
of
Hearts
,
which
next
to
that
imputed
is
our
best
,
and
we
may
take
greatest
comfort
in
,
1
Chron.
28.
9.
Thus
was
David
and
Asa
perfect
,
1
Kings
11.
4.
2
Chron.
15.
17.
5.
There
is
a
perfection
of
way
,
that
wherein
the
godly
set
themselves
to
walk
;
though
sometimes
they
slack
their
pace
,
and
walk
not
so
evenly
in
it
,
Psal.
119.
7.
&
101.
2.
6.
6.
There
is
a
Perfection
of
Desires
and
Endeavours
,
a
restless
pursuit
of
perfection
,
forgetting
what
is
behind
,
and
pressing
forward
to
the
mark
,
Phil.
3.
12
,
13.
And
herein
stands
the
best
of
our
perfection
here
below
.
Now
to
apply
this
to
thee
,
who
pleadest
the
Saints
Imperfections
,
to
justifie
thy
sinful
and
lazy
courses
.
See
here
are
many
Perfections
,
and
thou
hast
never
a
one
of
them
(
unless
the
Laodicean
self-conceited
perfection
)
therefore
no
Saint
sure
.
Excuse
not
thy self
by
their
Imperfections
any
more
,
except
thou
dost
strive
to
out-go
them
,
at
least
to
equal
them
.
7.
Another
Doctrine
grounded
on
the
We
are
not
under
the
Law
,
but
under
Grace
.
Scripture
,
Rom.
6.
14.
That
we
are
not
under
the
Law
,
but
under
Grace
;
is
much
abused
:
If
not
under
the
Law
,
saith
the
Libertine
,
why
should
I
trouble
my self
to
keep
it
,
or
be
troubled
if
I
break
it
?
Understand
therefore
what
that
means
,
we
are
not
under
the
Law
:
1.
It
is
understood
of
Believers
,
and
such
as
are
true
Converts
,
that
they
are
not
under
the
Law
,
that
is
,
the
irritation
of
the
Law
,
so
as
to
be
more
irritated
and
incited
by
the
curb
and
restraint
which
the
Law
lays
upon
us
not
to
lust
,
to
lust
the
rather
;
as
we
are
apt
to
desire
what
is
forbidden
,
as
the
Apostle
is
supposed
to
speak
of
himself
while
unregenerate
,
Rom.
7.
7
,
8.
But
we
are
under
Grace
,
which
checketh
and
stoppeth
that
rebellious
inclination
,
and
the
irritation
of
the
Law
.
2.
That
we
are
not
under
the
Curse
of
the
Law
,
Gal.
3.
13.
but
under
Grace
,
which
hath
translated
the
Curse
from
us
to
Christ
,
who
was
made
a
Curse
for
us
.
3.
Nor
under
the
justification
of
the
Law
(
as
well
as
the
Curse
or
Condemnation
)
as
sometimes
Adam
was
before
his
Fall
,
who
was
to
look
for
his
justification
and
acceptance
,
from
his
observation
of
the
Law
,
he
being
then
under
the
Covenant
of
Works
(
the
Covenant
of
Grace
not
being
spoken
of
till
after
the
Fall
.
)
In
which
respect
Believers
are
now
said
to
be
dead
to
the
Law
,
that
they
might
the
rigor
of
the
Law
,
so
as
that
they
cannot
summum
jus
,
the
rigor
and
severity
of
it
,
Rom.
3.
20.
Gal.
2.
16.
5.
Nor
are
Believers
under
the
Coaction
of
the
Law
;
the
Law
is
not
made
for
the
Righteous
in
this
sense
,
so
as
either
to
condemn
,
or
compel
him
;
but
he
is
under
Grace
,
which
prompts
and
puts
him
on
,
out
of
a
spirit
of
love
,
and
a
willing
mind
to
a
chearful
Obedience
.
But
because
the
Apostle
saith
,
We
are
not
under
the
Law
,
but
under
Grace
;
would
you
make
the
Law
and
Grace
to
jar
?
And
the
Doctrine
of
Grace
and
Practice
of
Sin
to
agree
.
The
Apostle
bids
defiance
to
such
an
impious
Inference
,
and
,
in
a
sort
,
disdains
to
give
an
Answer
to
this
Objection
;
God
forbid
.
And
elsewhere
positively
affirmeth
,
That
he
never
intended
his
Doctrine
of
Grace
should
make
void
the
Law
,
but
establish
it
,
to
make
it
abide
in
●ull
force
and
vertue
.
Another
Doctrine
and
Scripture
abused
,
That
we
are
to
try
all
things
.
is
,
That
we
are
to
try
all
things
,
1
Thess.
5.
21.
Hence
saith
the
vain
u●stable
man
,
I
may
go
into
all
Companies
,
any
Meeting
,
be
present
at
any
Idolatrous
Service
without
scruple
.
But
observe
what
follows
,
and
you
need
no
other
Answer
,
Hold
fast
that
which
is
good
,
abstain
from
all
appearance
of
Evil
:
Therefore
it
is
no
more
but
this
▪
Try
all
Doctrines
,
believe
not
every
Spirit
;
but
try
all
by
the
Word
:
So
prove
all
things
that
are
probable
(
or
dubious
)
but
lawful
,
and
likely
to
be
good
,
not
such
as
have
an
appearance
of
Evil.
So
that
this
universal
Particle
(
All
)
as
in
many
other
places
,
is
to
be
taken
with
a
limitation
.
1.
As
to
Piety
,
]
All
things
consistent
with
it
,
but
such
are
not
the
Doctrines
of
the
Arrians
,
Socinians
,
the
Worship
of
the
Mahumetans
,
Papists
,
Quakers
,
&c.
The
Ephesine
Church
was
commended
for
bear
them
,
or
give
allowance
to
hear
them
.
And
further
is
commended
,
that
she
did
(
not
try
)
but
perfectly
hate
and
detest
the
Doctrine
of
the
Nicolaitans
,
a
To
Morality
,
]
All
things
consistent
with
Morality
and
good
Manners
,
not
such
as
are
apparently
Evil
by
the
light
of
Nature
;
as
the
way
of
Cain
,
the
courses
of
the
Ranter
,
Adulterer
,
Libertine
,
&c.
3.
As
to
thy
outward
good
,
]
civil
or
natural
;
otherwise
thou
mightest
try
all
Poysons
,
to
see
what
is
the
force
and
operation
of
them
,
or
try
all
Callings
and
Professions
,
and
so
be
to
day
a
Tradesman
,
to
morrow
a
Divine
,
next
day
a
Lawyer
or
Physician
;
to
day
a
Tayler
,
to
morrow
a
Carpenter
,
and
so
in
infinitum
,
as
well
as
take
that
liberty
to
tast
and
make
tryal
of
all
Sects
,
and
different
modes
of
Religion
and
Worship
.
And
in
the
last
place
(
to
name
no
more
)
Repent
and
be
saved
.
It
is
but
repenting
,
if
all
fail
,
and
all
is
safe
;
for
Christ
hath
joyned
Repentance
and
Remission
of
Sins
together
,
Luke
24.
47.
So
that
if
Repentance
go
before
,
Pardon
follows
of
course
:
The
Lord
hath
promised
,
if
we
repent
of
the
Evil
we
have
done
,
he
will
repent
of
the
Evil
he
hath
threatned
:
two
things
,
which
God
doth
no
where
promise
.
1.
The
one
is
,
that
they
will
repent
,
as
if
it
were
in
serve
their
turn
,
as
well
as
if
they
had
repented
all
their
life
.
But
God
hath
made
no
such
promise
to
late
Repentance
,
but
threatned
the
contrary
,
Prov.
1.
26
,
27
,
28.
Hos.
5.
6.
There
is
a
memorable
Story
of
St.
Austin
late
Repentance
hath
deceived
and
undone
.
Again
,
saith
he
,
I
have
read
the
Scripture
over
and
over
,
and
I
find
not
so
much
as
one
in
the
space
of
two
thousand
years
saved
by
his
Repentance
at
his
end
,
except
the
Thief
on
the
Cross
.
To
St.
Austin
,
I
shall
joyn
a
remarkable
passage
,
or
two
of
the
learned
Bishop
Andrews
,
who
Preaching
at
Court
of
Repentance
,
fell
to
discourse
of
late
Repentance
and
seeking
God
,
and
hath
these
words
,
That
that
may
be
said
about
this
,
is
this
,
and
it
is
nothing
,
some
one
or
two
of
a
thousand
,
or
ten
thousands
have
;
how
then
?
shall
not
we
therefore
seek
God
before
?
Again
,
this
time
is
the
time
when
all
Hypocrites
,
Atheists
,
Tag
and
Rag
come
in
to
seek
him
in
a
sort
▪
and
shall
not
we
be
confounded
to
see
our selves
in
their
number
?
Again
,
what
is
our
seeking
then
?
Is
it
not
to
lie
still
in
our
Beds
,
and
suffer
a
few
words
to
be
spoken
in
our
Ears
,
and
have
a
little
Opiate
Divinity
ministred
to
our
Souls
,
and
so
sent
away
?
and
much
more
to
this
purpose
.
To
these
two
so
eminent
Persons
,
I
may
add
a
third
of
Mr.
Greenham
(
St.
Greenham
Bishop
Hall
somewhere
calls
him
)
my
Sentence
is
,
saith
that
judicious
Divine
,
that
a
man
now
lying
at
the
point
of
death
,
having
the
fears
and
terrors
of
death
now
upon
him
,
in
that
state
of
fear
and
pain
,
may
have
a
sorrow
for
his
life
past
;
but
because
the
weakness
of
the
Flesh
and
the
bitterness
of
Death
doth
most
commonly
procure
it
,
we
ought
to
suspect
,
&c.
There
is
no
Promise
,
I
said
,
that
such
Repentance
shall
be
accepted
;
But
I
know
what
will
be
Replyed
,
Though
I
have
no
Promise
,
I
have
an
Example
,
The
Thief
on
the
Cross
:
And
why
may
not
I
as
well
as
he
?
Answer
,
This
Example
,
as
some
other
passages
of
Scripture
concerning
the
falls
and
miscarriage
of
the
Saints
,
is
set
for
the
fall
and
rising
again
of
many
,
and
is
like
some
of
those
Scriptures
which
the
unlearned
and
inconsiderate
persons
do
wrest
to
their
own
destruction
.
But
1.
Consider
there
is
but
one
such
Example
in
all
the
Bible
,
and
this
related
but
once
,
and
by
one
only
of
the
Evangelists
(
all
four
mentioning
the
dying
of
Christ
between
two
Theeves
)
only
St.
Luke
sets
Eloi
,
Eloi
,
&c.
his
fellow
Thief
now
recanting
▪
of
an
old
Malefactor
,
and
late
scoffing
Blasphemer
,
while
upon
the
Cross
,
of
a
sudden
a
Penitent
,
a
Convert
,
a
Believer
,
a
Confessor
,
a
Preacher
,
a
Prayer
,
preaching
to
him
Repentance
,
praying
to
his
Saviour
for
forgiveness
;
yet
all
this
wrought
not
upon
him
:
The
hard
Rocks
rent
and
cleft
,
but
his
more
then
rocky
heart
rent
not
;
His
Bones
,
Arms
and
Legs
,
were
broken
,
his
heart
unbroken
.
We
may
as
well
almost
expect
a
second
Crucifying
of
Christ
,
said
one
,
as
a
second
Thief
;
second
Impenitent
Thief
.
Some
man
(
said
that
great
Andrews
)
going
a
Journey
,
hath
found
a
Purse
of
money
by
the
way
;
were
it
not
madness
,
in
hope
of
like
hap
to
us
to
leave
our
money
behind
us
?
hear
Mr.
Greenbam
again
:
Besides
this
one
,
there
is
not
one
more
in
all
the
Bible
;
and
for
this
one
that
sped
,
a
thousand
thousands
have
missed
;
and
what
folly
is
it
to
put
our selves
in
a
way
,
where
so
many
have
miscarried
:
It
is
as
if
one
should
spur
his
Asse
till
he
spake
,
because
Balaam's
Asse
did
once
speak
;
so
grosly
doth
Satan
abuse
us
,
and
our
own
folly
blind
us
.
The
remaining
part
of
this
Chapter
is
to
speak
of
sundry
Observations
that
many
Sundry
Observations
.
have
made
,
whence
they
have
gathered
Excuses
to
confirm
themselves
in
their
evil
wayes
.
As
in
the
first
place
,
The
quiet
The
quiet
end
of
some
wicked
men
.
and
peaceable
end
of
some
wicked
men
:
I
have
observed
,
saith
one
,
how
good
an
end
they
have
made
,
died
like
Lambs
;
I
wish
I
may
make
such
an
end
my self
.
Answer
,
Like
Lambs
indeed
,
like
Jeremy's
Lambs
,
Jer.
51.
39
,
40.
They
rejoyce
and
sleep
a
perpetual
sleep
,
like
Lambs
led
to
the
Slaughter
.
Like
Lambs
indeed
,
as
having
neither
apprehension
of
Death
(
the
second
Death
)
nor
hope
of
eternal
life
.
But
when
did
you
see
a
wicked
or
worldly
man
die
like
that
Lamb
of
God
,
lifting
up
his
Eyes
to
Heaven
,
praying
with
a
Heart
full
of
hope
,
joy
,
peace
,
assurance
?
saying
,
John
17.
4.
I
have
glorified
thee
on
Earth
,
have
finished
the
Work
thou
gavest
me
to
do
:
Into
thy
Hands
I
commend
my
Spirit
.
Or
singing
like
that
Swan
,
2
Tim.
4.
6
,
7
,
8.
I
have
fought
a
good
Fight
,
finished
my
course
,
kept
the
Faith
,
there
is
now
a
Crown
of
Righteousness
laid
up
for
me
,
&c.
I
am
not
secure
ten
dayes
before
he
died
,
and
became
like
a
stone
.
It
matters
not
much
,
said
a
godly
Divine
,
Whether
a
godly
man
Qualis
vita
,
finis
ita
.
From
the
former
course
of
his
life
,
we
may
more
rationally
argue
;
according
to
that
of
the
Father
,
He
cannot
Aug.
l.
de
Disc.
Chris
.
c.
2.
dye
ill
,
that
lived
well
;
nor
well
,
that
have
lived
ill
:
You
may
possibly
see
some
eminently
godly
person
encountring
the
last
Enemy
with
dread
and
horror
,
yet
goes
to
Heaven
,
as
they
Rev.
11.
12.
In
a
Cloud
,
or
as
Elias
in
a
Whirlewind
and
Storm
,
2
Kings
2.
11.
while
the
wicked
steal
into
Hell
without
noise
.
For
my
part
,
said
that
famous
Greenham
,
speaking
to
one
in
distress
in
Sickness
(
As
I
look
for
no
great
matters
in
my
death
for
my self
,
so
)
I
would
not
think
the
more
hardly
of
you
,
if
you
should
die
in
this
discomfort
;
nor
would
I
wish
any
to
judge
otherwise
of
God's
Child
in
that
state
of
death
;
for
we
shall
not
be
judged
according
to
that
particular
instant
at
our
death
,
but
the
general
course
of
our
life
.
You
may
see
much
more
to
this
purpose
in
our
famous
Perkins
,
His
right
way
to
dying
well
.
Another
is
stumbled
,
and
takes
offence
,
The
low
parts
of
the
Religious
.
as
he
pretends
,
at
the
mean
Condition
,
and
weak
parts
of
those
that
are
Religious
,
looking
upon
them
as
so
many
shallow
heads
.
And
it
was
not
for
nothing
therefore
when
our
Saviour
had
related
,
That
the
Poor
receive
the
Gospel
;
that
he
added
,
Blessed
is
he
that
is
not
offended
in
me
:
In
respect
of
Lucian
,
Porphiry
and
Julian
,
and
such
atheistical
Scoffers
are
the
onely
wits
of
the
World
?
Tell
me
,
if
thou
art
able
to
Judge
,
and
hast
any
Candor
:
If
St.
Paul's
Rhetorick
in
his
Answers
,
and
in
his
many
ex
tempore
Apologies
,
doth
not
equal
or
exceed
his
,
who
was
Sir-named
the
Orator
(
Tertullus
)
.
And
not
to
mention
his
other
Epistles
,
read
and
weigh
that
short
one
to
Philemon
,
and
tell
me
,
If
thou
findest
any where
better
Oratory
,
such
Flowers
and
Flouds
of
Eloquence
?
Were
not
those
great
Worthyes
of
their
times
,
Justin
Martyr
,
Clemens
,
Tertullian
,
Origen
,
Basil
,
Nazianzen
,
Chrysostom
,
Austin
,
Jerom
,
able
to
cope
with
,
match
,
and
over-match
all
the
learned
Opposers
of
Religion
in
their
times
?
And
will
not
any
one
that
hath
any
savour
of
piey
,
or
fancy
,
confess
our
Herbert
to
have
as
good
a
vain
in
Poetry
,
and
to
have
as
lofty
strains
as
any
of
our
frothy
and
wanton
Poets
?
And
hath
not
our
Nation
had
as
choice
wits
,
and
profound
Schollars
in
all
kind
of
Polite
Literature
as
were
to
be
found
in
the
World
again
?
Such
our
Jewell
,
Perkins
,
Abbot
,
Andrews
,
Reynolds
,
Whitaker
,
Davenant
,
and
those
two
great
Luminaries
,
Vsher
and
Gataker
,
(
whom
their
very
Adversaries
admired
for
their
Learning
:
)
yet
all
not
onely
Champions
for
the
Truth
,
but
Exemplary
for
a
strict
and
holy
Life
.
3.
Another
takes
the
like
distaste
,
when
accompanyed
with
Riches
,
and
outward
Prosperity
;
but
the
most
Religious
often
in
Straits
,
Wants
,
Trouble
,
Persecution
;
whereas
our
Preachers
say
,
That
godliness
is
so
profitable
to
all
things
,
having
the
Promise
of
this
Life
,
as
well
as
that
to
come
;
yet
they
see
whatever
the
godly
may
meet
with
in
another
World
,
in
this
they
fare
not
better
,
often
worse
then
others
.
Is
godliness
the
great
gain
and
contentment
,
say
they
?
we
can
find
neither
the
one
nor
the
other
:
True
,
if
we
call
Riches
,
Honour
,
Preferments
,
the
great
gain
,
and
contentment
to
consist
in
a
bruitish
,
Epicurean
satisfying
the
Flesh
:
These
the
godly
count
but
petty
gains
,
and
little
contentment
in
them
.
But
his
gains
are
Pardon
of
Sin
,
Interest
in
Christ
,
the
Favour
of
God
,
the
Comforts
of
the
Holy
Ghost
,
Riches
of
Grace
,
Peace
of
Conscience
,
a
Title
to
,
and
Assurance
of
,
a
heavenly
Crown
:
These
are
with
him
the
true
and
great
Gain
,
and
the
matter
of
his
Contentment
;
which
is
no
where
to
be
found
,
but
in
the
Courts
of
Godliness
;
not
in
the
Courts
of
Princes
,
or
Palaces
of
Prelates
.
You
may
have
one
King
say
,
Vtinam
nunquam
Regnassem
,
so
did
Philip
the
Second
say
,
Would
I
had
never
been
a
King
;
yet
had
he
many
Kingdoms
came
tumbling
in
upon
him
;
he
had
received
564
millions
,
he
said
,
But
had
no
Contentment
,
but
Cordolium
,
hearts
grief
from
all
.
You
may
hear
another
,
a
Pope
say
,
Would
I
had
never
been
Pope
;
so
did
Adrian
the
Sixth
,
who
said
,
His
exaltation
to
the
Papacy
,
was
the
greatest
unhappiness
that
ever
befel
him
:
And
another
of
them
said
,
The
higher
he
rose
in
Greatness
and
Preferments
,
the
farther
off
he
was
from
Contentment
,
and
hopes
of
Salvation
;
when
I
was
an
inferiour
Church-man
,
said
he
,
I
had
good
hopes
of
my
Salvation
,
when
raised
to
a
Bishoprick
,
I
was
full
of
doubts
and
fears
;
but
when
made
Pope
,
I
did
utterly
despair
.
4.
Another
Objecteth
,
and
hereby
excuseth
many
Divisions
,
that
he
knows
not
with
what
Party
to
joyn
:
An
old
Cavil
and
Reproach
cast
upon
the
ways
of
God
.
The
Heathens
would
hit
the
Christians
in
the
Teeth
with
this
,
You
Christians
worship
but
one
God
,
and
can't
agree
;
we
worship
many
,
and
yet
agree
.
It
is
to
be
confessed
,
and
sadly
bewailed
,
that
there
are
too
many
Divisions
in
these
our
dayes
;
yet
not
to
be
so
much
wondered
at
,
if
we
consider
how
it
is
Satan's
grand
Policy
(
as
not
to
be
divided
against
himself
,
so
)
it
is
his
greatest
Artifice
to
disseminate
and
foment
as
many
Divisions
among
others
as
he
can
.
2.
What
a
learned
Divine
said
in
this
case
,
viz.
It
is
I
am
of
I
of
Apollo
.
Divisions
in
the
Church
of
Rome
,
which
the
Apostle
warns
them
of
,
and
to
avoid
:
And
in
the
present
Church
of
Rome
(
howsoever
she
Vaunts
and
Vapors
of
her
Unity
,
and
upbraids
us
with
our
Divisions
,
which
she
and
her
Emissaries
have
occasioned
,
procured
and
seek
to
perpetuate
)
are
as
many
and
far
more
momentous
differences
,
then
among
all
Protestants
whatsoever
;
and
have
been
managed
with
as
much
bitterness
of
Spirit
,
and
Invectives
one
side
against
another
;
the
Jesuits
against
the
Dominicans
,
the
Seculars
against
the
Jesuits
,
&c.
as
ever
they
have
written
against
Protestants
.
There
is
not
a
Controversie
between
them
and
us
,
but
the
same
is
controverted
by
some
of
theirs
,
as
Bellarmine
See
Dr.
Potter's
Answer
to
Char.
mistaken
,
c.
7.
doth
plainly
confess
.
Besides
,
there
is
a
German
Doctor
,
who
hath
collected
out
of
Bellarmine
himself
Two
hundred
thirty
seven
Contradictions
,
and
set
them
down
in
his
own
words
,
as
my
Authour
tells
me
.
There
are
differences
among
us
,
but
not
about
the
great
and
weighty
Points
of
Religion
,
which
are
in
Scripture
laid
down
plainly
and
clearly
▪
but
Circumstantials
,
and
matters
of
more
Intricacy
and
Speculation
;
where
yet
an
unity
of
Faith
and
Love
may
be
maintained
,
under
a
diversity
of
Opinion
;
yet
are
all
agreed
against
Popery
on
the
one
hand
,
and
Prophaneness
on
the
other
.
There
is
difference
of
Opinion
among
Physicians
,
yet
all
agree
an
Hectick
is
no
good
Constitution
,
a
Plurisie
,
Feavor
,
Consumption
,
are
dangerous
Diseases
,
and
not
to
be
slighted
:
Difference
among
Lawyers
,
yet
all
agree
Treason
,
Felony
,
Murder
,
are
Capital
Crimes
.
So
difference
among
this
and
that
Party
,
but
all
agree
in
condemning
Popery
as
Idolatrous
,
and
prophane
Ignorance
,
and
contempt
of
God
and
godliness
,
to
be
destructive
of
Salvation
.
5.
But
one
thing
more
,
say
some
,
I
am
many
Ministers
that
can
Preach
well
,
who
live
but
badly
;
and
sure
if
there
were
such
need
of
strictness
,
they
who
know
so
much
,
and
speak
so
well
,
would
be
careful
to
practice
it
.
Answer
,
Woe
to
the
World
because
of
Offences
,
but
woe
and
woe
again
to
them
by
whom
the
Offence
cometh
.
If
Elie's
Sons
be
Sons
of
Belial
,
they
make
the
Lord's
People
to
abhor
the
Sacrifices
of
the
Lord
.
And
who
seriously
reflecting
on
this
,
can
chuse
but
cry
out
with
the
Prophet
Jer.
23.
9.
My
heart
within
me
(
bleeds
)
is
broken
,
because
of
the
Prophets
,
all
my
Bones
shake
,
verse
11.
For
both
Prophet
and
Priest
are
prophane
,
—
They
commit
Adultery
,
and
walk
in
Lies
:
They
strengthen
the
hands
of
evil
Doers
,
that
none
doth
return
from
his
wickedness
.
—
And
after
,
from
the
Prophets
of
Jerusalem
is
prophaneness
gone
into
all
the
Land
.
But
our
blessed
Saviour
hath
directed
what
to
do
in
such
a
case
;
Thus
Reader
have
we
done
with
those
Excuses
of
the
first
sort
,
viz.
as
to
Sin
:
I
shall
more
briefly
dispatch
the
other
two
remaining
,
and
now
come
to
speak
of
Excuses
as
to
Duty
.
CHAP.
VII
.
Excuses
as
to
Duty
.
HAving
spoken
of
those
Excuses
as
to
to
Duty
,
whereof
the
first
is
,
Parvulus
Ah
Lord
,
saith
he
,
I
cannot
speak
,
for
I
am
a
Child
:
It
is
true
,
he
might
with
more
shew
of
reason
plead
this
,
in
relation
to
such
an
extraordinary
Service
,
then
our
Children
(
or
we
in
their
behalf
)
to
be
excused
from
ordinary
Duties
belonging
to
them
.
We
are
apt
to
say
,
Would
you
have
me
teach
a
Child
?
Catechise
a
Child
?
teach
a
Child
to
pray
,
and
make
him
a
Hypocrite
?
They
have
day
and
time
before
them
,
let
them
Play
,
and
do
as
Children
;
And
have
they
not
Death
and
Hell
before
them
too
?
Train
up
a
Child
,
saith
the
in
the
way
of
his
Youth
,
and
he
will
keep
it
when
he
is
old
.
And
again
,
who
so
fit
to
be
taught
as
these
,
Esay
28.
9.
Whom
shall
he
teach
Knowledge
?
and
whom
shall
he
make
to
understand
Doctrine
?
them
that
are
weaned
from
the
Milk
,
and
drawn
from
the
Breast
.
Gracious
Timothy
was
grounded
My
Soul
desireth
the
first
Ripe
Samuel
,
Solomon
,
Josiah
,
Jeremy
,
John
Baptist
,
Timothy
,
&c.
of
old
:
And
some
such
Instances
we
have
of
late
,
That
incomparable
Vsher
for
one
,
of
whom
it
may
be
said
,
Multa
tulit
,
fecitque
puer
,
sudavit
&
alsit
.
He
could
speak
of
his
being
in
Christ
from
ten
years
of
age
,
then
was
he
converted
;
and
what
a
blessed
Instrument
of
much
good
was
he
not
to
many
particular
Persons
and
Congregations
where
he
came
and
preached
;
but
as
a
Star
of
the
first
magnitude
his
light
did
shine
not
only
all
over
the
Horizon
of
these
two
great
Islands
of
Great
Britain
and
Ireland
(
his
Native
Country
)
to
which
he
was
so
great
a
glory
,
but
his
Name
and
Memory
is
pretious
to
all
the
Churches
in
the
Europaean
World
.
But
above
all
that
example
above
all
examples
of
our
blessed
Saviour
,
when
but
a
Child
of
Twelve
years
,
who
was
so
increased
in
Knowledge
and
Wisdom
,
that
he
was
among
the
Doctors
in
the
Temple
,
hearing
and
puting
forth
his
Questions
to
their
astonishment
and
admiration
.
And
that
saying
of
his
in
answer
to
his
Mother
,
worthy
to
be
printed
in
the
Breasts
of
all
hopeful
Children
,
and
be
inscribed
in
the
Frontispiece
of
all
their
Books
,
I
must
now
be
about
my
Fathers
business
.
And
he
was
A
second
makes
the
like
excuse
when
his
am
not
learned
;
I
am
a
Lay-man
,
a
poor
Mechanick
,
Illiterate
,
what
would
you
have
of
me
?
should
I
meddle
with
Scripture
matters
?
Duties
of
Religion
?
Would
you
have
me
instruct
my
Family
,
pray
,
give
thanks
at
Meat
?
It
is
for
Ministers
,
Schollars
,
and
the
learned
,
to
deal
in
such
matters
,
saith
the
ignorant
Papist
and
the
lazy
Protestant
.
But
our
Saviour
biddeth
the
Laity
as
well
as
the
learned
Priests
,
Search
the
Scriptures
.
And
St.
Paul
Word
of
God
should
dwell
in
them
richly
in
all
Wisdom
,
teaching
and
admonishing
one
another
,
&c.
The
most
eminent
Saints
in
God's
Christ-learned
.
Austin
said
in
his
time
,
Surgunt
A
third
little
differing
from
the
former
,
Want
of
Parts
.
is
,
I
want
Parts
,
and
sufficient
Abilities
.
This
was
Moses
his
excuse
,
O
Lord
I
pray
thee
have
me
excused
,
I
am
not
Vir
verborum
,
Not
by
Might
,
nor
by
Power
,
but
by
my
Spirit
;
And
as
if
he
would
have
us
say
again
,
Who
is
Paul
?
and
what
is
Apollos
?
It
is
God
alone
who
gives
the
4.
The
Calling
is
the
fourth
excuse
from
Our
Calling
.
Duty
,
of
which
also
somewhat
was
spoken
before
,
and
is
that
which
is
alledged
in
the
Parable
,
which
gave
us
the
matter
of
this
Discourse
.
My
Calling
,
my
honest
Employments
must
be
looked
after
;
I
must
go
try
my
Oxen
,
I
must
go
take
possession
of
my
Land
purchased
:
Reasonable
and
just
Excuses
one
would
think
,
no
contempt
,
nor
defiance
.
They
stood
not
idle
in
the
Market
,
nor
were
in
Tavern
or
Ale-house
tipling
:
I
pray
have
me
excused
was
the
worst
Language
they
gave
,
yet
rejected
.
The
third
said
,
I
have
married
a
Wife
,
and
must
consummate
the
Marriage
,
I
cannot
come
.
None
said
,
I
will
not
;
yet
is
their
slighting
recorded
,
and
all
three
rejected
.
No
Employment
,
no
change
of
Condition
,
can
priviledge
from
attending
God's
Service
:
One
thing
is
necessary
stands
alwayes
indispensably
true
;
the
other
might
be
done
,
this
must
not
be
left
undone
.
There
was
a
Dispensation
in
the
shall
write
him
a
Copy
of
the
Law
,
and
it
shall
be
with
him
,
and
he
shall
read
therein
all
the
dayes
of
his
life
,
&c.
Thus
did
holy
David
,
who
made
it
his
meditation
continually
,
and
by
his
being
himself
read
it
to
all
his
People
.
Luther
tells
of
that
pious
and
valiant
Duke
of
Saxony
,
that
he
had
six
of
his
Gentlemen
who
attended
him
,
read
daily
to
him
six
hours
out
of
the
holy
Scripture
.
And
never
to
be
forgotten
is
the
practise
of
one
of
the
Kings
of
this
Nation
,
King
Alfred
,
who
divided
the
four
and
twenty
hours
of
the
natural
day
into
three
parts
,
allowing
himself
eight
hours
for
his
bodily
refreshment
by
Sleep
,
Food
and
Recreation
;
a
second
eight
hours
he
spent
in
Reading
,
Praying
and
Writing
;
and
the
third
eight
he
spent
in
attending
Affairs
of
State
,
hearing
Causes
,
&c.
A
rare
example
of
a
pious
Prince
,
and
one
that
would
give
account
of
his
time
spending
.
5.
But
the
great
and
general
excuse
is
,
Hereafter
,
not
yet
.
Nondum
venit
hora
,
I
will
hereafter
;
but
the
time
is
not
yet
come
.
This
was
not
the
Answer
of
one
single
Person
,
but
Vox
Populi
,
The
People
said
,
The
time
is
not
yet
come
,
the
time
to
build
the
house
of
the
Lord
.
So
generally
when
we
call
upon
men
to
repent
,
and
amend
their
lives
,
they
put
us
off
,
and
say
,
It
is
a
good
work
,
and
must
be
thought
upon
,
and
they
will
wait
for
a
good
hour
to
do
it
in
.
Thus
in
another
sense
Christ
may
say
,
My
time
is
not
yet
come
;
but
your
Ye
have
sowen
much
,
and
reaped
little
;
I
have
blown
upon
it
,
&
what
ye
had
was
put
into
a
Bag
with
holes
;
and
why
,
because
you
ran
so
eagerly
to
build
your
own
Houses
,
and
my
House
lies
wast
.
This
is
the
common
and
most
dangerous
Excuse
;
and
too
many
instances
we
have
in
our
daily
experience
:
Few
go
to
Hell
,
said
a
good
Divine
,
for
delaying
Felix
his
Plea
,
I
will
take
a
more
convenient
season
,
which
he
never
had
.
This
the
put-off
of
Two
in
one
Chapter
,
called
by
Christ
,
the
one
desired
respit
,
till
he
had
discharged
his
last
office
to
his
aged
Father
,
Lord
suffer
me
first
to
bury
my
Father
:
The
me
go
bid
my
Friends
farewel
:
But
for
all
,
we
read
they
both
bad
Christ
farewel
,
and
lost
the
fair
season
of
Grace
.
Alas
,
how
do
many
dally
with
Repentance
and
Salvation
,
and
sport
themselves
with
their
own
Deceivings
.
The
young
man
is
ready
to
make
large
Promises
,
what
he
will
do
when
he
is
old
:
The
single
,
or
unsetled
,
man
,
what
he
will
do
when
he
is
setled
:
The
man
in
Health
,
what
he
will
do
in
Sickness
:
And
he
in
Sickness
,
what
he
will
do
when
restored
to
Health
;
and
all
but
words
.
Sick-Bed
Purposes
are
deceitful
,
and
Death-Bed
Repentance
as
uncertain
:
First
,
Whether
it
shall
be
granted
.
Secondly
,
Whether
it
shall
be
accepted
.
The
present
tense
is
the
acceptable
tense
,
the
future
is
the
rejected
tense
:
Many
shall
seek
to
enter
,
and
shall
not
be
able
,
Luke
13.
24.
Shall
and
will
seek
,
but
have
not
heretofore
,
or
do
not
yet
.
The
Sponsalia
de
praesenti
make
the
Marriage
good
,
De
future
signifie
nothing
.
In
Christianity
the
more
hast
the
better
speed
;
yet
alas
how
sad
is
it
to
consider
the
most
of
men
do
delay
&
delay
,
adjourn
,
and
put
off
Repentance
and
Obedience
De
die
in
diem
,
from
day
to
day
,
as
young
Austin
(
then
no
Saint
)
did
with
his
Noli
modo
,
Not
yet
Lord
,
spare
me
a
little
:
He
was
afraid
,
as
he
said
,
he
should
be
heard
too
soon
.
But
at
length
it
pleased
God
to
awaken
him
throughly
out
of
this
Lethargy
,
and
then
he
gets
him
into
a
private
place
,
under
such
a
Tree
,
and
there
he
leaves
his
modo
&
modo
,
and
cries
out
with
a
flood
of
tears
,
How
long
,
O
Lord
!
how
long
!
Oh
let
there
be
an
end
of
my
sinful
course
;
and
a
new
Spirit
given
me
now
,
now
;
Cur
non
modo
Domine
,
non
cras
,
cras
,
why
not
now
,
this
very
day
;
yea
,
this
very
hour
?
The
great
Heroes
of
the
World
that
are
eternized
in
the
Book
of
Fame
,
as
Caesar
,
Alexander
,
and
our
Christian
Chieftain
Scanderbeg
,
carried
all
before
them
by
their
Celerity
and
Expedition
.
Of
Caesar
it
is
said
,
Omnia
confecit
celeritate
,
He
brought
all
his
ends
about
by
his
continual
speed
.
Of
Alexander
(
whose
Motto
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lose
no
time
,
defer
not
,
)
That
he
was
wont
to
make
such
long
and
speedy
Marches
day
and
night
,
that
he
surprized
his
Enemies
,
and
was
upon
them
before
they
could
make
resistance
;
and
the
like
did
Scanderbeg
:
And
the
two
former
fought
only
for
corruptible
Crowns
,
the
later
for
to
save
and
deliver
his
Country
.
Why
should
we
not
use
the
same
diligence
,
setting
aside
all
dangerous
delays
to
save
a
Soul
,
and
gain
a
Crown
incorruptible
?
6.
Others
must
be
excused
,
that
they
Want
of
Company
.
are
not
so
forward
in
wayes
of
holiness
and
strictness
from
want
of
Company
,
at
least
such
as
they
most
desire
should
go
along
with
them
.
This
was
Barak's
excuse
to
Deborah
,
If
thou
wilt
go
with
me
,
I
will
go
;
but
if
thou
wilt
not
go
with
me
,
I
will
not
go
:
It
is
true
,
good
company
is
ever
good
;
and
it
were
much
to
be
wisht
,
that
as
the
wicked
joyn
hand-in-hand
,
so
the
godly
did
joyn
heart-in-heart
;
As
the
one
assemble
themselves
by
troops
in
Harlots
Houses
,
so
that
the
godly
did
flock
together
as
Doves
to
their
Windows
.
But
the
World
is
not
yet
so
good
(
God
grant
it
may
mend
)
that
the
strait
way
to
Heaven
should
be
over-thronged
:
Holy
Jeremy
7.
And
not
a
few
in
such
times
and
Fear
of
sufferings
.
places
,
where
the
Church
is
under
Persecution
,
desire
to
be
excused
,
though
they
think
well
of
Christ
and
his
way
,
from
the
Discouragements
they
must
meet
with
,
and
fear
of
Persecution
.
And
blame
us
not
,
if
we
love
not
Persecution
,
say
they
,
Life
,
Liberty
,
and
Estates
are
sweet
.
This
was
the
Sluggards
old
note
,
There
is
a
Lyon
in
the
way
,
Jovinian
,
Valentinian
,
and
some
others
resigned
up
their
Commissions
and
places
of
Command
,
rather
then
they
would
comply
with
that
Apostate
Julian
in
his
Idol-worship
.
Neither
were
those
holy
Martyrs
in
Queen
Marie's
dayes
so
tender
of
their
Skin
,
their
Ease
,
Liberty
,
Life
and
all
,
when
the
World
began
to
wander
after
the
Beast
again
;
They
loved
not
their
life
unto
the
death
,
that
they
Let
him
take
up
his
Cross
and
follow
me
:
He
that
will
In
what
place
my
Lord
the
King
shall
be
,
whether
in
life
or
death
,
there
will
we
thy
Servants
be
.
8.
Some
other
haply
may
be
deterred
Terms
of
Honour
.
from
relinquishing
his
former
wayes
,
upon
point
of
Reputation
,
and
little
Punctillices
of
Honour
;
his
name
should
now
be
blasted
.
This
was
Zedekiah's
excuse
,
when
Jeremy
did
so
earnestly
obtest
and
press
him
to
submit
to
the
Caldean
,
and
so
save
Life
,
City
,
Kingdom
,
and
all
;
Obey
,
I
beseech
thee
the
Voice
of
the
Lord
,
and
thou
shalt
surely
live
,
and
thy
House
and
this
City
shall
not
be
burnt
,
&c.
Oh
,
saith
he
,
I
cannot
do
it
in
point
of
Honour
,
for
I
fear
the
Jews
,
which
are
fallen
away
to
the
Caldeans
,
that
they
will
mock
me
.
Thus
,
in
a
Bravado
,
he
chose
rather
to
persist
in
his
obstinacy
and
perish
,
then
save
himself
by
any
shew
of
relenting
and
submission
.
And
a
much
better
man
then
he
tells
us
what
it
was
that
stuck
with
him
,
when
he
was
so
backward
to
engage
in
that
Service
the
Lord
put
him
upon
,
viz.
Jonah
the
Prophet
,
Was
not
this
my
saying
,
said
he
,
when
I
fled
to
Tarshish
?
for
I
knew
thee
to
be
a
gratious
God
,
and
merciful
,
slow
to
anger
,
and
ready
to
forgive
,
and
repentest
of
the
evil
,
q.
d.
I
must
go
and
tell
the
Ninevites
,
God
will
destroy
them
,
and
may
be
they
may
repent
,
and
then
be
spared
;
what
shall
then
become
of
my
Honour
?
I
shall
be
branded
for
a
false
Prophet
:
Therefore
Lord
destroy
either
them
or
me
;
them
,
that
my
Honour
may
be
salved
;
or
me
,
that
I
may
not
out-live
my
own
Reputation
.
Poor
passionate
Jonah
!
that
couldst
be
more
content
that
God
should
lose
the
Glory
of
his
Mercy
,
then
thou
the
Honour
of
thy
Ministery
.
But
whosoever
thou
art
,
that
canst
not
be
content
to
lay
thine
Honour
in
the
dust
,
and
break
in
pieces
this
golden
Calf
,
stamping
it
to
powder
,
know
,
thou
art
not
one
whose
deservest
thy
name
to
be
listed
among
Christ's
Schollars
,
whose
very
first
Lesson
they
must
learn
,
is
Humility
and
Self-denial
.
9.
Again
,
there
is
that
think
themselves
They
are
well
already
.
excused
from
any
further
pursuit
of
holiness
,
upon
this
supposition
,
that
they
are
well
already
.
Such
was
the
young
man's
case
,
who
said
to
our
Saviour
,
All
these
have
I
kept
from
my
youth
;
that
was
●his
conceit
of
himself
,
who
knew
but
a
little
of
the
out-side
of
the
Law
,
and
nothing
of
the
in-side
of
his
own
Heart
.
Thus
the
Pharisee
justified
himself
for
his
external
Vbi
dixti
sufficit
,
periisti
,
said
St.
Austin
,
When
thou
sayest
I
am
well
enough
,
thou
art
gone
:
There
is
more
hope
of
a
Fool
then
of
this
man
,
so
wise
in
his
own
conceit
,
Prov.
26.
12.
10.
Another
excuseth
himself
from
performing
It
is
no
part
of
my
Calling
.
some
part
of
his
Duty
,
alledging
,
It
is
no
part
of
his
Calling
:
And
if
it
be
so
indeed
,
it
is
a
just
Excuse
.
It
was
Cain's
plea
once
,
Am
I
my
Brothers
Keeper
?
So
Am
I
my
Brothers
Keeper
?
It
is
enough
for
me
to
look
to
my self
;
I
am
no
Preacher
;
it
is
no
part
of
my
Calling
.
I
pray
whose
Calling
is
it
,
if
an
Ox
or
Asse
fall
into
a
Pit
to
lift
it
out
?
It
is
thine
,
it
is
every
mans
;
and
is
the
eternal
life
of
a
Man
of
less
value
,
then
of
a
Sheep
appointed
to
the
Shambles
?
He
that
goes
not
about
to
hinder
,
is
a
partaker
.
Remember
he
that
disclaimed
himself
to
be
his
Brothers
Keeper
,
in
that
proclaimed
himself
his
Brothers
Murderer
.
Have
no
fellowship
11.
Anothers
excuse
is
,
Despair
of
success
:
Despair
of
success
.
And
as
I
said
of
the
former
,
if
thou
couldst
make
this
out
,
thou
mightest
be
excused
.
But
so
it
is
not
,
nor
can
be
,
if
thou
wilt
not
wilfully
cast
away
thy self
,
holding
fast
thy
sin
,
and
forsaking
thy
own
mercy
,
stand
mute
,
will
not
plead
,
nor
pray
the
benefit
of
the
Law
(
the
Gospel
of
Christ
I
mean
)
nor
desire
they
may
have
the
same
favour
that
former
Presidents
have
had
,
the
greatest
Offenders
pardoned
upon
submission
;
but
wilfully
cast
away
themselves
,
as
if
God
,
the
Father
of
Mercies
,
were
inexorable
,
and
their
Condemnation
peremptorily
,
and
irrevocably
determined
.
Thus
sometimes
have
some
right
godly
Christians
behaved
themselves
under
their
spiritual
distress
,
by
reason
of
extreme
melancholy
,
dreadful
assaults
of
Satan
,
and
sad
desertion
for
a
time
,
&c.
concluding
there
was
no
hope
,
when
yet
all
was
safe
.
Famous
is
the
Story
of
Mrs.
Anne
Honywood
,
who
was
in
that
distress
of
Spirit
,
and
so
possessed
with
an
immoveable
perswasion
of
her
eternal
Damnation
,
that
she
said
to
a
worthy
Minister
who
was
with
her
,
endeavouring
to
comfort
her
,
That
it
was
no
more
possible
for
her
to
escape
damnation
,
then
for
that
Venice-Glass
,
which
she
had
then
in
her
hand
,
not
to
be
broken
,
if
it
fell
to
the
ground
;
she
let
it
fall
,
it
rebounded
to
the
Wall
,
and
was
taken
up
whole
.
The
Lord
might
have
left
her
in
her
sad
misapprehensions
,
but
to
confirm
her
,
and
warn
others
by
her
example
,
was
pleased
,
in
that
miraculous
manner
,
to
confute
her
fears
.
Somewhat
like
to
this
is
the
story
of
Mrs.
Katherine
Bretterg
,
a
pious
Gentlewoman
,
who
for
some
time
was
under
such
distress
,
In
the
lives
of
Mr.
S.
C.
I
I.
Part.
doubting
of
her
Salvation
,
that
she
often
wisht
,
She
had
never
been
born
,
or
,
that
she
been
any
other
Creature
then
a
Woman
,
crying
out
often
,
Woe
is
me
a
miserable
,
woful
,
forsaken
Creature
,
with
abundance
of
Tears
:
She
sometimes
durst
not
pray
,
but
said
,
I
may
not
pray
,
I
may
not
pray
;
but
it
pleased
God
at
last
not
only
to
bring
her
out
of
her
fears
and
distress
,
but
to
give
her
strong
assurance
of
her
Salvation
,
that
she
dyed
in
much
peace
,
and
full
of
Joys
unspeakable
and
glorious
.
I
may
add
to
these
two
(
to
spare
more
instances
in
this
kind
)
the
example
of
Mr.
John
Glover
,
of
whom
Mr.
Fox
in
his
Martyrology
speaks
,
who
was
perswaded
he
had
sinned
against
the
Holy
Ghost
;
and
was
in
that
Distress
for
five
years
,
that
had
he
been
in
Hell
he
could
not
have
despaired
more
;
he
was
so
macerated
and
worn
away
,
that
he
neither
in
that
time
took
quiet
rest
,
nor
could
brook
Meat
or
Drink
,
or
any
outward
comfort
:
But
after
all
this
was
delivered
,
and
such
a
frame
of
holiness
and
measure
of
comfort
was
wrought
in
him
,
that
he
seemed
to
live
altogether
a
celestial
life
.
This
may
call
to
our
minds
that
of
the
Apostle
,
If
the
Righteous
be
scarcely
saved
,
where
shall
the
Vngodly
and
Sinner
appear
?
And
that
of
St.
Paul
,
Rom.
11.
32.
God
hath
shut
up
all
in
Unbelief
,
that
he
may
have
mercy
upon
all
.
Where
you
may
observe
two
strange
Doctrines
backed
with
a
more
strange
Reason
;
1.
That
not
one
here
and
there
,
but
all
are
shut
up
in
Vnbelief
.
This
is
the
common
case
of
all
Christians
(
one
time
or
other
)
to
be
shut
up
in
this
Dungeon
.
This
poor
tempred
Creatures
think
strange
;
the
next
is
stranger
.
2.
That
God
shuts
them
up
in
unbelief
;
God
is
their
Keeper
all
this
while
,
and
not
Satan
,
as
they
are
apt
to
conclude
:
God
shuts
them
up
,
as
Joseph
did
Simeon
,
for
their
Humiliation
and
Tryal
:
Unbelief
is
God's
Prison
(
I
may
say
in
this
sense
)
Presumption
is
Satans
.
3.
The
reason
is
strangest
of
all
,
That
he
may
have
mercy
upon
all
such
,
viz.
That
they
may
see
their
need
of
Mercy
,
fly
to
it
,
cast
themselves
upon
it
;
as
did
holy
Mr.
Perkins
dying
,
cry
,
Mercy
,
mercy
is
all
I
want
;
and
God
may
have
the
whole
glory
of
it
,
and
they
may
the
more
admire
the
Wisdom
of
God
in
this
dispensation
,
when
he
shall
enlarge
them
;
as
Josephs
Brethren
did
,
when
he
spake
no
more
roughly
to
them
as
formerly
,
but
declared
his
relation
to
them
,
and
testified
his
brotherly
love
.
But
all
this
while
,
there
is
no
place
for
despair
to
all
such
as
wait
upon
God
,
and
rely
on
his
mercy
.
The
last
excuse
I
shall
mention
in
this
kind
,
is
,
of
some
whose
meaning
is
better
then
their
understanding
,
an
excess
of
Humility
,
not
worthy
thou
shouldst
come
Ho
every
one
that
thirsteth
,
come
to
the
Waters
,
buy
Wine
and
Milk
without
money
,
and
without
price
:
Thou
thinkest
thy
money
,
preparation
,
and
price
of
condignity
would
make
thee
more
welcome
,
but
it
is
not
so
.
Thou
sayest
,
I
dare
not
come
,
I
have
not
the
purification
of
the
Sanctuary
;
I
shall
eat
and
drink
my
damnation
,
if
I
eat
unworthily
.
Know
therefore
,
there
is
a
legal
worthiness
,
this
thou
canst
not
have
,
and
an
Evangelical
worthiness
,
which
may
consist
with
the
legal
unworthiness
.
Do
in
this
case
as
the
Levites
of
old
,
when
they
came
to
the
Passover
,
they
were
ashamed
,
and
sanctified
themselves
,
The
good
Lord
pardon
every
one
that
prepareth
his
heart
to
seek
the
Lord
,
though
he
be
not
prepared
according
to
the
purification
of
the
Sanctuary
.
And
there
never
was
a
more
solemn
and
happy
Passover
kept
for
many
Ages
,
it
is
said
.
Remember
thou
worthless
Sinner
,
Christ
was
wont
to
eat
and
drink
with
Publicans
and
Sinners
;
Humility
is
the
best
part
of
the
Wedding
Garment
:
Thou
couldst
not
be
at
all
worthy
,
if
thou
thoughtest
thy self
so
.
Our
best
dress
in
self-preparation
and
self-worthiness
,
Mary
Magdalene
,
such
shall
sup
with
Christ
,
and
he
with
them
;
And
he
will
say
to
such
,
as
to
her
,
Go
in
peace
,
thy
Sins
are
forgiven
thee
.
CHAP.
VIII
.
Excuses
as
to
Faith
and
Believing
.
I
Come
now
to
the
last
kind
of
Excuses
,
as
to
Faith
:
And
these
are
as
many
as
either
of
the
former
,
whereof
I
shall
give
you
a
tast
only
.
These
are
as
dangerous
as
either
of
the
other
two
,
and
as
prejudicial
to
Peace
,
as
they
to
Grace
and
Holiness
:
But
these
fall
out
often
to
be
the
case
of
the
best
of
God's
Servants
here
,
who
when
they
have
escaped
the
Pit
of
open
and
gross
Sins
,
are
in
danger
of
being
taken
in
the
snare
of
spiritual
Wickedness
,
whereof
this
is
a
chief
,
Vnbelief
.
The
Sin
of
the
whole
World
,
John
16.
8.
Of
God's
People
,
Rom.
11.
32.
All
Israel
fell
into
it
,
and
fell
by
it
in
the
Wilderness
,
Heb.
3.
ult.
Moses
and
Aaron
charged
with
it
,
and
punisht
for
it
,
Numb.
20.
12.
This
makes
sad
breaches
between
God
and
his
People
often
;
and
we
had
need
take
the
more
heed
of
it
,
because
we
are
apt
to
flatter
our selves
in
it
,
and
think
we
do
what
in
reason
and
duty
becomes
us
.
1.
Moses
is
a
sad
instance
of
humane
From
the
greatness
of
the
thing
promised
.
frailty
in
this
kind
,
Numb.
11.
22.
Who
,
when
the
Lord
promised
to
furnish
a
Table
in
the
Wilderness
with
Flesh
and
Foul
for
all
Israel
for
a
moneth
together
,
had
his
Faith
staggered
,
and
did
upon
the
matter
say
,
Lord
excuse
me
,
How
can
this
be
?
A
moneth
is
a
great
while
,
and
Six
hundred
thousand
are
a
great
many
mouths
;
I
knew
thee
to
be
Almighty
,
and
were
it
for
a
Meal
,
I
could
easily
perswade
my self
to
believe
it
;
or
if
it
were
for
a
moneths-board
of
a
few
thousands
;
but
Lord
they
are
Six
hundred
thousand
men
,
besides
as
many
more
Women
and
Children
.
Why
Moses
,
Is
the
Lord's
hand
shortned
,
because
it
is
marvelous
in
thy
Eyes
,
is
it
so
also
in
mine
?
Zach.
8.
6.
Alas
,
how
often
do
we
in
our
outward
straits
distrust
and
limit
God
:
I
have
such
a
great
charge
,
and
small
means
,
a
little
Oyl
and
Meal
in
the
Vessel
to
take
to
;
Can
God
furnish
a
Table
in
the
Wilderness
?
And
in
respect
of
our
spiritual
estate
,
we
are
as
apt
to
limit
God's
Mercy
,
as
others
his
Power
in
respect
of
their
outward
state
.
He
can
forgive
the
hundred
Pence
;
but
can
he
,
will
he
forgive
the
ten
thousand
Talents
?
Can
all
sin
,
my
sin
,
and
blasphemy
be
forgiven
?
yea
,
saith
Christ
,
Mat.
12.
31.
For
God's
thoughts
are
not
as
thy
thoughts
,
nor
his
Wayes
as
thy
Wayes
,
Esay
55.
7
,
8.
2.
As
Faith
is
sometimes
nonplust
(
overplust
The
thing
promised
too
good
.
I
may
say
)
with
the
greatness
of
the
thing
promised
,
so
sometimes
with
the
goodness
;
we
think
it
too
good
to
be
true
.
Thence
it
was
that
Sarah
laughed
,
upon
Nay
,
my
Lord
,
do
not
lye
unto
thy
Hand-Maid
,
2
Kings
4.
3.
Sometimes
we
reckon
our selves
too
Our selves
too
bad
.
bad
,
altogether
unworthy
;
as
the
Centurion
put
by
Christ
from
coming
to
him
,
I
am
not
worthy
,
&c.
Indeed
were
we
upon
even
ground
with
Christ
,
or
could
the
Creature
be
so
with
his
Maker
,
as
David
Araunah
,
Abraham
with
Ephron
,
we
might
strain
curtesie
,
and
be
coy
in
receiving
any
favour
or
gratuity
at
his
Hands
gratis
,
and
without
due
consideration
.
But
as
it
would
shew
no
great
good
manners
in
a
Subject
to
refuse
his
Princes
Royal
bounty
,
because
undeserved
,
and
above
his
possibility
of
requital
(
though
it
well
becomes
the
greatness
of
a
Princes
spirit
not
to
receive
any
respect
from
the
hands
of
his
Servant
,
or
Subject
,
without
large
requital
,
as
David
to
Barzillai
;
)
So
doth
God
to
Be
gone
Sinner
,
Thou
art
unworthy
.
The
Centurion
said
so
of
himself
,
but
Christ
gives
him
another
Testimony
,
Verily
,
I
have
not
Depart
from
me
,
O
Lord
,
for
I
am
a
sinful
man
:
But
I
never
Depart
from
me
,
for
thou
art
a
sinful
wretch
,
O
man
.
Abigall
might
in
modesty
say
she
was
only
fit
to
wash
the
Feet
of
David's
Behold
the
Hand-Maid
of
the
Lord
,
be
it
to
me
according
to
thy
word
.
Who
am
I
?
is
fit
for
us
to
say
with
David
,
if
we
respect
our
own
desert
;
but
when
the
Lord
makes
his
Promise
,
we
may
embrace
it
,
and
desire
he
should
make
it
good
,
saying
,
Though
this
is
not
the
manner
of
men
,
yet
is
alwayes
the
manner
of
God
.
Thou
art
worthy
is
only
a
Note
fit
for
the
Song
of
the
Lamb
:
Merit
is
a
Who
is
worthy
to
open
the
Book
in
the
Angels
hand
,
and
to
unloose
the
Seals
?
there
was
not
any
stood
up
nor
one
found
worthy
,
but
the
Son
of
God
:
Nor
is
there
Man
or
Angel
now
in
Heaven
worthy
of
that
Celestial
Glory
they
there
injoy
.
The
Angel
holds
his
station
there
of
free
Grace
,
Men
by
Mercy
;
neither
by
Merit
.
The
Angel
by
Donation
,
Man
by
Condonation
.
4.
Some
again
do
sometimes
in
a
sad
Sad
and
fixt
misgiving
of
mind
.
manner
lie
down
under
their
Burden
,
and
say
with
the
Prophet
Jeremy
,
Chap.
10.
19.
It
is
my
burden
,
my
hard
lot
,
and
I
must
bear
it
;
and
thereupon
give
up
the
Forts
of
Faith
and
Hope
,
and
give
all
for
lost
,
and
themselves
too
,
by
intertaining
immovable
,
invincible
and
pertinacious
misgivings
of
mind
,
with
which
they
are
possest
;
having
sad
apprehensions
of
themselves
,
and
dreadful
misapprehensions
of
God
,
being
at
the
same
time
possibly
overwhelmed
with
Distress
,
over-gone
with
Melancholy
,
over-come
with
Impatience
,
tyred
out
with
a
short
wayting
,
fiercely
and
furiously
assaulted
by
Satan
,
and
deserted
of
God
;
and
then
as
men
swallowed
up
of
sorrow
,
are
ready
to
cry
out
,
Vicisti
Satana
,
Thou
hast
over-come
Satan
;
This
is
thy
hour
and
power
of
darkness
,
and
there
is
no
perswading
them
to
the
contrary
.
A
sad
and
doleful
case
!
yet
in
some
such
like
seemed
the
Psalmist
to
be
in
that
dark
night
of
his
desertion
,
when
in
a
disconsolate
manner
he
sighed
out
,
That
his
Sore
(
his
anguish
of
Spirit
)
ran
all
night
,
and
ceased
not
,
and
his
Soul
refused
to
be
comforted
.
And
then
did
he
reason
,
as
if
he
had
no
Faith
at
all
,
That
God
had
cast
him
off
,
forgotten
him
;
yea
,
almost
forgotten
himself
,
forgotten
to
be
gracious
,
which
is
all
one
,
and
both
alike
impossible
and
impious
to
conceive
.
And
then
there
is
no
speaking
to
such
at
all
,
but
they
will
reply
to
all
that
seek
to
satisfie
and
perswade
them
,
Esay
22.
4.
Look
away
from
me
,
labour
not
to
comfort
me
:
And
no
other
reason
is
to
be
expected
,
they
will
not
believe
,
because
they
will
not
.
In
this
temper
,
or
distemper
rather
,
was
Thomas
,
who
when
all
the
Apostles
said
,
They
had
seen
the
Lord
,
positively
Replyed
,
I
will
believe
none
of
you
all
,
I
must
see
a
sign
,
and
put
my
hands
in
his
side
,
or
I
will
not
believe
;
wilful
Thomas
holy
Bradford
might
well
call
him
.
In
the
like
plight
was
that
distressed
Mrs.
Honywood
,
Mrs.
Bretergh
,
and
Mr.
Glover
,
of
whom
I
spake
before
.
We
have
a
saying
,
Dolores
leves
loquuntur
,
Ingentes
stupent
,
Lesser
Griefs
have
Tongues
,
and
vent
themselves
;
but
the
great
amazing
Griefs
convert
men
into
stocks
and
stones
;
they
have
neither
Eyes
,
nor
Ears
,
nor
Sense
,
nor
Reason
,
nor
any
thing
:
But
as
in
the
first
Chaos
,
darkness
covers
the
face
of
the
deep
,
and
all
darkness
is
hid
in
their
secret
places
,
as
it
is
,
Job
20.
26.
till
God
speak
Peace
,
and
say
,
Let
there
be
light
.
Thus
it
was
with
Israel
,
when
stunned
with
Grief
and
Oppression
,
they
would
not
receive
any
Message
from
Moses
,
no
,
nor
from
God
;
He
spake
to
them
,
but
they
would
not
hearken
unto
him
,
for
anguish
of
Spirit
,
and
for
cruel
Bondage
,
Exod.
6.
9.
5.
Carnal
reason
makes
many
Exceptions
Unlikely
means
.
against
Divine
Precepts
and
Promises
,
from
the
improbability
and
incongruity
of
the
means
.
Thus
Naaman
excepts
against
Christ
crucified
,
and
Faith
in
a
God
The
weak
things
of
the
World
to
confound
the
mighty
,
the
foolish
to
confound
the
wise
:
That
all
glory
may
redound
to
the
Supreme
Author
,
and
no
part
of
it
stick
to
the
Instrument
;
Quid
Philosophiae
&
Theologiae
?
Quid
Hierosolymis
&
Athenis
?
6.
Present
Providences
being
cross
to
Present
Providences
unlike
former
Presidents
.
former
Presidents
,
is
a
great
Remora
,
and
rub
in
the
way
to
the
Faith
of
many
,
for
relying
upon
God
in
time
of
distress
.
This
we
may
see
in
Gideons
Reply
to
the
Angel
,
who
came
and
said
to
him
,
The
Lord
is
with
thee
thou
mighty
man
of
Valour
:
He
demurs
,
and
replies
,
If
the
Lord
be
with
us
,
why
then
is
all
this
befaln
us
?
And
where
be
all
his
Miracles
which
our
Fathers
told
us
of
,
saying
,
Did
not
the
Lord
bring
us
out
of
Egypt
?
But
now
the
Lord
hath
forsaken
us
,
and
sold
us
into
the
Hands
of
the
Midianites
;
q.
d.
Israel
of
old
was
wont
to
have
God's
presence
manifested
to
them
,
by
his
marching
before
them
with
a
victorious
Hand
and
stretched
out
Arm
:
But
now
we
see
not
our
Signs
,
There
is
no
more
a
Prophet
Moses
;
how
can
we
think
other
,
then
that
God
hath
forsaken
us
?
Thus
would
weak-sighted
and
short-spirited
man
prescribe
,
and
tye
up
God
to
o●e
constant
method
,
not
being
able
to
reconcile
God's
chastening
his
people
to
his
owning
of
them
,
or
to
read
his
Love
in
any
other
thing
then
outward
Prosperity
,
or
speedy
deliverance
;
nor
doth
Distress
signifie
any
other
to
them
then
Rejection
.
But
as
sometimes
the
Lord
creates
a
new
thing
in
way
of
Judgment
,
Numb.
16.
30.
So
again
sometimes
in
way
of
Mercy
he
leads
his
people
by
unknown
Paths
,
Esay
42.
16.
7.
Sometimes
again
Providences
run
not
Providences
cross
Promises
.
even
with
Promises
,
and
then
is
a
weak
Faith
much
disheartned
.
This
caused
some
haesitation
in
Moses
,
who
expected
Israel
should
have
been
forthwith
delivered
,
God
having
so
promised
,
but
after
his
speaking
to
Pharaoh
,
their
slavery
was
more
increased
;
so
that
the
People
fell
foul
upon
Moses
for
his
undertaking
,
Exod.
5.
21.
And
Moses
himself
seemed
to
be
at
a
stand
,
when
he
broke
out
into
those
words
,
Lord
why
hast
thou
so
ill
intreated
this
People
?
why
is
it
that
thou
hast
sent
me
?
For
since
I
came
to
speak
to
in
thy
Name
,
he
hath
done
evil
to
this
People
,
and
thou
hast
not
delivered
them
at
all
.
But
this
occasioned
many
a
sad
murmuring
in
the
carnal
Israelites
all
along
in
the
Wilderness
,
who
had
promised
themselves
nothing
but
Prosperity
,
Ease
,
Plenty
,
and
a
present
Possession
of
the
promised
Land
:
And
for
this
their
Unbelief
,
they
fell
short
of
the
Promise
,
and
fell
in
the
Wilderness
.
God
will
train
up
his
People
in
the
exercise
of
Faith
and
Patience
,
before
they
inherit
the
Promises
.
Thus
did
he
to
Abraham
and
Sarah
,
Heb.
6.
The
Vision
is
for
an
appointed
time
,
and
will
certainly
speak
,
and
not
lye
:
But
it
may
tarry
long
,
therefore
must
we
wait
(
as
well
as
believe
)
for
it
will
surely
come
,
and
not
tarry
,
saith
the
Prophet
.
In
the
mean
time
the
just
must
live
by
Faith
:
And
as
he
that
believeth
shall
never
be
confounded
,
so
he
must
not
make
hast
by
Impatience
,
and
prescribing
to
God
his
time
,
Esay
28.
16.
But
wait
and
tarry
the
Lord's
leisure
,
who
is
never
slack
to
make
good
his
Promise
.
But
gracious
,
Esay
30.
18.
And
usually
mans
extremity
is
his
opportunity
,
according
to
what
was
said
of
old
;
In
the
Mount
will
the
Lord
be
seen
.
8.
It
is
now
too
late
,
saith
Unbelief
again
The
time
is
past
.
at
other
times
;
I
fear
I
have
slipt
the
day
of
my
Visitation
,
and
therefore
fear
that
Faith
,
Repentance
,
and
all
my
endeavours
come
too
late
,
and
will
prove
as
fruitless
as
Esau's
Tears
,
and
the
Blessing
is
gone
past
recalling
.
Oh
that
time
could
be
call'd
back
!
Oh
that
I
were
as
in
times
past
!
Samuel
,
Samuel
,
as
he
did
when
I
lay
down
and
slept
;
but
now
all
is
too
late
,
and
all
is
in
vain
.
Thus
said
once
the
Servants
of
Jairus
,
The
Damosel
is
dead
,
trouble
not
the
Master
any
further
.
Martha
,
If
thou
hadst
been
here
,
when
time
was
,
my
Brother
had
not
died
;
now
he
is
departed
four
dayes
ago
,
and
by
Nullum
Tempus
occurit
Christo
,
Christ
and
his
Grace
incurs
no
Lapse
by
loss
of
time
.
Believe
Jairus
,
Thy
Daughter
is
not
dead
,
but
sleepeth
;
Dead
to
thee
,
asleep
to
me
:
Believe
Martha
,
and
thou
shalt
see
the
glory
My
strength
and
hope
is
perished
from
the
Lord
,
Lam.
3.
18.
Ezek.
37.
11.
Our
Bones
are
dryed
up
,
and
our
hope
is
lost
,
and
we
are
cut
off
for
our
parts
.
I
am
as
certainly
damned
,
some
have
cryed
out
,
as
if
I
were
already
in
Hell
;
yet
despair
not
,
it
is
not
yet
the
twelfth
hour
.
All
the
day
long
the
Lord
stretcheth
forth
his
Hand
,
and
it
is
not
yet
the
night
of
Death
when
none
can
work
.
Look
up
to
the
Mercy-Seat
out
of
this
Belly
of
9.
Blame
me
not
,
saith
another
,
if
I
can't
believe
what
is
above
all
reason
and
sense
It
is
above
all
humane
Reason
imaginable
.
imaginable
,
what
was
seldom
or
never
known
.
Thus
reasoned
he
that
heard
the
Prophet
foretel
there
should
be
so
sudden
a
change
from
the
greatest
dearth
to
the
greatest
cheapness
,
such
a
fall
of
Corn
in
one
dayes
space
as
was
never
heard
of
,
A
measure
of
fine
Flour
for
a
Shekell
,
and
two
measures
of
Barley
at
the
same
rate
:
How
can
this
be
,
saith
he
,
if
God
should
make
Windows
in
Heaven
,
yet
how
can
this
be
?
Thus
is
impotent
and
short-sighted
man
bold
to
prescribe
a
measure
to
Omnipotency
,
and
to
set
down
what
he
can
,
and
what
he
cannot
do
.
This
made
Luther
once
to
chide
Melancthon
,
cast
down
under
the
difficulties
the
first
Reformation
met
with
:
Thou
thinkest
Philip
,
saith
he
,
that
God
must
act
intra
&
infra
,
within
,
or
according
to
what
Philip
propounds
:
But
,
saith
he
,
he
will
act
ultra
&
supra
,
beyond
and
above
all
that
we
can
ask
or
think
.
Thus
it
is
with
many
a
poor
Creature
,
who
,
as
if
they
did
study
industriously
to
make
themselves
miserable
,
Believe
and
Repent
,
and
your
Sins
shall
be
blotted
out
as
a
Cloud
;
why
,
saith
he
,
if
the
Lord
should
open
the
Windows
of
Heaven
,
all
his
Treasures
of
Grace
and
Mercy
,
yet
can
this
be
?
Know
,
O
man
,
God
hath
opened
the
Windows
of
Heaven
,
when
he
sent
his
Son
,
that
Day-Spring
from
on
high
to
visit
and
redeem
us
,
and
to
give
Light
to
them
that
sate
in
Darkness
,
and
in
the
shadow
of
Death
.
God
opened
the
Windows
of
Heaven
again
,
when
he
set
open
that
Fountain
for
Sin
and
Vncleanness
,
Ho
every
one
that
thirsteth
,
come
to
the
Waters
,
buy
Wine
and
Milk
without
Money
and
without
Price
;
yea
,
let
him
that
is
athirst
come
,
and
take
of
the
Water
of
Life
freely
.
There
is
cheaper
then
a
Shekel
for
fine
Flour
,
and
half
a
Shekel
for
a
10.
Another
holds
it
unreasonable
for
Continued
afflictions
.
him
to
believe
that
God
hath
Love
and
Mercy
in
store
for
him
,
he
is
so
often
under
great
and
manifold
afflictions
:
Deep
calls
to
Deep
,
all
the
Waves
and
Billows
of
the
Almighty
are
gone
over
him
.
And
whence
come
Afflictions
,
but
from
Anger
;
and
Whom
the
Lord
loveth
,
he
correcteth
.
Look
into
all
the
Flock
of
Jacob
,
if
there
were
one
not
spotted
,
it
was
none
of
his
;
Laban's
were
all
white
Cattle
.
The
Lord
had
one
Son
only
without
Sin
,
not
one
,
not
him
without
smart
Sufferings
.
They
who
are
now
in
their
white
Robes
,
Non
qua
,
sed
quo
,
said
he
,
No
matter
what
way
we
go
to
Heaven
,
so
we
get
but
thither
:
Through
many
Tribulations
was
ever
wont
to
be
the
way
to
Heaven
,
Acts
14.
22.
11.
But
I
fear
,
saith
one
,
I
have
committed
Fear
I
have
committed
the
sin
against
the
Holy
Ghost
.
the
Sin
against
the
Holy
Ghost
,
and
then
what
place
for
Faith
or
Hope
?
It
is
like
the
Sin
of
Elie's
House
,
not
to
be
purged
by
any
Burnt-Offering
or
Sacrifice
.
But
dost
thou
fear
indeed
?
The
more
there
is
of
that
fear
,
the
less
of
this
danger
.
Such
as
fall
into
that
sin
are
Leviathan
like
,
without
fear
,
Job
41.
33.
Past
feeling
,
Eph.
4.
18.
Have
Eyes
,
but
see
not
;
Ears
,
but
hear
not
;
Sin
,
but
tremble
not
.
Know
therefore
,
that
every
sin
,
even
the
most
heinous
and
grievous
,
is
not
the
sin
against
the
Holy
Ghost
,
otherwise
Manasseh
had
been
in
it
;
not
all
sin
of
Ignorance
,
though
pursued
with
greatest
Violence
,
otherwise
Paul's
had
been
it
;
nor
any
sin
against
Knowledge
faln
into
through
surprise
and
infirmity
(
and
after
repented
)
otherwise
Peter's
had
been
it
.
But
if
Paul
had
had
Peter's
knowledge
of
Christ
,
or
Peter
Paul's
rage
against
Christ
,
both
had
had
a
sad
account
to
make
.
He
that
shall
attentively
read
and
compare
those
two
places
,
Heb.
6.
4
,
5.
with
Heb.
10.
26
,
27
,
28
,
29.
will
understand
the
better
what
this
Sin
against
the
Holy
Ghost
is
,
and
what
Ingredients
are
in
it
.
1.
There
must
be
Knowledge
and
Illumination
in
the
mysteries
of
the
Kingdom
of
Heaven
;
It
is
not
a
sin
of
Ignorance
.
2.
There
is
a
sinning
wilfully
;
It
is
not
every
sin
of
Infirmity
,
or
relapse
into
a
former
sin
.
3.
There
is
in
it
a
falling
away
,
not
every
slip
,
or
stepping
aside
;
not
every
fouler
sin
bewailed
and
broken
off
,
but
an
absolute
falling
off
.
4.
All
these
with
a
studied
and
professed
opposition
to
Christ
,
and
his
Grace
and
Spirit
:
Thence
they
are
said
to
Crucifie
Christ
again
,
and
put
him
to
more
shame
,
as
if
he
had
not
suffered
enough
before
,
and
to
despight
the
Spirit
of
Grace
.
So
that
lay
all
these
together
,
this
cannot
be
thy
case
,
oh
poor
mournful
,
distressed
,
doubting
and
complaining
Christian
;
who
dost
lament
,
mourn
,
faint
,
pant
,
hunger
,
thirst
,
fear
,
grieve
,
which
they
never
do
,
who
fall
away
as
is
here
described
,
but
are
given
once
to
impenitency
and
obdurateness
of
spirit
.
There
are
four
kinds
of
Falls
,
which
may
befal
the
Child
of
God
,
each
worse
then
other
:
The
first
and
lightest
is
,
that
in
our
daily
combate
,
by
reason
of
the
sin
that
dwells
in
them
,
they
do
what
they
would
cannot
do
what
they
would
but
daily
fall
short
;
In
which
respect
we
are
none
of
The
second
is
,
Gal.
6.
1.
When
a
good
man
is
overtaken
with
some
more
notable
miscarriage
,
as
were
they
who
dissembled
in
the
business
of
Jud●izing
,
Gal.
2.
14.
They
did
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
walk
strait
,
these
did
Paul
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
restore
.
This
is
as
a
fall
whereby
a
Leg
is
put
out
of
joynt
;
yet
set
again
,
and
all
is
well
.
Let
him
that
is
free
from
these
two
,
take
a
Ladder
,
as
Constantine
said
to
Acesius
the
Novatian
,
and
go
The
third
is
more
sad
,
when
a
Believer
falls
into
some
fouler
sin
,
as
did
David
and
Peter
,
into
sins
wasting
Conscience
.
This
like
the
fall
of
Eutichus
from
the
third
loft
,
dead
for
the
present
,
but
after
recovered
by
a
Miracle
of
Mercy
.
The
fourth
is
a
kind
of
Apostasy
,
or
insensible
decay
,
an
abatement
or
loss
of
first
love
,
and
may
be
never
comes
to
former
strength
and
liveliness
,
or
to
regain
their
former
peace
.
Thus
,
as
David
in
his
age
grew
cold
,
and
needed
an
Abishag
to
lie
in
many
Abishags
that
lay
in
his
bosome
;
and
though
he
was
beloved
of
his
God
,
yet
did
his
Sun
set
in
a
Cloud
:
This
like
the
fall
of
the
hair
in
old
age
,
waxeth
thinner
and
thinner
;
though
life
remains
,
nature
is
not
so
strong
and
vigorous
as
formerly
.
But
there
are
four
worse
kinds
of
falls
peculiar
to
wicked
men
:
The
first
proves
final
,
but
is
not
total
at
first
,
but
sensim
sine
sensu
,
by
little
and
little
;
Thus
the
thorny
ground
miscarried
:
This
like
Elie's
The
second
,
Is
a
total
and
final
,
but
not
voluntary
at
first
,
but
are
beaten
out
of
heart
,
as
the
stony
ground
by
tribulation
arising
:
This
like
the
fall
of
Sisera
,
he
fell
down
The
third
,
A
more
fearful
,
a
total
,
final
,
voluntary
and
deliberate
;
yet
not
malitious
fall
:
Thus
Demas
is
supposed
to
fall
,
who
of
a
Disciple
,
or
Teacher
formerly
,
is
said
afterwards
to
have
become
a
Priest
in
an
Idol-Temple
at
Thessalonica
(
so
Dorotheus
4.
Yet
is
there
a
worse
;
The
fourth
is
as
the
opening
of
the
fourth
Seal
,
where
appears
pale
Horse
,
and
Death
upon
his
back
,
and
Hell
following
,
a
total
,
final
,
voluntary
,
deliberate
and
malitious
falling
away
:
Such
was
the
fall
of
Simon
Magus
,
Hymenaeus
,
Alexander
,
Julian
,
&c.
Upon
such
a
fall
the
Gulph
is
fixed
,
the
Decree
gone
out
,
Nulla
retrorsum
,
no
renewing
such
to
Repentance
.
This
fall
is
like
the
fall
of
Jerichoes
walls
,
which
fell
down
flat
This
last
onely
is
the
Sin
against
the
Holy
Ghost
(
upon
which
I
have
therefore
the
longer
insisted
)
from
which
they
are
far
enough
,
that
are
oft
so
much
affrighted
;
who
are
more
afraid
then
there
is
cause
;
when
their
case
is
at
most
but
as
Paul's
,
Peter's
,
David's
,
Solomon's
,
Manasse's
;
or
at
worst
as
the
thorny-grounds
,
or
stony
,
or
as
Demas's
;
in
all
which
there
is
a
door
of
Hope
opened
upon
Repentance
;
and
not
the
last
,
a
mischievous
,
malitious
,
and
despightful
rejecting
and
treading
under
foot
the
Son
of
God
;
upon
which
account
many
miserable
Creatures
have
been
terribly
,
but
needlesly
,
terrified
,
as
was
that
blessed
Soul
Mr.
Glover
,
who
upon
the
consideration
of
those
words
,
It
is
impossible
,
&c.
Heb.
6.
4.
concluded
of
himself
,
that
he
had
committed
that
unpardonable
Sin
,
and
could
not
get
it
out
of
his
mind
day
nor
night
,
and
so
continued
along
time
,
that
he
could
neither
sleep
quietly
;
nor
had
joy
to
eat
,
drink
,
or
any
thing
;
yet
was
afterwards
recovered
.
Of
all
the
stories
I
have
read
or
heard
,
I
have
not
met
with
a
sadder
then
that
related
by
Aretius
,
a
forreign
Divine
,
who
,
upon
this
Subject
,
speaks
of
"
a
certain
rich
Merchant
at
Strasburgh
,
whose
whole
life
had
been
most
abominable
for
Whoredome
,
Drunkenness
,
Usury
,
Contempt
of
God's
Word
,
to
his
old
age
:
In
which
at
last
he
began
to
bethink
himself
,
and
what
would
become
of
him
at
the
last
day
;
whereupon
But
enough
of
this
,
now
to
proceed
.
Another
saith
,
My
case
is
next
door
to
Relapses
into
the
same
sin
.
this
Sin
,
if
it
be
not
it
;
I
have
replased
into
the
same
sin
again
,
or
others
as
bad
,
after
Repentance
and
Knowledge
of
the
Truth
,
what
hope
is
there
for
me
?
I
must
say
,
yet
repent
,
and
humble
thy self
,
thy
case
is
sad
.
Yet
shall
I
add
what
Tertullian
saith
in
this
case
,
Far
be
it
from
me
by
saying
there
may
be
hope
after
a
second
or
third
fall
to
encourage
any
to
a
sinning
anew
.
Yet
did
Sampson
fall
a
second
time
into
the
same
,
and
Jonah
into
another
as
bad
as
his
former
:
Peter
lapsed
and
relapsed
a
second
and
third
time
,
yet
repented
,
and
received
to
favour
as
great
as
ever
.
God
calleth
upon
Back-sliders
to
return
,
and
promiseth
Mercy
:
Promiseth
to
heal
Back
sliders
and
back-sliding
.
God
forbid
that
any
should
make
this
use
of
this
Doctrine
,
that
because
God
is
so
ready
to
forgive
,
man
should
be
the
more
bold
to
sin
;
shall
abundance
of
Divine
Mercy
provoke
to
more
Impudence
and
Impiety
?
shall
man
make
himself
the
worse
,
because
God
is
so
good
?
Sin
often
,
because
he
pardons
often
?
But
yet
saith
he
,
Let
no
man
be
over-whelmed
with
despair
,
if
he
have
fallen
again
.
Let
him
fear
to
offend
again
,
not
forbear
to
repent
again
,
&c.
Let
none
,
saith
he
,
refuse
to
be
restored
to
health
again
,
if
his
Disease
have
returned
again
;
if
the
Disease
be
returned
,
the
Medicine
must
be
renewed
.
To
conclude
,
The
last
Plea
against
believing
And
if
our
Sins
be
upon
us
and
we
pine
away
in
them
;
how
should
we
then
live
?
s●y
those
Cavillers
Ezek.
33.
10.
So
say
some
,
If
I
should
be
reprobated
,
how
can
I
believe
I
shall
be
saved
?
would
you
have
me
believe
a
lye
,
or
am
I
not
bound
to
believe
I
shall
be
damned
?
Answ.
No
man
is
bound
to
believe
he
is
a
Reprobate
,
but
every
man
bound
to
give
all
diligence
to
make
his
Calling
and
Election
sure
.
2.
I
say
as
formerly
,
no
man
can
know
himself
to
be
a
Reprobate
;
though
Election
may
be
know
in
this
life
,
Reprobation
cannot
so
easily
;
for
though
our
present
Faith
and
Obedience
argue
Election
,
yet
present
Infid●lity
and
Disob●dience
conclude
not
Reprobation
;
for
then
it
would
follow
that
none
such
should
after
repent
and
believe
,
which
we
daily
see
the
contrary
.
3.
I
do
not
say
,
Every
one
is
bound
to
believe
he
shall
be
saved
,
but
every
one
is
bound
to
believe
that
he
may
be
saved
.
4.
Every
one
is
bound
to
believe
he
shall
perish
,
if
he
do
not
believe
and
repent
,
and
that
not
by
reason
of
any
secret
Decree
,
but
because
he
goes
against
the
express
conditions
of
Salvation
,
Mark
16.
16.
He
that
believeth
shall
be
saved
,
he
that
believeth
not
shall
be
damned
.
Therefore
busie
not
thy
Head
to
enquire
into
God's
Decree
;
but
study
thy
Duty
according
to
his
express
Command
and
revealed
Will
.
5.
There
is
an
express
Command
of
God
,
That
all
men
every
where
should
repent
,
Acts
17.
30.
All
sorts
of
Men
,
all
sorts
of
Sinners
;
and
there
is
an
absolute
and
universal
Promise
of
forgiveness
upon
Repentance
,
Luke
24.
47.
There
is
an
absolute
Command
also
,
that
we
should
believe
in
Christ
,
1
John
3.
23.
So
that
we
offend
God
as
much
in
not
believing
,
as
in
any
not
obeying
.
6.
Know
there
is
a
sufficient
remedy
provided
for
thee
,
whatsoever
thy
case
may
be
,
Heb.
7.
25.
7.
Thou
will
not
reason
thus
in
other
matters
,
as
to
say
,
If
I
am
doomed
to
be
famisht
,
why
should
I
eat
or
drink
?
God's
Decree
will
stand
.
When
God
shall
destroy
the
course
of
Nature
,
put
an
end
to
Seed-time
and
Harvest
,
and
shut
thee
up
in
Prison
within
Stone-walls
,
and
deny
thee
daily
Bread
;
then
fear
thou
mayst
be
famisht
:
So
if
God
should
take
away
his
Gospel
,
his
Ministers
,
Ordinances
,
and
his
Spirit
,
and
call
in
all
those
Precepts
and
Promises
he
hath
made
in
his
Gospel
(
which
he
will
never
do
)
then
thou
mayst
conclude
thy
case
desperate
.
Were
it
Decreed
I
should
be
drowned
(
which
yet
I
can
never
know
)
should
I
therefore
cast
my self
into
the
Sea
?
or
if
thrown
in
,
refuse
to
swim
to
save
my
life
?
or
rather
labour
to
keep
my self
out
of
the
Water
?
None
but
ignorant
and
desperate
Wretches
make
such
simple
and
desperate
Inferences
from
God's
Decrees
.
8.
Use
then
thy
Endeavours
,
and
leave
all
to
God
:
Do
as
Joab
did
,
when
he
saw
the
Battell
behind
and
before
;
Let
us
play
the
men
,
saith
he
,
and
the
Lord
do
with
us
what
is
good
in
his
Eyes
;
If
I
perish
,
I
Who
knows
but
if
we
repent
,
cry
to
God
mightily
and
reform
throughly
,
the
Lord
will
repent
,
and
have
mercy
on
us
,
that
we
perish
not
?
CHAP.
IX
.
The
Causes
and
Reasons
of
Excuses
.
THus
have
I
wearied
the
Reader
,
and
my self
too
,
in
seeking
to
hunt
out
this
subtile
Soul-Deceiver
out
of
his
Subtersuges
and
Lurking-holes
.
If
we
could
catch
those
Foxes
that
marr
our
Vines
,
and
bind
this
Destroyer
of
our
Country
as
they
call'd
Sampson
)
it
were
time
well
spent
.
We
will
sit
down
now
,
and
see
if
we
can
discover
the
Reasons
of
those
so
many
and
various
Excuses
:
Them
we
shall
reduce
to
two
heads
,
1.
Enquiring
the
Causes
,
whence
they
come
.
2.
The
Ends
,
why
they
are
taken
up
.
1.
For
the
first
,
If
we
enquire
whence
they
come
,
it
will
lead
us
back
as
far
as
Original
Sin
;
there
,
then
,
thence
they
had
their
Original
:
They
came
in
with
the
first
Sin
.
As
Satan
was
a
Destroyer
and
Murderer
from
the
beginning
,
and
abode
not
in
the
Truth
;
so
was
this
Sin
a
Deceiver
Man's
Fall
,
Causa
prima
.
and
Lyer
from
the
beginning
;
when
Integrity
went
out
,
Excuses
came
in
:
An
old
Date
,
and
memorable
Year
.
Primo
mundi
,
The
first
year
of
the
Conquest
:
Anno
libertatis
deperditae
,
The
first
year
of
man's
slavery
under
Satan
;
And
as
with
a
Conqueror
many
new
Usages
are
brought
in
,
so
is
it
here
.
God
made
man
upright
,
there
was
none
of
these
in
his
prime
Constitution
;
but
man
faln
,
sought
out
many
Inventions
.
This
was
Causa
prima
,
The
first
Cause
:
There
and
then
did
this
Black
Art
commence
,
which
ever
since
the
Children
of
men
have
studied
and
improved
.
The
ancientest
Art
or
Science
in
the
World
,
and
most
practised
;
Young
and
Old
,
Learned
and
Unlearned
,
all
verst
in
it
;
no
need
of
these
in
Integrity
.
He
that
doth
good
cometh
to
the
light
,
but
he
that
doth
evil
flyeth
it
,
lest
his
deeds
should
be
made
manifest
.
Then
did
Adam
and
Eve
lay
their
heads
together
,
to
cover
their
Bodies
with
Fig-leaves
,
and
their
Sin
with
Excuses
.
The
harmless
Fowls
of
the
Air
build
their
Nests
on
the
tops
of
Trees
,
in
the
sight
of
the
Sun
;
but
the
Beasts
of
Prey
have
their
Dens
,
Caves
and
Holes
,
wherein
they
hide
themselves
,
and
steal
not
out
,
but
in
the
dark
.
2.
The
second
is
▪
near
akin
;
A
primà
A
Prima
orta
,
Our
Corruption
by
the
Fall
.
Jam.
1.
13.
orta
.
Original
Corruption
(
Peccatum
Originatum
)
flowing
thence
,
hath
filled
the
World
with
Excuses
ever
since
.
Now
is
man
led
aside
of
himself
and
enticed
,
now
is
every
Imagination
of
the
Heart
evil
from
his
youth
.
And
man
busieth
himself
about
3.
Nor
could
the
World
be
so
full
of
Priacipal
,
Satan
.
Excuses
as
it
is
,
if
there
were
not
some
assisting
Causes
to
set
them
forward
;
Of
which
there
be
two
sorts
.
The
one
Principal
,
viz.
Satan
,
and
he
,
to
be
sure
,
is
never
far
off
to
lend
his
assistance
.
And
hence
you
may
see
with
wonder
how
prompt
and
ready
some
are
at
this
Art
,
as
if
they
had
been
trained
up
in
Loyola's
School
,
that
you
may
know
whose
Children
and
Schollars
they
are
,
by
their
Language
and
Evasions
:
He
that
is
the
Father
of
the
Lyer
,
is
the
Father
of
the
Excuse-maker
:
He
that
taught
man
to
lye
,
taught
him
to
make
an
Excuse
;
He
that
taught
Eve
to
entice
,
and
Adam
to
sin
,
taught
both
to
make
excuses
.
The
Devil
first
put
into
Judas
heart
to
betray
his
Master
,
then
taught
him
to
wipe
his
mouth
,
and
say
,
Is
it
I
?
He
first
taught
Ananias
to
tempt
the
Holy
Ghost
,
then
puts
2.
The
second
and
less
principal
,
is
Man
,
4.
There
be
other
Causes
Concomitant
,
Deficient
causes
.
1.
Not
considering
God's
Omniscience
.
which
I
may
call
Causae
deficientes
,
Deficient
,
or
defective
Causes
,
1.
Want
of
due
sense
and
consideration
of
God's
Omniscience
,
Omniprescence
,
Purity
,
and
his
other
Perfections
,
of
searching
the
Heart
,
weighing
the
Spirit
,
that
he
is
a
strict
Observer
of
all
our
Actions
;
a
severe
Discoverer
,
Detecter
and
Detester
of
all
Deceit
;
and
that
will
bring
to
light
all
the
hidden
works
of
Darkness
;
otherwise
they
would
stop
and
say
,
Will
not
God
find
this
out
?
They
consider
not
,
saith
the
Lord
,
that
I
remember
all
their
wayes
,
how
their
own
doings
have
beset
them
about
,
they
are
before
my
face
.
They
forget
how
he
fetcht
out
Adam
out
of
his
Thicket
,
and
singled
out
Achan
from
the
Croud
.
Jacob
knew
his
Fathers
sight
was
bad
;
and
the
Wife
of
Jeroboam
,
that
Ahijah's
2.
A
second
deficient
Cause
is
Men
consider
Or
the
extent
of
the
Law
.
not
the
latitude
,
extent
,
purity
and
spiritualness
of
God's
Law
,
That
it
requireth
truth
and
sincerity
in
the
Worship
,
Service
and
Obedience
,
which
we
do
perform
to
to
God
.
The
word
of
God
is
quick
and
powerful
,
—
piercing
to
the
dividing
of
the
Soul
and
Spirit
,
and
is
a
discerner
of
the
thoughts
and
intents
of
the
Heart
:
Now
did
men
believe
,
and
were
sensible
of
the
quick
and
lively
Power
,
the
Majesty
and
Authority
of
the
Word
,
and
did
remember
those
Rules
to
walk
with
God
and
be
upright
;
In
all
our
wayes
to
acknowledge
him
;
That
whatsoever
we
do
,
we
should
do
it
as
to
the
Lord
,
and
not
to
Men
:
and
3.
Very
few
have
heard
the
sound
of
the
last
Or
the
day
of
Judgment
.
Mal.
3.
17.
Trumpet
sounding
in
their
Ears
;
nor
do
they
believe
there
is
a
Book
of
Remembrance
written
before
God
.
And
that
a
dreadful
day
of
account
is
coming
,
when
these
Books
shall
be
brought
forth
,
and
that
4.
In
the
fourth
place
,
There
is
little
Want
of
Conscience
.
of
that
we
call
Conscience
in
the
World
;
and
the
want
of
it
is
a
main
deficient
,
or
efficient
I
may
say
of
Excuses
.
There
is
much
talk
of
Conscience
every
where
,
but
where
is
it
to
be
found
almost
?
Right
Conscience
is
Cordis
scientia
,
saith
Bernard
;
Or
cum
Deo
scientia
,
say
others
;
not
Scientia
simplicis
Intelligentiae
▪
as
I
may
say
,
a
bare
speculation
,
but
an
active
,
practical
and
uniform
Concurrence
of
Breast
and
Brain
,
of
Profession
with
Practise
;
yea
,
of
Man
with
God
:
when
words
&
deeds
agree
with
the
heart
,
and
the
heart
with
God
.
But
alas
,
there
is
much
of
Science
in
the
World
,
little
of
Conscience
;
much
Head-knowledge
,
little
Heart-knowledge
;
much
studying
men
,
little
minding
of
God
.
Were
there
more
of
this
in
the
World
,
there
would
neither
be
carrying
on
of
Designs
,
nor
studying
Excuses
;
but
2.
For
the
ends
which
Excuses
are
Ends
of
Excuses
.
made
use
of
,
1.
Many
fly
to
them
,
as
we
say
,
For
shame
of
the
World
,
and
Speech
of
To
avoid
shame
.
the
People
;
as
did
they
who
took
up
stones
to
throw
at
Christ
,
who
plead●d
,
They
did
it
not
for
any
of
the
goods
works
Reason
,
Reason
,
as
they
cryed
out
to
him
for
Justice
,
Justice
;
why
?
what
Evil
hath
he
done
?
I
find
no
faule
in
him
:
They
would
have
been
thought
inexcusable
,
if
they
could
not
have
said
,
We
have
a
Law
,
and
by
our
Law
he
ought
to
die
:
But
none
could
they
name
that
he
had
ever
violated
.
So
wh●n
the
Scribes
and
Pharisees
never
John
Baptist
,
and
the
Apostles
,
and
all
that
were
better
then
themselves
,
People
would
have
cryed
shame
on
them
for
their
Impiety
;
But
when
they
could
say
,
You
see
we
Reverence
the
true
Prophets
,
Moses
,
Samuel
,
Jeremy
,
Daniel
,
&c.
We
Celebrate
their
Memorials
,
garnish
their
Sepulchres
,
and
for
those
Had
we
been
in
our
Fathers
dayes
,
we
would
have
Sainted
●ot
Slain
them
:
But
Jesus
and
the
Baptist
we
know
not
whence
they
are
;
The
one
hath
a
Devil
,
the
other
is
a
Wine-Bibber
,
a
Samaritan
,
Heretick
a
Mover
of
Sedition
,
and
what
not
?
So
that
now
they
must
not
be
thought
any
wayes
ill
affected
to
true
Piety
,
but
honoured
as
the
Pi●lars
of
the
Church
,
the
zealous
Asserters
of
Truth
,
Unity
and
Order
;
and
the
only
Sappressors
of
Heresie
,
Schism
F●ction
,
Sedition
and
Novelty
.
Just
so
do
the
Papists
St.
Peter
,
St.
Paul
,
St.
Lawrence
&c.
we
keep
dayes
in
their
Memory
,
preserve
their
Reliques
,
pray
to
them
,
honour
them
with
a
kind
of
Worship
,
shew
more
Piety
towards
them
then
all
you
Protestants
do
.
But
if
Luther
,
Calvin
,
Cranmer
,
Ridley
,
&c.
teach
the
very
same
Doctrine
that
Peter
and
Paul
,
they
shall
be
Anathematized
,
or
burnt
to
Ashes
,
if
they
can
light
of
them
.
2.
A
second
end
,
Is
to
gain
a
repute
of
To
gain
a
Repute
of
Religion
.
Religion
:
And
such
is
the
luster
and
beauty
of
Religion
,
that
though
few
affect
the
power
of
it
,
yet
all
court
the
Name
,
and
are
ambitious
of
the
Reputation
of
it
.
Thus
Machiavel
instructs
his
Prince
to
put
on
the
Vizor
of
one
Religious
;
yet
to
scruple
nothing
mean
while
,
whereby
he
may
more
enlarge
his
Dominion
,
or
drive
on
his
Designs
.
Thus
those
very
Jews
again
3.
A
third
end
,
Is
to
stop
the
mouth
To
stop
the
mouth
of
conscience
.
of
Conscience
,
and
still
its
Clamors
:
Conscience
would
lead
the
man
an
unquiet
life
,
and
would
be
clamorous
,
if
he
had
not
somewhat
to
pretend
.
Therefore
some
grave
shews
of
Religion
,
some
form
of
Godliness
,
some
Sins
forborn
,
some
good
Works
done
,
some
Duties
performed
must
bribe
Conscience
to
let
them
alone
.
Thus
His
Blood
be
no
us
and
our
Children
they
cry
,
without
the
least
remorse
.
Only
they
must
have
it
done
before
the
Passover
,
and
must
not
go
into
Pilate's
house
that
day
of
Preparation
,
that
they
might
not
be
defiled
when
they
came
next
day
to
the
holy
Passover
;
which
4.
This
is
a
profitable
way
to
save
charges
,
To
spare
pains
.
cost
,
pains
and
trouble
,
about
Religion
and
their
own
Souls
.
And
what
a
wonder
is
it
to
see
those
very
men
,
who
will
spare
for
no
cost
,
pains
or
charge
for
their
Bodies
,
Diet
,
Apparel
,
Physick
,
Recreations
,
or
their
Buildings
and
Furniture
;
yea
,
their
Horses
,
Dogs
,
Hawks
,
every
thing
;
stick
only
to
be
at
cost
and
pains
about
their
Souls
!
The
easiest
and
cheapest
Religion
is
alway
best
:
The
shortest
way
to
Heaven
pleaseth
most
.
Now
these
Excuses
fit
their
turn
for
that
,
and
nothing
like
them
.
For
should
they
be
at
charge
to
mind
Religion
(
as
some
do
)
it
would
ask
pains
,
study
,
care
,
diligence
,
fear
,
trembling
;
there
must
be
reading
,
praying
,
meditating
,
reforming
,
repenting
,
and
I
know
not
what
more
.
To
what
end
all
this
wast
,
saith
the
Sluggard
.
I
have
heard
of
a
more
compendious
way
,
and
I
will
venture
upon
it
:
A
good
excuse
will
save
all
this
labour
.
And
he
is
a
very
poor
man
indeed
that
is
to
seek
an
Excuse
.
These
deal
with
their
Souls
,
as
many
Thread-bare
Gentlemen
do
with
their
Backs
and
Garments
,
who
must
be
in
the
fashion
,
and
loth
to
be
at
charge
of
new
inside
and
outside
;
buy
some
handsome
fashionable
outside
,
put
a
little
Trimming
on
it
,
and
care
not
what
the
inside
is
;
who
can
look
into
that
?
or
as
others
,
who
get
a
long
Vest
,
or
Cloak
,
to
cover
all
,
whereas
to
Subueula
pexae
trita
subest
Tunicae
.
Hor.
have
all
new
and
good
,
would
ask
more
cost
.
CHAP.
X.
The
sinfulness
,
vanity
and
frivolousness
of
Excuses
.
HAving
given
an
account
of
the
Causes
-
1.
I
shall
speak
to
their
sinfulness
.
-
2.
To
their
frivolousness
.
Their
sinfulness
appears
in
three
things
.
1.
They
are
Maxima
impeditiva
bonorum
;
The
greatest
hinderances
of
any
one
thing
The
great
hinderers
of
good
.
in
the
World
,
of
all
good
.
1.
They
keep
men
from
the
good
of
Duty
,
Faith
and
Obedience
,
which
they
are
call'd
to
.
2.
From
the
duty
of
Repentance
,
which
they
might
have
upon
failour
of
the
former
.
3.
Then
from
the
comfort
they
might
have
had
from
Faith
,
Obedience
and
Repentance
,
had
it
not
been
for
them
.
4.
They
keep
from
God
that
Subjection
,
Honour
and
Obedience
which
we
owe
to
him
.
All
which
is
to
be
seen
in
those
Guests
in
that
Parable
,
Luke
14.
18.
when
invited
to
come
to
the
Gospel-Supper
,
to
partake
of
Christ
and
his
benefits
,
they
shew
little
Faith
to
believe
the
report
of
so
much
Grace
and
Mercy
tendered
;
little
Obedience
to
come
in
upon
a
Gospel
invitation
,
persuming
those
were
just
Excuses
they
alledged
of
the
Farm
,
Oxen
,
and
Marriage
.
2.
Having
those
Excuses
in
readiness
,
they
never
trouble
their
minds
with
Repentance
,
as
if
they
had
been
at
all
to
blame
.
3.
Then
are
they
frustrated
of
all
that
good
and
benefit
which
should
have
accrued
to
them
upon
acceptance
:
They
rejected
the
Councel
of
God
against
themselves
,
as
was
said
of
some
,
Luke
7.
30.
They
were
in
a
fair
possibility
of
well-doing
,
had
they
not
barred
up
the
way
to
Salvation
by
these
excuses
.
4.
The
Lord
seeing
his
Grace
so
slighted
,
upon
such
sleeveless
and
frivolous
pretences
,
is
justly
incensed
,
sendeth
to
call
in
others
,
resolving
(
whosoever
should
)
these
should
not
participate
of
his
Grace
and
Mercy
.
2.
They
are
secondly
,
The
maxima
The
great
Seminary
of
Evils
.
productiva
malorum
,
The
greatest
Nursery
and
Seminary
of
Evils
:
A
world
of
evil
springs
from
them
.
They
may
be
called
Progenies
Viperarum
,
A
Generation
of
Vipers
;
or
Semen
Maleficentissimum
,
as
Junius
;
or
Malignantium
,
as
Ar.
Montanus
renders
that
of
Esay
1.
4.
A
Seed
of
evil
Doers
,
a
pestilent
Seed
of
a
very
lewd
Race
.
Of
these
Excuses
that
may
be
said
,
which
Solomon
chargeth
the
Whore
withall
,
She
increaseth
Transgressors
among
men
,
He
sin'd
,
and
made
Israel
to
Sin
:
Yea
,
which
is
worse
then
both
,
that
may
be
charged
upon
Excuses
,
which
the
Lord
chargeth
upon
the
false
Prophets
,
That
they
strengthened
the
Hands
of
evil
Doers
,
that
none
doth
return
from
his
wicked
way
,
by
promising
them
life
.
Encouraged
and
animated
with
these
,
they
have
made
a
Covenant
with
Death
,
and
Agreement
with
Hell
;
not
as
if
in
a
in
locum
.
sense
.
3.
Whatever
men
may
pretend
,
these
They
are
all
one
with
flat
denial
.
Excuses
are
upon
the
matter
none
other
then
plain
refusals
,
and
flat
denials
;
but
in
a
more
smooth
and
complemental
garb
.
They
speak
as
if
the
men
were
wondrous
well
affected
,
onely
sorry
they
could
not
magnifie
their
religious
Inclinations
,
by
reason
of
these
diversions
:
But
the
truth
is
,
they
had
no
real
intention
at
all
;
Verbalis
excusatio
realis
recusatio
,
An
excuse
in
words
is
a
refusal
in
deeds
.
And
the
Lord
interprets
it
for
no
orher
,
therefore
sends
to
call
in
others
more
cordially
willing
:
These
have
rejected
me
,
and
I
will
reject
them
.
Hence
our
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
14.
18.
rendred
excuse
;
is
often
rendred
to
refuse
,
renounce
,
reject
,
deny
,
as
Acts
23.
11.
1
Tim.
4.
7.
&
5.
11.
Tit.
3.
10.
Heb.
11.
25.
So
that
they
might
as
well
have
spoken
out
in
plain
English
,
as
Corah
did
,
2.
Their
frivolousness
appears
,
in
that
Their
frivolousness
.
they
are
not
able
to
stand
;
1.
Before
the
presence
of
God
.
2.
The
tryal
of
his
Word
.
3.
The
strict
examen
of
Conscience
.
4.
A
fiery
tryal
of
Affliction
.
5.
Least
of
all
the
day
of
Judgment
.
Those
must
be
more
solid
things
(
not
Wood
,
Hay
or
Stubble
,
)
that
can
stand
before
these
;
such
are
pretious
Faith
,
true
Repentance
,
sincere
Obedience
,
a
pure
Conscience
,
and
undissembled
Holiness
,
and
the
whole
new
Creature
.
1.
They
cannot
stand
before
the
presence
They
can't
stand
before
Gods
presence
.
of
God
,
in
any
solemn
approach
before
him
;
for
what
Communion
hath
Light
with
Darkness
?
A
solemn
drawing
near
to
God
in
any
religious
Duty
will
dispel
these
frivolous
Excuses
,
as
the
approaching
Sun
doth
Fogs
and
Mists
,
and
sends
the
Beasts
into
their
Dens
.
If
the
Majesty
of
a
King
Examine
me
,
O
Lord
,
and
prove
me
;
try
my
Reins
and
my
Heart
?
see
if
there
be
any
way
of
Wickedness
in
me
.
Who
is
there
that
hath
any
acquaintance
with
God
and
Prayer
,
and
knows
that
God
is
a
jealous
God
,
of
pure
Eyes
,
and
will
be
sanctified
in
those
that
draw
near
to
him
;
that
dare
say
to
God
as
the
Heathen
to
his
Goddess
?
Da
mihi
fallere
,
da
justum
,
sanctumque
videri
.
Or
as
he
to
Elisha
,
Herein
the
Lord
be
merciful
2.
They
are
not
able
to
stand
before
the
Nor
before
the
word
.
Acts
24.
25.
Word
of
God
,
applyed
close
to
the
Soul
;
as
we
see
in
Faelix
,
who
started
and
trembled
,
and
had
soon
enough
of
the
Sermon
.
True
it
is
,
a
man
may
slightly
and
cursorily
run
over
the
whole
Bible
,
and
daily
have
a
glance
at
this
Glass
,
and
not
minding
himself
,
turn
away
,
and
go
on
in
a
sinful
course
.
But
if
he
continue
to
look
wishly
into
it
,
as
St.
James
saith
,
as
if
he
would
look
it
3.
Frivolous
again
,
because
not
able
to
Nor
the
strict
enquiry
of
Conscience
.
abide
the
strict
examen
of
Conscience
,
when
it
calls
ad
scrutimùm
secundo
,
&
tertio
;
When
it
takes
them
to
task
,
as
Elisha
did
his
Servant
,
It
finds
them
faultring
and
sumbling
.
Few
men
are
either
Scripture-proof
,
or
Conscience-proof
,
willing
to
put
themselves
upon
the
Tryal
and
Verdict
of
God
and
Conscience
.
Conscience
is
as
Eliah
to
Ahab
;
God's
word
,
as
Micaiah
;
the
one
4.
Nor
able
to
abide
a
day
of
tryal
,
when
Nor
a
day
of
distress
.
God
lays
his
hand
upon
the
outward
man
by
Affliction
;
or
the
inward
man
,
by
impressions
of
his
Displeasure
,
writing
bitter
things
against
them
:
The
Paint
falls
off
when
it
comes
near
the
Fire
:
Or
as
we
say
of
Witches
,
all
their
skill
fails
them
,
when
under
an
Arrest
of
Authority
.
(
Such
is
the
impression
of
Divine
Majesty
upon
his
own
Institution
,
that
Satan
falls
as
Lightning
before
it
.
)
So
when
these
Excuse-makers
,
the
Masters
of
this
Black-Art
are
under
God's
Arrest
,
all
their
Art
,
fails
them
,
and
their
heart
too
.
But
the
godly
man
is
not
afraid
to
converse
with
God
,
with
his
Word
and
Conscience
;
therefore
no
5.
Lastly
,
Least
of
all
are
they
able
to
Nor
before
Gods
Judgment-Seat
.
stand
before
God's
Judgment
Seat
;
for
if
they
cannot
stand
before
God
in
any
solemn
manner
of
approach
,
nor
before
his
Word
,
when
he
speaketh
on
Earth
,
and
his
Voice
shaketh
the
Conscience
of
the
guilty
Sinner
,
nor
before
Conscience
,
God's
Sub-Officer
,
nor
a
day
of
Sickness
;
how
shall
they
be
able
to
stand
before
the
Son
of
man
,
when
he
shall
come
in
flaming
fire
,
with
his
mighty
Angels
,
to
render
Vengeance
If
thou
hast
run
with
Foot-men
,
and
they
have
wearied
thee
;
how
wilt
thou
contend
with
Horse-men
?
Or
as
Rabshakeh
said
to
the
dismayed
Jews
,
If
you
be
not
able
to
stand
before
any
of
these
single
,
how
will
ye
be
able
to
withstand
the
whole
Power
of
his
wrath
.
CHAP.
XI
.
The
Application
of
the
whole
.
HAving
gone
thus
far
in
the
Explicatory
part
of
the
nature
and
several
kinds
Here
may
we
then
well
sit
down
as
Israel
of
old
did
by
the
waters
of
Babylon
,
and
By
way
of
Lamentation
.
burst
out
into
tears
,
when
they
remembred
Sion
(
and
now
reflected
upon
their
present
Condition
)
Much
more
cause
have
we
,
if
we
remember
Paradise
and
Primitive
Integrity
,
when
the
Image
of
God
was
upon
man
,
and
his
Tabernacle
with
man
:
Man
being
like
the
Moon
at
full
,
full
of
transcendent
light
;
God
as
the
Sun
directly
beholding
him
,
and
man
as
the
Moon
in
her
fulness
reflecting
the
glory
of
his
received
light
to
his
Creator
again
.
Man
once
a
Companion
of
Angels
,
and
a
Compendium
,
as
it
were
,
of
a
Deity
in
a
little
Volume
;
for
we
are
his
Off-spring
.
But
now
he
is
degenerated
,
and
into
what
an
Judgment
and
Conscience
have
suffered
so
great
an
Ecclipse
,
so
that
the
light
which
was
in
us
is
now
darkness
;
the
natural
man
conceiveth
not
the
things
of
God
;
and
in
stead
of
that
propenseness
to
good
,
and
rectitude
in
our
mind
,
now
all
his
imaginations
are
evil
.
We
What
shall
I
take
to
witness
for
thee
?
what
shall
I
liken
to
thee
?
Thy
breach
is
great
like
the
Sea
,
who
can
heal
thee
?
Where
is
man's
Wisdom
now
!
have
they
no
understanding
,
Psal.
14.
4.
to
call
Light
Darkness
,
and
Darkness
Light
;
and
what
is
become
of
his
Conscience
now
,
that
when
he
is
called
from
Sin
to
Duty
,
Repentance
,
Faith
,
Obedience
,
he
flies
from
all
,
by
and
to
Excuses
?
Woe
to
the
World
because
of
Offences
,
was
of
Excuses
.
They
are
the
sin
of
the
World
,
of
the
Church
,
of
all
,
of
every
one
.
When
we
are
called
off
from
sin
,
we
make
Excuses
;
when
to
confess
sin
,
Excuses
;
when
to
Duty
,
we
put
off
with
Excuses
;
when
to
believe
,
we
make
Excuses
;
when
the
highest
Grace
is
tendred
,
we
make
all
void
by
Excuses
.
Nothing
but
Excuses
,
Excuses
,
none
so
young
,
so
ignorant
,
but
is
skilled
in
them
;
none
so
poor
,
but
is
stored
with
them
;
none
so
good
,
but
one
time
or
other
hath
had
one
;
none
so
bad
but
hath
many
of
them
.
I
have
named
an
hundred
in
this
Discourse
,
and
another
may
come
after
and
find
an
hundred
more
,
and
yet
leave
gleanings
to
them
that
come
after
us
both
:
few
good
Excuses
,
but
store
of
bad
from
self
,
others
,
God
,
Satan
,
any
thing
,
every
thing
.
Let
us
take
a
short
Survey
.
1.
When
we
are
called
to
avoid
sin
,
or
break
it
off
;
how
do
we
shrug
and
shrink
?
When
the
Lord
cryes
out
to
Lot
,
Hast
thou
,
escape
for
thy
life
,
linger
not
;
how
do
we
cry
loath
to
depart
,
as
the
Sluggard
out
of
his
Bed
.
When
the
Lord
calls
as
Jonathan
make
speed
,
hast
,
stay
not
;
Cito
,
longe
,
tarde
,
as
we
say
of
the
Pestilence
,
we
invert
it
,
and
say
,
Tarde
,
prope
,
cito
;
we
should
fly
from
Sin
speedily
,
fly
far
off
from
it
,
return
slowly
or
never
.
We
remove
slowly
,
loath
to
part
with
it
,
as
Jacob
with
Benjamin
:
Cry
out
for
it
,
as
Micah
going
far
,
we
do
as
Hagar
,
sit
down
within
a
bow
shoot
,
loath
to
see
sin
die
,
and
return
2.
Again
,
when
men
are
dealt
with
to
confess
and
acknowledge
their
sin
,
what
ado
is
here
,
how
long
was
Samuel
ere
he
could
get
Saul
speak
that
hard
and
unpleasing
word
Peccavi
?
how
many
shifts
and
evasions
first
?
I
have
done
my
duty
as
far
as
I
thought
my self
bound
,
I
am
not
in
fault
at
all
;
we
sometimes
deny
the
fact
as
Gehazi
,
sometimes
extenuate
it
.
It
was
my
ignorance
,
saith
one
;
It
is
my
nature
,
another
;
an
ill
custom
I
have
got
,
a
third
,
I
was
not
my self
:
A
fourth
,
I
was
in
drink
,
in
passion
,
in
hast
,
anger
,
or
in
fear
:
Or
but
in
jest
,
say
others
,
my
zeal
,
good
meaning
:
Conscience
must
excuse
me
,
say
others
,
I
had
passed
my
word
,
made
a
Vow
,
bound
my self
under
an
Oath
and
Curse
,
and
what
would
you
have
me
do
?
my
Credit
and
Honour
lay
at
stake
,
my
Shame
was
prevented
,
Profit
advanced
,
my
Calling
followed
,
such
benefit
to
my
self
or
friend
procured
:
Besides
,
the
matter
was
not
so
great
,
and
was
but
once
,
nor
had
I
any
ill
intention
in
the
earth
;
I
should
have
been
singular
,
and
I
know
not
what
,
if
I
had
done
otherwise
,
and
made
scruple
.
I
am
civil
,
painful
,
peaceable
,
pay
every
one
his
own
;
and
if
I
never
do
worse
,
I
make
no
question
.
3.
If
we
can't
but
yield
it
to
be
a
sin
,
then
have
we
other
Excuses
,
Let
others
look
to
it
,
I
am
faultless
;
it
was
their
doings
,
not
mine
;
I
was
a
Child
,
and
must
do
what
my
Father
bad
me
;
a
Servant
,
and
must
keep
my
Masters
Secrets
,
and
do
his
Commands
;
I
had
my
dependance
on
my
Superiors
,
and
must
comply
with
their
will
;
I
had
Commands
to
encourage
me
,
Promises
to
allure
,
Threats
to
terrifie
me
,
Examples
to
draw
me
,
Friends
and
Companions
to
importune
me
,
how
could
I
refuse
?
Besides
,
what
some
scrupulous
persons
,
more
precise
then
wise
,
make
such
a
matter
of
,
is
the
custom
of
the
Time
,
Place
,
Country
and
Company
that
I
converse
with
.
God
help
if
so
few
as
some
men
say
should
be
saved
,
and
the
way
to
Heaven
should
be
so
narrow
.
4.
When
we
are
pressed
to
repent
of
Sin
,
and
forsake
it
,
how
do
we
still
Conscience
,
and
justifie
our selves
.
Are
we
not
all
Sinners
?
have
not
the
best
their
infirmities
?
There
is
no
perfection
in
this
life
;
sometimes
we
cast
it
upon
Satan
,
he
dogged
me
;
sometimes
upon
God
,
he
denied
me
the
Grace
,
gave
me
not
his
Spirit
,
or
ought
me
a
shame
.
5.
When
called
upon
to
more
seriousness
and
amendment
of
life
,
we
are
ready
to
plead
God's
great
Mercy
,
gracious
Promises
,
Christ's
Merits
,
the
Doctrines
of
free
Grace
,
justification
by
Faith
,
remission
of
Sins
,
imputed
Righteousness
,
and
our
purposes
of
Repentance
hereafter
.
6.
When
excited
to
holiness
,
we
plead
the
disrepute
Holiness
is
in
,
the
inconveniences
we
may
meet
with
,
the
Aspersions
cast
upon
the
Godly
,
the
Afflictions
and
Tryals
they
meet
with
,
the
difficulties
in
the
way
of
Salvation
,
the
scandalous
Lives
of
some
Preachers
,
the
foul
Miscarriages
of
some
Professors
;
and
one
great
Observation
above
all
the
rest
,
the
quiet
and
peaceable
end
that
some
great
Sinners
have
made
.
7.
When
we
are
warned
to
take
heed
of
security
and
slothfulness
,
some
are
ready
to
plead
God's
unchangeable
Decrees
;
they
who
are
elected
shall
be
saved
,
endeavours
are
to
no
purpose
;
all
our
Works
cannot
merit
:
If
not
elected
,
it
is
in
vain
to
strive
against
the
stream
,
Faith
,
Repentance
,
and
Obedience
will
come
to
nothing
;
God
giveth
Grace
and
Salvation
where
he
pleaseth
,
and
none
else
can
have
it
.
These
are
the
Excuses
about
Sin
.
2.
In
the
next
place
,
when
we
are
call'd
upon
to
duty
,
instead
of
saying
,
Speak
Lord
,
thy
Servant
heareth
,
as
Samuel
;
or
Lord
,
what
wilt
thou
have
me
to
do
?
with
Paul
.
3.
When
we
are
invited
to
believe
and
exercise
Faith
,
how
is
it
we
have
so
many
Excuses
;
the
Promise
is
too
good
,
I
too
bad
,
altogether
unworthy
,
not
holy
,
not
humbled
enough
,
the
means
unlikely
,
Providences
are
dark
,
Promises
delayed
,
the
Vision
doth
not
speak
;
it
is
not
with
us
now
as
with
former
Presidents
,
God
withdraws
,
Satan
insults
,
my
Heart
misgives
me
,
my
Flesh
and
my
Heart
,
my
Faith
and
Hope
fail
me
;
my
Sins
are
too
great
,
my
Repentance
too
little
,
for
so
many
,
heinous
,
reiterated
Sins
,
against
Knowledge
,
Conscience
,
Vows
,
Promises
,
Corrections
,
Deliverances
,
Experiences
,
&c.
how
should
I
believe
?
Thus
we
see
there
is
nothing
but
Excuses
,
Excuses
at
every
turn
,
Excuses
for
Sin
,
for
Duty
,
for
Faith
,
for
every
thing
.
And
if
we
enquire
into
the
cause
,
doth
not
this
plainly
discover
the
face
of
the
Soul
to
be
wofully
smutched
,
our
native
Beauty
deformed
?
God
made
man
upright
,
but
he
hath
sought
out
many
Inventions
,
ratiocinia
Junius
renders
it
,
Reasonings
,
(
strange
Reasonings
)
Computationes
,
Ar.
Montan.
Reckonings
(
strange
Reckonings
,
)
doth
not
this
plainly
shew
our
Nature
is
tainted
,
Bloud
corrupted
,
Inwards
infected
?
doth
not
this
demonstrate
that
we
are
acted
,
instructed
and
beguiled
by
the
Serpent
?
that
we
have
strayed
from
God
,
and
are
estranged
towards
him
;
that
we
are
unsensible
of
his
Purity
,
forgetful
of
his
Presence
,
unacquainted
with
the
work
of
the
Spirit
,
and
the
Inside
of
his
holy
Law
?
Besides
,
that
we
are
little
versed
in
Conscience-work
and
self-examination
,
and
that
we
are
extream
forgetful
of
the
Day
of
Judgement
.
Again
consider
,
are
not
the
Ends
as
base
and
sordid
?
To
avoid
the
worlds
shame
,
to
gain
the
repute
of
some
Religiousness
,
to
flap
Conscience
in
the
mouth
and
muzzle
it
,
and
to
procure
some
little
ease
to
the
Flesh
,
by
saving
the
labour
of
through
conversion
and
sin-mortification
.
Again
,
what
is
the
fruit
of
all
,
is
not
that
as
bad
as
bad
can
be
?
to
hinder
all
intended
good
,
frustrate
Gods
gracious
Tenders
and
Promises
as
much
as
in
us
is
,
to
obstruct
the
way
to
Heaven
,
and
to
make
the
strait
Gate
yet
straiter
,
to
gratifie
Satan
,
to
make
our selves
utterly
uncapable
of
mercy
:
what
doth
more
confirm
and
harden
in
Sin
;
what
doth
discover
more
gross
hypocrisie
than
these
Excuses
,
which
in
word
seem
to
express
a
good
inclination
and
willingness
,
when
indeed
they
are
flat
Denyals
.
Yet
once
again
consider
;
will
these
bring
thee
into
Gods
presence
with
any
chearfulness
,
when
thou
art
to
draw
nigh
to
him
?
will
these
cause
thee
to
lift
up
thy
face
with
joy
and
confidence
to
God
?
will
they
not
make
thy
Spirit
to
faulter
,
thy
Faith
to
flag
,
thy
Hands
to
hang
down
?
Can
these
stand
before
the
light
of
Gods
Word
duly
perused
,
or
endure
a
through
search
of
an
awakned
Conscience
?
when
affliction
comes
,
will
not
these
increase
thy
trouble
,
adding
inward
to
outward
?
and
when
Death
comes
,
will
not
these
put
another
sting
into
it
,
and
put
more
poyson
into
that
Cup
?
And
where
wilt
thou
appear
at
the
day
of
Judgement
with
these
thy
Excuses
,
but
be
confounded
as
he
that
stood
speechless
,
having
nothing
And
consider
lastly
,
if
it
be
not
through
these
that
millions
of
Souls
do
daily
miscarry
and
are
shut
out
of
Heaven
,
having
by
them
shut
themselves
out
of
Grace
before
.
Now
lay
all
these
together
,
and
tell
me
seriously
if
here
be
not
just
matter
of
Lamentation
.
Sit
thee
down
therefore
good
Christian
,
and
before
thou
passest
from
this
,
consider
if
this
be
not
,
or
hath
not
been
thy
case
,
and
that
these
many
Excuses
have
not
left
thee
without
Excuse
at
the
last
.
2.
From
this
use
of
General
Lamentatation
Use
of
Humiliation
.
we
may
proceed
to
Particular
Humiliation
;
and
may
not
each
of
us
take
up
the
words
of
the
faulty
and
forgetful
Butler
,
and
say
,
I
call
to
mind
my
Sin
this
We
will
not
have
this
Man
Rule
over
us
,
our
Tongues
are
our
own
we
will
speak
;
As
for
the
Word
of
the
Lord
we
will
not
do
it
,
but
do
as
our
Fathers
,
Kings
,
&c.
have
done
before
us
,
shall
Moses
or
the
Minister
put
out
our
Eyes
,
it
is
not
the
Lord
,
nor
shall
we
see
Sword
or
Famin
,
Hell
or
Damnation
;
it
is
some
peevish
Baruch
that
instigates
the
Prophet
,
shall
this
man
(
the
Minister
)
that
came
to
sojourn
amongst
us
became
a
Lord
over
us
;
and
the
like
:
now
I
may
say
,
if
Cain
shall
be
punished
sevenfold
,
surely
Lamech
seventy
fold
,
if
they
that
know
not
the
Masters
Will
are
punished
,
how
many
stripes
shall
he
have
that
knew
and
did
not
?
if
these
in
the
Text
who
made
such
plausible
Excuses
were
shut
out
,
what
shall
become
of
them
who
made
light
of
it
,
fell
upon
the
Messengers
and
slew
them
?
many
there
be
,
if
they
will
speak
out
,
have
made
worse
,
less
tolerable
Excuses
,
some
accusing
Satan
,
some
God
;
his
Decrees
have
made
them
careless
;
his
Severity
desperate
;
his
Mercy
presumptuous
;
the
Bloud
of
Christ
more
filthy
;
his
Grace
wanton
;
his
Patience
impenitent
,
yea
,
hast
thou
not
said
in
thy
heart
,
who
is
the
Lord
,
I
know
him
not
,
what
will
the
Lord
do
for
us
,
what
profit
shall
we
get
,
if
we
walk
humbly
before
him
?
Let
us
to
Egypt
,
let
who
will
go
to
Canaan
that
hard
Land
,
that
eateth
up
,
maintaineth
not
the
Inhabitants
,
give
us
Flesh-pots
,
take
you
the
Manna
,
give
us
the
Pleasures
,
take
you
the
Recompence
of
Reward
;
we
see
no
such
Excellency
in
Christ
,
Beauty
in
Holiness
,
Preciousness
in
the
Promises
,
Glory
in
Heaven
,
as
to
make
us
willing
to
die
to
Sin
and
the
world
and
our selves
,
and
give
up
our selves
to
this
strange
life
of
Austerity
,
strictness
,
watching
,
praying
,
Repenting
,
and
renouncing
the
world
:
If
those
fair
Excuses
were
condemned
,
what
shall
become
of
them
that
make
foul
repulses
and
persist
in
their
Rebellions
,
yet
the
one
or
the
other
is
the
case
of
most
.
But
that
you
may
not
think
so
slightly
of
Excuses
,
we
shall
tell
you
a
little
more
of
their
sinfulness
.
They
are
the
grand
Sin
of
the
world
,
the
great
Apollyon
,
the
oldest
mother
of
Iniquity
,
the
closest
Sin
,
that
doth
so
easily
beset
us
,
a
Big-bellyed
Monster
,
hath
in
it
all
manner
of
sins
;
rip
it
up
and
you
will
find
it
guilty
of
every
Breach
of
the
Law
,
and
every
miscarriage
against
the
Gospel
.
First
it
stands
guilty
of
the
Breach
of
the
whole
Law
,
both
of
the
first
and
second
Table
,
and
particularly
of
every
several
Command
,
e.
g.
The
first
Command
which
requires
that
inward
,
natural
,
holy
worship
and
honour
which
is
due
to
God
is
broken
.
1.
By
omission
,
the
Knowledge
,
Love
,
Joy
,
Delight
in
God
,
obedience
to
him
,
calling
upon
,
praising
and
serving
him
is
neglected
upon
pretence
of
the
Marchandize
,
Farm
,
Oxen
,
&c.
2.
By
commission
,
this
fills
the
world
with
false
Gods
,
sets
up
others
in
his
stead
,
which
are
preferred
,
esteemed
,
trusted
in
,
sought
after
more
than
God
:
Hence
some
charged
to
have
loved
their
Belly
,
Pleasures
,
Profit
,
Children
,
Mammon
more
than
God
:
The
Papists
honour
their
He
and
she
Gods
,
saith
one
of
their
own
,
and
worship
them
no
otherwise
then
God
himself
.
They
pray
to
the
Virgin
Mary
as
to
God
,
and
preferr
her
sometimes
to
Christ
himself
,
they
call
her
Mother
of
Grace
,
Mother
of
Mercy
,
pray
to
her
to
deliver
them
from
Satan
,
save
them
from
Hell
;
yea
,
some
have
been
so
shameless
as
to
say
,
God
hath
divided
his
Kingdom
between
himself
and
her
,
reserving
Justice
to
himself
,
and
settling
Mercy
upon
her
;
so
that
it
is
lawful
to
appeal
from
the
Sons
Justice
to
her
Mercy
;
and
that
the
Souls
Plaister
is
compounded
of
the
Mothers
Milk
and
the
Sons
Bloud
;
no
greater
Blasphemy
or
Impiety
can
be
uttered
,
yet
have
they
their
Arguments
,
their
Authority
,
their
priviledged
and
allowed
Books
of
Offices
to
excuse
them
.
These
things
are
notoriously
known
,
I
do
therefore
spare
Quotations
.
So
had
Saul
somewhat
to
Excuse
his
leaving
2.
As
for
the
second
Commandment
,
concerning
Instituted
Worship
,
a
world
of
Excuses
have
been
found
out
to
evacuate
it
,
till
they
at
Rome
have
turned
it
out
of
the
Decalogue
,
and
set
an
Et
Caetera
only
in
the
room
of
it
.
Jeroboam
had
an
Excuse
for
his
neglect
of
the
Instituted
Worship
in
the
Temple
,
and
setting
up
his
Calves
,
it
was
to
ease
the
People
of
much
unnecessary
Labour
.
The
Papists
improperly
,
reductively
,
&c.
3.
For
the
third
comes
in
the
Swearer
with
his
Excuses
,
may
I
not
swear
so
long
as
it
is
to
the
Truth
?
again
,
so
long
as
I
do
not
swear
by
the
Name
of
God
,
but
by
the
Mass
,
this
Light
,
my
Hand
,
Faith
,
or
Troth
,
&c.
But
this
is
forbidden
by
the
Prophet
,
Jer.
5.
7.
By
our
Saviour
,
Mat.
5.
35
,
36.
By
the
Apostle
,
Jam.
5.
12.
Or
again
,
if
I
did
not
swear
by
the
Name
of
God
I
may
be
excused
,
I
should
not
otherwise
have
been
believed
,
or
I
was
urged
to
it
,
or
was
in
passion
,
&c.
4.
Excuses
are
the
great
Sabbath
breakers
.
If
I
rest
,
though
I
sanctifie
not
that
Day
to
the
solemn
service
of
God
(
publick
and
private
)
may
I
not
be
excused
?
I
plow
not
,
market
not
,
if
I
go
to
the
Church
,
though
I
do
nothing
at
home
besides
before
or
after
;
If
I
hear
a
Sermon
once
a
day
,
what
need
I
go
again
the
second
time
?
If
I
keep
it
my self
,
though
my
Servants
or
Children
travel
,
sleep
,
play
,
what
is
that
to
me
?
These
forget
the
Commandment
runs
,
Thou
,
thy
Son
,
thy
Daughter
,
&c.
5.
If
we
come
to
the
second
Table
,
we
shall
find
Excuses
as
faulty
there
,
as
injurious
to
men
,
as
guilty
of
impiety
against
God
:
These
fill
Church
,
State
,
Families
with
confusion
and
disorder
.
The
Mother
of
Sedition
,
Rebellion
and
Disobedience
in
the
State
,
of
Schism
,
contempt
of
all
good
Order
and
Ministry
in
the
Church
.
Somtimes
in
Defect
.
If
Magistrates
be
bad
,
they
think
they
may
be
contemned
,
if
weak
,
resisted
;
If
Parents
old
,
poor
,
indigent
,
they
think
they
may
be
neglected
;
so
taught
the
Corbanists
Mar.
7.
11.
If
Ministers
be
not
Eminent
,
or
live
as
you
would
have
them
,
slight
them
,
and
slight
the
Service
and
Offerings
of
the
Lord
,
as
they
did
upon
the
account
of
Elies
Sons
.
If
Magistrates
be
remiss
and
Sometimes
again
in
Excess
,
what
Superiours
command
,
we
must
obey
;
as
they
lead
,
we
may
follow
;
what
they
prescribe
,
we
must
follow
:
They
shall
answer
for
us
,
&c.
If
I
have
to
do
with
my
Equal
,
then
I
am
as
good
a
man
as
he
,
I
'le
carry
no
Coals
.
If
with
my
Inferior
,
I
may
tread
on
him
,
make
him
know
I
am
his
Betters
,
my
Servant
shall
know
I
am
his
Master
,
my
Wife
that
I
am
Head
,
&c.
6.
This
is
a
great
Murderer
,
and
guilty
of
much
Bloud
.
If
I
am
affronted
saith
the
Gallant
,
I
will
draw
,
or
send
a
Challenge
:
If
challenged
,
I
will
not
so
Vn-man
and
Vn-Gentleman
my self
,
as
not
to
fight
him
.
To
lose
the
repute
of
a
Christian
(
one
that
feareth
God
and
the
guilt
of
Bloud
)
is
no
disparagement
;
but
to
lose
the
reputation
of
a
Gentleman
(
or
indeed
a
Lamech
)
that
were
a
perpetual
7.
This
is
the
great
Adulterer
,
and
Mother
of
Whoredoms
.
If
I
commit
Adultery
,
David
;
if
Incest
,
Lot
may
Excuse
me
.
If
I
have
committed
Fornication
,
it
is
a
Venial
Sin
;
many
of
the
Fools
of
Israel
have
done
so
before
me
,
I
am
not
the
first
,
nor
shall
be
the
last
;
if
I
talk
at
random
,
and
speak
scurrilously
,
it
is
but
to
make
my self
and
others
merry
,
and
words
are
but
wind
;
if
I
have
a
wanton
Eye
,
or
lustful
Thoughts
,
Thoughts
are
free
,
what
hath
any
to
do
with
them
?
8.
The
Eighth
Commandement
is
wholly
taken
away
by
Excuses
.
If
I
steal
,
better
so
then
starve
.
If
I
be
false
to
my
Master
said
the
unjust
Steward
,
Luk.
16.
Blame
me
not
if
I
desire
to
live
,
I
have
nothing
to
live
upon
but
my
Wits
,
better
so
than
dig
,
or
beg
,
or
be
cashiered
.
If
I
rack
my
Tenants
,
may
I
not
make
the
best
of
my
own
?
If
I
over-reach
in
Bargaining
Caveat
Emptor
,
may
I
not
sell
my
Commodity
as
dear
as
I
can
?
If
I
spend
all
,
it
is
but
my
own
;
if
I
hoard
up
all
,
lend
,
spend
,
give
nothing
,
may
I
not
please
my self
?
If
I
have
an
advantage
against
my
Neighbour
,
and
take
it
,
vexing
him
with
troublesome
Suits
in
Law
;
the
Law
,
not
I
am
to
be
blamed
.
If
I
commit
Sacriledge
,
the
Church
hath
enough
,
and
too
much
already
;
It
is
but
a
piece
of
a
Babylonish
Garment
,
given
to
the
Church
in
times
of
blind
Superstition
.
If
I
pay
not
my
Tythes
,
the
Parson
comes
easily
enough
by
his
Living
.
Thus
is
there
no
Eighth
Commandement
.
9.
For
the
Ninth
,
we
may
say
Excuses
were
a
Lyar
from
the
beginning
,
and
abode
not
in
the
truth
,
and
yet
pleads
for
all
manner
of
untruths
.
If
I
tell
an
untruth
,
the
Jesting
Lye
doth
no
man
harm
,
the
Officious
Lye
doth
a
deal
of
good
to
my
Friend
.
The
Excusatory
Lye
hideth
a
fault
and
saveth
anger
,
yea
the
pernitious
defaming
Lye
will
have
somewhat
to
defend
it self
.
I
have
now
cryed
Quit
with
him
,
he
reviled
me
and
I
have
reviled
him
;
if
slander
,
it
was
my
Enemy
.
If
I
take
up
an
ill
Report
and
spread
it
,
you
have
it
as
I
had
it
,
I
was
not
the
Author
of
it
;
yea
,
if
I
make
Oath
to
a
false
Charge
,
it
is
but
what
is
put
in
my
mouth
,
and
others
will
second
it
.
Thus
is
there
no
Ninth
Commandement
left
neither
.
Lastly
,
as
for
Coveting
,
what
Excuses
have
men
ready
to
justifie
any
thing
?
If
my
Neighbour
hath
Field
,
or
Tenement
that
lyeth
convenient
for
me
,
why
may
I
not
seek
to
add
House
to
House
,
and
Field
to
Field
?
by
fair
means
if
it
may
be
,
as
Ahab
to
Naboth
,
or
else
out
him
by
Law
and
dispossess
him
if
that
will
not
do
,
as
did
Jezabel
by
a
Wile
and
Quirk
in
the
Law
;
or
play
the
Sycophant
,
and
forge
some
cavilling
Accusation
,
to
pick
a
hole
in
his
Coat
,
as
sometimes
Zacheus
had
done
;
or
by
flattering
Insinuations
undermine
him
as
Ziba
did
Mephibosheth
,
or
if
I
envy
,
repine
at
,
or
maligne
my
Neighbours
good
,
what
hath
any
to
do
with
that
?
Thus
have
Excuses
made
void
the
whole
Law
,
and
not
left
one
unviolated
.
2.
As
Excuses
are
such
capital
offenders
against
the
Law
,
they
are
as
much
against
the
Gospel
too
,
endangering
the
frustrating
of
Gods
Counsel
,
slighting
the
offers
and
tenders
of
Grace
,
as
those
in
the
Parable
,
Luke
14.
18.
Thereby
receiving
the
Grace
of
God
in
vain
,
or
turning
it
into
wantonness
,
or
slipping
the
season
and
opportunity
of
the
day
of
Grace
,
as
if
he
that
out
of
Grace
stretcheth
out
his
hand
all
the
day
long
,
were
bound
to
stretch
it
out
all
their
life
long
to
a
rebellious
and
gainsaying
people
.
2.
Are
as
injurious
to
Christ
,
slighting
his
Person
and
Kingly
power
,
because
his
Visage
so
marred
,
Outside
so
mean
,
Parentage
so
low
,
Followers
so
inconsiderable
,
his
Precepts
so
pure
,
Yoke
so
strict
,
Cross
3.
Excuses
have
sinned
against
the
Holy
Ghost
,
sighting
and
putting
by
his
Motions
,
Excitations
,
Convictions
,
as
did
Felix
,
not
regarding
his
present
,
first
,
second
reiterated
Knocks
,
Calls
,
Invitations
,
but
perswading
themselves
the
Spirit
will
come
again
at
their
pleasure
,
when
they
are
old
,
sick
,
or
dying
;
as
Sampson
once
thought
,
he
would
go
shake
and
rouze
up
himself
as
in
former
times
,
but
wist
not
3.
Excuses
are
of
so
evil
and
malignant
aspect
,
that
they
have
turned
all
things
unto
Sin
,
that
they
have
had
to
do
with
;
increasing
to
more
ungodliness
,
making
ill
use
of
Gods
Decrees
,
Ezek.
33.
10.
Of
Gods
Providences
,
as
Adam
,
the
Woman
whom
thou
gavest
me
.
Gods
Patience
,
Eccles.
11.
8.
His
Silence
,
Psal.
50.
21.
His
Mercifulnes
,
Deut.
29
,
19.
Riches
of
Goodness
,
Rom.
2.
5.
His
Grace
,
Rom.
6.
1.
His
Preservations
,
Jer.
7.
10.
We
are
delivered
to
do
all
these
abominations
.
His
Denyals
,
or
dipleasure
,
1
Sam.
28.
15.
The
Lord
doth
not
answer
me
,
I
hold
my self
disobliged
from
seeking
farther
after
him
.
The
Lord
doth
not
remove
this
Plague
,
I
am
therefore
disobliged
from
further
waiting
on
him
,
2
Kings
6.
ult.
May
we
not
therefore
,
seeing
it
is
of
such
a
poysonous
nature
,
that
it
sucks
poyson
out
of
every
thing
,
say
that
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Out
of
measure
sinful
?
And
I
may
add
one
thing
more
;
Nothing
doth
more
harden
men
in
sin
,
keeping
them
from
Repentance
,
keeping
them
that
have
once
fallen
from
arising
,
and
causing
them
that
once
turn
back
,
to
slide
back
by
perpetual
back-slidings
,
to
hold
fast
Deceit
,
and
3.
Some
Uses
of
Information
,
Uses
for
info●mation
.
1.
This
may
inform
us
,
what
a
shifting
Creature
Man
is
,
full
of
Shifts
and
Excuses
,
you
know
not
,
Proteus
like
,
where
to
have
,
and
how
to
hold
him
:
It
is
so
hard
a
matter
to
fasten
a
Conviction
upon
him
,
harder
to
take
him
off
from
his
false
bottoms
;
so
many
Mazes
,
Muses
and
Meanders
,
windings
and
turnings
,
that
it
is
hard
driving
them
out
of
them
all
.
See
it
in
Pharaoh
;
when
God
first
sent
to
let
Israel
go
,
his
answer
was
,
I
know
not
that
it
is
the
Lord
;
then
requires
a
Miracle
to
Intreat
the
Lord
to
take
away
the
Frogs
,
and
ye
shall
go
,
Exod.
8.
8.
The
Frogs
are
no
sooner
gone
,
but
he
is
gone
too
.
When
the
Plague
of
Flyes
came
,
then
Israel
should
go
again
,
Verse
25.
When
they
were
gone
,
Israel
must
not
stir
,
Verse
32.
Thus
he
dealt
fast
and
loose
with
God
:
Sometimes
you
hear
him
relenting
,
after
repenting
of
his
Repentance
;
sometimes
praying
,
anon
saying
his
Prayers
backwards
.
One
while
he
sends
for
Moses
,
and
intreats
his
Prayers
,
and
seems
stricken
,
Exod.
9.
27.
At
another
time
,
sends
for
him
in
all
haste
,
and
prayes
,
and
promiseth
fair
,
and
asks
God
and
them
forgiveness
,
Exod.
10.
16.
17.
Yet
,
though
this
great
Fool
was
ten
times
in
the
Mortar
of
Affliction
,
his
Folly
departed
not
from
him
.
At
first
,
he
would
not
yield
at
all
,
Exod.
5.
3.
After
a
little
,
Chap.
8.
28.
they
should
go
,
but
not
so
far
.
Chap.
10.
11.
They
might
go
now
as
far
as
they
would
,
so
their
Wives
,
Children
,
and
Cattle
staid
.
At
last
when
he
could
no
longer
will
nor
chuse
,
then
go
serve
the
Lord
as
ye
have
said
,
and
take
all
with
you
,
Herds
and
Families
,
and
b●ess
me
also
,
Exod.
12.
32.
How
many
shifts
had
Saul
,
ere
he
would
come
to
say
,
I
have
sinned
,
1
Sam.
15.
The
world
is
more
full
of
shifts
,
than
any
thing
else
.
So
that
to
those
three
things
which
posed
the
wise
Man
,
that
he
said
he
could
not
find
them
out
;
The
way
of
a
Ship
in
the
Sea
,
of
an
Eagle
in
the
Ayr
,
of
a
Serpent
on
a
Rock
:
way
of
a
Man
with
his
Excuses
.
From
hence
it
is
,
that
the
work
of
Conversion
is
so
difficult
;
hence
that
the
work
of
the
Minister
is
never
at
an
end
.
This
made
the
wise
Man
say
,
He
that
winneth
Souls
is
wise
,
is
the
man
of
a
thousand
,
and
hath
learned
the
Art
of
Arts.
Man
is
so
sly
and
subtle
a
Creature
,
and
so
full
of
shifts
and
put-offs
;
that
as
it
is
an
endless
Task
,
to
reason
Children
out
of
their
Will
,
when
they
are
ill
of
Worms
,
perswade
them
to
take
any
thing
to
do
them
good
,
they
had
as
lieve
dye
almost
as
take
it
,
shew
him
the
Aloes
,
oh
it
is
bitter
;
now
his
Worms
gnaw
not
,
he
is
well
now
,
or
give
him
any
thing
else
;
then
if
ill
again
,
he
will
,
but
not
yet
,
to
morrow
,
or
anon
,
but
not
yet
;
then
,
not
so
much
!
half
that
quantity
!
then
he
looks
many
a
sad
look
upon
it
,
and
takes
a
little
,
when
he
sees
there
is
no
remedy
,
and
when
he
hath
it
down
,
is
ready
to
cast
it
up
again
.
So
is
it
with
many
men
,
as
to
their
Souls
,
to
take
any
thing
that
may
do
them
good
,
to
purge
out
Sin
by
Repentance
,
how
many
Put-offs
?
How
many
Pleas
?
How
many
Delayes
?
How
many
four
Faces
?
which
shews
,
they
had
as
lieve
dye
almost
,
as
repent
and
live
:
Or
,
they
will
only
take
a
little
(
as
one
saith
)
upon
a
Knives
point
,
or
at
the
point
of
2.
This
gives
us
an
account
why
there
is
so
little
true
Grace
,
and
so
few
real
Converts
in
the
world
,
so
little
Repentance
,
Faith
,
Obedience
and
Sincerity
;
the
Reason
is
,
there
are
so
many
Excuses
.
As
he
said
once
,
To
will
is
present
,
to
perform
is
another
thing
,
out
of
my
power
,
so
may
most
say
,
To
Excuse
is
present
,
but
to
perform
is
out
of
my
Endeavour
and
Desire
,
they
never
go
about
it
.
Hence
the
misery
of
man
is
great
upon
him
.
And
Issachar-like
,
for
Laziness
and
present
Ease
,
he
chuseth
rather
to
lye
under
the
two
heaviest
burthens
of
Sin
and
Wrath
,
then
to
be
eased
of
both
by
using
a
strenuous
endeavour
in
right
use
of
Means
.
An
Excuse
costs
little
,
but
any
course
of
Piety
asketh
Cost
.
E.
g.
Repentance
requireth
Confession
,
Contrition
,
Humiliation
,
Mortification
,
Reformation
.
Prayer
calleth
for
Watchfulness
,
Sobriety
,
Faith
,
Reverence
,
Fervency
,
Frequency
,
Holiness
,
Obedience
,
Charity
,
uprightness
of
Conversation
.
Obedience
,
that
again
calls
for
the
Heart
,
Spirit
,
Faith
,
Fear
,
Love
,
Diligence
,
Care
,
Conscience
,
Patience
,
Constancy
,
Proficiency
,
Perseverance
.
As
for
Faith
,
that
is
to
be
grounded
on
the
Promises
,
and
maintained
by
studying
them
,
eying
Precepts
,
Conditions
,
Threats
,
frequent
Prayers
,
and
by
a
constant
course
of
obedience
and
sincerity
of
Heart
.
Sincerity
likewise
calls
for
much
Inspection
of
our
Hearts
,
Examination
of
our
Wayes
,
and
State
,
much
eying
of
God
,
searching
the
Scriptures
,
observing
our selves
,
avoiding
of
sins
and
occasions
of
Sin
,
performing
Duties
,
close
and
strict
walking
with
God
,
and
according
to
his
word
.
Now
all
these
require
cost
and
pains
,
which
the
lazie
person
thinks
may
be
well
spared
by
this
commodious
and
easie
way
of
Excuses
.
3.
See
the
folly
and
falshood
of
that
common
Proverb
,
A
bad
Excuse
is
better
than
none
at
all
:
We
may
invert
it
and
say
,
Better
no
Excuse
,
than
the
best
of
them
all
,
which
make
men
double
guilty
,
by
adding
sin
to
sin
,
and
sinful
Evasions
and
Excuses
to
sinful
Actions
;
the
godly
sincere
man
is
the
happiest
man
in
the
world
,
that
in
this
sense
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
Excuse
,
as
needing
none
,
the
only
Excuseless
person
in
the
world
,
and
the
more
excused
,
because
he
hath
the
fewer
Excuses
.
4.
What
a
sad
difference
is
there
between
Gods
Care
of
mans
salvation
,
and
Mans
Care
,
or
rather
Carelesness
?
What
could
God
do
more
,
he
provideth
a
Feast
,
inviteth
the
Guests
,
sends
out
his
Servants
once
and
again
,
Come
,
all
is
ready
,
Mercy
is
ready
to
save
you
;
what
could
Man
do
less
to
save
himself
,
or
more
to
undo
himself
,
slighting
all
by
frivolous
Excuses
?
The
Shepherd
doth
all
he
can
to
preserve
his
Flock
,
and
the
silly
Sheep
love
to
stray
and
wander
,
and
so
become
a
Prey
to
the
devouring
Wolf
.
The
tender
Mother
would
keep
the
Child
in
her
Lap
,
and
that
seeks
to
get
loose
,
and
meets
with
a
knock
.
The
Mother
puts
on
fair
Cloaths
to
keep
her
Child
clean
,
and
the
first
thing
the
Child
doth
,
is
to
paddle
in
the
Dirt
,
and
make
a
Beast
of
it self
.
The
Father
provides
his
Son
a
Portion
and
sets
him
up
,
that
he
may
live
like
a
Man
,
and
he
by
improvidence
makes
all
away
,
and
becomes
a
Beggar
.
Here
is
much
Care
on
the
one
hand
,
and
woful
Carelesness
on
the
other
;
yet
neither
Shepherd
,
Father
or
Mother
,
are
blamed
in
the
former
Cases
;
but
here
all
is
cast
upon
God
,
as
if
we
would
father
and
fasten
our
perdition
upon
him
.
5.
This
shews
us
what
a
vast
difference
there
is
upon
this
account
,
between
the
Sincere
and
the
Hypocrite
,
in
3
respects
.
1.
The
sincere
doth
all
he
can
to
fortifie
himself
by
serious
Arguments
and
Excuses
against
Sin
,
and
for
Duty
.
How
can
I
do
this
great
wickedness
and
sin
against
God
?
2.
What
a
difference
is
there
between
the
one
Excusing
,
applauding
and
admiring
his
state
,
and
the
other
questioning
,
suspecting
and
disliking
his
state
,
judging
and
abhorring
himself
.
The
proud
Pharisee
cryes
up
his
own
Righteousness
,
and
his
many
good
Deeds
:
The
poor
Publican
cryes
out
of
his
Sins
,
and
begs
for
Mercy
.
Holy
Job
abhorrs
himself
in
Dust
and
Ashes
,
and
wicked
Saul
extolls
himself
to
the
Sky
,
I
3.
As
to
confessing
,
and
concealing
Sin
:
The
one
doth
freely
and
voluntarily
confess
it
,
the
other
useth
all
his
skil
to
deny
or
conceal
it
.
Judah
unasked
,
unforced
,
said
,
What
shall
I
say
;
God
hath
found
out
our
Sins
,
Thy
Servant
hath
been
no
where
.
these
Sheep
done
?
The
other
said
,
It
is
not
I
that
sinned
,
but
these
Sheep
,
the
People
that
went
with
me
.
6.
This
shews
us
what
a
difference
there
is
between
Man's
Judgement
of
himself
,
and
Gods
Judgment
.
Let
but
Man
be
his
own
Judge
,
he
hath
so
many
fair
Excuses
,
none
would
be
guilty
;
but
when
God
enters
into
Judgement
with
him
,
there
is
none
will
be
found
innocent
.
7.
What
a
difference
is
there
between
a
man's
judgement
of
Sin
at
present
while
Conscience
is
benummed
,
they
make
a
mock
of
Sin
,
make
light
of
Reproofs
and
Threats
,
and
please
themselves
in
their
Excuses
,
as
Cain
and
Judas
;
and
when
Conscience
is
awakened
and
affrighted
,
how
have
they
then
thrown
away
all
their
Excuses
,
turning
all
into
self-accusation
,
self-condemnation
,
utter
desperation
,
and
sometimes
self-destruction
?
Desperate
Cain
cryes
out
,
Now
I
see
what
Sin
is
,
and
apprehend
mine
so
great
,
as
it
cannot
be
forgiven
.
And
cursed
Judas
cryes
out
,
I
have
sinned
,
I
have
sinned
,
the
Bloud
of
the
Son
of
God
rings
in
my
Ears
,
and
cryes
for
Vengeance
;
and
I
,
whither
shall
I
cause
my
Shame
,
my
Sin
and
Guilt
,
and
Horror
to
go
?
8.
This
may
inform
us
again
(
and
think
seriously
of
it
,
)
what
a
difference
there
is
in
God's
Carriage
now
to
man
,
and
man
's
to
God
,
to
what
it
will
be
in
that
day
.
First
,
God
here
calls
men
graciously
,
beseeeheth
them
to
be
Reconciled
,
offers
Grace
,
Mercy
and
Forgiveness
freely
;
but
then
the
Sinner
will
find
the
Case
altered
,
Man
will
be
the
Petitioner
then
,
and
beseech
God
to
be
reconciled
,
and
beg
for
Mercy
and
Forgiveness
in
vain
;
for
then
is
the
time
of
retribution
,
and
God
will
deal
with
Man
,
as
he
had
dealt
with
him
before
.
There
is
now
Intreating
on
God's
part
,
and
Slighting
on
Man's
.
But
oh
!
what
intreating
will
there
be
then
on
Man's
part
,
and
slighhting
on
God's
!
wretched
Man
slights
God's
Grace
,
Promises
,
Precepts
,
Threats
here
,
and
God
will
slight
man's
Cry
,
Tears
,
Prayers
,
Repentance
,
and
Torments
there
.
God
must
have
thee
Excused
when
thou
goest
on
in
thy
Sin
,
and
thou
must
have
God
Excused
when
thou
goest
on
to
thy
punishment
.
There
Excuses
will
be
met
withal
in
their
kind
,
and
match'd
with
Excuses
.
When
God
calls
,
thou
sayest
Excuse
me
,
if
I
shew
no
Obedience
,
and
when
thou
callest
,
God
will
say
,
Excuse
me
,
if
I
I
know
you
not
:
It
was
once
your
answer
to
me
,
Depart
from
us
,
it
is
now
my
final
answer
to
you
,
Depart
for
ever
from
me
,
ye
despisers
of
my
mercy
;
you
once
mocked
at
my
Threats
,
and
laught
at
my
Commands
,
and
I
will
also
mock
at
your
Misery
,
and
laugh
at
your
Calamity
.
2.
There
will
be
old
pleading
then
,
to
little
purpose
;
thou
wilt
then
be
ashamed
of
these
pleas
,
it
was
my
Nature
,
Custom
I
had
got
,
it
was
in
my
Drink
,
Passion
,
or
the
like
.
3.
It
will
be
in
vain
to
say
,
Lord
,
Lord
,
I
was
a
Christian
,
professor
of
Religion
,
a
constant
Church-man
,
I
have
heard
thee
preach
in
the
Synagogues
,
teaching
in
our
Streets
,
or
Houses
,
I
have
eat
and
drank
in
thy
presence
,
and
at
thy
Table
,
done
many
good
works
,
and
spoke
many
good
words
.
4.
It
will
be
to
as
little
purpose
to
say
,
Lord
,
I
trusted
in
thy
mercy
,
to
the
promise
of
the
Gospel
,
to
the
Bloud
of
thy
Son
,
when
the
Lord
shall
reply
,
My
mercy
was
declared
to
them
that
fear
me
;
my
Gospel
for
them
that
deny
ungodliness
,
and
soberly
,
righteously
,
and
godly
,
my
Son's
Bloud
was
shed
to
cleanse
,
and
take
away
Sin
.
I
am
amazed
,
and
tremble
to
think
what
amazement
and
horror
will
then
seize
on
all
workers
of
Iniquity
,
when
they
see
themselves
thus
disappointed
of
all
their
Lying
hopes
,
and
it
calls
to
my
mind
the
sad
plight
that
that
cursed
Haman
was
in
,
when
he
saw
the
King
,
Queen
,
Mordecai
,
Harbonah
,
all
against
him
.
The
Kings
favour
he
so
relyed
upon
,
that
he
never
questioned
a
change
,
he
could
but
ask
and
have
.
The
Queen
had
invited
him
,
and
none
but
him
to
a
Banquet
,
Harbonah
was
one
of
those
that
bowed
to
him
,
Mordecai
was
the
only
man
he
meant
to
Ruine
;
but
now
on
a
sudden
the
Scene
is
changed
,
his
Plots
fail
,
his
Sin
is
discovered
,
Mordecai
is
advanced
,
the
Queen
that
Feasted
him
is
his
Accuser
,
and
it
was
in
vain
to
fall
down
and
beg
Mercy
,
the
King
,
whose
favour
he
had
abused
,
pronounceth
Sentence
,
and
he
is
immediately
hurried
to
Execution
,
and
made
a
Spectacle
to
all
the
Court
,
and
a
dreadful
Example
of
God's
just
Judgement
to
all
ages
.
Harbonah
,
and
all
Officers
about
the
Court
,
not
once
opening
their
mouth
in
his
behalf
,
but
all
ready
to
aggravate
his
Crimes
,
and
to
further
●is
destruction
.
Little
did
he
ever
think
,
he
should
have
seen
such
a
day
.
The
like
or
worse
,
will
be
thy
case
,
presuming
Sinner
,
who
now
rely'st
on
the
mercy
of
God
,
the
bloud
of
Christ
,
the
promises
of
the
Gospel
,
and
the
many
Favours
God
hath
bestowed
on
thee
,
all
which
thou
hast
made
ill
use
of
:
Thou
wilt
find
to
thy
sorrow
,
God
,
Christ
,
the
Gospel
,
all
the
former
savours
and
mercies
of
God
,
rise
up
against
thee
to
condemn
thee
,
and
none
to
speak
a
good
word
for
thee
(
Angels
or
Men
)
but
to
aggravate
thy
Offences
,
and
then
will
it
be
too
late
to
fall
down
and
supplicate
.
They
shall
have
Judgment
without
Mercy
,
that
have
despised
and
abused
Mercy
.
5.
Consider
what
will
be
in
that
day
,
when
God
shall
summon
all
the
World
together
,
both
good
and
bad
,
face
to
face
;
what
fending
and
proving
,
what
accusing
and
excusing
will
there
then
be
?
The
Friend
will
not
spare
to
accuse
his
Friend
,
to
save
himself
;
the
Child
the
Father
;
the
Husband
the
Wife
;
the
Adulterer
and
Adulteress
,
will
each
impeach
other
;
the
people
cry
out
of
their
silent
,
or
seducing
Ministers
,
and
all
say
,
It
is
long
of
you
,
that
I
am
in
this
place
of
Torments
,
my
Bloud
be
upon
your
Head
:
Had
it
not
been
for
your
Perswasion
,
Counsel
,
Encouragement
,
Example
,
I
had
never
been
so
bad
then
,
or
so
miserable
now
.
Then
will
those
that
were
thy
Companions
in
Sin
,
leave
thee
in
the
Lurch
,
as
the
Priests
did
Judas
,
to
shift
for
thy self
,
See
thou
to
that
.
There
will
wicked
Ahab
,
who
sold
himself
to
work
wickedness
,
see
himself
stript
naked
of
all
his
old
Excuses
,
and
cry
out
,
and
condemn
himself
(
unhappy
,
accursed
Ahab
)
and
justifie
Elias
,
Micaiah
,
Naboth
,
saying
,
Oh
,
that
I
had
never
wronged
,
hated
,
or
persecuted
you
!
Cursed
Covetousness
!
that
set
me
on
to
desire
my
poor
Neighbours
spot
of
Ground
!
Cursed
Jesabel
!
that
didst
contrive
the
procuring
it
!
Cursed
Witnesses
,
who
out
of
baseness
of
Spirit
,
would
make
Oath
against
an
Innocent
!
Cursed
Judges
,
and
Ministers
of
State
,
to
comply
with
such
illegal
Commands
!
Cursed
false
Prophets
,
to
send
me
to
Ramoth
Gilead
!
Cursed
Satan
,
who
put
that
delusive
answer
into
their
mouths
!
And
cursed
my self
most
of
all
,
who
sold
my self
to
work
wickedness
!
It
is
I
,
unhappy
I
,
that
must
now
pay
for
all
.
9.
This
may
inform
us
further
,
that
fair
words
,
good
Language
,
and
civil
Carriage
,
may
be
shut
out
of
Heaven
,
as
well
as
Prophaneness
,
Persecution
,
and
slighting
of
Mercy
.
Those
in
the
Parable
had
specious
Pretences
,
delivered
themselves
in
fair
Language
,
I
pray
thee
have
me
Excused
,
and
I
pray
thee
have
me
excused
,
said
the
two
first
,
neither
of
them
said
,
I
will
not
,
I
care
not
:
one
said
,
I
cannot
,
but
none
,
I
will
not
,
yet
all
shut
out
.
Trust
not
then
to
good
words
,
and
a
plausible
Carriage
.
10.
This
may
inform
us
again
,
that
Heaven
may
be
lost
by
an
undue
,
eager
,
and
immoderate
pursuit
of
things
Lawful
,
following
our
Callings
,
Trade
and
Business
:
the
Oxen
,
Farm
,
and
Wedlock
,
are
to
be
regarded
,
but
in
a
lower
and
subordinate
measure
;
never
to
justle
out
the
one
thing
necessary
.
The
great
Husband
,
and
good
Huswife
,
may
be
as
far
from
Heaven
,
as
the
Spendthrist
,
and
ill
Huswife
.
One
Calling
minded
,
makes
not
the
Christian
,
without
the
other
.
Rest
not
then
,
in
thy
diligence
and
painfulness
,
in
thy
outward
Calling
.
11.
Lastly
,
this
informs
us
,
that
Relative
Duties
alone
,
make
not
a
Compleat
Christian
,
if
Religious
Relations
be
neglected
,
as
they
oft
are
.
I
have
marryed
a
Wife
,
and
therefore
I
cannot
come
:
Cannot
the
Wife
be
observed
and
respected
,
but
God
must
be
unserved
,
and
neglected
?
It
is
small
commendation
,
to
be
the
most
loving
Husband
,
and
the
best
Wife
in
the
world
,
if
not
also
the
best
Christian
.
To
be
the
most
provident
,
and
indulgent
Father
,
the
most
dutiful
Child
;
if
regardless
of
God
.
What
a
Solecism
and
Incongruity
is
that
,
the
Man
to
have
great
respect
to
his
Wife
,
little
to
God
;
the
Wife
careful
to
please
the
Husband
,
careless
of
pleasing
Christ
;
a
Child
dutiful
to
Father
,
disobedient
to
God
;
a
Subject
loyal
to
his
Prince
,
disloyal
to
his
God
,
and
a
Rebel
;
true
to
thy
Countrey
,
and
false
to
thy
God
?
This
is
to
be
faithful
in
the
little
,
and
unfaithful
in
the
much
and
main
.
There
are
Relations
wherein
all
stand
in
to
God
,
have
an
equal
regard
to
these
Relative
Duties
,
relating
to
God
,
as
to
them
to
men
,
and
thou
art
the
right
Christian
.
4.
An
Use
of
Examination
.
An
Use
of
Examination
.
We
shall
now
proceed
to
an
Use
of
Examination
,
and
only
make
three
Enquiries
.
1.
Art
thou
one
that
do'st
abandon
all
frivolous
Excuses
,
and
givest
up
thy self
to
the
call
,
and
will
of
God
,
as
the
Disciples
,
when
call'd
to
follow
Christ
,
left
all
immediately
,
and
followed
him
?
Do'st
thou
say
,
with
Samuel
,
speak
Lord
,
thy
Servant
here
I
am
,
send
me
;
with
Job
,
What
I
know
not
,
teach
thou
me
,
and
if
I
have
done
Iniquity
,
I
will
do
so
no
more
.
This
is
the
Character
of
a
gracious
Heart
,
the
Language
of
a
willing
people
.
This
Obedience
is
above
Sacrifice
,
and
readiness
to
hearken
,
above
the
fat
of
Lambs
.
But
if
thou
studiest
delays
,
and
put-offs
,
Let
me
first
bury
my
Father
,
Bid
my
Friends
farewell
,
try
my
Oxen
,
settle
my
Land
,
&c.
Take
heed
thou
be
not
set
down
Tardy
,
Delinquent
,
and
Recusant
.
Good
people
are
the
only
Excuseless
persons
,
wicked
all
Excuses
.
2.
Dost
thou
furnish
,
and
fortifie
thy self
with
good
Excuses
,
to
keep
thee
stedfast
,
and
unmovable
in
good
,
and
resolute
against
Evil
;
such
as
Abrahams
,
I
have
lifted
up
my
hands
to
the
most
high
God
,
therefore
will
not
take
a
Thred
,
or
Shoe-latchet
,
or
any
the
greatest
matter
to
be
made
rich
by
any
thing
indirectly
gotten
.
Or
Jepthahs
,
I
have
opened
my
mouth
to
God
in
a
solemn
not
go
back
.
Let
it
be
Son
or
Daughter
,
or
an
only
Sin
,
it
must
go
.
Or
hast
thou
Joseph's
Excuse
in
readiness
?
How
can
I
do
this
wickedness
,
and
sin
against
whither
shall
I
cause
my
shame
to
go
?
Do
not
intreat
,
do
not
force
me
.
Or
the
Rechabites
?
when
urged
to
drink
,
who
answered
,
we
may
not
,
we
have
a
Charge
from
our
Father
to
the
contrary
.
Again
,
dost
thou
make
our
Saviour's
Excuse
,
when
assaulted
with
all
kind
of
Temptations
,
to
Satan
,
Scriptum
est
,
It
is
It
becomes
us
to
fulfil
all
righteousness
;
again
,
to
his
Mother
,
when
checked
by
her
,
Wist
ye
not
,
that
I
must
be
about
my
Fathers
business
?
these
are
for
our
Imitation
.
Or
art
thou
ready
to
make
Peters
Excuse
,
God
is
to
be
obeyed
before
men
,
Act.
4.
19.
Or
canst
thou
make
St.
Pauls
Excuse
,
and
say
for
thy self
,
I
delight
in
the
Law
of
God
in
my
Inner
man
,
I
consent
to
the
Law
that
it
is
good
,
if
there
be
any
evil
that
I
do
,
it
is
what
I
would
not
,
it
is
what
I
hate
,
if
any
good
not
done
,
or
not
so
well
done
,
it
is
the
good
I
would
do
,
and
would
do
better
,
Rom.
7.
15.
16.
Or
lastly
,
to
make
all
sure
,
dost
thou
fly
to
Christ
for
Sanctuary
,
seeking
no
other
Advocate
,
or
Excuse-maker
,
but
cleavest
to
him
,
desirest
to
be
found
in
him
in
thy
Integrity
,
Faith
and
Conformity
to
him
.
That
thou
canst
say
with
the
Apostle
,
We
are
of
God
,
though
the
whole
world
lieth
in
wickedness
.
The
world
hath
a
world
of
Excuses
,
and
miscarry
in
them
,
we
have
but
one
Excuse
and
Plea
,
and
that
we
are
sure
will
hold
,
and
that
is
,
that
we
are
of
God
,
and
that
we
are
in
Christ
Jesus
his
Son
,
this
is
the
true
God
,
and
Eternal
Life
,
1
Jo.
5.
20.
Here
saith
the
Believer
,
is
my
Rock
,
on
this
I
build
,
and
the
Gates
of
Hell
shall
never
prevail
against
me
;
no
tribulation
,
or
distress
shall
remove
me
;
no
presumption
,
nor
security
;
no
Righteousness
,
or
want
of
legal
Righteousness
;
not
self-confidence
,
nor
self-distrust
;
not
spiritual
Riches
,
or
Poverty
;
not
Duties
or
want
,
or
weakness
in
Duties
;
not
life
,
nor
death
,
life
in
Sin
,
or
life
of
Grace
;
nor
death
in
Sin
,
and
death
to
Sin
;
nor
height
,
nor
depth
,
height
of
parts
,
or
depths
of
imperfections
;
heights
of
assurance
,
or
depths
of
desertion
;
but
Christ
is
all
,
and
in
all
.
If
I
be
found
gleaning
in
any
other
field
,
fall
upon
me
and
spare
not
,
here
I
have
a
Commission
to
glean
,
and
gather
full
handfulls
,
among
the
sheaves
of
his
large
merits
.
If
I
have
sinned
,
Christ
is
my
Advocate
;
if
offended
,
he
is
my
Peace
;
if
I
pray
,
he
is
my
Mediator
,
through
whom
I
have
access
with
confidence
;
if
I
have
no
righteousness
,
he
hath
,
and
lay
claim
to
it
,
if
I
have
,
he
hath
a
better
;
I
disclaim
my
own
.
Christ
is
my
only
Apologist
and
Apology
,
I
desire
none
to
plead
and
answer
for
me
,
I
need
none
;
I
make
no
Excuse
for
my self
,
he
is
my
Excuse-maker
,
and
all
the
Plea
I
shall
put
in
is
this
,
That
his
Name
is
called
Jehovah
Tzidkenu
,
the
Lord
our
righteousness
,
Jer.
23.
5.
Consider
seriously
dear
Christians
,
are
these
thy
Excuses
,
these
are
godly
and
safe
ones
,
that
the
best
have
made
use
of
to
their
preservation
and
comfort
?
3.
Or
art
thou
a
man
of
Excuses
,
and
thy
Obedience
made
up
of
such
srivolous
ones
as
are
before
named
,
and
dost
thou
think
,
when
thou
art
to
appear
before
the
Lords
Tribunal
,
to
plead
Not
guilty
,
saying
in
thy
own
defence
,
for
the
Sins
thou
shalt
be
charged
with
,
They
were
small
,
common
,
customary
Sins
,
that
it
was
thy
nature
,
ill
custome
,
thy
drink
,
passion
,
ignorance
,
company
,
example
of
others
,
great
,
good
men
,
multitude
,
Universality
made
thee
to
offend
.
That
thou
hast
had
a
good
intention
,
blind
zeal
,
vows
,
promises
,
oaths
,
many
good
duties
,
a
negative
,
or
relative
righteousness
,
diligence
in
thy
Calling
,
conformity
to
humane
Laws
,
and
the
like
,
which
may
plead
thy
Excuse
;
I
testifie
against
thee
,
and
assure
thee
,
all
these
will
prove
a
Curtaild
Garment
,
too
short
and
scant
to
cover
thy
nakedness
,
as
the
Prophet
saith
.
And
when
the
Lord
shall
lay
Judgement
to
the
Line
,
and
Righteousness
to
the
Plummet
,
the
Hail
shall
sweep
away
thy
refuge
of
Lyes
,
and
the
Waters
shall
overflow
thy
hiding
places
:
Down
comes
this
House
built
upon
the
Sand
,
and
how
sad
shall
be
thy
fall
!
The
Lord
will
reject
all
thy
Confidences
of
thy
Innocency
,
and
thou
shalt
not
prosper
in
them
.
The
last
use
of
Exhortation
or
Dehortation
.
I
shall
make
no
use
of
Reproof
,
the
whole
Discourse
hath
run
that
way
,
to
reprove
the
Sin
of
Excuses
.
But
our
last
Use
shall
be
of
Exhortation
,
and
if
I
could
make
it
an
Use
of
Remove
,
I
should
not
repent
my
pains
.
It
is
the
usual
manner
of
others
,
when
they
have
been
perswading
and
pressing
their
Hearers
or
Readers
to
any
good
,
to
conclude
with
Exhortation
;
I
that
have
been
all
this
while
dissuading
from
Evil
,
shall
conclude
with
Dehortations
,
and
as
they
do
usually
back
their
Exhortations
with
Motives
,
I
shall
make
it
my
design
,
to
make
my
Dehortation
from
Excuses
,
to
take
effect
by
some
Remotives
and
Removers
;
and
there
are
four
Removes
I
shall
commend
to
the
Christian
Reader
to
prevent
Excuses
,
and
then
commend
all
to
God
.
And
the
first
Remove
of
Excuses
,
is
ready
and
hearty
obedience
,
get
and
practise
this
,
and
it
is
better
then
all
Excuses
;
it
prevents
and
removes
them
,
so
that
there
is
no
need
of
them
at
all
.
The
Angel
that
could
say
,
I
have
done
as
thou
hast
commanded
me
,
Ezek.
9.
11.
hath
no
need
of
any
Excuse
,
nor
did
Adam
need
or
use
any
in
his
Innocency
.
2.
The
next
Remove
,
is
Repentance
.
Because
our
obedience
is
imperfect
,
(
not
as
the
Angels
unfallen
,
or
as
Adams
before
his
fall
)
our
next
course
is
Repentance
,
our
Secunda
post
Naufragium
Tabula
;
leaving
all
other
frivolous
Excuses
,
fly
to
this
,
this
the
best
Remove
next
to
Obedience
.
This
procures
a
Deleatur
,
a
cancelling
of
the
Bill
,
a
blotting
out
all
our
Sins
,
so
is
Gods
promise
,
Ezek.
18.
21.
Now
where
there
is
a
removal
,
blotting
out
,
and
remission
of
Sin
,
there
needs
no
more
Excuse
,
or
covering
of
Sin
;
when
sin
is
pardoned
,
it
is
therefore
said
to
be
covered
,
Psal.
32.
1.
Blessed
is
he
,
whose
iniquity
is
forgiven
,
and
whose
sin
is
covered
,
blessed
is
he
to
whom
the
Lord
imputeth
not
sin
,
&c.
All
these
Blessings
came
upon
the
truly
penitent
.
And
therefore
there
is
no
more
need
of
Excuses
,
where
there
is
no
Sin
.
Repentance
is
the
best
Excuse
,
Apology
,
or
clearing
of
our selves
,
as
the
Apostle
calls
it
,
2
Cor.
7.
11.
(
Beza
renders
it
Excusatio
,
and
so
is
the
signification
of
the
word
grammatically
:
)
it
procures
a
Pardon
,
which
no
other
Plea
,
or
Apology
can
,
and
that
gives
a
Covering
,
which
all
the
Excuses
in
the
world
can
never
do
.
Of
other
Coverings
that
may
be
said
,
which
the
Prophet
speaks
,
Ezek.
30.
1.
They
cover
with
a
Covering
,
but
not
of
my
Spirit
,
adding
sin
to
sin
;
add
Excuses
to
Excuses
,
and
you
add
Sin
to
Sin
.
He
that
so
covereth
his
sins
shall
never
prosper
,
but
he
that
confesseth
and
forsaketh
shall
find
mercy
;
you
will
cover
,
and
God
will
discover
:
But
true
Repentance
is
a
great
Cover-sin
.
This
was
the
way
which
David
took
for
clearing
himself
,
and
to
have
his
Sin
covered
,
he
confessed
,
repented
,
cryed
out
,
I
have
sinned
,
done
foolishly
,
wickedly
,
and
the
Prophet
said
,
The
Lord
hath
taken
away
thy
sin
,
thou
shalt
not
die
.
Not
guilty
is
the
worst
Plea
we
can
make
at
Gods
Tribunal
,
and
to
stand
upon
our
Innocency
.
Because
thou
sayest
,
I
am
Innocent
,
I
will
plead
with
thee
,
Jer.
2.
35.
Job
durst
not
stand
to
this
plea
,
If
I
am
righteous
,
said
but
make
my
supplication
,
(
as
an
humble
Delinquent
)
to
my
Judge
;
our
best
way
of
speeding
in
Gods
Court
,
contrary
to
what
of
man's
,
is
to
sue
in
forma
pauperis
,
in
forma
peccatoris
:
If
I
should
wash
my self
in
Snow
water
saith
Job
again
,
and
make
my
Hands
never
so
clean
,
yet
thou
shalt
plunge
me
in
the
Ditch
,
and
make
my
Clothes
to
abhor
me
,
my
Excuses
with
which
I
would
cover
my
Sin
,
would
leave
me
in
a
worse
pickle
of
pollution
.
That
vile
Shimei
sped
better
at
Davids
hands
,
upon
Father
,
I
have
sinned
,
then
the
elder
Brother
,
that
pleaded
,
he
had
never
offended
.
Judahs
Ingenuous
confession
of
the
miscarriage
,
what
shall
we
say
,
or
how
can
we
clear
our selves
,
the
Fact
is
apparent
,
God
hath
brought
our
Sins
to
light
,
we
are
all
thy
Servants
,
&c.
so
wrought
upon
Josephs
Bowels
,
that
he
could
not
speak
one
rough
word
more
,
but
fell
to
embracing
and
comforting
them
.
3.
In
the
third
place
,
because
both
Obedience
and
Repentance
are
defective
,
our
next
Remove
,
is
to
fly
to
the
bloud
of
Christ
by
Faith
,
and
this
three-fold
Cord
will
be
sure
to
hold
fast
the
Anchor
of
thy
Soul
.
This
is
the
only
safe
remove
to
trust
to
,
and
this
gives
a
supersedeas
to
all
other
Excuses
.
Repentance
is
a
good
Cover-sin
,
in
some
cases
,
and
goes
a
great
way
;
but
the
Bloud
of
Christ
is
all
in
all
,
when
all
is
He
is
near
that
Justifieth
me
;
who
By
him
all
that
believe
are
Justified
(
there
's
our
safety
)
from
all
which
we
could
not
be
Justified
by
the
Law
,
Acts
13.
39.
And
to
this
give
all
the
Prophets
witness
,
that
whosoever
believeth
in
him
,
shall
receive
forgiveness
of
Sins
;
and
where
Remission
is
granted
,
there
is
no
more
need
of
Excuses
.
Christ
saith
to
the
troubled
Soul
,
that
is
perplexed
to
think
what
answer
to
make
,
as
to
Mary
Magdalen
mourning
,
why
weepest
thou
?
what
troubleth
thee
?
is
it
any
want
?
He
saith
as
the
good
old
man
to
the
Levite
,
that
knew
not
where
to
Lodge
,
Peace
be
to
thee
,
let
all
thy
wants
be
upon
me
.
Is
it
Debt
?
He
hath
undertaken
,
and
speaks
to
his
Father
in
thy
behalf
,
as
Paul
for
Onesimus
,
If
he
bath
wronged
,
or
oweth
any
thing
,
put
that
on
my
account
.
Is
it
Sin
?
He
saith
in
thy
behalf
,
interceding
for
thee
,
as
Abigal
to
David
.
Vpon
me
,
upon
me
,
let
this
Iniquity
be
charged
.
He
was
made
Sin
for
us
,
2
Cor.
5.
21.
Is
it
the
Fathers
Wrath
and
Curse
thou
fearest
,
as
Jacob
did
his
Fathers
?
He
satisfieth
thee
in
the
words
of
Rebecka
to
her
Son
,
Fear
not
,
upon
me
be
the
Curse
,
only
obey
my
voice
.
Christ
hath
redeemed
us
from
the
Curse
of
the
Law
,
having
been
made
a
Curse
for
us
,
Gal
3.
13.
4.
The
fourth
and
last
way
to
make
sure
against
all
sorry
and
beggarly
Excuses
,
is
to
furnish
thy self
with
solid
,
substantial
,
and
unexceptible
Excuses
,
such
as
can't
be
excepted
against
,
such
as
the
Servants
of
God
of
old
were
wont
to
repel
any
motion
to
sin
,
or
diversion
from
duty
by
,
whereof
I
shall
instance
in
five
out
of
the
Old
Testament
,
and
as
many
out
of
the
New
.
And
the
first
is
that
known
one
of
Joseph
,
when
thou
art
sollicited
to
any
base
and
sinful
act
,
resist
it
with
this
,
How
can
I
do
this
great
wickedness
,
and
sin
against
2.
Get
Tamars
Excuse
,
when
set
upon
in
the
most
violent
manner
,
by
thy
dearest
Friend
or
Brother
,
to
the
perpetrating
of
any
foul
Sin
,
and
say
,
Nay
,
my
Brother
desist
,
perswade
me
not
,
do
not
force
me
,
no
such
thing
ought
to
be
done
in
Israel
,
and
I
,
whither
shall
I
cause
my
shame
to
go
?
3.
It
was
a
just
and
wise
Excuse
,
that
of
the
honest
Souldier
,
for
his
refusal
of
Joabs
Reward
promised
him
,
if
he
had
slain
Absalom
,
whom
he
saw
hanging
in
the
Tree
;
he
should
have
had
Ten
Shekles
,
and
a
military
Girdle
for
his
pains
.
He
answered
discreefly
,
if
thou
wouldest
give
me
a
thousand
Shekles
,
I
dare
not
do
it
,
for
the
King
charged
thee
in
my
bearing
,
not
to
touch
the
young
man
Absalom
;
otherwise
,
I
should
have
wrought
falshood
against
my
own
Life
,
for
nothing
is
hid
from
the
King
,
and
thou
thy self
wouldst
have
set
thy self
against
me
.
In
which
his
Answer
,
he
giveth
in
four
weighty
Reasons
for
his
Excuse
.
1.
It
were
not
safe
for
me
to
go
against
the
express
Charge
of
my
Soveraign
,
at
the
pleasure
of
any
Subordinate
,
how
great
soever
.
2.
For
thy
thousand
Shekles
,
I
should
have
paid
dear
for
them
,
they
would
have
cost
me
my
Life
,
and
I
love
not
to
buy
Gold
or
Honour
at
so
dear
a
rate
;
what
good
would
the
thousand
Shekles
,
and
the
Girdle
do
me
,
If
I
must
die
,
as
soon
as
I
should
require
them
?
and
I
should
have
wrought
the
greatest
falshood
against
my
own
Life
,
whch
is
more
dear
to
me
,
than
any
Riches
or
Honour
.
3.
To
be
sure
it
would
come
out
,
Nothing
is
hid
from
the
King
.
Kings
have
many
Eyes
,
and
many
Ears
abroad
,
and
see
more
than
others
.
4.
Thou
thy self
,
who
settest
me
on
,
when
the
matter
should
come
to
be
scanned
,
couldst
not
carry
me
through
,
but
wouldst
have
been
a
Witness
against
me
.
Wise
,
and
weighty
Considerations
all
.
Oh
,
that
we
had
the
like
in
readiness
,
when
tempted
with
whatsoever
promises
against
the
known
Will
of
God
.
1.
I
may
not
disobey
my
Chief
,
and
the
supream
God
,
to
gratifie
any
Inferiour
whatsoever
.
2.
What
should
I
Get
,
and
what
would
it
profit
me
,
to
gain
the
whole
World
,
and
to
lose
my
own
Soul
.
What
folly
or
madness
so
great
,
as
to
be
false
to
my
own
Soul
?
The
Soul
is
of
more
worth
,
than
all
the
Shekles
,
Girdles
,
Offices
and
Preferments
in
the
World
.
3.
To
be
sure
nothing
is
hid
from
the
Eyes
of
him
with
whom
we
have
to
do
,
Kings
have
many
Eyes
,
God
is
Totus
oculus
,
all
Eyes
.
4.
That
is
no
lasting
friendship
which
engageth
thee
to
sin
,
Thou
thy self
wouldst
be
against
me
.
He
that
is
so
forward
to
thrust
thee
into
Sin
,
will
be
the
first
to
come
in
against
thee
,
and
when
thou
comest
to
be
questioned
,
will
leave
thee
in
the
Lurch
,
when
their
own
turn
is
served
.
4.
Noble
and
magnanimous
was
that
I
am
about
a
great
Work
,
I
cannot
come
down
to
you
,
why
should
the
Work
cease
,
while
I
leave
it
to
come
to
you
?
They
gave
not
over
,
but
never
left
sending
Message
after
Message
,
four
or
five
times
;
but
Nehemiah
was
the
same
man
still
,
and
stuck
to
his
former
Resolution
.
It
is
likely
,
when
thou
art
engaged
in
any
Work
,
or
Concern
of
God
,
it
may
be
when
but
in
thy
Closet
,
the
World
,
or
thy
carnal
Friends
,
or
thy
outward
Flesh
may
seek
to
divert
and
intercept
thee
;
and
thou
hast
no
better
Answer
to
return
,
then
to
say
,
I
am
about
a
great
Work
,
Gods
Work
,
Soul
Work
,
I
cannot
come
down
,
it
must
not
be
left
so
.
Thou
must
take
up
Nehemiah's
Resolution
,
when
thou
art
entred
upon
any
good
Course
,
or
all
will
come
to
nothing
.
Non
Vacat
is
a
better
Plea
sometimes
,
5.
The
last
Example
of
Excuse
,
out
of
the
Old
Testament
,
which
I
shall
mention
,
is
that
of
the
Rechabites
,
who
,
when
invited
our
Father
Jonadab
hath
charged
us
to
the
contrary
.
Oh
,
where
shall
we
find
these
Rechabites
now
!
whensoever
thou
art
tempted
to
drink
to
Excess
,
return
the
same
answer
,
my
Father
hath
said
,
Be
not
drunk
with
Wine
,
wherein
is
Excess
,
my
Lord
and
Saviour
hath
given
me
a
Charge
,
Let
not
your
Hearts
be
surcharged
with
surfeiting
and
drunkenness
,
lest
that
day
come
upon
you
unawares
.
And
although
thou
mayest
be
reproached
for
thy
over
niceness
,
by
a
company
of
Epicures
and
Atheists
,
it
may
be
the
Lord
will
say
of
thy
House
,
as
of
the
Rechabites
,
Thy
House
shall
stand
and
continue
before
him
,
when
they
have
drunk
out
theirs
,
and
theirs
have
spued
out
them
.
2.
From
the
Old
Testament
,
we
shall
pass
to
the
New
Testament
,
and
with
whom
shall
we
begin
,
but
with
him
who
is
the
Example
above
all
Examples
,
our
Blessed
Saviour
?
who
,
when
he
had
been
absent
,
and
missed
by
his
Parents
,
and
carefully
sought
for
,
up
and
down
among
their
Kindred
and
Friends
,
was
at
length
sound
in
the
Temple
among
the
Doctors
,
hearing
,
and
asking
them
Questions
,
whom
,
when
his
Mother
mildly
reprehended
,
Why
hast
thou
thus
dealt
with
us
,
behold
thy
Father
and
I
have
sought
thee
sorrowing
.
His
Reply
and
Excuse
was
,
I
must
be
about
my
Fathers
business
.
Here
you
have
the
Example
of
a
careful
Mother
,
and
of
a
more
careful
Son
.
She
full
of
care
for
her
Sons
welfare
,
he
of
Religious
Care
of
his
Fathers
Concerns
.
Blessed
Mother
of
God!
why
shouldest
thou
take
on
so
,
and
be
sorry
!
Thy
Son
was
not
out
of
his
way
,
when
thou
soughtest
him
,
but
thy self
;
thou
mightest
be
sure
to
find
him
out
of
harms
way
,
not
among
the
Truants
,
but
the
Doctors
,
nor
in
the
streets
,
but
in
the
Temple
,
whither
he
did
all
his
Life
after
continually
resort
.
Ob
Blessed
Son
of
God
,
to
be
so
careful
of
thy
Fathers
Business
,
when
so
young
!
and
I
not
yet
,
when
so
old
!
Thou
so
forward
,
and
I
so
backward
!
Thy
Sun
was
up
betimes
,
and
moved
(
as
the
Sun
in
the
Heaven
)
with
the
same
regular
and
speedy
motion
in
the
morning
,
as
at
high
noon
.
And
our
Sun
riseth
not
till
Noon
,
breaks
not
out
sometimes
till
Even
,
before
the
setting
.
Thy
Sun
never
had
Solstice
,
all
thy
Life
was
motion
,
action
,
going
about
doing
good
,
teaching
,
healing
,
seeking
to
save
what
was
lost
.
And
we
so
many
Solstices
and
irregular
motions
.
Thy
forwardness
condemns
our
bacwardness
,
and
thy
Excuse
is
our
Reproach
,
and
leaves
us
without
Excuse
.
Here
is
a
Pattern
for
you
Youths
,
that
are
all
for
Play
and
Sports
,
remember
your
Saviour
in
the
morning
of
his
Youth
,
before
he
was
yet
entred
into
the
Teens
(
when
but
twelve
Years
old
)
was
found
not
in
the
streets
among
Play-fellows
,
but
in
the
Temple
among
the
grave
Doctors
;
nor
as
a
spectator
of
them
,
or
Gazer
on
the
Structure
and
Ornaments
of
the
Temple
,
but
an
attentive
Auditor
;
and
as
a
great
Proficient
,
was
able
both
to
propound
and
answer
with
so
much
understanding
as
was
admirable
,
about
matters
of
Religion
.
Learn
thou
the
way
to
the
Temple
,
and
the
place
where
the
Teachers
meet
,
to
reverence
and
attend
to
them
,
that
thy
profiting
may
appear
by
thy
understanding
and
answers
,
and
enable
thy self
for
holy
Conference
.
Here
is
an
Example
also
for
Gentlemen
and
those
of
highest
Birth
,
your
High
born
Lord
was
not
found
among
his
Kinsfolks
and
Friends
,
as
if
his
Business
was
to
pay
Civilities
to
friends
,
and
acquaintance
,
to
give
and
receive
Visits
and
Treatments
,
which
is
all
the
account
some
can
give
of
their
time
spending
;
nor
was
he
ever
found
in
the
Tavern
or
Theater
;
but
now
and
after
constantly
in
the
Temple
.
But
alas
,
how
many
are
there
whom
you
may
seek
long
enough
ere
you
find
them
in
the
Temple
;
in
the
Tavern
every
day
,
at
the
Temple
seldom
;
at
the
Theater
they
never
miss
,
among
they
Players
;
among
the
Doctors
,
or
Teachers
seldom
,
specially
expressing
any
reverence
or
devotion
,
but
as
if
they
came
rather
to
scoff
than
learn
.
But
let
such
consider
seriously
,
can
they
say
,
if
asked
what
makest
thou
here
?
I
am
about
my
Fathers
Business
.
Yea
,
this
may
be
an
Example
to
all
men
to
attend
their
Callings
,
and
to
mind
the
Business
which
God
sets
them
to
do
,
Minister
Verbi
es
?
hoc
age
,
was
famous
Perkins's
Motto
,
that
wheresoever
thou
art
found
,
thou
mayst
be
found
so
doing
▪
And
this
will
be
thy
best
discharge
,
I
must
be
about
my
Fathers
Business
.
2.
We
must
obey
God
rather
than
men
,
is
a
just
Excuse
,
when
God
commands
one
thing
and
man
another
,
as
was
the
case
of
the
Apostles
,
Peter
and
John
when
3.
That
was
an
excellent
Excuse
which
Saint
Paul
made
(
being
in
Bonds
pursued
by
many
enraged
Enemies
,
and
charged
with
heavy
Crimes
)
Men
and
Brethren
,
I
have
lived
in
all
good
Conscience
,
and
that
before
God
to
this
day
.
The
only
Excuse
in
the
world
Saint
Bernard
calls
it
.
Perfecta
&
absoluta
cuique
Testimonium
Conscientiae
suae
.
Saint
Peter
calls
it
the
answer
of
a
Nazarens
(
alias
Christians
,
or
true
Believers
)
as
Tertullus
laid
to
his
charge
;
yet
stands
he
like
a
Brazen
Wall
,
and
as
easily
acquits
himself
of
all
their
Accusations
,
as
he
did
once
his
Hand
of
the
Viper
which
he
shook
off
,
with
this
,
I
have
lived
in
all
good
Conscience
before
God
.
An
accusing
Conscience
is
the
worst
Accuser
,
and
the
Excusing
Conscience
,
the
best
Excuser
.
Exercise
thy self
therefore
in
this
Art
of
Christianity
,
to
have
alway
a
Conscience
void
of
offence
towards
God
and
towards
man
.
4.
See
if
thou
canst
make
the
same
Apostles
Excuse
,
or
Excuses
,
Rom.
7.
from
verse
14.
to
the
end
.
When
in
the
Review
of
thy
spiritual
state
thou
seest
so
much
for
which
to
condemn
or
abhor
thy self
,
as
that
thou
fallest
short
of
the
Law
,
(
that
spiritual
,
thou
carnal
,
)
short
in
thy
performances
(
the
good
I
would
,
I
do
not
,
)
that
thou
art
pestered
with
such
a
depraved
nature
,
(
that
when
thou
wouldst
do
good
,
evil
is
still
present
,
&c.
)
see
if
thou
canst
find
the
same
temper
of
a
gracious
Spirit
(
under
these
conflicts
)
in
three
respects
which
was
in
him
.
1.
As
to
Evil.
2.
As
to
Good
.
3.
As
to
the
Law
prescribing
good
,
forbidding
Evil.
1.
As
to
Evil
,
canst
thou
say
,
That
there
is
no
Evil
thou
dost
allow
thy self
in
,
v.
15.
2.
No
beloved
Sin
,
The
Evil
which
I
hate
,
v.
15.
3.
No
voluntary
,
wilful
Sin
,
That
which
I
would
not
,
v.
16.
and.
19.
2.
As
to
good
,
1.
though
I
fail
in
doing
,
I
fail
not
in
desiring
,
in
indeavouring
.
My
will
is
good
,
though
performance
poor
,
to
will
is
present
with
me
,
though
how
to
perform
what
is
good
in
such
a
manner
as
I
would
,
I
find
not
.
2.
Of
all
good
,
he
saith
,
It
is
that
he
loves
,
it
is
the
good
he
would
v.
19.
3.
As
to
the
Law
prescribing
Good
,
and
forbidding
Evil
,
canst
thou
say
as
he
did
,
1.
That
the
Law
is
holy
,
and
the
Commandement
holy
,
just
and
good
?
v.
12.
A
wicked
man
will
say
the
Commandement
is
holy
and
just
(
it
may
be
too
holy
and
too
just
,
)
but
how
to
call
it
good
he
can
hardly
tell
,
it
doth
so
meet
with
him
and
cross
his
Lusts
.
2.
Canst
thou
say
thou
consentest
and
subscribest
to
the
Equity
and
Purity
of
the
Law
,
v.
16.
I
consent
to
the
Law
that
it
is
good
.
I
tell
you
it
is
a
gracious
Heart
that
can
say
so
,
I
like
not
the
Law
the
worse
for
its
strictness
and
purity
,
I
find
no
fault
with
Gods
holy
Law
,
all
the
fault
I
find
is
with
my
own
unholy
Heart
,
I
wish
not
for
a
better
Law
,
but
a
better
Heart
.
3.
And
canst
thou
say
further
,
Thou
delightest
in
the
Law
of
God
,
and
in
thy
Inner
Man
,
v.
22.
That
thou
dost
heartily
close
with
that
though
it
make
against
thee
,
and
command
more
and
better
obedience
then
thou
dost
perform
,
and
reprove
and
threaten
Sin
.
I
say
this
is
a
fair
conflicting
man's
Excuse
,
and
doth
clear
thee
from
being
a
Hypocrite
.
The
fift
and
last
Excuse
,
and
that
which
is
simply
and
absolutely
the
best
and
fittest
for
us
in
our
frail
and
imperfect
estate
to
fly
unto
,
with
which
I
shall
conclude
this
Discourse
,
and
with
which
I
heartily
wish
thou
and
I
may
conclude
our
Lives
,
is
to
fly
to
Christ
.
This
is
our
ultimum
refugium
,
our
last
refuge
,
when
all
fails
,
and
we
are
by
Satan
beaten
out
of
all
our
holds
and
pleas
.
This
is
the
Excuse
Saint
John
furnisheth
us
withall
,
1
Joh.
2.
2.
If
any
man
sin
(
and
he
that
saith
he
doth
not
,
is
a
Lyar
)
We
have
,
saith
he
,
an
Advocate
with
the
Father
Jesus
Christ
the
righteous
,
and
he
is
the
Propitiation
for
our
sins
.
Christ
is
our
Advocate
,
Spokesman
,
Surety
,
Excuse-maker
.
An
Advocate
is
properly
one
that
is
of
Councel
for
a
Client
to
assist
him
and
plead
his
Cause
in
Court
,
which
he
cannot
so
well
do
for
himself
.
Christ
is
such
an
Advocate
.
It
were
ill
with
us
if
we
were
to
plead
our
own
Cause
and
to
answer
for
our selves
.
But
if
Christ
undertake
for
us
there
is
no
fear
of
miscarrying
,
how
deplorate
and
desperate
soever
thou
judgest
thy
Case
.
He
hath
carryed
the
whole
Company
of
Believers
(
and
some
of
them
had
been
as
great
sinners
as
any
other
)
through
the
Bryers
and
is
able
to
save
thee
to
the
utmost
by
his
Intercession
.
This
hath
born
up
the
Spirits
of
Sinners
in
their
greatest
Agonies
.
Charles
the
Fifth
when
near
to
Death
,
is
said
to
comfort
himself
(
when
in
great
perplexity
about
his
future
state
)
with
this
.
Christ
,
said
he
,
had
a
double
Title
to
Heaven
,
the
one
in
right
of
his
Sonship
,
the
other
by
the
merit
of
his
Passion
,
he
was
content
to
make
use
of
the
one
for
himself
,
and
hath
left
me
the
other
which
is
all
my
Claim
,
and
I
am
sure
that
I
making
this
Claim
shall
never
be
disappointed
.
It
was
St.
Bernards
before
:
Satan
is
the
great
Accuser
,
and
Christ
the
only
Excuser
.
He
our
Surety
,
Mediator
,
Justifier
,
Advocate
,
he
was
wont
to
plead
in
the
Behalf
of
his
Servants
,
against
their
Accusers
;
of
his
Disciples
against
the
Pharisees
,
Mat.
12.
3.
For
Mary
against
Martha
,
Luke
10.
41.
For
Mary
Magdalen
against
Simon
,
Luke
7.
40.
He
fetcht
off
the
Woman
taken
in
Adultery
(
ready
to
be
stoned
)
with
one
word
speaking
.
His
word
goes
far
and
his
bloud
speaks
better
things
for
us
then
a
thousand
Prayers
,
Tears
,
Alms
,
or
all
our
Faith
,
Repentance
,
Obedience
can
do
,
then
the
best
bloud
of
Martyrs
,
or
all
the
Intercession
of
Saints
and
Angels
,
Heb.
9.
14.
Benjamin
might
thank
God
for
a
good
Brother
that
became
Surety
for
him
first
,
and
Advocate
for
him
at
last
,
that
he
was
brought
off
so
well
.
Onesimus
might
thank
God
he
had
such
an
Advocate
as
Paul
to
prevail
with
his
Master
for
his
Reception
.
And
we
are
all
bound
to
give
thanks
for
Jesus
Christ
who
is
become
our
Surety
and
will
be
our
Advocate
.
For
what
once
our
Saviour
said
to
the
obdurate
Jews
to
the
aggravation
of
their
Sin
and
increase
of
their
Condemnation
,
If
I
had
not
come
and
spoken
to
them
,
and
done
the
works
which
no
other
man
did
,
they
had
had
no
Sin
,
but
now
they
have
no
Cloak
,
or
Excuse
(
as
it
is
in
the
Margin
)
for
their
Sin
,
that
he
speaketh
to
his
Servants
by
way
of
Consolation
,
If
I
had
not
come
into
the
world
and
done
and
suffered
that
for
you
which
none
other
could
,
you
had
had
no
Cloak
,
nor
Excuse
for
your
Sins
,
but
now
I
am
your
Surety
and
Advocate
,
I
have
taken
away
your
Sins
,
and
shall
present
you
holy
and
unblamable
and
unreprovable
in
the
sight
of
God
,
Col.
1.
22.
Behold
the
Lamb
of
God
which
taketh
awy
the
sins
of
the
World
.
FINIS
.